Archive for the ‘Scripture’ Category

Restore us to yourself, O LORD, that we may be restored! Renew our days as of old-

God So Loved the World, Part 2.

This Is the Judgment: Light Has Come into the World.

http://theessentialowen.com/2012/01/10/arminians-and-the-doctrine-of-election/

This is an excerpt from an article written by Dr. John H. Armstrong. 

 

“The church in every age is in constant need of reforming. The followers of Martin Luther in the sixteenth century recognized this need, speaking of semper reformanda (always reforming). Calvin and the theologians of Geneva also recognized this need. These theologians did not seek to “reinvent the wheel.” They were not radicals, at least in the sense that this term has commonly been used. They were determined to express the gospel properly, believing that justification by faith alone was the articulus cadentis et stantis ecclesiae (“the article by which the church stands or falls”). For them the whole reforming movement hung upon this recovery. Here was the material of the gospel. Here evangelical religion was truly defined. Let him who denies or ignores the doctrine of justification by faith alone realize that he is no longer an heir of the evangelical movement begun in the sixteenth century. He may still use the term “evangelical” but he uses it merely as an adjective to describe his conservative beliefs. He must understand that he is not evangelical in the truest, historical sense of the term.

In our time sola fide is once again being considered by both serious theologians and interested laity. Increasingly careful readers of Scripture are coming to understand that justification by faith alone is central to healthy, biblical Christianity. It is vital that the church be shown the significance of this truth. A recovery of sola fide will clarify the gospel that we believe and communicate. It will strengthen our confidence in God to do His work through the proclamation of that gospel and it will enable us to build up holy worship which is supremely addressed to God alone. For these reasons alone we need to note several modern errors regarding sola fide:

1. Sola fide leads to faith placed in the proper person and place.

Contrary to much modern evangelistic terminology “inviting Jesus into my heart” is not the invitation of the gospel. This oft-used phrase, based mistakenly upon John 1:12, Revelation 3:20, etc., is not what the Scripture tells the sinner to do. The gospel tells the condemned man that he must “look to Christ” (in faith) as His substitute. He must “believe” and “trust.” As long as we persist in thinking of faith as a mystical transaction wherein Christ comes from one place, outside of me, into another place, inside of me, we will have the tendency to fall into some of the same errors inherent in Roman Catholic confusion.

The gospel is the good news of what God has done outside of me in the actual person and historic work of Jesus Christ. This gospel is a message of historic, objective reality. It is not an experience, at least not my experience. It is the good news of Christ’s experience—He suffered, He died, He arose and He ascended to the right hand on high. This is the message preached by the apostles.

The message of righteousness through Christ alone, imputed to me on the basis of faith alone, is a message grounded in something entirely external. I am “reconciled to God through the death of His Son” (Romans 5:10), not by my religious experience.

There are two aspects of God’s work in salvation—His work for us and His work in us. In asserting justification by faith alone we do not confuse these as the church has been prone frequently to do. Faith, true faith, must be grounded in His work for us, not in my response or experience. A hundred ecstatic experiences and a moving testimony of how I felt when I invited Christ into my heart will not make me right with God. The essence of God’s work within me is to teach me to rely wholly on His work outside of me as the sole basis of my salvation. Sola fide protects this important point, and the church today needs this protection desperately.

2. Sola fide sees ultimate personal fulfillment in the next life.

This doctrine preserves me from looking for some kind of internal fulfillment in the present life that will fully satisfy. If I receive the salvation of God by faith alone then nothing I can or will do can make me more His child. Our fascination with perfectionism is patently observable in the modern evangelical church. What we need is a big dose of the realism of Martin Luther who, writing against a man named Latomus from his cell in Wartburg, said, “Every good work of the saints while pilgrims in this world is sin.” Because of sin none of us will ever experience, in this life, the fulfillment of God’s salvation. The Holy Spirit, who lives within the believer, is a down payment on what is to come. He is not the fulfillment. That follows in the age to come. Justification by faith alone, properly understood, will preserve believers from much disillusionment in the area of expectations that are false and destructive of genuine faith.

Christ is our ideal Man, the only human person in whom God’s purpose for man is perfectly fulfilled. In Him all aspiration is fulfilled, all hope is realized. Human nature is perfected here. This is the importance of faith alone, for through faith we are brought into union with this Man. He is the Man at God’s right hand. His humanity is my humanity. His righteousness is my righteousness. As Paul writes, “In Him you have been made complete” (Colossians 2:10). I like J. B. Phillips’ paraphrase of this: “Your own completeness is only realized in Him.

3. Sola fide keeps us from both antinomianism and legalism.

Justification by faith alone preserves the church from both antinomianism and legalism, both of which are rampant in the modern church. Romans 8:33-34 says, in part, “God is the one who justifies; who is the one who condemns?” Here we observe that the opposite of justification is condemnation.

It is faith that receives God’s gift. God’s gift is the righteousness of Christ. The justice of God, revealed in the Law, requires exact and perfect obedience. Man cannot be saved unless the law is fulfilled — every jot and every tittle. God does not look the other way when He saves the believing sinner. His holiness demands perfection. This is why faith alone is so important. The law must be honored and kept. If we are to be saved it must be justly and perfectly in accord with the demands of the law of God. Sola fide establishes the law. It protects against “cheap grace,” or antinomianism, because it truly upholds the law. Christ’s righteousness, which is ours in Him by faith, consists in perfect obedience to His Father’s law in our stead, on our behalf.

This guards, furthermore, against legalism. Why? Because we cannot earn or maintain God’s grace. We can only accept it with the hands of faith which look outside ourselves to Another. His sacrifice is vicarious. It is mine by faith, and it alone can satisfy God. John Bunyan said it well when he taught that Christ wove a perfect garment of righteousness for thirty-three years only to give it away to those who trust Him alone to save them.

The Holy Spirit’s role in the preaching of the gospel is to bring men and women to the place where they put their faith in “the righteousness of…Jesus Christ” (2 Peter 1:1). This righteousness of faith is not a quality seen within our hearts, or felt by us experientially. It must not be confused with the work of regeneration or sanctification, which is Rome’s error. This righteousness remains in and with Christ alone. John Bunyan, writing in Justification By an Imputed Righteousness, illustrates this well by saying: “. . . the righteousness is still ‘in Him’; not ‘in us,’ even when we are made partakers of the benefit of it, even as the wing and feathers still abide in the hen when the chickens are covered, kept, and warmed thereby.” Sola fide keeps the believer from falling into the legal ditch of associating anything done in us or with our cooperation contributing anything at all to our righteous standing before God.

4. Sola fide promotes genuine reformation and revival.

This doctrine of sola fide prompts genuine interest in true revival. The First Great Awakening in America most likely began in Northampton, Massachusetts, where Jonathan Edwards was preaching a series of sermons on this doctrine of justification by faith alone. As he set forth Christ and His righteousness one woman came under deep conviction and the spark of a great movement of God was lit.

In our time much talk regarding revival centers exclusively around experience. We desperately need the perspective of the gospel if we would pray for revival that will honor God and bring showers of true blessing upon the church. Revivalism, of the type seen in the past 150 years or so, has much more in common with Roman Catholic doctrine than sola fide. Until men and women cry out, “How can I be made just in the sight of a holy God?” rather than, “How can I find peace, save my marriage or remove the financial pressures of the moment?” I do not think we shall see another Great Awakening. As Puritan Thomas Taylor wrote, “The reason so few are willing to ask ‘What must I do?’ is because so few will ask, ‘What have I done?’

Modern evangelicals, with their emphasis upon the infusion of power, security and peace are much closer to Rome at this point than most of them could possibly imagine.

5. Sola fide must not be ignored by modern evangelicals.

Finally, we need to guard against the modern tendency to ignore sola fide altogether. This particular tendency, due either to ignorance, willful distortion, or a lack of concern for this great biblical truth of the Protestant Reformation, is observable in many quarters. A recent example can be seen in the much discussed document Evangelicals and Catholics Together (1994).

Here we have a total absence of the truth of sola fide. One wonders what kind of evangelicalism lists doctrines that remain as differences between Protestants and Roman Catholics and ignores sola fide. This is precisely what was done in this document. I find it a sad day when evangelicals consider what unites and divides us with Roman Catholics, and this important evangelical truth is completely passed over in silence. Has Rome come to embrace the Protestant understanding of sola fide? Not at all, as we have seen. Has evangelicalism, on the whole, lost its grip on this truth? I fear this is so. All efforts to recover this truth are a welcome sign that the blessing of God may fall once again upon Christ’s church. Let us pray and labor to that end!”

Couldn’t have said it better myself…

“I love the doctrines of grace and don’t shy away from the label “Calvinist.” I believe in the sovereignty of God. I’m convinced Scripture teaches that God is completely sovereign not only in salvation (effectually calling and granting faith to those whom He chooses); but also in every detail of the outworking of Providence. “Whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified” (Romans 8:30). And He makes “all things work together for good to those who love God, [i.e.,] to those who are the called according to His purpose” (Romans 8:28). Quite simply, He “works all things according to the counsel of His will” (Ephesians 1:11).

That’s what people commonly mean when they speak of “Calvinism.” When I accept that label, I am not pledging allegiance to the man John Calvin. I am not affirming everything he taught, and I’m not condoning everything he did. I’m convinced Calvin was a godly man and one of the finest biblical expositors and theological minds ever, but he wasn’t always right. As a matter of fact, my own convictions are baptistic, so I am by no means one of Calvin’s devoted followers. In other words, when I accept the label “Calvinist,” it’s only for convenience’s sake. I’m not saying “I am of Calvin” in the Corinthian sense.

Furthermore, I’m not one of those who wears Calvinism like a big chip on his shoulder, daring people to fight with me about it. It’s true that I can get feisty about certain points of doctrine—especially when someone attacks a principle that goes to the heart of the gospel, like substitutionary atonement, or original sin, or justification by faith and the principle of imputed righteousness. When one of those principles is challenged, I’m ready to fight. (And I also don’t mind beating up on whatever happens to be the latest evangelical fad.)

But Calvinism isn’t one of those issues I get worked up and angry about. I’ll discuss it with you, but if you are spoiling for a fight about it, you are likely to find me hard to provoke. I spent too many years as an Arminian myself to pretend that the truth on these issues is easy and obvious.

Now, don’t get the wrong idea. I do think the truth of God’s sovereignty is clear and ultimately inescapable in Scripture. But it is a difficult truth to come to grips with, so I am sympathetic with those who struggle with it. I’m Calvinistic enough to believe that God has ordained (at least for the time being) that some of my brethren should hold Arminian opinions.

Over the years I have probably written at least twice as much material trying to tone down angry hyper Calvinists as I have arguing with Arminians. That’s not because I think hyper Calvinism is a more serious error than Arminianism. As a matter of fact, I would say the two errors are strikingly similar. But I don’t hear very many voices of caution being raised against the dangers of hyper Calvinism, and there are armies of Calvinists out there already challenging the Arminians, so I’ve tried to speak out as much as possible against the tendencies of the hypers.

That’s why I’m probably a whole lot less militant than you might expect when it comes to attacking the errors of Arminianism. Besides, I have gotten much further answering Arminian objections with patient teaching and dispassionate, reasonable, biblical instruction—instead of angry arguments and instant anathemas.

Why not take a more passive, lenient, brotherly, approach to all theological disagreements? Because I firmly believe there are some theological errors that do deserve a firm and decisive anathema. That’s Paul’s point in Galatians 1:8-9; and it’s the same point the apostle John makes in 2 John, verses 7-11. When someone is teaching an error that fatally corrupts the truth of the gospel, “let him be anathema.”

But let me be plain here: Simple Arminianism doesn’t fall in that category. It’s not fair to pin the label of rank heresy on Arminianism, the way some of my more zealous Calvinist brethren seem prone to do. I’m talking about historic, evangelical Arminianism, of the classic and Wesleyan varieties — Arminianism, not Pelagianism, or open theism, or whatever heresy Clark Pinnock has invented this week — but true evangelical Arminianism. Arminianism is certainly wrong; and I would argue that it’s inconsistent with itself. But in my judgment, standard, garden variety Arminianism is not so fatally wrong that we need to consign our Arminian brethren to the eternal flames or even automatically refuse them fellowship in our pastors’ fraternals.

If you think I’m beginning to sound like an apologist for Arminianism, I’m definitely not that. I do think Arminianism is a profound error. Its tendencies can be truly sinister, and when it is allowed to go to seed, it does lead people into rank heresy. But what I’m saying here is that mere Arminianism itself isn’t damnable heresy. It’s just grossly inconsistent with the core gospel doctrines that Arminians themselves believe and affirm.

But as long as I’m sounding like a defender of Arminianism, let me also say this: There are plenty of ignorant and inconsistent Calvinists out there, too. With the rise of the Internet it’s easier than ever for self taught lay people to engage in theological dialogue and debate through internet forums. I think that’s mostly good, and I encourage it. But the Internet makes it easy for like minded but ignorant people to clump together and endlessly reinforce one another’s ignorance. And I fear that happens a lot.

Hyper Calvinists seem especially susceptible to that tendency, and there are nests of them here and there—especially on the Internet. And more and more frequently these days I encounter people, who have been influenced by extremism on the Internet, touting hyper Calvinist ideas and insisting that if someone is an Arminian, that person is not really a Christian at all. They equate Arminianism with sheer works salvation. They suggest that Arminianism implicitly denies the atonement. Or they insist that the God worshiped by Arminians is a totally different God from the God of Scripture.

That’s really over-the-top rhetoric—totally unnecessary—and rooted in historical ignorance. A couple of years ago, when I started my weblog, I mentioned that tendency in the first entry I posted, which was titled “Quick and Dirty Calvinism.” At the end of that post, I said this: My advice to young Calvinists is to learn theology from the historic mainstream Calvinist authors, not from blogs and discussion forums on the Internet. Some of the forums may be helpful because they direct you to more important resources. But if you think of the Internet as a surrogate for seminary, you run a very high risk of becoming unbalanced.

Read mainstream Calvinist authors, however, and you’ll have trouble finding even one who regarded Arminianism per se as damnable heresy. There’s a reason for that: It’s because while Arminianism is bafflingly inconsistent, it is not necessarily damnably erroneous. Most Arminians themselves—and I’m still speaking here of the classic and Wesleyan varieties, not Pelagianism masquerading as Arminianism—most Arminians themselves emphatically affirm gospel truth that is actually rooted in Calvinistic presuppositions.

This post is adapted from a transcript of a seminar from the 2007 Shepherds’ Conference, titled “Closet Calvinists.”

© 2008 by Phil Johnson
Executive Director
Grace to You

As you look on the church landscape, youth are leaving the faith in droves. The modern church, overall, is struggling to reach the next generation with the gospel. What has happened? Whether for good or bad, men, for many years, have been inventing solutions or brainstorming ideas without fully relying upon the foundation of God’s Word. God, however, is greater than man, and as the heavens are above the earth, so are His ways higher than ours and His thoughts than our thoughts (Is. 55:8-9). We have substituted the greater for the lesser – God’s wisdom for man’s ideas. Jesus said that he who hears His Word and does it, is like a man that built his house upon a rock, and when the storm came, it stood firm. On the other hand, he who rejects His Word, is like a man who built on the sand and when the storm came, the house fell (Matt. 7:24-25). Shouldn’t the church, as a whole, abandon the sandy ideas of man and shamelessly return to the firm rock of the Word of God? God’s Word sufficiently identifies how youth are to be reached. For more information on this issue, please see the film Divided, which is a documentary on age-segregated youth ministry in America. Watch it for free (for a limited time) at http://www.dividedthemovie.com. For an in-depth study, the book A Weed in the Church delves into the topic and more thoroughly handles the Scripture passages that address ministry to young people. For other details or to help spread the message, visit ‎http://alt.dividedthemovie.com/