The heart is deceitful above all things and beyond cure. Who can understand it? JEREMIAH 17:9
Posted : 3 Sep, 2011 04:59 PM
Clear thought about the fallen human condition requires a distinction between what for the past two centuries has been called free agency and what since the start of Christianity has been called free will. Augustine, Luther, Calvin, and others spoke of free will in two senses, the first trivial, the second important; but this was confusing, and it is better always to use free agency for their first sense.
Free agency is a mark of human beings as such. All humans are free agents in the sense that they make their own decisions as to what they will do, choosing as they please in the light of their sense of right and wrong and the inclinations they feel. Thus they are moral agents, answerable to God and each other for their voluntary choices. So was Adam, both before and after he sinned; so are we now, and so are the glorified saints who are confirmed in grace in such a sense that they no longer have it in them to sin. Inability to sin will be one of the delights and glories of heaven, but it will not terminate anyone�s humanness; glorified saints will still make choices in accordance with their nature, and those choices will not be any the less the product of human free agency just because they will always be good and right.
Free will, however, has been defined by Christian teachers from the second century on as the ability to choose all the moral options that a situation offers, and Augustine affirmed against Pelagius and most of the Greek Fathers that original sin has robbed us of free will in this sense. We have no natural ability to discern and choose God�s way because we have no natural inclination Godward; our hearts are in bondage to sin, and only the grace of regeneration can free us from that slavery. This, for substance, was what Paul taught in Romans 6:16-23; only the freed will (Paul says, the freed person) freely and heartily chooses righteousness. A permanent love of righteousness�that is, an inclination of heart to the way of living that pleases God�is one aspect of the freedom that Christ gives (John 8:34-36; Gal. 5:1, 13).
It is worth observing that will is an abstraction. My will is not a part of me which I choose to move or not to move, like my hand or my foot; it is precisely me choosing to act and then going into action. The truth about free agency, and about Christ freeing sin�s slave from sin�s dominion, can be expressed more clearly if the word will is dropped and each person says: I am the morally responsible free agency; I am the slave of sin whom Christ must liberate; I am the fallen being who only have it in me to choose against God till God renews my heart.
The heart is deceitful above all things and beyond cure. Who can understand it? JEREMIAH 17:9
Posted : 3 Sep, 2011 07:20 PM
When we stubborn, unregenerate, measly, non repentant, and sinful humans believe we who have violated God�s Moral laws have the right, and a free will, to override God and choose Him and grant ourselves salvation, we make ourselves a God, because we believe we can checkmate God and that He doesn�t have the power to do anything about it. Nor would He be Sovereign with the power to choose whom He wants to save. When one believes he or she can checkmate God they are on VERY dangerous ground.
The heart is deceitful above all things and beyond cure. Who can understand it? JEREMIAH 17:9
Posted : 5 Sep, 2011 05:25 AM
Romans 8:5-9
By John G. Reisinger
Originally posted on Sound Of Grace
Statement on offsite articles
Romans 8:5-9 clearly describes the difference between walking in the flesh and walking in the Spirit. The advocates of the carnal Christian doctrine (see The First Scofield Reference Bible, p. 1200, footnote 1) use this section of Scripture to prove that a true Christian can 'live,' or 'walk' after the flesh. They divide Christians into two classes, the "carnal Christians" who "walk after the flesh" and the "spiritual Christians" who "walk after the Spirit." This is exactly opposite of the teaching of Paul in Romans 8:5-9. Let's look at the actual texts and then note Paul's comparisons:
(5) For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. (6) For to be carnally minded is death; but to be spiritually minded is life and peace. (7) Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. (8) So then they that are in the flesh cannot please God. (9) But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
We agree that Paul is describing two totally different classes of people. We also agree that one group is "after the flesh" and the other group is "after the Spirit." Those facts are clear from verse 5. However, those who advocate the doctrine of the carnal Christian change what Paul says in verse 6. Paul does not say, as the carnal Christian people insist, "to be carnally minded is to lose some rewards." No, he says, "to be carnally minded is death"! Look at what the text is actually saying.
Every man lives out in life what he is by nature. A natural, or lost, man without the Spirit of God will automatically live "after the flesh." He will follow his nature and act like the person he really is. Likewise, a child of God will act differently simply because he is different. He has a new nature, the Holy Spirit, and that nature will manifest itself in the life of the true Christian. Neither the lost man nor the saved man is forced to act contrary to his nature. He does whatever he wants with all his heart to do. The lost man loves himself and seeks to please himself. The child of God loves His heavenly Father and seeks to honor and please Him. True, the Christian still has an 'old nature' and he cannot fully obey God as he sincerely wishes he could. The point is that every Christian wants to obey Christ and every Christian does obey Christ to some degree.
Any fair interpretation of these texts in Romans will show that they cannot possibly be used to give any credence to the carnal Christian doctrine. Paul's words in verses 7 and 8 show us why it is impossible to "walk after the flesh" without perishing. Verse 7 begins with the word because:
(7) Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. (8) So then they that are in the flesh cannot please God.
Is it possible for a person to truly be a Christian while at the same time hating God? The very idea is preposterous and yet the carnal Christian enthusiasts want us to believe these verses are describing a carnal Christian.
Verse 9 is conclusive. Paul argues that a non-Christian cannot behave as a true Christian simply because he does not have spiritual life. They cannot live "after the Spirit" until they are born of the Spirit. However, a child of God cannot live after the flesh for the exact opposite reason. He has the Spirit! Anyone who claims to be a Christian but does not have the Spirit is deceived. Again, look at Paul's words:
(9) But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
What is the implication? Those who are in the flesh, quite naturally, live and walk after the flesh. The truth is that Christians are not in the flesh but in the Spirit and they, just as naturally, live after the Spirit.
True Christians cannot be under the power of two masters at the same time. It is either one or the other, the flesh or the Spirit.
But Jesus knew their thoughts, and said to them: "Every kingdom divided against itself is brought to desolation, and every city or house divided against itself will not stand (Matt. 12:25).
Do you not know that you are the temple of God and that the Spirit of God dwells in you (1 Cor 3:16).
You are of God, little children, and have overcome them, because He who is in you is greater than he who is in the world (I John 4:4).
From John Calvin...
THE CHRISTIAN LIFE IS NOT A MATTER
OF THE TONGUE BUT OF THE INMOST HEART
And this is the place to upbraid those who, having nothing but the name and badge of Christ, yet wish to call themselves "Christians." Yet, how shamelessly do they boast of his sacred name? Indeed, there is no intercourse with Christ save for those who have perceived the right understanding of Christ from the word of the gospel. Yet the apostle says that all those who were not taught that they must put on him have not rightly learned Christ, as they have not put off the old man, who is corrupt through deceptive desires (cf. Ephesians 4:22, 24). Therefore, it is proved that they have falsely, and also unjustly, pretended the knowledge of Christ, whatever they meanwhile learnedly and volubly prate about the gospel. For it is a doctrine not of the tongue but of life. It is not apprehended by the understanding and memory alone, as other disciplines are, but it is received only when it possesses the whole soul, and finds a seat and resting place in the inmost affection of the heart. Accordingly, either let them cease to boast of what they are not, in contempt of God; or let them show themselves disciples not unworthy of Christ their teacher. We have given the first place to the doctrine in which our religion is contained, since our salvation begins with it. But it must enter our heart and pass into our daily living, and so transform us into itself that it may not be unfruitful for us. The philosophers rightly burn with anger against, and reproachfully drive from their flock, those who when they profess an art that ought to be the mistress of life, turn it into sophistical chatter. With how much better reason, then, shall we detest these trifling Sophists who are content to roll the gospel on the tips of their tongues when its efficacy ought to penetrate the inmost affections of the heart, take its seat in the soul, and affect the whole man a hundred times more deeply than the cold exhortations of the philosophers!
From: Institutes of the Christian Religion by John Calvin. Book 3, Chapter 6, Section 4.
