Theological Precision or Theological Certainty

 

This post is in response to an article, May 3, 20ll entitled “Resistible Grace or Sinless Perfection? A Call for Theological Precision in The Calvinist Accounting of Monergistic Conversion”.

A question is posited regarding Calvinists turning to faith. The question is posed thus "Why, in Calvinism, the newly regenerated sinner necessarily turns to Christ in faith.” How this “faith response can be a theological certainty given the remaining presence of the sinful nature?

The author is calling for “theological precision” in regards to the elective counsels of God. Precision will never happen on either side of the controversy as issues regarding salvation are hidden in the mind of God and His good pleasure. “The wind blows where it wishes”. Jn 3:8. There is no precise predicting the  winds.

Theological certainty is found in God’s decrees of Romans 8:29,30 and subsequent efficacious callings. Only the grace of God can break through our sinful nature.

The hymn “I Know In Whom I Have Believed” goes thus:

I know not why God’s wondrous grace

To me He hath made known,

Nor why, unworthy, Christ in love

Redeemed me for His own

Refrain . . .

I know not how this saving faith
To me He did impart,
Nor how believing in His Word
Wrought peace within my heart.

I know not how the Spirit moves,
Convincing men of sin,
Revealing Jesus through the Word,
Creating faith in Him.

  

How does anyone come to faith, given our sinful natures? We come to faith because of the operation of the Holy Spirit creating faith within. The certainty is in God’s decree.

“For whom he did foreknow, he also did predestinate to be conformed to image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.” Romans 8:29,30.

Absolute certitude is intrinsic to each of these salvific events, i.e. predestination, calling, justification and glorification.

Certainty is grounded in the truth that these salvation events are of God.

It is God who predestinates and calls. It is God who opens man’s heart and draws him to faith. Believing is the work of God.

“Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.” Jn 6:29

It is not the sinner overcoming the sinful nature but God. Man is given knowledge and enlightment but these do not guarantee salvation. It is the grace of God that provides regeneration and an open heart that guarantees faith and justification.

And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul.” Acts 16:14.

“All that the Father giveth me shall come to me . . “ Jn 6:37

“No man can come to me except the Father which hath sent me draw him . .” Jn 6:44

“ . . . no man can come unto me, except it were given unto him of my Father.” Jn 6:65

The work of God in salvation is the result of God’s sovereignty shrouded in mystery.

“The wind blows where it wishes, and you hear the sound, but you do not know where it comes from or where it goes.” Jn 3:8

Jesus announces a great mystery regarding salvation. The Spirit of Regeneration is like a wind that is free and irresistible. There is no withstanding the forces of a powerful wind. There is no certainty to the winds. Only God controls the winds. The winds of faith are not in man’s control. Why would God work faith in one individual and not another? These are truths hidden in the mind of God and serve His purposes and good pleasure.

We must allow for mysteries and paradoxes. Mysteries and paradoxes are capable of being understood and may be elaborated in glory (probably not).  Notice I did not say contradictions.

There is the other half of the inquiry. How can faith be certain if the sinner has a sinful nature? The answer is grace. Ephesians 2: 1-5. Grace overcomes death itself.

“And you were dead in your trespasses and sins, in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit now working in the sons of disobedience.

Among them we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. But God, being rich in mercy, because of His great love with which He loved us, even when were dead in our transgressions, made us alive together with Christ [by grace you have been saved]”. Ep. 2: 1-5.

Grace is the unmerited favor of God. Notice I did not use the word “favorites” of God. Arminians falsely believe that election to salvation plays favorites. There is a difference between favor and favoritism. God does not play favorites.

In regards to Joseph, God “gave him favor and wisdom in the presence of Pharaoh . . .”

Acts 7: 9-10.

Jesus gained in favor with God, “And Jesus increased in wisdom and stature, and in favor with God and man.” Luke 2:52.

The Greek word is charis, grace. Grace is defined as the unmerited favor of God. The angel came to Mary, “Hail thou that art highly favored, the Lord is with thee: blessed art thou among women.” Luke 1:28.

Mary was in the lineage of David, a virgin and first cousin of Elizabeth. Were these the qualities that gave favor to Mary? Mary was faithful to God, morally pure, submissive, obedient, humble and of good courage. Were these the qualities that gained her the privilege of being Jesus’ mother?

The Greek word for Mary’s favor is charis (grace). God did not choose Mary to be the mother of Jesus based on spirituality or personality but extended His unmerited favor (grace) to a humble Jewish woman.

“And it was so, when the king saw Esther the queen standing in the court, that she obtained favor in his sight: and the king held out to Esther the golden scepter that was in his hand. So Esther drew near, and touched the top of the scepter.” Esther 5:2

Yes, the king had to raise the scepter as it was ordained of God. And yes he had complete freedom to reject Esther.

As Christians we will occasionally tilt toward favoritism. Like the world,  we patronize, manipulate and show respect of personhood to gain advantage. However, favoritism has no place in the life of a Christian. Our Godly heritage is one of unmerited favor not opportunistic advantage.

The Christian’s advantage is the sovereignty of God working out His plan providentially, giving gifts and always sufficient grace. “And we know that all things work together for good to them that love God, to them who are the called: according to his purpose. Romans 8:28.

A Christian who shows favoritism not only reveals character weakness to the world but fights grace

Calling of God

Certainty of faith despite our sinful nature is linked to the calling of God. “Whom He did predestinate them He also called.” Favor is extended to those predestinated and called.

“I am sought of them that asked not for me; I am found of them that sought me not: I said, Behold me, behold me, unto a nation that was not called by my name.” Isa 65:1.

For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.” Romans 5:7,8

“ . . .  infallible assurance doth not so belong to the essence of faith but that a true believer may wait long and conflict with many difficulties before he be partaker of it...   Westminster Confession of Faith, Chapter 18, paragraph 3

The calling is certain because of the one calling. “God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.” I Cor. 1:9.

“But when it pleased God, who separated me from my mother’s womb, and called me by his grace, To reveal His Son in me . . .”Gal. 1:15.

“. . . and as many as were ordained (decreed) to eternal life believed.” Acts 13:48.

Paul gives us a panoramic view of salvific events that are linked one to another. In the Greek language.  Romans 8:29-30 forms an “ellipsis” which implies those predestinated and only those predestinated are called, and those who are called and only those called are justified, and those who are justified, and only those justified them he also glorified.

The answer to our question regarding faith is found in the integrity and linkage of these salvific events. As a Christian how sure am I of coming to faith? Just as sure as my decreed glorification.

This doesn’t mean we may not kick against the pricks or even desire salvation. (Read Hound of Heaven and Determinism).

“I am sought of them that asked not for me; I am found of them that sought me not: I said, Behold me, behold me, unto a nation that was not called by my name.” Isa 65:1.

Theological certainty is inherent in God’s decree. But the question posed was theological certainty of faith in light of our sinful nature. The answer is twofold. The first is grace and the second is our freedom in Christ.

Scripture defines freedom in a context of sin rather than constraints. Regeneration gives freedom for a man to come to faith.

“But now being made free from sin, and become servants to God, ye have your fruit unto holiness and the end everlasting life.”  Romans 6.22

Paul recognized the mind as carnal and not subject to God, “for it is not subject to the law of God, neither indeed can be”.  As R.C. Sproul puts it, the faculties are there but the facility to come to faith is not there. This is where the monergistic operative work of God manifests. It must be monergistic as man is too iniquitous to cooperate with grace.

Predeterminism is grounded in grace.

The Father gives grace to change man’s will. “. . . no man can come unto me, except it were  given unto him of my Father”. Jn 6:65.

Far from being contradictory to free thought, God’s determinism guarantees liberty of thought and second causes whereby regeneration can occur. Without an efficacious call God could only look down from heaven “hoping” man to be saved.

Arminians define any form of preordination as interfering with free choice. Paulinists on the other hand, view an absence of predeterminations as destroying freedom. Without God’s predispositions in predestination man would have no choice as even liberty to choose is efficaciously decreed.

Paul recognized the mind of the natural man as carnal, therefore, not subject to God “ for it is not subject to the law of God, neither indeed can be”. (Rom 8:7) Paul understood it is impossible for the unregenerate to make spiritual decisions as his will is coerced by sin, therefore never free.

Paul described the unregenerate man as natural man. The natural man is not equipped to respond to the laws of God. This innate inability, to be subject to the laws of God, distinguishes the lost from the saved.

It is the inability to be subject to God, not the doctrine of predestination, that forms the basis of refuting the free will myth.

R.C. Sproul describes the unrighteous freedom of the unregenerate.The free choices made will necessarily be in a context of self will not free will. This freedom is natural and grounded in self gratification, therefore, not equipped for moral or spiritual choices. “But the natural man does not receive the things of the Spirit of God . . .”1 Corinthians 2:14.

Alternatively, one saved by God’s grace live in a righteous freedom capable of receiving the things of God, enabling him to respond in faith. “For what man knows the things of a man except the spirit of the man which is in him? Even so no one knows the things of God except the Spirit of God.” I Corinthians 2:11.

Calling

To the author’s credit there is difficulty and mystery in God’s efficacious call. The Holy Spirt must persuade without coercion. Coercion by definition is using duress or leverage to force a decision against one’s will. God directs our thoughts and actions and sets boundaries  but does not control our thoughts.

This truth is difficult for Arminians to accept. Some men are so recalcitrant to determinsim as to see only coercion. It happened with Christ. As He proclaimed the truth that man does not have the ability to come to him except it were given by the Father, “From that time many of his disciples went back and walked no more with him.” Jn 6:66

There are several renderings in Greek of the word “called” ; Eiskaleo [to invite], parakaleo [exhort, beseech] sunkaleo [call ones together] proskaleo [bid ones to come], Kaleo [to call or appoint] and phoneo [to sound]. However it is the call to salvation that gives certainty to our salvation.

  

“And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed”. Acts 13:48

Notice the verse does not say “as many as believed were ordained to eternal life”. They are elected so that they might believe not because they have believed.“ As many as were ordained” make up those called by name.

“All that the Father gives to me will come to me.”  Jn 6:37 Where is the coercion in this verse? Where is the forced compulsion and loss of will in this verse?

God’s love is intensive and not limited. God’s calling is extensive, limited only by decree.

I must confess, says Charles Spurgeon, "that I never would have been saved if I could have helped it. As long as ever I could, I rebelled, and revolted, and struggled against God. When He would have me pray, I would not pray, and when He would have me listen to the sound of the ministry, I would not. And when I heard, and the tear rolled down my cheek, I wiped it away and defied Him to melt my soul. But long before I began with Christ, He began with me."

Because natural man is spiritually dead (Nekros) God operates monergistically (God alone) to regenerate a man after which he is capable of faith. Grace and faith are simultaneous. Mercy and freedom doesn’t spring from the one imprisoned but from the governor outside the cell. God alone has possession of the key that frees the prisoner.

Humanist Position

The will of the humanist must be free of God’s predeterminations so as to come to faith. Sovereignty of man’s free will trumps God’s sovereign will. To the humanist one’s faith is the cause of regeneration – a means to an end. Any form of predisposition is a destruction of free choice. Scripture makes it clear that grace is the cause, means and the end of salvation.

Humanists define any form of preordination as interfering with free choice. Scripture teaches an absence of predeterminations destroys freedom. Without God’s predispositions in predestination man would have no choice as even liberty to choose is efficaciously ordained.

Far from being contradictory to free thought, God’s determinism guarantees liberty of thought and second causes. Scripture teaches faith is the the means (grounded in grace) of salvation and grace the cause of salvation. Without causal predeterminism grounded in grace, God could only look down from heaven “hoping” man to be saved.

Conclusion

The refrain to Daniel Webster Whittle’s hymn goes:

“But I know Whom I have believed,

And am persuaded that He is able

To Keep that which I’ve committed

Unto Him against that day.”

This is the essence of Christian living. I’m afraid we have become so passionate in our theological inquiry we miss the important things in life. Rewards in heaven will not be for the debater but for that one who wrote notes of encouragement.

What have we committed to Christ? Do we really know in Whom we have believed? Is God faithful? Is God’s grace wondrous or cooperative?

Yes, the debate must continue as it is God’s grace and sovereignty that is being  undermined.

As for me I’m setting aside the controversy for a while to write that note.

In Christ, 

James W