Posted tagged ‘instrumental condition’

Faith is Not a Work but only An Instrument, therefore we can say that Faith is a Condition? No!, by Tianqi Wu

November 8, 2015

Mike Horton—“The New Testament lays before us a vast array of CONDITIONS for final salvation. Not only initial repentance and faith, but perseverance in both, demonstrated in love toward God and neighbor ” God of Promise, p 182

Mike Horton—To be claimed by water baptism as part of God’s holy field comes with threats as well as blessings. Covenant members who do not believe are under the covenant curse. HOW CAN THEY FALL UNDER THE CURSES OF A COVENANT TO WHICH THEY DID NOT BELONG? God promises his saving grace in Christ to each person in baptism, whether they embrace this promise or not. Yet the instrumental CONDITION is that they must embrace the promise in faith. Otherwise, they fall under the covenant curse without Christ as their mediator….” http://thegospelcoalition.org/blogs/tgc/2012/09/13/kingdom-through-covenant-a-review-by-michael-horton/

http://www.ligonier.org/learn/articles/reformed-theology-vs-hyper-calvinism/

Mike Horton–As Packer explains it, “love is not the whole story” . We are faced with mystery — and the two guardrails that keep us from careening off the cliff in speculation. God loves the world and calls everyone in the world to Christ outwardly through the Gospel, and yet God loves the elect with a saving purpose and calls them by His Spirit inwardly through the same Gospel (John 6:63–64; 10:3–5, 11, 14–18, 25–30; Acts 13:48; Rom. 8:28–30; 2 Tim. 1:9). Both Arminians and hyper-Calvinists ignore crucial passages of Scripture, resolving the mystery in favor of the either-or. Either election or the free offer of the Gospel, conditioned on God giving faith to the sinner.

Mike Horton–While it is among the sweetest consolations for believers, election is not the whole story of God’s dealing with this world. Does God love everybody, or is His kindness simply a cloak for His wrath — fattening the wicked for the slaughter, as some hyper-Calvinists have argued? Scripture is full of examples of God’s providential goodness, particularly in the Psalms: “The Lord is good to all, and his mercy is over all that he has made …. You open your hand; you satisfy the desire of every living thing” (Psalm. 145:9, 16) The doctrine we are talking about has come to be called “common grace,” in distinction from “saving grace.” Some have objected to this term (some even to the concept), insisting that there is nothing common about grace: there is only one kind of grace, which is sovereign, electing grace. However, it must be said that whatever kindness God shows to anyone for any reason after the fall, can ONLY be regarded as gracious. Once again, we face two guardrails that we dare not transgress: God acts graciously to save the elect and also to sustain the non-elect and cause them to flourish in this mortal life. .

David Engelsma—Mike Horton affirms that God promises saving grace in Christ to every baptized baby. For a Reformed theologian, it is the same as to affirm that God promised saving grace to Esau in his circumcision. This affirmation implies that God failed to keep His promise. His promise failed. Grace is resistible and ineffectual. The reason, they will say, is the unbelief of Esau. Whatever the reason, grace does not realize itself in one to whom God is gracious. Regardless of the reason for grace’s impotence, the teaching is heretical. If God promises saving grace to both Esau and Jacob, as Horton affirms, but the promise fails because of Esau’s unbelief, then the conclusion necessarily follows that grace succeeded in the case of Jacob, not because of the Christ’s death for Jacob but rather in the sovereign power of grace enabling Jacob to accept the grace and thereby meet the “conditions of the covenant”.

Tianqi Wu— Unbelief of the gospel is sin. If God justifies us on the condition we don’t sin the sin of unbelief, then Christ’s death is not what saves us.. But a common obfuscation is to say “faith is not a work” and thus argue that it does not violate “grace alone” to make faith part of the reason God justifies us. Many people think Romans 4 is teaching that God counts our believing as righteousness. Some variations of this I’ve seen:

1, they think our believing satisfies the law, because our believing is obeying
2, they think our believing doesn’t satisfy the law, but God graciously counts it as satisfied the law
3, they think our believing doesn’t satisfy the law, but God counts it as righteousness, because believing is what God considers real righteousness

In all these views, faith works as a work that forms our righteousness.

But the main reason that “faith is not a work” is that we are not justified because of our faith. Faith is not part of our righteousness. God does not count our believing as righteousness, God counts what he announces in the gospel (Christ’s death provided by God for those elected in Christ and appointed to eternal life) to the recipients . The gospel announces Christ’s death as the righteousness of the elect who will believe this gospel. Faith in the true gospel is itself a benefit given by God along with the imputation of righteousness. (Faith in the gospel is a gift obtained by Christ for those he redeemed by his blood. II Peter 1;1 To those who have obtained a faith of equal privilege with ours through the righteousness of our God and Savior Jesus Christ)

We should not identify Christ’s death on the cross with justification, because justification (like faith) is a spiritual blessing given by means of the righteousness of the cross. Once we realize this, it takes away the objection against “application”of (imputation of ) the reconciliation accomplished at the cross as the basis for (in order to) justification. If the “new heart” is not immediately given at the cross (or even immediately given at the birth of each elect after the cross), then it is conceivable that “forgiveness of sins” is also not immediately given at the cross. ”

Stoever, A Faire and Easy Way, explains that “John Cotton professed himself unable to believe it possible for a person to maintain that grace works a CONDITION in him, reveals it, makes a promise to it, and applies it to him, and still not trust in the work. Even if a person did not trust in the merit of the work, he still probably would not dare to trust a promise unless he could see a work…”

“Grace and works (not only in the case of justification) but in the whole course of our salvation, are not subordinate to each other but opposite:as that whatsoever is of grace is not of works, and whatsoever is of works is not of grace.

Mark McCulley—Faith is a work. No, it’s not a work. The debate won’t take you very far. Even if the debate is about if faith comes from fallen man’s freewill contribution, the Calvinist accusation that says “well then it’s a work” does not do much because the Arminians will quickly explain that they never say it’s a work and that they know it’s not a work. https://markmcculley.wordpress.com/2013/07/23/does-god-count-the-faith-god-gives-us-as-righteousness-since-faith-is-not-a-work/

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“Faith Alone” is NOT the “Instrumental Condition”

October 31, 2013

Faith in the gospel of the Lord Jesus is not the cause or condition of justification. Of course I have read discussions about distinctions between conditions, where it is explained that faith is an “instrumental” condition. However a mainline term that may be, I don’t agree with that explanation of faith.

My problem is not that the traditional “instrumental” language can be misunderstood. Any explanation of faith’s necessity that I give can also be misunderstood. I believe that faith in the true gospel (which includes “for the elect alone”) is necessary evidence that a person has passed from a state of condemnation to a state of justification.

This faith in the gospel is not a knowledge that a person has been justified all along, or assurance that a person has been justified from the time of the cross or before a person was born. This faith in the gospel, which includes understanding of the gospel, is the immediate result of being born again, which is the immediate result of being imputed by God with the merits of Christ’s death.

In the false gospel which tells all sinners that Christ died for them, faith is misunderstood as making the difference between saved and lost. Even in cases where the fine print tells you that this making-the- difference faith is a result of predestination and regeneration, the credit for salvation does not go to Christ. The credit may go to the Holy Spirit or to predestination, but it cannot go to Christ, if Christ died for all sinners but only some sinners are saved.

We need to put a stop to the double talk which tells all sinners that Christ died for them, but then explains (not to everybody but only to some who have already professed Christ) later that Christ died for some people to get them something different and more for them than He did for everybody else.

This kind of double talk implicitly says that Christ propitiated the wrath of God for all sinners but that Christ also died extra for the elect to give them the faith to get the benefit of Christ’s propitiation.

In other words, the doubletalk has no antithesis with the false gospel of Arminianism. Since they still want to be thought of as evangelicals, and still want to have influence on evangelicals, many “Reformed” preachers don’t teach the nature and intent of Christ’s atonement. Even if they don’t explicitly say that this was to take away the wrath for every sinner, by their silence about the question, they go along with what everybody already understands, which is that faith alone makes the difference.

They can try to put boundaries around that, and say that the object of faith is important. They can even say that Mormons and open theists are not evangelicals, and maybe not even justified. But they are still agreeing, sermon after sermon, every time that they do not say “ died for the elect alone”, that it is faith alone which makes the difference. And when they do that, there really is no “Christ alone” left.

In the fine print, the glory may go to God for predestinating the Spirit to give us faith. But it is no longer Christ’s death which saves, if Christ died for all sinners, and some of these sinners are lost. And though we may talk of Scripture alone, we end up with a canon within a canon, where what the Scripture says about the elect in Christ and therefore being elect in His death becomes segregated out from the gospel and thus unspoken or denied.

Instead of saying that Christ died only for the elect and not for the non-elect, they leave out the e word and say that Christ died for believers, which then means that faith alone makes the difference and not Christ. If they want to keep the “thoroughly reformed” happy, they might say sometimes that Christ died for his covenant people, but then later they will make it clear that the covenant is conditional and that his people are the believers, so that it will all come back to faith alone.