“Karl Barth (1886-1968), though one of the most influential theologians in recent history, held a defective and dangerous view of inspiration, a view many continue to propagate. Barthians generally align themselves with the liberal school of biblical criticism. Yet they often preach like evangelicals. This makes Barthianism more dangerous than blatant liberalism.” For the Barthian, revelation centers in Jesus Christ. If He is the center of the circle of revelation, then the Bible stands on the periphery of that circle. Jesus Christ is the Word (and, of course, He is); but the Bible serves as a witness to the Word, Christ. The Bible's witness to the Word is uneven; that is, some parts of it are more important in their witness than other parts. Those are the parts that witness about Christ. Nevertheless, such parts, though important, are not necessarily accurate. Indeed, Barthians embrace the conclusions of liberalism regarding the Gospels, which teach that there are errors in those records.”
“I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed" (Galatians 1:6-9).
“On the contrary, though we may be redeemed by Christ, still, until we are ingrafted into union with him by the calling of the Father, we are darkness, the heirs of death, and the enemies of God. For Paul declares that we are not purged and washed from our impurities by the blood of Christ until the Spirit accomplishes that cleansing in us (1 Cor. 6:11). Peter, intending to say the same thing, declares that the sanctification of the Spirit avails “unto obedience and sprinkling of the blood of Jesus Christ,” (1 Pet. 1:2). If the sprinkling of the blood of Christ by the Spirit gives us purification, let us not think that, previous to this sprinkling, we are anything but sinners without Christ. Let us, therefore, hold it as certain, that the beginning of our salvation is as it were a resurrection from death unto life, because, when it is given us on behalf of Christ to believe on him (Phil. 1:29), then only do we begin to pass from death unto life.” (underlining added)
“This passage is remarkable; and from it we first learn, that the expiation of Christ, effected by his death, does then properly belong to us, when we, in uprightness of heart, do what is right and just for Christ is no redeemer except to those who turn from iniquity, and lead a new life. If, then, we desire to have God propitious to us, so as to forgive our sins, we ought not to forgive ourselves. In short, remission of sins cannot be separated from repentance, nor can the peace of God be in those hearts, where the fear of God does not prevail. “Secondly, this passage shews that the gratuitous pardon of sins is given us not only once, but that it is a benefit perpetually residing in the Church, and daily offered to the faithful. For the Apostle here addresses the faithful; as doubtless no man has ever been, nor ever will be, who can otherwise please God, since all are guilty before him; for however strong a desire there may be in us of acting rightly, we always go haltingly to God. Yet what is half done obtains no approval with God. In the meantime, by new sins we continually separate ourselves, as far as we can, from the grace of God. Thus it is, that all the saints have need of the daily forgiveness of sins; for this alone keeps us in the family of God.” (underlining added)
“9 If we confess He again promises to the faithful that God will be propitious to them, provided they acknowledge themselves to be sinners. It is of great moment to be fully persuaded, that when we have sinned, there is a reconciliation with God ready and prepared for us: we shall otherwise carry always a hell within us. Few, indeed, consider how miserable and wretched is a doubting conscience; but the truth is, that hell reigns where there is no peace with God. The more, then, it becomes us to receive with the whole heart this promise which offers free pardon to all who confess their sins. Moreover, this is founded even on the justice of God, because God who promises is true and just. For they who think that he is called just, because he justifies us freely, reason, as I think, with too much refinement, because justice or righteousness here depends on fidelity, and both are annexed to the promise. For God might have been just, were he to deal with us with all the rigor of justice; but as he has bound himself to us by his word, he would not have himself deemed just, except he forgives.” (underlining added)
They [Gospel Centrists] know that true biblical separatism, when practiced biblically, will dissolve their pseudo unity like sugar in water.
The only difference is that the reformed fundamental Baptists are trying to achieve the same goal while hiding behind ambiguous terminology.
“Go from the presence of a foolish man, when thou perceivest not in him the lips of knowledge. The wisdom of the prudent is to understand his way: but the folly of fools is deceit” (Proverbs 14:7-8).
Reprinted by permission