Caryl Productions with Cult & Occult Expert Caryl Matrisciana - Calvinism: Spiritual Fusion

Calvinism: Spiritual Fusion - Article 8 of 11

This summer the Protestant world celebrates the quincentennial birth of John Calvin, one of the 16th century reformers of Catholicism. We continue with our eleven part weekly series titled, The Subtle Dangers of Spiritual Fusion, to examine more closely the life, theology, and legacy of this man who has greatly impacted the complexion of Christianity these last five hundred years. Brenda a former follower of Calvin for fourteen years shares her insights and research. Picking up from last week's discussion of Calvin's "departure" from Roman Catholicism, we now examine the influence of his ancient mentor; the Catholic father, Augustine of Hippo.

In addition to the information in the weekly eblasts click here for additional diagrams, timelines and charts.

Augustine - One of Catholicism's Early Fathers

Augustine of Hippo is an interesting historical figure of Roman Catholicism. He turned to Roman Catholicism in 386 A.D., near the age of 32, after spending several years of his young adult life in the Gnostic cult of Manichaeism. Gnosticism elevated knowledge or ‘gnosis’ as the means to achieve salvation. It considers the body of flesh to be evil and also views Jesus as an evil demigod. The Manicheans followed the religious teachings of Mani, a 3rd century Babylonian who syncretized Christianity with Zoroastrianism (Iranian religion founded by Zoroaster) and Gnosticism.   Not only were the Manicheans Gnostic, but they also practiced asceticism (denying basic needs of the body) and celibacy (abstinence). The Manicheans divided their followers into two groups; the “elect” and the hearers. The “elect” were those able to follow the strict ascetic and celibate lifestyle while the hearers could not. During his years in the cult, Augustine remained a hearer. After Roman persecution against the Manicheans broke out under Theodosius I, Augustine left them and turned his interests toward the religion of his mother; Roman Catholicism.

Roman Catholicism was relatively young at that time, having officially been instituted by the Roman Emperor Constantine in 325 A.D.   Constantine the Great saw a vision in the sky of a cross and heard a voice proclaim that "in this sign, conquer." Taking the vision and its message to heart, he made Christianity the official religion of the Roman Empire which effectively combined Roman paganism with Christianity. Roman Catholicism was not quite 60 years old when Augustine gave it consideration.

Augustine, while reluctant to join Romanism, was intrigued by the eloquent speaking style of the Roman Bishop Ambrose, who lectured often on the Old Testament. Augustine was leery of the God of the Old Testament whom he perceived to be harsh and judgmental. With the help of Bishop Ambrose, who became Augustine's neo-Platonist mentor, Augustine found he could tolerate the Old Testament God by 'adjusting' or 'rearranging' God's character to fit into a spiritually allegorized context.1 God’s Word warns against adding to or subtracting from Scripture (Rev. 22: 18-19) a trickery that started in the Garden of Eden when Satan questioned the authority of God's Word which resulted in Eve adding to God's initial command (Gen. 3:1-3).

The philosophy of neo-Platonism was the relatively new resurgence of teachings of the Greek philosopher Plato, who was famous for his allegorical writings. He taught that reality was the unseen world which lay behind what the eyes of the mind could naturally see. He taught that one's perception should look beyond the seen world and interpret the hidden, unseen world as more real than the physical, a teaching similar to Hinduism's concept of illusion known as 'Maya .'2. Using Platonic reasoning, Augustine could side step what he perceived to be harsh about God and reinterpret scriptures to mean something different than what was meant by the Old Testament prophets. This technique of spiritualizing the scriptures, currently used in many churches today, results in wide variations in interpreting what the Bible means. Not only can the character of God be adjusted, as in Augustine's case, but the gospel, theology, the walk of faith, and eschatology can be rearranged and reinterpreted as well. Moving away from a literal to an "allegorized" interpretation of scripture can easily lead to "mystical/spiritual" experiences with a so-called "God" presence that is actually a "redefined" portrayal of God. This technique of spiritualizing the Bible (Teaching Tool Pg. 225) allows the text of scripture to validate what one wants it to say. In the case of Augustine, it allowed him to consider Roman Catholicism as a viable religious option.

Augustine had been plagued with guilt over his youthful dissolute lifestyle. He had rejected his mother's Catholicism considering it fit only for women and peasants. He had desired the more attractive faith of Gnosticism where all evil could be blamed on an evil god. His days with the Manicheans provided no help in quieting his anxious feelings of failure and inadequacy. He greatly desired to be free from the guilt over his past. Even though he had departed from the Manicheans, he remained intrigued by asceticism viewing it as a practical means of pleasing God. In his day, stories of ascetic monks who had congregated in the monasteries of the North African deserts circulated widely. Monasticism became the communal lifestyle of these ascetic desert hermits, who are known today as the Desert Fathers.

One of the more famous of these ascetic Desert Fathers was Anthony the Great, who today is considered a Catholic “saint” and the father of monasticism. One day, after Augustine's departure from Manichaeism and during the days he's was listening to Bishop Ambrose, he and his good friend Alypius listened to stories about Anthony the Great (251 - 356 A.D.). This prominent Egyptian Desert Father and monk had touted the virtues of monastic living and its victories over the flesh. Apparently, Anthony the Great's monasticism incorporated the same ascetic practices of denying the flesh and basic human needs as the Manicheans had. As Augustine listened, his mind underwent strong self-loathing for his sins producing in him a great desire to master his flesh. Augustine desperately searched for the courage to join the monastic movement after hearing these stories and expressed these desires to Alypius in ravings that Alypius thought were mad. Becoming upset, Augustine pushed Alypius away as he ran into a garden and fell to the ground in tears. As he lay there, he thought he heard children nearby singing a song that seemed to be saying to him, 'take and read.' Augustine, interpreting their rhyme as a sign from God, picked up his Bible and read where it fell open; Romans 13:13-14 which reads, “Let us behave properly as in the day, not in carousing and drunkenness, not in sexual promiscuity and sensuality, not in strife and jealousy. But put on the Lord Jesus Christ, and make no provision for the flesh in regard to its lusts.” This verse provided the courage he was searching for and it converted him to monasticism on the spot. He arranged to be baptized the following spring and made plans to leave Milan, Italy in search of a monastery site in North Africa, near the region where the Desert Fathers lived. When he reached the town of Hippo, near Alexandria, Egypt, he was convinced against his desire to become the town's Bishop. When he received his official appointment as the Bishop of Hippo, he wept. His heart longed for the monastic lifestyle and eventually, he established a monastery in Hippo.

Similar to John Calvin's "conversion", Augustine's conversion was not to the cross of Jesus Christ, but instead it was to monasticism. Monastics practiced asceticism which calls for subduing the flesh for the sake of gaining favor or salvation from God through physical "suffering" or by spiritual "works" such as prayer exercises. Conversion to asceticism, monasticism or piety (the "conversion" that came to John Calvin) cannot be confused with true salvation found in Jesus Christ, the only One Who could satisfy the penalty required for sin, a debt He paid by His completed work on the cross for whoever accepts it by faith. "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit" (1 Pet. 3:18). When evaluating Augustine's conversion, one needs to discern what he was converting from and converting to.

Faith expresses itself in full belief and trust in the saving work of Jesus, rather than struggling to please God through human effort known as "works"; “But if it is by grace, it is no longer on the basis of works, otherwise grace is no longer grace” (Romans 11:6). Augustine's conversion experience certainly came through Bible reading, but the reading he responded to was not the gospel (Teaching Tool Pg. 32). Augustine was looking for the courage to join the monastery through verses of scripture (as Anthony the Great had also done) assuming that ascetic living would please God. Hoping to be finished with sin, his conversion to monasticism appears to have been for the sake of changing behavior and expunging guilt rather than for rejoicing that Jesus Christ paid the price for his sins on the cross.   Like others in the Reformation of Catholicism, Augustine's conversion was not a response to the work of Christ. While John Calvin converted to true piety, Augustine converted to monasticism. Today, we find that supporters of the Reformation teach that God can sovereignly bring 'the elect' to salvation through reading verses of scripture, rather than through the biblical stipulation of responding by faith to "the true gospel," which is the power of God to salvation. "For I am not ashamed of the gospel, for it is the power of God to for salvation to everyone who believes, to the Jew first and also to the Greek" (Romans 1:16).

Augustine, commonly referred to as a neo-Platonist (adhering to modified beliefs of the Greek philosopher Plato) and from whom John Calvin drew much of his theology, didn't hesitate to blend philosophy with Christianity.3 His example of interpreting scriptures allegorically rather than literally is widely followed by leaders in the church today. Augustine, influenced by this Greek philosophical thinking, believed that the God of the Bible predestined all events in history. He erroneously equated predestination with foreknowledge, and redefined foreknowledge as foreordaining history (Teaching Tool Pg. 82). Curiously, the Greeks also believed the gods predestined all that happened in life, calling it fate. Hence, Greek plays were enacted to change the minds of the gods, in an effort to change their circumstances in life. It is intriguing to consider that perhaps Augustine's predestination is a sophisticated conceptualizing of the Greek idea of destiny.

Once it is believed that God predetermines everything in history, then it stands to reason that God must "pre-elect" who will be saved. This type of "election" would have been familiar to Augustine from his days in the Manichean cult since it was divided into groups of the "elect" and "hearers." Augustinian “election” is a partiality which the Bible clearly teaches against; "For the LORD your God is the God of gods and the Lord of lords, the great, the mighty, and the awesome God who does not show partiality nor take a bribe" (Dt 10:17) Since God is not "partial", He commands His followers to do "nothing by partiality" (1 Tim. 5:21). James contrasts the knowledge or "gnosis" of man with the wisdom of God, which is without partiality and is given liberally to all who ask in faith (James 1:5).  "But the wisdom that is from above is first pure, then peaceable, gentle, [and] easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy" (James 3.17).

If it is reasoned that predestination and special election are true, then special irresistible grace (Teaching Tool Pg. 112) must be the means of bringing these "chosen few" to faith. Augustine not only taught these concepts, but also that the "elect" are enabled by special grace to be obedient (Teaching Tool Pg. 123). Here again are hints of Manichaeism where only the “elect” were enabled to subdue the flesh. These tenets were picked up by John Calvin, who when reforming Catholicism, went back its foremost authority, Augustine. Calvin is quoted as saying, "Augustine is so wholly with me, that if I wished to write a confession of my faith, I could do so with all fulness and satisfaction to myself out of his writings.”4 It appears that these teachings of Augustine, which form the basis of Calvin's theology, is ancient Greek philosophy brought forward to our day by Calvinism's explanation for salvation (see Subtle Fusion # 3). "See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ" (Col 2:8).

It has also been said that Augustine is responsible for nearly every error of Romanism. For example, he taught the observance of the Eucharist (explained later); "I promised you….I would explain the Sacrament of the Lord's Table…That Bread which you see on the altar, having been sanctified by the word of God, is the Body of Christ….what is in that chalice, having been sanctified by the word of God, is the Blood of Christ."5

He also strongly taught a sacerdotal priesthood, meaning the priests act as mediators between God and humans, rather than the priesthood of all believers who no longer need an earthly priesthood to approach God. Jesus Christ is the High Priest of our confession (Heb 3:1), and there is only "one Mediator between God and men, the Man, Christ Jesus" (1 Tim 2:5). Augustine was also a strong proponent of celibacy"Now the Spirit expressly says that in latter times some will depart from the faith, giving heed to deceiving spirits and doctrines of demons, speaking lies in hypocrisy, having their own conscience seared with a hot iron, forbidding to marry, and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth" (1 Tim 4:1-3). In light of this verse, it is interesting to note that Augustine was also a vegetarian.6

Concerning infant baptism (Teaching Tool Pg.178) he said, "God does not remit sins but to the baptized."7 Believing that baptism regenerates the soul, he taught that those babies who die without baptism spend eternity in limbo. Martyrdom could replace baptism. While the Bible suggests that babies who die in infancy will be saved (2 Sam 12:23), the Bible also teaches that all who are able to believe, yet die without truly believing in Jesus as their sin payment will face judgment (Heb 9:26-28).

In his book, "The City of God," Augustine proposed the church is the city of God on earth which will ultimately triumph over the nations of the world (Teaching Tool Pg. 252). While this teaching hints at postmillennialism (church subdues earth before Christ's return), he is also credited with amillennialism (kingdom now theology). The Bible teaches that Christ, upon His second coming (Teaching Tool - Pg. 212), will subdue the nations at His return (Dan 2:45). In order to place the church in the kingdom of God back in the 4th century, Augustine spiritualized the first resurrection as taking place when one is born again rather than occurring before the future , and soon coming, millennial kingdom begins as Rev 20:4 teaches.

Augustine also brought the Apocrypha (which the Manicheans retained as part of their collection of writings) into Roman Catholicism which is revered as part of the Roman Catholic Bible. Augustine held to worship of the Virgin Mary. He indirectly promoted the succession of bishops which evolved into the supremacy of the Papacy as the Bishop of Rome. While he taught that Purgatory is the place where flames purged remaining sins after death, the Bible teaches that sinful man cannot pay for their own sins, but need the sinless Lamb of God sacrifice (John 1:29) to pay the price for sins. And most sadly, Augustine's concept of the "Just War" provided a moral imperative for "Christian" war which eventually justified and evolved into the dreaded Catholic Inquisitions used to compel forced confessions of faith at the threat of death. 'Convert or die' is also the cry of the Muslim Jihadists (Holy War) taught in Islam's holy book The Qu'ran. (See Islam Rising for more information on Islam).

The oppression and murder of the Jews at the hands of the Roman Catholic Church throughout history is rooted in Augustinian writings. In his famous book, The City of God, he writes; “The elder shall serve the younger,” is understood by our writers, almost without exception, to mean that the elder people, the Jews, shall serve the younger people, the Christians…..’The one people shall overcome the other people, and the elder shall serve the younger,’ that prophecy meant some greater thing; and what is that except what is evidently fulfilled in the Jews and Christians.” 8 While Augustine didn't advocate the death of Jews, he believed their existence served as an example to the Church of the consequences for disobeying God. "Augustine's attitude toward the Jews was rooted in 'assumptions of supersessionism.'"9 Supersessionism (Teaching Tool - Pg. 230) postulates the NT church has superseded or replaced the nation of Israel and so inherits Israel's blessings and promises made to her by God.

Augustine taught several tenets contrary to scripture concerning Israel; the Roman Church had superseded Israel as the true people of God, the title 'Israel' belonged to the Church, Gentiles become part of this new Israel when their hearts are circumcised and the believing church is the seed of Abraham. However, the Bible teaches that the true church is the body of Christ (1 Cor. 12:27) who is hidden in Christ (Col. 3:3) and who loves the Jews (Rom. 11:28). The church is defined by the indwelling presence of the Holy Spirit (Eph. 1:13) who came to indwell believers at Feast of Pentecost (Acts 2). This feast, which was marked by the waving of two loaves of leavened bread before the Lord (Lev. 23:15-21), prophetically foreshadowed Israel and the Gentiles being united into one new man, the body of Christ (Eph. 2:15). The book of Galatians teaches that it is Christ, not the church, who is the seed of Abraham to whom the promises were made (Gal 3:16). By spiritualizing scripture through allegory, he deduced that historical Old Testament Israel prefigured a spiritual New Testament Israel which is the Church. Augustine's allegory misinterpreted the scriptural identity and future for the nation of Israel and laid the seedbed for the anti-Semitism of Roman Catholicism, Medieval pogroms, Martin Luther's Against the Jews and their Lies, the Holocaust and modern day disdain for the nation of Israel.

It is interesting to note that there is a strong movement taking shape in our day called "Christian Palestinianism" where "intellectual, professedly Christian, anti-Zionist"...."amillennialism, Replacement theology and the Covenant of Grace theology"...."strong rejection of dispensationalism and of a literal interpretation of the Bible" followers are gathering together in this "Christian Palestinianism" movement which is joining with those who oppose Israel in the Middle East .10 This dangerous union, under the banner of "Palestinianism," is creating a bridge between some in the Reformed church and Islam who are uniting in their disdain over the the formation of the nation of Israel. This union is made possible by spiritualizing and allegorizing the text of scripture as they relate to the place and purpose of Israel.

In view of these teachings, if the fathers of the Reformation of Catholicism, such as John Calvin and others, were determined to separate from the errors of Rome, one has to wonder why they found the writings of Augustine so useful and authoritative. Ironically, Augustinianism is firmly rooted within the theology of Catholicism's Protestant Reformation under the title of Calvinism.

 Next Week: The Subtle Dangers of Spiritual Fusion examines Calvin's Reformation Involvement. The Eucharist, The Mass, and The Sacraments explained .

References
[1] The Myth of Ambrose,  http://www.enotalone.com/article/6677.html
[2] http://en.wikipedia.org/wiki/Maya_%28illusion%29
[3] Lawrence M. Vance, Ph. D., The Other Side of Calvinism, Vance Publications; Pensacola, FL, 2002, Pg. 54
[4] Dave Hunt, What Love is This? The Berean Call, Bend, OR; 2006, Pg. 52; Citing: John Calvin, "A Treatise on the Eternal Predestination of God," in John Calvin, Calvin's Calvinism, trans. Henry Cole (Grandville, MI: Reformed Free Publishing Association, 1987), 38.
[5] St Augustine on the Eucharist; Villanova University; Sermons, [227] A.D. 391-430: http://heritage.villanova.edu/vu/mission/Eucharist/augustine.htm.
[6] Lawrence M. Vance, Ph. D.; The Other Side of Calvinism, Vance Publications, Pensacola, FL; Pg. 56. Citing: Gerald Bonner, "St. Augustine of Hippo": The Westminster Press, Philadelphia; 1963; Pg.129
[7] http://en.wikipedia.org/wiki/Augustine_of_Hippo; Citing: A Sermon to Catechumens on the Creed, paragraph 16, by Augustine of Hippo
[8] Augustine, City of God, Book XVI, Chapter 35, Source Cited: http://people.bu.edu/dklepper/RN470/augustine_jews.html
[9] Michael J. Vlach, Ph.D., Augustine's Contribution to Supersessionism, http;//www.theologicalstudies.org/articles/article/1546226/17518.htm
[10] Thomas Ice, Christian Palestinianism; Source Cited, The Berean Call, Daily Update, Aug 6th, 2009

(Roman Catholic priests may not marry), having submitted to this practice from the time of his conversion. The Bible teaches that forbidding marriage is a doctrine of demons;