The Charge of Antinomianism (9): Dismissing it

The charge of antinomianism coming from the quarters of the federal vision and its supporters must be rejected and dismissed, but also countered.

It should hearten the Reformed church and believer that they have even drawn the charge. If men like Mark Jones, Richard Gaffin, and the rest of the federal vision men charge the truth with antinomianism and try to dismiss the truth with a name, they do to us Reformed believers nothing more than what the opponents of Christ did to him when they called him a Nazarene, a glutton, a winebibber, and a blasphemer. Such a charge from such men is a glorious mark of distinction.

Reformed preachers, consistories, and congregations must not be afraid of the charge from these quarters. They must not play into the hand of these opponents of the truth by supposing that in the preaching of the truth of the unconditional covenant, justification by faith alone, and the rest of the doctrines of grace there lurks antinomianism, so that when this truth is preached the congregation and people of God will conclude that they now can live as they please. This is to be ashamed of the gospel, to distrust the work of the Spirit with that gospel, to doubt the power of God to make his people holy as the fruit and effect of his work to justify them, and to question the promise that those whom he justifies he also glorifies.

Having drawn the charge, the Reformed church, preacher, and believer must also dismiss it. The charge is nothing else but gross slander. The doctrine of the unconditional covenant and all the other doctrines of grace are no profane doctrines. They are not responsible for any worldliness, ungodliness of life, or wickedness in the church. When they are preached, preached emphatically, and often, there is not an incipient antinomianism that lurks beneath them, as though the believer when he hears these things preached says in his soul, “Thank God, now I can live however I please.” This is simply not the reaction of the believer and church of God to these doctrines. They induce thankfulness of life, holiness, and good works in believers. These doctrines do not make men careless and profane, even if careless and profane men may abuse them as excuses for their wickedness. I will grant that the believer’s careless and profane old man will take the doctrines and use them as excuses to sin. But that is not the fault of the doctrines, but of the old man. That is not the reaction of the believer, but of sin in him in the form of the old man of sin, and he must be crucified daily.

These doctrines are not the cause of ungodliness, and neither is antinomianism lurking within them. On the contrary, these doctrines are according to godliness, so that where they are taught and believed, holiness of life is the inevitable fruit. The faith that justifies without its works is the faith whereby the believer is implanted into Christ. It is impossible that this faith be unfruitful any more than Christ, the root, can be unfruitful. It is really a charge against Christ, the root of faith, that if he justifies the believer without works, he is so impotent that he is unable so to move the believer to good works and that he is only half a Christ. This the Heidelberg Catechism denies in its teaching about the necessity of good works in the life of the believer. The necessity is not that good works are the way to salvation, that the believer must labor for his salvation, or that he must be scared for his hide. The necessity is Christ and the renewing work of the Spirit. The one he justifies and saves wholly without his works, he also makes a new creature. He is not a careless and profane Christ, so that those who are implanted into him by faith are no careless and profane Christians. He uses all kinds of means for this, including the preaching of this reality and the real and right preaching of the law of God.

Rather, it is the doctrine of the conditional covenant—and general grace—that not only is wicked because it makes salvation dependent on a sinner’s works, but also leads to wickedness. The doctrine of the conditional covenant, especially in the form taught by the federal vision, is a wicked doctrine. It is the wickedness of works’ righteousness about which the apostle proclaims that its teachers are anathema and fallen from Christ.

The doctrine of a conditional covenant also leads to wickedness. It is no surprise that the Pharisees, who were scrupulous about how many steps one took on the Sabbath, whether someone ate corn out of a field, or hypocritically were incensed when Jesus healed on the Sabbath, while they would pull their ox out of ditch, were also overrun with divorce and remarriage, so that Jesus repeatedly taught about this matter and accused them of covetousness. It is not surprising that Rome, who was loud in its charge of antinomianism against the reformers, was an Augean stable of every sort of vice and wickedness.

The reality is that a sinner cannot be saved by his works—or any condition—and there is no assurance of salvation in that way. One who attempts to be righteous by works cannot escape the condemning word of God, “Cursed is everyone who continues not in all things that are written in the law to do them.” God will see to it that those who despise the righteousness of Christ as the only ground of salvation and eternal life and who despise faith, faith alone in Jesus Christ, as the only way to salvation and fellowship with the Father have no peace. Being justified by faith we have peace with God through our Lord Jesus Christ and introduction into his grace wherein we stand. Apart from this justifying faith there is no peace or salvation. The only way to escape that cursing word of God is by faith in Jesus Christ and shelter in him who was cursed for us. Either Christ was cursed for us, or a man must bear that curse himself. The end result of this condemning word of God is that man tries to escape the law by illegitimate means. All who try must deny the law. They must teach that the law is in fact doable by a man through the Spirit and for salvation. In order to teach that, one of two things must be done: either the law must be made a mere outward code that man is capable of doing while his heart remains wicked, or they must teach that the law is not to be performed perfectly but only requires that a man do what is in him, which God will graciously accept. Legalism destroys the law and the doctrines of grace. As Paul repeatedly pointed out about the doctrine of grace, “We establish the law.”

Either that or the teaching of works leads to despair of salvation. A man cannot be righteous before God by his works. In his great parable on righteousness, Jesus sent the Pharisee home unjustified, and so are all those who trust in their works, no matter how little. They are unjustified. They are unjustified because God will only justify the ungodly, that is, the man who by faith confesses that he is utterly without righteousness, indeed incapable of righteousness, and that he has no works on which he will rely. That man alone is justified. The man who trusts in his works is unjustified. That must lead to despair. As scripture teaches, despair is the great motive of wickedness: let us eat, drink, and be merry, for tomorrow we die.

In the face of the federal vision’s gross denial of justification by faith alone, its slander of the unconditional covenant, and its attempts to make works the ground of the believer’s salvation, the Reformed minister, believer, and church must all be willing to draw the charge of antinomianism and be able to point out how it is false and evil. The law and the works of the law, including the works of faith, have absolutely no place as either a part or as the whole of the believer’s righteousness before God, as the ground of his communion with God, or as the way to his salvation, life, or the covenant. Works are not the way to life, salvation, communion, or fellowship with God. The believer has communion with God by faith only because by that faith and without any works, and indeed as an ungodly man, God justifies him for Christ’s sake, forgives his sins, imputes Christ’s righteousness to him, declares him worthy of eternal life, and on that basis actually takes that man into his fellowship. God also sanctifies that man, separating him from the world and consecrating him to God in all good works as the way of life in his fellowship.

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Previous posts in this series:

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This article was written by Rev. Nathan J. Langerak, pastor of the Protestant Reformed Church in Crete, Illinois. If you have a question or comment for Rev. Langerak, please do so in the comment section on the RFPA blog.

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The Charge of Antinomianism (4): Hyper-Calvinism?

Antinomianism is a real heresy that denies the necessity of good works in the life of the justified Christian. It is also a false and slanderous charge against the gospel of grace raised by those who hate that doctrine. Practically ignoring real antinomianism in the church world and its real root in the idea of God’s universal grace, Mark Jones in his book Antinomianism attempts to list certain theological characteristics of antinomians by means of which they can be sniffed out. This list is problematic. It involves the condemnation as antinomian the doctrine of the unconditional covenant of grace taught in the Reformed creeds. While making this charge against the doctrines of grace, he also compares antinomianism and hyper-Calvinism. Understanding this comparison goes miles to understanding his charge of antinomianism and reveals that charge and the whole book in which it is made as a thinly veiled attack on the truth of grace.

Mark Jones characterizes antinomians as those who “make Christ totally responsible, not only for our imputed righteousness, but also for our imparted righteousness.”[1] He is criticizing the thought trumpeted by all the great reformers, including Luther and Calvin, that Christ is our justification (imputed righteousness) and our sanctification (imparted righteousness). He is criticizing the thought included in Lord’s Day 6 on the basis of scripture that the Mediator is “our Lord Jesus Christ, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.” By faith we are made one with Christ and receive the whole Christ and all his benefits, and he is responsible for our justification and sanctification. How a Reformed man could possibly object to this is mystifying. But Jones will not let such things get in the way of his pursuit of the scabbed antinomian sheep fouling the flock.

Against this Reformed view he makes the supposedly devastating charge: “this view obliterates human responsibility to the point that antinomianism ends us becoming a form of hyper-Calvinism.”[2] He speaks later of “how similar antinomian theology is to hyper-Calvinism.”[3]

What Mark Jones believes to be the dreaded error of hyper-Calvinism he explains in the book, A Puritan Theology. Throughout that book he never misses an opportunity to slander denial of the well-meant gospel offer with the name hyper-Calvinism. He does not actually get around to explaining his understanding of hyper-Calvinism until late in the book. He says that the hyper-Calvinist believes “that God does not sincerely offer grace unconditionally to every hearer of the gospel.”[4]

He should know that this is not historic hyper-Calvinism. Real hyper-Calvinism taught that the church could only preach to the elect. Mark Jones’ version is the loaded redefinition of hyper-Calvinism that is bandied about by proponents of the well-meant gospel offer in order to dismiss with a name a doctrine with which they violently disagree—the particular call of the gospel—namely, that in the promiscuous preaching of the gospel God intends the salvation of only his elect people and does not offer Christ or grace to all hearers of the gospel with a sincere desire that all of them be saved. Who else in the world today except the Protestant Reformed Churches and her sisters denies the well-meant gospel offer? It is well known that this is the standard charge by which all her careful and history-long criticism of the well-meant gospel offer is dismissed without actually engaging in a debate about it. Who else does Jones have in view? And if the Protestant Reformed Churches are hyper-Calvinists for their rejection of the well-meant gospel offer, why might not their faithful maintenance of the truth of grace in the creeds, especially the unconditional covenant, be dismissed as antinomian as well?

Jones’ definition of hyper-Calvinism, though false, is revelatory about his view of antinomianism, since he makes them basically the same. By all his talk about conditions in salvation and by revealing that he believes in a universal offer of grace, he shows what he means by responsibility. When he speaks about man’s responsibility in salvation, he does not mean that in salvation God treats man as a rational creature, so that man is responsible for his rejection of the gospel, even though God reprobated him. By responsibility he does not mean that when God works faith in a man that man actually believes and repents as the fruit and effect of God’s work. When Jones uses responsibility he means man’s response to God’s universally offered grace, upon which response the offer depends as the condition of his salvation.

This understanding of responsibility must also inform everything he says about conditions in salvation and in the covenant, including faith and works. When Mark Jones speaks of faith as a condition in the covenant, he does not mean what so many in the old days meant when they referred to faith as a condition, namely, that God works faith in his elect as the necessary means of their salvation. When he speaks of faith as a condition, he means man’s response in the covenant to universally offered grace, by which man distinguishes himself from others in the covenant who are equally furnished with grace and upon which response the covenant depends. For Jones, faith is man’s contribution to his salvation, without which there is no salvation. The same thing must be said of his view of works as a condition. It is man’s response by grace to grace and that upon which his salvation really depends in some sense.

By these terms he means what the proponents of the well-meant offer mean when they speak about conditions and responsibility: God offers grace to all hearers of the gospel, and man must respond to that offered grace in faith and so distinguish himself from others who are equally furnished with grace in the preaching. For Jones the supposed hyper-Calvinist—who denies the well-meant offer—and the supposed antinomian—who denies conditions in the covenant and salvation—are the same. For him they both deny a universal offer of grace, a grace made effectual by an act of the sinner and without which the grace of God fails to save the sinner. He sees the “antinomianism” of the unconditional covenant and the “hyper-Calvinism” of the particular call of the gospel as one and the same false doctrine.

By these definitions he makes the denial of conditions in the covenant and in salvation the new antinomianism. The definitions are false, as false as the definition of hyper-Calvinism as the denial of a well-meant offer. The charge of antinomianism against the unconditional covenant is false and slanderous, as false as the slander that to deny the well-meant offer is hyper-Calvinism. The charge is nothing more than a naked attempt to make the doctrine of the unconditional covenant and unconditional salvation suspicious in the eyes of the churches. By this charge he would induce the suspicion that where unconditional salvation and the unconditional covenant are taught there lurks the reality of antinomianism.

This attack on the unconditional covenant and salvation has a background.

To that I will turn next time.

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[1] Jones, Antinomianism, 29.

[2] Ibid., 29.

[3] Ibid., 84.

[4] Beeke and Jones, A Puritan Theology, 963.

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This article was written by Rev. Nathan J. Langerak, pastor of the Protestant Reformed Church in Crete, Illinois. If you have a question or comment for Rev. Langerak, please do so in the comment section.

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The Charge of Antinomianism (1): A False Charge

The Charge of Antinomianism (2): A Novel Definition

The Charge of Antinomianism (3): Against an Unconditional Covenant

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Next article in series: Denying Justification by Faith Alone

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The Charge of Antinomianism (3): Against an Unconditional Covenant

Antinomianism is the heresy that denies the necessity of good works in the life of the believer. The outstanding characteristic of the antinomian is lawlessness in life. Antinomianism is also a slanderous charge that throughout history has been leveled against the truth of the gospel to make that doctrine wicked and dangerous to the church.

The doctrine of the unconditional covenant belongs to the gospel of grace taught in sacred scripture and summarized in the Reformed creeds. The doctrine teaches that God makes his covenant with the elect alone, that he makes an unconditional promise of salvation to them alone, gives grace to them alone, and that he surely and infallibly fulfils that promise for their everlasting happiness in heaven. The doctrine of the unconditional covenant faithfully maintains all the Reformed doctrines of grace, including election as the eternal decree controlling membership in the covenant, the cross of Christ as the only meritorious ground of every benefit of the covenant promised to and bestowed on the elect, the gracious regeneration of every elect person, the gift of saving faith incorporating every elect into Christ, justification by faith alone without any works, and the preservation of every covenantal member to eternal salvation in a life of holiness and good works. To attack that doctrine as antinomian is slander and an open attack upon the truth as it is in Christ Jesus.

Mark Jones engages in just such an attack. Throughout the book he brings up the matter of conditions. Among the questions that he says were historically involved in the antinomian debates and were used to expose the antinomian is the question, “are there conditions in salvation?” According to him, the antinomian is one who teaches that there are no conditions in salvation. He further asserts about antinomian theology that “the divine element and human responsibility”—what he calls the “conditional aspect of the covenant of grace”—were not upheld “by the majority of antinomian theologians.”[1] He speaks later of the antinomians’ “denial of conditions in the covenant of grace.”[2]

He further explains his view of conditions in the covenant in the book, A Puritan Theology, which he co-authored with Joel Beeke.

The conditions of the covenant were principally faith in Christ and its fruit of new obedience. The former condition was understood, against the Antinomians, as an antecedent condition, so that no blessing procured by Christ could be applied to the believer until he or she exercised faith in Christ…To maintain that the covenant of grace is not conditional…has no biblical warrant, for that reason, the Reformed orthodox spoke of requirements or conditions demanded of those who would inherit the promise of salvation.[3]

For Mark Jones the covenant is emphatically conditional. No blessing procured by Christ can be applied to the believer until he exercises faith in Christ. He calls faith “an antecedent condition required of sinners in order to receive pardon of sins.” And he makes clear what he means by an “antecedent condition” when he writes, “In the garden of Eden good works were antecedent conditions to the promise of life.” In the same way Adam had the promise of life by what he did, so a man has the promise of forgiveness only by what he does. Faith is what he does to be saved in the same way as Adam had life by what he did. Jones writes about the death of Christ, “The covenant is therefore the context in which man exercises faith in order to receive the saving benefits of Christ’s works of impetration [accomplishing redemption].”[4] He says about good works, “In other words, are good works a necessary part of our perseverance in the faith in order to receive eternal life (i.e. glorification)? This brings up the matter of conditions for salvation. Are good works in any way a condition for salvation?”[5] He concludes that the Reformed teach that “good works are consequent conditions of having been saved.” What he means by “consequent conditions” is that they are new conditions of salvation imposed on the believer because he is saved. Jones goes to great lengths to establish that good works are necessary for salvation, especially by dragging out some quotations in which Reformed theologians spoke about works as necessary for salvation, even though in the same breath they admitted that their language was not at all safe and threatened the consciences of men and gave occasion to the Roman Catholic enemies of the truth. Further, what Jones means by necessary for salvation is different from what Reformed theologians said in the past. He means that good works are necessary as conditions to salvation and without which the believer cannot receive salvation. They are really and genuinely conditions performed by the believer in his strength by the grace of God.

This is not Reformed at all. Faith as a condition? Faith as a condition to receive the benefits procured by Christ? The Reformed speak of faith as a gift earned by the cross of Christ and graciously bestowed on the elect. The Canons say about faith in relation to the death of Christ, “The quickening and saving efficacy of the most precious death of his son should extend to all the elect, for bestowing upon them alone the gift of justifying faith.” No benefits applied before faith is exercised? Is not faith itself applied before it is exercised? What about regeneration? What about conversion? Are not these blessings of God applied before faith is exercised? Works as conditions to salvation? Works a “consequent condition?” Use whatever modifying term you choose with “works,” this is not Reformed language at all. It is Arminian language and was condemned by the Synod of Dordt, which said that the Arminians spoke of “new conditions,” which were “faith itself and the obedience of faith, although imperfect” (Canons 2, errors 2–3).

All of this serves his attack on the unconditional covenant. For Mark Jones, to speak of the covenant as unconditional is not Reformed, but antinomian. Ignoring wickedness, even gross wickedness of life, as the mark of the antinomian, he labels and dismisses with the charge of ungodly antinomianism those whose only crime is to deny that God saves sinners conditionally. Only if one teaches that there are conditions in the covenant and in salvation, can he be saved from the dreaded charge of antinomianism.

This is also a new understanding of antinomianism. By means of it, denial of the conditional covenant and the defense of the unconditional covenant of grace are smeared as the gross false doctrine of antinomianism, in a similar way as denial of the well-meant gospel offer and defense of the particularity of the call of the gospel are repeatedly and without proof slandered as hyper-Calvinism.

To that I will turn next time.

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[1] Jones, Antinomianism, 28.

[2] Ibid., 109.

[3] Joel R. Beeke and Mark Jones, A Puritan Theology: Doctrine for Life (Grand Rapids, MI: Reformation Heritage Books, 2012), 318.

[4] Jones, Antinomianism, 63.

[5] Ibid., 62.

This article was written by Rev. Nathan J. Langerak, pastor of the Protestant Reformed Church in Crete, Illinois. If you have a question or comment for Rev. Langerak, please do so in the comment section.

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The Charge of Antinomianism (1): A False Charge

The Charge of Antinomianism (2): A Novel Definition

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Next article in series: Hyper-Calvinism?

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The Charge of Antinomianism (2): A Novel Definition

Antinomianism is the error that denies the necessity of good works in the life of the justified Christian. It is a real threat to the church and to the holiness of the church. The Bible warns against it. It is gross heresy. Antinomianism is also a false charge raised by the opponents of grace against the truth to slander it and to make it appear wicked in the eyes of the churches. Christ, Paul, and Luther all suffered this false charge. It is being used yet today against the doctrines of grace. The instrument for this attack is a novel and historically inaccurate understanding of what constitutes antinomianism.

This novel definition is found in the recent book Antinomianism: Reformed Theology’s Unwelcome Guest? written by the well-known, learned, and articulate author Mark Jones. The book has been widely reviewed, and the reviews have been overwhelmingly positive. The book is viewed as a correct analysis of antinomianism, is presented as a new tool in the war on antinomianism, and its author is cited as a recognized authority on the subject. The book is being recommended to members of the pew as sound and Reformed and instructive for understanding antinomianism and its threat to the churches today.

The author’s conclusions are being accepted as the new standard for exposing antinomians, and his implied program to root out these “unwelcome guests” is being carried out, beginning with his charges of antinomianism against those who maintain and stubbornly defend the truth of the unconditional covenant and with it all the doctrines of grace. At the very least he has succeeded in raising the suspicion that where the unconditional covenant and the pure gospel of grace are taught antinomianism lurks.

Jones minimizes the classic definition of antinomianism: “we have not understood the debate if we simply identify antinomians as those who flatly reject the use and necessity of the moral law in the life of Christians.”[1] This also comes out in his repeated warnings that antinomianism “must not be confused with the etymological meaning of antinomian (i.e., ‘against the law’).”[2] Again he writes, “Antinomianism is more complex than its etymology might suggest.”[3] He concludes, “If antinomianism is understood simply as all indicatives without imperatives, and legalism simply as all imperatives without indicatives, then there has been very few true antinomians or true legalists in the Christian tradition.”[4]

For him to define an antinomian as one who is literally against the law—that is, one who says, “God saves sinners, so let us sin”—is inadequate. By this he ignores the obvious. By this he also fails to recognize that this is exactly what those real antinomians who appeared in the Bible and in history did: they flatly rejected the law and lived however they pleased. For proof one need only read Jeremiah 7 or Revelation 2 or examine the history of the Anabaptist antinomians during the time of the Reformation.

Flatly rejecting the use and necessity of the moral law is the outstanding characteristic of real antinomians today. They are against law; they reject those who bring the warnings and admonitions of the law and are characterized by lawlessness. For example, where is the law of God about marriage honored today? It is ironic in the extreme that the warnings against antinomianism come from those who by appeals to grace defend or fail to condemn the rank violations of the law of God concerning marriage by pew and clergy. Those who live impenitently in the sin of divorce and remarriage are comforted in that wickedness and given an honorable place in the pew and in the offices. Where is the outrage against this antinomianism of rampant and undisciplined divorce and remarriage? It is troubling in the extreme that from the same quarters as issue glowing reviews, recommendations of, and appeals to the world’s movies and music—evidence of antinomian worldliness—there comes also this shrill cry of antinomianism. What of the patent violations of the Lord’s day by those who do not diligently frequent God’s house and are found instead working, at the beach, at football games, or on boats? Where is the indignation at the ungodliness of labor union membership, lodge membership, and membership in other worldly associations that are rife today in Reformed and Presbyterian churches? What of the antinomianism of the near universal acceptance of the doctrine of common grace that flatly denies the antithesis and encourages unity with the ungodly world? What of the antinomianism of false doctrine that is tolerated by vigorously and viciously defending those who teach it, so that in Mark Jones’ own church, the Presbyterian Church in America, and others, heretics who have the audacity to deny that justification is by faith alone have been exonerated and doctrinal lawlessness against the creeds and in rank violation of the oath of subscription reigns?

Antinomianism is present wherever these evils take place, whoever participates in them is an antinomian, and churches that tolerate such guests undisciplined at their communion tables promote antinomianism. Antinomianism as denial of the law is not as rare today as Mark Jones assumes. However, this all passes him by in his pursuit of a new understanding of antinomianism.

It is a serious fault of a book that purports to teach about antinomianism that the fruits of the antinomian error in the actual ungodliness that characterizes the life of the antinomian are not pointed out, dealt with, and condemned. There is hardly a syllable in the whole book dealing with these very real manifestations of antinomianism today. It is a serious fault of the book that, without a single rebuke from this instructor about the antinomian error, it allows unwelcome guests at many Reformed communion tables to continue in the illusion of their righteousness and allows many Reformed churches and officebearers to tolerate that lawlessness. One would expect, at least in fairness to the Reformed world, which Jones charges with the “real problem” of “practical antinomianism,” that he would point this out for the brethren.

By this neglect he also turns the attention of the church away from real ungodliness of life as the most obvious and dangerous characteristic of real antinomianism that the church can lay its hands on. It is as if a shepherd would tell his sheep dogs to go sniffing about for the wolf in sheep’s clothes while ignoring the huge loafer wolf lying in the middle of the flock chewing on a leg of lamb. Jones sends Reformed sheep dogs on a nearly hopeless and futile quest to ferret out antinomians according to some vaguely defined theological characteristics.

In Jones’ pursuit of antinomians, he never actually defines the antinomian error. Rather, he seeks to give certain theological characteristics of the antinomian and concludes that “when all or at least most of these errors are combined in a preaching ministry, you have an antinomian. And, despite loud protestations to the contrary, antinomian theology leads to practical antinomianism, which is a serious problem in the church today.”[5]

He also accuses the antinomians in his sights of being duplicitous and hypocritical: “They have a habit of saying mutually contradictory things, as well as affirming truths that they deny in practice. That is, their public ministry is not always in accord with what they will tell you when they are, in private, pressed on certain points.”[6] Jones is interested in the theology of antinomianism, and upon this theology he heaps all of the opprobrium for the practical antinomianism that he sees—but does not explain—as a serious problem today.

It is not that his point about the slipperiness of the real antinomian is not well taken. The real antinomian, as any heretic, is as slippery as a snake in the presentation of errors. Rather, the problem is that when the theological characteristics that Jones cites as indicating a real antinomian are examined one finds that he actually indicts the truth as being antinomian. The book ends up casting aspersions upon the truth, so that Christ, the apostle Paul, Luther, and the Reformed creeds are laid under the suspicion of antinomianism.

Part of Jones’ attack on the truth involves the unconditional covenant of grace.

To that I will turn next time.

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[1] Mark Jones, Antinomianism: Reformed Theology’s Unwelcome Guest? (Phillipsburg, NJ: P&R Publishing, 2013), 124.

[2] Ibid., 124.

[3] Ibid., 18.

[4] Ibid., 124.

[5] Ibid., 128

[6] Ibid.

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This article was written by Rev. Nathan J. Langerak, pastor of the Protestant Reformed Church in Crete, Illinois. If you have a question or comment for Rev. Langerak, please do so in the comment section.

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The Charge of Antinomianism (1): A False Charge

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