Calvinism: An Initial Evaluation

According to KOINE

By IAmKOINE.org

Copyright 2016

 

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To all the Apologists who do the Work of an Evangelist  

   

 

Table of Contents  

Introduction ........................................................................ 5 

WHY KOINE?  ....................................................................... 8 

Lesson 1  Calvinism: An Initial Evaluation…………… ........... 10 

Lesson 2 The Error of Omission ........................................ 12   

Lesson 3A Language Notes ......... ……………………………………19 

Lesson 3B Present Tense: Calvinism and Arminianism ..... 20 

Lesson 5 Two Cases In Point ............................................. 24 

    

    

    

    

    

    

    

    

     

 

 

 

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Introduction 

   Should, in the course of one’s life among Baptists, headlines like “Will New Calvinism Report Calm Tensions among Southern Baptists?” arise in Theological Articles; especially, in articles appearing in such credible news sources like that of Christianity Today? Of only one thing this Baptist can be certain is that the Truth will be set aside for the sake of some greater good. In this matter: “Cooperation.”  Further, a highlight of the article stated: “After growing tensions over Calvinism within the Southern Baptist Convention (SBC) culminated in heresy accusations last year, a 19‐member advisory committee has issued a seven‐page report on the soteriology struggle. It's primary finding? There's no reason that Calvinist and Arminian Baptists cannot overcome their differences for the sake of the Great Commission.” Retrieved from www.christianitytoday.com  

  There we have it! After thirty years of personal computers, and as many years with the World Wide Web; e‐learning, and a new, online, virtual Seminary emerging every other day, the best that the Master can expect from Calvinist and Arminian Baptists is a “cooperative effort.” It presents itself as the most 

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commendable of aspirations; for we all know that nothing beyond spreading the words of Calvin or Arminius was intended when Christ commissioned His Churches.  

  Of course, one is taught by practitioners of Calvinism and Arminianism not to expect something bigger, better, more ancient, more accurate, more powerful, or more truthful than the traditional, systemic theological constructs offered by Calvinistic and Arminian Baptists today. Who would dare suggest that neither Calvinism nor Arminianism is the curriculum of the Great Commission? Why cooperate to disciple nations according to a doctrine, a theology, or a tradition that is not even inspired? Whatever one might think of Calvinism or Arminianism, neither are inspired sources of theology. That honor belongs only to the original texts of Scripture. Are we to join a cooperative effort to advance that which was never received according to grace for grace? Are we to move toward a “tradition for tradition” model for the Great Commission? What about the KOINE text? Does it contain the irreconcilable notions found within Calvinism and Arminianism? Do we have no better answer for the Hope that is among us, the Baptists, 

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than Calvinism or Arminianism? Yes, we, the Baptists people do have something to say. Something that neither the world, nor its traditions have to say! It’s called KOINE. The KOINE “Common” Script is breathed out by the God and is profitable for teaching, for reproof, for correction, and for training in righteousness; consequently, then, the man of God is adequately equipped for every good work; even, the Great Commission.  

 

 

 

 

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Why KOINE? 

  In the fullness of time, God fulfilled His promise to send His Son. What made two thousand years ago the right time? The KOINE Greek Language! God's perfect design was to use KOINE Greek when it was the COMMON language of the world so that every nation could understand the Right‐announcement. More than that, KOINE is such a precise language, that when studied, one finds, like knowledge the OT Hebrew, no need to be bound by the endless false dilemmas, empty arguments, and vain philosophies found among those that refuse any exodus from their “Egyptianity” into true Christianity. KOINE facilitates our desire to come out and be separated from them. In a culture dominated by conversational ecumenism‐It speaks Calvin or Arminius: it’s a virtual language of Ashdod‐ KOINE stands forever to equip God’s out‐called people to remain peculiar, uniquely His, in words and practice: To speak the language spoken by the martyrs throughout all the durations. KOINE will teach you the value of your New Testament in the original language; empower you to meet your responsibility to do your own word studies, in order that you might know exactly what God intended to communicate to you and 

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others; and finally, demonstrate to you that the True and Living God did not leave you as an orphan, dependent upon the theological traditions, customs, creeds, and confessions of unnatural parentage.  

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Calvinism:AnInitialEvaluation

MoseleyandDessinger(2009)assertedthatevaluation’smostimportantpurposewasnottoprove,butrathertoimprove.ThiswastheideaoriginallyassertedbyEgonGubawhileservingonthePhiDeltaKappaNationalStudyCommitteeonEvaluationcirca1971(Stufflebeam&Shinkfield,2007)(KindleLocations2785‐2787). Moreover,returningtotheessentialnatureofmeasurement,MoseleyandDessinger(2009)statedthatamongtheadvantagesforanorganizationtoadherecloselytoprinciplesofnaturalscienceistheabilitytodemystifymeasurementandevaluationandmakebothmoreaccessibletofront‐lineperformanceimprovementpractitioners(KindleLocations528‐529).Consequently,then,theneedforstructuralelementsthatactuallyreflectconcreterealitycannotbeoveremphasizedasthecostoftheprocessofmeasuringandsubsequentlyevaluatinggathereddataarefartooexpensivetoincludethemultiplevariablesgeneratedthroughmysticalmeasuresandmeansthatfailtoadheretothescienceofHermeneutics.

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Orelse,thatwhichMoseleyandDessinger(2009)observed;namely,thatwithinthepurviewofimprovingperformance,theideaofmeasurementreferstotheidentificationofwhattocountand,ortheselectionofrelevantquantitativeunitsofmeasurement;andcollectionofdataexpressedaccordingtothoseunits(KindleLocations538‐540).

Mysticalmeasurementsaccordingtoabstractmeansnullifythestrategicadvantagesforanyconstructorthatwouldintendasuccessfulconstruct.Finally,iteratedaccordingtothatwhichMoseleyandDessinger(2009)stated;specifically,componentsofevaluationmustbealignedwiththoseobjectivesandexpectationsthatanorganizationvaluesandthedecisionsrequiredasaresultoftheevaluation’sfeedback(KindleLocations2787‐2790).

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TheErrorofOmission

TheKOINEGreekNewTestamentemphasizes“kindsofaction.”Thus,theBiblestudentwhoutilizesHermeneuticaltools,Scientificreasoning,alongwiththecriticalthinkingskillsacquiredbysodoingwilldiscoverthatthedilemmaconcerning“Howtotranslatepunctiliarorcontinuouskindsofaction”isa“FalseDilemma,”andneednotbeastoneofstumblingfortheBibleteacherorstudent.

SomeObservations:

First:David,Heath&Suls(2004)stated:“Recentworkshowsthatpeopletendtohavelittleinsightintotheirerrorsofomission(Caputo&Dunning,inpress);however,theygivetheseerrorsagooddealofweight(indeed,equaltowhattheygivetothesolutionstheygeneratethemselves)oncetheyfindoutaboutthem”(p.74).Thelackofinsightliterallypreventstheproperattribution,thatis,theweighttoerrorsofomission:Ironically,amongtextbooksconcerning“exegeticalfallacies,”theriskofsucherrorsiscategoricallyomitted:Ironic,indeed.

Second:David,Heath&Suls(2004)furtherstated:“Forexample,inonestudy(Caputo&

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Dunning,inpress,Study4),graduatestudentsweregivenbriefdescriptionsofresearchstudiesandaskedtolistallthemethodologicaldifficultiestheycouldfind:Students’initialevaluationsoftheirknowledgeofresearchmethodologywerenotcorrelatedwiththeirobjectiveperformanceonthistask”(p.74).Thatis,thestudents’performancedidNOTreflectthemethodologywhichthey“touted.”Flawedperformancealwaysproducesa“flawed”productwhenthemethodologyisnotfullyunderstood;specifically,whenitomitsstructuralelementsdesignedtoassurearepeatableoutcome.

Third:David,Heath&Suls(2004)alsostatedthat:“Studentsprovidedmorepessimisticandaccurate,assessmentsoftheirknowledgeaboutresearchmethodologyoncetheirerrorsofomission(i.e.,thestudyflawstheyhadfailedtoidentify)weremadeknowntothem”(p.74).

Subsequently,whenapplicationofsuchmethodologicalflawstowardproperexegesis,studentscanmoreaccuratelyassesstheirknowledgeofthescienceofBiblicalInterpretationinthesamemanner:Accordingly,thenBarrick(2008)stated:“Exegeticalproblemsmostoftenarisefromhumanignoranceratherthananyfaultinthe

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textitself:Ithasbecomecustomaryamongevangelicalscholarstoresorttotextualemendationinordertoexplainsomedifficulttexts”(p.18).

Consequently,WilliamBarricklabeledthiserror,the“SuperiorKnowledgeFallacy.”Hefurtherstated:

“Scholarstoooftenpursuemanysuchtextualemendationsmerelybecausetheinterpreterhasinsufficientknowledgetomakesenseofthetextasitstands.IgnoranceshouldneverbeanexcusetoemendthetexttomakeitunderstandabletothemodernWesternmind.Aboveall,theevangelicalexegete/expositormustacceptthebiblicaltextastheinerrantandauthoritativeWordofGod.Adheringconsistentlytothisdeclarationoffaithwillrequireanequaladmissionofone’sownignoranceandinabilitytoresolveeveryproblem.Ignorance,however,shouldneverbecometheexcuseforcompromisingtheintegrityoftheScriptures:Ourfirstassumptionshouldbethatweareinerrorinsteadofapplyingthehermeneuticsofdoubttothetext”(p.18).

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Finally:David,Heath&Suls(2004)illustratedaccordingly,stating:

“Forexample,supposeweaskedyoutolistasmanyEnglishwordsasyoucouldfromthelettersinthewordspontaneous(e.g.,tan,neon,pants),andyoufound50.Whetherthisperformanceisgoodorbaddepends,inpart,onhowmanywordsarepossible,anditisdifficulttoexpectthatyou—oranyoneelse—wouldhaveanaccurateintuitionofwhatthatfigureis;infact,morethan1,300Englishwordscanbecreatedfromthelettersinspontaneous”(p.74).However,itisnotdifficulttoexpectoneto

knowthenumberoftimeseachkindofactionisemphasizedinKOINEGreekNewTestament;for,withlexicalandconcordantdevices,onecanascertainthatthekindsofactionsaredistinguishedeachandeverytime.Indeed,onecandeterminethekindofactionbeingemphasizedbytheKOINEtexts;orelse,remainincognizantofthemanneraccordingtowhichtheNewTestamentcommunicatesaparticularkindofaction.StartingwithWilliamBarrick’sassumption;namely,that“ourfirstassumption”shouldbethat“weareinerror,”instead

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ofapplyingthehermeneuticsofdoubttothetext”oneneedonly“trustandconsult”thetextof1John5:1,asking:“DoestheKOINEGreekNewTestamentacknowledge,oremphasizethekindsofactionlikethosecommunicatedbythe“AoristandPresentTenses?”

Fortunately,then,onceBiblestudentsachieveanawarenessoftheirownincognizanceofKOINE’semphasisupon“kindsofaction,”byrecognizingtherealityoftheirpotential“errorsofomission,”thenstudentsoftheScriptureswillassigntothemselvesa“morepessimisticandaccurate,assessmentoftheir[own]knowledgeaboutresearchmethodologyoncethe[setypesof]errorsofomission(i.e.,thestudyflawstheyhadfailedtoidentify)[are]madeknowntothem;”thusly,studentswhoapproachthetextsof1John5:1inthismannerwilldiscovertheBibletoansweraccordingly:

TheKOINEGreekNewTestament,indeed,doesemphasize“kindsofaction,”thatis,providesthestudentwithobjectivityconcerningtheoft‐omittedelementof“kindofaction:”Theprerequisitestoactualexegesis.Thus,theBiblestudentwhoutilizesHermeneuticaltools,Scientificreasoning,alongwiththecriticalthinkingskillsacquiredbysodoingwill

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discoverthatthequestionconcerning“HowtoresolvethedilemmaconcerningtherelationoftheNewBirthtofaith?”tobea“FalseDilemma,”andneednotbeacauseofstumblingfortheBibleteacherorstudent.Furthermore,thestudentwilllearnthatthe“presenttense”wasactuallyincludedintotheKOINEtext,inorderthatthe“errorofomitting”itmightnotoccur.

Thatis,theinclusionofthePresentTenseformoftheverbG4100[Indisputablytranslated“believing”]intothetextpreventsthevery“errorofomission”thatlaternon‐KOINEversionscommit.AstheMasterTeacher,JesustheChristHimselfoftenstated:“Yehaveheardthatitwassaid…;”however,thesesame“verbal‐based”constructspersistsuntothisday.Allstudentsmustavoidthepursuitof“textualemendations”merelybecausetheyhaveinsufficientknowledgetomakesenseofthetextasitstands.

Unfortunately,the“errorofomission;”inthiscase,theomissionofthe“continuous”kindofaction,hasgeneratedoneofthelargestcontroversiesinrecentChristianhistory:“Failuretoacknowledgetheindisputabledistinctionbetweenpunctiliarandcontinuouskindsofaction,”hasunintentionallyled

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numerousexegetestoconstructaviewofregenerationaccordingtoan“incompletecontext.”Thatis,theexegetewhoremainsincognizantofthemanneraccordingtowhichtheNewTestamenttranslates,thatis,distinguishesbetween“kindsofactions.”

Succinctlyspeaking,then,anOmissiveErrorcan(anddoes)leadaBiblestudentto“assume”thatthetext“asitstands”issufficient;for,theassumptionthatanytextissufficient“asitstands”negatestheverysciencecalled:“Hermeneutics.”

However,theBibleInterpreterisremindedofthewordsoftheMasterTeacher:“Cantheblindleadtheblind?shalltheynotbothfallintotheditch?”(KJV):Insorecalling,theInterpreterisremindedthatourfaultsarenotfoundwithinour“blind‐spots,”neitherinourignorance,butrather,inourunwillingnessto“assumethatweareinerror,”andareplaguedwiththeconsequencesofOmissiveErrors.

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LanguageNotes:

Time&"KindofAction"inGreekVerbs:

“InEnglish,andinmostotherlanguages,thetenseoftheverbmainlyreferstothe'time'oftheactionoftheverb(present,past,orfuturetime).InGreek,however,althoughtimedoesbearuponthemeaningoftense,theprimaryconsiderationofthetenseoftheverbisnottime,butratherthe'kindofaction'thattheverbportrays.ThemostimportantelementinGreektenseiskindofaction;timeisregardedasasecondaryelement.Forthisreason,manygrammarianshaveadoptedtheGermanword'aktionsart'(kindofaction)tobeabletomoreeasilyrefertothisphenomenonofGreekverbs”(para1).Retrievedfromhttp://www.ntgreek.org/learn_nt_greek/grkindex.htm

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PresentTense:CalvinismandArminianism

TEXT1John5:1

WhosoeverbelieveththatJesusistheChristisbornofGod:andeveryonethatlovethhimthatbegatlovethhimalsothatisbegottenofhim.KOINE:ΠᾶςὁπιστεύωνὅτιἸησοῦςἐστινὁΧριστὸς,ἐκτοῦΘεοῦγεγέννηταικαὶπᾶςὁἀγαπῶντὸνγεννήσαντα,ἀγαπᾷκαὶτὸνγεγεννημένονἐξαὐτοῦ.1John5:1aEveryonewhoisbelievingthatJesusistheChrist,hasbeenpreviouslygenerated(andremainsgenerated)outfromtheGod...

Returningtothistextallowsthereadertoobservehowthe“presenttense”furtherdissolvestheembarrassingdifficultybetweenCalvinismandArminianism.KOINE’sincomparablecharacterwillsodissolvetheembarrassmentastoleavethereaderwithnoirreconcilables,paradoxes,or“blindspots.”

As(Davis,1923)states:“Themainideaoftenseisthe‘kindofaction.’”Furtherheobserves:“Continuedaction,orastateofincompletion,isdenotedbythepresenttense‐thiskindofactioniscalleddurativeorlinear”(p.25).Inthetext,1John

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5:1KOINEplacesthebirthoutfromGodpriortotheparticiple“everyonewhoisbelieving.”Thisparticipleisa“present”activeparticiple;and,assuchitsactioniscontinuous,durative:Linear.Linearhasasitsroottheterm“line.”Forthecriticalobserver,formattingthetextaccordingtoKOINEwillfindthe“birthoutfromtheGod”tobeantecedenttothecontinuousaction“believing.”

TheentiredifficultybetweenCalvinismandArminianism‐theembarrassingdifficulty‐liesinthisonetext;specifically,byignoringthepresenttensewhichconveyscontinuous,durative,thatis,linearaction,Calvinismimportstheideathatoneis“bornoutfromtheGod”priortotheAoristtense(punctiliar)“kindofaction.”Second,Arminianismdoesnotattributetothe“birthoutfromtheGod”thecauseorbasisforthecontinuationordurationoffaith.

Thatis,CalvinismandArminianism’s“errorofomission:”Theomissionofthepresenttense,hascausedthe“pre‐regenerationfaith”and“loseone’ssalvation”sectstoendureuntilthisday;fornotevenoneCalvinistcanfindwithinanyKOINEGreekNewTestament(anyoftheGreekNewTestamenttexts),anyoccurrenceinwhichthe“Newbirth‐thebirth

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outfromtheGod”appearspriortothepunctiliarkindofactioncalledAorist.NotevenoneArminiancanlocateanytextwhichdoesnotattributetothenewbirththecontinuouskindofactionconveyedinthepresenttense;forin1John’sletter,alone“birthoutfromtheGod”precedesnumerous“durative,continuous”kindsofactions:Allinthepresenttense;allattributingtheircontinuationtothenewbirth.

TEXT:John20:31

Butthesearewritten,thatyemightbelievethatJesusistheChrist,theSonofGod;andthatbelievingyemighthavelifethroughhisname(KJV).KOINE:ταῦταδὲγέγραπταιἵναπιστεύσητεὅτιὁἸησοῦςἐστινὁΧριστὸςὁυἱὸςτοῦθεοῦκαὶἵναπιστεύοντεςζωὴνἔχητεἐντῷὀνόματιαὐτοῦ

KEV:Ontheotherhand,thesethingshavebeenscripted(andremainscripted),inorderthatyouallmightbelievethatJesusistheChrist,theSonoftheGod,andinorderthat,whilebelieving,youallmaybehavinglifeinHisname.

ThereadernoticesthatintheKJV,thetranslatorsdistinguishedtheAoristandPresenttensesbytheterms“believe,”and“believing.”Notice

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“believe‐aoristtense,punctiliaraction,”and“believing‐presenttense,linearaction.”JohntheApostlecarefullyindicatedintheKOINEtextbytheuseofthetwoKOINEformsoftheverb:πιστεύσητεandπιστεύοντες.ThefirstformisAoristtenseandtranslatesas“believe.”ThesecondisaPresenttenseandtranslatesas“believing.”JohntheApostleishewhoplaced“birthoutfromtheGod”priortothecontinuouskindofactionand;hereinthistextofJohn20:31,heplacesthe“writtenthings”priorto“believe.”TheKOINEtextplacesthe“writtenthings”priortotheaoristkindofaction“believe,”andbirthoutfromtheGodpriortothepresenttensekindofaction“believing.”

TheKOINE“Common”languagedoesnotsupportCalvinism’sviewthatbirthoutfromtheGodprecedestheAoristkindofaction“believe.”NeitherdoestheKOINEtextsupportArminianism’sviewthatthepresenttensekindofaction“believing”isnottheresultoftheantecedentactof“birthoutfromtheGod.”NeitherCalvinismnorArminianismfollowstheKOINEformulation,thatis,neithersystemicmentalconstructisderivedfrom,norreflectstheactualKOINEtext.

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TwoCasesInPoint:Monergism.com&R.C.Sproul

Monergism(2008)askedthequestion:“Doesn'tthebibleteachthatwe'rebornagainthroughfaith?”andthenansweredaccordingly,“AlthoughitisaverycommonconceptionincontemporaryEvangelicalismthatwe're‘bornagain’throughfaith,thebibleactuallyteachestheveryopposite:thatwehavefaithbybeingbornagain.Being“bornagain,”orbeinggivenanew,spirituallife,isaconceptthatcomesfromtheOldTestamentbookofEzekiel,whereGodpromisestogivenew,livingheartsoffleshtothosewhowerestonedead,withtheresultthattheywouldthenbelieveinhim,obeyhim,delightinhislaws(Ezek.36:26‐27).Then,intheNewTestament,Jesusexpandsonthistheme:inJohn3:1‐21,hetellsNicodemusthathecannot‘see’theKingdomofGod,thatis,hewillhavenounderstandingofspiritualthings,unlessheisfirst“bornagain”.ThisiswhyJohnhadsaidearlierthateveryonewho‘received’Jesus,thatis,embracedhiminfaith,hadnotbeenbornoftheirownwillorefforts,butofGod(John1:11‐13).Inotherwords,whenGod

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givesusanewbirth,thenweimmediatelyrespondbybelievingandembracingChrist.Regeneration(thenewbirth)logicallyandcausallyprecedesfaith,whichistheinstrumentalcauseofjustification,orbeingdeclaredrighteousinGod'ssight.Thescripturestoconfirmthisdoctrinearelegion:someadditionalpassageswhichteachthatGodsovereignlycreatesinhiselectanew,‘bornagain’heartwhichbelievesinhim,andthathealonegivesthefaithandrepentanceofthosewhobelieveareDeut.30:6;Jer.31:33;32:40;Ezek.11:19‐20;37:3‐6,11‐14;Mat.16:15‐17;Luk.10:21;John3:27;5:21;6:37‐40,45;Acts5:31;11:18;16:14;18:27;1Cor.4:7;2Cor.4:6;Eph.2:1‐10;Phil.1:29;2Tim.2:25‐26;Jam.1:18;1Pet.1:3;2Pet.1:1;1John2:29).Butoneofthesimplest,clearestpassagesthatteachesthistruthis1John5:1.There,theapostledoesnotsaythat‘everyonewhoisbornagainhasbelieved,’butratherquitetheopposite:‘EveryonewhobelievesthatJesusistheChristhasbeenbornofGod.’Inotherwords,ifyoubelieveinChrist,itisbecauseyouhavebeenbornagain”Retrievedfrom

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https://www.monergism.com/thethreshold/articles/onsite/qna/bornagainfaith.htmlMonergism.com’sbriefarticlenotedthatthe

Bibleactuallyteaches“theveryopposite”ofwhatiscommonlyheldbycontemporaryEvangelicalism.Thatis,Monergism.com’sarticleassumesnothing“wrong”withitsassertionthatwhattheBibleteachesisthe“veryopposite,”unequivocallystatingthatoneisbornagain,thenonebelieves.

Thearticlequotes1John5:1asitsprooftext,statingthat:“theclearestpassagethatteachesthistruthis1John5:1.There,theapostledoesnotsaythat‘everyonewhoisbornagainhasbelieved,’butratherquitetheopposite:‘EveryonewhobelievesthatJesusistheChristhasbeenbornofGod.’Inotherwords,ifyoubelieveinChrist,itisbecauseyouhavebeenbornagain.”Quitecorrectisthearticle;nevertheless,itquotesaversionthatomitsthe“presenttense”formoftheverbalsubstantive(participle)“everyonewhoisbelieving.”

The“newbirth,”orregenerationdefinitivelyprecedes(isantecedentto)“believing,”butneverdoestheKOINEtextdemonstratethatsuchisthecaseconcerningtheAoristtenseform“believe:”That

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textsimplydoesNOTexistinKOINE.Thus,theorder:Gospel(thewrittenmiraclesandtheircontextualnarratives:written,inorderthatyouallmightdeliberatelycauseyourselvestobelieve)‐Believe(Aoristtense)‐NewBirth(generatedthroughtheGospel)‐Justification‐Believing.

Sproul(2011)recountedthatwhenhewasinitiallyconfrontedwiththeproposition:REGENERATIONPRECEDESFAITH,that:“Thesewordswereashocktomysystem.Ihadenteredseminarybelievingthatthekeyworkofmantoaffectrebirthwasfaith.IthoughtthatwefirsthadtobelieveinChristinordertobebornagain.Iusethewords‘inorder’hereforareason.Iwasthinkingintermsofstepsthatmustbetakeninacertainsequencetoarriveatadestination.Ihadputfaithatthebeginningofthesequence.Theorderlookedsomethinglikethis:FAITH—REBIRTH—JUSTIFICATIONInthisschemeofthingstheinitiativefallswithus.Tobesure,GodhadsentJesustodieonthecrossbeforeIeverheardthegospel.ButonceGodhaddonethesethingsexternaltome,Ithoughttheinitiativeforappropriatingsalvationwasmyjob.Ihadn'tthoughthe

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matterthroughverycarefully.NorhadIlistenedcarefullytoJesus’wordstoNicodemus.IassumedthateventhoughIwasasinner,apersonbornofthefleshandlivingintheflesh,Istillhadalittleislandofrighteousness,atinydepositofspiritualpowerleftwithinmysoultoenablemetorespondtothegospelonmyown.PerhapsIhadbeenconfusedbythetraditionalteachingoftheRomanCatholicChurch.Rome,andmanyotherbranchesofChristendom,hadtaughtthatregenerationisgracious;itcannothappenapartfromthehelpofGod.Nomanhasthepowertoraisehimselffromspiritualdeath.Divineassistanceisneededandneededabsolutely.Thisgrace,accordingtoRome,comesintheformofwhatiscalledprevenientgrace.‘Prevenient’meansthatwhichcomesbeforesomethingelse.Romeaddstothisprevenientgracetherequirementthatwemust‘cooperatewithitandassenttoit’beforeitcantakeholdinourhearts.Theconceptofcooperationisatbestahalf‐truth.Itistrueinsofarthatthefaiththatweexerciseisourfaith.GoddoesnotdothebelievinginChristforus.WhenIrespondtoChrist,itismy

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response,myfaith,mytrustthatisbeingexercised.Theissue,however,goesmuchdeeper.Thequestionstillremains:DoIcooperatewithGod'sgracebeforeIambornagain,ordoesthecooperationoccurafterIambornagain?”(KindleLocations1000‐1017).

IgnoringSproul’sintentionalassociationwithanythingotherthanhis“subjective,almostmysticalorder”withthatof“Rome,”oneneedonlyevaluatehisstatement:RegenerationPrecedesFaith.Where’sthe“grammar?”AccordingtowhatHermeneuticdoesheconcludesuchanorder?HeexpandstheissuetowardoperationorcooperationbeforeeverestablishinghisassertionthatoneisReborn,thenBelieves:He,too,likeMonergism.com’sarticlecommitsthe“errorofomission;”namely,thatofomittingthe“presenttense.”Byfailingtoassumethathewasinerror,hecouldNOTnoticethe“presenttense.”Omittingit,diminishedhisinterpretation,andplacedhisconclusions,likethoseofMonergism.com’sarticle,intoquestion.ThepurposeofthisinitialevaluationisinorderthatCalvinismmightbe“improved,”notproved;for,it,likeallfallibleconstructswillalwaysbefallible. Adjective:WhataboutaFreeorBoundwill?

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TEXT:John1:13Whichwereborn,notofblood,nor ofthewilloftheflesh,norofthewillofman,butof God. KOINEοἳοὐκἐξαἱμάτωνοὐδὲἐκθελήματοςσαρκὸς οὐδὲἐκθελήματοςἀνδρὸςἀλλ᾽ἐκθεοῦἐγεννήθησαν KEVwhoaregenerated,notoutfrombloods,neither outfromadesireofflesh,noroutfromadesireofa man,conversely,outfromGod. ThejoyofKOINEisinitsprecision.(Braun,2013)definestheadjectiveas“’thatwhichisthrownnear’—thenounorpronoun”(p.1).However,theKOINElanguagedoesnotfindaddingto,ortakingawayfromnounsnecessary,thatis,“throwingwordsnear”theoriginalnounsorpronounsisnotnecessarytoteachallthenationstobeobservingallthingswhateverthingstheMasterTeachercommissionedtous. So,astotheunnecessarygriefthatisgeneratedaroundnon‐KOINEnotionslikethrowingnearthenoun“will,”theterms“free”or“bound,”practitionersofsuch“throwingnear”advanceafalsedilemma;namely,thatalsoknownas:falsedichotomy,theeither‐orfallacy,either‐orreasoning,fallacyoffalse

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choice,fallacyoffalsealternatives,black‐and‐whitethinking,thefallacyofexhaustivehypotheses,bifurcation,excludedmiddle,nomiddleground,polarization,etc.,foriftheKOINEtextdidnot,anditdoesnot,needphraseslike“freewill,”or“boundwill,”thenforwhatreasonareweledtobelieveeither,andmore:Whyareweledtobelievenobetteroptionexists? Biblestudentsknowofanotheroptionthanthoseartificiallygenerated;namely,agent‐causation.AllKOINEChristiansknowthatbeforeEnglish,theKOINEGreektextsexisted;also,KOINEChristiansknowthatbeforeKOINEGreekwastheHebrewOldTestament.WithintheHebrewlanguage,andlongbeforeKOINE,atexthadbeenscripted,andremainsonrecordthatperfectlyindicatesthatthingthatexistedlongbeforeanyideasofa“freeorbound”will.

TEXT:Genesis15:6 AndhebelievedintheLORD;andhecountedittohimforrighteousness(KJV).HEV:Genesis15:6Andhe(causedhimself)[HiphilPerfect3rdMasculinesingular]to

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believeinLORD;andHeaccounteditrighteousnessforhim.

Theterm“Believe”asaHiphilPerfect3rdMasculinesingulartranslates“hecausedhimselftobelieve.”LikeGenesis2:21“AndtheLORDGodcausedadeepsleeptofalluponAdam,andheslept:andhetookoneofhisribs,andclosedupthefleshinsteadthereof;”(KJV),theHiphilistranslatedutilizingtheterm“cause,”demonstratingthecausalagencyofthesubject.Thatis,theHiphilisacausativeactivestemthatappearsinboththePerfect(complete)andImperfect(incomplete)statesoftheHebrewverbsystem.Consideringonlythesentenceinthetext“Andhe(causedhimself)[HiphilPerfect3rdMasculinesingular]tobelieveinLORD;andHeaccounteditrighteousnessforhim”(HEV),onenoticesthatAbramisdepictedasa“causal‐agent:”Hecauseshimselftodoornottodosomething;namely,inthistext,Hecausedhimselftobelieve. Wherefore,then,theKOINEtextneedednosuchtermsas“freeorbound”tothrownearanounorpronounwithinitstext;for,theHebrewtextthatantedatesKOINEdidnotabandontheKOINE

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languagetoresorttosuchabstract,unintelligiblenotions.AnobservationofJohnLockestates: [He]likedtheideaofFreedomandLiberty.HethoughtitwasinappropriatetodescribetheWillitselfasFree.TheWillisaDetermination.ItistheManwhoisFree:IthinkthequestionisnotproperwhethertheWillbefree;butwhetheramanbefree.Thiswayoftalking,nevertheless,hasprevailed,and,asIguess,producedgreatconfusion,"hesaid.Ithasandstilldoesproduceconfusion.InchapterXXI,OfPower,inhisEssayConcerningHumanUnderstanding,LockecallsthequestionofFreedomoftheWillunintelligible.ButforLocke,itisonlybecausetheadjective"free"appliestotheagent,nottothewill,whichisdeterminedbythemind,anddeterminestheaction.Retrievedfromwww.informationphilosopher.com However,logical,andimpressivethereasoningofmenmightbe,theHebrewScripturessurpassthemall.For,theHebrewtextdoesnotteacheven“freeagency;”althoughthatisanintelligiblenotion,anddoes“attachtheadjective”freetotheagentratherthantoamereattributeoftheagentlikethatofa“willordesire.”KOINEdoesnotimposetheassumptionuponitsreaderthatonemustpossessa

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desirefreefromanything;especially,adesirefreefrom“sin.” Nevertheless,becausemenarecausal‐agentsaccordingtotheHebrewlanguage‐theHebrewBible‐theOldTestamentScriptures,theBibledoesconveytheurgencyforahumanagent(person)tocauseahumanagent(person)‐especiallyhimself‐tobelieveinLORDandhavethatactto“causeone’sselftobelieve”tobeaccountedrighteousnessforherorhim:Appealsforanyhumanagent(person)tocauseanyhumanagent(person)tobelieveinLORDiscalledevangelizingthenations‐AnactofobediencetotheGreatCommission. AlthoughthisKOINEChristianisawarethatboththephilosophiesofbothLibertarianismandCompatibilismaresomewhatreluctanttorecognizemankindascausal‐agents,theveracityofthatreality,likeallScripturalassertions,arenotofferedasanoption,ratherscriptedasacommandforallthatlistentomind‐aftertheGospelandcausethemselvestobelieveinLORD;namely,JesusChrist. “Youcauseyou(rself)”isnotonlyaformofaHebrewcommand,butabasisforthestatement:“Youcauseyou(rself)tobelieveordisbelieve.”

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Althoughnotintheimperativeform,itisanabsolutelytruestatementthatyou(theperson)causeyou(theperson)tobelieveortodisbelieve.TheBiblenevercommandsonetodisbelieve,butonlyrecordstheoccasionsinwhichmendoso.Thiscommonobservationmightfailtocontributetothefieldsofpsychology,orphilosophy;but,itdoesmuchtoadvancetheworkoffulfillingtheGreatCommission.Howmanyhours,years,evenlifetimeshavebeenconsumed,andremainconsumedbyministeringtofabulousideaslikethoseconcerninga“freeorboundwill”whichonlyministerquestions,ratherthangodlyedifyingwhichisinfaith? Finally,returningtoJohn20:31KEVstates: Ontheotherhand,thesethingshavebeenscripted(andremainscripted),inorderthatyouallmight(deliberately[deliberativesubjunctive]causeyourselves[Hebraism‐HiphilcausativefromGenesis15:6])(to)believethatJesusistheChrist,theSonoftheGod,andinorderthat,whilebelieving,youallmaybehavinglifeinHisname. TheGospel‐centeredApologetic,called“KOINEApologetics”findssufficientinformationfromtheelementsaffordedfromtheBibleLanguagesthemselves.So,asconcerningCalvinism’s“Omissive

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Errors,”oneneedonly“trustandconsult”thetext,alwaysapproachingthemwiththeassumptionthat“oneisinerror,”preventing(notabsolutely)theerrorofomission,producingamorepessimistic,andaccurateinterpretation:Thatwhichoneshouldalwayspreferovera“FallibleConstruct.” Finally,asanimprovementuponthefallibleconstructcalled“Calvinism,”onecanfurther“demystify”theconstructbyincludingtheobjectiverealitieslikeKOINEGreek’semphasisupon“kindofaction,”alongwithHebraism’slike“Hiphil:”SuchimprovementswillbewelcomedbyallBiblestudents;especially,Calvinists;for,asstudentsoftheScriptures,weareadherentstoSolaScriptura.

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References

DavidD.,Heath,C,Suls,J.M.,(2004)FlawedSelf‐Assessment

ImplicationsforHealth,Education,andtheWorkplaceCopyright2004AmericanPsychologicalSocietyVolume5‐Number3Retrievedfrom:http://persweb.wabash.edu/facstaff/hortonr/articles%20for%20class/Dunning%20heath%20and%20suls%20flawed.pdf

Barrick,W.D.(2008)Exegeticalfallacies:commoninterpretivemistakeseverystudentmustavoidTMSJ19/1(Spring2008)15‐27TheMaster’sSeminaryJournal,TheMaster’sSeminaryRetrievedfromhttps://www.tms.edu/m/msj19.1.pdf

Strong’sDefinitionsLegendRetrievedfrom:https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=G1096&t=KJV

Moseley,JamesL.andDessingerJoanC.(2009‐12‐09)

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Handbookofimprovingperformanceintheworkplace,measurementandevaluation:Volume3.Wiley.KindleEdition.

Sproul,R.C(2011‐09‐01).MysteryoftheHolySpirit,The

ChristianFocusPublications.KindleEdition.Monergism.comArticlesMonergismCopyright@2008

Retrievedfromhttps://www.monergism.com/thethreshold/articles/onsite/qna/bornagainfaith.html

Braun, Frank X., Ph.D English Grammar for Language Students.   Resource Publications Eugene, Oregon. 2013 

Dana & Mantey A Manual Grammar of the Greek New   Testament Macmillian Publishing Company., Inc. New  York 1927 

Davis, William Hersey., M.A., Th.D Beginner’s Grammar of the   Greek New Testament Harper & Row, Publishers New  York, Hagerstown, San Francisco, London 1923 

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Lamerson, Samuel., English Grammar to ACE New Testament   Greek Zondevan Grand Rapids, Michigan USA 2004 

Summers, Ray., Essentials of New Testament Greek Broadman  Press, Nashville, Tennessee 1950