On the issue of temporary forgiveness (which he seems to connect with temporary faith), he relies improperly on the parable in Matthew 18 that Rayburn also relied on. So does Jeff Meyers, who ties temporary faith and temporary "justification" together (albeit unclearly). Matthew W. Mason at Biblical Horizons provides a more elaborate explanation (including criticism of the real Francis Turretin) in a post he calls "Temporary Faith is Real Faith."
PCA Pastor (serving in the CREC), and Federal Vision Joint Statement signatory, Peter Leithart contains a similar discussion in his book, Baptized Body (for example, at p. 102). Like Mason, Leithart criticizes the Reformed position taught by the real Francis Turretin.
However, as Leithart himself notes, the rejection of errors at the Council of Dordt included the rejection (canon 7 of the section on Perseverance) of the following group:
Who teach that the faith of those who believe only temporarily does not differ from justifying and saving faith except in duration alone.Yet Joshua Moon's statement was: "we are the ones who speak of 'temporary faith'--not pseudo-faith, but faith that is temporary and so, in the end, not effectual for salvation."
For Christ himself in Matthew 13:20ff. and Luke 8:13ff. clearly defines these further differences between temporary and true believers: he says that the former receive the seed on rocky ground, and the latter receive it in good ground, or a good heart; the former have no root, and the latter are firmly rooted; the former have no fruit, and the latter produce fruit in varying measure, with steadfastness, or perseverance.
Joshua Moon's speech alleged that the views of PCA Pastor Lawrence (whom he was defending) are not out of accord with the broad Reformed tradition. Before we address other problems in Moon's speech, I'll provide some additional testimony on the subject of temporary faith - and how it is not true faith, but rather a pseudo-faith.