- 1. Rejects the bi-covenantal structure of Scripture as represented in the Westminster standards (i.e., views which do not merely take issue with the terminology, but the essence of the first/second covenant framework)
- An individual is “elect” by virtue of his membership in the visible church; and that this “election” includes justification, adoption and sanctification; but that this individual could lose his “election” if he forsakes the visible church
- Christ does not stand as a representative head whose perfect obedience and satisfaction is imputed to individuals who believe in him
- Strikes the language of “merit” from our theological vocabulary so that the claim is made that Christ’s merits are not imputed to his people
- “Union with Christ” renders imputation redundant because it subsumes all of Christ’s benefits (including justification) under this doctrinal heading
- Water baptism effects a “covenantal union” with Christ through which each baptized person receives the saving benefits of Christ’s mediation, including regeneration, justification, and sanctification, thus creating a parallel soteriological system to the decretal system of the Westminster standards.
- One can be “united to Christ” and not receive all the benefits of Christ’s mediation including perseverance, in that effectual union
- Some can receive the saving benefits of Christ’s mediation, such as regeneration and justification, and yet not persevere in those benefits
- Justification is in any way based on our works, or that the so-called “final verdict of justification” is based on anything other than the perfect obedience and satisfaction of Christ received through faith alone.
PCA General Assembly 2007
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