Tagged: regeneration

Realism & Retroactive Identity in Christ

By Ken Hamrick

John Murray’s treatment of sanctification, particularly his essay, “The Agency in Definitive Sanctification,” makes some surprising inroads toward grasping the believer’s retroactive, realistic identification with Christ.[1] He does not go as far as to acknowledge that the reality of the spiritual union of Christ in the believer brings a title to all that Christ accomplished just as if the believer had accomplished it. Instead, he prefers to call it a mysterious “divine constitution.” But he does recognize the “tension” between the historical objectivity of Christ dying and rising again, and the fact of the believer subjectively dying to sin and rising to new life in Christ—and that the two are often spoken of in the New Testament as if they were one and the same events. The believer did not die to sin until coming to Christ in faith; and yet, the power of that dying to sin is firmly grounded in the once-and-for-all quality of Christ’s death—as if the historically objective death of Christ somehow became an historically objective fact of the believer’s life once he came to Christ […]

Read More at the Source: KenHamrick.com

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

Does Faith Precede Or Result From the New Birth? A response to Ronnie Rogers [part 1]

 by Michael White

Ronnie Rogers’ paper was published on Friday, 07 November 2014 04:30 at SBC Today.

To be a consistent Calvinist, a person must believe that the Bible teaches God limits His redemptive love toward His creation and that limited love is more reflective of God being the sum of perfect love than God extending His salvational love to all of His creation.

That statement is Brother Rogers’ opening remark. Of course it is just as true that to be a consistent Arminian or a consistent Traditionalist or basically a consistent anything evangelical Christian, one affirms that God does not save everyone.

But herein lies the difference: I, as one who holds to all 5 point of Calvinism, believes that it is the love of God that saves. God’s love is not just an inefficient force that makes it possible for men to save themselves, but is what draws people to God and delivers people from their sinfulness. Continue reading

Does Faith Precede Or Result From the New Birth? | SBC Today

SBC TodayRonnie Rogers | Pastor
Trinity Baptist Church, Norman, OK

To be a consistent Calvinist, a person must believe that the Bible teaches God limits His redemptive love toward His creation and that limited love is more reflective of God being the sum of perfect love than God extending His salvational love to all of His creation. Of course, the perennial problem with the Calvinist’s perspective is the explicit claims of Scripture to the contrary. The encounter between Jesus and Nicodemus provides an example of God’s universal salvational love and sets the context for probably the most well-known and beloved verse in the Scripture, which explicitly declares God’s universal redemptive love for all of His creation (John 3:16).[i] I intend to set the context by briefly summarizing vss. 1-13. Then I will note some observations drawn from vss. 14-15. The illustration of vss. 14-15 serves a twofold purpose; first, it provides illumination for properly understanding some of the dialogue between Jesus and Nicodemus in vss. 1-13; second, it serves as Jesus’s chosen introductory and illuminative illustration for vss. 16-21. 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

Calvinism’s New Birth Analogy is Unconvincing! | SBC Today

SBC TodayRonnie Rogers | Pastor
Trinity Baptist Church, Norman, OK

This article seeks to address the question: does physical birth demonstrate the Calvinist idea that faith precedes spiritual birth? Calvinists argue that the new birth (regeneration) precedes and provisions faith,[1] whereas I contend that faith precedes and provisions the new birth. Calvinists frequently seek to demonstrate their belief by employing an argument based on the analogy between physical and spiritual birth. They thusly claim that just as man did not contribute to his physical birth, he does not contribute to his new birth; hence, regeneration precedes faith. I find the Calvinist analogy to be both unnecessary with regard to the creation of life and dis-analogous to the relationship of faith to the new birth, which is the point of the analogy.

I find it to be unnecessary with regard to the creation of life, new or otherwise. Here I gladly agree with my Calvinist brothers and sisters that man did not contribute to his human birth (creation), and therefore, analogically, he does not contribute to the new birth, the creation of his new spiritual life. 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

Does Your Anchor Hold Within the Veil?

by Ken Hamrick

Heb. 6:19, “This hope we have as an anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil…” (NKJV)
Col. 1:27, “To them God willed to make known what are the riches of the glory of this mystery among the Gentiles: which is Christ in you, the hope of glory.” (NKJV)
1 Cor. 6:19, “Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own?” (NKJV)

To hear that someone we thought of as a brother in the Lord—a pastor, a teacher of sound doctrine and a contender for the faith—has now renounced his faith… well, it weighs on my soul, as I’m sure it does with many of you. So we bring this burden before the Lord, praying for this man’s salvation. But we can’t help asking with exasperation, how could this happen?!  Continue reading

Southern Baptists Need Their Sovereign Grace Heritage (by Dr. James Willingham)

“Predestination is an invitation to begin one’s spiritual pilgrimage,….” In 1972 that statement by Dr. John D. Eusden in his Introduction to his translation of William Ames’ The Marrow of Divinity focused my attention like a salmon fixes the eye of a soaring eagle. Continue reading

A Compatibilistic View of Regeneration (Intro)

Regeneration is perhaps the most difficult topic to be debated between the opposing views, due to the intertwining of such topics as spiritual death and life, depravity, rebirth, faith, the role of the Holy Spirit, etc. Call me an optimist, but I still see the potential for fruitful discussion. Continue reading

The Missing Balance in Calvinism

by Ken Hamrick

Any time that some truth which is held in balance in God’s word is given an emphasis on only one side, then misunderstanding and error result. It is true, as the Calvinists emphasize, that election in eternity past is unconditional. But the neglected Biblical balance is this: salvation in this temporal world is conditional, and God blesses no one with the saving, justifying, regenerating, life-giving union with Christ until they drop their rebellion, humble themselves, and come in genuine, repentant, fully surrendered faith. It is true, as the Calvinists emphasize, that faith is the gift of God; but it is just as Biblically true that faith is the requirement of God for salvation. Continue reading

‘Straw Man’ Arguments of a Southern Baptist Pastor

This article was written by gracewriterrandy, and was posted on his blog, Truth Unchanging.

I just finished reading a sermon about “Reformed Theology” by a “great Southern Baptist Preacher.”  I must confess I was amazed to see how theologically ignorant one of the most revered pastors in the Convention could be. Continue reading

Expanded SBC Calvinism-Arminianism Spectrum Chart

SBC Calvinianism-Arminianism Spectrum Chart Expanded

  • The chart is intended to represent the spectrum, with those doctrines that are least likely to be held by Calvinists at the top, and those least likely to be held by Traditionalists at the bottom, but with incremental steps toward the middle mapped out. Continue reading

SBC Calvinism-Arminianism Spectrum Chart

SBC Calvinianism-Arminianism Spectrum Chart

An expanded and improved form of this chart, which includes Traditionalists, can be found HERE.

Whatever Happened to the Pursuit of Truth?

Controversy and doctrinal disagreements are not new. They have been with us since the beginning, and will continue until that Day when all will be revealed. The Church’s understanding of the truth has greatly benefited from them, as only by opposition have we been driven to a greater understanding. Continue reading

Dialog on Limited Atonement

 Mat 1:21b … for He shall save His people from their sins.

Lately there has been a lot of talk and blogging concerning Limited Atonement.  Limited Atonement can take on more than a few different twists but it basically states that the atonement that Jesus made at the Cross was limited in the scope of efficacy and/or application. Continue reading