Contribution

CERC’S Conditional Salvation

Volume 3 | Issue 1
Aaron Lim

Covenant Evangelical Reformed Church (CERC) in Singapore teaches a conditional salvation. She continues to advance what her sister denomination, the Protestant Reformed Churches (PRC), has been advocating throughout her controversy, but CERC is now advancing it with greater, unmistakable clarity. Bringing the PRC’s controversy to its logical and inevitable conclusion, CERC now openly teaches that in salvation there “are conditions for God,” that “conditions are used in a formal sense,” and that “without repentance there is no forgiveness of sins.”

What is a Condition?

Rev. Josiah Tan teaches that there are conditions in scripture that must be distinguished from the conditions of a conditional theology. The conditions in scripture are things which God has made to precede other things. The conditions of a conditional theology are prerequisites that man accomplishes by his own power with God.

In Conditional Theology we define condition as a prerequisite that man must accomplish in any measure of his own and without God. (Class notes, 5)1

They are conditions because they are that which the sinner must perform, and that upon which God or the grace of God depends, and without which God and the grace of God are not given or enjoyed. (6)

Explaining the conditional passages of scripture, Reverend Tan says the following:

One thing must be before something else will follow. (5)

This is not Conditional Theology, even though conditions are used in a formal sense. This is because there are some things that God have made to precede other things. (5)

Explaining the Heidelberg Catechism, Lord’s Day 45, Q&A 117, and James 1:6, Reverend Tan says,

This condition is not Conditional Theology. God provides that which he demands of. There is no condition in which man fulfills on his own power, therefore it is ALL OF GRACE. (5)

In these statements Reverend Tan reveals that there are indeed conditions that man fulfills by God’s grace. Reverend Tan supposes he escapes the charge of teaching a conditional salvation merely because he defines a condition as that which man “must accomplish in any measure of his own and without God.”

He is mistaken.

It matters not one whit whether man accomplishes the prerequisite of his own power and without God or whether man accomplishes the prerequisite by the grace of God. The Pelagian teaches that man fulfills the condition of faith by his own power; the conditional Reformed theologian teaches that man fulfills the condition of faith by God’s grace. Both are still conditions; both make man’s activity decisive in salvation; both make man’s activity precede God’s activity.

Rev. Ronald Hanko rightly defines a condition as something which must first happen before God’s work of salvation can begin or continue:

Conditions are necessary prerequisites. Something cannot be true, cannot happen, unless something else, a prerequisite or prerequirement, is first true or first happens. In theology and in the doctrine of salvation, a condition is something upon which God depends, some response or work of man upon which He depends in order to begin or continue the work of salvation.2

Conditional Reformed theologians define conditions the same way: man’s activity precedes God’s activity. Dr. Klaas Schilder, father of the conditional covenant, defined a condition as “the way by which the elect come to and are assured of salvation…God…does not give B without A, C without B, and D without C.”3 He explains:

Do you mean by condition something which God has joined to something else, to make clear to us that the one cannot come without the other and that we cannot be sure of the one, unless we are at the same time assured of the other? Then we say unconditionally: “conditional is the password!”4

Reverend Tan’s definition of a condition still makes his theology conditional. By defining a condition as that which God has made for other things to follow, and by admitting that conditions are used in a formal sense in scripture, Reverend Tan opens the road to a conditional salvation in his theology.

Conditional Salvation

The critical question about what makes salvation conditional is: Is there something that man must first do (by grace) before God saves him? Reverend Tan says yes. There is something that man must first do (by grace) before God saves him:

Jesus here is teaching that for salvation/justification/forgiveness of sins to follow, something must happen prior, that is a man believing in Jesus. That is a man, abasing himself and casting himself completely on Jesus. Without this, salvation will not follow. (5)

Without repentance there is no forgiveness of sins. While we remain in the sin of an unforgiving spirit against others, there is no forgiveness for us. (12)

These statements teach a bald, naked conditional salvation. If a man does not first believe in Jesus, salvation will not follow. If a man does not first abase himself and cast himself completely on Jesus, salvation will not follow. If a man does not first forgive others, God’s forgiveness of that man will not follow.

Reverend Tan boldly ventures into places where no Protestant Reformed minister has dared to venture, but he brings the current Protestant Reformed theology of man’s activity preceding God’s activity to its logical and inevitable conclusion: there are conditions for salvation. Reverend Tan frankly admits that in passages of scripture where conditional language is used, “conditions are used in a formal sense” (5). The reason for this is “because there are some things that God have made to precede other things” (5). He also frankly admits that where conditional language is used in scripture, those conditions are “‘Conditions’ for God, not for man” (6).

This revelation is shocking but logical and inevitable. Reverend Tan’s theology of man’s activity (by grace) preceding God’s activity is inherent conditionality. God’s activity depends on, is contingent on, and waits for man’s activity (by grace). Without man’s activity (by grace), God’s activity cannot come to pass. Conditions are inherent in such a theology. Reverend Tan must be commended for admitting that in such a theology “conditions are used in a formal sense” (5) and that there are “‘Conditions’ for God” (6).

A Response to CERC’s Conditional Salvation

Let it be absolutely clear: we reject the teaching that man must believe in Jesus for salvation/justification/forgiveness of sins to follow. This teaching contradicts scripture and the Reformed confessions.

The plain teaching of scripture is that our believing in Jesus follows—not precedes—his forgiveness of our sins. Our believing follows—not precedes—his justification of us. Our believing follows—not precedes—his saving of us.

According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love…In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace. (Eph. 1:4, 7)

As many as were ordained to eternal life believed. (Acts 13:48)

Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. (Rom. 8:30)

Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. (Heb. 9:12)

The Reformed confessions also teach that our activity of believing and forgiving follows God’s activity of sovereign election:

Men are chosen to faith and to the obedience of faith, holiness, etc. Therefore election is the foun- tain of every saving good, from which proceed faith, holiness, and the other gifts of salvation. (Canons of Dordt 1.9, in Confessions and Church Order, 157)

The sense and certainty of this election afford to the children of God additional matter for daily humiliation before Him, for adoring the depth of His mercies, for cleansing themselves, and rendering grateful returns of ardent love to Him, who first manifested so great love towards them. (Canons of Dordt 1.13, in Confessions and Church Order, 157)

Protestant Reformed ministers, contrary to Reverend Tan’s teaching, have long condemned the idea that there are conditions for God to fulfill for salvation:

But can it not be argued that God fulfills the condition by His grace? No, for it is absurd to say that God promises salvation on the condition that He will fulfill it.5

As churches we have even rejected, and rightly so, the idea that there are certain conditions in the work of salvation which God Himself fulfills, faith as a condition to the covenant, conversion as a condition to eternal life, good works as a condition of assurance, and that because God fulfills them, they are not a denial of God’s sovereignty in salvation.6

Does Scripture Teach that Man’s Activity (by Grace) Precedes God’s Activity?

Reverend Tan quotes a number of scriptural passages in support of his view that man’s activity precedes God’s activity, as for example:

Luke 13:3 “I tell you, Nay: but, except ye repent, ye shall all likewise perish.”

Rom 10:10 [sic 9] “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.” (4)

Explaining these passages, Reverend Tan says, “Jesus here teaches 1) One thing must be before something else will follow” (5). Without man’s activity of believing and repenting, “salvation will not follow” (5).

Reverend Tan is severely mistaken that these passages teach that man’s activity precedes God’s activity for salvation.

These passages command men to believe, repent, and confess that Christ is the only savior. If men refuse to obey the command, they will perish everlastingly in their sins. When a minister preaches these commands, God sovereignly works faith by his Holy Spirit in the hearts of his elect, so that they believe, repent, and confess Christ. That they believe, repent, and confess Christ are fruits—and only fruits—of God’s sovereign election. Their believing, repenting, and confessing Christ are not first, nor do they precede God’s activity.

The Reformed confessions teach with absolute clarity the proper order of salvation. Man’s activity of believing, repenting, and forgiving is never first. God’s activity of justifying, forgiving, or saving never follows man’s activity. God is always first; man is always subordinate to and follows God. The Canons teach that our believing, repenting, and forgiving proceed from God’s eternal election:

This elect number…God hath decreed to give to Christ, to be saved by Him, and effectually to call and draw them to His communion by His Word and Spirit, to bestow upon them true faith, justification, and sanctification; and having powerfully preserved them in the fellowship of His Son, finally to glorify them for the demonstration of His mercy and for the praise of His glorious grace. (Canons of Dordt 1.7, in Confessions and Church Order, 156)

It is gross false doctrine to pervert the order of God’s salvation by making man’s activity precede God’s activity. It is gross false doctrine to teach that man’s believing, repenting, and forgiving precede God’s justifying, forgiving, and saving. This is conditional salvation—God’s salvation is conditioned on man’s will—by grace, of course.

Repentance is Not Part of Faith

Reverend Tan teaches that repentance is part of faith:

Repentance is part of faith. (14)

You can’t have faith that lays hold of Christ without repentance. (14)

Let it be said unmistakably: we absolutely reject the teaching that repentance is part of faith. Repentance is not part of faith. Repentance is distinct from, and a fruit of, faith. True faith lays hold of Christ without repentance.

The Heidelberg Catechism teaches that faith is “a certain knowledge” and “an assured confidence” (LD 7).7 Christ makes me a partaker of him and all his benefits by a true faith (LD 20). I am righteous before God “only by a true faith in Jesus Christ” (LD 23). I receive and apply the satisfaction, righteousness, and holiness of Christ as my righteousness before God “by faith only” (LD 23). I “receive the promise of the gospel by a true faith” (LD 31). Those who are implanted into Christ by a true faith “bring forth fruits of thankfulness” (LD 24).

Repentance, or conversion, on the other hand, is a fruit of faith—not to be confused with a part of faith. Repentance is “the mortification of the old, and the quickening of the new man” (LD 33). Repentance is “a sincere sorrow of heart that we have provoked God by our sins, and more and more to hate and flee from them” and “a sincere joy of heart in God, through Christ, and with love and delight to live according to the will of God in all good works” (LD 33). Repentance is a fruit of thankfulness brought forth by those who have been implanted into Christ by a true faith.

The Catechism repudiates the doctrine that true faith lays hold of Christ by faith and repentance. Faith and repentance are distinct: “I am a member of Christ by faith,” that so “I may fight against sin and Satan” (LD 12). I cannot lay hold of Christ by my God-worked repentance because even though I have a true faith in Jesus Christ, my conscience still accuses me “that I have grossly transgressed all the commandments of God, and kept none of them, and am still inclined to all evil” (LD 23). Repentance—the good work of turning from sin and delight to live according to the will of God—proceeds from a true faith and may not be confused as a part of faith.

To teach that repentance is part of faith is serious false doctrine. It is to corrupt the Reformed doctrine of justification by faith alone, for justification would be in part by the sinner’s repentance. Then the sinner would be justified by faith that includes repentance. This is to teach justification by faith and faith’s works.

Devastating Consequences

The doctrinal difference between CERC and the Berean Reformed Protestant Fellowship (BRPF) could not be sharper. Let all who think that the members of the BRPF who left CERC were sinful rebels who disobeyed the session think again. We left for the truth’s sake. The false doctrines and apostasy in CERC have become irrefutably evident.

CERC: This condition is not Conditional Theology. God provides that which He demands of. There is no condition in which man fulfills on his own power, therefore it is ALL OF GRACE.

BRPF: There are absolutely no conditions for salvation whatsoever, whether for God or man. Salvation is absolutely unconditional because God is sovereign.

CERC: Jesus Here is teaching, that for salvation/justification/forgiveness of sins to follow, something must happen prior, that is a man believing in Jesus. That is a man, abasing himself and casting himself completely on Jesus. Without this, salvation will not follow.

BRPF: For man to believe in Jesus, God must first save, justify, and forgive him. Without God’s saving, justifying, and forgiving, man’s believing and repentance will not follow.

CERC: Without repentance there is no forgiveness of sins.

BRPF: Without forgiveness of sins there is no repentance.

CERC: Repentance is part of faith.

BRPF: Repentance is distinct from, and a fruit of, faith.

CERC: You can’t have faith that lays hold of Christ without repentance.

BRPF: True faith lays hold of Christ without repentance.

That CERC now teaches that “conditions are used in a formal sense” (5), that there “are ‘Conditions’ for God” (6), and that “repentance is part of faith” (14) is the logical and inevitable conclusion. The controversy in the PRC was always about conditional covenant fellowship—man’s obedience obtains God’s fellowship. Man’s obedience precedes God’s blessing. For years the PRC denied that the false doctrine in the controversy was a conditional covenant fellowship. Now CERC and Reverend Tan bring the PRC’s controversy to its logical doctrinal conclusion: there are indeed conditions for salvation.

The conditional doctrine of Reverend Tan has devastating consequences for the child of God. He lives in the fear and doubt that if he does not believe, repent, and forgive (by grace), he will be condemned eternally. He lives in the constant fear that if he does not forgive his brother (by grace), God will not forgive him.

More significantly, Reverend Tan’s theology of man’s activity preceding God’s activity robs God of his sovereignty. God’s activity waits for man’s activity. Scripture teaches, on the contrary, that God is always first: “Known unto God are all his works from the beginning of the world” (Acts 15:18). All that man does—good and evil—proceeds from God’s eternal counsel: “For to do whatsoever thy hand and thy counsel determined before to be done” (4:28).

CERC has not learned from her sister’s mistakes and weaknesses. CERC embraces them, along with all her false doctrines.

In 2015 the false doctrine in the PRC was “The way to the Father includes obedience. The way of a holy life matters. It is the way unto the Father.” (Man’s obedience precedes Father’s fellowship.)

In 2018 the false doctrine in the PRC was “We do good works so that we can receive God’s grace and Holy Spirit in our consciousness.” (Man’s good works precede God’s grace and Holy Spirit.)

In 2018 the false doctrine in the PRC was “If a man would be saved, there is that which he must do.” (Man’s doing precedes God’s saving.)

In 2022 the false doctrine in CERC is “Without repentance there is no forgiveness of sins.” (Man’s repentance precedes God’s forgiveness.)

The lie is unmistakably clear in all these false doctrines: man’s activity precedes God’s activity. Man must first act before God acts. God’s activity is conditioned on man’s activity. CERC now champions that lie as truth. Every member of CERC must live under the teaching that if any of them does not forgive his brother, God will not forgive him. Every member of CERC must live under the teaching that if he does not first repent, abase himself, and cast himself completely on Jesus, salvation will not follow him.

The conditional salvation doctrine of CERC is deadly poison. From such an evil doctrine flee!

 

—Aaron Lim

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Footnotes:

1 Rev. Josiah Tan is doing a series of classes on the recent controversy in the PRC. Before his fourth class, the session of CERC sent notes to the congregation, which Reverend Tan then used for his presentation in that class. The quotations are taken from those notes, which can be found at https://bereanrpsg.files.wordpress.com/2022/04/cercs-4th-class-notes.pdf. Page numbers for subsequent quotations from these class notes are given in text.
2 Ronald Hanko, Conditions and Means, unpublished paper (April 18, 2022): 1.
3 Klaas Schilder, “Extra-Scriptural Binding—A New Danger,” in Jelle Faber, American Secession Theologians on Covenant and Baptism (Neerlandia, Alberta, Canada: Inheritance Publications, 1996), 132.
4 Schilder, “Extra-Scriptural Binding,” in Faber, American Secession Theologians, 78. The emphasis is Schilder’s. The above quotations of Schilder and the citations are taken from David J. Engelsma, Battle for Sovereign Grace in the Covenant: The Declaration of Principles (Jenison, MI: Reformed Free Publishing Association, 2013), 179.
5 Herman Hanko, Ready to Give an Answer: A Catechism of Reformed Distinctives (Grandville, MI: Reformed Free Publishing Association, 1997), 179.
6 Ronald Hanko, Conditions and Means, 2.
7 Page references in Confessions and Church Order for quotations from the Catechism are as follows: LD 7: 90; LD 20: 103; LD 23: 106–7; LD 31: 118; LD 24: 107; LD 33: 121–22; LD 12: 96; LD 23: 106.

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Volume 3 | Issue 1