You did not give post# as to where to read your take on 1Cor. so i will wait for your response on that and give you my take on it.
Ignorant Christians who do not intend to blaspheme God may indeed be saved because Paul explicitly distinguishes between the man and his work: the work may burn, but “he himself shall be saved; yet so as by fire” (1 Cor 3:15). That category only applies to true believers building poorly — not to unbelievers, not to false teachers preaching another gospel (Gal 1:6–9), and not to willful blasphemers of the Spirit (Matt 12:31).
TULIP’s concerns are biblical, but its conclusions aren’t.
Your three points work because they name exactly where TULIP breaks the text — ignoring apostasy passages, redefining faith as a work, and being unconcerned about contradicting God’s impartial justice — and once those errors are corrected by including Scripture that affirms MFW, the doctrinal tension disappears.
What I said in the previous post is my application of 1Cor. 3:15 to the case of naive heretics, which insight I only recently received, and what you just said indicates agreement with that application.
Not sure what else to discuss unless you want to peruse the rest of this thread, which continues with this survey or Romans:
The passage of Scripture that seems to be the fountainhead of the TULIP dogma is Romans 9:10-24. Thus, a systematic study of the doctrine of election might begin well by interpreting Paul’s explanation of salvation/election (s/e) in his epistle to the Romans as the context for that proof-text), namely the rest of Romans, especially Romans 1-11. Here are relevant teachings in the first five chapters:
1. Rom. 1:16 says the Gospel reveals that s/e is for “everyone who believes”, both Jew and Gentile.
2. Rom. 1:17 describes s/e as “righteousness from God” that is by faith “from first to last” or from creation until the end.
3. Rom. 2:4 teaches that God’s kindness or patience with sinners is meant to lead them toward repentance (s/e), which implies that sinners are able to repent because of God’s leading.
4. Rom. 2:5 warns that those who do not repent but instead stubbornly resist God’s leading are storing up wrath against themselves for the day when God’s righteous judgment will be revealed, which implies that God enables sinners to repent–or not (cf. Deut. 30:19).
5. Rom. 2:6 affirms what is called karma by saying that “God will give to each person according to what he has done”, which (in Gal. 6:7-9) is called reaping what a person sows.
6. Rom. 2:7 speaks of the need for “persistence in doing good” and seeking glory, honor and immortality in order to receive s/e or eternal life, which echoes what Jesus commanded (in Matt. 7:7) and connects with the doctrine of perseverance (cf. Heb. 10:36 & Jam. 1:3-4).
7. Rom. 2:11 teaches that “God does not show favoritism” (cf. Eph. 6:9, Col. 3:25, 1Pet. 1:17), which is how God judges people justly, so the fact that some sinners ignore God’s Gospel indicates that His will or leading is resistible because of MFW.
8. Rom. 2:15 teaches that sinful souls have a conscience or awareness of “the requirements of the law”, which may be combined with Romans 1:20 to teach that God’s power and moral nature or will may be perceived via creation and conscience (called natural revelation), thus those unfamiliar with God’s Word in Scripture have no good reason for resisting divine leading and choosing atheism/evil.
9. Rom. 3:20-21 states the law makes souls conscious of sin and that “the Law and Prophets testify” or prepare the way for the new revelation of righteousness from God apart from the Law, which takes up where Romans 1:17 left off.
10. Rom. 3:22a says that “righteousness from God” or s/e comes through faith “in Jesus Christ” (cf. Eph. 2:8), a phrase Paul used eleven times in Ephesians 1:3-14 to indicate s/e.
11. Rom. 3:22b says that God’s righteousness is given “to all who believe—there is no difference”” signifying that all sinners may believe or be s/e (cf. 1Tim. 2:3-4, John 3:16, Tit. 2:11), because there is no favoritism (#7).
12. Rom. 3:23 teaches that “all have sinned and fall short of the glory of God”, meaning that no one can be good enough to earn salvation because of their own merit.
13. Rom. 3:24 says sinners “are justified freely by his grace through the redemption that came by Christ Jesus” (via faith per v.22, cf. 3:27-28); s/e is free because Christ paid the price/cost.
14. Rom. 3:25a explains redemption as being “a sacrifice of atonement” for those who have faith in Christ’s work of dying in their place.
15. Rom. 3:25b further explains that God demonstrated his just patience (#3) or forbearance in leaving unpunished those sins committed before the revealing of the Gospel (foreshadowed in Gen. 22:8 & 13), implying that sinners had/have the opportunity to believe and be s/e thereby demonstrating God’s justice/not showing favoritism (#11).
16. Rom. 3:26 continues to emphasize divine justice by declaring it three ways (“justice…, just…, justifies”), which justness is synonymous with righteousness (2Thes. 1:5-6, Heb. 6:10).
17. Rom. 4:1-25 presents Abraham as a Gentile who became the physical father of the Jews and the spiritual father of all who choose to have faith in God/Christ.
18. Rom. 5:1 echoes Eph. 2:8 by describing s/e as justification through faith, Eph. 1:5 & 7 by using the phrase “through Jesus Christ”, and Eph. 2:14 by describing s/e as having peace with God.
19. Romans 5:2 & 5 also echo Eph. 2:18 & 3:1 by describing s/e as having access to God’s grace via the Holy Spirit.
20. Romans 5:6-10 states that God’s love (cf. kindness in #3) for the ungodly, for sinners and for His enemies is demonstrated by Christ dying for their s/e or justification/reconciliation.
21. Romans 5:12-21 describes s/e in corporate terms, saying that–like the first man–all (many?) men also sinned and died, and God’s grace comes to all (many?) because of Jesus Christ.
Over...
