Here is the program.
Showing posts with label Preservation of the Saints. Show all posts
Showing posts with label Preservation of the Saints. Show all posts
Wednesday, September 18, 2013
Unionism and Mortal Sin
Here is the program.
Tuesday, September 4, 2012
The Lutheran Approach to Perseverance and Apostasy
I have finished another article on the Lutheran view of perseverance and apostasy.
Shipwrecked Faith: A Lutheran Approach to Apostasy and Perseverance.
Shipwrecked Faith: A Lutheran Approach to Apostasy and Perseverance.
Friday, October 21, 2011
1 John and assurance of faith
The question I get asked perhaps more than any other is regarding the first epistle of John. 1 John has often been used by Calvinistic preachers as a test of the genuineness of one's faith. The mode of thought is this,
"am I really a Christian? I am baptized, go to church, partake of the Supper, pray, etc. but none of this matters if I don't have faith. Well how do I know if I have true faith? True faith produces works, therefore I must look at my works. However, I see non-Christians who do seemingly nice things, so I must see if my works are better than theirs by looking at my affections and motivations."
1 John is then the proof that this is a Biblical method of attaining assurance. So how do I as a Lutheran, who is always telling people to look to their baptism, and the work of Christ for assurance interpret this book? Doesn't it point people to their works to gain assurance of true saving faith?
In short-no I don't think so.
First, remember that John begins his epistle by stating that "if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of his Son cleanses us from all sin. If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say we have not sinned, we make him a liar, and his word is not in us." (1:7-10) Before allowing his readers to assume that Christians are expected to live a sinless life, John reminds his readers that they are simul iustus et peccator. This serves as a corrective for how his later words could be misconstrued.
John does then begin to write about the necessity of works in the Christian life. (yes, works are a necessary result of saving faith) He states, "whoever says 'I know him' but does not keep his commandments is a liar and the truth is not in him." (2:4) I propose that John does not do so to tell Christians to judge their works to gain assurance of saving faith, but to continue in repentance after one is in the faith. It was characteristic of many early gnostic groups to promote licentiousness living. Salvation is attained through knowledge, and through escaping the physical world. Therefore whatever one does with the body is irrelevant. Perpetual unrepentant sin was not a barrier to the soul's salvation. John's emphasis on the physical nature of Christ (his language of seeing and touching Christ, or his insistence on Jesus coming in flesh for example) along with the antinomianism he is fighting is evidence that he is battling early proto-gnostic groups. Thus John is not writing to doubting believers that they might have a "test" for the genuineness of faith, but warning Christians against the early gnostic heresy.
Look for example at the second chapter. In verses 7-11 John tells his readers of the necessity of love in the Christian life. After he does this, he does not then tell his readers "see if you measure up" but something very different. He writes, "I am writing to you, little children, because your sins are forgiven for his name's sake." He does not say "so that you may know if your sins are forgiven", but "because your sins are forgiven." He then mentions that he is writing to those who "know him", and "have overcome the evil one." This is a use of the indicative and imperative.
John, like the rest of the New Testament authors, assures his readers that through confession of sin and repentance they are forgiven and loved by God. However, he is warning that those who live unrepentant lives, deny the flesh of Christ, and hate their brothers are not of the fold. As Luther's first of the 95 theses stated "the entire life of the Christian is one of repentance." John is warning his readers against falling away from the true faith into this gnostic heresy, adopting licentious living and denying the humanity of Christ which he refers to as the "sin that leads to death." (5:16)
Cling to the promise that those who confess are forgiven, and don't fall fall away from repentance, the church, and the doctrine of the gospel. That in short is the message of 1 John.
"am I really a Christian? I am baptized, go to church, partake of the Supper, pray, etc. but none of this matters if I don't have faith. Well how do I know if I have true faith? True faith produces works, therefore I must look at my works. However, I see non-Christians who do seemingly nice things, so I must see if my works are better than theirs by looking at my affections and motivations."
1 John is then the proof that this is a Biblical method of attaining assurance. So how do I as a Lutheran, who is always telling people to look to their baptism, and the work of Christ for assurance interpret this book? Doesn't it point people to their works to gain assurance of true saving faith?
In short-no I don't think so.
First, remember that John begins his epistle by stating that "if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of his Son cleanses us from all sin. If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say we have not sinned, we make him a liar, and his word is not in us." (1:7-10) Before allowing his readers to assume that Christians are expected to live a sinless life, John reminds his readers that they are simul iustus et peccator. This serves as a corrective for how his later words could be misconstrued.
John does then begin to write about the necessity of works in the Christian life. (yes, works are a necessary result of saving faith) He states, "whoever says 'I know him' but does not keep his commandments is a liar and the truth is not in him." (2:4) I propose that John does not do so to tell Christians to judge their works to gain assurance of saving faith, but to continue in repentance after one is in the faith. It was characteristic of many early gnostic groups to promote licentiousness living. Salvation is attained through knowledge, and through escaping the physical world. Therefore whatever one does with the body is irrelevant. Perpetual unrepentant sin was not a barrier to the soul's salvation. John's emphasis on the physical nature of Christ (his language of seeing and touching Christ, or his insistence on Jesus coming in flesh for example) along with the antinomianism he is fighting is evidence that he is battling early proto-gnostic groups. Thus John is not writing to doubting believers that they might have a "test" for the genuineness of faith, but warning Christians against the early gnostic heresy.
Look for example at the second chapter. In verses 7-11 John tells his readers of the necessity of love in the Christian life. After he does this, he does not then tell his readers "see if you measure up" but something very different. He writes, "I am writing to you, little children, because your sins are forgiven for his name's sake." He does not say "so that you may know if your sins are forgiven", but "because your sins are forgiven." He then mentions that he is writing to those who "know him", and "have overcome the evil one." This is a use of the indicative and imperative.
John, like the rest of the New Testament authors, assures his readers that through confession of sin and repentance they are forgiven and loved by God. However, he is warning that those who live unrepentant lives, deny the flesh of Christ, and hate their brothers are not of the fold. As Luther's first of the 95 theses stated "the entire life of the Christian is one of repentance." John is warning his readers against falling away from the true faith into this gnostic heresy, adopting licentious living and denying the humanity of Christ which he refers to as the "sin that leads to death." (5:16)
Cling to the promise that those who confess are forgiven, and don't fall fall away from repentance, the church, and the doctrine of the gospel. That in short is the message of 1 John.
Friday, July 1, 2011
Reformed Theology and False Faith
I have been meaning to address the issue of "false faith" in Reformed theology for some time, but the subject is so immense that I fear that a blog post will not do it justice. This subject seems to come up more than any other (besides baptism) when talking with Reformed Christians. So here is my attempt to at least begin the dialogue.
In Reformed theology, one cannot be truly regenerate and fall away from the faith. However, most of us have known seemingly devoted Christians who have at some point in their life walked away from Christ. So how does our experience make sense of the teaching of perseverance? One must conclude either one of two things.
1. That these people truly were saved and did fall away, hence the Reformed teaching is wrong.
2. These people were never saved in the first place. Some have "false faith", think that they are believers but fall away from the faith. Others have true faith and persevere to the end. This is the conclusion of Reformed theology.
So how does one know if they are truly regenerate or not? For a Lutheran, one can look to his or her baptism, the sacraments, and the proclamation of forgiveness in absolution. These are objective means by which God continually creates new life and brings forgiveness. They are not mere "signs" of God's favor toward us (as has been taught by Reformed theologians because of Augustine's unfortunate use of the term) but are themselves acts of grace confronting our sin.
For the Reformed theologian, one assesses his regeneration by the nature of his changed dispositions. This is not the case with all Reformed theology (look for example at the Lutheran-influenced theologians at Westminster West) but is predominant in revivalist American Reformed Christianity. In this system, one must continually test his election by looking for signs of the Spirit's work in one's heart.
The defense for this idea usually comes from the book of 1 John. John lays out a series of tests which one must compare himself/herself to. If one passes these tests, assurance of salvation is granted. One must have a love of God, a love of one's neighbor, and a love of God's commandments. Even so, aren't there some who have fallen away who seem to have a love for God, neighbor, and the commandments? Surely, these people believed themselves to be saved and had some signs of new life. This is the problem Jonathan Edwards faced in the great awakening. So many conversions were happening. How was one to determine the true from the false? In his book the Religions Affections, Edwards goes beyond these outward signs and asks the reader to examine his/her heart. Are your affections changed? Do you really hate sin? Do you love God for God's sake?
If you have read my recent article in the Issues etc. Journal, then you are aware that these questions plagued me for some time. The constant question on my mind was "how do I know if I am elect?" Rather than pointing to the objective work of Christ, God's presence in the sacraments, or the proclaimed word, I was often pointed inward. After reading Edwards and listening to preachers like Paul Washer, there was one conclusion I could come to: If these men are right, there is no way I am saved. In fact, if these men are right, I don't think anyone is saved. The fact is, the standards are so high that no one who has not yet been glorified can meet them.
The problem stems from the Reformed view of election. When election becomes the primary soteriological motif, the question of salvation becomes "how do I know if I am elect?" One cannot point to the objective work of Christ, because it was only done for the elect. Thus, before I can have assurance that Christ died for me, I must look to my works as evidence of the Spirit. Once I have this assurance, I can look to the cross. Whether or not it is intended, I am ultimately pointed to my works. One is then trapped in the Augustinian plague which denies assurance to anyone. Though I know this is not the intent of most Calvinists, when election becomes so central, and the cross is put in a secondary position, this is inevitable.
How do you know if you are elect? Look to God's electing act now. God is creating new life in you through the word and sacraments. He claimed you at your baptism. He continues to claim you through the Eucharist. When Paul speaks to the Ephesians of their election in Christ, he does not stop to make sure that everyone in his audience has tested their faith for genuineness. He does not say "God chose some of us in him" or "God chose us in him if you have enough fruit". Paul proclaims indiscriminately that God chose us in Christ before the foundation of the world! This is because Paul understood that God's electing act was worked out through baptism, and the gathering of the church.
But what about 1 John, Matthew 7, and the other passages which speak of the necessity of works? Here there is a legitimate place for distinguishing between "true faith" and "false faith". The distinction is simple, and much less complicated that it is made out to be. False faith is simply faith without repentance. It is proclaiming the gospel without the law. Some proto-gnostics at the end of the first century began teaching that the body was useless, thus whatever one did with the flesh (sexual immorality, etc.) was of no concern. This is what John seems to be battling in his epistles. True faith in Christ is accompanied by sorrow over sin.
If you look inside yourself for assurance, you are going to be continually disappointed. Even the regenerate heart is not completely cleansed from sin. Instead, look to Christ, the author and finisher of our faith. Look at his completed salvation, and participate in Him through the Eucharist and his proclaimed word.
In Reformed theology, one cannot be truly regenerate and fall away from the faith. However, most of us have known seemingly devoted Christians who have at some point in their life walked away from Christ. So how does our experience make sense of the teaching of perseverance? One must conclude either one of two things.
1. That these people truly were saved and did fall away, hence the Reformed teaching is wrong.
2. These people were never saved in the first place. Some have "false faith", think that they are believers but fall away from the faith. Others have true faith and persevere to the end. This is the conclusion of Reformed theology.
So how does one know if they are truly regenerate or not? For a Lutheran, one can look to his or her baptism, the sacraments, and the proclamation of forgiveness in absolution. These are objective means by which God continually creates new life and brings forgiveness. They are not mere "signs" of God's favor toward us (as has been taught by Reformed theologians because of Augustine's unfortunate use of the term) but are themselves acts of grace confronting our sin.
For the Reformed theologian, one assesses his regeneration by the nature of his changed dispositions. This is not the case with all Reformed theology (look for example at the Lutheran-influenced theologians at Westminster West) but is predominant in revivalist American Reformed Christianity. In this system, one must continually test his election by looking for signs of the Spirit's work in one's heart.
The defense for this idea usually comes from the book of 1 John. John lays out a series of tests which one must compare himself/herself to. If one passes these tests, assurance of salvation is granted. One must have a love of God, a love of one's neighbor, and a love of God's commandments. Even so, aren't there some who have fallen away who seem to have a love for God, neighbor, and the commandments? Surely, these people believed themselves to be saved and had some signs of new life. This is the problem Jonathan Edwards faced in the great awakening. So many conversions were happening. How was one to determine the true from the false? In his book the Religions Affections, Edwards goes beyond these outward signs and asks the reader to examine his/her heart. Are your affections changed? Do you really hate sin? Do you love God for God's sake?
If you have read my recent article in the Issues etc. Journal, then you are aware that these questions plagued me for some time. The constant question on my mind was "how do I know if I am elect?" Rather than pointing to the objective work of Christ, God's presence in the sacraments, or the proclaimed word, I was often pointed inward. After reading Edwards and listening to preachers like Paul Washer, there was one conclusion I could come to: If these men are right, there is no way I am saved. In fact, if these men are right, I don't think anyone is saved. The fact is, the standards are so high that no one who has not yet been glorified can meet them.
The problem stems from the Reformed view of election. When election becomes the primary soteriological motif, the question of salvation becomes "how do I know if I am elect?" One cannot point to the objective work of Christ, because it was only done for the elect. Thus, before I can have assurance that Christ died for me, I must look to my works as evidence of the Spirit. Once I have this assurance, I can look to the cross. Whether or not it is intended, I am ultimately pointed to my works. One is then trapped in the Augustinian plague which denies assurance to anyone. Though I know this is not the intent of most Calvinists, when election becomes so central, and the cross is put in a secondary position, this is inevitable.
How do you know if you are elect? Look to God's electing act now. God is creating new life in you through the word and sacraments. He claimed you at your baptism. He continues to claim you through the Eucharist. When Paul speaks to the Ephesians of their election in Christ, he does not stop to make sure that everyone in his audience has tested their faith for genuineness. He does not say "God chose some of us in him" or "God chose us in him if you have enough fruit". Paul proclaims indiscriminately that God chose us in Christ before the foundation of the world! This is because Paul understood that God's electing act was worked out through baptism, and the gathering of the church.
But what about 1 John, Matthew 7, and the other passages which speak of the necessity of works? Here there is a legitimate place for distinguishing between "true faith" and "false faith". The distinction is simple, and much less complicated that it is made out to be. False faith is simply faith without repentance. It is proclaiming the gospel without the law. Some proto-gnostics at the end of the first century began teaching that the body was useless, thus whatever one did with the flesh (sexual immorality, etc.) was of no concern. This is what John seems to be battling in his epistles. True faith in Christ is accompanied by sorrow over sin.
If you look inside yourself for assurance, you are going to be continually disappointed. Even the regenerate heart is not completely cleansed from sin. Instead, look to Christ, the author and finisher of our faith. Look at his completed salvation, and participate in Him through the Eucharist and his proclaimed word.
Saturday, March 20, 2010
Hebrews and limited atonement
The book of Hebrews has been posed the most difficulty when dealing with the "L" and "P" in TULIP. The several warning passages, in Hebrews 6 and other places, have seemed to indicate that a true Christian can fall away. When examining the book of Hebrews, I have found that these passages, read in context, do teach that a believer can fall away. I also believe that they teach that Christ is the propitiation and mediator for all men without distinction. I will explain why I think Hebrews teaches both of these points.
First, view all of the falling away passages within the book:
"Therefore we must pay much closer attention to what we have heard, lest we drift away from it. For since the message declared by angels proved to be reliable, and every transgression or disobedience received a just retribution, how shall we escape if we neglect such a great salvation?" (Hebrews 2:1-3)
"Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. But exhort one another every day, as long as it is called "today," that none of you may be hardened by the deceitfulness of sin. For we have come to share in Christ, if indeed we hold our original confidence firm to the end." (Hebrews 3:12-14)
"Therefore, while the promise of entering his rest still stands, let us fear lest any of you should seem to have failed to reach it." (Hebrews 4:1)
"Let us therefore strive to enter that rest, so that no one may fall by the same sort of disobedience." (Hebrews 4:11)
"For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt. For land that has drunk the rain that often falls on it, and produces a crop useful to those for whose sake it is cultivated, receives a blessing from God. But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned." (Hebrews 6:4-8)
"Let us hold fast the confession of our hope without wavering, for he who promised is faithful. And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.
For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a fearful expectation of judgment, and a fury of fire that will consume the adversaries. Anyone who has set aside the law of Moses dies without mercy on the evidence of two or three witnesses. How much worse punishment, do you think, will be deserved by the one who has spurned the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace? For we know him who said, "Vengeance is mine; I will repay." And again, "The Lord will judge his people." It is a fearful thing to fall into the hands of the living God." (Hebrews 10:23-31)
"See to it that no one fails to obtain the grace of God; that no "root of bitterness" springs up and causes trouble, and by it many become defiled; that no one is sexually immoral or unholy like Esau, who sold his birthright for a single meal. For you know that afterward, when he desired to inherit the blessing, he was rejected, for he found no chance to repent, though he sought it with tears." (Hebrews 12:16-17)
These passages are scattered through out the book. In fact, the book is structured around this concept. The author is warning these believers not to fall away. These are most likely Jews considering reverting to Judaism to escape persecution. To counter this, the author seeks to explain, in detail, how the New Covenant is superior to the old. How the reformed have typically dealt with these passages is to say that those who "fall away" are not truly believers. They are external members of the church. They were never regenerated, justified, saved, and Christ never died for these people.
However, to say that Christ was never the advocate for those who fall away is to destroy the argument of the book. He is urging them to remain within the faith precisely because Christ is their mediator. The argument essentially is "Christ is a better sacrifice than those of the old covenant; He is a better priest than those of the old covenant." The premise of the argument assumes that Christ is their mediator. How can they relapse into a worse mediator/priest/sacrifice if they never had a better one in the first place? It makes no sense.
Observe the following passages:
"Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need." (Hebrews 4:14-16)
The author is assuming, without qualification, that Christ is the high priest of himself and all of his readers. He argues that because Christ is our high priest, let us not fall away from Him.
"We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain, where Jesus has gone as a forerunner on our behalf, having become a high priest forever after the order of Melchizedek." (Hebrews 6:19-20)
"For it was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens." (Hebrews 7:26)
"Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven" (Hebrews 8:1)
"For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf." (Hebrews 9:24)
"And by that will we have been sanctified through the offering of the body of Jesus Christ once for all." (Hebrews 10:10)
Observe the following section of Hebrews chapter 10:
"Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for he who promised is faithful. And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near." (Hebrews 10:19-25)
This section is important for my thesis because it is part of a larger argument. He first reminds these believers of the confidence they can have with Christ as their mediator. He then tells these people to continue encouraging each other and not stop meeting together for worship. He then explains why they should do this:
"For if we go on sinning deliberately after receiving the knowledge of the truth,there no longer remains a sacrifice for sins, but a fearful expectation of judgment, and a fury of fire that will consume the adversaries. Anyone who has set aside the law of Moses dies without mercy on the evidence of two or three witnesses. How much worse punishment, do you think, will be deserved by the one who has spurned the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace? For we know him who said, "Vengeance is mine; I will repay." And again,"The Lord will judge his people." It is a fearful thing to fall into the hands of the living God." " (Hebrews 10:26-31)
These two statements are directed toward the same group of people, the "we". He speaks of judgement for those who have been sanctified by the blood of Christ, have Christ as their high priest, are members of the new covenant, and had the Spirit of grace. The parallel the author makes is clear: those who were members of the old covenant who disobeyed were punished, therefore those who are members of the new covenant who disobey will be punished more. This is clearly not an "external membership" as some Presbyterians argue. It is clear that Christ Himself is the advocate, sacrifice, and mediator of these people. How can one "profane the blood" which was never given for him in the first place?
"and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.
See that you do not refuse him who is speaking. For if they did not escape when they refused him who warned them on earth, much less will we escape if we reject him who warns from heaven." (Hebrews 12:24-15)
The author states that it is possible to reject "him who is speaking." Who is speaking? He states that it is "Jesus...and...the sprinkled blood". One can reject the sprinkled blood of Christ which was indeed given for him.
The book of Hebrews in its structure and argument is clear: the blood of Christ was given for all, and those whom he died for will perish without Spirit given and sustained faith in the gospel.
First, view all of the falling away passages within the book:
"Therefore we must pay much closer attention to what we have heard, lest we drift away from it. For since the message declared by angels proved to be reliable, and every transgression or disobedience received a just retribution, how shall we escape if we neglect such a great salvation?" (Hebrews 2:1-3)
"Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. But exhort one another every day, as long as it is called "today," that none of you may be hardened by the deceitfulness of sin. For we have come to share in Christ, if indeed we hold our original confidence firm to the end." (Hebrews 3:12-14)
"Therefore, while the promise of entering his rest still stands, let us fear lest any of you should seem to have failed to reach it." (Hebrews 4:1)
"Let us therefore strive to enter that rest, so that no one may fall by the same sort of disobedience." (Hebrews 4:11)
"For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt. For land that has drunk the rain that often falls on it, and produces a crop useful to those for whose sake it is cultivated, receives a blessing from God. But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned." (Hebrews 6:4-8)
"Let us hold fast the confession of our hope without wavering, for he who promised is faithful. And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.
For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a fearful expectation of judgment, and a fury of fire that will consume the adversaries. Anyone who has set aside the law of Moses dies without mercy on the evidence of two or three witnesses. How much worse punishment, do you think, will be deserved by the one who has spurned the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace? For we know him who said, "Vengeance is mine; I will repay." And again, "The Lord will judge his people." It is a fearful thing to fall into the hands of the living God." (Hebrews 10:23-31)
"See to it that no one fails to obtain the grace of God; that no "root of bitterness" springs up and causes trouble, and by it many become defiled; that no one is sexually immoral or unholy like Esau, who sold his birthright for a single meal. For you know that afterward, when he desired to inherit the blessing, he was rejected, for he found no chance to repent, though he sought it with tears." (Hebrews 12:16-17)
These passages are scattered through out the book. In fact, the book is structured around this concept. The author is warning these believers not to fall away. These are most likely Jews considering reverting to Judaism to escape persecution. To counter this, the author seeks to explain, in detail, how the New Covenant is superior to the old. How the reformed have typically dealt with these passages is to say that those who "fall away" are not truly believers. They are external members of the church. They were never regenerated, justified, saved, and Christ never died for these people.
However, to say that Christ was never the advocate for those who fall away is to destroy the argument of the book. He is urging them to remain within the faith precisely because Christ is their mediator. The argument essentially is "Christ is a better sacrifice than those of the old covenant; He is a better priest than those of the old covenant." The premise of the argument assumes that Christ is their mediator. How can they relapse into a worse mediator/priest/sacrifice if they never had a better one in the first place? It makes no sense.
Observe the following passages:
"Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need." (Hebrews 4:14-16)
The author is assuming, without qualification, that Christ is the high priest of himself and all of his readers. He argues that because Christ is our high priest, let us not fall away from Him.
"We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain, where Jesus has gone as a forerunner on our behalf, having become a high priest forever after the order of Melchizedek." (Hebrews 6:19-20)
"For it was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens." (Hebrews 7:26)
"Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven" (Hebrews 8:1)
"For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf." (Hebrews 9:24)
"And by that will we have been sanctified through the offering of the body of Jesus Christ once for all." (Hebrews 10:10)
Observe the following section of Hebrews chapter 10:
"Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for he who promised is faithful. And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near." (Hebrews 10:19-25)
This section is important for my thesis because it is part of a larger argument. He first reminds these believers of the confidence they can have with Christ as their mediator. He then tells these people to continue encouraging each other and not stop meeting together for worship. He then explains why they should do this:
"For if we go on sinning deliberately after receiving the knowledge of the truth,there no longer remains a sacrifice for sins, but a fearful expectation of judgment, and a fury of fire that will consume the adversaries. Anyone who has set aside the law of Moses dies without mercy on the evidence of two or three witnesses. How much worse punishment, do you think, will be deserved by the one who has spurned the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace? For we know him who said, "Vengeance is mine; I will repay." And again,"The Lord will judge his people." It is a fearful thing to fall into the hands of the living God." " (Hebrews 10:26-31)
These two statements are directed toward the same group of people, the "we". He speaks of judgement for those who have been sanctified by the blood of Christ, have Christ as their high priest, are members of the new covenant, and had the Spirit of grace. The parallel the author makes is clear: those who were members of the old covenant who disobeyed were punished, therefore those who are members of the new covenant who disobey will be punished more. This is clearly not an "external membership" as some Presbyterians argue. It is clear that Christ Himself is the advocate, sacrifice, and mediator of these people. How can one "profane the blood" which was never given for him in the first place?
"and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.
See that you do not refuse him who is speaking. For if they did not escape when they refused him who warned them on earth, much less will we escape if we reject him who warns from heaven." (Hebrews 12:24-15)
The author states that it is possible to reject "him who is speaking." Who is speaking? He states that it is "Jesus...and...the sprinkled blood". One can reject the sprinkled blood of Christ which was indeed given for him.
The book of Hebrews in its structure and argument is clear: the blood of Christ was given for all, and those whom he died for will perish without Spirit given and sustained faith in the gospel.
Sunday, March 14, 2010
Are there non-regenerate believers?
The reformed when debating a Lutheran view of apostasy argue that the "falling away" passages refer to those who only had the appearance of being regenerate. They were never true Christians in the first place. Examine the characteristics of these false Christians.
They can:
be enlightened (Hebrews 6:4)
taste the heavenly gift (Hebrews 6:4)
share the Holy Spirit (Hebrews 6:4)
taste the goodness of God's word (Hebrews 6:5)
receive eschatological blessings (Hebrews 6:5)
repent (Hebrews 6:6)
understand the truth (James 5:9)
receive grace (Galatians 5:4)
be in fellowship with Christ (Galatians 5:4)
receive the gospel (Matthew 13:20)
have joy in the truth (Matthew 13:20)
have been bought by the Lord (2 Peter 2:1)
escape the evils of the world (2 Peter 2:20)
know Jesus Christ (2 Peter 2:20)
Compare this with what is said in scripture about unbelievers:
they have darkened hearts (Romans 1:21)
their thinking is futile (Romans 1:21)
they have no understanding (Romans 3:11)
they do not seek God (Romans 3:11)
they do no good (Romans 3:12)
they are hostile to God (Romans 8:7)
they cannot submit to God's law (Romans 8:7)
they cannot please God (Romans 8:8)
their minds are defiled (Titus 1:16)
they are slaves to sin (Romans 6:6)
they hate the light (John 3:20)
they are alienated from Christ (Colossians 1:21)
they cannot understand the gospel (I Corinthians 2:14)
they are blinded from seeing Christ (2 Corinthians 4:3-4)
they cannot receive the Spirit (John 14:16)
they are unable to come to Christ (John 6:44)
Is it possible that these descriptions can all apply to the same group of people? Can these blessings of the first list be applied to those in the second? This would mean that men can receive the word with joy but be unable to understand the word, share in the Spirit but not be able to receive the Spirit, have no understanding and blinded minds but understand the truth, taste the goodness of God's word yet be unable to understand His word, be alienated from Christ yet be in fellowship with him, be enlightened but have no understanding, be in slavery to sin yet repent and escape the evils of the world, receive grace but not salvation, and know Christ but are unable to come to Him.
The conclusion is unavoidable; these verses cannot be referring to the same group of people. Those who fall away have truly been saved and have been severed from Christ.
They can:
be enlightened (Hebrews 6:4)
taste the heavenly gift (Hebrews 6:4)
share the Holy Spirit (Hebrews 6:4)
taste the goodness of God's word (Hebrews 6:5)
receive eschatological blessings (Hebrews 6:5)
repent (Hebrews 6:6)
understand the truth (James 5:9)
receive grace (Galatians 5:4)
be in fellowship with Christ (Galatians 5:4)
receive the gospel (Matthew 13:20)
have joy in the truth (Matthew 13:20)
have been bought by the Lord (2 Peter 2:1)
escape the evils of the world (2 Peter 2:20)
know Jesus Christ (2 Peter 2:20)
Compare this with what is said in scripture about unbelievers:
they have darkened hearts (Romans 1:21)
their thinking is futile (Romans 1:21)
they have no understanding (Romans 3:11)
they do not seek God (Romans 3:11)
they do no good (Romans 3:12)
they are hostile to God (Romans 8:7)
they cannot submit to God's law (Romans 8:7)
they cannot please God (Romans 8:8)
their minds are defiled (Titus 1:16)
they are slaves to sin (Romans 6:6)
they hate the light (John 3:20)
they are alienated from Christ (Colossians 1:21)
they cannot understand the gospel (I Corinthians 2:14)
they are blinded from seeing Christ (2 Corinthians 4:3-4)
they cannot receive the Spirit (John 14:16)
they are unable to come to Christ (John 6:44)
Is it possible that these descriptions can all apply to the same group of people? Can these blessings of the first list be applied to those in the second? This would mean that men can receive the word with joy but be unable to understand the word, share in the Spirit but not be able to receive the Spirit, have no understanding and blinded minds but understand the truth, taste the goodness of God's word yet be unable to understand His word, be alienated from Christ yet be in fellowship with him, be enlightened but have no understanding, be in slavery to sin yet repent and escape the evils of the world, receive grace but not salvation, and know Christ but are unable to come to Him.
The conclusion is unavoidable; these verses cannot be referring to the same group of people. Those who fall away have truly been saved and have been severed from Christ.
Thursday, November 19, 2009
Falling away from grace Part 2
Another text which is helpful in this discussion is 2 Peter 2:18-22. "For, speaking loud boasts of folly, they entice by sensual passions of the flesh those who are barely escaping from those who live in error. 19They promise them freedom, but they themselves are slaves of corruption. For whatever overcomes a person, to that he is enslaved. For if, after they have escaped the defilements of the world through the knowledge of our Lord and Savior Jesus Christ, they are again entangled in them and overcome, the last state has become worse for them than the first. For it would have been better for them never to have known the way of righteousness than after knowing it to turn back from the holy commandment delivered to them. What the true proverb says has happened to them: 'The dog returns to its own vomit, and the sow, after washing herself, returns to wallow in the mire.'" I suppose one could argue that this is about people who are never truly regenerate but merely being part of the Christian community and giving a false profession. This is, however, not the obvious intent of the passage. They have escaped the defilements of the world and have known Jesus Christ. There is no where in the New Testament where these things would be claimed about an unbeliever. Knowledge of Christ implies saving knowledge. Some other passages which may be cited are, "You will be hated by all because of My name, but it is the one who has endured to the end who will be saved." (Matthew 10:22), "And let us not grow weary of doing good, for in due season we will reap, if we do not give up." (Galatians 6:9), "My brothers, if anyone among you wanders from the truth and someone brings him back, let him know that whoever brings back a sinner from his wandering will save his soul from death and will cover a multitude of sins." (James 5:19-20), "Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain." (1 Corinthians 15:1-2), and finally, "Because lawlessness is increased, most people’s love will grow cold. But the one who endures to the end, he will be saved" (Matthew 24:12-13)
So how does one deal with these and other passages that teach that a true Christian can lose faith and be lost eternally? Does this fit with a monergistic view of salvation or must we adopt a Wesleyan doctrine wherein man is responsible for his own perseverance? Observe what Pieper states about the Scriptural doctrine of perseverance. "What Scripture teaches on final perseverance may be summarized in these two statements: 1. He that perseveres in faith does so only through God's gracious preservation; the believer's perseverance is a work of divine grace and omnipotence. 2. He that falls away from faith does so through his own fault; the cause of apostasy in every case is rejection of God's Word and resistance to the operation of the Holy Spirit in the Word. This doctrine the Christian Church must maintain and defend on two fronts: against Calvinism and against synergism." (Dogmatics Volume III pg. 89)
Scripture does clearly teach that it is God who preserves man in faith. Observe a few statements which make this point clear, "Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy, to the only God, our Savior, through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time and now and forever. Amen." (Jude 24-25)
"He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?" (Romans 8:32)"And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ." (Philippians 1:6) "But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me." (1 Corinthians 15:10)
It is clear that scripture teaches two things: 1. Man can fall away from the faith, and when he falls away it is blamed upon his own unbelief, not on God's decree. 2. God preserves man monergistically in faith. Sanctification is wholly His work. We must necessarily hold to both since the scripture teaches both. There is one more set of texts left to look at, those used to defend perseverance which reference election.
Romans 8 is a classic defense of the doctrine of perseverance. "For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified." This is often called the "golden chain of salvation." This is an unbroken chain. All whom God foreknew end up finally glorified. There is no possibility here of a foreknown, elect, justified man falling away and failing to be glorified. This does not, however, support the doctrine that man cannot fall away from faith. It shows that those whom God elects will not fail to be glorified. The Lutheran confessions are clear on this point. This does not imply however, anything about other men being regenerate and falling away. 1 John 2:19 can be explained in the same way.
Thus we now see three things clearly taught in scripture.
1. God sanctifies man monergistically, through the means of word and sacrament.
2. Some men can and will fall away from the faith through neglecting word and sacrament, and willingly disregarding repentance and faith.
3. All of God's elect will be infallibly saved.
Thus if man perseveres it is entirely God's work. However, if a man falls away, it is entirely his own fault.
If perseverance is merely an outcome of election, as many Calvinists including James White have explained it, then we agree. However, that does not mean that no others can be truly regenerate and then fall away
So how does one deal with these and other passages that teach that a true Christian can lose faith and be lost eternally? Does this fit with a monergistic view of salvation or must we adopt a Wesleyan doctrine wherein man is responsible for his own perseverance? Observe what Pieper states about the Scriptural doctrine of perseverance. "What Scripture teaches on final perseverance may be summarized in these two statements: 1. He that perseveres in faith does so only through God's gracious preservation; the believer's perseverance is a work of divine grace and omnipotence. 2. He that falls away from faith does so through his own fault; the cause of apostasy in every case is rejection of God's Word and resistance to the operation of the Holy Spirit in the Word. This doctrine the Christian Church must maintain and defend on two fronts: against Calvinism and against synergism." (Dogmatics Volume III pg. 89)
Scripture does clearly teach that it is God who preserves man in faith. Observe a few statements which make this point clear, "Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy, to the only God, our Savior, through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time and now and forever. Amen." (Jude 24-25)
"He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?" (Romans 8:32)"And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ." (Philippians 1:6) "But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me." (1 Corinthians 15:10)
It is clear that scripture teaches two things: 1. Man can fall away from the faith, and when he falls away it is blamed upon his own unbelief, not on God's decree. 2. God preserves man monergistically in faith. Sanctification is wholly His work. We must necessarily hold to both since the scripture teaches both. There is one more set of texts left to look at, those used to defend perseverance which reference election.
Romans 8 is a classic defense of the doctrine of perseverance. "For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified." This is often called the "golden chain of salvation." This is an unbroken chain. All whom God foreknew end up finally glorified. There is no possibility here of a foreknown, elect, justified man falling away and failing to be glorified. This does not, however, support the doctrine that man cannot fall away from faith. It shows that those whom God elects will not fail to be glorified. The Lutheran confessions are clear on this point. This does not imply however, anything about other men being regenerate and falling away. 1 John 2:19 can be explained in the same way.
Thus we now see three things clearly taught in scripture.
1. God sanctifies man monergistically, through the means of word and sacrament.
2. Some men can and will fall away from the faith through neglecting word and sacrament, and willingly disregarding repentance and faith.
3. All of God's elect will be infallibly saved.
Thus if man perseveres it is entirely God's work. However, if a man falls away, it is entirely his own fault.
If perseverance is merely an outcome of election, as many Calvinists including James White have explained it, then we agree. However, that does not mean that no others can be truly regenerate and then fall away
Tuesday, November 17, 2009
Falling away from grace Part 1
The biggest stumbling block for many Reformed Christians in Lutheran theology is the idea that a believer can fall away from faith and lose salvation. It seems, by the account of some, to deny that salvation is all God's work and not ours.
First let me outline the Lutheran view of perseverance. God and God alone initiates regeneration and gives man faith. Man is completely passive in conversion. He merely receives what God gives. God sanctifies man, continually causing him to grow in his hatred for sin and love of righteousness. God does this through means. These means are word and sacrament. These elements must be present or faith will not be sustained. Man does not "cooperate with God" in sanctification. It is wholly the Spirits work. He can however, reject the gift of faith, especially if he avoids the God-given means of sanctification; namely, word and sacrament. This is not the Wesleyan idea, wherein one must continually be afraid of doing enough good works, or doing a bad deed which will cause him to lose his salvation. We are not in the constant process of going in-and-out of grace. However, man can fall away from grace if he has embraced the way of the flesh as opposed to that of the Spirit and lost faith.
This idea is shown by the falling away passages shown through out the New Testament. Even in the great chapter of assurance, Romans 8, there is a hint of this. "The Spirit Himself bears witness with our spirit that we are children of God, and if children then heirs- heirs of God and fellow heirs with Christ provided we suffer with Him in order that we also may be glorified with him." (Romans 8:16-17) There is a conditionality in this text. Our faith must be sustained through suffering or we will not be glorified. Our glorification is conditional upon our suffering.
In the book of Colossians, Paul gives great assurance to his readers through the work of Christ. However, at the end of this discussion he makes an interesting statement. "And you, who were once alienated and hostile in mind, doing evil deeds, he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him, if indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard, which has been proclaimed in all creation under heaven, and of which I, Paul, became a minister." (Colossians 1:21-23)
We shall only be presented before him as holy and blameless if we stay in the faith. The clear implication of this passage is that some may indeed shift from the hope of the gospel. It does not do justice to the text to make this simply hypothetical.
Hymenaeus and Alexander seem to be another example of those who have fallen away from faith. "By rejecting this, they have made a shipwreck of their faith, among whom are Hymenaeus and Alexander, whom I have handed over to Satan that they may learn not to blaspheme." (1 Timothy 1:19-20) Paul later describes others who will fall away from the faith, "Now the Spirit expressly says that in later times some will depart from the faith..." (1 Timothy 4:1)
Hymenaeus and Alexander are clearly away from the faith as Paul accuses them of blasphemy. He does however hold out hope that God may bring them back.
Jesus in his parable of the sower seems to assume that man can fall away from grace. "And the ones on the rock are those who, when they hear the word, receive it with joy. But these have no root; they believe for a while, and in time of testing fall away. And as for what fell among the thorns, they are those who hear, but as they go on their way they are choked by the cares and riches and pleasures of life, and their fruit does not mature. As for that in the good soil, they are those who, hearing the word, hold it fast in an honest and good heart, and bear fruit with patience." (Luke 8:13-15) The problem is not that those on the rock or among the thorns do not have faith, it is that their faith is not enduring as are those in good soil. Jesus admits that they believe, though this faith will not last until the end.
Hebrews has been the book that presents the most problems for the Calvinistic position on perseverance. The purpose of the book is that the author is encouraging Jews who have been converted not to fall back into Judaism. The assumption is that falling away is possible. I will just quote a few passages to make my point.
"Take care brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. But exhort one another every day, as long as it is called 'today' that none of you may be hardened by the deceitfulness of sin. For we have come to share in Christ, if indeed we hold our original confidence firm to the end." (Hebrews 3:13-14) To fall away from the living God is to assume that one was once in a relationship with the living God. He encourages those in the church to encourage one another so that they may not fall away. Notice that there is conditionality in final salvation similar to that found in Colossians. The condition is that one's faith and trust remain. This theme continues, "For it is impossible in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt." (Hebrews 6:4-6) These people described can fall away to such a point where they will not ever be brought back to repentance. They clearly are christian individuals because they have "shared in the Holy Spirit." There is no Biblical precedence for seeing unbelievers having shared in the Holy Spirit. Finally, Hebrews 10 repeats the same point, "For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a fearful expectation of judgment, and a fury of fire that will consume the adversaries." (Hebrews 10:26) These are believers who have "received the knowledge of the truth." Later, the author states that they have been sanctified by the blood of the covenant.
First let me outline the Lutheran view of perseverance. God and God alone initiates regeneration and gives man faith. Man is completely passive in conversion. He merely receives what God gives. God sanctifies man, continually causing him to grow in his hatred for sin and love of righteousness. God does this through means. These means are word and sacrament. These elements must be present or faith will not be sustained. Man does not "cooperate with God" in sanctification. It is wholly the Spirits work. He can however, reject the gift of faith, especially if he avoids the God-given means of sanctification; namely, word and sacrament. This is not the Wesleyan idea, wherein one must continually be afraid of doing enough good works, or doing a bad deed which will cause him to lose his salvation. We are not in the constant process of going in-and-out of grace. However, man can fall away from grace if he has embraced the way of the flesh as opposed to that of the Spirit and lost faith.
This idea is shown by the falling away passages shown through out the New Testament. Even in the great chapter of assurance, Romans 8, there is a hint of this. "The Spirit Himself bears witness with our spirit that we are children of God, and if children then heirs- heirs of God and fellow heirs with Christ provided we suffer with Him in order that we also may be glorified with him." (Romans 8:16-17) There is a conditionality in this text. Our faith must be sustained through suffering or we will not be glorified. Our glorification is conditional upon our suffering.
In the book of Colossians, Paul gives great assurance to his readers through the work of Christ. However, at the end of this discussion he makes an interesting statement. "And you, who were once alienated and hostile in mind, doing evil deeds, he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him, if indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard, which has been proclaimed in all creation under heaven, and of which I, Paul, became a minister." (Colossians 1:21-23)
We shall only be presented before him as holy and blameless if we stay in the faith. The clear implication of this passage is that some may indeed shift from the hope of the gospel. It does not do justice to the text to make this simply hypothetical.
Hymenaeus and Alexander seem to be another example of those who have fallen away from faith. "By rejecting this, they have made a shipwreck of their faith, among whom are Hymenaeus and Alexander, whom I have handed over to Satan that they may learn not to blaspheme." (1 Timothy 1:19-20) Paul later describes others who will fall away from the faith, "Now the Spirit expressly says that in later times some will depart from the faith..." (1 Timothy 4:1)
Hymenaeus and Alexander are clearly away from the faith as Paul accuses them of blasphemy. He does however hold out hope that God may bring them back.
Jesus in his parable of the sower seems to assume that man can fall away from grace. "And the ones on the rock are those who, when they hear the word, receive it with joy. But these have no root; they believe for a while, and in time of testing fall away. And as for what fell among the thorns, they are those who hear, but as they go on their way they are choked by the cares and riches and pleasures of life, and their fruit does not mature. As for that in the good soil, they are those who, hearing the word, hold it fast in an honest and good heart, and bear fruit with patience." (Luke 8:13-15) The problem is not that those on the rock or among the thorns do not have faith, it is that their faith is not enduring as are those in good soil. Jesus admits that they believe, though this faith will not last until the end.
Hebrews has been the book that presents the most problems for the Calvinistic position on perseverance. The purpose of the book is that the author is encouraging Jews who have been converted not to fall back into Judaism. The assumption is that falling away is possible. I will just quote a few passages to make my point.
"Take care brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. But exhort one another every day, as long as it is called 'today' that none of you may be hardened by the deceitfulness of sin. For we have come to share in Christ, if indeed we hold our original confidence firm to the end." (Hebrews 3:13-14) To fall away from the living God is to assume that one was once in a relationship with the living God. He encourages those in the church to encourage one another so that they may not fall away. Notice that there is conditionality in final salvation similar to that found in Colossians. The condition is that one's faith and trust remain. This theme continues, "For it is impossible in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt." (Hebrews 6:4-6) These people described can fall away to such a point where they will not ever be brought back to repentance. They clearly are christian individuals because they have "shared in the Holy Spirit." There is no Biblical precedence for seeing unbelievers having shared in the Holy Spirit. Finally, Hebrews 10 repeats the same point, "For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a fearful expectation of judgment, and a fury of fire that will consume the adversaries." (Hebrews 10:26) These are believers who have "received the knowledge of the truth." Later, the author states that they have been sanctified by the blood of the covenant.
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