Tagged: Founders Ministries

Edwards, Necessity & Certainty: Part 1

by Ken Hamrick

This will be a series of informal posts chronicling my quest to understand and engage Jonathan Edwards on the ideas of necessity and certainty, and to establish where Andrew Fuller departed from Edwards’ view. In this, I’m seeking to expand the argument made in the paper, “Fuller & Inability: A Centrist Response to Tom Nettles.”

Edwards defines necessity in the following way:

Philosophical Necessity is really nothing else than the FULL AND FIXED CONNECTION BETWEEN THE THINGS SIGNIFIED BY THE SUBJECT AND PREDICATE OF A PROPOSITION, which affirms something to be true. When there is such a connection, then the thing affirmed in the proposition is necessary, in a philosophical sense; whether any opposition or contrary effort be supposed, or no. When the subject and predicate of the proposition, which affirms the existence of any thing, either substance, quality, act, or circumstance, have a full and CERTAIN CONNECTION, then the existence or being of that thing is said to be necessary in a metaphysical sense. [1]

He treats necessity and certainty as the same thing Continue reading

Participating in Gathered Worship: Worship with Eager Submission | Founders | The Blog

Ken Puls

Ken Puls

In the last several posts we have asked the question: How are we to join in the gathered worship of the church? We must make an effort to come and gather. We must enter fully into worship when we arrive. And we must worship God in spirit and in truth.

Another key element of our participation in worship is a submissive, teachable heart. When we come to worship, we should pray that God will subdue and humble our hearts. We too often show up to corporate worship with our own agendas and assumptions. We get set in our ways and no longer expect God’s Word to challenge and change us. We need God to come and work in us—to bend our will to His. We need to pray and then obey: “Your kingdom come, Your will be done” (Matthew 6:10). We need to learn submission so we can joyfully love and serve and follow Him together. Continue reading →

Participating in Gathered Worship: Worship in Spirit and in Truth | Founders.org | The Blog

Ken Puls

Ken Puls

What would you consider essential to worship? What is truly necessary if true worship is to occur? Is it a certain style of preaching? Is it a certain type of music? Is it a sense of reverence and awe? Is it a sense of excitement and praise? Of course it is important to be intentional and thoughtful about our preaching and singing in worship. And it is important that we respond in appropriate ways as we worship. But Jesus points us to something deeper at the heart of worship.

In John 4, in the midst of a conversation at the well with a woman from Samaria, Jesus revealed the essence of true worship. Continue reading →

When to Leave a Church, Part II: Check your motives and guard your tongue | Founders | The Blog

Jeff Robinson

Jeff Robinson

A few weeks back, I asked the question, “When Do You Leave a Church?” here on the Founders Blog and promised to continue dealing with this issue in a second post. With this post, I want to examine the issue of how to leave a church. When it becomes necessary to find another congregation we must keep a close watch over our hearts and our motives and we must be careful what we say and how we act “out the door.” Both as a pastor and a church member, I have seen many people leave the church and, once they have done so, they have continued to heap untold damage upon their former congregation through slander, gossip and complaining about leadership and other members. Continue reading →

Fuller & Inability: A Rejoinder to Tom Nettles

Andrew Fuller

Andrew Fuller

Other Posts in This Series:      Part 1;       Part 2;       Part 3;       Whole Paper.

Recently, I published a Centrist response[1] to Dr. Tom Nettles’ series of articles on Andrew Fuller.[2] He has replied to that critique, but only in brief comments (one initial[3] and one final[4]). I had hoped he would step up to the task of a substantive engagement. Be that as it may, I will in this rejoinder address his comments and show the continuing inadequacies of his defense.

Dr. Nettles states:

I agree […] that human sin in the fallen state is certain. I also agree that Fuller resisted capitulating to any concept of mechanical, or natural, necessity or impossibility in the issue of sin or, on the other hand, of faith and repentance. I disagree with [Hamrick’s] argument that certainty in the area of moral choice is substantially different from moral necessity. He states, “The philosophical lens of Centrism is that of a determinative certainty. In other words, God determines all things by making all things certain, but not necessary.” Given the entire fabric as to how humans make decisions in light of the inflow of motivations to the understanding, and that it is impossible to demonstrate that any decision ever goes contrary to the prevailing motivation, then how to separate certainty from necessity in this moral realm I must leave to Mr. Hamrick for I cannot do it. He must argue for contra-causal choice, which I don’t suppose he will want to do; or he must say that one’s choice has no cause at all, which will immediately contradict, in both of these cases, our Lord’s description of the human heart as the fountain of all moral choice.

Contrary to Dr. Nettles, in this moral realm, necessity can be distinguished from certainty as surely as sovereignty can be distinguished from justice—as surely as might from right. Continue reading

Heart Faith and Deep Change | Founders | The Blog

Tom-Nettles-Formal-98x98Both in preparing to write these blogs and in preparing to teach a course on American revival, I have spent some time with the sermons, theology, and revival lectures of Charles Finney. He is a fascinating read. I find some things well said and edifying—truly and clearly put in the defense of truth. He had no low views of the necessity of repentance and of a heart-felt submission to God and faith in Christ. Belief unaccompanied by zeal for God and mourning for sin was not saving belief. His arguments against atheism, infidelity on the issue of biblical inspiration, and his assault on Unitarianism and Universalism can find, with exceptions to some arguments, resonance among all evangelical Christians. His synthesizing of the indications of general revelation with the facts of special revelation provides an instructive method of doing theology. On other issues, however, such as regeneration, atonement, election, the entire system of imputation, the persevering nature of true saving faith, the human will, and the relation of holiness to salvation, I find him a puzzle and positively dangerous. Continue reading →

When Do You Leave a Church? | The Blog | Founders Ministries

Jeff Robinson

It is the conversation with church members every pastor dreads but inevitably comes to every man who has shepherded a local flock: “Pastor, we need to meet with you and discuss our future at the church. We have been praying about transferring our membership to another church.” Naturally, you ask the inevitable question, “Why?” The answers are as varied as the variety found in wayfaring members, ranging from “The church up the street has more to offer my youth/children” to “We just don’t find things exciting here anymore,” or most troubling, “We love you and your preaching, pastor, we we don’t really like this church.” Continue reading

Fuller & Inability: A Centrist Response to Tom Nettles (Whole Paper)

Andrew Fuller

Andrew Fuller

An Addendum, incorporating the Rejoinder, was added, 11-25-2014.

by Ken Hamrick

[13,200 words…] The focus of the debate between Calvinists and Traditionalists returns ever more often to Andrew Fuller. His theology is ideally suited to bringing the two closer together—not merely by a spirit of cooperation, but closer in doctrinal view—the usual argument over his meaning notwithstanding. There is indeed a middle ground, and it is more Biblical than either side alone. It simply needs to be well articulated, and Fuller is as articulate as they come. It is true that Fuller thought of himself as a standard Calvinist; but his arguments go well beyond Calvinism and toward the center with a Biblical depth and penetrating clarity that has given his writings great value across the last two centuries. Of course, Calvinists want to proudly include this bright light in their number, since he defeated the Hyper-Calvinism of his day and was instrumental in founding the Baptist Missionary Society. But to do so, they must paint over those differences in which he shined the brightest.

Dr. Tom Nettles, a Calvinist and professor of Historical Theology at The Southern Baptist Theological Seminary, recently posted a series of articles on Fuller, at the Founders Ministries blog. Having “taught on Fuller for three decades,”[1] Dr. Nettles seems to have been prompted to post these latest articles by the prospect, offered by Traditionalists, that Fuller’s teachings can be used as a bridge by which Calvinists can become Non-Calvinists.[2] As a Baptist Centrist (one who holds to both unconditional election and the freedom of men to “choose otherwise”), I see Fuller as a bridge by which both sides can gain a better understanding. Continue reading

Fuller & Inability: A Centrist Response to Tom Nettles, Part 3 of 3

Andrew Fuller

Andrew Fuller

 

Other Posts in This Series:      Part 1;       Part 2;       Whole Paper.

by Ken Hamrick

In his second installment, “Fullerite: Doctrine of Inability,” Dr. Nettles’ fundamental misunderstanding of Fuller is seen in how he has taken some of Andrew Fuller’s sentences out of context, and turned them around to imply what Fuller actually was teaching against:

In answering both the hyper-Calvinists and the Arminians in The Gospel Worthy of all Acceptation, Fuller pointed out that both believed that “it is absurd and cruel to require of any man what it is beyond his power to perform.” In their ardent desire to steer clear of each other, they finally concur in their attitude toward duty and grace—where there is not grace, there is no duty. “The one [hyper-Calvinists] pleads for graceless sinners being free from obligation, the other admits of obligation, but founds it on the notion of universal grace.” Fuller carefully distinguished, as he did in his earlier confession, between natural inability and moral inability, and asserted that the “inability of sinners is not such as to induce the Judge of all the earth . . . to abate in his demands. It is a fact that he does require them, and that without paying any regard to their inability, to love him, and to fear him, and to do all his commandments always.” Both hyper-Calvinists and non-Calvinist-partial-Arminians find this assertion to imply some kind of contradiction, or at [least] impose on any normal sense of fairness. In spite of all the rantings and reasonings against him and his view, however, Fuller continued to affirm both the absolute moral inability of man and the remaining duty of perfect obedience and cordial love to God and consequently a belief in the gospel.[29]

This axiom, that “it is absurd and cruel to require of any man what it is beyond his power to perform,” is not what Fuller argues against (as if only the hyper-Calvinists and Arminians held to such a thing) Continue reading

Fuller & Inability: A Centrist Response to Tom Nettles, Part 2

Andrew Fuller

Andrew Fuller

 

 Other Posts in This Series:      Part 1;       Part 3;       Whole Paper.

by Ken Hamrick

It will be helpful, prior to addressing further differences with Dr. Nettles, to establish what Andrew Fuller means by his distinction between natural and moral inability. Speaking of himself in the third person, in the preface of Gospel Worthy, Fuller explains that he was introduced to the difference between natural and moral inability by studying Jonathan Edwards:

He had also read and considered, as well as he was able, President Edwards’s Inquiry into the Freedom of the Will, with some other performances on the difference between natural and moral inability. He found much satisfaction in this distinction; as it appeared to him to carry with it its own evidence—to be clearly and fully contained in the Scriptures—and calculated to disburden the Calvinistic system of a number of calumnies with which its enemies have loaded it, as well as to afford clear and honourable conceptions of the Divine government.[10]

Fuller’s adoption of this distinction does not establish that he adopted the theology (and philosophical baggage) of Edwards in toto. It would beg the question if one were to argue, that because the meaning of Edwards carries a certain nuance and philosophical bent, then Fuller’s meaning must carry the same. To understand Fuller, we must look to Fuller and how he understood this distinction.

The main difference between moral inability and natural inability, to Fuller, was that in natural inability, one is unable no matter how much one might be willing; whereas, moral inability consists only in one’s unwillingness due to “an evil bias of heart.” Natural inability is “the want of natural powers and advantages,” while moral inability is merely “the want of a heart to make a right use of them.”[11] Continue reading

Fuller & Inability: A Centrist Response to Tom Nettles, Part 1

Andrew Fuller

Andrew Fuller

 

 Other Posts in This Series:      Part 2;       Part 3;       Whole Paper.

by Ken Hamrick

The focus of the debate between Calvinists and Traditionalists returns ever more often to Andrew Fuller. His theology is ideally suited to bringing the two closer together—not merely by a spirit of cooperation, but closer in doctrinal view—the usual argument over his meaning notwithstanding. There is indeed a middle ground, and it is more Biblical than either side alone. It simply needs to be well articulated, and Fuller is as articulate as they come. It is true that Fuller thought of himself as a standard Calvinist; but his arguments go well beyond Calvinism and toward the center with a Biblical depth and penetrating clarity that has given his writings great value across the last two centuries. Of course, Calvinists want to proudly include this bright light in their number, since he defeated the Hyper-Calvinism of his day and was instrumental in founding the Baptist Missionary Society. But to do so, they must paint over those differences in which he shined the brightest.

Dr. Tom Nettles, a Calvinist and professor of Historical Theology at The Southern Baptist Theological Seminary, recently posted a series of articles on Fuller, at the Founders Ministries blog. Having “taught on Fuller for three decades,”[1] Dr. Nettles seems to have been prompted to post these latest articles by the prospect, offered by Traditionalists, that Fuller’s teachings can be used as a bridge by which Calvinists can become Non-Calvinists.[2] As a Baptist Centrist (one who holds to both unconditional election and the freedom of men to “choose otherwise”), I see Fuller as a bridge by which both sides can gain a better understanding. Continue reading

Interesting Series on Andrew Fuller by Tom Nettles

The Joy of Confessing: Original Sin—Tom Nettles

Reblogged from Founders Ministries Blog

I recently returned from giving a series of lectures on the New Hampshire Confession of Faith. The exercise was stimulating (at least to me) and gave a real sense of privilege and gratitude for blessing. In particular, I mean the blessing of joining with the saints of decades and centuries gone by in confessing truths that have been revealed by God—redemptive truths that bear within them the matter for endless praise. Read more at Founders Ministries Blog»

Biblical Wisdom on Church Discipline

The most serious step that a church can take is to remove one of its members and, in the words of the Apostle Paul, turn such a one “over to Satan for the destruction of the flesh so that his spirit may be saved in the day of the Lord” (1 Corinthians 5:5). Read the rest of this entry from Tom Ascol»

David Allen sets the record straight: Limited Atonement is biblically bankrupt, theologically insipient, and ethically unpreachable by Peter Lumpkins

Founders Ministries put together several theological worthies to write its latest apology for strict Calvinism, Whomever He Wills   >>>
Names include seasoned professors–Tom Nettles, Bruce Ware, Thomas Schriner, and Stephen Wellum–professors all at Southern Baptist Theological Seminary (the majority of the contributors are affiliated with Southern). The author of the chapter on Limited Atonement, David Schrock, is presently a PhD candidate at the same seminary as well as pastor of Calvary Baptist Church, Seymour, Indiana. Read the rest of this entry from SBC Tomorrow»