Biblical Dialetics? An expose of the abomination that calls itself 'Progressive Christianity' **Update**

**Update**: It seems that Pastor Rayburn is actually pastor of Faith Tacoma Church (PCA), and that he was giving a series of sermons in Harvest OPC then. Thanks to John for the feedback regarding the error, which is corrected now.

*Update*: I probably have erred on the identity of "Rabbi" Duncan, so I'lll withdraw that part. Thanks to those who feedbacked to me the information.

I have on the Net recently came across a former friend, Jonathan Koh, a former Reformed Charismatic turned visibly apostate, and who mentioned that he is now attending the Word-faith New Creation "Church", though presumably not a member. As he is adamant in promoting his heresies and false ecumenism online, I think it would be instructive to look at one aspect of his heresy for now; that of the embrace of the philosophy of dialectics. Unlike his Emergent friends, Jonathan is not so slippery and thus it is easier to hold him on the statements that he has made.

Just some background so it would be seen where I am coming from. Jonathan was a person seemingly passionate for the cause of Christ and the Reformed truth when he joined my former church, Covenant Presbyterian Church, when I was still rather young (~ 16-18 years old I think) and didn't know much about anything, though newly converted then. He taught my younger brother in their cell group and was a friend of ours. One thing I remembered was when he tried to taught my brother's cell about the topic of predestination, of which I didn't have a view (If pressed, I would answer like an Arminian) then. Needless to say, from the responses, I garner that almost nothing went through to them, due to the topic being 'very profound'. He also organized all night prayer meetings and for some time, it seemed that the youth ministry would be progressing towards greater growth in biblical spirituality.

However, his idealism created a dissonance within him as he was naive enough to think that doing such would create revival, and the resistance of the higher leadership to change was not helping matters, leading to disillusionment. And the flaws within himself began to show, as his foundation on the truths of the Reformation began to show itself as being shallow (Mt. 7: 26-27). He was then also interested in sociology and political science, of which he read some of their works then also. His epistemological shallowness began to show as the lies spun by the Liberals and their allies in the media on topics such as Israel and the so-called "Palestinian occupation" began to be imbibed by him without discernment. And of course, those causes are very safe, costing little in terms of personal sacrifice and pain compared to the cross and discouragement of ministry, and the people ARE indeed passionate about what they do. Not to mention that Satan will not be actively working against you if you take up such causes. Anyway, he left the church when he went to study overseas and we lost contact with him soon after.

This is just a brief summary of Jonathan's life as I came to know him then. Since then, he has changed a lot especially in his embrace of postmodern epistemology, or rather called 'Modernism part II'.

Let it be said that I do this not out of anything but love, although Jonathan in our recent exchange was very judgmental in libeling my motives, as if he is God and knows them. I hope this warning and expose would have a three-fold effect. First of all, it is sincerely hoped that the Holy Spirit would convict Jonathan of his heresy and that he would repent of this. Or if he doesn't, then the truth would harden his heart in preparation for future wrath (Rom. 2:5). Secondly, for those who look on, by his example, it is hoped that we be warned of the particular heresy that Jonathan has fallen into, and that we can learn to exercise discernment and learn from his mistakes. Being enthusiastic about the Christian faith, and of the Reformed truths even, means nothing, for in Jonathan's case it could be the case of the seed which sprung up on rocky ground, and were destroyed when the sun of trials come (Mt. 13:5-6). Thus, it pains me to do this, but where the truth of God is concerned, God is above all others, and I will not allow such heresy to remain unchallenged.

With such a long introduction, let us look at the piece written by Jonathan Koh his website/blog here.

In this article, Jonathan promotes the philosophy of dialectics. From his piece, it can be seen that the strain of dialectics he is promoting is a form of the Hegelian dialectic of thesis/antithesis-synthesis in keeping contradictions together as part of the truth. The dialectical method he is promoting is that seen here, in an attempt to "overcome formal dualism" in positing transcendence of the truths of so-called contradictions found within the Bible. This is made very explicit in the various quotes Jonathan placed there in which the very idea of holding contradictions in tension and resolving none of them but instead celebrating both is put forth. As examples, Jonathan quotes:

I would run after nothing and shun nothing… the truth is not in the middle, and not in one extreme, but in both extremes. (Charles Simeon)

Preach the antinomies of truth, and carry each out a far as it is possible to carry it. But don’t attempt to reconcile them. These two lines [/ \] will meet if produced far enough. But if I try to make them meet, I give one or other of them a twist, and so reduce it from being a straight line. ... (Rabbi Duncan)

Christianity got over the difficulty of combining furious opposites by keeping them both, and keeping them both furious. (Chesterton)

There is revelation only as the contradictions are held together. (Jacques Ellul, The subversion of Christianity)

We would look at some of his supposed contradictions later, but suffice it is to say that one such contradiction that he puts forward is the 'contradiction' between faith and works. Does Federal Vision ring a bell here?

First of all, I couldn't care less about the 'reputations' of these people, as Scripture alone is my authority. That does not mean that their reputation does not mean anything, but God's Word reigns supreme. The person that Jonathan mentions upon hearing his sermon is one Pastor Robert Rayburn, a PCA pastor preaching then in an OPC church. I do not know Pastor Rayburn, but I would be charitable to Pastor Rayburn, and until evidence is found, assume that Jonathan misunderstood him. With regards to the other authors, I have no idea since when a Roman Catholic could be termed as an authority in epistemology, especially with regards to the truths of Scripture. That again shows Jonathan's embrace of anybody who seems intellectual, even if the person is teaching heresy; the worship of the Academy.

And with that, let us look into the issue proper. Does Scripture promote the Hegelian dialectic? Of course, examples could be given and will be analyzed later as to whether they truly are contradictory, but for now, let us analyze the issue epistemologically.

It can be easily seen that the Bible does not promote such irrationalism. First of all, the entire thought pattern of the Bible is dualistic, from Genesis to Revelation, without any mixing of the thesis/antithesis pair. God is set in opposition to Satan, good vs evil, obedience vs disobedience, election vs reprobation, love vs hate, saved vs lost, light vs darkness and we could go on and on. Those who truly read the Bible for all its worth will develop a sharply antithecal mindset and see things in thesis/antithesis pairings. An example of such antithecal wording can be found in phrases like 'for the one who is not against you is for you' (Lk. 9:50ff) and 'And if anyone's name was not found written in the book of life, he was thrown into the lake of fire' (Rev. 20:15). To make it very apparent, to be a Christian is the opposite of being a non-Christian. One cannot be a Christian and a non-Christian at the same time.

This brings us to the fundamental issue — the law of non-contradiction. Jonathan probably did not study logic, but to deny this law is just plainly absurd, for the denial of the law of non-contradiction is definitely not the affirmation of such a law (Reductio ad absurdum). Yet, this is what dialectics seeks to have. We must remember that dialetics does not just deal with seeming contradictions or paradox, since these are solvable. Rather, they deal with flat-out contradictions which are irreconcilable or antinomies. Therefore, to embrace the Hegelian dialectics epistemologically is to commit epistmological suicide, which Jonathan has done. In Jonathan's view therefore, one can deny Christ and yet be a Christian and go to heaven (ie Brian McLaren), since there is no need to be logically coherent. In other words, the only authority for Jonathan's words are himself or the Academy (when his views happen to be the same as theirs), all being totally irrational, unbiblical and unlivable. Debating therefore with Jonathan, like probably with any of the Emergents, is useless, for they are not committed to being rational. They can say anything they want, and affirm and deny the faith in the same breath. And of course those who criticize them would be deemed to be 'Modernistic', which show their either ignorance or denial of what Modernism actually is.

After dispensing of the heresy of the dialectic, let us look at the various examples which are so-called antinomies or logical contradictions. Jonathan listed the doctrine of people being at the same time sinners and yet saints (justified), how the Kingdom of God is here and not yet, how Jesus is wholly Man and wholly God, the doctrine of the Trinity, and how the Bible teaches justification by faith yet judgment about works. It is the biblical position that none of these are antinomies, since if they contradict each other, then the Christian faith is in error, since God is not God and not-not God at the same time, and God states that He is truth (Jn. 14:6) and is logical (Jn. 1:1), not both truth and error, and both logical and illogical at the same time in the same sense

Take the first example given. Christians are sinner yet saints. However, this is not a contradiction because we are not sinners and saints in the same manner. We are sinners by nature, and saints by legal declaration and through adoption, and not both sinners and saints in the same manner. In the same way, an adopted child is not the child biologically but is the child by adoption, thus he/she can be said to be both the child and not the child of a couple. Ditto for the Kingdom of God. The Kingdom of God has come in the spiritual sense secretly. It is in this sense that the Kingdom of God has come. Yet the Kingdom of God has not come in the sense of Christ coming visibly to all and bringing the entire creation into judgment, and fulfilling all history, and thus it is not yet come. Failure to differentiate between the senses creates a false contradiction where none actually existed.

With regards to the others, that Jonathan mentioned them shows how far from orthodoxy he has strayed. The hypostatic union of Christ (100% human and 100% God) is not illogical. It is a mystery in that we cannot comprehend totally what this means, but it is not a contradiction, unless you add the premise that the class of humans and God is mutually exclusive. But upon what can we maintain that? Just because no human is God does not mean that there can never be one person who is both God and Man. The contradictions will only exist if a faulty premise is maintained about the mutual exclusivity of the natures of God and Man. Such a position is counter-intuitive to be sure, but it is not illogical. With regards to the Trinity, the orthodox position has always been that God is three persons in one essence/nature. A contradiction would only arise if God is three persons in one person, or three nature in one nature., because 3 ≠ 1. But just as there is no contradiction in saying 3x = 1y, but contradiction in saying that 3x = 1x, from whence the contradiction? Jonathan by using such examples only show he does not even understand, or is purposefully ignoring, the formulation of these historic Christian doctrines.

The mention of faith and works is at the core of the Reformation, and if the undermining of the hypostatic union and the Trinity ring hollow in the ears of modern Evanjellifishes, then perhaps they might want to consider the more practical mess you will get when you add works in order to gain salvation. The Bible is explicit that faith and works are mutually incompatible (Rom. 3:28, Rom. 4:4-5, Gal. 2:16). What then about Jonathan's statement? If what is in mind here is the fact that believers will be rewarded for their labors, then there is no contradictions, for such works count after salvation by faith. In other words, works still play no part in salvation. However, Jonathan actually have in mind something deeper. What he has in mind is the Scriptural commands of obedience, which would thus cut directly into the whole Lordship controversy issue. However, that is only a contradiction if one refuses to follow the plain teachings of Scripture. The commands of obedience can only be obeyed by Christians, since they received a new regenerate heart (2 Cor. 5:17) and thus have a new nature that can obey God. To place obedience as a prerequisite for salvation implies that unregenerate unbelievers can somehow strive towards obedience, which the Bible explicitly denies, as no one seeks for God. (Rom. 3:11). I am surprised that Jonathan does not seem to realize this as he claimed to be a Calvinist earlier in his life, and thus should know about the doctrine of Total Depravity.

It is a sad day when a person apostatize from the faith, and especially someone who held a lot of truth and had great passion before. Yet, such people have been prophesied before in Scripture and we are to avoid them like the plaque they really are.

They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us. (1 Jn. 2:19)

For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt. For land that has drunk the rain that often falls on it, and produces a crop useful to those for whose sake it is cultivated, receives a blessing from God. But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned. (Heb. 6:4-8)

For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a fearful expectation of judgment, and a fury of fire that will consume the adversaries. Anyone who has set aside the law of Moses dies without mercy on the evidence of two or three witnesses. How much worse punishment, do you think, will be deserved by the one who has spurned the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace? For we know him who said, “Vengeance is mine; I will repay.” And again, “The Lord will judge his people.” It is a fearful thing to fall into the hands of the living God. (Heb. 10:26-31)

And with regards to the comment that Scripture is obscure, this is what Scripture says:

The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned. The spiritual person judges all things, but is himself to be judged by no one. “For who has understood the mind of the Lord so as to instruct him?” But we have the mind of Christ. (1 Cor. 2:14-16. Bold added)