G. K. Chesterton, in his book Orthodoxy, said that some people he knew
had a “too fastidious spirituality,” believing in “divine sinlessness,”
something he claims they could not see even in their dreams. He further elaborated that “they essentially
[denied] human sin, which they [saw] in the street.” The antilapsarian doctrine is especially
pervasive today. Perhaps all the
self-esteem indoctrination we have experienced since the 70s has warped us. It is of no small matter that the essence of
the antichrist is about the evolved self without Christ. In other words, someone completely steeped in
self-esteem without Christ. It is Adam
fully flourished.
The second Adam, Jesus Christ, and the
born-again experience born out of this fact, is the only premise from which man
can lawfully express himself. Whenever
man develops and expresses his person without the requisite foundation, he is a
monster, a monstrosity. He is an
animated dead flesh expression; he is the Frankenstein monster; he is an
antichrist. When God sent the angel to
guard the way to the tree of life, after Adam and Eve had fallen, He did so to
preserve them and all of humankind.
Whether or not it was a literal tree or not I will not debate here;
suffice it is for this line of reasoning to say that it represented the idea
that God did not want them to eat from the tree of life while yet in their
fallen state of being.
To eat from the tree of life without
first being corrected or fixed is to nourish a perverted form. The fall of mankind was an implosion of being
activated by God’s response to Adam’s sin.
God disconnected from humankind, and humankind fell down in a hierarchal
sequence from top to bottom down into their base, or flesh. The spirit on top of their soul on top of
their flesh was now laid at their feet (metaphysically speaking). God begins to call humankind “flesh,” because
that was now their dominating aspect.
God said they would die if they ate of the tree of the knowledge of good
and evil; they did, immediately, and throughout their now abbreviated lives.
This insidious doctrine of
antilapsarianism undermines any hope of believing in God’s only solution to the
biggest problem of their lives: the fact that they are dead and dying and have
no hope for the future. By denying they
need help they remove the ground upon which redemption is built. With God nothing is impossible, sure, but
someone in this state is irrepressibly stubborn and practically apostate. Their conscience must be completely seared because
they deny all conviction based on the inner voice of God inside them, which is
inherently what conscience is.
What is especially troubling is the
fact that they have eliminated all grounds for argument based on the reasoning
component of those things God might say to them concerning redemption. It is utterly reasonable to believe in God
and His redemption plan, but they are stubborn without reasonable
justification. In conclusion, I again
quote Chesterton who said:
In this
remarkable situation it is plainly not now possible (with any hope of universal
appeal) to start, as our fathers did, with the fact of sin. This very fact which was to them (and is to
me) as plain as a pikestaff, is the very fact that has been specially diluted
or denied.
When someone denies the obvious and
fundamental things of life they are beyond the reach of human hands; as we
know, only God can save people (but not through our direct influence in this
case). Indeed, “the night cometh, when
no man can work”; I would suggest, that that night has come (John 9: 4, KJV). God help us all!
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