What is Antinomianism? A question asked by a friend of mine when we were talking about the teachings of Joseph Prince. While it is known to many that Mr. J. Prince teachings stemmed from his association with the "word of faith" movement (the "name it-claim it" teachings), many followers of this man are not aware that deep in his teachings is the heresy of "antinomianism." My friend contested "but he is a great preacher of grace, isn't he?" My reply was, "some of his teachings may sound good, but is that what the bible really teaches us?"
In this blog, I will let RC Sproul enlighten us on this heresy. I will share with everyone RC's teachings based on his book - Essential Truths of the Christian Faith. (p. 253)
Antinomianism literally means "anti-lawism." It denies or downplays the significance of God's law in the life of the believer. It is the opposite of its twin heresy, legalism.
Antinomianism acquire their distaste for the law in a number of ways. Some believe they no longer are obligated to keep the moral law of God because Jesus has freed them from it. They insist that grace not only frees us from the curse of God's law but delivers us from any obligation to obey God's law. Grace then becomes a license for disobedience.
The astounding thing is that people hold this view despite Paul's vigorous teaching against it. Paul, more than any other New Testament writer, emphasized the differences between law and grace. He gloried in the New Covenant. Nevertheless, he was most explicit in his condemnation of antinomianism. In Romans 3:31 he writes, "Do we then make void the law through faith? Certainly not! On the contrary, we establish the law."
Martin Luther, in expressing the doctrine of justification by faith alone, was charged with antinomianism. Yet he affirmed with James that "faith without works is dead." Luther contested with his student Johann Agricola on this issue. Agricola denied that the law has any purpose in the life of the believer. He even denied that the law served to prepare the sinner for grace. Luther responded to Agricola with his work Against the Antinomians 1539. Agricola later recanted his antinomian teachings, but the issue remained.
Subsequent Lutheran theologians affirmed Luther's view of the law. In the Formula of Concord (1577), the last of the classical Lutheran statements of faith, they outlines three uses of the law: (1) to reveal sin; (2) to establish general decency in the society at large; and (3) to provide a rule of life for those regenerated through faith in Christ.
Antinomianism's primary error is confusing justification with sanctification. We are justified by faith alone, apart from works. However, all believers grow in faith by keeping God's holy commands - not to gain God's favor, but out of loving gratitude for the grace already bestowed on them through the work of Christ.
It is a serious "error" to assume that the Old Testament was a covenant of law and the New Testament, a covenant of grace. The Old Testament is a monumental testimony to God's amazing grace toward His people. Likewise, the Testament literally filled with commandments. We are not saved by the law, but we demonstrate our love for Christ by obeying His commandments. "If you love Me," Jesus said, "keep My commandments" (John 14:15).
We frequently hear the statement, "Christianity isn't a lot of do's and don'ts; it is not a list of rules." There is some truth in this deduction, inasmuch as Christianity is far more than a mere list of rules. It is, at its center, a personal relationship with Christ Himself. Yet Christianity is also not less than rules. The New Testament clearly includes some do's and don'ts. Christianity is not a religion that sanctions the idea that everyone has the right to do what is right in his own eyes. On the contrary, Christianity never gives anyone the "right" to do what is wrong.
Summary
1. Antinomianism is the heresy that says Christians have no obligation to obey the laws of God.
2. The law reveal sin, is a foundation for decency in society, and is a guide for the Christian life.
3. Antinomianism confuses justification and sanctification.
4. Law and grace fill both the Old and New Testaments.
5. Though obeying God's law is not the meritorious cause of our justification, a justified person is expected to strive ardently to obey the commandments of God.
