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How does Christ Church approach theology? What are our hermeneutical commitments?

1) We are committed to Scripture as the defining authority and shaping source of knowledge about God, humanity, and the world.

a. We start with the original lexical/grammatical and historical contexts of Scripture, seeking as much as possible to hear Scripture as it was originally written and heard. We seek to identify the original human author’s intent in writing, as well as to clearly understand the original subject matter as understood by the original audience. This is the starting point and foundation of meaning in the Bible.

b. We seek to be aware of our presuppositions and traditions and to allow those to be changed/shaped by Scripture, rather than dictating what Scripture must be based on our preconceived notions. Scripture interprets itself, and we seek to honor and uphold the text’s own hermeneutical commitments.

c. Ultimately, we are seeking to understand and do the will of God for our lives now based on Scripture; the meaning of Scripture is not simply a matter of historical study, but is carried forward in our interaction with and application of Scripture.

2) Our theology results from our corporate interaction with and application of the text as the Body of Christ, led by the gifts of one another.

a. Our pastors are teachers who lead the body in theological reflection and practice. Each time we meet we have a corporate time of reflection on a given passage of Scripture that leads us towards application to life today. We do not put the burden of exhaustively interpreting Scripture for the life of the church on one person’s presentation.

b. This reflection does not mean that Scripture is only interpreted personally (Scripture only means “what it means to me”), or that when we meet together the Spirit reveals new revelation of equal authority with Scripture. Rather, through discussion we seek to understand the original meaning through the diverse, gifted body of Christ. We seek to be self-correcting as we reflect corporately on Scripture, speaking the truth in love to one another when illegitimate readings are made.

c. This corporate theological exercise is a practice in which the whole church is asked to be involved.

3) We are firmly evangelical in our core theological commitments, but tolerate ambiguity and tension based on the Biblical witness.

a. We don’t ascribe wholesale to a given theological system or confession (e.g. the Westminster Confession). We are firmly established upon an orthodox Christian heritage (e.g. the Apostolic and Nicene Creeds), but do not feel the need to hold completely to a particular Protestant, post-Reformation confession.

b. For example, we sometimes resist the need to decide some issues as either/or in terms of traditional theological systems (e.g. conditional versus unconditional election) when we believe the Bible does not clearly state the issue, and that commitment to one position over the other would lead to obscuring parts of Scripture.

c. For those issues, we affirm truths from multiple views insofar as they represent an accurate aspect of Scripture.

d. We recognize that our knowledge is incomplete and fallible, and that we are in a growth process as a church towards greater theological knowledge, insight, and specificity.

This series addresses in summary form, several doctrinal topics surrounding the ideas of the nature of God and the extent to which He has authoritative infludence over His creation and the nature of man and the extent to which he has the capacity to relate to God.

Resource: Charles C. Ryrie's article entitled, Total Depravity, in The Evangelical Dictionary of Theology , Walter Elwell, General Editor (Baker Book House, Grand Rapids, MI, 1984), pages 312-13.

Defining Total Depravity. Total Depravity is the result of the Fall of Man (see Genesis 3). Man's true nature is now corrupt and polluted. Man's corruption or depravity is so comprehensive that he can do nothing to gain soteriological merit in God's sight. See Genesis 6:5; Jeremiah 17:9; Matthew 7:11; 20-23:10; John 1:13; Romans 1:28; 3:9-18; 1 Corinthians 2:14; Ephesians 2:3; 4:18; and Hebrews 9:14.

Ryrie notes that the concept of Total Depravity does not mean that:

1. Depraved people cannot or do not perform actions that are good in either man's or God's sight.

2. Fall man has no conscience which judges beween good and evil for him.

3. Depraved people will indulge in every form of sin or in any sin to the greatest extent possible.

According to Matt Slick, MA, note the following:

Sin has affected all parts of man. The heart, emotions, will, mind, and body are all affected by sin. We are completely sinful. We are not as sinful as we could be, but we are completely affected by sin.

The doctrine of Total Depravity is derived from scriptures that reveal human character: Man’s heart is evil (Mark 7:21-23) and sick Jer. 17:9). Man is a slave of sin (Rom. 6:20). He does not seek for God (Rom. 3:10-12). He cannot understand spiritual things (1 Cor. 2:14). He is at enmity with God (Eph. 2:15). And, is by nature a child of wrath (Eph. 2:3). The Calvinist asks the question, "In light of the scriptures that declare man’s true nature as being utterly lost and incapable, how is it possible for anyone to choose or desire God?" The answer is, "He cannot. Therefore God must predestine."

Calvinism also maintains that because of our fallen nature we are born again not by our own will but God’s will (John 1:12-13); God grants that we believe (Phil. 1:29); faith is the work of God (John 6:28-29); God appoints people to believe (Acts 13:48); and God predestines (Eph. 1:1-11; Rom. 8:29; 9:9-23).

According to Matthew Slick, MA, note the following: God does not base His election on anything He sees in the individual. He chooses the elect according to the kind intention of His will (Eph. 1:4-8; Rom. 9:11) without any consideration of merit within the individual. Nor does God look into the future to see who would pick Him. Also, as some are elected into salvation, others are not (Rom. 9:15, 21).

Dr, Walter A. Elwell in his comprehensive work, The Evangelical Dictionary of Theology (Baker Book House, Grand Rapids, MI, 1984), pages 98-ff, notes the following arguments for and against Limited Atonement.

Arguments for Limited Atonement:

1. In the Bible there is a qualification as to who will benefit by the death of Christ, thus limiting its effect. Cf., John 10:11, 15; Acts 20::28; Romans 8:32-35; and Matthew 1:21.

2. God's designs are always efficacious and can never be frustrated by man.

3. If Christ died for everyone, God would be unfair in sending people to hell for their own sins.

4. To say that Christ died for everyone logically leads to universalism (this is pre dicated by #2).

5. Christ died not just to make salvation possible, but actually to save. To argue that Christ died only to provide the possibility of salvation is to leave upon the question of wherther anyone is saved. Cf., Matthew 18:11; Romans 5:10; 2 Corinthians 5:21; Galatians 1:4; 3:13; Ephesians 1:7.

6. Because there are no conditions to be met in order to be saved, both repentance and faith are secured for those for whom Christ died.

7. The passages that speak of Christ's death for "the world" have been misunderstood. The word "world" really means to world of the elect, the world of the believers, the church, or all nations.

8. The passages of scripture that say Christ died for all men have also been misunderstood. The word "all" means "all classes" of men, not everyone.

Matthew Slick, MA, summaries Limited Atonement acordingly, "Jesus died only for the elect. Though Jesus’ sacrifice was sufficient for all, it was not efficacious for all. Jesus only bore the sins of the elect. Support for this position is drawn from such scriptures as Matt. 26:28 where Jesus died for ‘many'; John 10:11, 15 which say that Jesus died for the sheep (not the goats, per Matt. 25:32-33); John 17:9 where Jesus in prayer interceded for the ones given Him, not those of the entire world; Acts 20:28 and Eph. 5:25-27 which state that the Church was purchased by Christ, not all people; and Isaiah 53:12 which is a prophecy of Jesus’ crucifixion where he would bore the sins of many (not all)."

Arguments for Unlimited Atonement (cf., the Synod of Dort, 1618-19 AD, and the pronouncement: "Christ's death was sufficient for all but efficient for the elect").

1. Unlimited or General Atonement has been the theological position of church, being held by the vast majority of theologians, reformers, evangelists, and fathers from the beginning of the church until the present day, including virtually all the writeres before the Reformation, with the possible exception of Augustine. Among the Reformers the doctrine is found in Luther, Melanchthon, Bullinger, Latimer, Cranmer, Coverdale and even Calvin in some of his commentaries (for example, see Calvin on Colossians 1:14 and Mark 14:24).

2. When the Bible says Christ died for all it means just that. The word ought to be taken in its normal sense unless some compelling reason existgs to take it otherwise, and no such reaons exits. Cf., Isaiah 53:6; John 6:33-35, 50-51; 2 Corinthians 5:19; 1 John 2:2; 1 Timothy 2:1-6; 4:10; Hebrews 2:4, 9; 2 Peter 2:1; 3:9.

3. The Bible says Christ takes away the sin of the world and is the Savior of the world. The word world (used seventy-eight times in John), never means "church" or "elect."

4. The charge of universalism is really only special pleading or presumption. Just because someone believes that Christ died for all does not mean all are saved. Cf., 1 Timothy 4:10.

5. God is not unfair in condemning those who reject teh offer of salvation. He is not extracting judgment twice. Because the nonbeliever refuses to accept the death of Christ as his own, the benefits of Christ's death are not applied to him. He is lost, not because Christ did not die for him, but because he refuses to repent and believe.

6. The Bible never shows that Christ died only for the elect.

7. The Bible teaches that Christ died for "sinners" (1 Timothy 1:5; Romans 5:6-8). The word "sinner" nowhere means "church" or "the elect," but simply all of lost mankind.

8. God sincerely offers the gospel to everyone to believe, not just to the elect. How could this be true if Christ did not actually die for everyone? Elwell notes that even Berkhof, a staunch defender of limited atonement, admits, "It need not be denied that there is a real difficulty at this point (Systematic Theology, p. 462).

Elwell's summary notes that both positions are seeking to preserve truths they understand to be theologically important. E. A. Litton seeks to mediate the two views by stating, "And thus the combatants may not be in reality so much at variance as they supposed. the most extreme Calvinist may grant that t here is room for all if they will come in; the most extreme Arminian must grant taht redemption, in its full Scriptural meaning, is not the privilege of all men" (Introduction to Dogmatic Theology, p. 236).

In conclusion, we note that the issue between limited and unlimited atonement is a false dichotomy that should be held in ambiguous tension based on the varied Biblical witness on the nature of election.

Note Matthew Slick, MA, summary of Irresistable Grace: "When God calls his elect into salvation, they cannot resist. God offers to all people the gospel message. This is called the external call. But to the elect, God extends an internal call and it cannot be resisted. This call is by the Holy Spirit who works in the hearts and minds of the elect to bring them to repentance and regeneration whereby they willingly and freely come to God. Some of the verses used in support of this teaching are Romans 9:16 where it says that "it is not of him who wills nor of him who runs, but of God who has mercy"; Philippians 2:12-13 where God is said to be the one working salvation in the individual; John 6:28-29 where faith is declared to be the work of God; Acts 13:48 where God appoints people to believe; and John 1:12-13 where being born again is not by man’s will, but by God’s. "All that the Father gives Me shall come to Me, and the one who comes to Me I will certainly not cast out," (John 6:37)."

Matthew Slick, MA, summaries this belief accordingly: "You cannot lose your salvation. Because the Father has elected, the Son has redeemed, and the Holy Spirit has applied salvation, those thus saved are eternally secure. They are eternally secure in Christ. Some of the verses for this position are John 10:27-28 where Jesus said His sheep will never perish; John 6:47 where salvation is described as everlasting life; Romans 8:1 where it is said we have passed out of judgment; 1 Corinthians 10:13 where God promises to never let us be tempted beyond what we can handle; and Phil. 1:6 where God is the one being faithful to perfect us until the day of Jesus’ return."