Results 1 - 9 of 9
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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Ordered by Verse | ||||||
Results | Verse | Author | ID# | |||
1 | How can anyone be saved? | 1 Cor 2:14 | Hank | 60678 | ||
The teaching (theory) of limited atonement is without peer in thwarting efforts of evangelism, no matter how well-groomed and innocuous Boettner's glib theoretical analysis may appear. Nothing new is being said here on the points of Calvinism that haven't already been said on this forum time and time again. It's simply the re-potting, re-fertilizing and re-watering of the same old wilted TULIP. --Hank | ||||||
2 | How can anyone be saved? | 1 Cor 2:14 | John Reformed | 60725 | ||
Dear Hank, The following is a passage from George Whitfield to John Wesley regarding Wesley's decision to preach against election. One of the charges brought by Wesley is similar to your own in that it claims that the doctrine of election quenches evangelical zeal. "Hath not God, who hath appointed salvation for a certain number, appointed also the preaching of the Word as a means to bring them to it? Does anyone hold election in any other sense? And if so, how is preaching needless to them that are elected, when the gospel is designated by God himself to be the power of God unto their eternal salvation? And since we know not who are elect and who reprobate, we are to preach promiscuously to all. For the Word may be useful, even to the non-elect, in restraining them from much wickedness and sin. However, it is enough to excite to the utmost diligence in preaching and hearing, when we consider that by these means, some, even as many as the Lord hath ordained to eternal life, shall certainly be quickened and enabled to believe. And who that attends, especially with reverence and care, can tell but he may be found of that happy number? John |
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3 | How can anyone be saved? | 1 Cor 2:14 | Emmaus | 60769 | ||
John, "However, it is enough to excite to the utmost diligence in preaching and hearing, when we consider that by these means, some, even as many as the Lord hath ordained to eternal life, shall certainly be quickened and enabled to believe." Sounds like adding the "work" of preaching to Christ's finisfhed work in order to accomplish God's plan of salvation. Emmaus |
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4 | How can anyone be saved? | 1 Cor 2:14 | John Reformed | 60771 | ||
Emmaus, Sounds more like the obedience of faith, to me. John |
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5 | How can anyone be saved? | 1 Cor 2:14 | Emmaus | 60809 | ||
John, At last we are in agreement on something! That work (preaching the Gospel)is a work of grace, but it is done by grace. Please don't tell me it is not the kind of work James was speaking of and which is implicit in paul concept of faith. Emmaus |
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6 | How can anyone be saved? | 1 Cor 2:14 | John Reformed | 60814 | ||
Emmaus, I don't like the idea that salvation requires anything in addittion to faith because I see it as detracting from the atonement of Christ by saying His death on the cross is in itself insufficient. Why do you so strongly dislike the doctrine of "saved by faith alone"? |
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7 | How can anyone be saved? | 1 Cor 2:14 | Emmaus | 60824 | ||
John, "I don't like the idea that salvation requires anything in addittion to faith because I see it as detracting from the atonement of Christ by saying His death on the cross is in itself insufficient." I understand where you are coming from, but I believe that an intrinsically obedient faith does not detract from the atonement of Christ because the faith and its intrinsic works flow directly from the cross and therefore reflect god's glory rather than detract from it. "Why do you so strongly dislike the doctrine of "saved by faith alone"?" Because "faith alone" is a misleading phrase not found in Paul's writing, which actually detracts from the substance and power of God's gift of faith which empowers us. Emmaus |
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8 | How can anyone be saved? | 1 Cor 2:14 | John Reformed | 60828 | ||
Dear Emmaus, We are beginning to sound alike, but the thought struck me when I considered your use of the word "intrinsic". I wonder if our differences arise from the way each of us views "justification"? Correct me if I'm wrong but does not Catholicism teach an "inherent righteousness" upon regeneration? John |
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9 | How can anyone be saved? | 1 Cor 2:14 | Emmaus | 60833 | ||
John, In many ways Calvinist and Catholic doctrine on justification and even election and predestination are closer than most Calvinists and Catholics think. The principle difference on justification is that Calvinist and most Protestants believe that the grace of justification is extrinsic and Catholics believe that it is infused or perhaps intrinsic. Infused is the normal language of the Catholic side. The principle difference on Predestination is that Catholics can not hold to "double predestination" or the absolute postitive predestination to damanation, because that implies God doing evil, which cannot be. But we can hold to negative predestination of the reprobate, that is, God permissive will allows men by their own quilt to loose eternal salvation or a conditioned positive reprobation which occurs with God's forseeing of future sins. The dogmatic formula is "God, by and Eternal Resolve of His Will, predestines certain men, on account of their foreseen sins, to eternal damnation." The flip side is the dogmatic formula, "God, by His Eternal Resolve of Will, has predestined certain men to eternal blessedness." But the Church also affirms free will and maintains that the precise interaction of God's Predestination and His gift of free-will is a divine mystery which can not be fully undertood by man this side of the Beatific Vision. May I suggest that if you get the chance, stop by at The Catholic Corner bookstore on Alegeheny Ave at the circle in Towson and ask for two books I believe you will find very interesting and perhaps surprising. They are "Predestination" by Garrigou-Lagrange and "Not by Faith Alone" by Robert Sungenis. Both are very comprehensive on the two subjects. Emmaus |
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