I.
Introduction:
A.
This doctrine must be viewed in harmony with other doctrines such as
the SAJG, MAJG, Rebound, Eternal Security, Volition, etc.
B.
Failure to GAP these doctrines have led to distortions about reversionism,
to include those who say you can loose your salvation.
C.
The corresponding doctrine that relates directly to and parallel to
reversionism is volition (free will that resides in the soul), which
categorizes volition as being either:
1.
Negative (-V): that soul which chooses to reject/deny the truth of
God’s plan, as it relates to the three adjustments required for men to have a
relationship with God:
a.
The Salvation Adjustment to the Justice of God (SAJG): faith alone,
apart from works, in the Person of Jesus Christ for salvation from eternal
condemnation. Joh.1:12; 3:16,36;
Rom.10:13
b.
The Rebound Adjustment to the Justice of God (RBAJG): the
mechanics for the believer in time in dealing with experiential sin in the
life. 1Joh.1:9 cp. 1Cor.11:31
c.
The Maturity adjustment to the Justice of God (MAJG): the believers’
most pressing responsibility and ultimate goal in life necessary to maximize
their relationship with God and eternal niche.
Eph.4:14-15; 1Pet.2:1-2; 2Pet.3:18
2.
Positive (+V): that soul which chooses to believe the truth of BD and apply it as it relates to the
three adjustments to God
D.
Reversionism is the expression of –V to BD equating to regression/ degeneration
(sometimes referred to as “backsliding”) thwarting spiritual advance.
E.
While volition is generally categorized as to its ultimate outcome
i.e.:
1.
All unbelievers by definition are –V;
2.
All believers are positive (+V) at least once in their lifetime;
3.
All believers who make the MAJG and hold to the end are +V believers;
4.
All believers who do not make the MAJG and hold to the end are –V believers;
This doctrine dissects
volition in degrees of expression being +V or –V, as it relates to the exposure
and reactions to the truth of BD during the individual’s lifetime.
F.
Reversionism is a perpetuated state of carnality at any time during the
individual’s life that if perpetuated to the end of life, places that volition
into one of the general –V categories of ultimate outcome.
G.
This does not mean that one who is in reversionism will ipso facto
always result in an end state of –V.
H.
That is because the nature of volition (free will) demands that one can
change their mind (repent) at any time during their life and those who are –V
can turn +V and vice versa.
I.
Therefore one can be +V, enter into a state of reversionism more than
once and in different categories of reversionism (manifesting –V to some
degree), pull out and ultimately still be +V.
J.
By definition, reversionism is simply a return, as to a former state.
K.
For a believer to be a reversionist then, it requires that they have
returned to their former state of letting the STA reign in their life. See
Doctrine of the STA/Old Sin Nature
L.
It serves in part, to answer why there are believers who do not
continue their phase two (Ph2) advance (RB and MAJG) in
BD.
M.
It also refutes the classical Calvinism’s false doctrine of
perseverance of the saints (all people who become believers will excel and pan
out spiritually).
N.
It must be understood that reversionism as sin is differentiated from
incidental/basic sinning as described in Jam.1:13-15; 3:2; cp. Ecc.7:20.
O.
Reversionism is distinct from isolated carnality in that it pictures a
state of perpetuated carnality.
P.
It also must be understood that sin activity is not limited to the
typical cosmic view of immorality (lying, lusting, adultery, murder, etc.), but
also includes apostasy (rejection or distortion) of BD and disobedience to
BD. Deu.6:14 (other systems of worship)
cp. 12:30; 1Kgs.11:6; Psa.89:30-32;
Joh.16:9 (sin of unbelief); 2Cor.4:2; 2Thess.2:3 (ref. to the
anti-christ and his reign of spiritual rebellion)
II.
The concept of reversionism in the Bible.
A.
There is no specific or technical term for reversionism in either the
Old or New Testament.
B.
However, various terms and phrases are used to clearly express its
concept.
C.
Such terms and phrases include:
1.
Turned aside. Job.23:11; 34:27;
Mal.2:8; 3:7; 1Tim.1:6; 5:15
2.
Turned away. 1Kgs.11:9;
2Chr.25:27; Isa.1:4; Jer.8:5
3.
Turned back. 1Sam.15:11;
Psa.44:18; 78:57; Jer.11:10; Zep.1:6; Act.7:39
4.
Abandoned. 2Chr.24:18; Isa.1:4
5.
Departed. Job.23:12; Psa.18:21;
Jer.5:23
6.
Forsake the Lord. Jos.24:16,20;
Isa.1:28; Jer.2:19
7.
Fall away. Psa.101:3; Mar.4:17;
1Tim.4:1; Rev.2:5
8.
Wandered away. 1Tim.6:10
9.
Fallen from grace. Gal.5:4
10.
Comes short of grace. Heb.12:15
11.
Lukewarm. Rev.3:16
12.
Enemies of the cross. Phi.3:18
13.
Uncircumcised heart. Jer.9:25,26
14.
Tormented/tortured soul.
2Pet.2:7-8
15.
Unstable souls. 2Pet.2:14
16.
Leaving your first love. Rev.2:4
17.
Strays from the truth.
Jam.5:19-20
III.
Reversionism and the unbeliever.
A.
Technically, an unbeliever cannot revert back to –V as they are in a
constant state of –V.
B.
However, there is a sense of reversionism that can describe the
unbeliever by virtue of God consciousness.
(See Doctrine of God
Consciousness)
C.
All of mankind is exposed to the truth that God exists. Rom.1:18-21
D.
At that point and time in the individual’s life they manifest their
volition as negative or positive and become accountable before God.
E.
Those who are negative at God consciousness choose not to have a
relationship with God and will not even make the SAJG.
F.
However, it is not because they don’t understand that God exists, but
reject the light for darkness i.e., they are negative. Rom.1:21 cp. Joh.3:19
G.
Those who are negative at God consciousness therefore reject the
revelation of God, stop any further spiritual advancement towards the three
adjustments and revert to the cosmic system of belief. Rom.1:25
H.
Because they are negative at God consciousness, they perpetuate the sin
of unbelief throughout the entirety of their life.
I.
In turn, they manifest reversionism to its ultimate degree of –V as
seen in the unbridled STA activity they produce. Rom.1:24,26-32
J.
Unbelievers by definition therefore, enter into reversionism at God
consciousness, never to recover and inhibiting any advance to the adjustments
of God.
IV.
Reversionism and the believer.
A.
Reversionism as applied to the believer is one of the least pleasant
doctrines that the adjusted +V believer must face.
B.
Yet, it is key for the believer to apply discernment with regard to
their own spiritual momentum and to applying important doctrines such as
Separation. 1Cor.15:33
C.
Reversionism for the believer in no way teaches or implies a loss of
salvation.
D.
However, it does teach that the believer is no longer advancing
spiritually and is in fact in a state of spiritual regression.
E.
While this does not affect their Ph1 (SAJG), it does affect
their Ph2 adjustments (RB & MAJG) ultimately affecting
their Ph3 (eternal) status. See Doctrine of Surpassing Grace/SG3.
F.
Reversionism for the believer is paramount to reverting to the
pre-salvation status quo lifestyle via failure to isolate the STA (Eph.4:22),
as the Exodus generation serve as an example:
1.
As believers (Cp. 1Cor.10:2), they were denied entry into spiritual
maturity because of their rejection to the truth of BD and failure to
apply. Heb.3:18-19 (rest = MAJG and
holding to the end or maximum blessing in time cp. 4:5-6); cp. 3:9a
2.
This allows the STA to consistently occupy the position of
rulership. Heb.3:12-13
3.
It places oneself on the retribution side of God’s justice and leads
into the SUD. Heb.3:17
G.
Therefore, a reversionistic believer is one who fails to apply certain
(one to all) dictates of Ph2 doctrine necessary to make the MAJG.
H.
Further they perpetuate their failure in time producing a non-isolated state
of carnality (sin activity) placing themselves in a position of God’s judgment.
I.
Again, reversionism is carnality perpetuated.
1.
It is not incidental sinning as described by James. Jam.1:13-15
2.
All believers posses the I/STA and commit personal sins to include
immorality, false doctrine and human good, after salvation. 1Joh.1:8-10; Ecc.7:20
3.
The divine provision to neutralize sin, based on the work of Christ, is
the rebound (RB) technique that provides cleansing and restores the
believer to fellowship. 1Joh.1:9
4.
Because of the lack of adequate knowledge or rejection/distortion of BD
and failure to apply, the believer fails to identify and deal with the STA and
its activities resulting in a state of perpetuated carnality versus incidental
sinning. Hos.4:6 cp. Ecc.7:20
J.
Since RB is the only prescription provided by God for men to
effectively deal with sin in the life, then all believers (and churches) that
do not adhere to this principle are of necessity in reversionism.
K.
The more complicated analysis of Christian reversionists comes from
those who do apply RB and by virtue of are qualified to make the
MAJG. Rom.8:3-8; Gal.5:16-18
L.
As stated, the reversionist is on the judgment side of God’s
righteousness (+R) rather than the blessing side.
M.
Therefore, the reversionist has ceased to advance and as long as they
remain in that state, the MAJG is no longer possible for them to achieve.
N.
Even those who have made the MAJG and fall into reversionism have
neutralized any possibility of completing their course and obtaining the wreath
(2Tim.4:7-8), though as with all believers who have engaged in Divine good
production, will not forfeit whatever SG3 they’ve accumulated to
date. Heb.6:10
O.
Peter gives a diagnostic to evaluate when a believer is on the path of
reversionism by virtue of failing to sustain spirituality in life. 2Pet.1:9 cf.vss.5-7
P.
To further analyze what constitutes reversionism (perpetuated state of
carnality), we can defer to the law of leprosy under the Law that taught
incidental sin versus reversionism as a type.
Lev.13-14
1.
Various skin disorders were possible due to such things as swelling,
scabs/scaling, boils, burning of the skin, skin discoloration or even simple
infections. 13:2,18,24,29
2.
Not only was the human epidermis an issue under this law, but also the
individuals clothing and homes. 13:47;
14:34,55
3.
The priests were responsible to monitor such problems and make
decisions with regard to the subject in question. 13:3,8,10,20,25,30,39, etc.; 14:37,39,etc.
4.
He was to determine if the disorder was something as simple as eczema
or a dirty stain or something more serious such as leprosy/mold.
5.
Leprosy on the human skin could be readily recognized in some cases and
the individual was immediately rendered unclean, pronouncement of that fact was
made and separation occurred as long as he/she remained in that condition. 13:45-46
6.
However, there is a case of “sleeping/old/chronic leprosy” that though
it renders the individual unclean, it is not grounds for isolation. 13:9-17
7.
In the cases of the clothing and homes, even if the affected area is
declared as leprosy, it always was quarantined first to determine if it would
spread before further action was taken.
13:47 cp. 50-51; 14:35 cp.37-38
8.
In the cases of skin disorders not clearly leprosy, the priest was not
to rush through the process of declaring it unclean, but was to give it a
prescribed time of observance to determine the true nature of the case before
him. 13:4-8, etc.
9.
In the cases of clothing and homes, if the mold spreads the garment is
burned and the infected area of the home is replaced with a thorough cleansing
of the rest of the house. 13:51-52;
14:39-42
10.
In the case of the home, if the mold reappears, the house is
immediately destroyed. 14:43-45
11.
Anyone who came into contact with a leper or leprous house contracted
ceremonial uncleanness. 14:46
12.
There was no human method for healing the leper, but God could and did
cure people of this malady. 14:1-9; etc.
13.
The significance explained regarding leprosy:
a.
The priest is a typical +V-advancing believer who possesses discernment
in spiritual matters.
b.
Leprosy is a type of reversionism and renders the believer unclean and
off limits to other +V believers.
13:14,44.46
c.
While some leprosy is immediately obvious (believers who forsake their
assembly in the local church as example), there are some potentially leprous
cases not readily discernable as noted by the common skin disorders.
d.
Though they may be superficial (lack of application) and there is no
immediate cause for alarm, the adjusted believer is to remain aloof and wary
when repetitive sin activity manifests itself, as to its ultimate direction (on
a path to reversionism). Rom.16:17
e.
That is because failure to apply can easily become a full-blown STA
problem, an area which, we can never be too careful. Heb.12:1
f.
The case of the “sleeping” leprosy points to the fact that there are
some forms of reversionism that though they render the individual unclean and
individually we are to separate/remain aloof from them, it is not grounds for
corporate separation. 2Thess.3:6,14
g.
One could contact leprosy through various means:
1)
The basic bodily problems speak of the individual entering reversionism
of their own accord.
2)
The infectionous skin and scabs teaches that STA activity can arise at
any time due to just simple failure of succumbing to any temptation the believer
may face in life. 13:3-8
3)
The raw flesh denotes that there are specific STA patterns that though
may lie dormant for a period, can salivate at any time and cause
reversionism. 13:9-17
4)
Divine discipline (DD) could cause one to react and go off into reversionism
as taught by the boil. 13:18ff
5)
The skin being burned by fire teaches that believers can react to their
testing and become a reversionist.
13:24ff
6)
Leprosy that occurred on the face or forehead symbolized reversionism
due to arrogance and rejection of authority.
13:29,42
7)
In these cases, when reversionism is not clear, the adjusted believer
is to be wary and put the situation in God’s hands and let time reveal the
ultimate outcome.
8)
Leprosy in clothing represented reversionism due to the pursuit of the
details of life (legitimate things).
9)
In this type of reversionism, the infected believer is obviously not
adhering to MPR due to the pursuit of the details in life, and the adjusted
believer is to bring this to their attention as God opens the door. 13:50-54
10)
The adjusted believer should continue to monitor their assembly and if
it deteriorates further, separate and turn them over to God until their return
to Bible class. 13:55
11)
They then deal with the believer according to their continued or
discontinued attendance in the future.
13:56-58
12)
The leprosy in the house represents God’s judgment on a family for
maximum violations of reversionism.
14:33
13)
Those who are engaged in gross reversionism and part of the household
of the faith (the local church) are to be given opportunity to clean up their
act and if they do not, the church corporately is to separate and turn them
over for their destruction. 14:34ff cp.
ex. of the incestuous Corinthian 1Cor.5:1-7
14)
The particulars of the cleansing process speak of RB via the
person and work of Christ. 14:1ff
Q.
Though the law of leprosy gives insight that some reversionism is
immediately obvious compared to subtle indications that only needs to be
watched, the primary causes for reversionism and the appropriate measures of
separation that are to occur, only comes from recognizing the categories of
reversionism.
V.
Categories of reversionism.
A.
There are as many possible categories of reversionism as there are
areas of sinning.
B.
For purposes of this doctrine, a list of the most prevalent and major
areas of reversionism, common among believers, will be addressed.
C.
Mental attitude sin (MAS) reversionism:
1.
While mental attitude sins are the least obvious, it is readily
recognized that they are the basis for various verbal and overt sin activity.
2.
MAS’s explain why some believers who may not overtly look as if they
are in reversionism (go to church, do good, establishment oriented, etc.), are
indeed reversionists.
3.
Any believer who fails to recognize and deal with MAS that plagues them
can become a reversionist.
4.
Such sins include:
a.
Anger. Gen.49:6-7
b.
Bitterness. Act.8:23
c.
Deceit. Gen.29:25 cp. 31:41
d.
Envy/jealousy. Act.7:9 cf.
Gen.37
e.
Fear/worry. Mat.10:28 cp. 6:27
f.
Hatred. Gen.37:4-8
g.
–R Judging. Rom.14:3-13 cp.
Joh.7:24
h.
Pride/arrogance. 2Chr.26:16 cp.
4-5
i.
Lust. Mat.5:28
j.
Rebellion. 1Sam.15:22-23
D.
Verbal sin (S/T) reversionism:
1.
Verbal sinning does not exist apart from some MAS that prompts it.
2.
Believers who fail to deal with MAS are likewise candidates to become
V/S reversionists.
3.
Areas of verbal sinning include:
a.
Lying. Act.5:3
b.
Flattery. Pro.26:28; Rom.16:18
c.
Gossiping/busybodies. 1Tim.5:13
d.
Slandering/maligning. 1Cor.5:11
e.
Boasting. Jam.3:5; Dan.7:8,20
f.
Cursing (not idiomatic language)/desire for revenge. Jam.3:8-10
g.
Blasphemy (distortion of BD).
1Tim.1:20
h.
Grumbling/complaining. Phi.2:14;
Jam.5:9
E.
Overt forms of reversionism:
1.
These areas of reversionism are usually the most immediately
perceptible among Christians.
2.
While the areas mentioned could take on numerous forms of
manifestation, we categorize them under their primary form of purpose.
3.
This would include:
a.
Monetary. 1Cor.5:11 (swindler);
1Tim.6:9-10
b.
Sexual/Phallic. 1Cor.5:11; 6:9
c.
Addictive (drug addicts/alcoholics).
1Cor.5:11; Gal.5:20 (sorcery/ farmakei,a/drug activity)
d.
Criminal and anti-establishment.
Rom.13:1-7; 1Pet.4:15
e.
Religious (includes those who follow traditions of men,
denominationalism, liberals, legalists, ritualists, etc.). Mar.7:6-8; 1Cor.5:11; Rom.16:17-18;
1Tim.4:1ff; 2Tim.2:16-18; 3:5-8; 4:3-4; 2Pet.2; Rev.17
VI.
The process and stages of reversionism.
A.
There are certain factors that contribute to reversionism.
1.
Lack of an adequate frame of reference with regard to the STA and what
constitutes personal sinning. Hos.4:6;
Pro.1:1-6, 32-33; 2:10-22; 1Tim.1:8-9
2.
Failure to deal with the STA with RB. 1Joh.1:9
a.
Failure to RB produces darkness. 1Joh.1:6-7; Psa.32
b.
Failure to RB is only rationalization and deception of the
STA. 1Joh.1:8,10
3.
Other factors that cause us to react to BD, testing, one’s niche, etc.,
known as reactor factors:
a.
Frustration leading to FSH (comes from impatience and failure to
faith-rest).
b.
Boredom (maladjusted to one’s niche).
c.
Self-pity (this is blasphemy because you are saying God is not taking
care of the situation).
d.
Loneliness/four walls test.
e.
Discouragement (reflects self-pity and seeks for a change of
environment).
f.
Disillusionment (approaches BD with preconceived human viewpoint).
g.
MAS’s of jealousy, fear, revenge, hatred, etc.
h.
Social rejection (pressure that comes from applying separation, MPR and
other doctrine).
i.
Rebellion (reacting to authority because they put you in your place and
insist your obedience).
4.
These can occur in any area of our life including: RM/RW, family,
friends, job, finances, social life, details, etc.
5.
One must identify these tendencies and deal with them expediently with
BD and RB rather than taking the next step toward reversionism.
6.
Bible class is a definite must during times of difficulty in order that
one continually be confronted with the truth and forced to deal with the STA.
7.
Understand that reversionism can befall any believer with no regard for
the amount of time that he/she has been exposed to the truth. Mar.4:16-19; Heb.6:4-8
B.
If these factors dig in and are not dealt with, the next step for the
reversionist is the frantic search for happiness.
1.
Upon reaction to one’s situation(s), a common STA alternative is for
one to seek relief through some source other than doctrine.
2.
They abandon their position of humility and waiting on God and begin to
pursue things in order to bring happiness to themselves. 1Pet.5:6-7
3.
They further rationalize their reactions with such ideas as:
a.
Indifference/don’t care syndrome.
b.
I deserve more in life than this.
c.
Is all this sacrifice and pressure worth it?
d.
If God were for me, things would be better.
e.
Why can’t I ever get what I want?
f.
What I am pursuing isn’t sinful and therefore legitimate.
g.
What I am doing isn’t rewarding me the way I think it ought to.
h.
Fighting the fight is too hard, so I’m too tired for Bible class.
i.
I have everything I need physically in life so I’m going to go out and
enjoy it (can’t handle prosperity test).
j.
Conflict with other believers and rationalization in that regard.
k.
It’s too damn cold in
l.
Failure to separate. Jam.4:4
C.
God intervenes on the believer’s behalf under the principle of Divine
discipline (DD).
1.
The frantic search for happiness (FSH) (which goes along with CHPs –
common human problems), manifests a move to arrogance under the STA and brings
DD into the life. Jam.4:4-7 cp.
Heb.12:5-13
2.
The believer begins to suffer various reversals in his personal life
such as family life and business ventures.
Note the pattern of Jacob.
Gen.29, 30
3.
The first stages of DD are called warning discipline, which will
continue to intensify if the believer does not begin to move toward
recovery. Heb.12:12-13
4.
The intensification of DD continues for the believer who does not
reject the STA path they are on, move back to the doctrinal approach to life,
ultimately ending with the sin unto death (SUD). Rev.2:21-22 cf. Lev.26:14-39; 1Joh.5:16
5.
The SUD occurs when God kills the offending believer because they will
not recover. Rev.2:23 cp. Gen.35:16-20;
1Chr.10:13-14
D.
There is continued intensification of the process.
1.
If the believer does not heed the warning signs and DD and deal with
their problem, this pattern repeats and intensifies.
2.
Further sinning under the STA brings further discipline.
3.
This can further irritate and provoke the believer under their STA,
hence intensifying the reactions.
4.
During this time, one may observe a believer engaging in activities
once they previously considered repugnant.
1Sam.28:7ff
5.
Those whom they previously considered off-limits as God’s enemies now
become the associates of the reversionist.
Gen.13:12-13
E.
During this period, one will experience emotional revolt of the soul.
1.
The believer who embarks upon the path of reversionism yields control
of the soul to the STA more and more during the decline.
2.
When the STA is in the position of rulership (versus the other
potential ruler – H.S.), the body rules the soul resulting in STA reactions
becoming the norm to various stimuli.
3.
The emotions are ruled and colored by the STA and come to have priority
over doctrine, rejecting the authority of God and ruling the soul.
4.
This emotional revolt results in wide emotional swings and the believer
becomes a slave to their emotions, which now dictate policy. Rom.16:18
5.
Manifestations of emotional control of the soul include:
a.
Rejection of authority (anger) (Ex. Exodus generation).
b.
Blaming God (anger). Exo.16:7-8
c.
Lack of faith rest (fear).
Exo.14:10ff
d.
Living in the past (sadness/depression). Exo.14:12
e.
Severe mood swings (women).
Num.14:1,39-40
f.
Complaining (most of us – self-pity).
Exo.16:3
F.
Rejection of Bible doctrine becomes automatic as the process unfolds.
1.
During the process of reversionism, one can readily observe that the
reversionist is not as positive to doctrine as they had previously manifested
(the zeal diminishes). Heb.10:32ff
2.
They rationalize their indifference with regard to intake and
application of BD with various excuses.
3.
Their priorities are skewed and so they do not have time to come to
class, make up the tape, apply under their gift, etc.
4.
However, they sure as hell have the time to read, watch TV, attend
sports events, concerts, shop, work themselves to death, go to the movies,
engage in other Biblically non-essentials, hang out with other reversionists,
etc.
5.
During this time they might manifest problems with +V adjusted
believers and/or the P-T and will gravitate to other –V.
6.
While all of these stages are prevalent with the reversionists, they
may not be glaring by manifesting total antagonism to BD or engaging in blatant
immorality, but rather are subtle and hence fall under the lukewarm type
reversionism. Rev.3:16
VII.
The ramifications of reversionism.
A.
They will experience hardening of the heart.
1.
This process begins with the believer who will not respond to the DD
that comes upon them for their activity.
Jer.5:3,23
2.
The hardened heart indicates a refusal to change their minds with
regard to the issues before them.
Psa.95:8ff
3.
Believers who entrench themselves in their pursuits with disregard for
the truth and the DD upon them will eventually face the ultimate
discipline. Pro.28:14; 29:1
4.
God judicially begins to harden the heart of the believer who will not
turn back. Exo.7:13,22; 10:1,20,27
5.
God commands the believer to not harden his heart and when he does it
provokes God to anger. Heb.3:8,15
6.
While DD is designed to soften +V and get him/her to repent regarding
reversionism, it has a hardening effect upon those who choose to go or are –V
ultimately. Heb.12:11
B.
The hardening of the heart leads to scar tissue on the soul.
1.
The hardening process leads to other problems for the believer. Eph.4:18; Heb.3:13
2.
The conscience is that area of the soul/BC that is programmed with the
norms and standards of righteousness.
Rom.2:14-15
3.
Following the dictates of BD that reinforces the conscience and living
by those standards produces those said to have a good conscience. 1Tim.1:19
4.
Scar tissue of the soul comes about as a result of a believer who
rejects BD and rationalizes his/her pursuit of that which is forbidden. Eph.4:19
5.
As one violates a norm of God on a repeated basis without
compunction/apprehension, they build up a callus or scar tissue over that
standard and eventually that standard no longer functions or has it purposed
effect. Ti.1:15
6.
This can progress to such a degree that individuals can engage in
heinous sins such as murder and yet have absolutely no remorse.
7.
Each norm is likened to a spiritual nerve ending and sin irritates that
nerve, however repetitive disregard to the irritation and consistent exposure
of the nerve to sin eventually desensitizes it and it no longer functions as a
pain receptor. 1Tim.4:1-2
8.
For the ultimately +V believer in reversionism with scar tissue that
wants to get back with the program, the scar tissue is removed, a painful
procedure called lu,ph/sorrow. 2Cor.2:6-7; Jam.5:7-10
C.
Objects become reversed for the reversionist.
1.
Those who engage in the reversionism process will eventually find that
objects become reversed in their thinking.
2.
That which used to be acceptable and right to the positive believer
becomes unacceptable and rejected by the reversionist. Psa.36:4; 52:3
3.
They fall into the good is evil and evil is good syndrome. Isa.5:20
4.
They become antagonistic to +V adjusted believers in some fashion. Mic.3:2
5.
Such activity is obviously an affront to the Lord. Mal.2:17
D.
Under reversionism the believer opens wide the door to false teachings.
1.
As this process continues to intensify and escalate, the believer is
exposed to teachings and concepts other than sound Divine viewpoint.
2.
Just as nature abhors a vacuum and eventually fills that void, so
spiritual vacuums that are produced by the rejection of the light are
eventually filled with darkness.
Rom.1:21
3.
As the believer pursues his self-chosen course away from the Lord, he
is plunged deeper and deeper into the darkness of error. Pro.2:13
4.
The soul sucks in the human viewpoint darkness and the doctrines of
demons that desire to enslave mankind under darkness. Eph.6:12; 1Tim.4:1ff
5.
False doctrines that at one point would have been rejected and
ridiculed are now accepted and embraced, bringing further discipline and
misery.
6.
They truly are as the proverb states, a sow washed and then returns to
wallow in the mud. 2Pet.2:22
E.
The reversionist will experience mental instability.
1.
Logically, spiritual instability will result in various forms of mental
instability.
2.
Reversionists eventually enter into various forms of psychosis and
mental aberrations/abnormalities, depending upon the degree and type of
spiritual insanity that rules their lives.
3.
God promised this for those who take the road of reversionism. Deu.28:28
4.
Mankind overall is basically insane due to –V and only the principles
of doctrine deliver us from the same mental derangement(s) that falls upon
them. Ecc.9:3
5.
The insanity of the reversionist is demonstrated by:
a.
The Exodus generation.
b.
Balaam. 2Pet.2:15-16
c.
Saul. 1Sam.16:14,23; 18:8-11;
etc.
d.
Nebuchadnezzar (unbeliever who became a believer). Dan.4:30-32,34
VIII.
The two possible outcomes of reversionism.
A.
Reversion recovery.
1.
The directive will of God is for the believer to avoid this status;
however, for those who are in reversionism and if one might fall into
reversionism, the will of God is for them to recover spiritually and resume
their position on the glory road.
2.
This is obvious due to the various ways that believers are commanded to
avoid reversionism.
a.
Let us not sleep. 1The.5:6
b.
Let us be sober. 1The.5:8
c.
Make straight paths. Heb.12:13
d.
Let us fear. Heb.4:1; 10:31
3.
Similarly, there are calls to recover from this state.
a.
Calls to return. Gen.31:3,13;
1Sam.7:3; Isa.55:7; Joe.2:13
b.
Wake up. Eph.5:14; Rev.3:2-3
c.
Repent. Rev.2:5,16; 3:3,19
d.
Jam.5:19-20 looks to believers’ ministry to those in reversionism.
4.
God promises mercy for those who will return to Him. Isa.44:21-22; Jer.24:4-7; Hos.6:1
5.
Some believers go through a period of reversionism and the attendant
discipline and then make a full recovery.
a.
Samson. Jud.16:28ff; Heb.11:32
b.
David. Psa.38, 51 Operation
Bathsheba. Cp. Psa.32:3,5
c.
Solomon. Ecclesiastes.
d.
The Jews. Jer.31:17-19
e.
The incestuous Corinthian.
2Cor.2:5-8
6.
The means to reversion recovery include:
a.
First and foremost the believer must separate from his/her particular
form of reversionism.
b.
There is no spiritual recovery for anyone (believer or unbeliever) that
continues in their unbridled STA activity that got them into this state.
c.
It requires a change of mind (repent).
Rev.3:19 cp. 2Cor.12:21
d.
RB must be applied.
1Joh.1:9
e.
One must orient to residue DD.
Heb.12:3ff
f.
Reorientation to BD must ensue.
Heb.12:12ff
g.
Call for spiritual support if necessary. Jam.5:13ff; 1Joh.5:16-17
h.
Pray!
B.
Reversionism without recovery is the only other alternative.
1.
One very real danger of reversionism is that the believer may always
assume that they can or will recover.
2.
Another danger is that one may deceive themselves that they are not in
reversionism when they are. Rev.3:16-17
3.
There is a point beyond which, if the believer travels, one will not
recover. Hos.5:4; Mic.2:3; Heb.6:6ff
4.
It appears that at least three factors impact on the potential for
spiritual recovery or not. Heb.6:4-8
a.
The length of time one has been exposed to the truth.
b.
The level and consistency of the truth one has received.
c.
The degree of rejection of the truth involved in their reversionism.
5.
The more doctrine one receives and the degree of repudiation of BD
going into reversionism is paramount in determining whether one will recover or
not.
6.
Contextually in Heb.6:4-8, it is the Hebrew Saints in
7.
Those who do, serve as an example of the consequences for a type of
reversionism one may fall into.
8.
These Christians are extremely culpable because of the amount of sound
doctrine they have received and previously adhered to. Heb.5:12 cp. 6:4-5
9.
The potential for them is to fall back into Judaism and into a
religious system that denies the person and work of Christ.
10.
These then would reflect once +V believers who have made strong
advancements under the MAJG and then go –V, to such a degree, that they openly
repudiate the truth to include denial of faith in Christ and His work on the
cross as necessary for salvation.
11.
In their case it would result in adhering to a religion that practices
an extreme form of legalism.
12.
Those who go into this form of reversionism are of such a mind-set
(having gone -V), having hardened their hearts with accompanying scar tissue of
the soul to such a degree, that it is not possible to renew them (no manner or
amount of any additional exposure to BD would succeed in this case) for a
change of mind (repentance) leading to reversion recovery.
13.
And that is because in their own thinking they are rejecting Christ’s
work on the cross as necessary for their spiritual well being in the face of
the immense amount of truth they have received that teaches otherwise.
14.
The spiritual reality of the false doctrine they now adhere to in their
reversionism is in essence viewing the cross again (“..they again crucify to themselves the Son of God..”) just
as unbelieving Judaism views it i.e., public shame that comes upon the
religious blasphemer/heretic (“..and put
Him to open shame.”). Heb.6:6
15.
That has now become their battle cry regarding Christianity and they
are so –V that they have determined for themselves to be in the “no 2nd
chance category” for reversion recovery.
16.
This passage relates a danger inherent in those who go into
reversionism because of repudiating the truth after much exposure to it, versus
reversionism due to immorality from simple weakness of the flesh or ignorance.
17.
Indeed, to whom much is given, much is required. Luk.12:48
18.
The writer of Hebrews also points out another reality that faces the
believing reversionist who is not willing to recover. Heb.10:26-27
19.
These verses too imply that culpability via exposure to the truth plays
a part in the believer’s reversionism, “..after
receiving the knowledge of the truth...”.
Heb.10:26
20.
The phrase, “For if we go on
sinning willfully..” refers to the believer who is engaged in the process
of reversionism and is not willing to repent of their action(s).
21.
It makes clear that their reversionism is due to their own choices.
22.
The difficulty does not exist on God’s part, it exists in the person
who chooses darkness over light and continues to perpetuate it. Mat.19:26; 2Tim.2:13
23.
The issue that reversionists need to understand is that as long as they
remain in reversionism, in some sense, the efficacious work of Christ on the
cross is no longer effective, (“...there
no longer remains a sacrifice for sins.”).
Heb.10:26c
24.
That experiential sins and the ramifications from them in time
are in view is brought out in vs.27 that denotes judgment in time that will
occur upon
25.
Since Christ died for all sins (except unbelief), the focus is not on
our position in Him (positional truth), but rather it is on the effect of His
work on the cross as it applies to RB (experiential truth), which is
the basis for God’s forgiveness for believer’s experiential sins in
time. 1Joh.1:9
26.
It does not mean that the reversionist cannot RB their sins
of reversionism, but in the process of perpetuating that sin leading into
reversionism, they come to a point that they are not or cease rebounding a
particular sin(s).
27.
To continue “sinning willfully” reflects the process that produces a
hardening of the heart and scar tissue of the soul.
28.
It is at some point in the process of sinning willfully that they enter
technically into reversionism.
29.
This is because reversionism occurs first and foremost due to one’s
rejection of the truth or some aspect of it.
30.
The immediate example of context given for this are those who are in
reversionism due to rejecting the necessity of being in bible class. Heb.1:25
31.
Because they reject/forsake that principle of doctrine, they obviously
have rationalized it (it is a habitual practice), ultimately will not regard it
as sin and hence there is no cleansing action of RB, since obviously
they come to a state that they don’t or discontinue RB of it (“..go on sinning willfully/with
cognizance/knowingly by choice..”).
32.
An example of rationalizing the principle of MPR is brought out in
Jam.4:13-15
33.
Because of the blindness of their STA activity due to their rejection
of BD, they disregard the reality of their sin and its ramifications, or
otherwise they would make reversion recovery.
Mar.4:12
34.
Another example of this reality is David, who entered into
reversionism due to operation Bathsheba, but remained in reversionism
due to his failure to RB that particular sin(s). Psa.32:3-5
35.
This points out the critical issue of RB as it pertains to
the Christian life.
36.
It is the unconfessed sin(s) that are committed due to rejection of
doctrine that the reversionist engages in that produces a situation where there
exists no forgiveness for those sins.
37.
This is the nature of reversionism.
38.
And in that sense, Christ’s sacrifice for the unrepentant believer who
may even continue to RB, their RB becomes a ritual
without reality.
39.
Therefore, for the period of reversionism, to include its perpetuation
to the SUD, there remains no experiential cleansing of their sins (failure to
repent and RB),
which is what the “no longer a sacrifice” phrase pictures.
40.
Hence, the complexity and severity of reversionism for those who have
heard the truth as they become more privy to all the things that can cause
reversionism. (You can be doing a lot of things right, but rejecting one doctrine
causing reversionism can mess up your spiritual life entirely. 1Cor.5:6)
41.
And to that degree of culpability lies the increased chances for
non-reversion recovery, due to rejection of any of the many principles of Ph2
doctrine they have heard.
42.
The principle is that it is easier for one to repent of reversionism,
who is ignorant of BD, than for one who is extremely culpable that then begins
to reject/repudiate doctrine. (It is easier for someone who has never
known to acknowledge they are wrong than for someone who has acquired knowledge
but purposely starts to reject some doctrine. Their rejection of a doctrine(s) comes from a
more complex rationalization for rejection via the STA and is therefore more
ingrained/entrenched in their thinking.
The arrogance factor is increased [Jam.4:16-17]. Reed’s Spiritual Psychology 101.)
43.
This is why God prefers believers to be “cold or hot” rather than
lukewarm, since lukewarm believers are those who are exposed to the truth of BD
but are rejecting aspects of it and rationalizing their rejection via the STA. Rev.3:15-17
44.
The question then arises, is it possible for one to RB other
incidental sins that may occur during reversionism and can fellowship be
obtained and maintained for Divine good production?
45.
The key to that answer lies in the concept of repentance (change of
mind), which is the antidote for reversion recovery as well as making the
adjustments to God.
46.
Scripture teaches that repentance precedes acts necessary to obtain
forgiveness. Mar.1:4; Luk.3:3; Act.2:38
as applied to the SAJG; cp. Luk.17:3-4; Act.8:20-23 for examples that an act of
repentance is required for those who engage in offences towards others or God
experientially. (RB is a mental acknowledgment of repentance.)
47.
Therefore, since one who remains in reversionism is unwilling to repent
of certain sin(s) leading to reversionism, there is no forgiveness applied to
them for their offense(s) to God experientially and they fall under His
wrath in time.
48.
That again is the sense and force of “no longer remains a sacrifice for
sins” for the reversionist not willing to repent of their sin(s) of
reversionism.
49.
Hence, fellowship with the Father is not possible under these
conditions since they perpetuate unrepentant sin(s), thus there is no spiritual
advancement and production of Divine good for reversionists.
50.
Christ Himself taught that it is possible to engage in certain sin
activity that nullifies our RB, bringing about judgment in
time. Mat.6:15; Mar.11:26 cp.
Mat.18:21-35
51.
Again, the principle is that peace/reconciliation must be made before
our offerings of Divine good production are acceptable before God
(Mat.5:23-24).
52.
And the only avenue for the believer in time to make peace with God for
our sins is to recognize our failures/rejection of His word and RB
it.
53.
While it may seem that some of those we have placed in reversionist
categories do not come under a lot of DD and they claim they RB, any
levity/lightness of DD can be explained otherwise.
54.
Due to the fact they are indeed keeping tabs of other sins, they
therefore are with effort seeking to refrain from violations that would bring
about heavier DD (mental control of the STA).
(The same can be true for an
unbeliever who seeks to keep the 10 commandments. The can apply principles of BD in their
reversionism and avoid certain wrath in those areas, but it is of no spiritual
benefit to them.)
55.
Also, just because someone is in reversionism for rejection of one or
some doctrine(s) does not mean that they automatically will succumb to other
areas of STA activity or reject other doctrines that might bring about
additional or more severe DD.
56.
But be rest assured that DD will come to match the area of reversionism
they are engaged in ultimately ending with the SUD. 1Joh.5:16-17
57.
Examples of believer reversionists who did not recover:
a.
b.
King Saul. 1Chr.10:13
c.
Joab. 1Kgs.2:28-34
d.
The Exodus generation.
Num.14:29ff
e.
Ananias and Sapphira. Act.5:1-11
IX.
Conclusions:
A.
All unbelievers are reversionists and all believers who are not
advancing under the MAJG and/or not holding to the end, are reversionists.
B.
Therefore, any believer that is not under consistent face to face
teaching in an adjusted local church and applying RB on a regular
and consistent basis is in reversionism.
C.
There are glaring reversionists (those who don’t go to church at
all/hell-raisers/sexpots/etc.) or subtle reversionists (those of the lukewarm
ilk/crust of human good).
D.
Reversionism stems from a repudiation of BD with failure to isolate the
STA that consequently perpetuates a state of carnality in some area.
E.
Reversionism is an expression of –V.
F.
While reversionism is evidence/a symptom of –V, it is not the cause of
–V and may or may not determine the final outcome of one’s volition.
G.
Rather, it is a basis for evaluation of the discerning +V believer
regarding the spiritual state of him/herself and others at any given point in
one’s life.
H.
+V adjusted believers must refrain from reacting to the seemingly
prosperity or freedom of reversionists.
2Pet.2:19
I.
This comes from understanding that Satan prospers those who align
themselves to the cosmos, but in reality all reversionists are undergoing the
process of reversionism as described in this doctrine and will experience to
some degree all of the symptoms.
J.
There is grace for any reversionist who will pull out of their tailspin
in time.
K.
As adjusted believers, we must be careful and not overreact and
pre-title other believers as reversionists in
any adjusted local church who have STA problems, since all of us do.
L.
Fighting the good fight is an everyday battle and we all fail at times.
M.
However, this does not mean necessarily that someone is in
reversionism.
N.
With discernment of BD, we can correctly evaluate ourselves and others
in this regard, and with prayer God will reveal reversionists when appropriate.
O.
Areas that we are to be sensitive to regarding the potential for
reversionism is:
1.
Attendance in Bible class.
2.
One’s attitude toward the P-T and the teaching.
3.
Any exposed consistent STA activity that obviously is never checked
with RB. (The tell-tell sign
for the P-T is the content of his studies and teaching and for the congregation
in their application towards one another.)
P.
Reversionism neutralizes advancement in the POG and ultimately kills.
Q.
The most dangerous type of reversionism for believers that carries with
it the most potential for non-recovery, are those who have sat under sound
teaching for a period of time and go into reversionism based on rejection of (1st
step) and repudiation of (2nd
step) some doctrine they have heard.
R.
The higher level of culpability for the believer, a higher level of
expectation from God for their actions can be anticipated.
S.
In fact, Christ prayed for leniency of judgment upon those ignorant of
their actions. Luk.23:34
T.
This does not in any way however, totally absolve them of their actions
as reversionists.
U.
The critical issues for the adjusted believer to avoid reversionism are
to maintain a high level of application of RB and to not
reject/disregard any truth of doctrine.
V.
Reversionism, as it relates to –V expressed in believers, can be
categorized in the following way:
1.
Primary –V reflects those who do not assemble.
2.
Secondary –V reflects those who fail to RB.
3.
Tertiary/thirdly –V reflects those who refuse to apply BD.
W.
The prescribed application for adjusted believers towards reversionists
is the doctrine of Separation.
X.
Failure to separate is a symptom of reversionists, but does not
necessarily mean one is a reversionist.
Y.
It just means that the believer has spiritually suicidal/reversionistic
tendencies and are playing spiritual roulette (emotional control of the
soul). Num.16:20-35 Even a
blind man can see the repercussions of association with reversionists!
“... ‘No one,
after putting his hand to the plow and looking back
is fit for the