Toward A Christian Worldview - Faith Presbyterian Church Reformed

Chapter 2: Christianity and the Basic Elements of Philosophy
(confirm Galatians 3:10-13). Further, he makes this clear in an earlier
passage in the same epistle, where he writes: “Do we then make void
the law through faith? Certainly not! On the contrary, we establish the
law” (Romans 3:31).
Gnostic spiritualism, often found in Charismatic and Pentecostal
churches, as well as some monastic orders, elevates feelings and mystical
experiences above the law of God. Those who are “in the know”
claim a superior source of knowledge or form of knowledge. The
mandates of Scripture should be set aside, it is alleged, when such an
experience occurs. The Spirit of God, say the Gnostics, guides them
apart from (without the need of) Biblical revelation.
According to Scripture, however, the Holy Spirit is not antinomian.
He is “the Spirit of truth,” who guides the church “into all the
truth” (John 16:13). But He does so by means of Scripture, not apart
from it (John 16:13-15; 1 Corinthians 2:10-16). It is the Scripture,
writes Paul, not mystical experiences, that thoroughly equips the
church “for every good work” (2 Timothy 3:16-17). Further, writes
Solomon: “He who trusts in his own heart [feelings] is a fool” (Proverbs
28:26).
Situation ethics, or the “new morality,” is a construct which
denies that there are any absolute truths. Rather, “the law of love” is to
dictate one’s ethics in each specific situation. That is, love always
“trumps” law, and makes the action correct. Dietrich Bonhoeffer, Emil
Brunner, the Marquis de Sade, and Bishop J.A.T. Robinson, to name
just a few, are notable proponents of this system. Joseph Fletcher,
however, is perhaps the major popularizer of situation ethics.
As noted, in situation ethics, the only absolute, if it may be called
that, is “the law of love.” But it is a “law” defined by Fletcher, not by
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