(Update: I ended this in a way that, I realize now was inconsistent with the title. So I changed the title.)
Well, here is what a ruling elder, a former GA moderator and an important assistant parliamentarian (If my info is correct):
The business that comes before the Assembly will be highlighted by discussions of the Federal Vision, New Perspectives (on Paul), and Auburn Avenue theologies (the “Federal Vision”). Last year’s General Assembly created a study committee to investigate whether these teachings conform to the Westminster Standards (Confession of Faith and Catechisms). These viewpoints may be an outgrowth of an academic movement that began in the 1960s, which in recent years has had significant influence in the broader evangelical and Reformed communities. The 60-page Committee Report divides these teachings into three aspects: i) Election and Covenant, ii) Justification and Union with Christ, and iii) Perseverance, Apostasy, and Assurance.
In its report, the Committee recommends that the following views, among others, be found contrary to the Westminster Standards: i) an individual is elect by virtue of his membership in the visible church and this election may be lost if he forsakes the visible church, ii) Christ does not stand as a representative head whose perfect obedience and satisfaction is imputed to individuals who believe in him, iii) water baptism effects a “covenantal union” with Christ through which each baptized person receives the saving benefits of Christ’s mediation, and iv) justification is based in part on our works. For a complete explanation of the Federal Vision and the Committee’s Report on it, please go to the PCA’s website:
http://www.pcaac.org/2007GeneralAssembly/07seminars.htm
For the layman, who is not familiar with this topic, the Federal Vision basically teaches that membership in a local church makes one elect; once one is elect, his salvation may be lost; baptism results in regeneration; and justification is achieved through both faith and good works.
Briefly, or as brief as one can be when discussing this subject, the Westminster Standards teach that election, or being one of the elect, is the doctrine that before God created the world, he chose to save some people (and only those people) according to his own purposes and apart from any conditions related to those persons. The Federal Vision, many believe, takes election out of the hands of the Lord and places it on man’s shoulders.
The Westminster Standards also teach that salvation may not be lost, in that those whom God has called into communion with himself will continue in faith until the end and that those who apparently fall away never had true faith.
The Federal Vision seems to teach baptismal regeneration, i.e. an infant is regenerated upon his baptism. In reformed theology, the term regenerated (being “born again”) is synonymous with spiritual rebirth. The idea of being “born again” carries with it the concept that a Christian is a “new creation,” given a fresh start by the action of God, freed from a sinful past life and able to begin a “new life” in relationship with Christ via the Holy Spirit. The Westminster Standards teach that regeneration must occur before one can profess saving faith in Christ.
The Westminster Standards teach that justification is God’s act of declaring a sinner righteous before God: Upon being justified, one receives the forgiveness of sins, and the righteousness of Christ (including the good works that he did) are imputed to his people (the elect), just as their sins were imputed to him on the cross. The Westminster Standards also teach that justification is by faith alone: The doctrine of sola fide or “faith alone” asserts that it is solely on the basis of God’s grace, through the believer’s faith alone, that believers are forgiven their transgressions of the Law of God. This is to be contrasted with the Federal Vision’s teachings that an individual’s good works and his faith are required for one to be justified.
If adopted, this Report will be in essence a Pastoral Letter (pious advice), but its findings will not become law (or established doctrine) in the PCA that could serve as a basis for discipline. Discipline, or judicial process, would be admonishing or otherwise holding men to account for holding these views. Sanctions could include suspension from the sacraments and/or the duties of office (elder or deacon), which could eventually lead to excommunication.
These same issues, and a prominent proponent of them, are making their way slowly through our denomination’s judicial process. While a judicial case cannot establish doctrine in the PCA, it can serve to resolve the theological and doctrinal matters raised by the parties to a case, with the results being binding only on those parties. The judicial decision may be relied upon in future proceedings, but it will not have the same authority as doctrinal and theological positions set forth in the Book of Church Order or the Westminster Standards.
Hat Tip: ReformedNews.com
No comment necessary.
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Mark,
I pulled my post that this was linked to. I thought the summery
stated was from the FV side and not a misrepresentation.
Would you be kind enough to turn this quote
“For the layman,who is not familiar with this topic, the
Federal Vision basically teaches that membership in a
local church makes one elect; once one is elect,
his salvation may be lost; baptism results in regeneration;
and justification is achieved through both faith and good works.”
into an accurate summery? Maybe that was what you did in the post
but I am still missing something.
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“For the layman,who is not familiar with this topic, the
Federal Vision basically teaches that membership in a
local church makes one elect; once one is elect,
his salvation may be lost; baptism results in regeneration;
and justification is achieved through both faith and good works.”
The federal vision basically teaches that membership in a local church implies that God has publicly favorably disposed himself to the individual, whether the person is finally elect or reprobate. That public favor means that membership in the local church is a seal of election, and that ALL should construe the church member as having been subject to the saving favor of God in Jesus Christ, by his Spirit.
On analogy with the corporate election of Israel, (which is itself an analogy to decretal election) it is proper to call those in public covenant with God “covenantally elect”.
This public favor is experienced by both elect and reprobate church members, and those who respond to it in true faith will never fall from it, and will be saved. Those who don’t respond to it in faith, or who’s faith proves to be temporary, will apostasize and loose that public favor, either in lawful excommunication, or if undetected, on the last day.
Baptism results in the public favor of God toward the person, and seals regeneration.
Justification is achieved by Jesus Christ, and is received by the elect through the instrument of faith. Even though nobody likes it if you immediately add that the faith that is a suitable instrument is only the kind of faith that will also obediently respond to God’s rule of life, it is in fact true that it is only that kind of faith that is a suitable instrument.
There will be an open and public acknowledgment and acquittal of believers in Jesus by Jesus himself on the last day. That acquittal will be in accordance with good works performed, which will be the evidential basis of the verdict.