Decisional regeneration, sometimes referred to as decision theology, is the belief that a person must make a decision for Christ, consciously accepting Him as Savior, in order to be saved. According to decision theology, the new birth occurs when someone 1) hears the gospel, 2) is convicted of the truth of the gospel, 3) understands the need for salvation, and 4) chooses to accept Christ rather than reject Him. Often, the decision to accept Christ is marked by an action such as walking an aisle, praying a “sinner’s prayer,” signing a decision card, or similar activity.
Detractors of decision theology consider it a misleading and dangerous teaching because it gives man too much control over his salvation. Some see decisional regeneration (salvation depends on making a decision) akin to baptismal regeneration (salvation depends on being baptized) and other works-based systems. If salvation is by grace, then it is an internal work of the Holy Spirit, occurring at the time of His choosing. Decisional regeneration, on the other hand, posits that the moment of salvation occurs when someone makes a choice to “accept Christ.” This, say opponents, is tantamount to salvation by works, because exercising the will is a human work and therefore cannot be part of salvation.
Some are opposed to decision theology because it risks associating a spiritual event with a physical action. Telling someone to “make a decision for Christ” and to “express” that decision outwardly fosters the notion that salvation is synonymous with walking an aisle or reciting a prayer instead of being the work of the Holy Spirit (John 3:8). This false association, in turn, can lead to false conversions, because someone who walks an aisle after a sermon may think he is saved (on the basis of an emotional experience), when there has been no work of God in his heart. Also, the detractors of decision theology are quick to point out that nowhere in the Bible are “decisions for Christ” mentioned, nor is anyone commanded to “accept Christ” or to “ask Him into your heart.”
Further, Scripture says that man in his natural state is incapable of choosing Christ. He is “dead” in sin (Ephesians 2:1), he cannot please God (Romans 8:8), and he is utterly helpless to come to God on his own (John 6:44-45). There is “no one who seeks God” (Romans 3:11); an unsaved person is unable to “accept the things that come from the Spirit of God” (1 Corinthians 2:14). This being the case, asking a non-Christian to make a decision for Christ is like asking a corpse to dance. Divine intervention is necessary.
Central to the debate over decision theology is the debate over monergism vs. synergism. Is salvation God’s work or man’s—or both? Monergism, closely allied with Calvinism and its tenet of irresistible grace, teaches that God is solely responsible for all aspects of our salvation. God sovereignly saves without any cooperation from us whatsoever, even giving us the faith to believe (Ephesians 2:8-9). Synergism teaches that we cooperate in our salvation to some degree. Decisional regeneration can be seen as synergistic in that we must decide to accept Christ—a very limited cooperation, but cooperation nonetheless.
The Bible is clear that salvation is totally the work of God. We can do nothing to secure salvation for ourselves (Romans 3:20). The Lord chooses us (John 15:16), draws us to Himself (John 6:44), gives us life (John 14:6), and preserves us (John 10:28). The new birth is not the result “of human decision” (John 1:13). Just as the Lord brought life to the valley of dry bones (Ezekiel 37), Jesus “gives life to whom he is pleased to give it” (John 5:21). At the same time, the Bible commands everyone to repent (Acts 3:19, 17:30) and to believe in Christ (Acts 16:31). While the words “make a decision for Christ” are not used in Scripture, the fact that we are commanded to repent seems to imply an exercise of the will.
How is one saved? By grace through faith—and even faith is a gift created through the hearing of God’s Word (Romans 10:17). Salvation does not come by walking an aisle or raising a hand. Saying a prayer does not save anyone. Reading and agreeing with the salvation posts by Baptist Voice Ministries cannot save. Salvation is making a new spiritual creation, something only the Holy Spirit can accomplish.
Does this mean that it is wrong for an evangelist to hold an ”alter call” after his message? Not at all. However, we must be careful never to attribute our spiritual peace with God to a physical act of our own. Coming to the front of a church is not the same thing as coming to Christ. Also, we should remember that simply “making a decision” of some kind is not what saves us; it is the all-powerful, sovereign work of God in Christ that saves. Rather than calling on people to “invite Jesus to come in,” it would perhaps be better to urge them to repent of their sin and cast themselves on the mercy of God in Christ.
Lordship Salvation emphasizes that submitting to Christ as Lord over your life goes hand-in-hand with trusting in Christ to be saved. It also focuses on a changed life as the result of salvation. Those who believe in Lordship Salvation would have serious doubts about a person who claims to believe in Christ but does not have good works evident in his life. The Bible does teach that faith in Christ will result in a changed life (2 Corinthians 5:17; Galatians 5:22-23; James 2:14-26).
However, depending on the person and his circumstances, spiritual growth sometimes occurs quickly, and other times it takes a long time for changes to become evident, and even then the changes may not be evident to everyone. The Bible clearly teaches that salvation is by faith alone, apart from works (John 3:16;Ephesians 2:8-9). The Bible also declares that a life changes after salvation (Ephesians 2:10). So it is a difficult balance to make. We do know, however, that we are not to judge another as to the state of his/her eternal soul (Matthew 7:1). Only God knows who are His sheep and He will mature each of us according to His perfect time table.
So, is Lordship Salvation biblical? Again, it cannot be denied that faith in Christ produces a change (2 Corinthians 5:17). A person who has been delivered from sin by faith in Christ should not desire to remain in a life of sin (Romans 6:2). At the same time, submitting to the Lordship of Jesus Christ is an issue of spiritual growth, not salvation. The Christian life is a process of submitting to God in increasing measure (2 Peter 1:5-8). A person does not have to submit to God in every area of his or her life in order to be saved. A person simply has to recognize that he or she is a sinner, in need of Jesus Christ for salvation, and place trust in Him (John 3:16; Ephesians 2:8-9). Jesus is Lord (Philippians 2:10). Christians absolutely should submit to Him (James 4:7). A changed life and submission to Christ’s lordship are the result of salvation, not a requirement for salvation.
The primary difference between a Christian wedding and non-Christian wedding is Christ. Christians who marry are making a commitment to Christ, as well as to each other, and that commitment should be obvious to everyone who attends the wedding. In a non-Christian wedding, the couple—particularly the bride—is usually the focal point. In a Christian wedding, Christ is the focal point.
A Christian couple who truly want to glorify Christ through their wedding can start with the early preparations, beginning with biblical premarital counseling with their pastor. Premarital counseling based upon sound biblical principles outlines the roles of the husband and wife as they relate to each other and to their prospective children (Ephesians 5:22-6:4; Colossians 3:18-21). The wedding affirms before God and friends and family that the couple’s desire is to live according to God’s plan for the family.
The wedding ceremony should also be a reflection of the couple’s dedication to the glory of Jesus Christ. Every part of the service, from the music to the vows to the message delivered by the officiator, should reflect that commitment. Music should be reverent and Christ-honoring, not worldly or flippant. Vows should be taken with the couple’s full understanding that the words they speak to one another constitute a lifetime commitment and with the knowledge that what they promise to one another, they are promising to God. The message delivered by the pastor should reflect these truths and commitment.
A Christian couple should choose their attendants carefully and with their commitment to Christ in mind. Bridesmaids and groomsmen aren’t simply there to dress up the ceremony. Their presence testifies to their agreement with, and their promise to support, the commitment of the couple to honor Christ in their marriage. Along that line, the bridal gown and bridesmaids’ dresses should be modest and appropriate for standing before God. There is no room for low-cut, revealing clothing in a Christ-honoring ceremony.
If there is a reception, it should be equally Christ-honoring. Although non-Christian family members are often present at Christian weddings and receptions, serving alcohol at a Christian reception sends the wrong message to the unbelievers, a message that says there really is very little difference between those who profess Christ as Lord and those who do not. Even if the believers who plan the wedding see nothing wrong with alcohol and partake of it with a clear conscience, other Christians may be offended by the presence of alcohol, and we are not to use our liberty to cause anyone to stumble.
A couple whose wedding is Christ-honoring will remember the beauty and seriousness of the wedding for a lifetime and will find it a wonderful way to begin their life together.
For many Christians in the West who don’t understand the history behind it, yoga is simply a means of physical exercise and strengthening and improving flexibility of the muscles. However, the philosophy behind yoga is much more than physically improving oneself. It is an ancient practice derived from India, believed to be the path to spiritual growth and enlightenment.
The word “yoga” means “union,” and the goal is to unite one’s transitory (temporary) self with the infinite Brahman, the Hindu concept of “God.” This god is not a literal being, but is an impersonal spiritual substance that is one with nature and the cosmos. This view is called “pantheism,” the belief that everything is God and that reality consists only of the universe and nature. Because everything is God, the yoga philosophy makes no distinction between man and God.
Hatha yoga is the aspect of yoga which focuses on the physical body through special postures, breathing exercises, and concentration or meditation. It is a means to prepare the body for the spiritual exercises, with fewer obstacles, in order to achieve enlightenment. The practice of yoga is based on the belief that man and God are one. It is little more than self-worship disguised as a high level of spirituality.
The question becomes, is it possible for a Christian to isolate the physical aspects of yoga as simply a method of exercise, without incorporating the spirituality or philosophy behind it? Yoga originated with a blatantly anti-Christian philosophy, and that philosophy has not changed. It teaches one to focus on oneself instead of on the one true God. It encourages its participants to seek the answers to life’s difficult questions within their own conscience instead of in the Word of God. It also leaves one open to deception from God’s enemy, who searches for victims that he can turn away from God (1 Peter 5:8).
Whatever we do should be done for God’s glory (1 Corinthians 10:31), and we would be wise to heed the words of the apostle Paul: “Fix your thoughts on what is true and honorable and right. Think about things that are pure and lovely and admirable. Think about things that are excellent and worthy of praise” (Philippians 4:8).
The key to Bible interpretation, especially for the book of Revelation, is to have a consistent hermeneutic. Hermeneutics is the study of the principles of interpretation. In other words, it is the way you interpret Scripture. A normal hermeneutic or normal interpretation of Scripture means that unless the verse or passage clearly indicates the author was using figurative language, it should be understood it in its normal sense. We are not to look for other meanings if the natural meaning of the sentence makes sense. Also, we are not to spiritualize Scripture by assigning meanings to words or phrases when it is clear the author, under the guidance of the Holy Spirit, meant it to be understood as it is written.
One example is Revelation 20. Many will assign various meanings to references to a thousand-year period. Yet, the language does not imply in any way that the references to the thousand years should be taken to mean anything other than a literal period of one thousand years.
A simple outline for the book of Revelation is found in Revelation 1:19. In the first chapter, the risen and exalted Christ is speaking to John. Christ tells John to “write, therefore, what you have seen, what is now and what will take place later.” The things John had already seen are recorded in chapter 1. The “things which are” (that were present in John’s day) are recorded in chapters 2–3 (the letters to the churches). The “things that will take place” (future things) are recorded in chapters 4–22.
Generally speaking, chapters 4–18 of Revelation deal with God’s judgments on the people of the earth. These judgments are not for the church (1 Thessalonians 5:2, 9). Before the judgments begin, the church will have been removed from the earth in an event called the rapture (1 Thessalonians 4:13-18; 1 Corinthians 15:51-52). Chapters 4–18 describe a time of “Jacob’s trouble”—trouble for Israel (Jeremiah 30:7; Daniel 9:12, 12:1). It is also a time when God will judge unbelievers for their rebellion against Him.
Chapter 19 describes Christ’s return with the church, the bride of Christ. He defeats the beast and the false prophet and casts them into the lake of fire. In Chapter 20, Christ has Satan bound and cast in the Abyss. Then Christ sets up His kingdom on earth that will last 1000 years. At the end of the 1000 years, Satan is released and he leads a rebellion against God. He is quickly defeated and also cast into the lake of fire. Then the final judgment occurs, the judgment for all unbelievers, when they too are cast into the lake of fire.
Chapters 21 and 22 describe what is referred to as the eternal state. In these chapters God tells us what eternity with Him will be like. The book of Revelation is understandable. God would not have given it to us if its meaning were entirely a mystery. The key to understanding the book of Revelation is to interpret it as literally as possible—it says what it means and means what it says.
THE WALL: a blog of Baptist Voice Ministries 