Arminianism in the Pilgrimage of the Soul

I posted this as an approving response to a friends blog post. If you cannot view her blog, try here for the article.

I think a very careful reading of the above post is extremely important. What is it that distinguishes a professed "reformed" or "Calvinistic" Christian from any of the other groups that claim Christ? Even an inattentive scanning of Murray's discussion reveals some very interesting thoughts concerning the matter.

For an example, in the very first paragraph of the post, Murray asks two pointed questions: "Who in this age, with its multitudinous problems of a very practical kind, has time or use for the fine points of a theological debate that is now three centuries old? Secondly, why should we even run the risk of making division among brethren over such issues?" These he answers with important, Scriptural, historical and yes, even personal insight.

Murray's next drive puts a finer point on the issue. "Arminians believe the Bible. They accept fundamental verities like the Trinity, the Deity of Christ, the Incarnation of the Eternal Son, the Virgin Birth, the Bodily Resurrection of Christ, Justification by Faith, the Resurrection of the Body, Heaven and Hell. Why should we, when confronted with common enemies like Modernism, Christian Science, and Mormonism, not to mention a host of other pagan philosophies and religions, engage in bickering controversy with those who are agreed on the great fundamentals?"

It is true that there are a set of very important and foundational doctrines that those who bear the label "Arminian" are in complete agreement with those called "Calvinist." Indeed, the Roman Catholic church would give assent to all the above named doctrines, but for that of "Justification by Faith". Why should we not then just join hand over the issues we agree on?

Here I digress from the post somewhat. All of these doctrines are vital, and I would say even necessary to hold to in order to define oneself as "Christian." I do not believe, for an example, that one can walk though their life and say "I am a follower of the Christ," and then deny His Deity, or the virgin birth, etc. I believe that one may not have full understanding of these things at their regeneration; true. I think, however, that God will reveal these things; yes, even unto babes in Him. (Matthew 11:25)

We come unto a sticky point, but one that must be considered. As I said before, the fundamentals are foundational to our system of faith; to deny these things are to deny the faith (I Corinthians 15:19, for an example). What, however, is that faith? It is this question that the Reformers of old struggled with. Are we to live our lives as Christians through works which induce us to faith, or to faith that bids us to work? Luther, Zwingli, Calvin, and many others answered this question with the answer SOLA FIDE!!!, by faith alone (Habakkuk 2:4, Romans 1:17, Romans 3:28, Romans 5:1, Galatians 3:11, etc.) The church had strayed from this doctrine introducing a works based righteousness, confusing the act of justification with the work of sanctification.

Once the doctrine of Sola Fide was worked out, the reformers came across another dilemma. If faith, they reasoned, is initiated within man, could it not be said that the law is reduced down to one act of obedience? And would this not mean that faith is a work of righteousness? A problem indeed since the scripture is clear on this matter, "nevertheless knowing that a man is not justified by the works of the Law" (Galatians 2:6) and "by the works of the Law no flesh will be justified." (ibid) Also, "For all of us have become like one who is unclean, and all our righteous deeds are like a filthy garment..." (Isaiah 64:6) Faith, it is then clear, cannot be a man induced work of righteousness; such are unacceptable to God.

The Reformers once again looked to Scripture. Here they found that salvic faith is only possible as a work of grace in man's heart. Grace, they showed from the Word of God, could only be initiated by the giver thereof. St. Paul had said, under the power of the Holy Spirit of God, "For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast.” (Eph 2:8-9 NASB) Grace and faith were gifts, not the works of man, but the result of God’s work.

It bears noting that hitherto, the apostle spoke of the work of grace being by the pleasure of God’s good will (Ephesians 1). He continued into chapter 2 with indicating that before salvation, believers were dead in sin, unable to do anything but after the pattern of Satan. “But God,” he said, “being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved)…” (Eph 2:4-5 NASB) Here is the crux - man does not and cannot initiate the work of salvation - it is all of grace, and faith only comes when grace is applied through the regenerative work of the Holy Spirit (Titus 3:5-7).

Thus the cry of the day became “SOLA GRATIA”, by grace alone, and “SOLA FIDE,” by faith alone. This is how the Reformers defined themselves and distinguished themselves from Rome; through their gospel. Rome had the fundamentals down: the Trinity, the Deity of Christ, the Incarnation of the Eternal Son, the Virgin Birth, the Bodily Resurrection of Christ, the Resurrection of the Body, Heaven and Hell. The Reformers were in agreement with these great and vital doctrines; they differed in areas of practice and in the area of the gospel of grace.

To put a finer point on things, I would ask this question of all: Does the gospel in which you believe and which you preach more closely resemble the Bible-based beliefs of the Reformers and the early Church? Or does it move closer to Rome, and her man-centered teachings? Our hope, as the song says, should be built on nothing less than Jesus' blood and righteousness. If we look to ought else for our salvation, even the tiniest little thing we do on our own, our gospel should be called into question in light of the Scripture. There is only one true gospel, as Paul teaches (Galatians 1:6-10). For this reason it is vital we strive for accuracy in proclaiming it!