Arminianism is not Semi-Pelagian

[mark kennedy]

That is if justification were by works, which it isn't. Justification being by faith God justifies the wicked by faith apart from works.

"to the man who does not work but trusts God who justifies the wicked, his faith is credited as righteousness." Rom 4:4

In contrast the self-righteous try to attain righteousness based on their performance. Such as the unbelieving Jews:

Rom 10
3 Since they did not know the righteousness that comes from God and sought to establish their own, they did not submit to God’s righteousness.
4 Christ is the end of the law so that there may be righteousness for everyone who believes.
5 Moses describes in this way the righteousness that is by the law: "The man who does these things will live by them."

In fact there are many Christians (even on these forums) who believe that salvation is contingent upon their ongoing performance, which is righteousness by the law, and as such disqualify themselves from the grace inherent the gospel as they attempt to work for their salvation rather than trust in Jesus.

The gospel is pretty straight forward. You believe the gospel and recieve the Holy Spirit. The works of righteousness prepared in advance for us to do are performed by the gifts of the Holy Spirit and bearing the fruit of the Holy Spirit. The gifts are literally grace (charisma), loosely defined as unmerited favor. When John Wesley went through his 'dark night of the soul' a time of soul searching, he worried the fruits of the Spirit were not being manifest in his life. He didn't propose a works righteousness but rather, that if you could do everything from a motive of pure love (agape), such a person would be entirely sanctified. Obviously, the proposition has merit but doesn't take into account the old nature still existing in unredeemed flesh.

There is no doubt in Scripture that justification is by grace through faith and initiates the sanctification process. Now if works of righteousness are manifest that is clearly a work of Christ, since the word for gifts is literally gifts of grace.

Paul expressed it as 'I have been crucified with Christ' (justification), 'the life I live I live by faith in Christ'' (sanctification) (Gal. 2:20). The life we live after conversion is by grace through faith apart from works, and the works of righteousness, namely building up the body of Christ, are by grace through faith. That is how the disciple becomes a slave to righteousness (Rom. 6), freed from the law of sin and death, (Rom. 7) and follow the law of the Spirit (Rom 8). The new nature grows to bear fruit and manifest the fruit of the Holy Spirit by living by faith in Christ who loved us and gave himself for us.

You remember the gospel right, the good news that we are accepted in the beloved by grace through faith. Because it could be easily forgetten in these discussions.

 

[bcbsr]

The gospel is pretty straight forward. You believe the gospel and recieve the Holy Spirit. The works of righteousness prepared in advance for us to do are performed by the gifts of the Holy Spirit and bearing the fruit of the Holy Spirit. The gifts are literally grace (charisma), loosely defined as unmerited favor. When John Wesley went through his 'dark night of the soul' a time of soul searching, he worried the fruits of the Spirit were not being manifest in his life. He didn't propose a works righteousness but rather, that if you could do everything from a motive of pure love (agape), such a person would be entirely sanctified. Obviously, the proposition has merit but doesn't take into account the old nature still existing in unredeemed flesh.

There is no doubt in Scripture that justification is by grace through faith and initiates the sanctification process. Now if works of righteousness are manifest that is clearly a work of Christ, since the word for gifts is literally gifts of grace.

Paul expressed it as 'I have been crucified with Christ' (justification), 'the life I live I live by faith in Christ'' (sanctification) (Gal. 2:20). The life we live after conversion is by grace through faith apart from works, and the works of righteousness, namely building up the body of Christ, are by grace through faith. That is how the disciple becomes a slave to righteousness (Rom. 6), freed from the law of sin and death, (Rom. 7) and follow the law of the Spirit (Rom 8). The new nature grows to bear fruit and manifest the fruit of the Holy Spirit by living by faith in Christ who loved us and gave himself for us.

You remember the gospel right, the good news that we are accepted in the beloved by grace through faith. Because it could be easily forgetten in these discussions.

Post-salvation issues I'm pretty much on board with Calvinism. It's the pre-salvation issues I would debate.

 

[redleghunter]

Really helpful - great definitions.

I think I struggle with the term 'free will' being used so liberally as it's such a loaded term. But it is what it is

I believe the definitions gave us a good launching point especially to cut through the usual rhetoric we all see on these Bible sites.

Prevenient grace refers to the grace of God in a person's life that precedes conversion (or salvation). The word "prevenient," considered an archaic term today, was common in the King James english and simply means to "go before" or "precede." Likewise, it is sometimes called "preventing" grace (from prevenient) with the same meaning.

• In Reformed Theology, it is the particular grace which precedes human decision -- a salvific grace prior to, and without reference to, anything we have done. See Irresistible grace, sometimes called efficacious grace or the effectual call.
• In Arminianism and Wesleyanism, it is a grace that offsets the noetic effects of the Fall, restores man's free will, and thus enables every person to choose to come to Christ or not. There are two forms of this view:
  • Universal prevenient grace — This grace is extended to every person.
  • Individualistic prevenient grace — This grace is only extended to those who come under the intelligent hearing of the gospel, and not to every person.
• In Romanism (i.e., Roman Catholic), it is an assisting grace which aids people who choose to co-operate in justifying themselves. See Council of Trent (Sess. VI, cap. v).

Is the above quote I plucked from theopedia a good start to explore more of the theological and perhaps philosophical issues? If you concur I will ask the first question on the various views of previent Grace.

 

[redleghunter]

Post-salvation issues I'm pretty much on board with Calvinism. It's the pre-salvation issues I would debate.

Indeed and see post #43 for which I hope we can get to without sharpened objects. Just want the endorsement of the OP on exploring this.

 

[mark kennedy]

Post-salvation issues I'm pretty much on board with Calvinism. It's the pre-salvation issues I would debate.

It's the same issue for me, justified by grace through faith, sanctified by grace through faith, equiped for service by gifts of grace 'charisma', for the building up of the body of Christ. God always knew we had to be the righteousness of God in Christ, a revelation made at Calvary Romans 3:21-22. That's how we are saved and there was never a plan b.

The pelegian error was that we are only sinful when we commit an offense, the clear testimony of Scripture is that we all sin and fall short of the glory of God (Romans 3:23). The gospel is simple, a child could understand. The righteousness of God is found in Christ alone, 35 times in the first three chapters of Ephesians that expression or it's equivolent is used. It puzzles me that in a discussion on how people are saved I'm not seeing it once.

 

[NeedyFollower]

I think it's a good thing to discuss theological views without putting words in the mouth of others with different views or making assumptions.

One of those assumptions Calvinists, especially, make is that they assume Arminianism is semi-pelagian.

I get why they do this. I thought this was true for many years, and so (somewhat grudgingly) was a Calvinist because I thought there really wasn't any other option besides Calvinist or Semi-Pelagian.

But, as time went by, I gradually began to shed each letter from TULIP (it started with Limited Atonement) and by the time I got to something like a 2-point Calvinist, I realised that I could never call myself a Calvinist if I only accepted like 2 points of its 5 point doctrine.

When I actually studied Arminian thought, I was surprised.

So without further ado, let me lay my case down as briefly as possible and let the fiery discussion begin! (I'm sorry I cannot explain some of these terms in detail - for those who don't know what some of these terms mean, just ask!).

A. There are four options when it comes to your soteriology:

1. Augustinian (Calvinist)
2. Semi-Augustinian (Arminian)
3. Semi-Pelagian
4. Pelagian

I won't venture to guess who sits at (3) and (4) at this point, perhaps that'll come up under the discussion.

Calvinists, especially, tend to never consider (2) above. They think it consists of Augustinian and then Semi-Pelagian, and then full-blown Pelagianism. But there is another option.

B. Arminianism is semi-Augustinian because it does not claim a person has the ability to put their faith in Christ.

Classical Arminianism (I'm talking Arminius himself and Wesley here) teaches that a person is totally depraved and incapable of having faith in Christ by themselves. What is required is the Holy Spirit to convict and give someone faith. However, the difference between a Calvinist here and an Arminian is that an Arminian believes that the grace given by God to a person (it is in this grace that faith is given) can be rejected, whereas a Calvinist believes it can't.

The point to note is that both the Calvinist and the Arminian believe that a person does not have anything in them to have faith in Christ. Both believe in Total Depravity. Faith must be given by the Holy Spirit. So there is a point of similarity / unity here.

The difference also, of course, revolves around the 'who' is given grace. The Calvinist bases the grace ultimately on the hidden will of God (predestination). God chooses before time who he will elect and who he passes over. This is 'unconditional election'. The Arminian believes that everyone is given grace at some point in their lives. God's revelation of Himself is given to all at some stage by the Holy Spirit. Everyone has the ability at some stage to accept or reject Christ. This is not a once-off moment but it may be gradually over their lives.

One can think of this as a 'grace' that 'comes before' salvation. It's a grace where God is drawing a person in, wooing them. This is called 'prevenient (comes before) grace'. If a person responds to this grace they are eventually given faith (most especially through the preaching of the Word - Romans 10:17). This grace can be resisted, however.

The important thing to note in this, however, is that God is the initiatior. God is in charge of when revelation comes, how it comes, at what rate it comes, and so on. God prepares the heart for faith and subsequent salvation. This is a work of God and not of man.

Modern day stories abound of Muslims given dreams etc. of Christ. I myself have met one. But scriptural support comes in many forms. I'll simply paste one here and refer to another:

Acts 17:
26 From one man he made every nation of the human race to inhabit the entire earth, determining their set times and the fixed limits of the places where they would live, 27 so that they would search for God and perhaps grope around for him and find him, though he is not far from each one of us.

Romans 1, 2 and 3 is also a very interesting read - note how even though the Gentiles do not have the Law, they still have an understanding of their obligations to God.

Okay, I'm trying to be brief.

This is why an Arminian (in the pure, classical sense) is not Semi-Pelagian, because an Arminian does not believe that mankind still possesses something to come to God or to find God - some sort of inherent goodness that leads a person to salvation based on their own nature.

Therefore, Arminianism is semi-Augustinian.

C. Arminianism does believe in predestination - but it's also different

Lastly, let's talk predestination.

Two schools of thought essentially are at work here with Arminians, and sometimes they work together.

The first thing to note is that predestination in Ephesians 1 is 'in Christ'. This is an important point. For the Calvinist, predestination is found in God's hidden will - we can't really know who he elects and who he doesn't, and we can't even know if we're elected until we get to the end. This point is difficult for me when it comes to assurance because I find it hard to place my assurance on something that I cannot know.

To put it simply, the Calvinist then bases salvation on God's hidden will.

For the Arminian, salvation is conditioned on faith, not predestination. I realise a Calvinist does not say salvation isn't dependent on faith, but I think that ultimately the Calvinist conditions salvation on predestination.

Faith is not a work. That's why the Arminian can claim that salvation is not by work. Faith is given by God and to not resist this gift is not a work. Faith is always faith.

Okay, so the point is to note that Arminians see predestination as:
1. God predestines those he saw, ahead of time, would put their faith in Christ.
2. God predestines an elect 'group' (the church) and anyone who puts their faith in Christ is put in this group.

Briefly, predestination is primarily of God's anointed one (Christ). God predestined Christ. And he predestined a Church - a people to be found "in Christ". Anyone found 'in Christ' is therefore predestined. This pretty much sums up my view right now. It is true that God has predestined a call for every single person in this world, saved or unsaved, but if they come into Christ they get to walk in that call.

As a final point, one might note that the Arminian's position is an effort to make salvation more relational (it's more influence and response) and less mechanical (cause and effect).

If I've been a bit biased in this, please forgive me. But I do want to simply discuss why Arminianism is not semi-pelagian. Even some well known Calvinists seem to insist it is, which is disappointing, because it is intellectually dishonest to claim so.

Oh, one more point. I'm aware that some Arminians are actually semi-pelagian but they still call themselves "Arminians". Obviously this sort of discrepancy can be found in just about every form of belief, so I would consider that point irrelevant in this discussion - although worth noting.

Thank you for your post brother. I was also a Calvinist but now not sure what I am theologically . Having lived most of my life ( both in church and out of church ) as a lost and unregenerated person , my salvation is not a theological position but something God did ....and this when I was not looking for Him . So , obviously salvation is by Grace through faith I was not an atheist but that did not keep me from being Godless . I was just reading a book called Protestant Christianity which goes through all of this in detail ...I must admit that while theology is important , Christ Jesus living in us through His Holy Spirit ....even the spirit of truth is more important . I am afraid that "orthodox belief " has been substituted for a living truth ...I would rather be on a living boat with some deck chairs out of order than a sinking boat that is theological sound but has no life. It is why Jesus tells only the church to repent in revelation . Many of the early sects of christians immediately after the reformation distrusted the theologians since knowledge may tend to pride which works against the spirit of humility which is one of the beauties of Christ our Lord ... I mean , can not the Holy Ghost work through a semi-literate person or is the Holy Spirit limited to only the well educated ? ( Not to get off point but maybe this is on point . )

 

[MDC]

The gospel is pretty straight forward. You believe the gospel and recieve the Holy Spirit. The works of righteousness prepared in advance for us to do are performed by the gifts of the Holy Spirit and bearing the fruit of the Holy Spirit. The gifts are literally grace (charisma), loosely defined as unmerited favor. When John Wesley went through his 'dark night of the soul' a time of soul searching, he worried the fruits of the Spirit were not being manifest in his life. He didn't propose a works righteousness but rather, that if you could do everything from a motive of pure love (agape), such a person would be entirely sanctified. Obviously, the proposition has merit but doesn't take into account the old nature still existing in unredeemed flesh.

There is no doubt in Scripture that justification is by grace through faith and initiates the sanctification process. Now if works of righteousness are manifest that is clearly a work of Christ, since the word for gifts is literally gifts of grace.

Paul expressed it as 'I have been crucified with Christ' (justification), 'the life I live I live by faith in Christ'' (sanctification) (Gal. 2:20). The life we live after conversion is by grace through faith apart from works, and the works of righteousness, namely building up the body of Christ, are by grace through faith. That is how the disciple becomes a slave to righteousness (Rom. 6), freed from the law of sin and death, (Rom. 7) and follow the law of the Spirit (Rom 8). The new nature grows to bear fruit and manifest the fruit of the Holy Spirit by living by faith in Christ who loved us and gave himself for us.

You remember the gospel right, the good news that we are accepted in the beloved by grace through faith. Because it could be easily forgetten in these discussions.

Do you believe Arminianism diminishes or perverts the gospel in any way? If not, was the synod of Dort wrong for condemning the 5 articles of remonstrance by the Arminians? And last, is justification by faith alone an essential doctrine by which all Gods people will adhere to?

 

[HatGuy]

Is the above quote I plucked from theopedia a good start to explore more of the theological and perhaps philosophical issues? If you concur I will ask the first question on the various views of previent Grace.

Sure, I think the definitions seem good.

 

[redleghunter]

Sure, I think the definitions seem good.

Thanks will take it up tomorrow.

 

[redleghunter]

The stunning reality is, if Jesus died for all and all are not saved, his death merely provided a way for the self-righteous to save themselves. This IS the bottom line.

This is an interesting point. Such a point limits the efficacious nature of the atonement where the other view limits access. Access by God's sovereign will.

 

[redleghunter]

Sure, I think the definitions seem good.

Thank you kind sir! I will post them up again:

Prevenient grace refers to the grace of God in a person's life that precedes conversion (or salvation). The word "prevenient," considered an archaic term today, was common in the King James english and simply means to "go before" or "precede." Likewise, it is sometimes called "preventing" grace (from prevenient) with the same meaning.

• In Reformed Theology, it is the particular grace which precedes human decision -- a salvific grace prior to, and without reference to, anything we have done. See Irresistible grace, sometimes called efficacious grace or the effectual call.
• In Arminianism and Wesleyanism, it is a grace that offsets the noetic effects of the Fall, restores man's free will, and thus enables every person to choose to come to Christ or not. There are two forms of this view:
  • Universal prevenient grace — This grace is extended to every person.
  • Individualistic prevenient grace — This grace is only extended to those who come under the intelligent hearing of the gospel, and not to every person.

I will start with the Reformed view which has it's history in Romans chapter 8 (et al) and of course in the church history with St Augustine and then show the Westminster Confession of Faith statements on Free Will and Effectual Call. Hat Guy if you want you can expand on the Arminian and Wesleyian view of prevenient grace.

General comment: @HatGuy already established that classical Arminianism accepts total depravity (original sin) so we don't have to go into detail on that. Meaning we both agree the sinner is spiritually dead in trespasses and any call must come from God's Grace.

Starting with Romans chapter 8:

Romans 8: NASB

28And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose. 29For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren; 30and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified.

31What then shall we say to these things? If God is for us, who is against us? 32He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things? 33Who will bring a charge against God’s elect? God is the one who justifies; 34who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us. 35Who will separate us from the love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?​

What we have above is a very early 'ordo salutis' of the apostle Paul.

(1) He first says those who are called according to God's purpose. We see here it is the sovereign purpose of God to call, but whom does He call?

(2) He calls those whom He foreknew and also predestined them to be conformed to the image of His Son. What's important here I believe is those who are called the text relates to those becoming conformed to the image of the Jesus Christ. Once again this is the Sovereign work of God.

(3) in verse 30 we get into a rapid unfolding. Those God predestined, He also called, these He called He also justified and these whom He justified He also glorified. Once again showing the sovereign act and will of God.

Therefore, according to the apostle Paul those whom God calls are His elect and He will justify them and glorify them. The call here in Romans chapter 8 is effectual. What God sets out in His purpose and design will happen.

St Augustine with this in mind opined in On Predestination Part I:

Many hear the word of truth; but some believe, while others contradict. Therefore, the former will to believe; the latter do not will. Who does not know this? Who can deny this? But since in some the will is prepared by the Lord, in others it is not prepared, we must assuredly be able to distinguish what comes from God's mercy, and what from His judgment. What Israel sought for, says the apostle, he has not obtained, but the election has obtained it; and the rest were blinded, as it is written, God gave to them the spirit of compunction — eyes that they should not see, and ears that they should not hear, even to this day. And David said, Let their table be made a snare, a retribution, and a stumblingblock to them; let their eyes be darkened, that they may not see; and bow down their back always. Romans 11:7 Here is mercy and judgment — mercy towards the election which has obtained the righteousness of God, but judgment to the rest which have been blinded. And yet the former, because they willed, believed; the latter, because they did not will believed not. Therefore mercy and judgment were manifested in the very wills themselves. Certainly such an election is of grace, not at all of merits. For he had before said, So, therefore, even at this present time, the remnant has been saved by the election of grace. And if by grace, now it is no more of works; otherwise grace is no more grace. Romans 11:5 Therefore the election obtained what it obtained gratuitously; there preceded none of those things which they might first give, and it should be given to them again. He saved them for nothing. But to the rest who were blinded, as is there plainly declared, it was done in recompense. All the paths of the Lord are mercy and truth. But His ways are unsearchable. Therefore the mercy by which He freely delivers, and the truth by which He righteously judges, are equally unsearchable. (CHURCH FATHERS: On the Predestination of the Saints, Book I (Augustine))​

Augustine is following a very defined path here. He is blunt. Some have their will prepared by the Lord and others it is not prepared. One is of mercy and one is of judgement. He also has this as an election of Grace and not merits. Even in his time what he was delivering in his discourse would be received as something unsettling. "God chooses those who will be in His Kingdom?!" Maybe not that controversial but notice highlighted in green bold and below the things of God are not fully known and we should not put our fingers in it:

Therefore the election obtained what it obtained gratuitously; there preceded none of those things which they might first give, and it should be given to them again. He saved them for nothing. But to the rest who were blinded, as is there plainly declared, it was done in recompense. All the paths of the Lord are mercy and truth. But His ways are unsearchable. Therefore the mercy by which He freely delivers, and the truth by which He righteously judges, are equally unsearchable.​

If we keep in mind earlier in the text Augustine makes the point we all agree on. That every human being is "on the highway to hell" meaning condemned to the Lake of Fire without Christ as their Lord and Savior. It is why we call Christ Savior was Augustine's point.

Given the Apostle Paul's early 'ordo salutis' and showing Augustine picking up on Paul's effectual call, we can examine the Reformed view in the Westminster Confession of Faith:

Starting with Free Will the confession states:

I. God has endued the will of man with that natural liberty, that is neither forced, nor, by any absolute necessity of nature, determined good, or evil.[1]

II. Man, in his state of innocency, had freedom, and power to will and to do that which was good and well pleasing to God;[2] but yet, mutably, so that he might fall from it.[3]

III. Man, by his fall into a state of sin, has wholly lost all ability of will to any spiritual good accompanying salvation:[4] so as, a natural man, being altogether averse from that good,[5] and dead in sin,[6] is not able, by his own strength, to convert himself, or to prepare himself thereunto.[7]

IV. When God converts a sinner, and translates him into the state of grace, he frees him from his natural bondage under sin;[8] and, by his grace alone, enables him freely to will and to do that which is spiritually good;[9] yet so, as that by reason of his remaining corruption, he does not perfectly, or only, will that which is good, but does also will that which is evil.[10]

V. The will of man is made perfectly and immutably free to do good alone in the state of glory only.[11]

Footnote Scripture texts at link (Westminster Confession of Faith)

​

We see above the inability of mankind in fallen state to come to God.

Continuing with Effectual Call:

I. All those whom God hath predestinated unto life, and those only, he is pleased, in his appointed and accepted time, effectually to call,[1] by his Word and Spirit,[2] out of that state of sin and death, in which they are by nature to grace and salvation, by Jesus Christ;[3] enlightening their minds spiritually and savingly to understand the things of God,[4] taking away their heart of stone, and giving unto them an heart of flesh;[5] renewing their wills, and, by his almighty power, determining them to that which is good,[6] and effectually drawing them to Jesus Christ:[7] yet so, as they come most freely, being made willing by his grace.[8]

II. This effectual call is of God's free and special grace alone, not from anything at all foreseen in man,[9] who is altogether passive therein, until, being quickened and renewed by the Holy Spirit,[10] he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it.[11] Footnote Scripture texts at link (Westminster Confession of Faith)

In summary Effectual Call is that part of the ordo salutis (order of salvation) in which the people of God are graciously summoned into the fellowship of Christ and united to Him by faith. In effectual calling God calls them whom he has predestinated to eternal life by his Word and Spirit, out of their state of sin and death. They are regenerated by the work of the Holy Spirit and their wills are renewed and made willing and able to answer the call to come to Christ, which they will most certainly do. The basis of effectual calling is God's grace and not any perceived quality in the individual called.


Ok so this is the Reformed view of Prevenient Grace or as it's called Effectual Call. I did not contrast Arminian doctrine as I believe it is important to see the various views unfiltered. Kind sir @HatGuy I will leave the floor for you and representing the Arminian side.

Edit: I'll end this post with a quote from hymn from Charles Wesley, brother of John Wesley:

“Long my imprisoned spirit lay, fast bound in sin and nature’s night. Thine eye defused, a quickening ray I woke the dungeon flamed with light. My chains fell off, my heart was free. I rose, went forth to follow Thee.”​

 

[redleghunter]

Anyone want to lay out the Classical Arminian/Wesleyan view of Prevenient Grace as I laid out the Reformed Theology view? Please note I did not debate other views but just presented the Reformed view. I think it would be productive as brothers and sisters in Christ to get an unfiltered presentation of each view doctrinally before we discuss the various differences and tension points.

Thanks to all.