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      "body": "I get tired of hearing the word. Most of the world isn't familiar with it. I can say with 100% certainty that if I were to go door to door, throughout the city in which I live, only 1 in 1000 would have some idea of what the word means and even then it wouldn't make a difference to them.\nARMINIANISM is a teaching regarding salvation associated with the Dutch theologian Jacob Arminius (1560-1609). The fundamental principle in Arminianism is the rejection of predestination, and a corresponding affirmation of the freedom of the human will. \nShortly after his death, the followers of Arminius (later called Arminians) presented a statement to the governing authorities of Holland in which they set forth five articles of doctrine. These were: (taken from Romans: An Interpretive Outline, by David N. Steele and Curtis Thomas)\n(1) Free-will or human ability. Although human nature was seriously affected by the fall, man has not been left in a state of total spiritual helplessness. God graciously enables every sinner to repent and believe but does not interfere with man’s freedom. Each sinner possesses a free will, and his eternal destiny depends on how he uses it. Man’s freedom consists in his ability to choose good over evil in spiritual matters; his will is not enslaved to his sinful nature. The sinner has the power to either cooperate with God’s Spirit and be regenerated or resist God’s grace and perish. The lost sinner needs the Spirit’s assistance but he does not have to be regenerated by the Spirit before he can believe, for faith is man’s act and precedes the new birth. Faith is the sinner’s gift to God; it is man’s contribution to salvation. \n(2) Conditional election. God’s choice of certain individuals unto salvation before the foundation of the world was based upon His foreseeing that they would respond to His call. He selected only those whom He knew would of themselves freely believe the Gospel. Election therefore was determined by or conditioned upon what man would do. The faith which God foresaw, and upon which He based His choice, was not given to the sinner by God (it was not created by the regenerating power of the Holy Spirit) but resulted solely from man’s will. It was left entirely up to man as to who would believe and therefore as to who would be elected unto salvation. God chose those whom He knew would, of their own free will, choose Christ. Thus the sinner’s choice of Christ—not God’s choice of the sinner—is the ultimate cause of salvation. \n(3) Universal redemption or general atonement. Christ’s redeeming work made it possible for everyone to be saved but did not actually secure the salvation of anyone. Although Christ died for all men and for every man, only those who believe on Him are saved. His death enabled God to pardon sinners on the condition that they believe, but it did not actually put away anyone’s sins. Christ’s redemption becomes effective only if man chooses to accept it. \n(4) The Holy Spirit can be effectually resisted. The Spirit calls inwardly all those who are called outwardly by the gospel invitation. He does all that He can to bring every sinner to salvation. But inasmuch as man is free, he can successfully resist the Spirit’s call. The Spirit cannot regenerate the sinner until he believes; faith (which is man’s contribution) precedes and makes possible the new birth. Thus, man’s free will limits the Spirit in the application of Christ’s saving work. The Holy Spirit can only draw to Christ those who allow Him to have His way with them. Until the sinner responds, the Spirit cannot give life. God’s grace, therefore, is not invincible; it can be— and often is—resisted and thwarted by man.\n(5) Falling from grace. Those who believe and are truly saved can lose their salvation by failing to keep up their faith, etc. All Arminians have not been agreed on this point; some have held that believers are eternally secure in Christ, that once a sinner is regenerated, he can never be lost.\n~~~~~~~~~~~~~~~\nI wish there was another word. One that would inspire FEAR or at least CONCERN.\nWhat is even more disconcerting is the number of preachers who are \"Tolerant\" Calvinists and view the issue as a simple matter of semantics or personal growth. It is more than this.\nArminianism is a lie (born from the father of lies) and a perversion of the Gospel.",
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      "body": "The imputation of Adam’s guilt to us is not based on anything that is in us, but is something legally applied to us by God from the outside and not based on any sinful thought or action on our part. Not all Reformed are agreed on this. Calvin himself followed Augustine in putting the emphasis on inherited corruption as foundational. But I myself would stand with the “federal theology” of John Murray, Hodge, Turretin, which talks about “original sin” in terms of legal representation. (as for contemporaries, both Mike Horton and John Piper speak of legal representation from Adam, but there are “realists” who are more in the tradition of Jonathan Edwards and Shedd–people like Schreiner and Blocher)\n\nThis imputation from Adam to humans, is about the legal transfer of the guilt of Adam’s one action, his first sin. The guilt of Adam is “external” to Adam–it’s the value, the demerit of his action, as judged by God, and that guilt is transferred to every human (Christ, the God human, the second Adam, excepted). This guilt is not simply the liability or punishment for sin, but is the sin itself.\n\nThat which is transferred from Adam to us is first of all EXTERNAL.\n\n1. When Christ “bears sins” or is “made sin”, this does NOT mean that Christ himself ever became corrupt. Christ had no need of regeneration, which is why Romans 6 is not about regeneration, not about water, but about legal placing into the death of Christ. Why was the legal death of Christ necessary—because of the guilt of the Adam imputed to Christ, this guilt demanded his death, and his death demanded the remission of this guilt. Justice has been done, and those in Christ legally must have their guilt forgiven. This is good news indeed!\n\n2. The guilt of the elect imputed by God to Christ is not the same as the guilt of Adam imputed by God to all humans, but the nature of the imputation of guilt is the same in both cases. We must teach an external (judicial) imputation. The more basic solution is not a regeneration of our insides (though that is necessary for other reasons, so that we believe), because the most basic problem we have is that apart from the cross (the death of Christ) God counts everyone’s sins against them.\n\n3. Emphasis on the external is very important when we consider II Corinthians 5:21. I won’t extend the discussion here to talk about who died with Christ (5:14-15) or to whom the appeal to be reconciled is made (II Cor 6;1), but I will point out that “become the righteousness of God in Christ” is about having an external righteousness imputed to us. Because that is so, the “made sin” of the first part of the verse must be seen as about external guilt being imputed to Christ.\n\nIn other words, if the first part (made sin) is about some “inner corruption”, then 1. that says that Christ needed to be born again. God forbid! but 2. it would say that our righteousness is something found in us, or something in our faith, or something in Christ in us, or something indwelling. When the gospel is first of all about LOOKING OUT to Christ outside us, to Christ external to us. To become the righteousness of God in Christ is to be imputed with Christ’s righteousness, the external “merits” of the obedience of Christ for the elect.\n\nThis is not denying that the “in us” or the “new birth” is important, but it’s saying that those miracles are a result of the legal imputation of the EXTERNAL. Romans 8: 3 For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh,\n\nA Lutheran tells me— one must not attribute to the Lutherans the Calvinist idea that God imputes Adam’s sin to us, for we are all responsible for our actions that do not derive from full fear, love, and trust in God\n\nmark: I am hoping that not all Lutherans would agree with this, because it seems to be an outright rejection of any notion of “original sin”. If we are only responsible for our own sins, then what is left of original sin? If we find the imputation of Adam’s sin not just, why should we find the imputation of Christ’s finished work to be acceptable? If we can’t be condemned for Adam’s sake alone , how could we be justified for Christ’s sake alone?\n\nMost people in our day do reject both imputations. Certainly the “new perspective on Paul” does. But it seems that many others reject it as well. Are Lutherans saying that the only effect in our life from Adam’s sin is death and being a sinner? Are they rejecting any idea that we are sinners because of Adam’s guilt? If you deny that you can be legally judged because of Adam’s sin, must you not also deny that you can be legally justified because of Christ’s righteous death?\n--- Mark McCulley",
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      "body": "Free-will is a sly, and insidious foe, It haunts me and plagues me wherever I go; In pulpit or pew, meditation or prayer, In reading or writing, he's sure to be there.\nFree-will is a trap in which Satan ensnares The Pharisee, even while saying his prayers; All heavenly work-folk are caught with the bait; Their doings so good, and their merits so great.\nFree-will is rank poison, a curse and a bane, Diffusing its venom through every vein; This cup of free-will Adam drank in the fall, Which poison'd himself and infected us all.\nFree-will is a plague which in Eden began, And marr'd all the beauty of innocent man; The leprosy spread from the head to the feet. His offspring all caught the infection complete.\nFree-will is a thief, of an impudent face, Who aims to rob God of his Glory and grace; Ye watchmen in Zion, who are faithful and bold, Hunt out the base robber from every fold.\nFree-will is a murd'rer of souls every day, And millions are slain 'neath his pond'rous sway; This murd'rous assassin has people in hell, Who ever in torments with devils must dwell.\nFree-will is a traitor to Jesus, my Lord; Rebels at his sovereignty, counsel, and word; Defying his power with impious strain, And cries, \"I'll not have this Jesus to reign.\"\nFree-will is a liar, says \"tis with ease A man can believe and repent when he please That he's a free agent, and so may refuse The good or the evil, whichever he choose.\"\nFree-will's an imposter and cheat at the best,\nTo offer salvation he never possess'd\nIf certain conditions I only fulfil,\nYet gives me no power to do nor to will.\nFree-will as a tyrant once rul'd over me; But Jesus o'ercame him, and now I am free; Made willing to own him my King from that hour, I bow to his sceptre and yield to his power.\nFree-grace is a scheme which Jehovah began, in covenant counsel He drew up the plan; The mighty Redeemer accomplish'd the whole And the Spirit imparted its joys in my soul.\nFree-grace is distinguishing, sovereign to choose What objects to favour and whom to refuse; His purpose must stand who is God ever blest, The election obtain'd it, and blind are the rest.\nFree-grace from contingencies ever secure, Its blessings are absolute, certain and sure; For all that are chosen and purchased by blood Are conquer'd and made willing servants to God.\nFree-grace first enriched me when needy and poor, And led me to Christ's inexhaustible store; Heal'd all my diseases when ready to die, And covered my nakedness as he passed by.\nFree-grace drew me out of the miry clay, When sunk in the ruins of nature I lay; Wash'd from the filth and pollution of sin, And made me both righteous and perfectly clean.\nFree-grace in Christ Jesus secures all the crop Of spiritual graces, my love, joy, and hope. Faith, patience, and meekness, with temperance too, And courage to bear me the conflict all through.\nFree-grace has to me an inheritance given, Laid up and reserved in the kingdom of heaven; And keeps me securely, through faith, until I Shall enter upon my possessions on high.\nFree-grace is the theme of the glorified throng, While ages eternal are rolling along; All glory and honour ascribe they to Him, Who liveth and reigneth the only Supreme.\nFree-grace is the boast of true pilgrims below, As through this dark valley to Zion they go. Delighted the watchmen all lift up their voice, Of free-grace salvation they sing and rejoice.\nFree-grace long has been my soul's triumph and joy; And, while in the body, shall be my employ; And when my glad Spirit to God shall ascend Free-grace is the song which shall never have end.\n-Slim, C.![GraceGreaterThanOurSin.jpg](https://steemitimages.com/DQmWjR35DroaCbwpGBq8mVjvwJ1YF1MTpCq2xJqSi3JKeFF/GraceGreaterThanOurSin.jpg)",
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