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. 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. Continue reading →
The Winter 2017 issue of The Founders Journal contains a brief, informative article on Original Sin, by Steve Farish, entitled, “The Fall Brought Condemnation and Corruption.” To his credit, he does not present only the representationist “party line,” but also tries to present the realist side and its problems. This is commendable. But as a realist, I would like to engage Mr. Farish on some of his points. The realist perspective has much more to offer than he has presented.
From the start, Mr. Farish defines the realistic view in a way that no realist would: “The Realistic View […] understands Paul in Romans 5:12 to mean that all human beings were physically present seminally in Adam at the time of his sin […], so that when Adam sinned, all human beings literally and physically sinned in him.” The terms, “physically present,” and, “physically sinned,” utterly miss the point of the realistic view. Continue reading →
Was your soul newly created for you by God, or was it passed down to you from the previous generations, much like your DNA was, and originally came from Adam? This may seem an obscure question, but it is actually foundational to most of theology. Whether or not you have ever considered the question before, the theology that you hold has built much of its doctrinal understanding upon an assumed answer to this question—and most have assumed that the soul is newly created by God in every case. The paper that follows is an excerpt of the current draft of a much larger work in progress, entitled, Mechanics of Atonement: Restoring Reality to Imputation. There is heavy emphasis on Turretin, since I have not found a more thorough argument than his. [Note: Although early theologians, such as Turretin, refer to the “soul,” it is in a dichotomistic way that is interchangeable with “spirit.” Early tradition used the term, “soul,” almost exclusively to refer to the immaterial component of a man, reserving the term, “spirit,” for the Holy Spirit. Perhaps this was to avoid confusion between the Holy Spirit and the human spirit. The Bible does use “spirit” as well as “soul” when referring to man’s immaterial component or nature (the inner man as opposed to the outer man). Both words are used interchangeably throughout this paper, except where otherwise specified.]
[20,000 words] The spirit is what make us most like God, and makes us everlasting beings. Continue reading →
Also published at SBC Open Forum. 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,” 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. 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 →
Adam Harwood spoke at the 2013 John 3:16 Conference, and the paper he presented there is available on the conference e-book at SBC Today. Like Dr. Harwood, I deny that anyone is born condemned for Adam’s sin; but unlike Dr. Harwood, I find in Scripture such a real union of mankind in Adam as to justify the inheriting of all the temporal penalties for Adam’s sin, including the spiritual death and depravity that all are born into Continue reading →