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Biblically Speaking

Dallas Seminary Book Review (Zuck) of Back to Faith

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Many Reformed theologians and others accept the following cliché of John Calvin in 1547: “It is therefore faith alone which justifies, and yet the faith which justifies is not alone.” In examining this statement Lybrand, executive director of the Free Grace Alliance, shows that it is logically invalid. He notes that if faith alone saves but the faith that saves is not alone, this is “speaking nonsense” (p. 21). He points out that this “runs perilously close to including works as an essential for salvation” (p. 6).

In discussing James 2:14–26 Lybrand points out that the cliché is exegetically invalid because James wrote of genuine faith, not a so-called faith. True faith, however, is “dead,” that is, it has not grown or matured. “James is concerned about Christians who have faith, but who do not put works with their faith. Indeed, the entire section cries out for one simple point: add works to your faith! It is a fiction to assume that James is concerned about a false faith when his emphasis is on the importance of adding works to one’s faith. The faith is real, and it will thrive with the addition of works” (p. 102).

In chapter 6 Lybrand discusses more than seventy New Testament passages in which works are seen not as guaranteed, but as encouraged. Thus the cliché is wrong, for it suggests that “works are guaranteed.” Many pastors and theologians have promoted this cliché, but none so vigorously, Lybrand suggests, as John Piper, pastor of Bethlehem Baptist Church, Minneapolis. So Lybrand spends an entire chapter examining Piper’s view. Lybrand says Piper affirms “faith alone” (pp. 195, 198–205), but he also affirms that faith is “not alone” (pp. 196, 205–23). Piper says faith “produces the works” (p. 224), and that “unless faith has works, then it is not faith at all” (p. 224). This faith must persevere, according to Piper, for if it does not, it is spurious faith.

As Lybrand correctly observes, “The cliché is wrong, and works do not prove salvation since salvation is accomplished apart from works” (p. 249).

This thorough analysis of a common cliché is a welcome discussion of the relationship between faith and works. As the book’s subtitle suggests, this work can help reclaim the gospel’s clarity.

—Roy B. Zuck

January 1, 2011

 

http://www.dts.edu/reviews/fred-r-lybrand-back-to-faith

Biblically Speaking

Perseverance of the Saints is Not About Good Works

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PERSEVERANCE OF THE SAINTS IS NOT ABOUT GOOD WORKS…not really.


So, as I re-frame the blog to focus on ALL THINGS FAITH AND WORKS, I keep running into a misunderstanding about The Perseverance of the Saints. There is a basic misunderstanding being perpetuated by a number of Free Grace advocates. Here’s a response I recently posted on this question:


The Quote: So, we have not touched the doctrine of the Perseverance of the Saints and it’s compatibility with the doctrine of eternal security. These are not the same thing, though some would say that they are. Any thoughts?

…very important question. And, I guess I may have to push back here…Perseverance of the Saints IS the Doctrine of Eternal Security.

There has been a move among some Free Grace thinkers to buy into what I think is some Hyper-Calvinists’ rhetoric that perseverance is about perseverance in doing good works.

This is clearly not the heart of this point in TULIP. If one reads DORT he will see that works are mentioned to prove eternal security (but eternal security is point) If one looks at the articles and history of the discussion he will see the prominent issue is always about “falling from grace.”

The Wikipedia article opens with this (for good reason): …as well as the corollary—though distinct—doctrine known as “Once Saved, Always Saved”, is a Calvinist teaching that once persons are truly saved they can never lose their salvation.

Websters gets to it too– Perseverance: to persist in a state, enterprise, or undertaking in spite of counter-influences, opposition, or discouragement

In other words, perseverance is about persisting in the ‘saved’ state until one’s safe arrival in heaven. Works are mentioned as a ‘proof’ of this eternal security the believer has.

Yet, there is an easier way!

All we have to do is look at the Remonstrance (DORT responded to this) or at any rendition of Arminianism’s Points. The issue with the Arminian view is that one can lose his salvation…that one is not eternal secure. If that is the counter-point, then we know the point is that one cannot lose his salvation, is eternally secure.

Now, since it IS the Doctrine of Eternal Security–why the confusion? Well, DORT (and others) surely have ‘persevering in good works” AND/OR ‘persevering in faith (believing)’ as parts of the point. Yes, true. The reason is that these are seen as PROOFS of ones Eternally Secure Standing.

The way I would say it is… perseverance in works and perseverance in faith are both mechanisms Reform thinkers use to prove an individual’s standing as and Eternally Secure, Elect, Child of God.

Fred Lybrand
www.backtofaith.com

P.S. To be fair…the writers of the Remonstrance stated they weren’t sure if one could lose his salvation (and hence the affirmation of God’s Perseverance in keeping the elect, elect).

P.P.S. Here is a listing of quotes that show the drift from Perseverance of the Saints meaning essentially Eternal Security…to including the ‘proof’ of works as part of the definition (a truly historically recent emphasis).


MERRILL UNGER

Thus the Westminster Confession says, “This perseverance of the saints depends not upon their own free will but upon the immutability of the decree of election flowing from the free and unchangeable love of God the Father….” In other words, those who are real Christians cannot fall away or be eternally lost. Merrill Frederick Unger, R. K. Harrison, Howard Frederic Vos et al., The New Unger’s Bible Dictionary, Rev. and updated ed. (Chicago: Moody Press, 1988).

 

CHARLES SPURGEON

Sustained by such a doctrine we can enjoy security even on earth; not that high and glorious security which renders us free from every slip, but that holy security which arises from the sure promise of Jesus that none who believe in him shall ever perish, but shall be with him where he is. Believer, let us often reflect with joy on the doctrine of the perseverance of the saints, and honour the faithfulness of our God by a holy confidence in him. Charles H. Spurgeon, Morning and Evening : Daily Readings, Complete and unabridged; New modern edition. (Peabody, MA: Hendrickson Publishers, 2006).

 

GEORGE WHITEFIELD

Those whom God has justified, he has in effect glorified: for as a man’s worthiness was not the cause of God’s giving him Christ’s righteousness; so neither shall his unworthiness be a cause of his taking it away; God’s gifts and callings are without repentance: and I cannot think they are clear in the notion of Christ’s righteousness, who deny the final perseverance of the saints; George Whitefield, Selected Sermons of George Whitefield (Oak Harbor, WA: Logos Research Systems, Inc., 1999).

 

RALPH MARTIN

In theological debate the terms “perseverance (of the saints),” “falling away” and “apostasy” are used in discussing the question of whether it is certain a Christian will remain in faith and salvation. Gerald F. Hawthorne, Ralph P. Martin and Daniel G. Reid, Dictionary of Paul and His Letters, 40 (Downers Grove, IL: InterVarsity Press, 1993).

 

LEWIS SPERRY CHAFER

THIS ASPECT of Soteriology, commonly styled by earlier theologians the perseverance of the saints, contends that no individual once the recipient of the saving grace of God will ever fall totally and finally from that estate, but that he shall be “kept by the power of God through faith unto salvation” (1 Pet. 1:5). The doctrine of security is one of the five points of the Calvinistic system, but it is more distinguished by the fact that it is set forth in the New Testament in the most absolute terms and is there seen to be an indivisible feature of that which God undertakes when a soul is saved. This major doctrine is well stated in the Westminster Confession of Faith, which declares: “They whom God hath accepted in his Beloved, effectually called and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace; but shall certainly persevere therein to the end, and be eternally saved” (17.1). Lewis Sperry Chafer, vol. 3, Systematic Theology, 267 (Grand Rapids, MI: Kregel Publications, 1993).

WAYNE GRUDEM

Eternal security: Another term for “perseverance of the saints.” However, this term can be misunderstood to mean that all who have once made a profession of faith are “eternally secure” in their salvation when they may not have been genuinely converted at all. (40D.3) Wayne A. Grudem, Systematic Theology : An Introduction to Biblical Doctrine, 1241 (Leicester, England; Grand Rapids, Mich.: Inter-Varsity Press; Zondervan Pub. House, 1994).

 

F.F. BRUCE / R.K. HARRISON

PERSEVERANCE — the steadfast effort to follow God’s commands and to do His work. The New Testament makes it clear that faith alone can save. But it makes it equally clear that perseverance in doing good works is the greatest indication that an individual’s faith is genuine (James 2:14–26). Indeed, perseverance springs from a faithful trust that God has been steadfast toward His people. Through persevering in God’s work, Christians prove their deep appreciation for God’s saving grace (1 Cor. 15:57–58).
As a result of perseverance, the Christian can expect not only to enhance the strength of the church, but also to build up strength of character (Rom. 5:3–4). In short, Christians can expect to become closer to God. They learn that they can persevere primarily because God is intimately related to them (Rom. 8:25–27) and especially because they have the assurance of a final reward in heaven (1 John 5:13). Ronald F. Youngblood, F. F. Bruce, R. K. Harrison and Thomas Nelson Publishers, Nelson’s New Illustrated Bible Dictionary (Nashville: T. Nelson, 1995).

 

CONSTABLE

There is much misunderstanding about the Bible’s teaching concerning the perseverance of the saints.30 It does not teach that Christians will inevitably continue to persevere in the faith, that is continue believing the truth, walking with the Lord, and doing good works. It does teach that God will persevere in His commitment to bring all who have trusted in Him to heaven. If someone asks me if I believe in the perseverance of the saints, I ask them what they mean by the perseverance of the saints. If they mean that a believer is eternally secure, I say that I believe that. If they mean that a believer will inevitably follow God faithfully to the end of his or her life, even with occasional lapses, I say I do not believe that.” Joseph C. Dillow, The Reign of the Servant Kings, has the most helpful and biblically consistent discussion of perseverance that I have found. See his Subject Index for his many references to it. Tom Constable, Tom Constable’s Expository Notes on the Bible, 1 Pe 1:5 (Galaxie Software, 2003; 2003).

 

If you liked this blog…you might also like the discussion in this post: https://www.backtofaith.com/biblically-speaking/the-zero-point-calvinst/

Biblically Speaking

THE FLAW in DORT (5 Point Calvinism)

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I’m so grateful that many of you have pitched in (but haven’t posted yet), and that a number of other have dropped my private notes of apology (too busy)!

I am finding that part of the problem with most Free Grace folks who are against Calvinism is that they simply have not read the original documents.  There is much in Calvinism that I love, and many things that I find to be pretty useless.  We all know that Calvinism is a theoLOGICAL system which largely makes sense if Scripture is not used as the standard of evaluation.  Do not miss the point– Calvinism is HIGHLY scriptural; yet, it is also, highly theological.  In other words, this is how Calvinists put it together.

Yet, one point is often denied in certain Free Grace circles; there is no such thing as Consistent Calvinism.  There is simply a broad spectrum of viewpoints within the largely circle.  We see this same reality with Arminians, Dispensationalists, Amillenialists, Preterests, denominations, and Free Grace advocates.  Sorry, that’s just the truth.  When we preach against “Calvinism” without defining terms, we are in the worst of straw-man worlds.  Sadly, we are attacking friends and patrons.  I personally have felt the same sense of being ostracized for not taking a stance against Calvinsim.

All Free Grace Advocates (faith alone in Christ alone) OWE a debt of gratitude to the Reformation for the recover of Grace being returned to the forefront of conversation and focus.  However, it doesn’t mean that forms and aspects of Calvinism aren’t mistaken (they are)!

Here is THE FLAW in DORT, as I study through it:

Dort assumes that humans are still depraved after regeneration.  In other words, they apply the same standards to a ‘saved’ person as they do a ‘lost’ person.  Practically, this means that they not only have the individual needing to be elected unto salvation, but elected unto sanctification (spiritual growth).

There is nothing inherently required in the ‘5 points’ or in Scripture concerning growth.  The very reason a believer can be accountable is that he is indeed a ‘new creation’ in Christ.  There is a new game in play where God can reward or chasten based on our works (and attitude, faith, doubt, etc.).  Saying that on is chosen to belong to Christ is one thing, saying one is chosen to produce good works (increasing) is quite another.

We are certainly called to good works as believers (read Titus), and God has set the kind of good works in place by His own will (see Ephesians 2:10); but to say God is imposing His will on us to make us obey is actually irrational and indefensible.

Said differently:

Before Christ = Depraved

After Christ = NOT Depraved

I’m catching a flight…so I’ll prove this later!

What do you think?  Where does this go?

Grace and peace,

Fred Lybrand

Biblically Speaking

Face it, You are at Least a Little Bit of a 5 Point Calvinist!

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So, in studying the Canons of Dort, I’m reminded of the statements of dear friends and mentors like Dr. Radmacher who have said (to the effect), “I’m a O.O Calvinst and a O.O Arminian.” I mention Dr. Radmacher because he has been very vocal about this issue in recent years, but it doesn’t diminish my love or appreciation for him.  We all must learn to disagree graciously…and on this one, I just disagree.  Of course, I regularly have disagreements with myself as well (so, I’m very in-discriminant in the matter!). The idea is that if you buy one part of the “5 Points” of Calvinism, you must necessarily buy them all.  I’ve addressed this elsewhere.  While I find some of the points in Dort untenable , I find other points quite wonderful.

ARTICLE 11 (under the First Head of Doctrine) And as God Himself is most wise, unchangeable, omniscient, and omnipotent, so the election made by Him can neither be interrupted nor changed, recalled or annulled; neither can the elect be cast away, nor their number diminished.

ARTICLE 5 (under the Second Head of Doctrine) Moreover, the promise of the gospel is that whosoever believes in Christ crucified shall not perish, but have eternal life. This promise, together with the command to repent and believe, ought to be declared and published to all nations, and to all persons promiscuously and without distinction, to whom God out of His good pleasure sends the gospel.

Article 11 is basically saying that the saved / justified / elect cannot, for any reason, lose their salvation.  This was a huge point the Reformers recovered (thought there is some muddling in the matter as they invite an over-dependence on works/fruit as proof of faith…to be discussed later…or see www.backtofaith.com).  Surely, those of us who believe in eternal security have to agree with Dort on this one.

Article 5 is a plain statement of the gospel…whosoever believes in Christ crucified shall not perish, but have eternal life…how clear would I want it?  I know there are some who question if faith in Christ’s crucifixion should be included (see GES Gospel: Lybrand Open Letter), but I certainly find this statement to resonate with my own soul and the forgiveness I have found through faith in the Savior and His finished work.

The point is that as one works through the system of Dort (or Westminster, or the Remonstrance, or Augsburg, etc.), one will find point on which he agrees and points on which he differs.  Taken as a ‘whole’ system, one can be forced to reject or accept…and yet, is that really an accurate description of the view?

The challenge is in the logic of the system, and in theology, it tends to come down to a couple of errors we consistently see:

1.  Bad premise, bad conclusion

2. Good premise, non sequitur conclusion

These are oversimplified, but just because something seems logical, it nowise means it is logical.  Certain points are often pushed along until the absurd becomes the nauseating.  Please know, all sides fall into this from time to time.  Theology is too often built on the shaky cliffs of inference, conjecture, and speculation.  What might happen if we ever dared to just affirm what the Scriptures say and leave the rest to class-time in eternity?

God bless,

Fred Lybrand

Biblically Speaking

Up for a little theology? I need your help on Calvinism…

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So, here’s a video that explains it all:

Help Me on Calvinism from Fred Lybrand on Vimeo.

So, here’s a copy of DORT (Dordt; from the Synod of Dordrecht): http://fredlybrand.files.wordpress.com/2010/11/canons-of-dort.pdf

Again, I need your agreements and disagreements and why…this project could turn out big!

Thanks,

Fred Lybrand

www.backtofaith.com

P.S. OBVIOUSLY…LOOK THROUGH THE COMMENTS BELOW AND ADD YOU OWN!

P.P.S.  Please put an AGREE or a DISAGREE at the very top of your post…as it will make our reading easier.