A BIBLICAL EXAMINATION OF CALVINISM
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Sophia = wisdom in Greek
Sophism = something that seems wise, but is actually invalid
But it is taking an unfair advantage of this alleged necessity of fate to employ it in excuse for our vices and our libertinism. I have often heard it said by smart young persons, who wished to play the freethinker, that it is useless to preach virtue, to censure vice, to create hopes of reward and fears of punishment, since it may be said of the book of destiny, that what is written is written, and that our behaviour can change nothing therein. Thus, they would say, it were best to follow one's inclination, dwelling only upon such things as may content us in the present. They did not reflect upon the strange consequences of this argument, which would prove too much, since it would prove (for instance) that one should take a pleasant beverage even though one knows it is poisoned. For the same reason (if it were valid) I could say: if it is written in the records of the Parcae that poison will kill me now or will do me harm, this will happen even though I were not to take this beverage; and if this is not written, it will not happen even though I should take this same beverage; consequently I shall be [57] able to follow with impunity my inclination to take what is pleasing, however injurious it may be; the result of which reasoning is an obvious absurdity. This objection disconcerted them a little, but they always reverted to their argument, phrased in different ways, until they were brought to understand where the fault of the sophism lies. It is untrue that the event happens whatever one may do: it will happen because one does what leads thereto; and if the event is written beforehand, the cause that will make it happen is written also. Thus the connexion of effects and causes, so far from establishing the doctrine of a necessity detrimental to conduct, serves to overthrow it.
55. This consideration demolishes at the same time what the ancients called the 'Lazy Reason Sophism' (λογος αργος) which ended in a decision to do nothing: for (people would say) if what I ask is to happen it will happen even though I should do nothing; and if it is not to happen it will never happen, no matter what trouble I take to achieve it. This necessity, supposedly existent in events, and detached from their causes, might be termed Fatum Mahometanum, as I have already observed above, because a similar line of reasoning, so it is said, causes the Turks not to shun places ravaged by plague. But the answer is quite ready: the effect being certain, the cause that shall produce it is certain also; and if the effect comes about it will be by virtue of a proportionate cause. Thus your laziness perchance will bring it about that you will obtain naught of what you desire, and that you will fall into those misfortunes which you would by acting with care have avoided. We see, therefore, that the connexion of causes with effects, far from causing an unendurable fatality, provides rather a means of obviating it. There is a German proverb which says that death will ever have a cause; and nothing is so true. You will die on that day (let us presume it is so, and that God foresees it): yes, without doubt; but it will be because you will do what shall lead you thither. It is likewise with the chastisements of God, which also depend upon their causes. And it will be apposite in this connexion to quote this famous passage from St. Ambrose (in cap. I Lucae), 'Novit Dominus mutare sententiam, si tu noveris mutare delictum', which is not to be understood as of reprobation, but of denunciation, such as that which Jonah dealt out for God to the Ninevites. This common saying: 'Si non es praedestinatus, fac ut praedestineris', must not be taken literally, its true sense being that he who has doubts of his predestination need only do what is required for him to obtain it by the grace of God. The sophism which ends in a decision to trouble oneself over nothing will haply be useful sometimes to induce certain people to face danger fearlessly. It has been applied in particular to Turkish soldiers: but it seems that hashish is a more important factor than this sophism, not to mention the fact that this resolute spirit in the Turks has greatly belied itself in our days.
Leibniz, Theodicy (yeah again
)
Sophism = something that seems wise, but is actually invalid
But it is taking an unfair advantage of this alleged necessity of fate to employ it in excuse for our vices and our libertinism. I have often heard it said by smart young persons, who wished to play the freethinker, that it is useless to preach virtue, to censure vice, to create hopes of reward and fears of punishment, since it may be said of the book of destiny, that what is written is written, and that our behaviour can change nothing therein. Thus, they would say, it were best to follow one's inclination, dwelling only upon such things as may content us in the present. They did not reflect upon the strange consequences of this argument, which would prove too much, since it would prove (for instance) that one should take a pleasant beverage even though one knows it is poisoned. For the same reason (if it were valid) I could say: if it is written in the records of the Parcae that poison will kill me now or will do me harm, this will happen even though I were not to take this beverage; and if this is not written, it will not happen even though I should take this same beverage; consequently I shall be [57] able to follow with impunity my inclination to take what is pleasing, however injurious it may be; the result of which reasoning is an obvious absurdity. This objection disconcerted them a little, but they always reverted to their argument, phrased in different ways, until they were brought to understand where the fault of the sophism lies. It is untrue that the event happens whatever one may do: it will happen because one does what leads thereto; and if the event is written beforehand, the cause that will make it happen is written also. Thus the connexion of effects and causes, so far from establishing the doctrine of a necessity detrimental to conduct, serves to overthrow it.
55. This consideration demolishes at the same time what the ancients called the 'Lazy Reason Sophism' (λογος αργος) which ended in a decision to do nothing: for (people would say) if what I ask is to happen it will happen even though I should do nothing; and if it is not to happen it will never happen, no matter what trouble I take to achieve it. This necessity, supposedly existent in events, and detached from their causes, might be termed Fatum Mahometanum, as I have already observed above, because a similar line of reasoning, so it is said, causes the Turks not to shun places ravaged by plague. But the answer is quite ready: the effect being certain, the cause that shall produce it is certain also; and if the effect comes about it will be by virtue of a proportionate cause. Thus your laziness perchance will bring it about that you will obtain naught of what you desire, and that you will fall into those misfortunes which you would by acting with care have avoided. We see, therefore, that the connexion of causes with effects, far from causing an unendurable fatality, provides rather a means of obviating it. There is a German proverb which says that death will ever have a cause; and nothing is so true. You will die on that day (let us presume it is so, and that God foresees it): yes, without doubt; but it will be because you will do what shall lead you thither. It is likewise with the chastisements of God, which also depend upon their causes. And it will be apposite in this connexion to quote this famous passage from St. Ambrose (in cap. I Lucae), 'Novit Dominus mutare sententiam, si tu noveris mutare delictum', which is not to be understood as of reprobation, but of denunciation, such as that which Jonah dealt out for God to the Ninevites. This common saying: 'Si non es praedestinatus, fac ut praedestineris', must not be taken literally, its true sense being that he who has doubts of his predestination need only do what is required for him to obtain it by the grace of God. The sophism which ends in a decision to trouble oneself over nothing will haply be useful sometimes to induce certain people to face danger fearlessly. It has been applied in particular to Turkish soldiers: but it seems that hashish is a more important factor than this sophism, not to mention the fact that this resolute spirit in the Turks has greatly belied itself in our days.
Leibniz, Theodicy (yeah again
)
Only they can answer the motive of their admissions. No one can speak for them.
They are not in the club of those redeemed in Christ. Those redeemed in Christ are no longer sinners but saints. How do we call ourselves saved and sinner at the same time. When we were saved from being sinners dead in our sins.
Berean Publishers (Acts 17:11)
Are Christians Sinners or Saints?
"There are 28 uses of the word sinners and 13 of the word sinner in the New Testament Scripture. None refer to people who have come to a saving faith in the Lord Jesus. ....."
.....
Conclusion
Never in the New Testament Scriptures are true Christians called sinners. Rather, sinners are those who will not inherit the kingdom of heaven and are subject to the wrath of God. Those who continue in sin do not know God and have never known him. Those who have received the knowledge of the truth but deliberately keep on sinning have only a fearful expectation of judgment and of raging fire that will consume the enemies of God (Hebrews 10:26).
It is neither accurate nor appropriate for a Christian to use the saying, Im just a sinner saved by grace. It is both accurate and appropriate to declare: I was a sinner, but have been saved by grace through faith.
True believers are frequently referred to as saints. They are expected to live blameless and holy lives before God. Scripture reveals the special place in Gods heart for his saints.
Sinners and saints will be judged according to what they have done. Saints will be rewarded according to what they have done. Sinners will be judged and condemned according to what they have done.
Tragically millions may be lost, deprived of salvation, because of false teaching, most notably the doctrine of unconditional eternal security, once saved, always saved. This doctrine also teaches that once one has had a salvation experience, all future sins are forgiven. This doctrine is false! It is foreign to the Scriptures.
Salvation is for those who receive Jesus Christ as their Lord. True followers of the Lord Jesus are obedient to his teachings and commands and do the will of God their father. Those who persevere to the end will enter the kingdom of heaven.
They are not in the club of those redeemed in Christ. Those redeemed in Christ are no longer sinners but saints. How do we call ourselves saved and sinner at the same time. When we were saved from being sinners dead in our sins.
Berean Publishers (Acts 17:11)
Are Christians Sinners or Saints?
"There are 28 uses of the word sinners and 13 of the word sinner in the New Testament Scripture. None refer to people who have come to a saving faith in the Lord Jesus. ....."
.....
Conclusion
Never in the New Testament Scriptures are true Christians called sinners. Rather, sinners are those who will not inherit the kingdom of heaven and are subject to the wrath of God. Those who continue in sin do not know God and have never known him. Those who have received the knowledge of the truth but deliberately keep on sinning have only a fearful expectation of judgment and of raging fire that will consume the enemies of God (Hebrews 10:26).
It is neither accurate nor appropriate for a Christian to use the saying, Im just a sinner saved by grace. It is both accurate and appropriate to declare: I was a sinner, but have been saved by grace through faith.
True believers are frequently referred to as saints. They are expected to live blameless and holy lives before God. Scripture reveals the special place in Gods heart for his saints.
Sinners and saints will be judged according to what they have done. Saints will be rewarded according to what they have done. Sinners will be judged and condemned according to what they have done.
Tragically millions may be lost, deprived of salvation, because of false teaching, most notably the doctrine of unconditional eternal security, once saved, always saved. This doctrine also teaches that once one has had a salvation experience, all future sins are forgiven. This doctrine is false! It is foreign to the Scriptures.
Salvation is for those who receive Jesus Christ as their Lord. True followers of the Lord Jesus are obedient to his teachings and commands and do the will of God their father. Those who persevere to the end will enter the kingdom of heaven.
Paul was correct. He was chief among sinners. After all, as a Pharisee he hunted down apostate Jews who'd converted to the faith of Christ and saw to it they were murdered. Paul held Stephen's cloak as he was stoned to death.
Paul was saved from his fallen dead state as a sinner and by the grace of God through Christ.
His words there are speaking of his former self. Not his present one. A sinner can't preach to sinners about being saved and regenerated through grace into Christ's covenant.
There would be no difference in them if they were once sinners,accept Christ, and are still sinners.
If someone believes after they're redeemed from their sins that they are still a sinner, then they were redeemed from nothing and they were not made into a new creation wherein the old passed away, was washed away, raised from that dead state through the act of Baptism, so as to arise as Christ did from the tomb, renewed in Christ.
Redemption therefore would be a lie. We're not redeemed from our sins if we're still sinners.
God remembers our sins no more when we are reborn in Christ. If we're sinners, we're unable to be reborn in Christ and God would still hold our sins against us.
I would suggest you take the time to read the Berean article as the mission of those dedicated members is to uphold the command in Acts. Rather than simply refute the title of the article thinking , through pasting of a scripture from Paul' epistle, that we are still sinners as you misunderstand the words of Paul in that regard.
Paul was saved from his fallen dead state as a sinner and by the grace of God through Christ.
His words there are speaking of his former self. Not his present one. A sinner can't preach to sinners about being saved and regenerated through grace into Christ's covenant.
There would be no difference in them if they were once sinners,accept Christ, and are still sinners.
If someone believes after they're redeemed from their sins that they are still a sinner, then they were redeemed from nothing and they were not made into a new creation wherein the old passed away, was washed away, raised from that dead state through the act of Baptism, so as to arise as Christ did from the tomb, renewed in Christ.
Redemption therefore would be a lie. We're not redeemed from our sins if we're still sinners.
God remembers our sins no more when we are reborn in Christ. If we're sinners, we're unable to be reborn in Christ and God would still hold our sins against us.
I would suggest you take the time to read the Berean article as the mission of those dedicated members is to uphold the command in Acts. Rather than simply refute the title of the article thinking , through pasting of a scripture from Paul' epistle, that we are still sinners as you misunderstand the words of Paul in that regard.
7-8 So, my dear children, don’t let anyone divert you from the truth. It’s the person who actsright who is right, just as we see it lived out in our righteous Messiah. Those who make a practice of sin are straight from the Devil, the pioneer in the practice of sin. The Son of God entered the scene to abolish the Devil’s ways.
9-10 People conceived and brought into life by God don’t make a practice of sin. How could they? God’s seed is deep within them, making them who they are. It’s not in the nature of the God-begotten to practice and parade sin. Here’s how you tell the difference between God’s children and the Devil’s children: The one who won’t practice righteous ways isn’t from God, nor is the one who won’t love brother or sister. A simple test.
Christians sin my friend. However, the context of 1 John 3 is people who practice sin are not saved. We are sinners saved by grace.
9-10 People conceived and brought into life by God don’t make a practice of sin. How could they? God’s seed is deep within them, making them who they are. It’s not in the nature of the God-begotten to practice and parade sin. Here’s how you tell the difference between God’s children and the Devil’s children: The one who won’t practice righteous ways isn’t from God, nor is the one who won’t love brother or sister. A simple test.
Christians sin my friend. However, the context of 1 John 3 is people who practice sin are not saved. We are sinners saved by grace.
I did. I'll keep it simple then. No. As the verses I shared tells the Christian, we are no longer sinners who sin. If we live in sin while calling ourselves Christian , we lie.
No one who lives in him keeps on sinning. No one who continues to sin has either seen him or known him (1 John 3:6). We know that anyone born of God does not continue to sin; the one who was born of God keeps him safe, and the evil one cannot harm him (1 John 5:18).
The article would help you quite a bit to learn about salvation, redemption, the power of the blood, and regeneration.
Be blessed.
No one who lives in him keeps on sinning. No one who continues to sin has either seen him or known him (1 John 3:6). We know that anyone born of God does not continue to sin; the one who was born of God keeps him safe, and the evil one cannot harm him (1 John 5:18).
The article would help you quite a bit to learn about salvation, redemption, the power of the blood, and regeneration.
Be blessed.
I believe you answered your own question when you mocked that scripture.
Can We Be Saved and Live in Sin?
Is it possible to be a true Christian, to be saved and yet live like this? (See Galatians 5:18-21). No. Those who claim it is possible to be saved and live in sin have been misled and have a false idea of what is required to be saved. Paul wrote to the Galatian church and told them: those who live like this will not inherit the kingdom of God.
Debauchery, witchcraft, drunkenness, and orgies are obvious and flagrant sins. Some of the other acts of the sinful nature listed by Paul are more subtle: hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy. Some sins are not necessarily visible. Paul listed lust, evil desires, greed, selfish ambition, jealousy, hatred, and envy. Unknown to those around him/her, all these can exist within the heart and mind of the professing Christian who regularly attends church on Sunday. Remember Jesus statement to the Church at Thyatira? He said, I am he who searches hearts and minds, and I will repay each of you according to your deeds (Revelation 3:23). Hidden sins will condemn us before a righteous God just as will flagrant sins.
Can We Be Saved and Live in Sin?
Is it possible to be a true Christian, to be saved and yet live like this? (See Galatians 5:18-21). No. Those who claim it is possible to be saved and live in sin have been misled and have a false idea of what is required to be saved. Paul wrote to the Galatian church and told them: those who live like this will not inherit the kingdom of God.
Debauchery, witchcraft, drunkenness, and orgies are obvious and flagrant sins. Some of the other acts of the sinful nature listed by Paul are more subtle: hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy. Some sins are not necessarily visible. Paul listed lust, evil desires, greed, selfish ambition, jealousy, hatred, and envy. Unknown to those around him/her, all these can exist within the heart and mind of the professing Christian who regularly attends church on Sunday. Remember Jesus statement to the Church at Thyatira? He said, I am he who searches hearts and minds, and I will repay each of you according to your deeds (Revelation 3:23). Hidden sins will condemn us before a righteous God just as will flagrant sins.
we claim that we’re free of sin, we’re only fooling ourselves. A claim like that is errant nonsense. On the other hand, if we admit our sins—make a clean breast of them—he won’t let us down; he’ll be true to himself. He’ll forgive our sins and purge us of all wrongdoing. If we claim that we’ve never sinned, we out-and-out contradict God—make a liar out of him. A claim like that only shows off our ignorance of God.(1 John 1:8-10)
No one, saved or lost, is free from committing sin my friend.
No one, saved or lost, is free from committing sin my friend.
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