Author: Warren Rachele

The Reformed Echo Chamber

This post at Arminian Perspectives takes on Tim Challies and his generally dismissive review of Roger Olson’s book Arminian Theology. The review follows the template established by other Calvinist reviewers, defaulting to the tired accusations of Pelagianism, etc. What is telling is that with the ability of nearly everyone in the age of the Internet to discover the facts about Arminian theology, the Calvinist accolytes continue to simply listen to one another, echoing the same incorrect notions, proof texts, and authorities back to the others in the chamber.

Reformed Jesus, Merely a Prop?

A key verse often cited as evidence of the Calvinist interpretation of the concept of election and predestination is the berakah in Ephesians 1:3-6. It reads like this:

Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ. For he chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us to be adopted as his sons through Jesus Christ in accordance with his pleasure and will– to the praise of his glorious grace, which he has freely given us in the One he loves.

Given the supralapsarian metrics of this passage, as we align it with the the petals of the TULIP some questions arise. The notion of some being chosen (elected) before the creation of the world while others are simultaneously selected for reprobation via God’s sovereign decision forms the very center of Calvin’s theological framework. It is important to note that the order of the selection chooses from among humans who have yet to be stung by the poison of sin, since the Fall has yet to be authored by the Father. In other words, they are yet to become totally or even partially depraved when their unconditional election occurs.They are already Saints, consecrated and set apart according to Sproul (Ephesians, 24.) When the Lord is cruelly and viciously sacrificed on the tree, it is an already foregone conclusion that the expiation (atonement) will apply only to those selected pre-creation. It logically follows then that the eternal status of these blessed few does not require their assent, nor can it be denied except by the Sovereign who decided it.

Calvinist W.J. Seaton (The Five Points of Calvinism) comments on the limited application of the sacrifice of Christ.

Christ died positively and effectually to save a certain number of hell-deserving sinners on whom the Father had already set His free electing love.

Note again that these “hell-deserving sinners” were created by God for the express purpose of being such. Why then is the sacrifice of Jesus necessary? If the Elect are holy and blameless from and for all of eternity then, it stands to reason, the Fall was orchestrated simply to provide the means to condemn those not selected for sanctification. It becomes merely a symbolic act in the predestined history of the World, necessary to further the story for which the conclusion is already known. If the Elect are claimed holy and blameless, why does God allow them to be stained by sin (Rom 5:14)? Because sin is in the world (at His permission and only eternally affecting those who are elected to perdition), God demands propitiation. His Holiness requires that atonement comes only from an equally holy sacrifice. Thus, the Christ must be the sacrifice. But the righteousness that He imputes, (cf Rom 5:17) is it needed by those already considered from eternity past to be holy and blameless? Does this doctrine not belittle the cross?

Why then was the Cross necessary? To show His love to those he has already given His eternal promise to? To demonstrate His sovereignty or power to all the rest whom He has left powerless to affect their eternal condemnation in Hell? In light of the order of elements above, Jesus become just a prop in the play, not really necessary but used to further the plot. Or, as Robert Reymond suggests, God does not see the men He creates as men but as sinners because His decretal system is not sequential but, simultaneous. However this process is enumerated, does it not hold true that God creates humankind knowing that they are a) going to sin because he created them that way with the ability (will) to walk counter to His commands and b) that some of them are created specifically for the purpose of being destroyed?

There are so many questions…does Calvin offer any answers?

Jesus Mean and Wild by Mark Galli

God loves you and has a difficult plan for your life.

There’s a phrase almost guaranteed NOT to make an appearance at the next revival or evangelism event in your church. When introducing Jesus to others, we more often than not default to the meek and mild savior who rolls his eyes at our follies, who is our buddy when we want Him near and who conveniently walks the other way in situations where He is really not welcome. The attractive Jesus of the blue eyes and curly blond hair and piercing stare is the one who adorns our church walls and literature.

image But what of the Jesus who makes a whip of cords to clear the temple, who expresses his anger and frustration at the blindness of his disciples, and who will leave us alone at just the wrong moment? What do we do with this Jesus, author Mark Galli asks in his superb book  Jesus Mean and Wild. I’ve been wanting to read this book for about a year now and after finally sitting down for a couple of days to do so, I was not disappointed. Galli leads us to look at Jesus in a way different from how we usually encounter him, as the militant whose love for us sometimes takes the form of tough love. As he walks us through different passages in the Gospel of Mark, we run into a Jesus whose idea of comforting our wounds is to salt them – painful in the short term but healing in the long run.

The Jesus that we are reminded of in the pages of Galli’s book is a portrait that the modern Church often reads quickly past. This is the Jesus that loves us enough to speak harshly to us in order to encourage our repentance. He is the savior that is willing to heal but rebukes the receiver of the miracle as He pushes him away. The Rabbi we encounter is disrespectful of authority other than those truly devoted to the Father. In a reminder that is needed by the churches today that strive for relevance above all else, Jesus appears to us (Mark 8:31-33) as the ultimate measure of irrelevance. In a chapter that points out that following Jesus faithfully is far and beyond more important than being culturally relevant [that is also excerpted in Christianity Today July 2006], Galli offers a cutting warning to Church and pastors of vision.

Coming to the final chapters of the book makes you want to return to page one and soak in this portrait of Jesus all over again, slowly savoring the words and illustrations that help us to see a more well rounded Jesus than we are often tempted to preach or talk about. With just a few pages remaining, Galli gives us the starkest reminder of the way of the Savior when he says “Just when we need him most, God forsakes us.” We certainly do not want to admit this about our Lord, but he leaves us alone just at those moments that we most desperately think that we need Him. Why? So that we can share in the grief that Jesus knew at that bleak moment on the cross when he cried out to the silent heavens and know the indescribable joy of reuniting with God when He chooses to break the silence. We are shaken but stronger, mute in His glory but far more merciful than we could ever imagine.

A Single Thesis on the Church Door

I have called a heretic, labeled a fool, told that I am obviously too simple to understand the errors in my thinking, and virtually challenged to a duel by a self-proclaimed expert on Reformed theology. I have seen others abused, taunted in verse and lyric, and categorized as clowns for their theological positions. The overall tenor of debate over matters theological is becoming more and more rancorous and divisive with one recent posting labeling all of those in Christ’s church who don’t believe as the writer did as “deceived” and headed to Hell. This atmosphere has caused me to sharply curtail my posting in recent weeks as I reevaluated any contribution that it might have to greater work of the Church.

 

And then I reread a favorite quote by Annie Dillard…

On the whole, I do not find Christians, outside of the catacombs, sufficiently sensible of conditions. Does anyone have the foggiest ideas of what sort of power we so blithely invoke? Or, as I suspect, does no one believe a word of it? The churches are children playing on the floor with their chemistry sets, mixing up a batch of TNT to kill a Sunday morning. It is madness to wear ladies’ straw hats and velvet hats to church; we should all be wearing crash helmets. Ushers should issue life preservers and signal flares; they should lash us to our pews.

Pride abounds in certain theological circles with much chest pounding among writers over sudden revelations in life that cause them to suddenly pledge allegiance to one systematic way of interpreting the Bible or another. Where Pride rules, charity vanishes and it has become de rigueur to label any other theological system heretical at worst, and childish and misguided at best.  We would do well to consider the many who came before us who were martyred as heretics only to be exonerated with the passage of time. Where would the English speaking world be without the first steps of William Tyndale?

I would implore those who judge another Christian’s belief to consider what spiritual gift they have been given that allows them to peer into the heart of another man and discern the work that God is doing there. Is it a biblical gift? Can you provide others with chapter and verse so that we might study it? Until such time as you are absolutely certain that one position is correct and another is not (and remember, one rapidly growing church gains assurance of the correctness of their theology through a burning in the bosom), we would all do well to remember the Lord’s words in John 17:

My prayer is not for them alone. I pray also for those who will believe in me through their message, that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me. I have given them the glory that you gave me, that they may be one as we are one: I in them and you in me. May they be brought to complete unity to let the world know that you sent me and have loved them even as you have loved me.

To paraphrase Miss Dillard, remember who it is we write about so blithely…

The Role of Glossolalia According to Lukan Theology «

Brian LePort has a great discussion going on regarding Glossolalia (Tongues) at The Role of Glossolalia According to Lukan Theology «. This is pertinent material if you’ve been reading the various views on Spirit Baptism that have been posted here.

Spirit Baptism: The Wesleyan View

Having examined the Pentecostal and Charismatic positions on Baptism in the Holy Spirit, is it necessary to further analyze the general Wesleyan tradition for its position as well? With both of these movements acknowledged as children of Wesley, it is often assumed that their views mirror those of the parent but as with human children, this is certainly not the case. The thread of Wesleyan thought runs through numerous ministries so it will be necessary to speak in generalities that may be superceded by doctrinal distinctives within a particular denomination. After all, Wesley’s influence runs through such wide ranging bodies as the United Methodist Church, the Nazarenes, AME, countless Holiness ministries, and the Salvation Army. It is also crucial to note that Wesleyan Christianity has been, and continues to be, inherently practical and its primary concerns have been the preaching of the message of Salvation and in teaching the principles of Holy Living (Buschart, Protestant Traditions). In other words, theology is the servant of ministry and the practice of theological inquiry is driven by the requirements of answering questions related to daily living as a Christian.

A hallmark of Wesleyan tradition is the ideal of Entire Sanctification; the call to live a life of sanctified holiness which manifests through loving deeds. The message of the Wesley’s, in John’s preaching and Charles’ hymns, is holiness. The work of the Holy Spirit in this is to transform imputed righteousness into imparted righteousness, that is, not only can one be set aside as holy through the saving work of Christ but one can become holy in day to day living. Wesley is quick to note that this process of sanctification or perfection, as it is sometimes called, is ongoing through the life of the Christian and does not meet its final conclusion until the moment of glory. It is here that the idea of Spirit Baptism enters the discussion though it is far from a universal topic. Most classical Wesleyans associate perfection/sanctification with a ‘second blessing’ or a distinct work of God separate from conversion. The Church of the Nazarene, for example, teaches that entire sanctification is “wrought instantaneously by faith, preceded by entire consecration.” (Articles of Faith of the Church of the Nazarene) Especially in those traditions that were born in the 19th century Holiness movement, this second blessing is associated with baptism of the Holy Spirit. Verses that we have already examined such as Joel 2:28-32 and Acts 2:1-21 are found again to form the foundation of this belief in a distinct experience that is subsequent to conversion.

Holiness is the charism received by the Christian at the moment of this second blessing say the Wesleyans (contra tongues and prophecy). The Holy Spirit cleanses the believer from their sin, enabling them to live Christlike lives moving consistently toward greater holiness. By His grace and power, people are enabled to restore the image of the God of Love within them and present an image that cries “Be holy as I am holy.” The Spirit-driven process of ongoing sanctification is not only evidence to the Christian of the Lord’s work in them but a proclamation to the world that they too can partake in the restoration offered by the Loving God.   

Find other views on Spirit Baptism here.