Originally posted by biblelighthouse
Originally posted by Draught Horse
I can't wait for the next John Robbin's "Horror Files" to come out! I can just see it now:
"The ENTIRE PCA has abandoned the Faith!"
Yeah, Jacob . . . I'm sure all your PCA friends there in Monroe, LA, are real heretics. And I'm sure Robbin's latest horror file will be a hoot.
I have to admit, Pastor Steve Wilkins really ticked me off at first. I read a chapter by him in the "Federal Vision" book, and was completely convinced that he had gone off the deep end. However, unlike some, I did not brandish my weapons and air my disdain to the world. Instead, I contacted him to discuss the issue. I also exchanged a considerable number of emails with Doug Wilson's assistant, Mike Lawyer.
I believe that neither Wilson nor Wilkins have denied the core reformation principles of justifcation. Rather, the problem is that Wilkins is a real chucklehead when it comes to getting his point across clearly. Much of what he says
would be heretical if his statements were intended to apply to ALL his theology. Rather, it seems that much of what he says is ONLY meant to be applied within the context of his view of the covenant. In other words, from the perspective of eternity, outside of the temporal, covenantal framework, he still ultimately agrees with the reformers regarding TULIP, justification by faith alone, etc. Wilson, on the other hand, while admittedly being
not careful enough with his speech in the past, has much more quickly "gotten the point" that he needs to be careful how he articulates doctrine. Wilson's assistant has made it
very clear to me that there is a very real difference between non-elect covenant members and elect covenant members, based on clear texts such as Matthew 7:23.
I am not a Federal Theology fan. But I also am extremely wary about throwing around the "H word". I am still waiting for someone to definitively demonstrate that the FV guys have actually denied the core reformation doctrine of justification. That is a very serious charge, and I will gladly join in calling them heretics if the charge can be shown to be true. But until that time, I'm not jumping on the bandwagon.
Here are some Steve Wilkins quotes to consider, before branding him a "heretic":
"We may define 'regeneration' as the work which God does in giving 'effectual calling' to the elect." (Steve Wilkins on legitimate theological use of "regeneration" in Auburn Avenue Colloqium, Pg. 268)
"The question of when a man is regenerated, or given saving faith, or truly converted, are ultimately questions we cannot answer, and therefore, they cannot be the basis upon which we define the Church or identify God's people." (FV, Pg. 66)
As a friend of mine pointed out to me, this comment cautions against using these theological categories for church IDENTIFICATION, but it assumes that they are valid theological categories in themselves. This interpretation is confirmed by Wilkins statement that we need to "view salvation from the perspective of the covenant as it is worked out in history." (AAC, 269) ANd again, "We are able to view and to deal with men in terms of indisputable realities. They have been baptized and thus, we know they are obligated to repent of their sins and trust and obey." (Ibid)
A personal friend of mine noted to me that these quotes clarify the fact that:
. . . EVERYTHING Steve Wilkins has written on this subject are addressing a single side of the issue, the side of the "covenant." (objectivity) From that perspective, all "faith" is the same. This does not mean that all "faith" is the same in every sense, but that all "faith" is the same, except for duration, with respect to objective covenant realities. But this does not deny that, behind these realities, in the greater knowlege and wisdom of God, the faith of the elect and reprobate have no difference. Indeed, I assume Wilkins would agree with his former assistant pastor, Rich Lusk, who says in the same volume, "perseverance is not merely the caboose on the end of the train...rather, its presence or absence qualifies one's whole participationin the ordo salutis." (FV, 275) That little word "qualifies" implies that the reprobate to participate in SOME sense (covenentally/objectively) in the ordo, but not in the same way that the eternally elect do. Yet, as the AAPC summary statement on covenant, baptism, and salvation states, "the Bible does not explain the distinction between the nature of the work of the Spirit in the reprobate and the nature of His work in the elect." One may disagree with this statement, but its orthodoxy is preserved by carefully indicating that there IS a distinction. The simple statement is that the Bible does not precisely "explain" that distinction. Still, the distinction is further implied in the revised version of this same document...
And here is more from the AAPC summary statement:
"Those who 'believe for a while' enjoy blessings and privileges of the covenant only for a time and only in part, since their temporary fiath is not true to Christ, as EVIDENCED by by its eventual failure and lack of fruit."
The document goes on to say that the "difference between those who are predestined to eternal life and those who 'believe for a while' is not merely one of duration (i.e. God works 'effectually' in those whom He has predestined to etnernal life so that they do not fall away in unbelief)." ANd again the document says,
"Jesus spoke of those in the new covenant who were united to Him, but then cut off because they did not persevere in the fruit-bearing that is the evidence of a lively faith." (As distinct from a non-lively faith I presume)
The document continues to recognize that the "precise complexion and content" of the reprobate's union with Christ is difficult.
The documents notes contain this clear statement...
"The difference between those who are predestined to eternal life and those who 'believe for a while' is not merely one of duration. God does work 'effectually' in those whom He has predestined to eternal life so that they do not fall away in unbelief. In this sense, we may say that there are things which are true of the 'elect' which are never true of the reprobate. But these distinctions normally manifest themselves over time and, thus, are impossible to recognize at the beginnings of one's Christian experience within the visible church."
And finally, "it is only in the face of final apostasy that we can know with certainty who was and was not 'effectually called.'"
These documents were unanimously adopted by the session of Auburn Avenue Presbyterian Church.
Again, we may not
like Federal Vision theology. But not liking it is not a reason for branding it heretical. It seems to me that Wilkins does stand in agreement with the Reformed doctrine of justification, but that he has done a
really bad job of PR.
I have a friend on the puritanboard who made a very good comment to me in a personal email:
Greg Bahnsen said, "If something is a gross error, then it should be easy to refute! If someone is biblically/logically in error, then they should be mown down in a formal debate. As of yet, where are the books refuting Auburn?
If AA theology is as thoroughly "heretical", unbiblical, and anti-confessional as some have made it out to be, then why doesn't someone get down to business writing a scholarly book refuting the Federal Vision error in detail? The Federal Visionists themselves don't seem to have any trouble pumping out books.
(Maybe Robbins' new book will fill this bill . . . I haven't read it yet . . . let's see how well-done it is.)
Out of all of you who responded with vigor in this thread's posts above, I am curious: How many of you have gone to the trouble of reading much of the FV literature, and how many of you have bothered to correspond with Wilkins, Wilson, et al for clarification? Or is it enough for you that a number of good PCA guys don't like them?
Again, just as I said earlier in this post, I am NOT a Federal Vision fan. So don't start sending me hate-mail. I am just saying that we need to be
awfully careful about throwing the H-word around.