I’ve been meaning for some time to post something on The Federal Vision, where I stand and how I see some issues involved with it. Steve Wilkins recently published online a letter (pdf) he wrote for his presbytery regarding the 9 Declarations of the PCA study committee report, and I find it as good a time as any to use that as a platform to share some of my thoughts. Just for background information, I do consider myself in the FV camp, if there is such a camp, but there are still things being said that I wouldn’t sign off on. I give those guys the benefit of the doubt, and even the places I disagree I don’t see them as being unconfessional. I just don’t see the benefit in the position they’re arguing.
I was discussing Wilkins letter on a message board I frequent, and some my points of disagreement or misunderstanding of Federal Vision stuff comes out. It has to do with the “covenantal” vs. “decretal” usages of various terms (elect, regeneration, justified, sanctified, etc.). Wilkins talks about this in his letter under discussion of several Declaration numbers… 2, 6, and 8 .
Here’s what I have to say about that:
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At the end of the day, though, I still feel that the “covenantal” versus “decretal” system that Wilkins is arguing for is confusing. I would opt for the second of the alternatives that Wilkins offering, and only add that I don’t like the “judgment of charity” language, because it suggests (at least to me, it does) ignorance and ‘just being nice’. While I believe we can’t know for certain whether an individual is decretally elect or not, it isn’t pure guess work. We have reasons to believe people are elect (and vice versa), and we should use them. I don’t think it’s just to be nice that we regard fellow covenant members as elect, sanctified, justified, etc. My position is that we should actually believe it, just like we do of our spouses, for example. We don’t have absolute certain knowledge, but we trust and believe it to be true… it isn’t that we’re ignorant and just giving them the benefit of the doubt. Rather, we don’t doubt… we believe.
However, I will take this opportunity to say that I do agree with Wilkins that he isn’t contradicting the standards in what he’s doing. I don’t see the benefit in pushing for what he’s pushing for, but from within his paradigm, I don’t see how he’s denying anything in the confession.
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I also wonder what exactly Wilkins is referring to when he talks about the blessings experienced by Non-Elect Covenant Members (NECMs). Several times in his letter he makes reference to such blessings, either saying NECMs experience some blessings, or they do not receive all the blessings. I wonder what blessings they receive, and what blessings they don’t receive.
The same question applies to Peter Leithart, in the letter he wrote last month to his presbytery. He wrote, “Baptism expresses God’s eternal sovereign choice of an individual to be a member of the people of God; and those who are members of the church stand righteous before God, are holy, and are sons because they are members of the body inseparably joined to the Son of God, who is the righteous and holy Son; these benefits of baptism, however, belong finally only to the baptized who respond to God’s grace in faith; there are some who are made sons by baptism who fall away.”
When I first read that, I thought it was rather contradictory, saying that baptism inseparably joins one to the Son of God, but that the benefits of baptism only ‘finally’ apply to those who do not fall away. How can one fall away if he is inseparably joined? Reading it again, though, I think “inseparably joined” refers to the church (the body), and so isn’t what I thought it was. But I still would like more explanation on what that means, and also further development on the idea that a NECM stands righteous and holy before God (at least temporarily), and, if since the benefits of baptism “finally” belong to those who respond to God’s grace in faith, in what sense do they belong to the NECM, who does not respond in faith?
So there you go.
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