Ten Ways to Teach a False Gospel by Arrogantly Rejecting any Dogma about God having Already Imputed the Sins of Only the Elect to Christ
1. Naselli often denigrates any idea that general atonement or two wills atonement are heresies. He continually begs the question by insisting that those “evangelical options” are not heresies. He does not hesitate to use the “hyper” word to designate those who disagree.
2. Naselli insists that we not only agree that those who hold the tow heresies are our brothers but that we describe the heresies in a way approved by the heretics. For example, even though the heretics deny that God has already imputed the specific sins of the elect to Christ so that Christ has already made penal satisfaction for these sins, Naselli insists that we agree with the heretics that they still teach “penal substitution”.
3. Naselli is dogmatic that universalism is heresy but that a general atonement which does not effectively atone is not heresy. Instead of actually pointing to any real person who now denies the need for evangelism, he assumes that the folks who deny any responsibility to believe the two wills false gospel are also people who deny any responsibility to believe the true gospel (or obey God’s law.) Referencing Ian Murray and Peter Toon and Curt Daniel does not define “hyper”, but only shows it to be a relativist term which depends more on where “evangelicals are now” than it does in clarifying the nature of God’s external command to believe the true gospel.
4. Naselli denigrates any notion of what they call a ‘commercial or mathematical” view of the atonement as if such descriptions fail to talk about God’s purpose or Christ’s priesthood, even though Naselli has just agreed that words like “infinite” and sufficient” and “efficient” can be used ambiguously (flexibly) —by those with the two heresies and by those who claim to believe in effective atonement. But read Tom Nettles for more on the importance of commercial language.
5. Naselli teaches that the atonement is “unlimited in its sufficiency, its value, and offer” even though he calls universalism a heresy. But how can the death of Christ be enough if God never imputed the sins of the non-elect to Christ? And how can the death of Christ be enough for every sinner if in the end it is not enough to save every sinner from God’s wrath? How can the death of Christ be enough if it’s not enough to purchase and provide faith in the gospel for every sinner for whom Christ died?
6. Naselli asserts that Packer overstated the importance of the extent of the atonement . Packer wrote in his introduction to Owen’s Death of Death that “universal atonement is destructive to the gospel.” But Nasseli disagrees with Packer about the implications of universal atonement not logically be consistent with a substitutionary atonement. But Naselli assures us, “this doctrine is not necessarily at the heart of the gospel.” He follows the liberal policy of Grudem’s Systematic Theology and claims that “other doctrines are much more significant.”
7. Naselli denies that “only non-Calvinists can tell a non-Christian that God loves them”. Naselli knows that some Reformed folks don’t think we should say “Jesus died for you” to all sinners, but he insists that such a “statement is true and right”. At this point Naselli quotes his pompous mentor DA Carson being condescending to other Reformed teachers who are “young”. Apparently it has never occurred to Carson that anybody who disagrees with him about the two heresies might be as mature and thoughtful and as well read as he is. They always think it’s the other fellows who are being “schismatic”
8. It’s like Bill Clinton saying “it depends in what you think is means”. It depends on what you think sex means. Thus Naselli—A Calvinist can tell a non-Christian that “Jesus died for you” because non-Christians generally understand the “for” to mean that the benefits of the death of Jesus are “available IF THEY REPENT AND BELIEVE.’ But why should anybody actually believe the gospel want non-Christians to believe the false gospel that God loves them and that their salvation depends on the sinner? It seems that “the Calvinist” in question does not believe that the sins of the elect have already been imputed by God to Christ. A person who teaches that sinners impute their own sins to Christ is neither a Calvinist nor a Christian.
9. Naselli gives us the impression that he now has a “complete understanding” of what it means to be flexible and to be “evangelical” and what is and is not “heresy”. He ends with the truth that not any of us understand anything perfectly, but does not apply this lesson to himself when he pontificates on what Calvinists can say or what “the more significant doctrines are” He seems to forget that he also has a finite mind when he separates himself from those who call the two heresies heresy. What looks like “tolerance” on closer look is one more “limited understanding” of the gospel, especially when it discounts the factor of God having already imputed the sins of the elect to Christ.
10. those who accuse the other of being strident don’t seem to notice that they are using an ad hominem argument. They think that only the others use such arguments. For 45 years of my life, I was very proud of the good Reformed doctrine I learned in books and in how I had advanced in understanding over other Christians. But there came a day when God taught me to fear Him, and when I discovered that I had not yet been born again, and that the evidence of this was that I did not yet even know or believe the gospel.
Perspectives On the Extent of the Atonement, ed by Nselli and Snoeberger, B and H Academic, 2015
Scott Price pastors Gospel of Grace Church located 18 miles North of downtown Cincinnati. Scott has been declaring the gospel of Christ to that congregation...
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