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The Fear of Antinomianism

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Fear is a powerful motivator. We’ve grown used to it being used in politics to argue for (or against) certain economic, immigration, or military proposals. We sometimes don’t recognize its misuse in the church.  This week, the fear of antinomianism (which means the rejection of God’s Law as a standard of righteous action required of God’s covenant people) has been raised.  There have been genuine antinomians in church history.  There are many today, who set aside God’s law as the standard for God’s righteous judgment, usually substituting their own prescriptions.  However, accusations have been raised over the last few days that target people who are decidedly not antinomian.  In a recent Christianity Today article by Jason Hood, the antinomian charge was directed at contemporary Reformed preachers and writers.  Elsewhere, the White Horse Inn was rebuked for encouraging this false teaching.

There’s no point in responding to accusations point by point.  Anyone who subscribes Lutheran or Reformed confessions is conscience-bound to repudiate antinomianism as a perversion of biblical teaching.  We do not deny the abiding role of God’s moral law in exposing our sin (first use) and guiding us in grateful and godly living (third use).  So if Reformation Christianity is “antinomian” (the perennial charge from Roman Catholic and Arminian quarters), then it would help if critics would let us know the new definition.

The conventional wisdom in many Christian circles is that “we need to find the right balance between law and grace, so that we don’t fall into legalism or license.” Although this counsel has a long history, its most recent expression was urged in Jason Hood's article.  The author expresses concern that too many Reformed Christians today are encouraging antinomianism—or at least reveling in the charge.  The author especially criticizes appeals to the point made by Martyn Lloyd-Jones (on the basis of Romans 6:1) that if we aren’t accused of antinomianism, we haven’t preached the gospel properly.  In that verse, Paul asks the rhetorical question that he assumes his treatment of the gospel thus far will provoke: “What shall we say then?  Are we to continue in sin that grace may abound?”  The author of this article points out that Paul immediately answers in the strongest possible terms, “By no means!”  Yet his article implies that those of us who invoke Lloyd-Jones’ point might answer otherwise.

This misunderstanding can be cleared up easily by looking at what Lloyd-Jones goes on to say in that Romans commentary.  It could also be cleared up by looking at the sharp denunciations of antinomianism in the Lutheran Book of Concord and the Reformed (Belgic Confession, Heidelberg Catechism, Canons of Dort) and Presbyterian standards (Westminster Confession and Catechisms), as well as the Savoy (Congregationalist) and the London Baptist confessions.  With Paul, we answer without hesitation,
By no means!  How can we who died to sin still live in it?  Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death?  We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life (vv 2-4).

What’s striking is that Paul answers antinomianism not with the law but with more gospel!  In other words, antinomians are not people who believe the gospel too much, but too little!  They restrict the power of the gospel to the problem of sin’s guilt, while Paul tells us that the gospel is the power for sanctification as well as justification.

The danger of legalism becomes apparent not only when we confuse law and gospel in justification, but when we imagine that even our new obedience can be powered by the law rather than the gospel.  The law does what only the law can do: reveal God’s moral will.  In doing so, it strips us of our righteousness and makes us aware of our helplessness apart from Christ and it also directs us in grateful obedience.  No one who says this can be considered an antinomian.  However, it’s not a matter of finding the right “balance” between law and gospel, but of recognizing that each does different work.  We need imperatives—and Paul gives them.  But he only does this later in the argument, after he has grounded sanctification in the gospel.

The ultimate antidote to antinomianism is not more imperatives, but the realization that the gospel swallows the tyranny as well as the guilt of sin.  It is enough to save Christians even in their failure and not only brings them peace with God in justification, but the only liberation from the cruel oppression of sin.  To be united to Christ through faith is to receive everything that we need not only to challenge legalism but antinomianism as well.

For more on this important distinction, please see my friend Tullian Tchividjian’s post and the post of my friend and colleague at WSC, R. Scott Clark.

UPDATE: some of you are asking for a more specific response to Frank Turk. A number of charges were laid against WHI, all in the spirit of brotherly concern. We appreciate the time that Frank took to write his six page letter, the 300 comments that it generated, and the interest that you are taking in the ongoing dialogue. But none of the WHI hosts has ever said that the Bible only has indicatives and imperatives.  And none of us has said that once you’ve said “Law & Gospel,” you’ve done your exegesis. Nor are we responsible for antinomian statements from people who listen to WHI (any more than Frank Turk is responsible for all the comments made after his blog post). We’re simply saying, with the Reformers and the confessional Reformed as well as Lutheran theologians through the ages, that Law and Gospel summarize the “two words” of that one Word that God has revealed to us.  There is narrative, poetry, wisdom, instruction, dialogue, parable, and other genres, but the most basic distinction to make when reading and proclaiming God’s Word is the one between Law and Gospel.  This is not only Luther, but Calvin, Bullinger, Ursinus, Perkins, Owen, Bavinck, Berkhof, Hodge and Murray.  Just as preaching “Christ crucified” doesn’t mean simply repeating the phrase, “Christ crucified,” but interpreting the whole of Scripture in the light of Christ, bearing in mind the distinction between command and promise is not just a matter of parroting the words, but of making sure that we don’t turn promises into commands and commands into promises.  There is a lot more that we have to bring to our study of Scripture, but when we get that wrong, everything is confused.
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  • [...] If so, why? Darryl- I would second what CharlieJ stated, and also, the following link may help: The Fear of Antinomianism - White Horse Inn Blog Allan PCA St. Louis, MO Reply With [...]

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  • [...] responses were written by Michael Horton (excerpt: “What’s striking is that Paul answers antinomianism not with the law but with more [...]

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  • [...] responses were written by Michael Horton (excerpt: “What’s striking is that Paul answers antinomianism not with the law but with more [...]

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  • [...] old debate (see Romans 6:1-14) but one that persists and probably always will. Follow the link, The Fear of Antinomianism, for an excellent discussion of where this fear gets it wrong. Share this:TwitterFacebookLike [...]

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  • [...] at the White Horse Inn blog, our Mockingbird 2012 NYC conferece main speaker, Michael Horton, is tackling these issues head-on in a series of post dealing with the question of Antinomianism. He writes:What’s striking is that Paul answers [...]

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  • Romans 3:8 shows Paul accused of antinomianism

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  • Guest - Bruce Russell

    Carmen:

    Do you differentiate between Moral Law and Law as Covenant?

    The Lutherans do not.

    Bruce

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  • [...] words, antinomians are not people who believe the gospel too much, but too little! - See more at: The Fear of Antinomianism - White Horse Inn Blog The LUTHERAN CHURCH Missouri Synod http://www.lcms.org/ ~ Sooner or later, somebody is [...]

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  • On this article on Antinomianism.

    First, Consider what is the Etymological root of the word Antinomian, a Hebraic term used by Jesus Christ in the Epistles as a heinous sin. (Matthew. 7:23) "I never knew you; depart from me you that work‚ (Greek Strong # 458) ANTINOMIAN."

    Lets peel off the theological bark and shine the spot light on this dogma to learn the bare truth of what Antinomianism means in the Greek Epistles (Greek Strong # 458 Antanomia i.e. Anomia), meaning Antinomian i.e. Antinomianism occurs 16 times in the Epistles all as a public rebuke of sinful wickedness.

    In Greek one can use a singular “A” letter to abbreviate for “ANTI” as Amoral for anti-moral. The disposition exhibit in the meaning of this word is that those who consider themselves as antinomian are against IE anarchists of God’s Law, Scripture Law is the (Greek Strong's # 3551 NOMOS.) Antinomianism is in dogma anarchism of God scripture sovereignty.

    (Lev. 4:2) express this reprimanded sin as “Against the Commandments of Yahweh.” or Anti-commandments. The (Hebrew Strong's # 8451) Torah IE Law, is usually interchangeable with the (Greek Strong's # 3551 NOMOS.) As used in (Hosea. 8:1) “They transgressed My covenant and transgressed against My law.” As Hosea express, Against Yahweh Covenant and Torah, is coined by the word Antinomian.

    “Antinomian” has been alternative form of expression for over two millennia meaning against the scripture Lawgiver and His Law. It’s from the term in the Epistles {Greek Strong # 458 Antanomia i.e. Anomia.} (Heb. 1:9) “Love righteousness and hate (G Strong # 458) ANTINOMIAN.”

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  • Guest - Joe

    Three times Jesus asked Peter if he loved Him. The question was posed with agape (God's divine) love in mind. Peter answered back, twice acknowledging that he had only a phileo (friend) love towards Him, not recognizing within himself any genuine ability to love his Lord in such a godly way (especially in light of having recently denied Him three times and just moments before, in spite of the Lords initial forgiveness, having just led the other disciples back to fishing, of which they knew they were meant to forsake all for the sake the gospel) Yet upon the third question, Peter could only exclaim, "Lord, only You know (my heart)!" Jesus knew Peter's capacity all along and especially at that moment, even after all he went through. The commission that they were originally given to be fishers of men was apparently met with apathy and dismissal moments ago, yet He pursued Peter and upon Peter's last reply of admitting his personal lack of not knowing in of himself his motivation towards Christ, accepted him where he was at, and simultaneously exhorted him to feed His sheep anyway. Peter was emptied of His bravado and exclamations of willingness to die for Jesus at this point. His failures made a quick work of that. It was the brilliance of our Lords personal, intimate way of loving him back unto His purpose and call for his life, not an outward exhortation of responding to past commands to do this or that. It was this personal investment, nothing less, that brought Peter back.
    Perhaps that is why John had a keener understanding whenever he reflected upon his own relationship with the Lord. He always defined it by stating of himself, "the disciple whom Jesus loved" It wasn't that the Lord didn't love Peter or any of the other disciples any less, but that John knew it was the only relevant way he could relate to his master and function in Grace and truth. His continual faith in believing in his Lords character and nature and receiving as such was his "secret", yet became ever manifested in his writings.

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