Lutherans, Calvinists, and Arminians: Grace

Part 4 of the 5 part series comparing Lutheranism to Calvinism and Arminianism deals with the grace of God. The first 3 parts that spoke of the depravity of man, election, and the atonement can be found here:

Depravity of Man

Predestination and Election

The Atonement of Christ

If you are looking for a quick, short, and spot-on Lutheran evaluation of the 5 points of Calvinism, my friend Pr. Jordan Cooper has done an excellent short work on this topic over at his blog. The work can be found here:

Lutheran Evaluation of the 5 Points of Calvinism - Pr. Cooper

The doctrine of irresistible grace, the I in the TULIP, is actually the first leg which caused the TULIP to fall for me. Once again, each of the three camps have differing doctrines regarding the grace of God. They all differ as to it's efficacy, it's administration, and it's resistibility.

Grace in Calvinism

Grace in Calvinism is irresistible; especially as it pertains to regeneration. This is to say a couple things. First, those who God elects will be regenerated or born again by the sovereign work of the Holy Spirit, and them alone. No one else will be regenerated. Thus, the Holy Spirit only gives that special gracious inward call to the elect and the elect alone. No one else receives it. Second, in Calvinism, regeneration is an unmediated grace. That is to say, that although God works through Word and Sacrament in Calvinism, He does not do so absolutely. He only gives the inward call to believe the Gospel to the elect.

The Westminster Confession speaks of this irresistible grace in clear terms.

WCF, X, 1-4

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

II. This effectual call is of God's free and special grace alone, not from anything at all foreseen in man, who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it.

III. Elect infants, dying in infancy, are regenerated, and saved by Christ, through the Spirit, who works when, and where, and how He pleases: so also are all other elect persons who are incapable of being outwardly called by the ministry of the Word.

IV. Others, not elected, although they may be called by the ministry of the Word, and may have some common operations of the Spirit, yet they never truly come unto Christ, and therefore cannot be saved: much less can men, not professing the Christian religion, be saved in any other way whatsoever, be they never so diligent to frame their lives according to the light of nature, and the laws of that religion they do profess. And to assert and maintain that they may, is very pernicious, and to be detested.

We may gather, that in Calvinism, there is a difference between the outward call of the Gospel to everyone, which is gracious, and the inward call, which is true irresistible grace received by the elect alone.

Calvinist author (and rock star, in my opinion) Michael Horton states: The Bible "locates unbelief in the total inability of sinners to effect their own liberation from the bondage of the will, and ... locate faith in the unconditional election, redemption, and effectual calling of the triune God alone. God gives not only sufficient grace (that is, enough grace to enable sinners to respond positively to God if they choose to do so), but efficient grace (that is, regeneration as well as faith and repentance as gifts)." (Michael Horton, The Christian Faith, p. 562)

And Calvinistic Baptist Wayne Grudem says: "Regeneration is a secret act of God in which he imparts new spiritual life to us. As the gospel comes to us, God speaks through it to summon us to himself (effective calling) and to give us new spiritual life (regeneration) so that we are enabled to respond in faith. Effective calling is thus God that Father speaking powerfully to us, and regeneration is God that Father and God the Holy Spirit working powerfully in us, to make us alive.
Sometimes the term irresistible grace is used in this connection. It refers to the fact that God effectively calls people and also gives them regeneration, and both actions guarantee that we will respond in saving faith. The term irresistible grace is subject to misunderstanding, however, since it seems to imply that people do not make a voluntary choice in responding to the gospel - a wrong idea, and a wrong understanding of the term irresistible grace. The term does preserve something valuable, however, because it indicates that God's work reaches into our hearts to bring about a response that is absolutely certain - even tough we respond voluntarily. (Wayne Grudem, Systematic Theology p. 699)"

Thus, Calvinism and grace. It is irresistible to the elect alone, who alone receive the secret inward call of God to eternal life. It is unmediated as well. This means that the Spirit works independently of means in this case; although He certainly does work in conjunction with the outward call of the Gospel, or in that arena, if you will.

Arminianism and Grace

The Remonstrants posited that grace is resistible by all men everywhere. They affirmed wholeheartedly the absolute necessity of grace preceding faith; a doctrine they refer to as prevenient grace. However, in Arminianism, God's grace is never enough in itself. As regeneration is concerned, it is the Spirit who regenerates, but the grace so given is given to put the person in a position to be able to choose positively for Christ or negatively against Him. Grace is given indiscriminately to everyone, and the Spirit always offers and brings grace through the preaching of the Word, while the final decision is left to the individual as to whether or not they will cooperate and accept that grace or not. The Remonstrants state:

Article IV: That this grace of God is the beginning, continuance, and accomplishment of an good, even to this extent, that the regenerate man himself, without that prevenient or assisting, awakening, following, and co-operative grace, can neither think, will, nor do good, nor withstand any temptations to evil; so that all good deeds or movements, that can be conceived, must be ascribed to the grace of God in Christ. But, as respects the mode of the operation of this grace, it is not irresistible, in as much as it is written concerning many that they have resisted the Holy Ghost,—Acts vii, and elsewhere in many places.

"...the grace that begins to enable one to choose further to cooperate with saving grace. By offering the will the restored capacity to respond to grace, the person then may freely and increasingly become an active, willing participant in receiving the conditions for justification." ~Thomas C. Oden

"...the first wish to please God, the first dawn of light concerning his will, and the first slight transient conviction of having sinned against him." (John Wesley, "On Working Out Our Own Salvation" (sermon #85))

And there is Arminianism and grace. God offers it to everyone, but the final result is in the choice of the individual.

Lutherans and Grace

Lutherans look at these two theological camps and assert that neither one gives us the whole picture. They're both in a way quite rationalistic from our point of view. The Calvinist view is rooted in the sovereignty of God and the eternal election of the Father. They surmise that since God elects certain persons, the Spirit must come to regenerate these persons alone and none else. The Arminians surmise that since God offers this grace to everyone, the final result is in the hands of the choice of the individual.

Lutherans assert that both of these are wrong and do violence to the biblical data. So how much do we agree or disagree with these camps? Simply put, we agree that grace all by itself is effective to save and indeed does regenerate, apart from the choice of the person making it effective. Yet we also affirm that this grace is universal. To put it in an easy format, this grace is monergistic and effective. it must be received (given by God to men), but it is not our 'acceptance' that receives it. It's God's giving that gives it. (Redundant, I know) Lutheranism is not a theology of decision making. Nor is it a theology that has its basis in decrees and unbiblical categories like the "non-elect." However, since this grace is universal and not everyone is saved, this means that this grace, while being effective and saving in a monergistic manner, is also resistible. The old Adam in us can resist and reject this grace. But to imply the opposite, that is, if we can reject it, we must be able to accept it, is not Lutheranism, or bible for that matter.

Lutheranism also affirms, with Scripture, that this grace so given is mediated; including regeneration. That is to say, the Word regenerates and pronounces effectual forgiveness of sins. How does this happen? Through Baptism, preaching the Gospel, and the Eucharist. Therefore, we can say, along with St. Peter, that "Baptism...now saves you" (1Pet 3:21). Along with St. Paul, we affirm that "having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead." (Col 2:12) And, " he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior, so that being justified by his grace we might become heirs according to the hope of eternal life." (Titus 3:5-7)

Grace, in other words, saves us and is mediated. Regeneration is mediated. Sanctification is mediated. And so on. Grace works faith in the recipient. Regeneration is faith, and faith is a monergistic gift of God. Yet, our rejection of these causes us to be condemned. He saves us apart from our working or willing. He does this by Baptism, preaching the cross, and the Supper.

Epitome, XI, 12: However, that many are called and few chosen, Matt. 22:14, does not mean that God is not willing to save everybody; but the reason is that they either do not at all hear God's Word, but wilfully despise it, stop their ears and harden their hearts, and in this manner foreclose the ordinary way to the Holy Ghost, so that He cannot perform His work in them, or, when they have heard it, make light of it again and do not heed it, for which [that they perish] not God or His election, but their wickedness, is responsible. [2 Pet. 2:1ff ; Luke 11:49. 52; Heb. 12:25f.]

Epitome, XI, 17-21

Negative Theses
False Doctrine concerning This Article.

Therefore we reject the following errors:

1. As when it is taught that God is unwilling that all men repent and believe the Gospel.

2. Also, that when God calls us to Himself, He is not in earnest that all men should come to Him.

3. Also, that God is unwilling that every one should be saved, but that some, without regard to their sins, from the mere counsel, purpose, and will of God, are ordained to condemnation so that they cannot be saved.

4. Also, that not only the mercy of God and the most holy merit of Christ, but also in us there is a cause of God's election, on account of which God has elected us to everlasting life.
All these are blasphemous and dreadful erroneous doctrines, whereby all the comfort which they have in the holy Gospel and the use of the holy Sacraments is taken from Christians, and therefore should not be tolerated in the Church of God.

Solid Declaration, II, 3-5, 7, 11, 16

3. For the one side has held and taught that, although man cannot from his own powers fulfil God's command, or truly trust in God, fear and love Him, without the grace of the Holy Ghost, nevertheless he still has so much of natural powers left before regeneration as to be able to prepare himself to a certain extent for grace, and to assent, although feebly; however, that he cannot accomplish anything by them, but must succumb in the struggle, if the grace of the Holy Ghost is not added thereto.

4. Moreover [On the other side], both the ancient and modern enthusiasts have taught that God converts men, and leads them to the saving knowledge of Christ through His Spirit, without any created means and instrument, that is, without the external preaching and hearing of God's Word.

5. Against both these parties the pure teachers of the Augsburg Confession have taught and contended that by the fall of our first parents man was so corrupted that in divine things pertaining to our conversion and the salvation of our souls he is by nature blind, that, when the Word of God is preached, he neither does nor can understand it, but regards it as foolishness; also, that he does not of himself draw nigh to God, but is and remains an enemy of God, until he is converted, becomes a believer [is endowed with faith], is regenerated and renewed, by the power of the Holy Ghost through the Word when preached and heard, out of pure grace, without any cooperation of his own.

7. Namely, that in spiritual and divine things the intellect, heart, and will of the unregenerate man are utterly unable, by their own natural powers, to understand, believe, accept, think, will, begin, effect, do, work, or concur in working anything, but they are entirely dead to what is good, and corrupt, so that in man's nature since the Fall, before regeneration, there is not the least spark of spiritual power remaining, nor present, by which, of himself, he can prepare himself for God's grace, or accept the offered grace, nor be capable of it for and of himself, or apply or accommodate himself thereto, or by his own powers be able of himself, as of himself, to aid, do, work, or concur in working anything towards his conversion, either wholly, or half, or in any, even the least or most inconsiderable part; but that he is the servant [and slave] of sin, John 8:34, and a captive of the devil, by whom he is moved, Eph. 2:2; 2 Tim. 2:26. Hence the natural free will according to its perverted disposition and nature is strong and active only with respect to what is displeasing and contrary to God.

11. Now, just as a man who is physically dead cannot of his own powers prepare or adapt himself to obtain temporal life again, so the man who is spiritually dead in sins cannot of his own strength adapt or apply himself to the acquisition of spiritual and heavenly righteousness and life, unless he is delivered and quickened by the Son of God from the death of sin.

16. And after God through the Holy Ghost in Baptism has kindled and effected a beginning of the true knowledge of God and faith, we should pray Him without ceasing that through the same spirit and His grace, by means of the daily exercise of reading and practising God's Word, He would preserve in us faith and His heavenly gifts, strengthen us from day to day, and keep us to the end. For unless God Himself be our schoolmaster, we can study and learn nothing that is acceptable to Him and salutary to ourselves and others.

Thus, we can see quite clearly from the Lutheran Confessions that grace alone saves and it is monergistic, with no credit given to the choice or will of man. It is 100% God. On the other hand, all the credit for condemnation is given to man. Grace alone monergistically saves, yet it is resistible by the old Adam who is sinful and despises the things of God and is unable to spiritually discern anything.

God saves us. By Himself.

Amen to that.