Posted on 11/22/2002 8:16:21 AM PST by WriteOn
WHAT IS "FREE GRACE" THEOLOGY
by Arch Rutherford
[A friend and fellow pastor wrote and asked me, "Arch, what do you mean by "Free Grace" theology? The following is the basic letter I sent to him. I have also used it to help others briefly understand the core values and convictions of those of us who are committed to "Free Grace" theology. Perhaps it can be of help to some in the GES family as well.]
Dear John:
Sorry I used a term that is not well known. You are probably more familiar with the phrase "Lordship Salvation." Briefly, "Free Grace" theology stands in contrast to "Lordship Salvation" theology. By that I mean several things.
1. "Free Grace" theology teaches that we receive eternal life the moment we believe in Jesus Christ as our personal Savior and Lord. "Lord" refers to our belief that He is the Son of God and therefore, able to be our "Savior". "Faith" is viewed as a simple and uncomplicated response to the truth God has revealed about His Son, and the Gift which He offers. When Jesus says "Truly, Truly I say unto you, he who believes in Me has eternal life" (John 6:47), "believe" means to be convinced and assured that what He says is true. (See John 1:11-13)
"Lordship" theology teaches that "faith" is not a simple and uncomplicated response. It is an all out commitment to follow Jesus Christ, to be His disciple, to surrender all that we have and are to Him. I heard a message by one pastor committed to "Lordship" theology, in which he said that real Christians will know the moment they "believed" in Jesus Christ, because "saving faith" involves such a radical turning to Christ and commitment to surrender all and follow Him! That is also why so many of those committed to "Lordship" theology have difficulty with the salvation of children, because in their view, there is just more to it than simply believing in Jesus as your personal Savior. How unlike Jesus who taught that we must have the faith of a little child in order to enter His kingdom!
2. "Free Grace" theology distinguishes between the "call to believe" in Jesus Christ as our personal Savior and receiving His gift of eternal life, and the "call to follow" Him and become His disciples. (See John 4 and compare what Jesus told the woman she needed in vs. 10 with what He told His disciples they needed in vs. 31-38).
"Lordship" theology sees faith and discipleship as two sides of the same coin. To "believe" is the same as being willing to become His disciple and follow Him.
3. "Free Grace" theology stresses the believer’s assurance of salvation. It teaches that we can know we have eternal life and are going to heaven based on the very promise inherent in the offer itself. (John 3:16; 5:24; 6:47) The Word of God becomes the basis of our assurance of salvation.
"Lordship" theology teaches that we can never be completely sure we are going to heaven, because we might fall away and thus prove that we were not real believers to begin with. We can, however, become somewhat confident if we see the Holy Spirit producing good works in our life. The basis of our assurance of salvation is the change in our life - it is based on what we do. People who validate the reality of their own salvation based on how they live, are usually quick to validate the genuineness of other peoples’ salvation on the same basis. It is not uncommon to hear remarks like "there is no way ‘he’ can be a Christian and live like that!"
4. "Free Grace" theology teaches that real Christians can fall away, slide into serious sin, and utterly fail. (Consider the many warnings to Christians in the New Testament). Conceivably, Christians could even end up denying the Lord, if they continue forsaking the truth and hardening themselves to the work of the Spirit of God in their lives. Never-theless, God does not forsake His children, but patiently disciplines them. (1 Corinthians 10:30-32; Hebrews 6:1-12; 12:) And even if they are "faithless, yet He remains faithful", they will enter into eternal life. (1 Timothy 2:11-13)
"Lordship" theology teaches that if a so-called Christian falls into sin, persists in sin, and does not soon return to the Lord, that that so called Christian is not a real Christian at all. He is only a professing Christian. Real Christians persevere in the faith. If you do not persevere, then you are not a Christian, and you are lost. The logical consequences of such a theology on a believer’s sense of security, which is tied to his identity, is defeating. Believers caught up in this theology hear God saying, "If you want to know you are My child, consistently act like My child!
5. "Free Grace" theology sees the serious warnings and exhortations of the New Testament (from Jesus, Paul, the author of the book of Hebrews, James, and Peter) as encouragement to Christians to persevere in the faith and be faithful in doing good works. Christians soon realize in their walk with God, that to ignore these warnings and exhortations and persist in willful sin, incites Him to discipline His children. On the other hand, a mark of a maturing Christian is joy in doing what the Father asks, knowing that He delights in richly rewarding His children. (Matthew 5:1-15; 1 Corinthians 3:10-15; Hebrews 10:32 ff.)
"Lordship" theology sees the serious warnings and exhortations of the New Testament usually as a test that so called Christians should apply to their lives to see if they are really "possessing Christians" or only "professing Christians" who are deluded and ultimately lost.
6. "Free Grace" theology emphasizes the importance of persevering in doing good works for the Lord’s approval and reward. (Matthew 5:1-12; 1 Corinthians 3:11-15; 2 Corinthians 5:9-11) In addition to "crowns" of approval and appreciation, the reward will involve "reigning with Christ" and "inheriting the kingdom."
"Lordship" theology depreciates the New Testament teaching of eternal rewards. Those committed to "Lordship" theology confidently claim that there is no "hierarchy" in heaven. Whatever rewards we do receive will only be momentary and ultimately cast at the feet of Jesus. The primary motivation for doing good works in the Christian life, in addition to validating our salvation, is to say thank you to God for what He has done. To do anything for the thought of a reward is selfish and self-centered. They overlook the teaching in the New Testament that reveals a heavenly Father delighting in seeing His children set their hearts upon laying hold of those things He has reserved in heaven for them. A personal illustration: I have emphasized the wisdom of a college education for my children. It is a "reward" I would like them to have assuming they are capable. When they were young it was not a reward they really wanted or even thought about. As they have matured I hope their love and respect for me will lead them to embrace the reward I want them to have by working hard in school! This illustrates in a very limited way how our heavenly Father wants us to embrace His rewards in our lives.
7. "Free Grace" theology sees a distinction between the New Testament expressions "entering the kingdom" and "inheriting the kingdom". Entering the kingdom means just that-to enter the kingdom of God. We enter the kingdom by a simple and uncomplicated faith in Jesus Christ as our Savior. "Inheriting the kingdom" means just that--to inherit, own, or possess the kingdom. Believers who have been faithful servants of Christ, enduring hardships, and persevering in good works are "joint heirs with Christ" of the Kingdom. What that means is that they will "reign with Christ", being given authority and power to share in the administration, leadership, and rule of His kingdom forever. (see Romans 8:17, 2 timothy 2:11-13; Revelation 2-3; 20 -22)
"Lordship" theology teaches that there is no difference in the expressions "entering the kingdom" and "inheriting the kingdom." Rather, they refer to the same thing and are equivalent to the expression "going to heaven." Those committed to "Lordship" theology say people will go to heaven by "faith alone in Christ alone, but not by faith that is alone," by which they mean good works will accompany and validate a person’s faith.
8. Most visibly in practice, those who are committed to "Free Grace" theology tend to emphasize Grace in their lives. God’s grace overwhelms and moves them, and grace is what they seek to express in the way they live. And when "Free Grace" people are at their worst, what they most often need is more grace.
On the other hand, those who are committed to "Lordship" theology tend to emphasize works in their lives. The necessity to do good works to prove themselves overwhelms and moves them. And when "Lordship" people are at their worst, legalism and a lack of graciousness mark their lives, and their churches.
John, in my own spiritual journey, I have wrestled with these two very different theological viewpoints, and the people who embrace and teach them. Over the years, I have often asked, "Why is there such division and hostility between these Christian people, who otherwise both seem to love the Lord Jesus Christ and His Word?" I asked this once of a dear friend, who has taught me much about grace, not only how to teach it, but how to live it. "Why," I asked him, "is there so much hostility and lack of graciousness over the grace of God?" He did not say much, but pointed me to a portion of God’s Word in Galatians 4:21-31 in which the Apostle Paul writes to Christians who had "fallen from grace" into living by the works of the Law:
"Tell me, you who desire to be under the law, do you not hear the law? {22} For it is written that Abraham had two sons: the one by a bondwoman, the other by a freewoman. {23} But he who was of the bondwoman was born according to the flesh, and he of the freewoman through promise, {24} which things are symbolic. For these are the two covenants: the one from Mount Sinai which gives birth to bondage, which is Hagar; {25} for this Hagar is Mount Sinai in Arabia, and corresponds to Jerusalem which now is, and is in bondage with her children; {26} but the Jerusalem above is free, which is the mother of us all. {27} For it is written: "Rejoice, O barren, You who do not bear! Break forth and shout, You who are not in labor! For the desolate has many more children Than she who has a husband." {28} Now we, brethren, as Isaac was, are children of promise. {29} But, as he who was born according to the flesh then persecuted him who was born according to the Spirit, even so it is now. {30} Nevertheless what does the Scripture say? "Cast out the bondwoman and her son, for the son of the bondwoman shall not be heir with the son of the freewoman." {31} So then, brethren, we are not children of the bondwoman but of the free."
I hope this provides you with a brief summary of two theological systems which are fundamentally different from the core outward, and which have been at odds since the church began. This is not a debate over the "two witnesses" of Revelation 11. Our whole ministry is rooted in these issues!
Your Friend and Fellow Servant,
Arch Rutherford
Pastor of Coast Bible Church
26300 Via Escolar
San Juan Capistrano, California 92629
e-mail: rutherford1@home.com
A Calvinist who believes in Perservence of the Saints is in no better position then a Wesleyian.
A Calvinist has to prove with his works that he is saved, hence, you have a lot of work being done out of duty and fear not from love.
I believe in eternal security, based on union with Christ, not based on waiting to see if at the end of my life I did enough to prove to myself I was a member of the elect.
Amen!
A. A hijacking of the term grace.
Period. End of story.
Just more empty Calvinist rhetoric.
http://www.apuritansmind.com/TULIP/TULIP.htm Perseverance of the Saints Will the saints endure to the end? Can we know if we are going to endure?
Perseverance of the Saints does not mean "once saved always saved". This corruption of the doctrine has been popular in recent years, but has never been a true representation of the doctrine. "Once saved always saved" is more keenly given the name "Perseverance of the sinner" instead of "the saint". For it teaches that man can be saved by Christ and then sin habitually, do whatever he wants, and then still "persevere to the end". Perseverance of the saints does not teach this. Perseverance of the saints teaches that once God has renewed the heart of a sinner through the application of the redemption wrought by Christ upon the cross, he will continue to be saved and show forth the fruits of that salvation. The sinner perseveres because of Christ, but he continually shows himself as one who has been changed by Christ. God has saved the individual and will sanctify him until the end when he is ultimately glorified, and in heaven. It does not mean man has a license to sin. Those who think they have a license to sin are not changed and saved by grace. They are still in sin. Those who are saved by grace and changed, desire(emphasis added) to show forth the fruits of that salvation. God motions the heart to good work, and continues that good work to the end.
Yet, a Christian can fall into wicked sin
Article 4: The Danger of True Believers' Falling into Serious Sins Although that power of God strengthening and preserving true believers in grace is more than a match for the flesh, yet those converted are not always so activated and motivated by God that in certain specific actions they cannot by their own fault depart from the leading of grace, be led astray by the desires of the flesh, and give in to them. For this reason they must constantly watch and pray that they may not be led into temptations. When they fail to do this, not onlycan they be carried away by the flesh, the world, and Satan into sins, even serious and outrageous ones, but also by God's just permission they sometimesare so carried away -- witness the sad cases, described in Scripture, of David, Peter, and other saints falling into sins.
Article 5: The Effects of Such Serious Sins By such monstrous sins, however, they greatly offend God, deserve the sentence of death, grieve the Holy Spirit, suspend the exercise of faith, severely wound the conscience, and sometimes lose the awareness of grace for a time -- until, after they have returned to the way by genuine repentance, God's fatherly face again shines upon them.
So, a Calvinist must be really wait until the end of his life to be sure that he is a member of the elect, he after all, may fall into sin and never repent, showing that he was not a member of the 'elect' after all.
Article 9: The Assurance of This Preservation Concerning this preservation of those chosen to salvation and concerning the perseverance of true believers in faith, believers themselves can and do become assured in accordance with the measure of their faith, by which they firmly believe that they are and always will remain true and living members of the church, and that they have the forgiveness of sins and eternal life.
So, if you as a Calvinist, have not this 'assurance' and are dealing with daily sins you are going to start doubting your salvation and start working harder to prove to yourself that you are really saved. (see #11 in the Canons of Dort)
perseverence of the saints as opposed to perseverence of the sinners. Do you use the expression "eternal security" or do the calvinists, or both? You would be the only to use "once saved always saved"....correct?
Thank you.
perseverence of the saints as opposed to perseverence of the sinners. Do you use the expression "eternal security" or do the calvinists, or both? You would be the only to use "once saved always saved"....correct?
Yes, I use the term 'eternal security'.
It is based on union with Christ, thus, it is unique to the Church age believer.
I forgot to address this.
Yes, that is the term we (Baptists) would use.
It is a term that the Calvinists reject, thus, by their own admission, their view of Perservence is different then our view of eternal security.
That is why it is called the perseverence of the saints..Gods grace and the indwelling Holy Spirit PRESEVE the elect
Your once saved always saved is a lie from the pit of hell...it allows a man to say a sinners prayer and then live like hell...and still believe he is saved..
If you have a problem with this quote of yours . Those who are saved by grace and changed, desire(emphasis added) to show forth the fruits of that salvation. God motions the heart to good work, and continues that good work to the end.
Perhaps you are not saved..and you are one of the OSAS deception..
This was not a discussion on OSAS, you said I did not understand Preservation of the Saints, which I do.
It means that if you fall into a wicked sin and do not repent, you were never the elect.
OSAS believes that one can continue in sin right through death,(1Jn.5:16, Acts.5) because of their own will rejects God. (1Thess.5:19 and Eph.4:30)
The Calvinist view of Preservation is an attempt at eternal security, but the Calvinists fearing antinomianism, added a works provision to it.
Have you ever read the parable of the prodical son or the lost sheep or coin? We have more faith than to believe that God would allow an elect child of his to not be brought back home..It is the Wesleyans that have that problem NOT the Calvinists
Don’t confuse the repentance of a backslider with an apostate returning to faith.
So tell me dec witch came first the doctrine of the reformers on the preservation of the saints or it's demonic OSAS counterfit?
Do not bother me anymore with your goofy posts.
Perservence of the saints teaches exactly what I said it did, if you fall into a sin and do not repent you were never elect.
OSOS teaches that one does not have to repent but can suffer the sin unto death.
What does it matter which doctrine came first?
Tell me which came first Predestination as taught by Augustine or that taught by Arminius?
Your nonsense view of Predestination was not taught by any major theologian until the 4th century.
As for OSOS, it is in the Bible, no matter who taught it or when.
There is a sin unto death and that sin is for believers who do not repent of their sins (1Jn.5:16)
As for the Wesleyians, they doubt that they can remain saved and are fearful of losing it.
The Calvinist, on the other hand, is afraid he might not have ever had had it.
Only time will tell, after all he may sin and never repent hence the term perservence of the saints and not eternal security of the saints.
Dear Friend,
‘I tell you that one greater than the temple is here.’ (Matthew 12:6).
"The Pharisees had confronted Jesus, accusing his disciples of desecrating the Sabbath by plucking grain. While purporting to keep faith alive, these serious-minded people had begun to destroy it with sterile practices, and routine procedures."
"To them, Jesus said," ‘One greater than the temple is here.’
"It was a shocking thing to say to ardent religionists. It was an offensive thing to say to people whose life revolved around the temple with its elaborate rituals and laws. There is no way around the sharpness of Jesus' critique. He was castigating the contraptions by which men and women seek to gain control of God; to secure his services, and guarantee his favor."
"The temple of pious practices and sophisticated symbols must be seen for what it is-a mere shadow of something far greater. God can not be contained by our religious forms, nor can he be managed by them. If we think so, we have repeated an age-old mistake."
"That temple must be... torn down---to make way for Jesus Christ."
"Contrary to what many have thought, faith does not come through doctrines, creeds, institutions and forms. Its origins are more mundane. It is born in the fact that men and women must live. They have to live in a universe that drives them to ask questions. What am I? Who is this person that I call me? Am I the sum of these wild impulses within myself, or am I really the noble creature I sometimes aspire to be? Why do I do things I despise, and why do I seek the destruction of those who offend me? Why am I here at this time, in this particular place, and not here at some other time and place? Can I be free of the many things that bind me, spirit and body?-guilt , fear, despair? Why is there so much pain?"
"Questions like these are the furnace out of which the golden treasure of faith is forged. The one who wrote: ‘In the beginning God,’ would not have done so if he had not first pondered why there was life. The Psalmist would not have sung, ‘The Lord is my shepherd,’ unless he had struggled with fear and futility. Job affirmed, ‘I know that my redeemer lives,’ after he struggled with the miseries of pain and injustice. Faith comes as men and women encounter God, in the questions raised by existence itself."
"When Jesus said, ‘One greater than the temple is here,’ he was drawing attention to himself as a surpassing religious center; a personal worship place, to which men and women might repair with their questions and longings. No other figure more thoroughly bespeaks human experience, than Jesus-especially on his cross. Naked, shamed, wounded in body, and tortured in spirit, he cries out: ‘My God, my God, why have you forsaken me?’ Down into the abyss he goes, but in three days, he rises."
"This is why Jesus is greater than all other holy places, holy people and holy things. In him, questions, pain, even death become shining portals in the gloom. Utter calamity is transformed into utter blessing. The moment of despair is the birthplace of faith."
"May Jesus Christ, be Lord."
Yours in service,
Ron J. Allen.
"if you are not in the free grace camp how can you say that you don't have a "works"-based soteriology?"
If you believe in order to receive eternal life a work you do to gain a reward?
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