Tag: works

Elyse Fitzpatrick on Parenting & the False Notion that Our Kids’ Salvation Depends on Us

~ Bob Hayton ~ 1 Comment

Another insightful excerpt from the new book, Give Them Grace: Dazzling Your Kids with the Love of Jesus by Elyse M. Fitzpatrick & Jessica Thompson:

_____________________

Works righteousness is a deadly and false variation of godly obedience. Godly obedience is motivated by love for God and trust in his gracious plan and power. Works righteousness is motivated by unbelief; it is a reliance on our abilities and a desire to control outcomes. Works righteousness eventuates in penance: I’ll make it up to you by redoubling my efforts tomorrow! rather than repentance: Lord forgive me for my sin today. Thank you that you love me in spite of all my failures. In parenting, works righteousness will cause us to be both fearful and demanding. When we see our failures, we will be overcome with fear: I really blew it with my kids today. I’m so afraid that I’m going to ruin them! When we see their failures, we’ll be overly demanding: I’ve already told you what I want you to do. Didn’t you hear me? I must have told you fifty times in the last five minutes. I’m sick to death of your terrible attitude. You need to listen to me and do what I say without any complaints or grunts or eye rolls. Just do it! It’s obvious how both responses feed off each other in a never-ending cycle of anger and despair and penance.

Works righteousness obliterates the sweet comforts of grace because it cuts us off from God, who alone is the giver of grace. It cuts us off because he absolutely insists on being our sole Savior. This is his claim: “I, I am the LORD, and besides me there is no savior” (Isa. 43:11; see also 45:21). We are not nor can we be the saviors of our children. He is the Savior. When we forget this, our parenting will be pockmarked by fear, severity, and exhaustion.

On the other hand, when we rest in his gracious work we will experience the comforts he has provided for us. He delights in being worshiped as the One who “richly provides us with everything to enjoy” (1 Tim. 6:17). He loves flooding our consciences with the peace that comes from knowing our sins are forgiven and our standing before him is completely secure. When we’re quietly resting in grace, we’ll have grace to give our children, too. When we’re freed from the ultimate responsibility of being their savior, we’ll find our parenting burden becoming easy and light. [excerpted from pg. 55 of Give them Grace, published by Crossway Books]

_____________________

I can’t help but adding a side-note here. Most IFBx preachers I know pastor their church by this same false notion that the salvation of their flock depends on them. They encourage parents to be harsh with their kids as being the only way to win them ultimately to the Lord. All the while, God’s grace sits untapped in the corner and the legalism factory churns along with everybody working overtime….

You can pick up a copy of this important book on parenting (and the Gospel of God’s grace) at the following retailers: , Monergism Books, Christianbook.com, Amazon.com, and direct from Crossway Books.

Still a Fundamentalist at Heart: My Stance on Roman Catholicism

~ Bob Hayton ~ 9 Comments

Some readers of my blog dismiss me as having in effect abandoned the faith. They are so committed to certain fundamentalist practices and positions that they refuse to look on me with any grace. I am a hopeless liberal to them, and have abandoned important implications of the Gospel, and rejected Scriptural teaching.

My blog professes to stand “for the Unity of the Faith for the Glory of God ~ Eph. 4:3,13; Rom. 15:5-7”. In fact I strive for that. Much division in the body of Christ is avoidable and harmful. I’ve expressed my concerns over a radical separatism which views anyone who doesn’t self-identify as a fundamentalist with suspicion and distrust — even scorn.

I have found a wider grace in Christ through my experience with Reformed Theology, which rather than making me more narrow-minded has freed me to hope the best in people and let God do His work. This charitable spirit which many have taken time to thank me for, is nevertheless acknowledged by some critics to be just the spirit of this post-modern age. I’m nice and want to be nice. And niceness is all this is about. I don’t have the backbone needed to defend the faith as fundamentalists really should.

So I find it somewhat ironic that I am now being taken to task for my stance on Roman Catholicism by people to the left of me. I guess this is proof positive that I am still a fundamentalist at heart! In my recent review of Washed and Waiting: Reflections on Christian Faithfulness and Homosexuality by Wesley Hill, I added the following caution:

I have but one small reservation with this book. Hill details both a Roman Catholic’s and Greek Orthodox’s struggle on this issue with no caution about the deficient theology of those churches. There may be genuine Christians who are RC or Orthodox, but they are the exception not the rule. Perhaps those faiths are more open to the struggle for faithful celibacy and so have something he can identify with. As a Protestant, I fear the gospel can be at stake in so easily recommending Catholicism and Greek Orthodoxy with their denial of justification by faith alone.

I am now said to be the harsh judgmental one, who refuses to extend grace to the millions of Catholics and Greek Orthodox Christians around the world. I’m being denounced in no uncertain terms; here, here and here, and especially here. I’m hindering “the unity of the faith”, I’m the one who isn’t nice and is making harsh judgments.

Let me be clear, I still hold that the Bible does lay down guidelines and boundaries to the faith. We are not given the right to just blur those boundaries whenever we want. We don’t find Paul doing that, he names names and contends for the faith (as do the other Apostles). There is “another gospel” which is no gospel. The danger of false teachers looms large all over the New Testament. It behooves those who prize the Gospel, to defend the Gospel. Unity goes up to a point, but ultimately it must be tethered to the Gospel. Where the Gospel is in danger of being lost, unity can not continue.

So that makes me a fundamentalist, I guess. I think some doctrine is so vital to the essence of Christianity, that it must be defended and cannot be denied without serious consequences.

And I am not alone in my assessment of Roman Catholicism. Consider the words of one of the original fundamentalists from the 1920s:

I am aware that, if I undertake, to prove that Romanism is not Christianity, I must expect to be called “bigoted, harsh, uncharitable.” Nevertheless I am not daunted; for I believe that on a right understanding of this subject depends the salvation of millions. [T. W. Medhurst, “Is Romanism Christianity?” in The Fundamentals, edited by R.A. Torrey, online here]

Or consider the eloquent and large-hearted Dr. Martyn Lloyd-Jones:

There are, of course, individuals who are both Roman Catholics and Christians. You can be a Christian and yet be a Roman Catholic. My whole object is to try to show that such people are Christians in spite of the system to which they belong, and not because of it. [source]

I must say I haven’t read primary Catholic authors writing after Vatican 2. But in what I’ve heard and read about Vatican 2 it never abrogates the Council of Trent and it doesn’t change church teaching on additional things “necessary unto salvation”. I’m foolish enough to trust the Reformers and evangelical Protestants up through the middle of the 20th Century who have studied these matters and conclude that Roman Catholic doctrine on salvation is confusing at best and damning at worst.

Consider just a few of the statements from The Council of Trent, the reaction that Rome officially gave to the Protestant Reformation:

On Justification
CANON IX.-If any one saith, that by faith alone the impious is justified; in such wise as to mean, that nothing else is required to co-operate in order to the obtaining the grace of Justification, and that it is not in any way necessary, that he be prepared and disposed by the movement of his own will; let him be anathema.

On Baptism
CANON V.-If any one saith, that baptism is free, that is, not necessary unto salvation; let him be anathema.

On the Eucharist
CANON I.-If any one denieth, that, in the sacrament of the most holy Eucharist, are contained truly, really, and substantially, the body and blood together with the soul and divinity of our Lord Jesus Christ, and consequently the whole Christ; but saith that He is only therein as in a sign, or in figure, or virtue; let him be anathema.

On Penance
CANON VI.–If any one denieth, either that sacramental confession was instituted, or is necessary to salvation, of divine right; or saith, that the manner of confessing secretly to a priest alone, which the Church hath ever observed from the beginning, and doth observe, is alien from the institution and command of Christ, and is a human invention; let him be anathema.

On the Mass
CANON III.–If any one saith, that the sacrifice of the mass is only a sacrifice of praise and of thanksgiving; or, that it is a bare commemoration of the sacrifice consummated on the cross, but not a propitiatory sacrifice; or, that it profits him only who receives; and that it ought not to be offered for the living and the dead for sins, pains, satisfactions, and other necessities; let him be anathema.

This is addition to the Gospel and hence it is “another Gospel”. See Galatians 5:2-6 and 1:6-9. That is my understanding and the understanding of the Reformers and most evangelical Protestant churches. I consider the trappings of the religious system which is Catholicism conspire to cloud out the simplicity of the gospel. Veneration of the saints, prayers to Mary, purgatory, the role of priests, the place the Eucharist holds, penance, beads, icons, holy object, the holy pope “” all of these easily vie for central place.

UPDATE: I forgot to add this bit. The Roman Catholic Church has no problem anathematizing me. The pope has no problem not recognizing my church as valid. Why isn’t that a big deal worth getting upset about?

I freely admit evangelicalism has its problems, and in many places another gospel is preached there too. But I cannot turn a blind eye to Rome’s problems. Call me a kook if you will. There are intelligent and careful responses to Rome’s doctrine available for those who search. Perhaps some of my readers can recommend good resources on this. I do respect and appreciate much that the Roman Catholic Church stands for and has bequeathed to us. But it is dead wrong on salvation and is misleading countless millions of followers around the world.

I realize this won’t win me many awards (except negative ones), and it won’t make me popular. But I aim for faithfulness rather than acceptance by the biblioblogging community.

Quotes to Note 21: Melancthon & Zwingli on the Fruit of Faith

~ Bob Hayton ~ 2 Comments

The following is excerpted from Getting the Reformation Wrong: Correcting Some Misunderstandings by James R. Payton Jr. (IVP, 2010), pg. 124-125.

Today many mistake the Reformation emphasis on “sola fide” (“faith alone”) with an easy-believism where faith is all that matters and works are downplayed to the extreme that some view them as completely optional in the life of the Christian. James Payton in his book, explains that to the Reformers, faith was never so “alone”. Rather, they expected faith to always be accompanied by good works.

I found the following quotes from Philip Melancthon and Ulrich Zwingli quite helpful on this point.

Philip Melancthon [from his 1521 Loci communes theologici in Melancthon and Bucer ed. Wilhelm Pauck, Library of Christian Classics (Philadelphia: Westminster Press, 1969), pg. 92, 109 and 112] —

Faith is nothing else than trust in the divine mercy promised in Christ…. This trust in the goodwill or mercy of God first calms our hearts and then inflames us to give thanks to God for his mercy so that we keep the law gladly and willingly.

Faith cannot but pour forth from all creatures in most eager service to God as a dutiful son serves a godly father.

For although faith alone justifies, love is also demanded…. A living faith is that efficacious, burning trust in the mercy of God which never fails to bring forth good fruits.

Ulrich Zwingli [from his 1531 An Exposition of the Faith, in Zwingli and Bullinger, ed. and trans. G.W. Bromiley, Library of Christian Classics (Philadelphia: Westminster Press, 1953), pg. 272] —

But we must add at once that the pious will not cease from good works simply because it is impossible to gain any merit by them. Rather, the greater our faith, the more and greater our works…. For since faith is inspired by the Holy Spirit, how can it be slothful or inactive when the Spirit himself is unceasing in his activity and operation? Where there is true faith, works necessarily result, just as fire necessarily brings with it heat.

You may also be interested in reading my review of Getting the Reformation Wrong by James R. Payton Jr.. See also a previous “quotes to note” post where I shared some good thoughts from Zwingli on the gospel. And

Quotes to Note 20: Ulrich Zwingli on the Gospel

~ Bob Hayton ~ 2 Comments

The following is excerpted from Getting the Reformation Wrong: Correcting Some Misunderstandings by James R. Payton Jr. (IVP, 2010). The quotes by Zwingli are from his Commentary on True and False Religion, written in 1525.

Ulrich Zwingli also stressed the mercy of God for the justification of unworthy sinners. He wrote, “This is the gospel, that sins are remitted in the name of Christ; and no heart ever received tidings more glad.” Zwingli proceeded to expand on this teaching, eventually stating:

“For when man through repentance has come to the knowledge of himself, he finds nothing but utter despair. Hence, wholly distrusting himself, he is forced to take refuge in the mercy of God. But when he has begun to do that, justice makes him afraid. Then Christ appears, who has satisfied the divine justice for our trespasses. When once there is faith in Him, then salvation is found; for He is the infallible pledge of God’s mercy.“

He wrapped up his treatment by asserting: “Through Christ alone we are given salvation, blessedness, grace, pardon, and all that makes us in any way worthy in the sight of a righteous God.“ (pg. 120)

Quotes to Note 18: C.J. Mahaney on Legalism

~ Bob Hayton ~ 9 Comments

The other day, I picked up C.J. Mahaney’s excellent little book Living the Cross Centered Life: Keeping the Gospel the Main Thing. I came across his excellent description of legalism once again and thought I’d share it here for my readers.

When I first read through an earlier version of this book, back in 2005, His thoughts helped me realize the legalistic tendencies I had in my own life. Legalism properly refers to earning God’s grace for justification, but the term can also be used for earning God’s favor in sanctification. And for many in conservative or fundamentalist circles, legalism is a danger to watch out for.

In the book, Mahaney uses an illustration which captures the essence of a performance-based ethic which amounts to Christian legalism. To set the stage for the quote, Mahaney describes a variety show that used to be popular where a man would set various plates spinning on a series of long flexible rods. He’d keep each plate spinning as it would slow down until there were 8 or 10 spinning plates spread precariously all over the stage. Here is the quote now from Mahaney about legalism:

That’s a helpful picture of how legalism can hijack a Christian. The life of a legalist can become just as frenetic as the plate spinner’s performance.

The plates we spin are various spiritual activities–such as bible reading, prayer, or sharing the gospel–that are good and vital in themselves when pursued for the right reasons.

But often without realizing it, we allow a dangerous shift to take place in our mind and heart. We change what God intends as a means of experiencing grace into a means of earning grace. Instead of being a further expression of our confidence in God’s saving work in our life, these spiritual activities become simply more spinning plates to maintain.

When Sunday morning comes, we’ll sing and praise god in church with evident sincerity and zeal when we’ve had a really good week–with not a single plate wobbling.

But on another Sunday, following a week in which several plates crashed, we’re hesitant to approach God and find it difficult to worship freely. We can’t escape the feeling that God disapproves of us. Our confidence is no longer in the gospel; it’s based instead on our own performance, and when that performance slides, so does our peace and joy.

Do you see such signs of legalism in your own life? Do you often find that you’re more aware of your sin than of what Jesus accomplished at the cross? Do you think of God as disappointed with you rather than delighting over you?

Do you lack holy joy? Do you look to your spinning plates for the confidence–indeed, even the right–to approach God?

If you answer yes to any of those questions, you’ve probably begun to live under the tyranny of legalism.

But don’t let this discourage you. God wants to rescue you from the joyless futility of plate spinning through a right understanding of the gospel. (pg. 115-116, bolded emphasis added)

This performance-based, do-it-yourself-Christianity is deadly. It stifles joy, promotes pride, and can cripple spiritually sensitive believers. Be on guard for legalism in your life and in your church.

I know I experienced this (and still tend toward this “practical legalism” even today). What’s your story? Do you think Mahaney says it right here? I’d love to hear your thoughts in the comments below.