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The FACTS of Arminianism: Freed by God’s Grace

The first point of the five points from FACTS is “freed by God’s grace.”  This has to do with the doctrine of prevenient grace by which the sinner is able to believe the gospel and to be saved and yet the Spirit frees the sinner so that the decision by the sinner is the free will choice of the sinner.

Arminians believe, as Calvinists do, that the sinner is bound in their sins.  We agree with our Calvinist brethren that sinners are dead in their sins (Ephesians 2:1) and that apart from the grace of God, none could be saved (John 6:44).  Romans 3:10-18 establishes point by point the nature of our depravity.  There is nothing in us that is not effected by our sinfulness.  Our minds, our hearts, our will, our speech – all this is bound in our sins.  We are depraved.  We are sinful.

A better term than “total depravity” would be “total inability.”  The sinner is totally unable to come to salvation apart from the intervention of God.  We do not love God.  We don’t want to serve God.  We don’t even see our need for salvation apart from the grace of God opening our eyes to our sinfulness.  The entire work of salvation is a work of grace.  Regeneration in both Arminianism and Calvinism is a work of God, a monergistic work by God alone (John 3:3; Titus 3:5).

Arminius affirmed total inability.  He wrote:

In this state, the free will of man towards the true good is not only wounded, maimed, infirm, bent, and weakened; but it is also imprisoned, destroyed, and lost. And its powers are not only debilitated and useless unless they be assisted by grace, but it has no powers whatever except such as are excited by Divine grace. For Christ has said, “Without me ye can do nothing.” St. Augustine, after having diligently meditated upon each word in this passage, speaks thus: “Christ does not say, without me ye can do but Little; neither does He say, without me ye can do any Arduous Thing, nor without me ye can do it with difficulty. But he says, without me ye can do Nothing! Nor does he say, without me ye cannot complete any thing; but without me ye can do Nothing.” That this may be made more manifestly to appear, we will separately consider the mind, the affections or will, and the capability, as contra-distinguished from them, as well as the life itself of an unregenerate man.

However, despite agreeing that we are dead in our sins, that our wills are held captive by sin and only the grace of God can set the sinner free, Arminius went on to write that God’s grace enables the sinner to believe.  He wrote:

“What then, you ask, does free will do? I reply with brevity, it saves. Take away FREE WILL, and nothing will be left to be saved. Take away GRACE, and nothing will be left as the source of salvation. This work [of salvation] cannot be effected without two parties — one, from whom it may come: the other, to whom or in whom it may be wrought. God is the author of salvation. Free will is only capable of being saved. No one, except God, is able to bestow salvation; and nothing, except free will, is capable of receiving it.”

Certainly the Arminian position is that salvation is all of grace (Acts 15:11; Ephesians 2:8-9).  Romans 11:6 is clear that salvation is not by works but by grace!  Good works cannot obtain salvation because they are often tainted by our sinfulness (Isaiah 64:6). If good works could save, how many good works must one do to be saved?  If God requires perfection to be in His presence, who can boast that they are ever perfect save the Son of God?  Scripture is clear that we are sinners (Romans 3:23) but Scripture is also clear that Jesus alone is perfect (Hebrews 4:15; 7:26; 1 Peter 2:22; 1 John 3:5).  2 Corinthians 5:21 tells us that Christ shed His blood for us, for our sins, and He bore our sins on the cross.  Jesus was the sinless sacrifice for our sins.  He was the absolutely perfect sacrifice that secures our eternal salvation!

Yet God does not force people to believe.  Because of our sinfulness, the Holy Spirit opens our eyes to our need for salvation through the gospel (2 Thessalonians 2:13-14).  The Spirit brings conviction of sin (John 16:8) and He exposes our wicked hearts to the gospel truth that Jesus shed His blood for our sins (John 3:16).  The Spirit thus does His work of grace in us so that the freed will of the sinner can believe and be saved.

Arminius wrote about the work of the Spirit in bringing repentance:

Because, after the gate of grace has by the just judgment of God been closed on account of a malicious continuance in sins, no passage is open for the Spirit, who is necessarily the author of repentance. Therefore let these words always resound in our ears, “Today if ye will hear his voice, harden not your hearts.” (Heb. iii, 7, 8; Psalm xcv, 7, 8.) And this exhortation of the Apostle, “Workout your own salvation with fear and trembling: for it is God who worketh in you both to will and to do of his good pleasure,” (Phil. ii, 12, 13.) May this be graciously granted to us by God the Father of mercies, in the Son of his love, by the Holy Spirit of both of them. To whom be praise and glory forever. Amen.

Arminius affirmed that the work of salvation is the work of God’s grace through the ministry of the Holy Spirit.  Arminius wrote about this saving grace:

In reference to Divine Grace, I believe, 1. It is a gratuitous affection by which God is kindly affected towards a miserable sinner, and according to which he, in the first place, gives his Son, “that whosoever believers in him might have eternal life,” and, afterwards, he justifies him in Christ Jesus and for his sake, and adopts him into the right of sons, unto salvation. 2. It is an infusion (both into the human understanding and into the will and affections,) of all those gifts of the Holy Spirit which appertain to the regeneration and renewing of man — such as faith, hope, charity, &c.; for, without these gracious gifts, man is not sufficient to think, will, or do any thing that is good. 3. It is that perpetual assistance and continued aid of the Holy Spirit, according to which He acts upon and excites to good the man who has been already renewed, by infusing into him salutary cogitations, and by inspiring him with good desires, that he may thus actually will whatever is good; and according to which God may then will and work together with man, that man may perform whatever he wills.

The Arminian position then is that we are saved by the grace of God alone, through faith alone, by the work of Christ alone, to the glory of God alone.  This gospel comes through the preaching of the inerrant, infallible Word of God.  The gospel is the power of God unto salvation (Romans 1:16-17) and sinners need to hear the gospel to be saved (Romans 10:14-17).  The name of Jesus alone saves (Acts 4:12) and He alone is the meditator before God for sinners (1 Timothy 2:5-6).  Sinners are commanded to repent and believe the gospel (Mark 1:15-16; Acts 2:38; 3:19-20; 17:30-31).  This salvation is the work of God from beginning to end.

Introducing the FACTS of Arminianism

One of the reasons that Calvinism has been effective in their growth is the acronym TULIP.  While some Calvinists contend that the acronym does not embody all that they believe and hold dear, TULIP has long been associated with Calvinism and has helped them to quickly clarify what it is they believe.  The system of Calvinism does seem to stand or fall based on TULIP.  For example, if the Calvinist concept of total depravity is true (T in TULIP) then logically unconditional election would follow (U in TULIP).

When it comes to Arminianism, I admit up front that we have no acronym that defines us.  The five points of Calvinism actually do not come from Calvin but from the Synod of Dort where the early Arminians brought five points to discussion.  The kangaroo court that was the Synod of Dort condemned the five points of the Remonstrants and Calvinism was declared to be the orthodox view.  The five points of Calvinism came out of Dort.

The five points that the Remonstrants brought to Dort are our basis.  In this regard, we Arminians then are not seeking to combat the five points of Calvinism per se but to use the five points originally given to the world at Dort by the Remonstrants.  These are our five points.  In short, Arminianism rather than Calvinism began with five points.

The problem with FACTS is simply that it does not flow like TULIP.  For example, I would rather than total inability be first but the FACTS acronym has freed by God’s grace first (F).  This counters the Calvinist doctrine of irresistible grace (or effectual calling these days).  Therefore, as we work through FACTS we will have to jump around.  This is okay since Calvinism does the same with TULIP.  Each point hangs on the other.  With regard to both FACTS and TULIP, they both work off the other points.  For example, F with T.  Arminianism declares that mankind is depraved, total unable to repent of their sins apart from the grace of God.  Therefore the Lord Himself frees sinners from the chains of sin by His grace when the gospel is preached unto them so that they may respond and either reject or be saved by the Spirit of God.  We agree with Calvinists that sinners are incapable of being saved apart from the work of the Spirit and God’s grace.  We differ with our Calvinist brethren over whether this grace is resistible.  We believe that God frees sinners to believe but He does not bend their wills so they are merely doing what God wills but rather God convicts the sinner of their sins but He allows the sinner by their own free will (that He has freed by His grace) to either reject His salvation or submit to the Spirit and be saved.  When a sinner does submit, this is the divine work of the Spirit and the sinner’s regeneration is a sovereign act of God (John 3:3; Titus 3:5).

On my next post on this topic, we shall begin to look at the FACTS of Arminianism.  We must bear in mind that Arminius himself was a former Calvinist.  Arminius esteemed Calvinism and held on to many of its tenets.  This was not a rebel working against the church of Christ.  Arminius was a man who truly loved Christ and wanted to see the truth of God go forth.  While he differed with Calvin and Beza here and there, this was a man who wanted to follow the Bible above creeds and confessions.  I pray that this would be my heart as well.

Written by The Seeking Disciple

10/05/2014 at 11:14 AM

Quick Overview of the FACTS of Arminianism

The FACTS of Arminianism are:

Freed by Grace (to Believe)

Atonement for All

Conditional Election

Total Depravity

Security in Christ

The acronym parallels the famous TULIP developed after the Synod of Dort and now known as the five points of Calvinism.  However, not all Calvinists would agree that the five points sum up their theology.  I had a college professor who said he was a 7-point Calvinist and not a 5-pointer.  I have also seen where some even say that they are 10-point Calvinists.

Arminianism is based on the teachings of Arminius as well as the five points that the Remonstrants brought to the Synod of Dort (1618-1619).  Historically, it was Arminianism that had its five points before Calvinism developed its five points however I will acknowledge that the TULIP is the greatest known acronym in theology.  I pray to God that the FACTS of Arminianism will help people better grasp what it is that Arminians (such as myself) truly hold to.  Arminianism has sadly been abused and often twisted by her opponents and not given a fair understanding in theological debates.

In comparison to the five points of Calvinism, we are not as far from each other as it might seem.  Calvinists could read over the five points above and would disagree with atonement for all, conditional election, and possibly with freed by grace but they would accept (I suppose) our view of depravity and security (though some would hold to “once saved, always saved” and we would disagree).  However, while Calvinists will often say that their theology is completely monergistic and view Arminians as synergists, this would not be the case.  Arminianism is full of grace.  The entire notion our theological understanding is that God is the one who first must act.  This is not about man.  This is not about glorifying flesh.  God acted first toward Adam and Eve and their posterity (Genesis 3) and He continues to reach out to lost humanity through the gospel (Romans 10:14-17).  The cross is an act of grace in which the Lord Jesus bore the sins of humanity upon Himself (John 1:29; 1 John 2:2; 4:14).

In reality, Arminianism is monergistic itself.  We hold that God is the one who works.  When a person believes the gospel, they do so by God’s grace (Ephesians 2:8-9).  Faith is not a merit or work (Romans 4:5).  Even Calvinist theologian R.C. Sproul acknowledged that faith is not monergistic.  Sproul instead holds that regeneration is monergistic and I would not disagree.  It is clear that regeneration is the work of the Spirit of God (John 3:3-7; Titus 3:5-7) and not our work.  However, I would disagree with Sproul that regeneration precedes faith since faith produces regeneration (Acts 16:30-34; 1 Corinthians 1:21; Ephesians 1:13).

In my next post, I want to begin to work through the FACTS of Arminianism point by point.  Along the way I will interact with Calvinism but my main goal is to show what we Arminians truly believe.

Series of Posts on the FACTS of Arminianism

I want to begin a series of posts on the Society of Evangelical Arminians post by Dr. Brian Abasciano on the FACTS of Arminianism.  The FACTS is an acronym to help Arminians and non-Arminians know what Arminianism embraces and teaches.  Calvinists have the acronym TULIP the essentially sums up their theology.  While I would argue that both Arminianism and Calvinism are historically deeper than merely five points, nonetheless these five points have been the main points we both contend with and over regarding salvation.

The five points of Calvinism were not original with Calvin.  They originated from the Synod of Dort where the Remonstrants brought forth five main points of contention and debate among Calvinists.  Bear in mind that Arminius begin his debate within Reformed theology and not outside of it.  Calvinist seem to assume that Arminius was an outlaw with a rebel attitude toward Calvin and Beza.  This is not the case.  Arminius was raising points over doctrine among Calvinists of his day (though they did not call themselves Calvinists).  Arminius’ main point of contention was whether the creeds and confessions could be altered if in fact they did not align with Scripture.  Calvinists of his day were contending that the creeds and confessions were just as binding as the Bible.  Arminius differed.

The five FACTS of Arminianism will help the reader to understand a little more what Arminians believe regarding salvation and how the Spirit of God works to bring regeneration to a soul.  This miracle of God (John 3:3-7) is wonderful to study and I pray that we all would grow closer to the Lord by studying His Word regarding His saving work.

Written by The Seeking Disciple

09/16/2014 at 6:08 PM

The FACTS of Salvation

Here is a link to an excellent article written by the Society of Evangelical Arminians (SEA) president, Dr. Brian Abasciano.  The article is a defense of classical Arminianism in its evangelical form.  I highly recommend it for reading and study.

You can find the article here.

The FACTS of Arminianism Compared to TULIP of Calvinism by Brian Abasciano

ARMINIANISM

Arminianism may be represented by the acronym FACTS:

Freed by Grace (to Believe)
Atonement for All
Conditional Election
Total Depravity
Security in Christ

These points broadly and roughly correspond to the historic Articles of Remonstrance (though they are not specifically a representation of them), which were composed in July 1610 by early Arminians and constitute the first formal summary of Arminian theology. Article numbers have been indicated for each point for convenient comparison. The points are presented here by logical order rather than acronym order to facilitate explanation most helpfully.

Total Depravity (Article 3)

Humanity was created in the image of God, good and upright, but fell from its original sinless state through willful disobedience, leaving humanity sinful, separated from God, and under the sentence of divine condemnation.

Total depravity does not mean that human beings are as bad as they could be, but that sin impacts every part of a person’s being and that people now have a sinful nature with a natural inclination toward sin, making every human being fundamentally corrupt at heart.

Therefore, human beings are not able to think, will, nor do anything good in and of themselves, including merit favor from God, save ourselves from the judgment and condemnation of God that we deserve for our sin, or even believe the gospel.

If anyone is to be saved, God must take the initiative.

Atonement for All (Article 2)

God loves the world and desires all people to be saved and to come to the knowledge of the truth.

Therefore, God gave his only Son to die for the sins of the whole world so as to provide forgiveness and salvation for all people.

While God has provided for the salvation of all people by Christ’s sacrificial and substitutionary death for all, the benefits of Christ’s death are received by grace through faith and are only effective for those who believe.

Freed by Grace {to Believe} (Article 4)

Because of Total Depravity and Atonement for All (as described above), God calls all people everywhere to repent and believe the gospel, and graciously enables those who hear the gospel to respond to it positively in faith.

God regenerates those who believe in Christ (faith logically precedes regeneration).

God’s saving grace is resistible, which is to say that he dispenses his calling, drawing, and convicting grace (which would bring us to salvation if responded to with faith) in such a way that we may reject it. Those who hear the gospel may either accept it by grace or reject it to their own eternal destruction.

Apart from the realm of pleasing the Lord and doing spiritual good, people often have free will, which means that, with respect to an action, they can at least either do the action or refrain from doing it. People often have genuine choices and are therefore correspondingly able to make choices.

God has ultimate and absolute free will. His choice to supernaturally free the will of sinners by his grace to believe in Christ is a matter of the exercise of his own free will and sovereignty.

Conditional Election (Article 1)

God has sovereignly decided to choose only those who have faith in His Son, Jesus Christ, for salvation and his eternal blessing.

God has foreknown from eternity which individuals would believe in Christ.

Among Arminians, there are two different views of election conditioned on faith:

Individual election: The classic view in which God individually chose each believer based upon His foreknowledge of each one’s faith and so predestined each to eternal life
Corporate election: Election to salvation is primarily of the Church as a people and embraces individuals only in faith-union with Christ the Chosen One and as members of his people.

Since the election of the individual derives from the election of Christ and the corporate people of God, individuals become elect when they believe and remain elect only as long as they believe.

Security in Christ (Article 5)

Since salvation comes through faith in Christ, the security of our salvation continues by faith in Christ.

Just as the Holy Spirit empowered us to believe in Christ, so he empowers us to continue believing in Christ.

God protects our faith relationship with him from any outside force irresistibly snatching us away from Christ or our faith, and he preserves us in salvation as long as we trust in Christ.

Arminians have differing views of whether Scripture teaches that believers can forsake faith in Christ and so perish, or whether God irresistibly keeps believers from forsaking their faith and therefore entering into eternal condemnation (as unbelievers).

CALVINISM

The Calvinist position may be represented by the acronym TULIP:

Total Depravity
Unconditional Election
Limited Atonement
Irresistible Grace
Perseverance of the Saints

These are derived from the Synod of Dort, a local synod in Holland, which convened in 1618-1619 to contradict and condemn the Articles of Remonstrance. Here is a brief explanation of each point, with corresponding article numbers from the Articles of Remonstrance indicated for convenient comparison:

Total Depravity (Article 3)

Same as the Arminian points though we do not differ on how to describe human depravity, Calvinists do also believe that this state requires that God first regenerate a sinner before he can believe in Christ, making him alive and giving him a new, holy nature. But regeneration does not merely enable the sinner to believe; it irresistibly causes the sinner to believe.

Unconditional Election (Article 1)

God chose some individuals unconditionally from eternity for eternal life according to his own good pleasure, completely apart from anything having to do with the person, including merit, good works, or foreseen faith.

God withheld his mercy from the rest of humanity, ordaining them to dishonor and wrath for their sin.

Thus, by the decree of God and for his glory, some people are unconditionally predestined to eternal life, and others are left (and so ordained) to eternal death because of their sin, making two specific and static groups of individuals that can never be changed. (Some Calvinists believe that God purposed to glorify his name by unconditionally choosing some individuals for eternal blessing and some individuals for eternal Hell, and that God ordained the Fall and decided to create the world to accomplish this goal.)

Limited Atonement (Article 2)

Christ died only for those certain individuals whom God chose unconditionally from eternity for salvation, enduring the punishment for their sins in their place.

Christ’s death for those who have been unconditionally elected irresistibly brings about their salvation and everything necessary for it, including repentance and faith in Christ.

Irresistible Grace (Article 4)

Those whom God has unconditionally elected, and for whom Jesus died, God will draw irresistibly to faith in Christ by his grace through regeneration (making faith inevitable).

When God brings elect sinners to Christ, he irresistibly causes them to be willing to come to Christ and to come to him in faith freely. (While we are presenting the Calvinist view objectively and typically without comment, the self-contradiction here is just too obvious to let pass: “irresistibly causes them to come willingly and freely?”)

While God calls all without distinction to faith in Christ (the general call), he only calls those he has chosen unconditionally in a way that cannot be resisted (the effectual call).

Those God has not chosen will reject the gospel call of their own will and cannot do otherwise.

Perseverance of the Saints (Article 5)

Those whom God has unconditionally elected and for whom Jesus has died and whom God has irresistibly drawn to faith in Christ will inevitably persevere in their faith and can neither totally nor finally fall away from Christ, because God will irresistibly cause them to persevere. Therefore, their blessed eternal destiny with God is secure.

This perseverance is not based on the believer, who may waver and actually fall into serious sin for periods of time, but is rather based on the continued grace of God.

Those who appear to be believers, but fall away from the faith and die without faith in Christ, demonstrate that they had not truly come to saving faith in the first place.

Written by The Seeking Disciple

10/08/2011 at 10:10 AM

FACTS of Arminianism vs. TULIP of Calvinism

Here is a comparison between the FACTS of Arminian theology versus the TULIP of Calvinism. This was originally posted at the Society of Evangelical Arminians site and written by Brian Abasciano and Martin Glynn. You can find much more articles helpful to understanding Arminian theology at the Society of Evangelical Arminians website.

ARMINIANISM

Arminianism may be represented by the acronym FACTS:

Freed by Grace (to Believe)
Atonement for All
Conditional Election
Total Depravity
Security in Christ

These points broadly and roughly correspond to the historic Articles of Remonstrance (though they are not specifically a representation of them), which were composed in July 1610 by early Arminians and constitute the first formal summary of Arminian theology. Article numbers have been indicated for each point for convenient comparison. The points are presented here by logical order rather than acronym order to facilitate explanation most helpfully.

Total Depravity (Article 3)

  • Humanity was created in the image of God, good and upright, but fell from its original sinless state through willful disobedience, leaving humanity sinful, separated from God, and under the sentence of divine condemnation.
  • Total depravity does not mean that human beings are as bad as they could be, but that sin impacts every part of a person’s being and that people now have a sinful nature with a natural inclination toward sin, making every human being fundamentally corrupt at heart.
  • Therefore, human beings are not able to think, will, nor do anything good in and of themselves, including merit favor from God, save ourselves from the judgment and condemnation of God that we deserve for our sin, or even believe the gospel.
  • If anyone is to be saved, God must take the initiative.

Atonement for All (Article 2)

  • God loves the world and desires all people to be saved and to come to the knowledge of the truth.
  • Therefore, God gave his only Son to die for the sins of the whole world so as to provide forgiveness and salvation for all people.
  • While God has provided for the salvation of all people by Christ’s sacrificial and substitutionary death for all, the benefits of Christ’s death are received by grace through faith and are only effective for those who believe.

Freed by Grace {to Believe} (Article 4)

  • Because of Total Depravity and Atonement for All (as described above), God calls all people everywhere to repent and believe the gospel, and graciously enables those who hear the gospel to respond to it positively in faith.
  • God regenerates those who believe in Christ (faith logically precedes regeneration).
  • God’s saving grace is resistible, which is to say that he dispenses his calling, drawing, and convicting grace (which would bring us to salvation if responded to with faith) in such a way that we may reject it. Those who hear the gospel may either accept it by grace or reject it to their own eternal destruction.
  • Apart from the realm of pleasing the Lord and doing spiritual good, people often have free will, which means that, with respect to an action, they can at least either do the action or refrain from doing it. People often have genuine choices and are therefore correspondingly able to make choices.
  • God has ultimate and absolute free will. His choice to supernaturally free the will of sinners by his grace to believe in Christ is a matter of the exercise of his own free will and sovereignty.

Conditional Election (Article 1)

  • God has sovereignly decided to choose only those who have faith in His Son, Jesus Christ, for salvation and his eternal blessing.
  • God has foreknown from eternity which individuals would believe in Christ.
  • Among Arminians, there are two different views of election conditioned on faith:
    1. Individual election: The classic view in which God individually chose each believer based upon His foreknowledge of each one’s faith and so predestined each to eternal life
    2. Corporate election: Election to salvation is primarily of the Church as a people and embraces individuals only in faith-union with Christ the Chosen One and as members of his people. Since the election of the individual derives from the election of Christ and the corporate people of God, individuals become elect when they believe and remain elect only as long as they believe.
      (For more on corporate election, see here.)

Security in Christ (Article 5)

  • Since salvation comes through faith in Christ, the security of our salvation continues by faith in Christ.
  • Just as the Holy Spirit empowered us to believe in Christ, so he empowers us to continue believing in Christ.
  • God protects our faith relationship with him from any outside force irresistibly snatching us away from Christ or our faith, and he preserves us in salvation as long as we trust in Christ.
  • Arminians have differing views of whether Scripture teaches that believers can forsake faith in Christ and so perish, or whether God irresistibly keeps believers from forsaking their faith and therefore entering into eternal condemnation (as unbelievers).

CALVINISM

The Calvinist position may be represented by the acronym TULIP:

Total Depravity
Unconditional Election
Limited Atonement
Irresistible Grace
Perseverance of the Saints

These are derived from the Synod of Dort, a local synod in Holland, which convened in 1618-1619 to contradict and condemn the Articles of Remonstrance. Here is a brief explanation of each point, with corresponding article numbers from the Articles of Remonstrance indicated for convenient comparison:

Total Depravity (Article 3)

  • Same as the Arminian points
  • Though we do not differ on how to describe human depravity, Calvinists do also believe that this state requires that God first regenerate a sinner before he can believe in Christ, making him alive and giving him a new, holy nature. But regeneration does not merely enable the sinner to believe; it irresistibly causes the sinner to believe.

Unconditional Election (Article 1)

  • God chose some individuals unconditionally from eternity for eternal life according to his own good pleasure, completely apart from anything having to do with the person, including merit, good works, or foreseen faith.
  • God withheld his mercy from the rest of humanity, ordaining them to dishonor and wrath for their sin.
  • Thus, by the decree of God and for his glory, some people are unconditionally predestined to eternal life, and others are left (and so ordained) to eternal death because of their sin, making two specific and static groups of individuals that can never be changed. (Some Calvinists believe that God purposed to glorify his name by unconditionally choosing some individuals for eternal blessing and some individuals for eternal Hell, and that God ordained the Fall and decided to create the world to accomplish this goal.)

Limited Atonement (Article 2)

  • Christ died only for those certain individuals whom God chose unconditionally from eternity for salvation, enduring the punishment for their sins in their place.
  • Christ’s death for those who have been unconditionally elected irresistibly brings about their salvation and everything necessary for it, including repentance and faith in Christ.

Irresistible Grace (Article 4)

  • Those whom God has unconditionally elected, and for whom Jesus died, God will draw irresistibly to faith in Christ by his grace through regeneration (making faith inevitable).
  • When God brings elect sinners to Christ, he irresistibly causes them to be willing to come to Christ and to come to him in faith freely. (While we are presenting the Calvinist view objectively and typically without comment, the self-contradiction here is just too obvious to let pass: “irresistibly causes them to comewillingly and freely?”)
  • While God calls all without distinction to faith in Christ (the general call), he only calls those he has chosen unconditionally in a way that cannot be resisted (the effectual call).
  • Those God has not chosen will reject the gospel call of their own will and cannot do otherwise.

Perseverance of the Saints (Article 5)

  • Those whom God has unconditionally elected and for whom Jesus has died and whom God has irresistibly drawn to faith in Christ will inevitably persevere in their faith and can neither totally nor finally fall away from Christ, because God will irresistibly cause them to persevere. Therefore, their blessed eternal destiny with God is secure.
  • This perseverance is not based on the believer, who may waver and actually fall into serious sin for periods of time, but is rather based on the continued grace of God.
  • Those who appear to be believers, but fall away from the faith and die without faith in Christ, demonstrate that they had not truly come to saving faith in the first place.

Written by The Seeking Disciple

06/09/2010 at 9:20 AM

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