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Lord and Christ: The Implications of Lordship for Faith and Life [Paperback]

By Ernest C. Reisinger (Author)
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Item Number 130664  
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Item Specifications...

Pages   178
Est. Packaging Dimensions:   Length: 8.3" Width: 5.3" Height: 0.7"
Weight:   0.4 lbs.
Binding  Softcover
Release Date   Oct 31, 1994
Publisher   P & R Publishing
ISBN  0875523889  
EAN  9780875523880  

Availability  0 units.

Item Description...
Can Jesus be your Savior and not your Lord? Is he merely a means to an end, or does he have complete authority in your life? With scriptural truths and testimony from Reformed creeds, Reisinger takes a critical look at this ''lordship controversy'' and its effect on your growth in grace, assurance of salvation, evangelism, and more.

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Reviews - What do our customers think?
Clear, faithful and scriptural  Mar 21, 2005
In view of all the negative (and obviously biased) reviews published on this, this book definitely deserves something better. If it is possible for you to get a copy of this excellent book, you can immediately see a logical layout of polemics and arguments written for lay Christians. Reiseinger doesn't mince his words when describing the heresy of "easy believism" and the Carnal Christian "theory". His reasoning and exegesis is faithful to Scripture, and he speaks from a pastor's heart.

We should avoid forming an opinion of the "Lordship controversy" until we have studied it avidly and meticulously. It is of paramount importance that professing Christians know the doctrines of justification and sanctification precisely. This book by Reisinger is a good starting point.
Badly Written, Badly Reasoned  Sep 4, 2004
I believe that Pastor Reisinger's book on Lordship Salvation exposes the extreme legalism that characterizes that viewpoint, and combines with a load of John kerry-style contradictions.

Rev. Reisinger confuses the distinction between good works as an evidence of faith, and good works as part of the condition for justification. Because he defines saving faith as "commitment to moral obedience", he in essence teaches that people are justified of their sins in God's sight by their determination to obey God's laws. Regeneration wipes out the Christian's capacity for significant sinning, and produces automatic dedication to obedience to the moral law. There is no such thing as a carnal Christian, and the Bible never challenges the Christian to all-out surrender. Anyone who knowingly sins for some amount of time was never a Christian to start with.

And yet, in direct contradiction to his own material, Rev. Reisinger also says that all Christians are somewhat carnal in varying degrees, that we can be cold and indifferent to Christ, that sinless perfection isn't possible, and that we are justified by faith alone.

Because Rev. Reisinger's writing is simplistic and blunt, he doesn't obscure these problems in Lordship Salvation as well as John Macarthur. If you say that justification is by faith, but then define "faith' as a conscious determination to obey the laws of God (which itself is an act of obedience to a law of God, the law that says we should be totally committed to Him), then you are saying that justification is by a conscious determination to obey the laws of God.

This book solidifies my own personal aversion to Lordship Salvation.
Unsatisfactory Book on Lordship Salvation  Jun 17, 2000
This book is one of the worst books ever written on the issue of lordship salvation. Reisinger does not give accurate definitions of certain theological terms. When he discusses dispensationalism in chapters 3 and 4, he does not correctly lay out the tenets and aspects of the system. He ties dispensationalism with Arminianism and antinomianism. However, almost all dispensationalist are Calvinistic in their view of God's sovereignty and salvation. Also, antinomianism is not a correct term to use to describe one of the aspects of dispensationalism. In fact, many theologians and commentators who hold to the system are lordship salvationists (John MacArthur, Robert L. Thomas, David Turner, Robert Saucy, Kenneth Barker, Edwin Blum, David K. Lowery, etc.). Some who are non-dispensational hold to free grace salvation (R. T. Kendall, Michael Eaton, and Everett F. Harrison). Therefore, Reisinger's attempt to blame dispensationalism for the sad condition of the church is untenable. In fact, one cannot dogmatically tie in eschatology with soteriology and think that one can come up with some monolithic or consistent formula. There are some places in the book where his views come close to the Roman Catholic view of works-righteousness salvation. In chapter 13 on page 154 he states that good works must be done "that we may escape temporal and eternal punishment..." Isn't this what the Roman Catholic Church teaches? Doesn't this strike at the heart of Protestantism? Reisinger also makes contradictory statements on his position by asserting that true Christians can lose their assurance by falling into sin (p. 117). He therefore implies that true Christians can fall into sin and stay like that for a period of time. His section on false faith on pages 43-44 is very disheartening, especially for those who are new believers. Imagine telling a new Christians who is struggling to understand more about Christianity that he or she may have a faith that is spurious? This can surely have spiritually damaging effects. Reisinger on page 43 states that spurious faith and saving faith can closely resemble each other. The only way we can know that we are saved is when we die in faith and holiness to the end. However, this poses a problem because no man or woman can attain present assurance before death. Remember that false and true faith can look and feel the same according to Reisinger therefore a person who is presently trusting in Christ for salvation may in fact be not truly trusting Him at all. One wonders how Reisinger can give assurance to any believer. All things considered Arminianism would be more comforting to a believer who is seeking assurance than the view expoused by Reisinger and other Reformed theologians. Another disappointing aspect of the book is the fact that the author doesn't interact with passages and verses used by free grace authors. If all true Christians persevere in faith and holiness to the end, what about those Corinthian Christians who died abusing the Lord's Table in 1 Corinthians 11:30? The original Greek text suggests that they are saved because those abusers fell "asleep." For Paul, the term "sleep" is used of death of Christians only. Reisinger's exegesis of 1 Corinthians 3 is very shoddy and inadequate, most commentators, including lordship proponents, would disagree with his viewpoint on the passage concerned. Most of the author's sources do not come from Scripture but from confessions, creeds, and authors who hold similar views as he does. When he does quote Scripture he does not exegete the passage but displays them with disregard to the context of the passage. Overall, this book is disappointing. If one is looking for a good book on lordship salvation look somewhere else. One will not get a good and adequate treatment of the issues involved in this book.

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