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Sys Theo II Final > Lecture 12-1 Grace > Flashcards

Lecture 12-1 Grace Flashcards

1
Q

Ephesians 2:1-10: 1-3: The Pre-Christian State

A
  1. Deadness (though not inactivity) through Sin
  2. Communion with Evil
  3. Objects of Divine Wrath
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2
Q

Ephesians 2:1-10: 4-6: The Christian State

A
  1. Objects of Divine Mercy
  2. Communion with Christ
  3. Alive through Christ
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3
Q

Ephesians 2:1-10: 7-10: God’s Grace and Man’s Response

A
  1. God has Made Us Recipients of His Grace

2. God has Made Us to Do Good Works

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4
Q

Is Salvation by works?

A

The call to human action always follows and is empowered by divine action.

Our works are indeed judged, but we are saved in spite of our works.

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5
Q

General (Common) Grace Versus Redemptive Grace I

A

General grace or Common grace primarily concerns the doctrine of Creation; specifically, God’s creative and preservative acts

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6
Q

General (Common) Grace Versus Redemptive Grace II

A

Redemptive grace primarily concerns the doctrine of Redemption; specifically, God’s saving acts in Jesus Christ

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7
Q

General (Common) Grace Versus Redemptive Grace III

A

However, “Grace is revealed definitively and fully in Jesus Christ” (Donald Bloesch).

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8
Q

General (Common) Grace Versus Redemptive Grace IV

A

Some Reformed theologians focus upon common grace as their primary concern. This places the emphasis upon creation rather than upon redemption in Jesus Christ, and should be rejected as fostering a carnal mindset.

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9
Q

General (Common) Grace Versus Redemptive Grace V

A

We do not need reformatio, the re-forming of an existing sinful state into an old form! We need restitutio, the re-newing of the old sinner into a new person!

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10
Q

General (Common) Grace Versus Redemptive Grace VI

A

The cry of the church should not be “Reformation,” for that is carnally minded, but “Renovation” and “Restitution,” the rebirth of the old into the new, and the re-institution of the New Testament form of Christianity!

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11
Q

Who Are the Recipients of Divine Grace? I

A

“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. Much more then, being now justified by his blood, we shall be saved from wrath through him” (Rom. 5.6-8).

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12
Q

Who Are the Recipients of Divine Grace? II

A

Christ died for Sinners. Thus, those who are sinners, not those who are righteous, are the intended recipients of divine grace!
.

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13
Q

The Early Medieval Period: Pelagius

A
  1. Denied original sin.
  2. Denied salvation by grace.
  3. Affirmed perfectionism, that man may live without sin.
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14
Q

The Early Medieval Period: Augustine

A
  1. Affirmed original sin, that Adam’s sin brought condemnation to the whole human race.
  2. Affirmed free will, but believed it was bound to sin after the Fall.
  3. God’s grace is necessary to overcome the bondage of the will.
  4. God’s grace is irresistible; grace works upon man in the same way that a rider directs a horse.
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15
Q

The Early Medieval Period: Semi-Pelagianism (e.g. Jerome, Faustus of Lerins)

A
  1. Ascribes to the human will a share in conversion.
  2. Grace does not compel the human will.
  3. The human may take the initiative in coming to God.
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16
Q

The Early Medieval Period: The Second Council of Orange (529)

A
  1. Condemned semi-Pelagianism.
  2. Taught that grace is necessary for man to ask for grace from God.
  3. The council did not address whether grace was irresistible.
  4. The council affirmed that man cooperates with divine grace after baptism (an affirmation of baptismal regeneration).
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17
Q

The High Medieval Period: More Pelagian Medieval Theologians

A
  1. Abelard: “our free choice is by itself capable of some good.”
  2. Franciscans such as Gabriel Biel:
    a. “Congruent merit”: before conversion, God accepts a work as merit even if not equitably.
    b. “Condign merit”: after conversion, man can earn eternal reward for himself.
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18
Q

The High Medieval Period: More Augustinian Medieval Theologians

A
  1. Bernard of Clairvaux
    a. “You cannot have forgiveness of sins apart from God’s mercy.”
    b. “You can have no good work at all unless he gives it.”
    c. “You cannot merit eternal life by any works unless that is also given free.”
  2. Thomas Aquinas: We hope for eternal glory “not by reason of our merits, but purely from grace.”
19
Q

The Late Medieval Period: Late Medieval Mystics and Nominalist Theologians

A
  1. Quod in se est facere:
    a. If man will “do what is in him, then God will graciously accept his work for salvation.”
  2. The Cloud of Unknowing:
    a. “All men were lost through Adam’s sin but all those who by their good will manifest a desire to be saved shall be saved by Christ’s redeeming death.”
  3. Synergism:
    a. Divine grace is conditional upon cooperation by human free will.
20
Q

The Reformation: Martin Luther

A
  1. As for conversion, “this very wishing and asking, seeking or knocking, is the gift of prevenient grace, not of our eliciting will.”
  2. In regard to good works, “works do not make him righteous, rather his righteousness creates good works.”
21
Q

The Reformation: Martin Bucer

A
  1. “Of itself our free will is of no avail for the appropriation of things that belong to true godliness, but only for their refusal and rejection.”
22
Q

The Reformation: The Anabaptists

A

Affirmed grace but stressed Christian discipleship.

23
Q

The Evangelicals: Arminians/Wesleyans

A
  1. Grace assists and is resistible.
  2. Wesley: Prevenient grace - all men have enough grace to respond positively if they will only do so.
  3. Repentance becomes a precondition to regeneration.
  4. Finney: “A change of heart is the sinner’s own act.”
24
Q

The Evangelicals: Scholastic Protestants

A
  1. Synod of Dort: Grace is effective and irresistible.
  2. Synod of Dort: Human responsibility is attenuated; the human will is uninvolved in the first stages of conversion.
  3. Matthias Flacius Illyricus: Man is a lump of clay who is simply molded by God.
  4. Abraham Kuyper: “In regeneration, man is neither worker nor co-worker; but is merely wrought upon.”
25
Q

Mercy versus Grace

A

Mercy:God forgiving us a negative consequence we do not deserve.

Grace:God giving us a positive benefit we do not deserve.

26
Q

We Must Affirm Neither Monergism Nor Synergism I

A

Synergism: Man is co-responsible for the initiative in salvation. Divine grace is conditional upon cooperation by human free will.

Monergism: God is the sole actor in our salvation.

27
Q

We Must Affirm Neither Monergism Nor Synergism II

A

“God is the sole source and mainspring of all redemptive action, but he is not the sole actor…. One must be careful not to convert man into an automaton or robot…. To give all the glory to God in the accomplishing of our salvation is not to reduce man to nothing. Yet we must also not say that man gets some of the credit for our salvation. On the one hand is the peril of a divine determinism or fatalism…. On the other hand is an egalitarian voluntarism… [T]he act of salvation is a paradox or mystery which defies and eludes rational comprehension.” Donald Bloesch, Essentials of Evangelical Theology, 1:201

28
Q

An Old (and Tired) Argument: What Precedes What?

A

i. Calvinists argue that regeneration precedes conversion.
ii. Arminians argue that conversion precedes regeneration.
iii. Traditional Baptists argue that conversion and regeneration occur simultaneously
iv. Both Calvinists and Arminians reply that the order is logical rather than temporal. However, their argument puts the theologian in the place of God and, apart from a firm basis in divine revelation, such ordering should be rejected as vain perhaps even proud speculation.

29
Q

Work Out What God Works In

A

“Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of [his] good pleasure” Philippians 2.12-13

30
Q

Five Necessary Affirmations

A

i. From beginning to end, salvation is entirely by God’s gracious work.
ii. Human merit is not involved in salvation whatsoever.
iii. Divine grace must liberate the human will to be free.
iv. The human will is involved in salvation from the beginning. Faith involves despair in the power of man and reliance upon God alone.
v. Good works must be the response to divine grace.

31
Q

Is Grace Irresistible?

A

Jonathan Edwards:
1. We can resist the convicting work of the Spirit; we cannot resist regeneration.

Bloesch:
1. “The man who has once been enlightened by the Holy Spirit and who then deliberately denies his Savior and persists in his denial is committing the unforgivable sin, the sin against the Holy Spirit, because this means rejecting forgiveness.”

Malcom Yarnell, Systematic Theology IILectures, n.d.

32
Q

Stand Against “The Heresy of Cheap Grace” I

A

Some heirs of the Reformation commit the heresy of cheap grace when they treat salvation as an instant heavenly passport triggered merely by:

              1. Baptismal Regeneration, or
              2. Birth into the Covenantal Community, or
              3. Flippant Human Decision
33
Q

Stand Against “The Heresy of Cheap Grace” II

A

Justification by grace alone must issue forth in Christian Discipleship or it is merely “Cheap Grace”. “You must be born again” (i.e., regenerated).

34
Q

Stand Against “The Heresy of Cheap Grace” III

A

Dietrich Bonhoeffer

              1. In his famous book, The Cost of Discipleship, Bonhoeffer warned against the twin problems of works-righteousness and cheap grace
                  a. “When God calls a man, He bids him come and die.”
                  b. “The only man who has the right to say that he is justified by grace alone is the man who has left all to follow Christ.”
35
Q

Stand Against “The Heresy of Cheap Grace” IV

A

Karl Barth

1. “There is no grace without the lordship and claim of grace.”

36
Q

Stand Against “The Heresy of Cheap Grace” V

A

Malcolm Yarnell
1. Vocatio indicates not only the gracious divine call to salvation, but also the gracious divine command to service.

37
Q

The Means of Grace: 5 Non-Baptist Positions: Roman Catholics

A

Grace is quantified, sacramental, sacerdotal, ex opere operato, through the 7 sacraments administered by the Human Priest.

38
Q

The Means of Grace: 5 Non-Baptist Positions: Reformers

A

Grace is positional, conveyed primarily by the Word, and the sacraments are significant seals and efficacious instruments.

39
Q

The Means of Grace: 5 Non-Baptist Positions: Spiritualists

A

Grace is entirely internal, thus, we need neither the Word nor the sacraments.

40
Q

The Means of Grace: 5 Non-Baptist Positions: Pietists

A

Grace comes through the Christian life, prayer, and fellowship.

41
Q

The Means of Grace: 5 Non-Baptist Positions: Liberals

A

Since grace is universal, anything can be a means of grace.

42
Q

The Means of Grace: A Baptist Position I

A

Grace is positional (i.e. God’s movement towards man) and effected by the Word (i.e. God has chosen to use the Word as the means of displaying His grace).

43
Q

The Means of Grace: A Baptist Position II

A

Proclaimers of the Word are not primary causes of salvation, but secondary and necessary instruments in the hand of God.

44
Q

The Means of Grace: A Baptist Position III

A

The Ordinances (Baptism and the Lord’s Supper) are necessary for obedience and symbolically significant. Sacramentalism must be avoided. The ordinances receive their meaning by the proclamation of God’s Word.

Sys Theo II Final (6 decks)

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