5.Juan Calvin, Response to Cardinal Sadoleto (Rijswijk: Foundation
2.Martin Luther, "Justification by Faith" in Classic Sermons on Faith Doubt,ed. Warren W. Wiersbe (Grand Rapids, MI: Kregel, 1985), 78-83 (emphasis added).
3.Juan Calvino,Institución de la religión cristiana,trad. Cipriano de Valera (Rijswijk: Foundation for Reformed Literature, 1990), I:618.
4. Ibíd., I:619.
5.Juan Calvin, Response to Cardinal Sadoleto (Rijswijk: Foundation Reformed Literature Editorial, 1990), "Good works are not rejected."
6.Calvino, Institutions, 412-416 (emphasis added).
7.J. C. Ryle,La santidad: su naturaleza, obstáculos, dificultades y raíces (Moral de Calatrava, Ciudad Real: Peregrino, 2013), chapter 2, section 3.
8.C. H. Spurgeon, The Metropolitan Tabernacle Pulpit, vol. 47 (reprint, Pasadena, TX: Pilgrim, 1986), 570.
9.C. H. Spurgeon, The Metropolitan Tabernacle Pulpit, vol. 17 (London: Passmore & Alabaster, 1894), 99.
10.C. H. Spurgeon, The Metropolitan Tabernacle Pulpit, vol. 11 (reprint, Pasadena, TX: Pilgrim, 1979), 138.
11.C. H. Spurgeon, The Metropolitan Tabernacle Pulpit, vol. 56 (reprint, Pasadena, TX: Pilgrim, 1979), 617.
12.Cited in John Gerstner, The Rational Biblical Theology of Jonathan Edwards (Orlando: Ligonier, 1991), 301.
13.Charles Hodge, Systematic Theology, vol. II (Terrassa, Barcelona: CLIE, 1991), 327.
14.D. L. Moody, 'True Repentance', in The Gospel Awakening (Chicago: Fairbanks, Palmer, 1883), 417.
15."Signs of the New Birth", ibid., 658.
16.R. A. Torrey, How to Work for Christ (Old Tappan, N.J.: Revell, n.d.), 3738.
17.James M. Gray, Salvation from Start to Finish (Chicago: Moody, n.d.)
39-44.
18.W. H. Griffith Thomas, The Christian Life and How to Live It (Chicago: Moody, 1919), 46-49.
19.H. A. Ironside, Full Assurance (Chicago: Moody, 1937), 33. Published in Spanish as Absolute Security, trans. Rhode Flores (Terrassa, Barcelona: CLIE, 1986).
20.Ibid., 22-23.
21.A. W. Tozer, This Incredible Christian, trans. Dardo Bruchez (Harrisburg, PA: Editorial Alianza, 1979), "What it means to accept Christ."
22.Ibid., 'We are saved both from and for.'
23.A.W. Tozer, Man: The Dwelling Place of God (Camp Hill, PA: Christian Publications, 1966), 140—43. Published in Spanish as The man, the God's dwelling (Terrassa, Barcelona: CLIE, 1994).
24.A. W. Tozer,La raíz de los justos(Terrassa, Barcelona: CLIE, 1994), 101-103.
25.Tozer, Man: The Dwelling Place of God, 30-33.
26.Arthur Pink, Studies on Saving Faith (Swengel, PA: Reiner, n.d.), 5.
27.Arthur Pink, Practical Christianity (Grand Rapids, MI: Baker, 1974), 20.
28.Ibid., 24-25.
29.Pink, Studies on Saving Faith, 14.
30.It may be possible, thanks to selected quotes, to find comments from respected theologians who seem to support some of the ideas presented by several of the masters of the denial of lordship. However, not you will find important figures of the Reformation or after it evangelical movements that have ever supported the system of the soteriology of the denial of the lordship that Dr. Ryrie defends, and much less the most extreme variety represented by Professor Hodges.
Among the true historical pioneers of the teaching of denial of the the lordship are the antinomian sandemanians (also known as like "glasitas") of the 18th century in Scotland, a movement that was
harshly condemned by the Puritans. D. Martyn Lloyd-Jones presents a general overview of the Sandemanian sect and its doctrine in The Puritans: Their Origins and Successors, (Edinburgh: Banner of Truth, 1987), 170-90; published in Spanish as The Puritans: their origins and successors, trans. David Cánovas Williams (Barcelona: Peregrino Publishing, 2013).
31.Jeffrey E. Wilson, The Authentic Gospel (Edinburgh: Banner of Truth, 1990), 1.
GLOSSARY
Antinomianism: The idea that behavior is not related to
the faith or that Christians are not subject to any moral law. The antinomianism radically separates justification from sanctification and makes practical holiness something optional. Repentance: A change of heart that involves abandonment of the
sin to cling to Jesus Christ. Repentance and faith are elements distinctions that are unified in a work composed by the grace of God and they motivate genuine conversion. Assent (assensus): One of the three elements of true faith. It is the
established trust and the assertion that the salvation of Christ is applicable to the person's soul (see Knowledge and Trust). Assensus: see Assent. Meat: Principle of human fragility (especially our
sinfulness and our selfishness) that remains with us after the salvation until we are finally glorified. Trust: One of the three elements of true faith;
personal commitment and appropriation of Christ as the only hope for the eternal salvation (seeSentimentandKnowledge). Knowledge (notitia): One of the three elements of true faith; the
recognition or understanding of the truth that Christ saves (see Feeling and Trust. Entrusting oneself to God in repentance and faith. Easy credulity: Perspective that saving faith is a purely
human whose followers reduce the definition of faith so that to believe be something that is within the reach of depraved sinners. Decisionism: The idea that eternal salvation can be assured by the
sinner's movement towards God, a "decision for Christ" that by general manifests itself through some physical or verbal action, such as ["raise your hand","come to the front","recite a prayer","sign a card"] repeat a promise or something similar. Total depravity: Corruption of sin in all aspects of being. The
unredeemed sinners are totally depraved, that is, they are spiritually dead, they are unable to respond to God or please Him and they are absolutely in need of the grace of God. Dispensation: The plan of God according to which He administers His government within
a determined era in its eternal program. Dispensationalism: A system of biblical interpretation that sees a distinction
between God's program for Israel and its relationship with the church. Ecclesiology: The doctrine of the church. Eschatology: The doctrine of future things; prophecy. Savior faith. False iron: false or defective iron. The radical teaching of non-lordship denies
the possibility of spurious faith in Christ as Savior. That perspective it asserts that if the object of faith is trustworthy, the character of the your own faith will not be challenged. Saving faith: the appropriation of the soul and submission to the Lord Jesus Christ
as the only hope for eternal life and the liberation from sin. This Faith is the work of God in the heart of the sinner who believes. Confidence: see Trust. Grace: The free and benevolent influence of the holy God who works.
sovereignly in the lives of unworthy sinners. Cheap grace: Self-imparted grace that promises forgiveness without the need for
regret; pseudograce that does not produce a change in character of who receives it. Common grace: Divine grace granted to humanity in general. Grace
common restrains sin, mitigates its destructive effects on society human and shares blessings of all kinds to people. This grace is not redeeming (see Special Grace). Effective grace: Grace that surely produces the desired effect. Grace
God is always effective. Special Grace: The Irresistible Work of God that Frees Men and Women
of punishment and the power of sin, besides renewing the inner person and sanctify the sinner through the work of the Holy Spirit (also known as Grace of Salvation and Irresistible Grace. Irresistible grace: Grace that transforms the heart and therefore makes it
the believer should be entirely willing to trust and obey. Grace Salvadora is always irresistible.
Gracia salvadora:verGracia especial. Justification: An act of God's grace by which he declares that all the
the requirements of the law are fulfilled in favor of the sinner who believes through of the justice of Jesus Christ. Justification is the revocation of the attitude of God towards the sinner: where He once condemned now considers free from guilt, not for anything good that has been found in itself sinner only because of the righteousness imputed by Christ. As a result of the justification, believers are not only perfectly free from all accusation of guilt, but also the merits of Christ are attributed to your personal account. Both justification and sanctification they are essential elements of salvation (see Sanctification). Legalism: The teaching that people can earn favor from
God for doing certain things. Some legalists teach that salvation it must be earned through works, while others practice extreme rituals or live according to rigid codes of conduct. Even the Christians can fall into legalism if they focus too much on what external and neglect the cultivation of the correct attitudes of the heart Rom. 2:29 Notice: Knowledge. Meritorious works: Ritual or behavior that earns merits before God or is worthy.
of their rewards or honor. The Bible is clear that works humans can never be worthy (Isa. 64:6; Rom. 6:23; 8:8; Titus 3:5). No meritorious work is necessary for salvation, but grace will produce works through faith as manifestations of the work the savior of God in the life of every believer. Order of salvation: The order of salvation, a logical arrangement of different
aspects of saving grace. A typical salutary order of theology Reformed would be: election, calling, regeneration, conversion, repentance, faith, justification, sanctification, perseverance and glorification. Obviously, the part of the sequence of regeneration until sanctification is logical and not chronological as those events they take place at the same time. Penance: Activity carried out to try to atone for one's own sins. Premillennialism: The belief that Christ will return and then begin
a thousand-year reign over the earth. Puritans: English reformers of the 17th century.
Regeneration: The new birth; work of the Holy Spirit that imparts
new life to the sinner. Lordship salvation: Conviction that the call of the gospel to faith
it presupposes that sinners must repent and submit to authority of Christ. Sanctification: The ongoing work of the Holy Spirit in believers that
makes us saints by shaping our character, our affections and our behavior towards the image of Christ. Soteriology: Doctrine of salvation. Ultradispensationalism: A variant of extreme dispensationalism that
locate the beginning of the church at different moments after Acts 2. Many ultradispensationalists reject baptism and the Lord's Supper. as ordinances designed for another era, and they believe that the only Scriptures Applicable to the present era are those contained in the Pauline epistles.