Paul's Passing Thoughts

Often Asked By Those Looking For a Church: How Do I Know If It Is New Calvinist Or Not?

Posted in Uncategorized by Andy Young, PPT contributing editor on March 6, 2017

Originally published December 7, 2011

Addendum

New Calvinism is not only dangerous to one’s soul, it is very subtle, and its proponents are deliberately covert. A post on what to look for is overdue, and my thanks to the reader who wrote and reminded me of this need. First, know this: in our day, New Calvinist churches will be the rule and not the exception. When you visit a church, assume that it is in the process of being taken over by New Calvinists, or has been in that camp completely for a period of time. Churches that have been solidly New Calvinist for a number of years will have cult-like characteristics.

Now, let me first begin my list by specifically answering the readers question and then I will expand from there: “….and would like to have a few questions to ask a Pastor to be able to know for sure if he is or is not in the NC camp by how the questions are answered.  At the top of your head what questions would you recommend be asked that would be very telling?”

1) The biggie: “What hermeneutic do you use when you are preaching? Do you use the grammatical historical hermeneutic, or the redemptive historical hermeneutic?” Whether the pastor is NC or not, a deer in the headlight look will follow because most parishioners of our day do not know any theology.  Think about it for a moment. These are two very different ways of approaching the Bible with the results being radically different; but yet, 99% of the parishioners out there have no idea which one their pastor uses.

GHH  seeks to be exegetic; all ideas about everything are drawn from the text. RHH has an eisegetic approach; the sole purpose of the Bible is to gain a deeper understanding of Christ. It is sometimes called the “Chrstocentric” hermeneutic.

If the pastor admits that he is RHH, he is a NC. If he becomes aloof, for example; “Well, why don’t you come and see what we are about at one of our services, and then if you still want to talk about theology, we can do that” (by the way, that’s an actual quote from a pastor in response to my question concerning his hermeneutics), he is suspect. If he claims to be both, he is also suspect. If he is NC, he will know the very second  you asked that question that he does not want you in his church.

2) Ask him who his favorite teachers are (you may want to word the question in a different way).  If aloofness follows, he is suspect. If his favorite teachers are the likes of John Piper et al, he is either undiscerning or NC. In other words, he’s suspect.

3) You can ask him about his view on obedience, but you have to ask it this way in order not to be roper-doped: “Does all legitimate obedience and duty come out of a deeper understanding of our salvation? And when it does, is it a ‘mere natural flow?’”

4) “Do you believe that we are sanctified (set apart) by contemplating the  gospel that saved us, or colaboring with the Holy Spirit in applying the word to our life.”

Bottom line: a skilled NC pastor can get around all of these questions except question number one. Even then, he can claim that he uses both hermeneutics.

Things to Look For

5) Is everything going on in the church about the gospel and Jesus? Is all of the music about redemption? Are all the messages about salvation, even though it’s a Christian setting? Is God the Father and the Holy Spirit rarely mentioned?

6) Another biggie: The missing transition communication technique in teaching and conversation. Like number one, this is huge. A message will begin with the subject of our Christian walk, but then will move into the subject of salvation without a transition in subject, as if the two are the same thing. Really, number one and number six are the most significant answers to the reader’s question.

7) The either/or communication technique, or the missing option C communication technique. The classic example is this prayer I heard spoken by a New Calvinist elder: “Lord, forgive us for obeying you in our own efforts.” The prayer insinuates that it’s either all of our effort, or all of something else that we don’t need forgiveness for. New Calvinists use this communication technique over a wide spectrum of teachings.

The Danger Zone

8.) Don’t forget, New Calvinist elders believe they have authority over you if you are a professing Christian and you are in their neck of the woods. Never, never, never, never meet with an elder or a group of elders ALONE. Never. And document everything. If you find yourself trying to ascertain where a church is doctrinally, and things are getting uncomfortable—that’s a New Calvinist church, or a cult, one or the other. Also, in this type of situation in a NC church, they consider these meetings to be steps of Matthew 18. They also consider any type of formal or informal counseling to be part of the discipline process. Regardless of whether you are a member or not, they will formally excommunicate you from the church universal in a Sunday morning service. And by the way, you have no legal grounds for a lawsuit in any state. Please, please, avoid these situations.

9) Watch for signs of exclusiveness; such as, “We preach the scandalous gospel,” ect. Or, “We teach this, as opposed to the ‘vast majority’ of other Christian churches.” “This is what makes us unique.” If you hear verbiage like this, gather your family and run for the nearest exit door. And don’t look back.

10) Watch out for love bombing. An overemphasis on love usually replaces things that are missing—like TRUTH! True loving relationships, even among Christians, are developed over time.

Also, in a NC church, if you are thought to be discerning, you may be approached by an elder with an unsolicited offer to “disciple” you on a weekly basis. This is more than likely for the purpose of neutralizing you as a threat. In many NC churches, this is considered counseling/discipline whether you are aware of it or not. It is known as “redemptive church discipline.” The goal is to bring you to a “redemptive” view of sanctification.

paul

It’s All About the “O” – Mohler, DeYoung, Lucas: We Own You

Posted in Uncategorized by Andy Young, PPT contributing editor on January 6, 2017

ppt-jpeg4Originally posted September 15, 2012

Join a New Calvinist Church if you will, but let it be known: they now own you. Newsflash for the husbands: Calvinist elders believe they have the ultimate say and authority in your home. And another thing: the gospel they hold to rejects synergism in sanctification as works salvation. So, guess what? If your wife buys into that, you are now in what they call a mixed marriage. You are now dangerously close to divorce court as the divorce rate in these churches has skyrocketed.

At the TANC 2012 conference, in his third session, author John Immel nailed it—it boils down to who owns man: in the Christian realm, does Christ own you or Reformed elders? In the secular realm, does man own man or does government own man? Recently, our President stated that government owns man. Recently, in a trilogy of articles by three Reformed  pastors published by Ligonier Ministries, it was stated that the church owns Christians, and I will give you three wild guesses as to who represents the authority of the church. That would be the elders.

So it’s all about the “O.” It’s all about “ownership.”

As we shall see, these articles plainly state the Reformed tradition that came from Catholic tyranny. The Reformers never repented of the same underlying presuppositions concerning man’s need to be owned by enlightened philosopher kings. The Reformation was merely a fight for control over the mutton with the Reformers seeing themselves as the moral philosopher kings as opposed to the Romish ones. Their doctrine was just a different take on how the totally depraved are saved from themselves. But both doctrines reflect the inability of man to participate in sanctification.

The three articles posted were: Should I Stay or Should I Go? by Albert Mohler; Where and How Do We Draw the Line? by Kevin DeYoung; and, Who Draws the Line? by Sean Michael Lucas. All linked together for your indoctrination convenience.

Al Mohler states in his ownership treatise that Christians have “no right” to leave one church for another because of preferences. Emphasis by underline added:

Swami Albert Mohler

Swami Albert Mohler

Far too many church members have become church shoppers. The biblical concept of ecclesiology has given way to a form of consumerism in which individuals shop around for the church that seems most to their liking at that moment. The issue can concern worship and music, relationships, teaching, or any number of other things. The pattern is the same, however – people feel free to leave one congregation for another for virtually any reason, or no reason at all.

Church shopping violates the integrity of the church and the meaning of church membership. When members leave for insufficient reason, the fellowship of the church is broken, its witness is weakened, and the peace and unity of the congregation are sacrificed. Tragically, a superficial understanding of church membership undermines our witness to the gospel of Christ.

There is no excuse for this phenomenon. We have no right to leave a church over preferences about music, personal taste, or even programming that does not meet expectations.  These controversies or concerns should prompt the faithful Christian to consider how he might be of assistance in finding and forging a better way, rather than working to find an excuse to leave.

Where to begin? First of all, while many New Calvinist churches will bring you up on church discipline for leaving because of “unbiblical” reasons, those reasons vary from church to church. So, not only do the reasons for leaving vary among parishioners, but what constitutes proper “biblical…. ecclesiology” in regard to departure varies as well. Mohler states in the same post that doctrine is a valid reason to leave a church, but yet, one of the more prominent leaders of the New Calvinist movement (CJ Mahaney), who is strongly endorsed by Mohler, states that doctrine is not a valid reason to leave a church. CJ Mahaney substantiated that New Calvinist position and clearly indicated what New Calvinists are willing to do to enforce that position when he blackmailed the cofounder of SGM, Larry Tomczak:

Transcript of Phone Conversation between C.J., Doris and Larry Tomczak on October 3, 1997 pp. 10-11:

C.J.: Doctrine is an unacceptable reason for leaving P.D.I.

Larry: C.J., I’m not in sync with any of the T.U.L.I.P., so whether you agree or not, doctrine is one of the major reasons I believe it is God’s will to leave P.D.I. and it does need to be included in any statement put forth.

C.J.: If you do that, then it will be necessary for us to give a more detailed explanation of your sins [ie, beyond the sin of leaving for doctrinal reasons].

Larry: Justin’s name has been floated out there when there’s statements like revealing more details about my sin. What are you getting at?

C.J.: Justin’s name isn’t just floated out there – I’m stating it!

Larry: C.J. how can you do that after you encouraged Justin to confess everything; get it all out. Then when he did, you reassured him “You have my word, it will never leave this room. Even our wives won’t be told.”

I repeatedly reassured him, “C.J. is a man of his word. You needn’t worry.” Now you’re talking of publically sharing the sins of his youth?!

C.J.: My statement was made in the context of that evening. If I knew then what you were going to do, I would have re-evaluated what I communicated.

Doris: C.J., are you aware that you are blackmailing Larry? You’ll make no mention of Justin’s sins, which he confessed and was forgiven of months ago, if Larry agrees with your statement, but you feel you have to warn the folks and go national with Justin’s sins if Larry pushes the doctrinal button? C.J., you are blackmailing Larry to say what you want!―Shame on you, C.J.! As a man of God and a father, shame on you!

This will send shock waves throughout the teens in P.D.I. and make many pastors’ teens vow, “I‘ll never confess my secret sins to C.J. or any of the team, seeing that they‘ll go public with my sins if my dad doesn‘t toe the line.”―C.J., you will reap whatever judgment you make on Justin. You have a young son coming up. Another reason for my personally wanting to leave P.D.I. and never come back is this ungodly tactic of resorting to blackmail and intimidation of people!

C.J.: I can‘t speak for the team, but I want them to witness this. We’ll arrange a conference call next week with the team.

Doris: I want Justin to be part of that call. It’s his life that’s at stake.

C.J.: Fine.

(SGM Wikileaks, part 3, p.139. Online source)

Of course, this example and many others makes Mohler’s concern with the “integrity” of the church—laughable. But nevertheless, Mohler’s post and the other two are clear as to what common ground New Calvinists have on the “biblical concept of ecclesiology.”

sean-lucasBesides the fact that parishioners “have no right” to leave a church based on preference, what do New Calvinists fundamentally agree on in this regard? That brings us to the article by Sean Michael Lucas :

Because the church has authority to declare doctrine, it is the church that has authority to draw doctrinal lines and serve as the final judge on doctrinal issues. Scripture teaches us that the church serves as the “pillar and buttress of the truth.”

So, even in cases where New Calvinists believe that doctrine is an acceptable reason for leaving a church, guess who decides what true doctrine is? “But Paul, he is speaking of doctrine being determined by the church as a whole, not just the elders.” Really? Lucas continues:

In our age, this understanding—that the church has Jesus’ authority to serve as the final judge on doctrinal matters— rubs us wrong for three reasons. First, it rubs us wrong because we are pronounced individualists. This is especially the case for contemporary American Christians, who have a built-in “democratic” bias to believe that the Bible’s theology is accessible to all well-meaning, thoughtful Christians. Because theological truth is democratically available to all, such individuals can stand toe to toe with ministerial “experts” or ecclesiastical courts and reject their authority.

Creeped out yet? Well, if you are a blogger, it gets better:

Perhaps it is this individualistic, democratic perspective that has led to the rise of websites and blogs in which theology is done in public by a range of folks who may or may not be appropriately trained and ordained for a public teaching role. While the Internet has served as a “free press” that has provided important watchdog functions for various organizations, there are two downsides of the new media, which ironically move in opposite directions. On the one side, the new media (blogs, websites, podcasts, Facebook, Twitter) allow everyone to be his own theologian and judge of doctrinal matters. But because everyone is shouting and judging, the ironic other side is that those who are the most well known and have the biggest blogs gain the most market share and actually become the doctrinal arbiters of our electronic age. In this new media world, the idea that the church as a corporate body actually has authority to declare doctrine and judge on doctrinal issues is anathema.

Lucas continues to articulate the Reformed tradition that holds to the plenary authority of elders supposedly granted to them by Christ:

For some of us, again reflecting our individualism, such understanding of the church unnecessarily limits voices and perspectives that might be helpful in conversation. But restricting access to debates and judgments about theology to those who have been set apart as elders in Christ’s church and who have gathered for the purpose of study, prayer, and declaration actually ensures a more thoughtful process and a surer understanding of Christ’s Word than a pell-mell, democratic, individualistic free-for-all. Not only do we trust that a multiplicity of voices is represented by the eldership, but, above all, we trust that the single voice of the Spirit of Jesus will be heard in our midst.

So, bottom line: the priesthood of believers is a “pell-mell, democratic, individualistic free-for-all.” Still not creeped out? Then consider how they answer the question in regard to elder error:

Of course, such slow and deliberate processes do not guarantee a biblically appropriate result. After all, the Westminster Confession of Faith tells us that “all synods or councils, since the apostles’ times, whether general or particular, may err; and many have erred” (WCF 31.3). Sometimes, entire denominations err significantly as they prayerfully consider Scripture and judge doctrine. Such error, however, does not negate Jesus’ own delegation of authority to the church and set the stage for a free-for-all.

This brings us to another issue that DeYoung propogates in his post: since Reformed elders have all authority, their creeds and confessions are authoritative and not just commentaries. Hence, they declared in the aforementioned confession cited by Lucas that even though they may be in error, they still have all authority. Whatever happened to the Apostle Paul’s appeal to only follow him as he followed Christ?

DeYoung:

deyoungThose who wrote the ancient creeds, such as the Apostles’ Creed, the Nicene Creed, and the Chalcedonian Definition, were not infallible, but these creeds have served as effective guardrails, keeping God’s people on the path of truth. It would take extraordinary new insight or extraordinary hubris to jettison these ancient formulas. They provide faithful summaries of the most important doctrines of the faith. That’s why the Heidelberg Catechism refers us to the Apostles’ Creed, “a creed beyond doubt, and confessed through the world,” when it asks, “What then must a Christian believe?” (Q&A 22–23).

FYI: If you see something in your own Bible reading that contradicts a Reformed creed or confession, you are partaking in visions of grandeur.

This is the crux of the matter, the question of authority. It is almost crazy that Christians don’t have this issue resolved in their mind before they join a church. You could be in a church that is subtly indoctrinating your family with the idea that they are owned by the government; in this case, church polity.

Let there be no doubt about it, New Calvinists are drooling over the idea of another Geneva theocracy with all the trimmings. And someone shared with me just the other day how this shows itself in real life. “Mike” is a local contractor in the Xenia, Ohio area. He is close friends with a farmer in the area who lives next door to a man and his family that attend a New Calvinist church.

One day, his new New Calvinist neighbor came over to inform him that he needed to stop working on Sunday because it is the Lord’s Day, and the noise of his machinery was disturbing their day of rest. Mike’s friend told him, in a manner of speaking, to hang it on his beak. Mike believes what transpired after that came from the neighbor’s belief that he was a superior person to his friend, and that his friend should have honored the neighbors request by virtue of who he is.

The neighbor has clout in the community, and to make a long story short—found many ways to make Mike’s friend miserable through legal wrangling about property line issues; according to my understanding, 8” worth. It was clear that Mike’s friend was going to be harassed until he submitted to this man’s perceived biblical authority.

New Calvinists have serious authority issues, and you don’t have to necessarily join in official membership to be considered under their authority. A contributor to Mark Dever’s  9 Marks blog stated that anyone who comes in the front door of a church proclaiming Christ as Lord is under the authority of that church.

It’s time for Christians to nail down the “O.” Who owns you? Are you aware of who owns you (or at least thinks so)? And are you ok with that?

paul

ACCC Typical of Protestants Who Don’t Know What Protestantism Is, But New Calvinists Do Know What a Protestant Is; Part 2

Posted in Uncategorized by Paul M. Dohse Sr. on December 6, 2016

tanc-vol-1The American Council of Christian Churches (ACCC) confirmed a resolution on New Calvinism at its 75th Annual Convention October 18-20, 2016. The resolution was articulated by Pastor Dan Greenfield and posted here. Part one of this evaluation can be read here. What is our primary thesis? New Calvinism is a return to authentic Protestantism and is causing controversy among evangelicals because Protestants are more confused than any other religionists in the world. Greenfield’s post is low hanging fruit in regard to the issues at hand, so let’s get started. Greenfield begins his post this way:

“In September 2006, Collin Hansen reported for Christianity Today on a new religious movement of professed Christians who took a renewed interest in Reformed theology. At that time, Hansen called the movement ‘Young, Restless, Reformed’ (YRR), but later he termed it ‘New Calvinism’ and claimed that it was a ‘revival’ of biblical Christianity. By 2009, Time Magazine declared New Calvinism to be one of the ’10 Ideas Changing the World Right Now,’ and since then, the movement’s popularity has increased. All of this success seemed to validate Hansen’s claim of another spiritual awakening.”

It’s interesting to note that TANC Ministries was the first to document the true contemporary history of New Calvinism in “The Truth About New Calvinism” (TANC Publishing 2011). At first, we were the go-to source for information on the movement until further research revealed that New Calvinism is, in fact, a return to the real deal. Protestantism had indeed lost touch with its true gospel because of the integration of Americanism. Few want to hear that message and our research is now avoided like a plague accordingly.

The integration of Americanism created a contradiction between how Protestants function and their intellectual testimony. This is why New Calvinism has all but taken over the church completely in a short span of time: the church has always been functioning New Calvinism; the movement is merely recalibrating the church and syncing its function with the intellectual confession. This was somewhat explained in part 1.

But this is what evangelicals do to cover for the embarrassment of getting it wrong for over 200 years: they compartmentalize the Protestant religion into so-called “secondary issues.” You know, the whole, “In essentials unity, in non-essentials liberty, in all things charity” thing. Some nomenclatures are, “Reformed,” “evangelical,” “Calvinism,” 1-5 types of Calvinism, “Neo-Puritanism” which couldn’t be a bad thing because it has the word “Puritan” in it, etc., etc., etc.

Let’s get something straight: “Reformed” is, you know, the “Reformation” which produced “Protestantism” which was fathered by Luther and Calvin who fathered the Puritans who came to America and started a European church-state which incited the American Revolution resulting in Protestant Puritanism being integrated with Americanism which fathered the Baptists, Methodists, Congregationalists, Pentecostals, etc., etc., etc., but it is all the same stuff when it gets right down to it. Ok, so, the Baptists disagreed with Luther and Calvin’s position on baptismal regeneration; so what? They kept the same progressive justification. So, the Congregationalists disagreed with the Puritan/Calvinist form of church government; so what? They also kept the same progressive justification gospel.

What is really going on is total confusion because Protestants have little grasp of what Protestantism really teaches. Also, Protestant history taught in Christian schools and in homeschool curriculum is rank propaganda that would even make the Chicoms blush.

So here we go with the whole well-traveled Collin Hansen historical focal point. Am I saying that Collin Hansen has supplied historical cover for Protestantism? That’s exactly what I am saying. Supposedly, New Calvinism is a contemporary movement and its father is John Piper. And gee whiz, Piper has true Reformed theology all wrong. Not so. John Piper has Reformed theology exactly right. And trust me, I say this regardless of the fact that I don’t like him at all.

In contrast, the real father of the movement is a Seventh-day Adventist theologian named Robert Brinsmead. He started a Reformed think tank dubbed The Australian Forum which was launched in 1970 and came out of the Progressive Adventist movement (which was based on Luther’s soteriology). His rediscovery of Protestantism’s progressive justification and Luther’s “alien righteousness” turned Adventism completely upside down.

The fact is, the Forum was invited to the hallowed halls of Westminster Seminary in the latter 70’s to inform the who’s who of Reformed theology about what Protestantism really is. They listened, and the rest is contemporary church history. And be sure of this: the Reformed movers and shakers are aware of this scandalous cover-up in the name of Collin Hansen’s rewriting of contemporary church history.

And why are they covering it up? Because it totally blows up “historical precedent.” Historical precedent? More than 500 years after the fact the Protestant brain trust didn’t even know what Protestantism is; an Adventist had to re-educate them. Ouch. Right, the “Scandalous Gospel” indeed.

In his article, and typical of the ongoing propaganda, Greenfield bemoans New Calvinism’s penchant for integrating popular culture with Reformed tradition. He cites the go-to guy for this, Peter Masters who pastors the famous London Metropolitan Tabernacle formally pastored by the “Prince of Preachers,” Charles Spurgeon. Ironically, Masters doesn’t have a clue in regard to what Spurgeon really believed, but John Piper certainly does.

What’s wrong with syncing present culture with original “truth”? Nothing in my book. Greenfield cites two of the most prominent issues Protestants have with Protestants who really know what Protestantism is. Like Masters, Greenfield bemoans…

It is known for being culturally progressive and flaunts itself as such. In its worship, preaching, and evangelism, New Calvinism embraces popular culture, a man-made system of customs which is incapable of bearing the weight and gravity of the Gospel. TGC authors, in particular, blog about “redemptive” elements they supposedly have found within Hollywood films, and YRR evangelists in the vein of Tim Keller (TGC cofounder) integrate pop culture in their community outreaches, hoping to gain a better hearing from their unregenerate audiences. YRR leaders also endorse “worship music” composed by modern, pop-rock hymnists and “holy hip-hoppers” / “Reformed rappers.”

This exposes Greenfield’s (and Masters’) omni-typical misunderstanding of authentic Reformed historical-redemptive hermeneutics (HRH). Most Protestants like Greenfield and Masters believe this to be an interpretive method for Bible reading and is used alongside the historical-grammatical method (HGH) with the HRH being like, you know, stuff about the gospel. Not so. According to authentic Protestant orthodoxy, HRH was demanded in interpreting reality itself. Original Protestant orthodoxy demands that ALL of reality be interpreted through redemption in the form of a metaphysical narrative written by God. And, all HGH interpretations must come to a redemptive conclusion. Of course, this goes hand in hand with predestination. All of reality is a pre-written story or narrative written by God. This is the interpretation of reality seen as a narrative written by “the force,” “the universe,” “gods,” or in this case, God Himself.

So, why not use popular culture to reach the culture? After all, whatever culture is doing was written into the script by God and is a picture of redemption to begin with. If one truly understands what it is to be Reformed, this makes perfect sense.

Secondly, Greenfield and Masters bemoan the New Calvinist hobnobbing with Catholics. Good grief; this also displays an egregious misunderstanding of church history. Neither Luther nor Calvin ever left the Catholic Church. Note, “Reformation.” They sought to reform the Church, but never left it. Note, “Protestantism.” They protested what was going on in the Church, but they never left it. Note: and this is NOT even ambiguous church history; both Protestants and Catholics claim Saint Augustine as their Doctor of Grace. You can’t even make this stuff up; Protestant pastors will rebuke Catholicism as a false gospel and also cite Augustine regarding orthodoxy in the same sermon. A child can even see the blatant contradictions. Sometimes I think the only difference between church and asylums is social etiquette.

What was the real issue that sparked the Protestant Reformation? Augustine, the undisputed Doctor of Grace for the Catholic Church was an avowed Neo-Platonist. Again, this is not ambiguous church history. The institutional church was founded on Neo-Platonism and its orthodoxy is the integration of Scripture and Platonism. Luther and Calvin were rabid followers of Augustine. In the 13th century Catholicism began to embrace the teachings of Saint Thomas Aquinas who integrated Aristotle’s philosophy with Scripture (Thomism). By the 16th century the tension between the two schools of theology within the Catholic Church escalated into the Protestant Reformation. The whole Protestant folklore concerning the Five Solas ect. is egregiously disingenuous on every level.

In reality, authentic Protestantism only has a problem with half of the Catholic Church; the Thomism part, and far less with its Platonist/Augustinian roots. This is what’s behind New Calvinism’s acceptance of Catholicism.

Now, in addressing Greenfield’s objection to the cultural and Catholic issues we skipped an in-between paragraph concerning “Neo-Kuyperian postmillennialism, an eschatological position which claims that God has given His Church an institutional social mandate to redeem culture and promote social justice to help usher in the kingdom.”

We will address that in the next part.

paul

ACCC Typical of Protestants Who Don’t Know What Protestantism Is, But New Calvinists Do Know What a Protestant Is; Part 1

Posted in Uncategorized by Paul M. Dohse Sr. on December 4, 2016

ppt-jpeg42People who know me, and happen to want to see an article posted on the TANC ministry blog only need to send me an article written by a Protestant bemoaning New Calvinism. That will do it every time. Look folks, even suicide bombers know what they believe and why they do what they do. Nothing is more uncommendable than claiming to be something and not knowing what it is.

We are greatly indebted to New Calvinism. First, its ill behavior brought attention to its claims, and proper research reveals that its claims are absolutely true. No, no, no, I do not hate New Calvinism because If not for this movement, I would still be a Protestant. Don’t get me wrong, it’s troubling that Protestants believe a false gospel; yet, they have the dubious distinction of being wrong about what they are wrong about. Few religions fit this category. Nevertheless, what New Calvinism reveals offers a grand opportunity for real revival.

The article is written by a Dan Greenfield:

“I am an undeserving sinner saved by God’s grace through Jesus Christ, a happy husband, proud father of 6 great kids, pastor of Orwell Bible Church, Executive Secretary of the American Council of Christian Churches, and member of the Ohio Bible Fellowship.”

The article is in conjunction with an edict by the ACCC denouncing New Calvinism. Right here, out of the gate, let’s take Dan’s bio and demonstrate his authentic Protestant false gospel which is also New Calvinism. Right, while denouncing New Calvinism, Dan is a New Calvinist which is also authentic Protestantism. Um, excuse me, different preferences for music and worship style doesn’t change that. This is soooooo typical of Protestants; while believing the same gospel that you believe, you are a heretic because you watch R rated movies, listen to Pink Floyd, and don’t wear a jean skirt down to your ankles.

Let’s now take Dan’s bio and demonstrate his New Calvinism that he is denouncing which is also authentic Protestantism. Dan says, “I am an undeserving sinner.” That is present tense. Ok, so, what is the biblical definition of a “sinner” in the B-I-B-L-E? Right, an unregenerate person. Dan is an unregenerate saved person. Yep, that’s orthodoxy plain and simple. We hear it all the time: “Justification is a legal declaration.” Hence, you are ONLY declared righteous while yet a “sinner.”

Let’s continue. So if Dan is still a sinner presently “saved by grace” does this mean Dan continues to need grace because he is still a sinner? Sure it does. And we hear that all the time. But hold on. What kind of grace is being spoken of here? Answer: “saved by.” So, does this mean that Dan, still a sinner who sins, and saved by grace, needs ongoing salvation for present sin? Sure it does. But would Dan also attest to once saved always saved? Probably. Is progressive salvation stated in the Protestant confessions and creeds that he claims to defend against New Calvinism? Absolutely. How can this be? Answer: because Dan, like all Protestants, is very confused.

If grace saved you because you were a sinner, and you are still a sinner, do you still need the same saving grace? Does 2+2=4? But we still sin don’t we? That won’t be answered in this first part, but it does bring up another question. If we still sin, that would be a violation of the law, right? So, is that justification “apart from the law?” No. But doesn’t the B-I-B-L-E say that we are justified apart from the law? Yes. But if Christians are not still under law (another biblical definition of a lost person) does that make us antinomians? No. We will get to all of this, but am I saying that Protestant orthodoxy defines its followers according to a biblical definition of the lost? Absolutely. And I am sure that you would agree; that’s a really bad idea. Protestantism defines “under grace” as “under law” because it is a false gospel and classic justification by works. If you need ongoing grace FOR SALVATION, what do you have to do to keep the grace flowing?

Lastly, for now, and like Peter Masters, Dan disavows John Piper’s Christian Hedonism while attesting to it. Dan states that he is a sinner, and is happy about it. That’s Christian Hedonism which is based on the Protestant doctrine of Mortification and Vivification. Christian Hedonism is merely a valid twist on the Protestant doctrine of Mortification and Vivification. Praise music, non-cessationism, and joy as a confirmation of re-salvation are merely the logical outcomes of Mortification and Vivification as stated by orthodoxy.

The rest of the article written by Pastor Dan is conveniently arranged for point by point rebuttal. It is a litany of historical error and factual contradiction. That is what will be addressed moving forward.

paul

Escaping Church and its Culture of Death

Posted in Uncategorized by Andy Young, PPT contributing editor on August 5, 2016

Originally published August 19, 2015

HF Potters House (2)

Week in, and week out, and days in-between, professing Christians meet at a local institutional church to further indoctrinate their families in the Protestant culture of death. It doesn’t seem like death as families cheerfully socialize together and lift up their hands as the hipster praise bands make a joyful noise to the Lord. In addition, charismatic orators speak of things that are clearly in the Bible.

But let’s talk about good old fashioned theological math found in the Bible. The Bible addresses the only two people groups that exist in the world: the lost and the saved. As professing Christians, we want to be biblically defined as saved people, no? Can a case be made in this post that present-day evangelicals define themselves according to what the Bible defines as “lost.” Yes. All in all I am sure you will agree; any religion that defines itself as unregenerate is a really bad idea.

Here is how the Bible defines the two people groups:

Romans 6:14 – For sin will have no dominion over you, since you are not under law but under grace.

Every person living in the world is under law or under grace; lost or saved. Protestants define themselves as under law with under grace as a covering. Romans 6:14 is defined this way:

We are under grace because the righteousness of Christ continually saves us from being under law.

So, with Protestantism, it’s both. Under grace means we are still under law but progressively saved by grace. Under law is who we are, while we “experience” grace. Under law is what we do, under grace is what we experience. Supposedly, when Paul stated that we are “not” under law, what he really meant to say is under law is the absence of grace. The lost are only under law, but the saved are under both.

Hence, we are still under the “righteous demands of the law,” but if we are under grace, Jesus keeps the law for us. This is achieved by focusing on our sinfulness against the law, and returning to the same gospel that originally saved us out of gratitude. Objections to this idea are met with accusations of indifference to Christ’s sacrifice. Therefore, the “Christian” must live a “lifestyle of repentance” and constantly seek a “greater revelation of self” which is inherently sinful. The goal is to plunge the depths of our supposed total depravity. And if you are paying attention, our sin and the original gospel that saved us are the constant drumbeats we hear in the institutional church week in and week out.

Consequently, our goal is to see more and more of our reality of being under law resulting in an increased joy regarding our original salvation. Mainline evangelical Paul Washer states it this way:

At conversion, a person begins to see God and himself as never before. This greater revelation of God’s holiness and righteousness leads to a greater revelation of self, which, in return, results in a repentance or brokenness over sin. Nevertheless, the believer is not left in despair, for he is also afforded a greater revelation of the grace of God in the face of Christ, which leads to joy unspeakable. This cycle simply repeats itself throughout the Christian life. As the years pass, the Christian sees more of God and more of self, resulting in a greater and deeper brokenness. Yet, all the while, the Christian’s joy grows in equal measure because he is privy to greater and greater revelations of the love, grace, and mercy of God in the person and work of Christ. Not only this, but a greater interchange occurs in that the Christian learns to rest less and less in his own performance and more and more in the perfect work of Christ. Thus, his joy is not only increased, but it also becomes more consistent and stable. He has left off putting confidence in the flesh, which is idolatry, and is resting in the virtue and merits of Christ, which is true Christian piety (Paul Washer: The Gospel Call and True Conversion; Part 1, Chapter 1, heading – The Essential Characteristics Of Genuine Repentance, subheading – Continuing and Deepening Work of Repentance).

This not only turns the Bible completely upside down, but leaves the Christian in a lifestyle of death while rejoicing in it. This is a true celebration of death, and church is the culture thereof. Romans 6 is clear about what it means to remain under law:

3 Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? 4 We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.

5 For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. 6 We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. 7 For one who has died has been set free from sin. 8 Now if we have died with Christ, we believe that we will also live with him. 9 We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. 10 For the death he died he died to sin, once for all, but the life he lives he lives to God. 11 So you also must consider yourselves dead to sin and alive to God in Christ Jesus.

Obviously, if we believe our formal sinful self has been “brought to nothing,” Paul Washer’s sanctification construct is impossible, and his statement speaks to the authentic soteriology of the Protestant Reformation. How do you achieve a greater revelation of your sinful self when your former sinful self has been “brought to nothing”?

You don’t, which leaves the “believer” yet under law and in need of salvation. The “believer” needs to continually return to the same gospel that saved him/her in order to remain saved. Instead of the new birth being a onetime event that brings the former sinner to “nothing,” the new birth is defined as a joy experience resulting from revisiting the gospel afresh for forgiveness of sin that still condemns us.

This cycle simply repeats itself throughout the Christian life. As the years pass, the Christian sees more of God and more of self, resulting in a greater and deeper brokenness. Yet, all the while, the Christian’s joy grows in equal measure because he is privy to greater and greater revelations of the love, grace, and mercy of God in the person and work of Christ (Ibid).

We are asking the question, How does the gospel save believers?, not: How does the gospel get people to be believers?… Believers need to be saved. The gospel is the instrument of God’s power to save us. And we need to know how the gospel saves us believers so that we make proper use of it (John Piper: Part 2 of a series titled, “How Does the Gospel Save Believers”).

Progressive sanctification has two parts: mortification and vivification, ‘both of which happen to us by participation in Christ,’ as Calvin notes….Subjectively experiencing this definitive reality signified and sealed to us in our baptism requires a daily dying and rising. That is what the Reformers meant by sanctification as a living out of our baptism….and this conversion yields lifelong mortification and vivification ‘again and again.’ Yet it is critical to remind ourselves that in this daily human act of turning, we are always turning not only from sin but toward Christ rather than toward our own experience or piety (Michael Horton: The Christian Faith; mortification and vivification, pp. 661-663 [Calvin Inst. 3.3.2-9]).

…by new sins we continually separate ourselves, as far as we can, from the grace of God… Thus it is, that all the saints have need of the daily forgiveness of sins; for this alone keeps us in the family of God (John Calvin: Commentaries on the Catholic Epistles; The Calvin Translation Society 1855. Editor: John Owen, p. 165 ¶4).

Moreover, the message of free reconciliation with God is not promulgated for one or two days, but is declared to be perpetual in the Church (2 Cor. 5:18, 19). Hence believers have not even to the end of life any other righteousness than that which is there described. Christ ever remains a Mediator to reconcile the Father to us, and there is a perpetual efficacy in his death—viz. ablution, satisfaction, expiation; in short, perfect obedience, by which all our iniquities are covered (The Calvin Institutes: 3.14.11).

Where we land on these issues is perhaps the most significant factor in how we approach our own faith and practice and communicate it to the world. If not only the unregenerate but the regenerate are always dependent at every moment on the free grace of God disclosed in the gospel, then nothing can raise those who are spiritually dead or continually give life to Christ’s flock but the Spirit working through the gospel. When this happens (not just once, but every time we encounter the gospel afresh), the Spirit progressively transforms us into Christ’s image. Start with Christ (that is, the gospel) and you get sanctification in the bargain; begin with Christ and move on to something else, and you lose both (Michael Horton: Christless Christianity; p. 62).

Nor by remission of sins does the Lord only once for all elect and admit us into the Church, but by the same means he preserves and defends us in it. For what would it avail us to receive a pardon of which we were afterwards to have no use? That the mercy of the Lord would be vain and delusive if only granted once, all the godly can bear witness; for there is none who is not conscious, during his whole life, of many infirmities which stand in need of divine mercy. And truly it is not without cause that the Lord promises this gift specially to his own household, nor in vain that he orders the same message of reconciliation to be daily delivered to them (The Calvin Institutes: 4.1.21).

Therefore, “under grace” is defined as a mere qualification to return to the same gospel that saved us; in other words, “We must preach the gospel to ourselves every day” in order to keep ourselves saved. How prevalent is this idea in the contemporary church? Consider this laundry list from Peter Lumpkins .com:

“As Pastors we must first preach the gospel to ourselves before we proclaim to the world the necessity of a Savior” Scott Thomas, President of Acts 29 Network.

“Yet even when we understand that our acceptance with God is based on Christ’s work, we still naturally tend to drift back into a performance mindset. Consequently, we must continually return to the gospel. To use an expression of the late Jack Miller, we must “preach the gospel to ourselves every day” Jerry Bridges, Reformed author.

“We must preach the Gospel to ourselves and one another every day” Ashland Avenue Baptist Church Distinctives, Lexington, KY

“The Gospel must be central to our lives and central to our message. Strive to keep the Gospel in the center of your worship ministry. Jerry Bridges tell us that we must preach the Gospel to ourselves everyday. It has been said that we never move on from the Cross, only to a more profound understanding of the Cross”

Dr. Greg Brewton, Associate Dean for Music and Worship Leadership at The Southern Baptist Theological Seminary.

“We must preach the Gospel to ourselves” Francis Chan, Passion 2011

“Yesterday was a powerful moment in the Word of God as we studied Romans 8:1-4. I challenged those present to learn to preach the gospel to ourselves daily. Why? If we do not preach the gospel to ourselves daily, we will return to sin, bondage, guilt, the Law, and legalism…You see, this is why we must preach the gospel to ourselves daily” Ronnie Floyd, former Chairman of the Great Commission Resurgence Task Force

“I’ve been re-reading Jerry Bridges’ excellent book The Discipline of Grace…Bridges reminded me of just how important it is to “preach the gospel to ourselves everyday” if we are going to be transformed into the likeness of Christ” Tullian Tchividjian, Senior Pastor, Coral Ridge Presbyterian Church

“…I once assumed…that the gospel was simply what non-Christians must believe in order to be saved… But I’ve come to realize that once God rescues sinners, his plan isn’t to steer them beyond the gospel, but to move them more deeply into it. The gospel, in other words, isn’t just the power of God to save you, it’s the power of God to grow you once you’re saved… . This idea that the gospel is just as much for Christians as it is for non-Christians may seem like a new idea to many but, in fact, it is really a very old idea” Tullian Tchividjian, Senior Pastor, Coral Ridge Presbyterian Church

“We must preach the gospel to ourselves everyday… . As we preach the gospel to ourselves, we should be both encouraged and overwhelmed with gratitude, and both should give us a desire to deal with the sin in our lives” Casey Lewis, student, Southwestern Baptist Theological Seminary

“A Prayer for Preaching the Gospel to Ourselves… . …Most gracious Lord Jesus, even as Paul was eager to preach the gospel to believers in Rome, so I’m eager to preach it to my own heart today…” Scotty Smith, Guest blogger at Justin Taylor’s The Gospel Coalition site and Pastor, Christ Community Church, Franklin, TN

“We must constantly be preaching the gospel to ourselves, filling our hearts with your beauty and bounty, Lord Jesus… . Dear heavenly Father, it’s not about “mind over matter,” or the power of positive thinking, or the pragmatic good of cognitive therapy. It’s all about preaching the gospel to ourselves every opportunity we get…” Scotty Smith, Pastor, Christ Community Church, Franklin, TN (here and here, respectively)

“We must constantly be preaching the gospel to ourselves, filling our hearts with your beauty and bounty, Lord Jesus… . Dear heavenly Father, it’s not about “mind over matter,” or the power of positive thinking, or the pragmatic good of cognitive therapy. It’s all about preaching the gospel to ourselves every opportunity we get…” Scotty Smith, Pastor, Christ Community Church, Franklin, TN (here and here, respectively)

“How can we not shift from the hope of the Gospel? By preaching the Gospel to ourselves daily… . “Preaching the Gospel to yourself” is a phrase I first ran across in The Discipline of Grace by Jerry Bridges, and have observed for years in the life of my good friend, C.J. Mahaney. C.J. has written persuasively, biblically, and practically on this topic in his new book, Living the Cross Centered Life… . Don’t take a day off from preaching the Gospel to yourself” Bob Kaulfin, Director of Worship Development for Sovereign Grace Ministries and worship leader at Covenant Life Church led by Josh Harris.

“Far too many Christians are passive in their fight for joy…. What can I do?’ Well, God does not mean for us to be passive. He means for us to fight the fight of faith t he fight for joy. And the central strategy is to preach the gospel to yourself… . John Piper, When I Don’t Desire God, p.81, as quoted by Bob Kauflin

I am thoroughly engrossed with Joe Thorn’s personal mediations on preaching the gospel to oneself” Tom J. Nettles, Professor of Historical Theology, Southern Baptist Theological Seminary, promoting Joe Thorn’s book, Note to Self: the Discipline of Preaching to Oneself

“In the few months prior to Verge God was really working on me. I’ve been doing a lot of repenting of the idols in my heart. I’ve been preaching the gospel to myself” Steve McCoy, SBC Pastor

“This may sound really selfish, but faithfully preaching the gospel to myself is actually what enables me to share it faithfully to others” Timmy Brister, SBC Associate Pastor.

“I chose not to include the response to the gospel…but just tried to focus on what the gospel actually is. I edit it regularly as I try to grasp and preach the gospel to myself” Ed Stetzer, LifeWay

This isn’t a technique for boosting our spiritual growth; this is a means of re-salvation because we are still technically lost and under law. “Under grace” merely qualifies us for perpetual re-salvation. That’s Protestantism…period!

And the culture that will result is defined in the Bible:

Romans 6:15 – What then? Are we to sin because we are not under law but under grace? By no means! 16 Do you not know that if you present yourselves to anyone as obedient slaves,[c] you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? 17 But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, 18 and, having been set free from sin, have become slaves of righteousness. 19 I am speaking in human terms, because of your natural limitations. For just as you once presented your members as slaves to impurity and to lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification.

20 For when you were slaves of sin, you were free in regard to righteousness. 21 But what fruit were you getting at that time from the things of which you are now ashamed? For the end of those things is death. 22 But now that you have been set free from sin and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life. 23 For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.

Christ said, “You must be born again.” This is clearly a doctrine that redefines the new birth by defining the “believer” as unchanged and yet under law. Along with that is an unavoidable conclusion that this also includes a fruits unto death existence that is part and parcel with being under law.

This will, and does make sin and condemnation the focus and theme of church while the Bible emphasizes ADDING virtue to our faith in contrast to a continual re-visitation of our supposed depravity.

1Peter 4:8 – Above all, keep loving one another earnestly, since love covers a multitude of sins.

2Peter 1:3 – His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence,  4 by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire. 5 For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge, 6 and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, 7 and godliness with brotherly affection, and brotherly affection with love. 8 For if these qualities are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. 9 For whoever lacks these qualities is so nearsighted that he is blind, having forgotten that he was cleansed from his former sins.

Romans 15:14 – I myself am satisfied about you, my brothers, that you yourselves are full of goodness, filled with all knowledge and able to instruct one another.

Hebrews 10:24 – And let us consider how to stir up one another to love and good works.

In the past, Protestants were confused enough about their own soteriological traditions that the fruits unto death were minimal, but during this Neo-Reformed resurgence that we are witnessing presently, such is not the case; the institutional church is a blatant culture of death. And those who would expose their children to it are woefully undiscerning. Ask yourself this simple question: do I leave church better equipped to see something that the Bible states isn’t there or better equipped to love God and others? Am I better at seeing my own depravity, or have I learned new ways to love which covers a multitude of sins anyway?

The remedy for this malady is a return to where the gathering of believers belongs: in home fellowships where believers are equipped to love God and others as a lifestyle, NOT a “lifestyle of repentance.” The institutional church was first called “church” when it was founded in the 4th century, and it was founded on the same idea that believers remain under law. Therefore, an authoritative institution was created that supplied official re-salvation for those under law. The institutional church goes hand in glove with the idea that it supplies a place for re-salvation, i.e., those qualified to receive it by being “under grace.”

To impart this blessing to us, the keys have been given to the Church (Mt. 16:19; 18:18). For when Christ gave the command to the apostles, and conferred the power of forgiving sins, he not merely intended that they should loose the sins of those who should be converted from impiety to the faith of Christ; but, moreover, that they should perpetually perform this office among believers” (The Calvin Institutes: 4.1.22).

Secondly, This benefit is so peculiar to the Church, that we cannot enjoy it unless we continue in the communion of the Church. Thirdly, It is dispensed to us by the ministers and pastors of the Church, either in the preaching of the Gospel or the administration of the Sacraments, and herein is especially manifested the power of the keys, which the Lord has bestowed on the company of the faithful. Accordingly, let each of us consider it to be his duty to seek forgiveness of sins only where the Lord has placed it. Of the public reconciliation which relates to discipline, we shall speak at the proper place (Ibid).

Come out from among them and be separate.

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