Over the last week I’ve been digging in more deeply to our understanding of baptism, particularly in light of covenant theology. However, one of the issues that comes up is that of baptismal regeneration. Of course, it is generally those who hold to a ‘higher’ (or more potent) view of the sacrament who are labeled with the term. Lately (in Reformed circles) this issue has come up in response to the Federal Vision movement. Some critics of the movement claim its proponents hold to some form of baptismal regeneration. Of course, this is generally denied.
Today, I was reading through Josh Moon’s defense of TE Lawrence (Siouxland Presbytery PCA). And in it I found much to think about. Moon argues that Lawrence’s position on baptism (and the benefits it confers) is well within the bounds of our Reformed tradition. To support this claim he points to Calvin, Ursinus, Owen, Bavinck, Hodge and others. All these great men are then cited as affirming the basic idea that all who are baptized into Christ are indeed “Christians” — and at least should be considered as such by the Church. Now, does that sound all that controversial? Well, I suppose it depends on what one means by “Christian.”
However, as Moon moved to the ‘Testimony of Scripture’ I think I would have some questions. He writes:
We are told by the complainants that you cannot attribute forgiveness of sins to the potential reprobate. But that is clearly wrong. The unmerciful servant, Jesus says, was “forgiven his debt.” He moved from a state of condemnation to true and real forgiveness. This was no pretended forgiveness. Yet the servant was finally apostate. He failed to live up to the grace shown to him, and so the privilege of that forgiveness was revoked. And that, Jesus says, is how my father will treat each of you if you do not forgive your brother from your heart. This, remember, is addressed to Peter and Christ’s own disciples. It is a parable about forgiveness and apostasy, and gives the complainants no ground at all for their complaint.
Moon claims that one can indeed have “real forgiveness” and yet, in the end, be damned. He says that this parable (found in the Gospel of Matthew ch 18:21-35) actually teaches about apostasy. My question is whether our Reformed theologians have understood this passage to be teaching what Moon believes it is.
On this passage (Mat 18) Calvin comments:
[I]t is foolish to inquire how God punishes (“how it is possible for God to punish”) those sins which he has already forgiven; for the simple meaning is this: though he offers mercy to all, yet severe creditors, from whom no forgiveness can be obtained, are unworthy of enjoying it.
So it seems Calvin wouldn’t go as far as Moon would in interpreting this parable.
Francis Turretin writes:
Although remission of sins ought to be applied often to daily sins, yet falsely would anyone thence gather that sins once discharged revive and return again by subsequent sins (as some of the Romanists hold), since it is a unchangeable gift of God. Nor does the parable of that ungrateful servant (…[Mt. 18]) prove this. It pertains to nothing else than to show that the remission of sins proposed conditionally does not belong to him in whom the condition is lacking. The design of the parable (which is to be regarded here simply) is no other than to teach that the mercy of God is not exercised towards the unmerciful; nor are sins pardoned by God, except to those who forgive the offenses of others. (Inst. 2.687)
Furthermore, one can read Matthew Henry on this passage who states:
We are not to suppose that God actually forgives men, and afterwards reckons their guilt to them to condemn them; but this latter part of the parable shows the false conclusions many draw as to their sins being pardoned, though their after-conduct shows that they never entered into the spirit, or experienced the sanctifying grace of the gospel.
All of these men interpret this passage in a particular way — and it appears — in a way at variances with Moon. Now, a little later Moon further writes:
We are told that the language of union with Christ cannot be attributed in any sense to the baptized indiscriminately – that it cannot be true for the reprobate. Yet John 15 and Romans 11 both use the language of being “in Christ”, which is union with Christ. And they use that language in speaking of those who might finally be (or have been) cut off. In both cases it is covenantal union in Christ that is then broken. And in both cases the possibility and the reality exist of apostasy. Paul in Romans 11 even speaks of those branches who are being “nourished by the root” who are then cut off.
But on these passages as well, I am curious as to whether our Reformed divines would have agreed with his interpretation. On Romans 11 Calvin writes:
Let us remember that in this comparison man is not compared with man, but nation with nation. (v. 16)
(v. 20: Do not be arrogant, but be afraid.) But it seems that he throws in a doubt as to salvation, since he reminds them to beware lest they also should not be spared. To this I answer, — that as this exhortation refers to the subduing of the flesh, which is ever insolent even in the children of God, he derogates nothing from the certainty of faith. And we must especially notice and remember what I have before said, — that Paul’s address is not so much to individuals as to the whole body of the Gentiles, among whom there might have been many, who were vainly inflated, professing rather than having faith. On account of these Paul threatens the Gentiles, not without reason, with excision…
And here again it appears more evident, that the discourse is addressed generally to the body of the Gentiles, for the excision, of which he speaks, could not apply to individuals, whose election is unchangeable, based on the eternal purpose of God. (v. 21)
But as he speaks not of the elect individually, but of the whole body, a condition is added, If they continued in his kindness I indeed allow, that as soon as any one abuses God’s goodness, he deserves to be deprived of the offered favor; but it would be improper to say of any one of the godly particularly, that God had mercy on him, when he chose him, provided he would continue in his mercy; for the perseverance of faith, which completes in us the effect of God’s grace, flows from election itself.
Otherwise thou also shalt be cut off, etc. We now understand in what sense Paul threatens them with excision, whom he has already allowed to have been grafted into the hope of life through God’s election. For, first, though this cannot happen to the elect, they have yet need of such warning, in order to subdue the pride of the flesh; which being really opposed to their salvation, ought justly to be terrified with the dread of perdition. As far then as Christians are illuminated by faith, they hear, for their assurance, that the calling of God is without repentance; but as far as they carry about them the flesh, which wantonly resists the grace of God, they are taught humility by this warning, “Take heed lest thou be cut off.” Secondly, we must bear in mind the solution which I have before mentioned, — that Paul speaks not here of the special election of individuals, but sets the Gentiles and Jews in opposition the one to the other; and that therefore the elect are not so much addressed in these words, as those who falsely gloried that they had obtained the place of the Jews: nay, he speaks to the Gentiles generally, and addresses the whole body in common, among whom there were many who were faithful, and those who were members of Christ in name only.
But if it be asked respecting individuals, “How any one could be cut off from the grafting, and how, after excision, he could be grafted again,” — bear in mind, that there are three modes of insition, and two modes of excision. For instance, the children of the faithful are ingrafted, to whom the promise belongs according to the covenant made with the fathers; ingrafted are also they who indeed receive the seed of the gospel, but it strikes no root, or it is choked before it brings any fruit; and thirdly, the elect are ingrafted, who are illuminated unto eternal life according to the immutable purpose of God. The first are cut off, when they refuse the promise given to their fathers, or do not receive it on account of their ingratitude; the second are cut off, when the seed is withered and destroyed; and as the danger of this impends over all, with regard to their own nature, it must be allowed that this warning which Paul gives belongs in a certain way to the faithful, lest they indulge themselves in the sloth of the flesh. But with regard to the present passage, it is enough for us to know, that the vengeance which God had executed on the Jews, is pronounced on the Gentiles, in case they become like them. (v. 21)
It seems abundantly clear that Calvin is not applying this passage to the elect in the same way as Moon, but deliberately makes a distinction: Some are in the covenant in a way different than others. Some can’t be ‘cutoff’.
On John 15 Calvin similarly won’t go where Moon goes:
(v. 6) Not that it ever happens that any one of the elect is dried up, but because there are many hypocrites who, in outward appearance, flourish and are green for a time, but who afterwards, when they ought to yield fruit, show the very opposite of that which the Lord expects and demands from his people.
To be fair, I am not saying that these interpretations are necessarily diametrically opposed or incompatible with each other (although maybe they are). However, there might be overlap. But, if so, it’s not clear. It seems there is at least a substantial differences between the way Calvin (and others) interpret these texts and how Moon and Lawrence do.
Now, I’ve met Pastor Moon, and have no ill feelings toward him at all. In fact, this December, I heard him preach on the ‘Preservation of the Saints’ which I thought was very good and which blessed me tremendously. However, I’m writing this because I find this language concerning, and frankly, contrary to what I have heretofore held to be correct.
Is there such a thing as ‘temporary forgiveness’? And if there is, is it based on ‘temporal justification’? Is there any forgiveness without justification? Any forgiveness without atonement? Any atonement without the blood of Christ? And is there any blood of Christ spent on damned reprobates? May it never be.
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Athanasius’s story is one of ups and downs. It is a story of joy and fellowship, as well as suffering, persecution, and pilgrimage. In other words, it is the Christian’s story. Often however, it is difficult for modern-day Christians to relate to the lives of Christians long ago. It seems ancient Christians suffered for their faith in a way that we do not. But is this actually so?
