An nFOG analysis
By Dr. James C. Goodloe IV, Foundation for Reformed Theology, December 9, 2010
I have tried, several times, to study the proposed, new Form of Government for the Presbyterian Church (U.S.A.). The text is available at this link: http://oga.pcusa.org/pdf/amendments_219_part1.pdf
However, I simply have not been able to get past the opening paragraph:
F-1.01 GOD’S MISSION
The good news of the Gospel is that the triune God—Father, Son, and Holy Spirit—creates, redeems, sustains, rules, and transforms all things and all people. This one living God, the Scriptures say, liberated the people of Israel from oppression and covenanted to be their God. By the power of the Spirit, this one living God is incarnate in Jesus Christ, who came to live in the world, die for the world, and be raised again to new life. The Gospel of Jesus Christ announces the nearness of God’s kingdom, bringing good news to all who are impoverished, sight to all who are blind, freedom to all who are oppressed, and proclaiming the Lord’s favor upon all creation.
The mission of God in Christ gives shape and substance to the life and work of the Church. In Christ, the Church participates in God’s mission for the transformation of creation and humanity by proclaiming to all people the good news of God’s love, offering to all people the grace of God at font and table, and calling all people to discipleship in Christ. Human beings have no higher goal in life than to glorify and enjoy God now and forever, living in covenant fellowship with God and participating in God’s mission.
Related Resources
nFOG vote chart
Reclaim Biblical Teaching
Should it not be a matter of concern to us that this proposal includes in its opening sentence, “God . . . redeems . . . all people,” a statement that directly contradicts every Reformation age confession of faith and catechism in The Book of Confessions, not to mention numerous passages of Scripture? After all, The Book of Confessions is Part I of our constitution, which suggests that it has some priority over Part II, including the Form of Government. I have quoted below several chapters, questions, and answers about election and predestination. It would seem that if the church wants to abandon these teachings, it should amend or excise every one of these, not to mention the Scripture passages upon which they are based. If we are not willing to do that, we should not attempt to introduce new doctrine in the Form of Government. I have for many years promoted the idea that we need a new, or at least radically revised and simplified, Form of Government. But I cannot even get past the opening paragraph of this proposal.
The Scots Confession
CHAPTER VIII, Election
That same eternal God and Father, who by grace alone chose us in his Son Christ Jesus before the foundation of the world was laid, appointed him to be our head, our brother, our pastor, and the great bishop of our souls. But since the opposition between the justice of God and our sins was such that no flesh by itself could or might have attained unto God, it behooved the Son of God to descend unto us and take himself a body of our body, flesh of our flesh, and bone of our bone, and so become the Mediator between God and man, giving power to as many as believe in him to be the sons of God; as he himself says, “I ascend to my Father and to your
Father, to my God and to your God.” By this most holy brotherhood whatever we have lost in Adam is restored to us again. Therefore we are not afraid to call God our Father, not so much because he has created us, which we have in common with the reprobate, as because he has given unto us his only Son to be our brother, and given us grace to acknowledge and embrace him as our only Mediator. Further, it behooved the Messiah and Redeemer to be true God and true man, because he was able to undergo the punishment of our transgressions and to present himself in the presence of his Father’s judgment, as in our stead, to suffer for our transgression and
disobedience, and by death to overcome him that was the author of death. But because the Godhead alone could not suffer death, and neither could manhood overcome death, he joined both together in one person, that the weakness of one should suffer and be subject to death—which we had deserved—and the infinite and invincible power of the other, that is, of the Godhead, should triumph, and purchase for us life, liberty, and perpetual victory. So we confess, and most undoubtedly believe.
The Heidelberg Catechism
Q. 20. Will all men, then, be saved through Christ as they became lost through Adam?
A. No. Only those who, by true faith, are incorporated into him and accept all his benefits.
The Second Helvetic Confession
CHAPTER X, Of the Predestination of God and the Election of the Saints
GOD HAS ELECTED US OUT OF GRACE. From eternity God has freely, and of his mere grace, without any respect to men, predestinated or elected the saints whom he wills to save in Christ, according to the saying of the apostle, “God chose us in him before the foundation of the world” (Eph. 1:4). And again: “Who saved us and called us with a holy calling, not in virtue of our works but in virtue of his own purpose and the grace which he gave us in Christ Jesus ages ago, and now has manifested through the appearing of our Savior Christ Jesus” (II Tim.1:9 f.).
WE ARE ELECTED OR PREDESTINATED IN CHRIST. Therefore, although not on account of any merit of ours, God has elected us, not directly, but in Christ, and on account of Christ, in order that those who are now ingrafted into Christ by faith might also be elected. But those who were outside Christ were rejected, according to the word of the apostle, “Examine yourselves, to see whether you are holding to your faith. Test yourselves. Do you not realize that Jesus Christ is in you?—unless indeed you fail to meet the test!” (II Cor. 13:5).
WE ARE ELECTED FOR A DEFINITE PURPOSE. Finally, the saints are chosen in Christ by God for a definite purpose, which the apostle himself explains when he says, “He chose us in him for adoption that we should be holy and blameless before him in love. He destined us for adoption to be his sons through Jesus Christ that they should be to the praise of the glory of his grace” (Eph. 1:4 ff.).
WE ARE TO HAVE A GOOD HOPE FOR ALL. And although God knows who are his, and here and there mention is made of the small number of elect, yet we must hope well of all, and not rashly judge any man to be a reprobate. For Paul says to the Philippians, “I thank my God for you all” (now he speaks of the whole Church in Philippi), “because of your fellowship in the Gospel, being persuaded that he who began a good work in you will bring it to completion at the day of Jesus Christ. It is also right that I have this opinion of you all” (Phil. 1:3 ff.).
WHETHER FEW ARE ELECT. And when the Lord was asked whether there were few that should be saved, he does not answer and tell them that few or many should be saved or damned, but rather he exhorts every man to “strive to enter by the narrow door” (Luke 13:24): as if he should say, It is not for you curiously to inquire about these matters, but rather to endeavor that you may enter into heaven by the straight way.
WHAT IN THIS MATTER IS TO BE CONDEMNED. Therefore we do not approve of t
he impious speeches of some who say, “Few are chosen, and since I do not know whether I am among the number of the few, I will enjoy myself.” Others say, “If I am predestinated and elected by God, nothing can hinder me from salvation, which is already certainly appointed for me, no matter what I do. But if I am in the number of the reprobate, no faith or repentance will help me, since the decree of God cannot be changed. Therefore all doctrines and admonitions are useless.” Now the saying of the apostle contradicts these men: “The Lord’s servant must be ready to teach, instructing those who oppose him, so that if God should grant that they repent to know the truth, they may recover from the snare of the devil, after being held captive by him to do his will” (II Tim. 2:23 ff.).
ADMONITIONS ARE NOT IN VAIN BECAUSE SALVATION PROCEEDS FROM ELECTION. Augustine also shows that both the grace of free election and predestination, and also salutary admonitions and doctrines, are to be preached (Lib. de Dono Perseverantiae, cap. 14 ff.).
WHETHER WE ARE ELECTED. We therefore find fault with those who outside of Christ ask whether they are elected. And what has God decreed concerning them before all eternity? For the preaching of the Gospel is to be heard, and it is to be believed; and it is to be held as beyond doubt that if you believe and are in Christ, you are elected. For the Father has revealed unto us in Christ the eternal purpose of his predestination, as I have just now shown from the apostle in II Tim. 1:9–10. This is therefore above all to be taught and considered, what great love of the Father toward us is revealed to us in Christ. We must hear what the Lord himself daily preaches to us in the Gospel, how he calls and says: “Come to me all who labor and are heavy-laden, and I will give you rest” (Matt. 11:28). “God so loved the world, that he gave his only Son, that whoever believes in him should not perish, but have eternal life” (John 3:16). Also, “It is not the will of my Father that one of these little ones should perish” (Matt. 18:14).
Let Christ, therefore be the looking glass, in whom we may contemplate our predestination. We shall have a sufficiently clear and sure testimony that we are inscribed in the Book of Life if we have fellowship with Christ, and he is ours and we are his in true faith.
TEMPTATION IN REGARD TO PREDESTINATION. In the temptation in regard to predestination, than which there is scarcely any other more dangerous, we are confronted by the fact that God’s promises apply to all the faithful, for he says: “Ask, and everyone who seeks, shall receive” (Luke 11:9 f.). This finally we pray, with the whole Church of God, “Our Father who art in heaven” (Matt. 6:9), both because by baptism we are ingrafted into the body of Christ, and we are often fed in his Church with his flesh and blood unto life eternal. Thereby, being strengthened, we are commanded to work out our salvation with fear and trembling, according to the precept of Paul.
The Westminster Confession of Faith
CHAPTER III, Of God’s Eternal Decrees
1. God from all eternity did by the most wise and holy counsel of his own will, freely and unchangeably ordain whatsoever comes to pass; yet so as thereby neither is God the author of sin;
nor is violence offered to the will of the creatures, nor is the liberty or contingency of second causes taken away, but rather established.
2. Although God knows whatsoever may or can come to pass, upon all supposed conditions; yet hath he not decreed anything because he foresaw it as future, or as that which would come to pass, upon such conditions.
3. By the decree of God, for the manifestation of his glory, some men and angels are predestinated unto everlasting life, and others fore-ordained to everlasting death.
4. These angels and men, thus predestinated and fore-ordained, are particularly and unchangeably designed; and their number is so certain and definite that it cannot be either increased or diminished.
5. Those of mankind that are predestinated unto life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen in Christ, unto everlasting glory, out of his free grace and love alone, without any foresight of faith or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving him thereunto; and all to the praise of his glorious grace.
6. As God hath appointed the elect unto glory, so hath he, by the eternal and most free purpose of his will, fore-ordained all the means thereunto. Wherefore they who are elected being fallen in Adam are redeemed by Christ, are effectually called unto faith in Christ by his Spirit working in due season; are justified, adopted, sanctified, and kept by his power through faith unto salvation. Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.
7. The rest of mankind, God was pleased, according to the unsearchable counsel of his own will, whereby he extendeth or withholdeth mercy as he pleaseth, for the glory of his sovereign power over his creatures, to pass by, and to ordain them to dishonour and wrath for their sin, to the praise of his glorious justice.
8. The doctrine of this high mystery of predestination is to be handled with special prudence and care, that men attending the will of God revealed in his Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election. So shall this doctrine afford matter of praise, reverence, and admiration of God; and of humility, diligence, and abundant consolation to all that sincerely obey the gospel.
The Shorter Catechism
Q. 7. What are the decrees of God?
A. The decrees of God are his eternal purpose, according to the counsel of his will, whereby, for his own glory, he hath foreordained whatsoever comes to pass.
The Larger Catechism
Q. 12. What are the decrees of God?
A. God’s decrees are the wise, free, and holy acts of the counsel of his will, whereby, from all eternity, he hath, for his own glory, unchangeably foreordained whatsoever comes to pass in time, especially concerning angels and men.
Q. 13. What hath God especially decreed concerning angels and men?
A. God, by an eternal and immutable decree, out of his mere love, for the praise of his glorious grace, to be manifested in due time, hath elected some angels to glory; and, in Christ, hath chosen some men to eternal life, and the means thereof; and also, according to his sovereign power, and the unsearchable counsel of his own will (whereby he extendeth or withholdeth favor as he pleaseth) hath passed by, and foreordained the rest to dishonor and wrath, to be for their sin inflicted, to the praise of the glory of his justice.
Dr. James C. Goodloe IV is executive director of Foundation for Reformed Theology, which is based at 4103 Monument Ave., Richmond, VA 23230-3818. For more information, visit www.foundationrt.org on the Web, or call (804) 678-8352.