267. Dr. J. V. Fesko in opposition to John Piper on Justifying Faith (ETS 2022). скачать в хорошем качестве

267. Dr. J. V. Fesko in opposition to John Piper on Justifying Faith (ETS 2022).

Time codes 0.00 — Introduction expressing thanks 1:21 — Historical Theological Claims from John Piper 2:47 — Dr. Fesko is unpersuaded by the arguments that Piper makes 3:09 — Sola Scriptura and Ephesians 4:11 4:02 — John Calvin (1509–1564) 8:43 — John Owen (1616–1683) 11:43 — Francis Turretin (1623–1687) 17:22 — The Westminster Confession of Faith 14.2 and the Turretin parallels 18:02 — Turretin's Direct Acts and Reflex Acts (Direct Acts Precede the Reflex Acts) 19:46 — Turretin puts love in the Reflex Acts not on the Direct Act and this reflex act of love does not enter into the essence of faith but love is a necessary consequence. 22:16 — We need to retain all of these distinctions because these are the very firewalls to distinguish between Roman Catholicism 22:39 — Jonathan Edwards (1703–1758) 27:33 — Edwards was aware of Turretin's view. 28:50 — Why does Edwards head in this direction? 28:55 — Edwards was decidedly departing from the Reformed understanding of the nature of faith stating that love is the essence of faith which is historical Reformation and Confessional position. 29:43 — Edwards and Thomas Goodwin (1600–1680) 30:09 — Jonathan Edwards Jr.'s editorial comments defending his father 31:04 — Where does Jonathan Edwards (1703–1758) get this idea? Edwards get this from From William Sherlock (1641–1707) who was accused of Socinianism citing Sherlock on this point in which Sherlock along with Edwards moved love into the nature of saving faith 31:55 — John Owen and William Sherlock were in a battle over Union with Christ and the doctrine of Justification 33:29 — Conclusion, Fesko is unpersuaded of John Piper's historical arguments on this teaching that Piper is proposing 34:53 — Concluding point number 2, Two options of going forward A.) Piper can revise his work accordingly or B.) If her disagree with Calvin, Owen, and Turretin then openly acknowledge that he is departing from the Reformed tradition and the Reformed confessions #reformed #reformedtheology The Heidelcast (R. Scott Clark) on Piper’s final salvation scheme:    • 111. John Piper & DG: “You are not saved t...   William Perkins on Justifying Faith: https://modernreformation.org/resourc... Edward’s on justifying Faith: Things only become more problematic when we consider the second point of Edwards's divergence, his twofold justification. Edwards posited something quite different from earlier Reformed formulations that characterized the "orthodox second justification" as the evidence or effect of the first justification. He argued that God considered a believer's perseverance in his justification: "For though a sinner is justified on his first act of faith, yet even then, in that act of justification, God has respect to perseverance, as being virtually in that first act; and 'tis looked upon as if it were a property of the faith, by which the sinner is justified.” (144) According to Edwards, God factors the believer's perseverance in his justification, albeit a virtual perseverance. In other words, God takes the believer's perseverance into account even though he has not yet persevered it is virtually present. By contrast, the Westminster Confession does not locate the efficacy of the believer's perseverance in his own efforts but in the immutability of God's decree, the efficacy of Christ's merit, and the abiding presence of the Spirit (17.2). Other complications arise in his explanation of the role of works in justification. Edwards wrote, "Our act of closing with and accepting of Christ is not in all respects completed by our accepting him with our hearts till we have done it practically too, and so have accepted him with the whole man: soul, spirit, and body." In other words, a person's justification is incomplete until his faith gives birth to works: "Indeed, as soon as we had done it in our hearts, the first moment our hearts had consented, we should be entitled in some sense; but we should not look on fulfillment of the condition as being all respected, till we had also actually done it. (145) In Edwards's scheme, faith is the naturally fit component to justification, and hence it is nonmeritorious. Nevertheless, unlike the earlier Reformed confessional tradition, Edwards cannot claim that justification is sola fide in the historic sense but only according to his redefined doctrine of faith, a doctrine that conflates faith, works, and love. (144)Jonathan Edwards, "Miscellanies," no. 729, "Perseverance," in The Works of Jonathan Edwards, vol. 18, The Miscellanies: 501-832, ed. Ava Chamberlain (New Haven, CT: Yale University Press, 2000), 354. (145) Jonathan Edwards, "Miscellanies," no. 996, "How We Are Justified by Works," in The Works of Jonathan Edwards, vol. 20, The Miscellanies: 833-1152, ed. Amy Plantinga Pauw (New Haven, CT: Yale University Press, 2002), 324-25. Fesko, The Ground of Religion in The Doctrine on Which the Church Stands or Falls ed. Barrett, 730.