The Highway Forums General Discussion Open Forum "The Merger of Calvinism with Worldliness"

John,

1. The statement that "Jesus Christ was the final and complete sacrifice for the sins of humanity." is also spurious, as I stated originally. At best it is worded in nebulous terms, e.g., "humanity". Do they mean humanity to mean "generally", as the Bible speaks, i.e., sinners from every tribe, nation and tongue? Or, do they mean for every man, woman and child indiscriminately and without exception? The way it is currently worded can easily imply the latter which is a universal atonement and thus antithetical to what Reformed theology teaches.

2. Now, as to the specific matter of their statement denying "Total Depravity", I maintain that it clearly does as stated. Why?

a. The order which it appears is "All who repent of their sins and receive Jesus Christ as Savior and Lord" are (results in) being "born again".

b. Terminology: "born again" as used by Jesus Christ in John 1:12,13 and 3:3,5 is synonymous with regeneration, which our Lord says is of necessity. The English phrase "ye must be born again" in the original Greek is in the "passive mood". So, the literal translation would be, "it is necessary that you be birthed from above", i.e., your "new birth" is the result of someone else's act upon you. The whole passage in which the Lord Christ is explaining to Nicodemus the necessity of being "born anew" clearly teaches that man has no part. Even Nicodemus understood this truth when he says, "how can a man be born when he is old?" Secondly, the Lord Christ explains that one cannot even "see" (comprehend, apprehend) nor "enter" (via repentance and faith) the kingdom of God unless this new birth comes first. Thirdly, the new birth is the work of the Spirit totally apart from any involvement of man. It is a secret and sovereign act of God. Paul also makes this clear in Eph 2:1-5 and then says that faith is the result of being "made alive"; another synonym for "born again, born anew, born from above and regeneration."

c. The order and phraseology of their statement is identical to the semi-Pelagian/Arminian system and contrary to that stated in the Reformed Confessions.

The Canons of Dort, Third and Fourth Heads of Doctrine
The Corruption of Man, His Conversion to God, & the Manner Thereof - Articles of Faith

Article 10
But that others who are called by the gospel obey the call and are converted is not to be ascribed to the proper exercise of free will, whereby one distinguishes himself above others equally furnished with grace sufficient for faith and conversion (as the proud heresy of Pelagius maintains); but it must be wholly ascribed to God, who, as He has chosen His own from eternity in Christ, so He calls them effectually in time, confers upon them faith and repentance, rescues them from the power of darkness, and translates them into the kingdom of His own Son; that they may show forth the praises of Him who has called them out of darkness into His marvelous light, and may glory not in themselves but in the Lord, according to the testimony of the apostles in various places.

Article 11
But when God accomplishes His good pleasure in the elect, or works in them true conversion, He not only causes the gospel to be externally preached to them, and powerfully illuminates their minds by His Holy Spirit, that they may rightly understand and discern the things of the Spirit of God; but by the efficacy of the same regenerating Spirit He pervades the inmost recesses of man; He opens the closed and softens the hardened heart, and circumcises that which was uncircumcised; infuses new qualities into the will, which, though heretofore dead, He quickens; from being evil, disobedient, and refractory, He renders it good, obedient, and pliable; actuates and strengthens it, that like a good tree, it may bring forth the fruits of good actions.

Article 12
And this is that regeneration so highly extolled in Scripture, that renewal, new creation, resurrection from the dead, making alive, which God works in us without our aid. But this is in no wise effected merely by the external preaching of the gospel, by moral suasion, or such a mode of operation that, after God has performed His part, it still remains in the power of man to be regenerated or not, to be converted or to continue unconverted; but it is evidently a supernatural work, most powerful, and at the same time most delightful, astonishing, mysterious, and ineffable; not inferior in efficacy to creation or the resurrection from the dead, as the Scripture inspired by the Author of this work declares; so that all in whose heart God works in this marvelous manner are certainly, infallibly, and effectually regenerated, and do actually believe. Whereupon the will thus renewed is not only actuated and influenced by God, but in consequence of this influence becomes itself active. Wherefore also man himself is rightly said to believe and repent by virtue of that grace received.

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The Canons of Dort, Third and Fourth Heads of Doctrine
The Corruption of Man, His Conversion to God, & the Manner Thereof - Rejection of Errors

Paragraph 8
Who teach: That God in the regeneration of man does not use such powers of His omnipotence as potently and infallibly bend man's will to faith and conversion; but that all the works of grace having been accomplished, which God employs to convert man, man may yet so resist God and the Holy Spirit, when God intends man's regeneration and wills to regenerate him, and indeed that man often does so resist that he prevents entirely his regeneration, and that it therefore remains in man's power to be regenerated or not.

For this is nothing less than the denial of all the efficiency of God's grace in our conversion, and the subjecting of the working of Almighty God to the will of man, which is contrary to the apostles, who teach that we believe according to the working of the strength of his might (Eph. 1:19); and that God fulfills every desire of goodness and every work of faith with power (II Thess. 1:11); and that his divine power hath granted unto us all things that pertain unto life and godliness (II Peter 1:3).

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Who teach: That grace and free will are partial causes which together work the beginning of conversion, and that grace, in order of working, does not precede the working of the will; that is, that God does not efficiently help the will of man unto conversion until the will of man moves and determines to do this.

For the ancient Church has long ago condemned this doctrine of the Pelagians according to the words of the apostle: So then it is not of him that willeth, nor of him that runneth, but of God that hath mercy (Rom. 9:16). Likewise: For who maketh thee to differ? and what hast thou that thou didst not receive? (I Cor. 4:7). And: For it is God who worketh in you both to will and to work, for his good pleasure (Phil. 2:13).

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The Westminster Confession of Faith, Chapter X
Of Effectual Calling

I. All those whom God hath predestinated unto life, and those only, he is pleased, in his appointed and accepted time, effectually to call,[1] by his Word and Spirit,[2] out of that state of sin and death, in which they are by nature, to grace and salvation, by Jesus Christ;[3] enlightening their minds spiritually and savingly to understand the things of God,[4] taking away their heart of stone, and giving unto them a heart of flesh;[5] renewing their wills, and, by his almighty power, determining them to that which is good,[6] and effectually drawing them to Jesus Christ:[7] yet so, as they come most freely, being made willing by his grace.[8]

II. This effectual call is of God's free and special grace alone, not from anything at all foreseen in man,[9] who is altogether passive therein, until, being quickened and renewed by the Holy Spirit,[10] he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it.[11]

In His grace,