Grace Institute: Systematic Theology: Soteriology: Humanity's part in Salvation

Soteriology Grace Institute for Biblical Leadership Winter 2006

[Views of the Atonement]

III. Humanity's Part in Salvation

Having addressed the work of Christ in salvation, we turn now to the part that human beings play in salvation. Within evangelical Christianity, there are two opposing theological systems which each define humanity's part in the salvation effort. One viewpoint, known as the Calvinist or Reformed view point, states that humanity has very little or no part in salvation. Even the faith to believe is a result of a predestined choice on the part of God. The opposing view point, known as Arminianism, states that, while it is only through Christ's death that humanity can be saved, humans much choose to appropriate Christ's death, and that choice must be on-going or one will fall from or reject the faith.

These two viewpoints are highlighted in five key distinctives:

(Note: the distinctives of Calvinism are often called the “5-points” of Calvinism, and have been memorized for centuries by seminary students through acronym: TULIP.)

A. Total Depravity or Partial Depravity

The foundational distinctive of both Calvinism and Arminianism is the nature of fallen humanity. Is humanity, at its core, basically good or evil? Does humanity have the capacity to choose whether to follow God, or is humanity so fallen and corrupt that it is unable to choose to follow God [1].

1.  Calvinism

Calvinism states that humanity is totally depraved. John Calvin in the 16 th century, states:

All men are conceived in sin, and born the children of wrath, indisposed to all saving good, propense to evil, dead in sin, and the slaves of sin; and without the regenerating grace of the Holy Spirit, they neither are willing nor able to return to God, to correct their depraved nature, or to dispose themselves to the correction of it. [2]

Total depravity does not mean that people can not do good deeds, or that people always indulge in the most heinous acts of sin. Instead, total depravity means God must initiate the process if a person is to be saved; for no one, without intervention from God, is good enough to fellowship with God, and no one even seeks after God.

“There is none righteous, not even one; There is none who understands, There is none who seeks for God; All have turned aside, together they have become useless; There is none who does good, There is not even one.” (Romans 3:10-12)

2.  Arminianism

Arminians believe that humanity was affected by the fall of Adam and are therefore partially depraved. That is, humans have a propensity to sin. However, there is sufficient goodness within humanity such that people have the ability to choose good over evil even if not saved.

B. Unconditional Election or Conditional Election

1. Calvinism

Because humanity is totally depraved, no one will choose to seek after God. Therefore, from eternity past God has elected (or chosen) some to salvation while allowing remaining members of humanity to go their own way. Although they deserved nothing and had no merit in themselves, God chose some to salvation; God also passed over some, condemning them to eternal punishment for their sins [3].

(John 6:44) No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day.

(John 15:16) You did not choose me, but I chose you and appointed you to go and bear fruit--fruit that will last. Then the Father will give you whatever you ask in my name.

(Ephesians 1:4-5) For he chose us in him before the creation of the world to be holy and blameless in his sight. In love 5 he predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will.

2.  Arminianism

People are free moral agents, able to choose whether or not to accept God's gift of salvation. God's “election” is based on His foreknowledge of those who would choose Him.

(1 Timothy 2:4) (God) wants all men to be saved and to come to a knowledge of the truth.

(2 Peter 3:9) The Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance.

(Romans 8:29) For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers.

3.  Compatiblism [4]

Scripture teaches both the election of the saints and the responsibility of humanity. In humanity's responsibility, God remains sovereign. In God's sovereignty, humanity remains responsible. God is responsible for a person's salvation. Individuals are responsible for their own condemnation.

Scripture teaches that a person must choose to be saved. However, one does not have the capacity to choose this unless God has already chosen them.

(Romans 9:16) It does not, therefore, depend on man's desire or effort, but on God's mercy.

(Romans 10:9) if you confess with your mouth, "Jesus is Lord," and believe in your heart that God raised him from the dead, you will be saved.

(John 6:37) All that the Father gives me will come to me, and whoever comes to me I will never drive away.

C. Limited Atonement or Unlimited Atonement

1. Calvinism

Christ died only for the sins of the elect. Why would God knowingly pay for the sins of someone He has not elected? If Christ died for all people, then all people would be saved?

2.  Arminianism

Christ died for the sins of all people.

(1 John 2:2) and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world.

D. Irresistible Grace vs. Resistible Grace

1. Calvinism

Those whom God predestined to be saved will indeed be saved. One who is elect can not help but respond to the irresistible grace of God. God's call to the elect is always effectual in bringing about salvation.

2.  Arminianism

The call of God's message goes out to many people. Some will respond. Others will not.

E. Perseverance of the Saints vs. Conditional Security

1. Calvinism

The elect were chosen by God, not of their own free will. Therefore, those who are saved can not choose not to be saved. Furthermore, the regeneration of the elect causes them to never reject that which they have received from God. Therefore, those who have fallen away never were elect in the first place [5].

(Romans 11:29) for the gifts and the calling of God are irrevocable.

(John 10:27-29) My sheep hear My voice, and I know them, and they follow Me; 28  and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand. 29  "My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of the Father's hand.

(Romans 8:38-39) 38  For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, 39  nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.

2.  Arminianism

Because believers make a choice of their own free-will to follow or not follow God, they must continue to make that choice. If someone ceases to choose to follow God, their salvation is revoked.

(Hebrews 10:26-27) For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, 27  but a terrifying expectation of judgment and THE FURY OF A FIRE WHICH WILL CONSUME THE ADVERSARIES.

(Hebrews 6:6-6) or in the case of those who have once been enlightened and have tasted of the heavenly gift and have been made partakers of the Holy Spirit, 5 and have tasted the good word of God and the powers of the age to come, 6 and then have fallen away, it is impossible to renew them again to repentance, since they again crucify to themselves the Son of God and put Him to open shame.

One must be careful not to buy into a theological system, which uses rational development of thought to interpret scripture. Instead, the scripture must speak for itself. There are truths and heresy in both certain aspects of Calvinism and Arminiaism. One must ask, in each distinctive, is the evidence based on scripture or based on emotionalism or rationalism. Emotions and rationality should be used only to confirm the scriptural teaching, not supplant or filter our understanding of the scripture.

Finally, we must also recognize that there is much agreement between these two traditions. Let us treat one another with charity and grace as we continue to strive toward discovering truth together. Once we think our theological system is complete and not in need of refinement, then we run the danger of putting our systems ahead of scripture. We must continually challenge one another as we pursue truth.

Footnotes

1. For additional discussion on the doctrine of total depravity, see the Grace Institute notes on the book of Romans, pg. 6 and Anthropology, pg. 7.
2. Paul Enns. The Moody Handbook of Theology. (Chicago: Moody Press, 1989), 482.
3. For additional discussion on the doctrine of total depravity, see the Grace Institute notes on the book of Romans, pg. 18 .
4. The Theology Program, 44.
5. For additional discussion on the doctrine of total depravity, see the Grace Institute notes on the book of Romans, pg. 16 .

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