Origin of the human body and soul – the heart of the matter: Unam Sanctam Catholicam

The Unam Sanctam Catholicam blog focuses on Teilhard de Chardin. The article “Pius XII, Teilhard and Ratzinger” discusses these writers views on the origin of matter and the human soul/spirit. There are many erudite comments – some lengthy – but none of them, including the article, quote any scripture, which shows the little weight they grant to what should be the ultimate authority on the origin of the human body and the soul. If Christians differ on the Genesis account of the special creation of man (body and soul), there is no way to avoid the unequivocal Romans 5.

(I’ve tried every which way to post this comment on “Unam Sanctam Catholicam,” but no matter how much I try, it persists in telling me I am a robot. How did it know I was One Holy Calvinist!).

6 For while we were still weak, at the right time Christ died for the ungodly. 7 For one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die—8 but God shows his love for us in that while we were still sinners, Christ died for us. 9 Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. 10 For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life. 11 More than that, we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.

Death in Adam, Life in Christ

12 Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned—13 for sin indeed was in the world before the law was given, but sin is not counted where there is no law. 14 Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come.

15 But the free gift is not like the trespass. For if many died through one man’s trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many.

Here is a relevant paragraph from “Unam Sanctam Catholicam,” which I find to be the clincher among much clanger – of the involved (evolved?) comments.

“According to the doctrine of Original Sin, man originally existed in a state of perfect justice and preternatural glory. Humani Generis reminds us that we must believe in the existence of two literal first parents who were created in grace but fell into sin. Thus, our first parents would have been brought forth in a state of natural perfection with their minds enlightened by grace and an infused knowledge of God; not simply of His existence, but of His perfections and of the fact that man is created to be in relation with Him. In short, our first parents had a very clear and unmistakable notion of God (otherwise how could have been guilty of sinning against Him?) – created fresh from His hands, enlightened in their intellect by grace and unmarred from sin, their understanding of Him in their perfected natural state was greater and clearer than most of us will ever experience. Can this vision of God which our first parents enjoyed prior to Original Sin be reconciled with Ratzinger’s comments that the first conception of God emerged in the human species “dimly” and “stammeringly”? It seems to me that the first conception mankind ever had of God was a glorious vision, full of clarity and infused knowledge, that is unrivaled except by some of the holiest saints.”

Thank you for homing in on the heart of – the matter (oops).

Most Roman Catholics would not go so far as to say – as does the Jesuit evolutionist, Teilhard de Chardin – that matter, the clay of creation, is divine, is spirit in progress:

“Blessed be you, universal matter, immeasurable time, boundless ether, triple abyss of stars and atoms and generations: you who by overflowing and dissolving our narrow standards or measurement reveal to us the dimensions of God… I acclaim you as the divine milieu, charged with creative power, as the ocean stirred by the Spirit, as the clay molded and infused with life by the incarnate Word.”

(Teilhard de Chardin, “Hymn of the Universe,” Chapter 3 ”The spiritual power of matter.” See

Muslim feminism: CNN, the oxymoron

What is pointedly stupid? An oxy(sharp) moron (fool). Witness CNN being poignantly so.

http://www.youtube.com/watch?v=5fKh_GM_RrM&feature=youtube_gdata_player. David Wood shows us how good CNN is at sharpening our understanding of Islam.

Judge to Calvinist murderer: “We don’t hang robots”

Wesleyan (Arminian) criminal before judge – A musing grace

Judge – You deserve death but it is the decision of this court to grant you amnesty. Are you willing to accept the decision?

Criminal – Your Grace, let me muse over it. Say, an hour?

Judge – This court is in recess for one hour.

Calvinist criminal before same judge.

Judge – You deserve death but it is the decision of this court to grant you amnesty.

Calvinist – Amazing, your grace. Thank you, thank you.

Judge – We don’t hang robots.

Background : Wesley and Pelagius: Kissing cousins

Christmas Mass: Bowing before the baby Jesus

This morning I saw on the TV the pope bowing before a statue of the baby Jesus. Here is J. I. Packer:


(1973) J.I. Packer, Knowing God, Chapter 4
What does the word idolatry suggest to your mind? Savages groveling before a totem pole? Cruel–faced statues in Hindu temples? The dervish dance of the priests of Baal around Elijah’s altar? These things are certainly idolatrous, in a very obvious way; but we need to realize that there are more subtle forms of idolatry as well.

Look at the second commandment. It runs as follows, “You shall not make for yourself an idol in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them; for I, the Lord your God, am a jealous God” ( Ex 20:4–5 ). What is this commandment talking about?

If it stood alone, it would be natural to suppose that it refers to the worship of images of gods other than Jehovah* the Babylonian idol worship, for instance, which Isaiah derided ( Is 44:9–20 ; 46:6–7 ), or the paganism of the Greco–Roman world of Paul’s day, of which he wrote in Romans 1:23 , 25 that they “exchanged the glory of the immortal God for images made to look like mortal man and birds and animals and reptiles. . . . They exchanged the truth of God for a lie, and worshiped and served created things rather than the Creator.” But in its context the second commandment can hardly be referring to this sort of idolatry, for if it were it would simply be repeating the thought of the first commandment without adding anything to it.

Accordingly, we take the second commandment* as in fact it has always been taken *as pointing us to the principle that (to quote Charles Hodge) “idolatry consists not only in the worship of false gods, but also in the worship of the true God by images.” In its Christian application, this means that we are not to make use of visual or pictorial representations of the triune God, or of any person of the Trinity, for the purposes of Christian worship. The commandment thus deals not with the object of our worship, but with the manner of it; what it tells us is that statues and pictures of the One whom we worship are not to be used as an aid to worshiping him.

The whole of Chapter 4 can be found here.


Wesley and Pelagius: Kissing cousins?

Here is a post on “Wesley and Pelagius” by Lee Gatiss

For century after century, one man has been the bogeyman of Western theology. He’s the bad guy. The one no. For centuries the malign influence of his worksy free will religion has been resisted. Bede narrates in his history of the English church how persistently both Celtic and Catholic Christians opposed in these fair Isles the poison of Pelagianism, which the great Augustine of Hippo had refuted so clearly, and which was condemned by an early church council at Carthage (418) and excommunicated.

In the East, they are not such fans of Augustine. But in the West, he the man, and so his enemy is our enemy, so to speak. Identification with Pelagius has been “a bad thing” throughout our history.

Which makes it so strange that the great and famous John Wesley was actually a fan of Pelagius. Am I being nasty now? Am I being offensive: “a cynic, a bear, a Toplady” (to use Wesley’s own sour put down)? Not at all.

See more here.

Here is Thomas McCall’s riposte to Gatiss:

Pelagianism’ calmly considered: A Response to Lee Gatiss.”

I have always found Lee Gatiss to be a fine historian, so I was disappointed to see his claims in the recent “Wesley and Pelagius”. He points out that Pelagius has been universally reviled and rejected in orthodox (Western) Christian theology, and then he also points out that John Wesley was openly sympathetic to the heretic. Indeed, he says that he “was actually a fan of Pelagius.” But Gatiss goes much further. For Gatiss concludes that Pelagius “taught – well, what do you know! – the same things as John Wesley himself, regarding free will and perfectionism.” This latter claim – that Wesley and Pelagius taught the “same things” about “free will and perfectionism” – is problematic indeed; it is deeply mistaken and very misleading.

Here is another part of Thomas McCall’s riposte to Gatiss:

Wesley on Original Sin

But while Gatiss’s discussion of Wesley’s sympathy might be misleading, there are bigger problems with Gatiss’s essay. For he is simply mistaken when he says that Wesley and Pelagius “taught the same things.” They didn’t. Consider what Wesley says about the doctrine of original sin. The Methodist Articles of Religion clearly affirm the doctrine, with Article II affirming that Christ’s sacrifice atones for “original guilt” as well as actual sins. But Wesley himself goes further. His treatise on original sin is the longest and densest work in his theological corpus; it is written soon before the more famous work of Jonathan Edwards, it engages in sharp polemics against many of the same debate partners (especially John Taylor), and it employs many similar arguments… For instance, he asks

“Is man by nature filled with all manner of evil? Is he void of all good? Is he wholly fallen? Is his soul totally corrupted? Is… ‘every imagination of the thoughts of his heart evil continually?’ Allow this, and you are so far a Christian. Deny it, and you are but a heathen still (“Original Sin,” p. 456).

Wesley is convinced that any denial of the doctrine of original sin “saps the very foundation of all revealed religion” (“Original Sin,” p. 194). Thus such a denial “contradicts the main design of the Gospel, which is to humble vain man, and to ascribe to God’s free grace, not man’s free will, the whole of his salvation” (“Original Sin,” p. 429). Subsequent Methodist theologians… insist that we are “totally depraved.” I cannot see how anyone might view this evidence – which flows from Wesley’s most sustained theological treatment of any issue through his sermons into the major confessional documents and indeed through the major nineteenth-century Methodist theologians – and conclude that Wesley and Pelagius taught “the same things.”

III. Wesley on “Free Will” and the prevenience of grace

As we have seen, Wesley is absolutely certain that we must “ascribe to God’s free grace, not man’s free will, the whole of his salvation.” His doctrine of human sinfulness is not, he insists, even a “hairs-breadth” different than that of John Calvin. If that amounts to Pelagianism, then one might be excused for thinking that this is pretty good company in which to be Pelagian.

End of McCall.

Here is a counter thrust by Gatiss. http://www.reformation21.org/blog/2014/12/more-work-for-the-wesleyans.php. Here is an excerpt regarding “original sin.”

“Wesley’s sermon on Philippians 2:12: “allowing that all the souls of men are dead in sin by nature, this excuses none, seeing there is no man that is in a state of mere nature”. I’m struggling to relate this to his supposed belief in original sin. Doesn’t he think all that Old Testament stuff about everyone being born in sin has been cancelled out now that Christ has enlightened every man (see e.g. his sermon on Philippians 3:12)?”

And here is an excerpt from John Whitefield’s letter to Wesley, in response to the latter’s sermon on “free grace.”

Free grace or free-will

Dear Sir, for Jesus Christ’s sake, consider how you dishonour God by denying election. You plainly make salvation depend not on God’s free grace, but on man’s free-will; and if thus, it is more than probable, Jesus Christ would not have had the satisfaction of seeing the fruit of His death in the eternal salvation of one soul. Our preaching would then be vain, and all invitations for people to believe in Him would also be in vain. But, blessed be God, our Lord knew for whom He died. There was an eternal compact between the Father and the Son. A certain number was then given Him, as the purchase and reward of His obedience and death. For these He prayed (Joh 17), and not for the world. For these, and these only, He is now interceding, and with their salvation He will be fully satisfied.

Wesley says that salvation is all of grace, and nothing to do with free will. That’s odd. Here is the famous Ephesians 2:8 – “By grace are ye saved through faith; and that not of yourselves: it is the gift of God.”

The Wesleyan/Arminian says (the gift of) Salvation and Grace are both all of the Lord, but when it comes to the gift of faith you, in your totally depraved nature and hatred of God, have to exercise your free will to accept it – otherwise, they say, you’re a robot.

Wesleyan (Arminian) criminal before judge – A musing grace

Judge – You deserve death but it is the decision of this court to grant you amnesty. Are you willing to accept the decision?

Criminal – Your Grace, let me muse over it. Say, an hour?

Judge – This court is in recess for one hour.

Calvinist criminal before same judge.

Judge – You deserve death but it is the decision of this court to grant you amnesty.

Calvinist – Amazing, your grace. Thank you, thank you.

Judge – We don’t hang robots.

The Arminian and Calvinist understanding of “Salvation is (totally) of the Lord.”

“Then Jonah prayed unto the LORD his God out of the fish’s belly… Salvation is of the LORD.” —Jonah 2:9


The Word of Faith movement (Kenneth Copeland, Benny Hinn, Joel Osteen, Joyce Meyer) teaches that if God is going to do anything good in your life – better health, more cash, increase your divine power, save you (from your mistakes) – you have to grant him the opportunity to do so. If you do nothing, guess what God’s gonna do? Or rather, not do? Keep your cold, your bad back, your Ebola; no better house-car-job. Dry bones.

When it comes to salvation, Word of Faith people are Arminians, as are the majority of Christians. Unless Christians are into apologetics or theology, terms like Arminianism and Calvinism make them giddy. When Calvinism is contrasted with Arminianism, what first comes to mind is God’s role and man’s role in coming to faith. The Calvinist says that man plays no cooperative or contributive role in coming to faith, while the Arminian says that man cooperates with God in that man turns his heart to God, that is, exercises his will to come to faith. In Calvinism, God first regenerates the sinner and then gives the sinner the gift of faith, which he finds irresistible (Lazarus didn’t complain when he was raised from the dead). in Arminianism, regeneration follows the sinner’s acceptance of God’s offer of salvation.

Our understanding of how we come to faith shimmers through our whole understanding of the sovereignty, holiness and love of God, and consequently impacts greatly on our Christian life. I deal briefly with the following aspects of the Christian life:

God’s will and purposes




God’s will and purposes

Isaiah 46:9-10

9 Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, 10 Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure.

 If you believe that, you, an unregenerate person, can/has come to Christ (ultimately) on your own steam (you get to make the final decision), you could find yourself in hot heavenly water, for you are the person that must also say that Christ is begging people to come to him but in most cases fails. But how can God fail when it is clear that “I will do all my pleasure.”

Two more scriptures: “The Lord does whatever pleases him,
 in the heavens and on the earth, in the seas and all their depths” (Psalm 135:6). “I know that you can do all things; no purpose of yours can be thwarted” (Job 42:2). Job knows that, but do Arminians know that? If God tries to save but fails, then it must please him fail. Do you really believe that God gets a kick out of failure? That’s what you must think but  will not to.


Arminian on his Calvinist knees praying for someone’s conversion: “Lord please change his heart, open his eyes that he may see.”


Arminian on his feet with the same person he prayed for: “God respects your will. The Holy Spirit is a gentleman. He won’t force you to believe. The greatest gift you have is your freedom to chose salvation. You need to change your heart.”

I am reminded of the Arminian song “Change my heart oh God, make it ever true.” What do they mean? If they mean “I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh,” then this is impossible for the Christian, because when you became a Christian (born again), God changed your natural heart (of stone) – dead heart, for a spiritual heart (of flesh) – living heart. What the Arminian means is “make my new heart more devoted to you (ever true), increase my faith.” All Christians should pray for this kind of renewal. If, however, Arminians were biblical, they would not water down – “make my heart ever true” – the pivotal biblical description of God – unilaterally – changing hearts, as in Ezekiel 36:26) above, to mean “make my heart ever true.”


Arminian: “I’ve decided to follow Jesus, I’ve decided to follow Jesus, no turning back, no turning back.”

Calvinist: Why are you so sure you won’t turn your back on Jesus?

Arminian: Jesus said that he won’t cast me out.

Calvinist: What if, after you decided to follow Jesus, you decided to unfollow him? Didn’t you decide on your own bat to follow Jesus? If so, then surely if you’re free, you can decide not to follow him anymore.

Arminian: I won’t allow that to happen. I will never forsake Christ.

Calvinist: I have a good title for a song you could write: “Greater is the me in me, than the me who is in the world” (1 John 4:4).

Consider the concept of the “gift” of faith. Ephesians 2:5-9 [My square brackets and capitals]:

Even when we were dead in sins, [he] hath quickened [regenerated] us together with Christ, (by grace ye are saved;) 6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: 7 That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. 8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9 Not of works, lest any man should boast.

By “dead” in sins, the Arminian means “deadish,” that is, there remains in every sinner enough ability and desire to receive the gift of faith. But this (grace and) faith – “THAT not of yourselves,” means that you had nothing to do with the planting of faith in you. There is nothing in Ephesian 2:8 about faith being a possible faith. If that were so, then faith would not be God’s gift to you but your gift to God. And that is exactly how Arminians interpret Ephesians 2:8 “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God.” They say – for example, William Lane Craig – that “that [gift] is not of yourselves” in the above verse refers only to grace, not to faith. because “that” is grammatically neuter while “faith” is feminine. Craig’s argument falls flat because grace is also feminine. The Greek grammar rule is this: “In the case of concrete nouns, for example, the mother, the ship, the way, the house, the relative pronoun that follows is ordinarily feminine; but what the president did not know is that abstract nouns like faith, hope, and charity use the neuter of the relative pronoun. As a matter of fact, even a feminine thing, a concrete noun, may take a neuter relative (see Godwin’s Greek Grammar). (Gordon Clark in Is Faith the Gift of God in Ephesians 2:8? By Jack Kettler).

All Calvinists hold that both grace and faith are gifts from God whereas the Arminian says grace (“prevenient” grace) is God’s gift to man, and faith is man’s gift to God. (See The Calvinist robot and the Arminian zombie: Grammars of coming to faith).

Jesus is a saviour, not a possible saviour. “Possible” means possible failure, a miserable failure. “Then said one unto him, Lord, are there few that be saved? And he said unto them, Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able … There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out” (Luke 13:23-24 and 28). “”Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it” (Matthew 7:13).

Jesus died for his sheep; they hear his voice. Those who reject Jesus are not – will never be – of his sheep:

John 10:

22 At that time the Feast of Dedication took place at Jerusalem. It was winter, 23 and Jesus was walking in the temple, in the colonnade of Solomon. 24 So the Jews gathered around him and said to him, “How long will you keep us in suspense? If you are the Christ, tell us plainly.” 25 Jesus answered them, “I told you, and you do not believe. The works that I do in my Father’s name bear witness about me, 26 but you do not believe because you are not among my sheep. 27 My sheep hear my voice, and I know them, and they follow me. 28 I give them eternal life, and they will never perish, and no one will snatch them out of my hand. 29 My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand. 30 I and the Father are one.”

The causal connection in 10:27 is not “hear his voice and then become his sheep” but “if you are a sheep you will – certainly – hear his voice.” This becomes crystal clear (one would think!) in John 6:35-44, specifically verses 40 and 44.

35 Jesus said to them, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst. 36 But I said to you that you have seen me and yet do not believe. 37 All that the Father gives me will come to me, and whoever comes to me I will never cast out. 38 For I have come down from heaven, not to do my own will but the will of him who sent me. 39 And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. 40 For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day.” 41 So the Jews grumbled about him, because he said, “I am the bread that came down from heaven.” 42 They said, “Is not this Jesus, the son of Joseph, whose father and mother we know? How does he now say, ‘I have come down from heaven’?” 43 Jesus answered them, “Do not grumble among yourselves. 44 No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day.

Arminians confuse or refuse the grammar.

Here is something that I read, which could be said by both an Arminian and a Calvinist.

“Well, if you say Arminianism or Calvinism my mind starts to spin. But I do know what I believe. I believe we are dead in our sins apart from Christ. I believe that is only by grace that are saved, not anything that we do although there is a response required on our part however that works exactly, I couldn’t really tell you. Somethings are mystery. It’s totally, completely all God Who chooses us and saves us, yet he allows us to respond with faith.”

Yes, salvation is “totally all of God.” But “what about free will?” is the predictable cry. What do we make of “salvation is TOTALLY/ALL all of God” in the above paragraph? If salvation is all of the Lord, then instead of saying “yet” he allows us to respond, which implies a (“mysterious”) contradiction, we should rather, and indeed can logically and joyfully say “and” he allows us to respond. How is this so? As scripture says, all unbelievers are dead in sin, and so hate (the true) God. Another way of speaking is that our wills are in bondage to sin. We are slaves, in chains.

There are two ways in which Christians explain salvation:

1. The Arminian view (the label comes from Jacob Arminius).

God comes to all the slaves in the world, who love more than anything their slavery to sin – indeed reject the very idea of sin. Now God through his powerful mercy (grace) makes it possible for all to see that they are sinners and in bondage, and need to be saved from their sin. He then offers to set them free. YET (the Arminian is speaking) most refuse. Those that accept he sets free.

The salvation process on this view is: we are deadISH in sin, aliveISH to God. God, through his grace, gives us the possibility to become much more alive than we were, to make us a newISH creature (I would then be Jewish newish). He offers (the “gift” of) faith. Some take the gift. They believe. Next, God regenerates them (they are born again). This is back to front because if you believe, this can only occur if God had previously regenerated you, and granted you the desire to believe and repent. According to the Arminian view, the reason why you were saved is because there is something better – they will deny this vehemently – in you than in the person that is damned. Jesus the possible saviour becomes – because of you opening your dead heart – a real saviour.

2. The Biblical view (Calvinist, after John Calvin)

The salvation process on this view is: we are not deadish but dead, dead, in sin. God, through his grace makes some alive, that is, completely alive, transforming them into new creatures. He raises us (regenerates us – born again) from the dead and plants in our renewed souls the gift of faith, which we receive/accept with joy. We repent of our sin. The reason why you were saved is not because there was something in you that decided to “give God a chance” but because after he regenerated you from death to life, he freed you from the bondage to your sin. As a result, you were overcome with gratitude and joyfully received the new life he gave you.

Upshot: it is impossible to accept God – believe and repent – BEFORE God has raised you from the dead, before he has broken your chains. So then, God first births you anew (regenerates you) AND – consequently – you are drawn irresistibly to him. The dead cannot refuse or hate to be resurrected (Lazarus didn’t complain). Result: they are made free, which they accept with great joy. In a nutshell, “Salvation is of the Lord” where words such as “totally” and “all” (of the Lord) add nothing to the meaning but serve as emphasis, as in “I don’t REALLY want to be rude.”

But, but that is not fair! What’s unfair about a judge deciding to not be merciful to a criminal who deserves punishment? How we come to faith and God’s purposes in salvation is encapsulated in Romans 9.

10… when Rebekah had conceived children by one man, our forefather Isaac, 11 though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of him who calls—12 she was told, “The older will serve the younger.” 13 As it is written, “Jacob I loved, but Esau I hated.”

14 What shall we say then? Is there injustice on God’s part? By no means! 15 For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” 16 So then it depends not on human will or exertion,2 but on God, who has mercy. 17 For the Scripture says to Pharaoh, “For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.” 18 So then he has mercy on whomever he wills, and he hardens whomever he wills.

19 You will say to me then, “Why does he still find fault? For who can resist his will?” 20 But who are you, O man, to answer back to God? Will what is molded say to its molder, “Why have you made me like this?” 21 Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use? 22 What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, 23 in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory—24 even us whom he has called, not from the Jews only but also from the Gentiles?

Here is Jonah Calvin’s prayer in the belly of the whale:

“Then Jonah prayed unto the LORD his God out of the fish’s belly, And said, I cried by reason of mine affliction unto the LORD, and he heard me; out of the belly of hell cried I, and thou heardest my voice. For thou hadst cast me into the deep, in the midst of the seas; and the floods compassed me about: all thy billows and thy waves passed over me. Then I said, I am cast out of thy sight; yet I will look again toward thy holy temple. The waters compassed me about, even to the soul: the depth closed me round about, the weeds were wrapped about my head. I went down to the bottoms of the mountains; the earth with her bars was about me for ever: yet hast thou brought up my life from corruption, O LORD my God. When my soul fainted within me I remembered the LORD: and my prayer came in unto thee, into thine holy temple. They that observe lying vanities forsake their own mercy. But I will sacrifice unto thee with the voice of thanksgiving; I will pay that that I have vowed. Salvation is of the LORD. And the LORD spake unto the fish, and it vomited out Jonah upon the dry land.” —Jonah 2:1-10.

Beware of the vanities of Arminianism.

Related – Free willy: Amazing grace and the grammar of Bible interpretation: Inspired by James White and Michael Brown

The four deaths

A popular song in modern English-speaking churches is “How deep the Father’s love for us.” It’s theme is “I want to be where you are, i want to be with you.”

Here is the hip-hop chorus

I just wanna be (clap, clap)
I just wanna be (clap, clap) with You

The Bible says many times, as in the letters of Paul, that to be a Christian is to be “in Christ” and “Christ in you.” Christians are born of God (born again), which entails that Christ lives – through the Holy Spirit – in them. To be “without” Christ in this life means Christ is not indwelling that person. “Without Christ” is not the opposite of “with Christ.” “Without Christ” means “not IN Christ,” which is the spiritual state of the unsaved. “With Christ,” on the other hand, means to join Christ in his glorified state – on the right hand of the Father in heaven. This means be with Christ now – chop chop..

So, Christian, IN whom Christ lives, do you still want to be WITH Christ? If so, you have sentenced yourself to death – the death of your body. If that is not really what you want, stop singing these silly adolescent boyfriend-girlfriend songs.

(See In Christ and with Christ: I wanna be with you).

If there are four loves (C.S. Lewis) then there must be four deaths.

– A “living death,” an expression of non-believers that describes a miserable life.
– The death of the body, which happens to all without exception.
– The New Testament “second death,” another name for being cast by God into eternal darkness after the death of the body.

There is a fourth kind of death, also Christian: “I want to be like Christ (in this life).


“The most dangerous prayer a human being could ever pray, says Paul Washer is, “Lord, make me like Christ. I don’t care if you have to dethrone me. I don’t care if you have to tear apart my ministry. I don’t care if you have to destroy me. I don’t care what happens. Make me like Jesus Christ.”

“It is practically calling a death sentence upon yourself. But then, again, ‘Unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit’ (John 12:24).” (Pray and be alone with Christ).