Dominion & Common Grace: The Biblical Basis of Progress by Gary North

By Gary North

If the millennium is via nice uprising (Rev. 20:9-10), how can those rebels were Christians? in the event that they will not be Christians, how can the millennium itself be Christian? what's the courting in background among saving grace and customary grace? North bargains particularly with the difficult query of the weak spot of the Church in heritage, and the facility of the God-haters in heritage. How is it that those that hate Christ appear to prosper, whereas Christians appear to be powerless?

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He did not dle in order that the offer of salvation be made to Satan. No such offer is ever made. The offer of eternal Me goes only to men. 16. , p. 140. 17. , p. 165. 18. , p. 200. ( 44 It is possible to argue that in this serise, the death \ ‘of ‘Chri& for’ Satan d-tier% fmni the death of Christ for unregenerate people. But however the theologians want to debate tl@ diff~nce, it Cle@ly has to do wi@ some aspect of special (soul-saving) ~ace,’ not common grace. The distinction applies to the free offer of the gospel to ,men and not to Satan; it does not apply to the ,mmnion @f@ of M% knowledge, law, power, etc.

We all benefit from God’s extension of blessings to us when we are externally” faithful to “ the external terms of the covenan{. To use the example of venereal disease again, when most people are monogamous, they are protected from the spread of ‘ these killer diseases. Ethical rebels who in other areas of their lives disobey biblical law at least remain free from this particular scourge. Or to use the example in Matthew 5, when God sends good weather, sinneri enjoy. it too. Biblical law is aLso a form of curse special curse to those who are perishipg, common curse to those who are regenerate.

The following sample is represen :ative: ~For better or worse Synod mear th# God has a certain attitude off m ‘n as men. The use of the broa ph,1 ase “creatures in generid” gives n tion for drawing such consequences: ha+ drawn. Besides, the broad phras 8. +m Tii, Common Grace, in Common Graced I to teach vor to all popular justifica; Schilder itself ex- , ‘ THE FAVOR OF GOD 37 presses the fact that God loves ~1 His &eatures. g ,! A limiting concept? Shades of Immanuel Kant. If this is what the Synod “meant to teach: then it should have waited to say whatit meant in clear language that normal God-fearing people can understand, rather than rushing a poorly worded statement through the bureaucracy, and driving out a man of the stature of Herman Hoeksema and thousands of his followers.

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