Antinomianism Is A Serious Error And So Is Nomism

The Problem Of Antinomianism Repeatedly in the history of Christianity there have been two competing, damaging impulses regarding the moral law of God. One of those impulses is known as “antinomianism.” This view denies the abiding validity of the moral law for . . . Continue reading →

Heidelcast Series: Nomism And Antinomianism

Heidelcast

Almost since the beginning of the Reformation there were two reactions to the recovery of the gospel: legalism, or nomism, and antinomianism. There are associated doctrines and practices but the core of antinomianism is the rejection of the abiding validity of the . . . Continue reading →

Heidelberg 114: Between Moralism And Antinomianism (1)

Judged by the mainstream of Reformed theology and particularly by confession of by the Reformed Churches, Richard Baxter (1615–91) was not Reformed. Remarkably, because many are not aware of what Baxter taught about the central issue of the Reformation, the article by . . . Continue reading →

Heidelberg 86: Why Good Works? (2)

We should also reject soundly and unreservedly that teaching that will not say that believers, who are united to Christ by the Spirit, through faith alone, who are justified freely (sola gratia), through faith alone (sola fide), have no moral obligation to be conformed to Christ and thus to do good works. That is antinomianism. No, the Spirit is conforming us to Christ’s image. Those who have been given new life (regenerated) will do good works. They want to do good works out of thankfulness. Gratitude is not, as some say, a second blessing any more than oranges are a second blessing on an orange tree (see Belgic Confession art. 24) Continue reading →

Heidelcast 73: Nomism And Antinomianism (11)

Heidelcast

Last time we considered what some folk mean by the expression “the law of Christ” and, in contrast, what the Bible means by it. It’s neither a new covenant of works, as if we could obey our way into acceptance with God . . . Continue reading →

Heidelcast 64: Nomism And Antinomianism (7)

Heidelcast

The nomist wants to know whether the works he did before coming to faith are of any value. He asks, “why then, sir, it would seem that all my seeking to please God by my good works, all my strict walking according . . . Continue reading →

Heidelcast 63: Nomism And Antinomianism (6)

Heidelcast

The Heidelcast is working through The Marrow of Modern Divinity (1645). Last time we began looking at the doctrine of the covenant of grace. We saw that the principle of the covenant of grace is fundamentally different from that of the covenant of works. . . . Continue reading →

Heidelcast 62: Nomism And Antinomianism (5)

Heidelcast

The Heidelcast is working through The Marrow of Modern Divinity (1645) as a model for how to account for justification and sanctification, how to keep them together, without losing either and without confusing them. The circumstances in which The Marrow first appeared were . . . Continue reading →

Heidelcast 61: Nomism And Antinomianism (4)

Heidelcast

The first major section of the Marrow of Modern Divinity was a defense of the covenant of works. It is fascinating to see how, already in the 1640s, the covenant of works came under criticism from the nomists (legalists, moralists). Nothing really . . . Continue reading →

Heidelcast 59: Nomism And Antinomianism (2)

Heidelcast

The Reformed confess that we were justified in order that we might be progressively sanctified, i.e., gradually and graciously conformed to the image of Christ. The same Spirit who raised Christ from the dead, who united us to him through faith, is . . . Continue reading →