Creeping Gnostic Means of Grace Denial

The means of grace. The sacraments. The Word. All of these are important terms in Christianity. And there are certainly a plethora of ideas on what constitutes the means of grace and the sacraments now days.

For this post, I'll try to keep it simple. The means of grace are ways through which the Holy Spirit works and gives grace to fallen humanity.

So what is the big deal here? Shouldn't we all be on the same page on this one? After all, the root question behind the discussion here is: How are we saved? How does God give us His grace? Are there specific manners in which He does this? Or are we the means of grace? Does He give us this grace via specific natural means which He has instituted? Or does He give us grace in response to our actions?

There are in essence 3 ideas on this topic and they can't all be correct.

1. God gives us grace in response to our choice of Him. Thus, our faith comes first and grace comes second, as a response.

This is a synergistic error. In essence, this error can take the form of Pelagianism or semi-Pelagianism. All orthodox Chirstian bodies have repeatedly rejected this error as heretical. Ecumenical church councils have rejected this, as well as Roman Catholic, Lutheran, and Reformed Confessions, documents, and councils.

Ultimately, this view rejects means of grace in the natural world here and now altogether. In short, this view says that grace is given as a result of our decision. This means that this view rejects the sacraments as means of grace.

2. God gives grace first which creates faith, but the Holy Spirit works apart from means via a secret inward call to one of God's elect.

This view is held by *some* Calvinists. In other words, this view says that the Holy Spirit works apart from means and regenerates the elect, who then afterwards believe the Gospel.

Some Calvinists then go on to assert that the means of grace are for our sanctification after we are already regenerate and justified.

This view insists that any means through which the Spirit works violates monergism. They insist that the Holy Spirit is sovereign (true) and works independently apart from means, regenerating the person and creating faith as a gift of God.

There is much to be commended about this view. They correctly recognize that faith is a gift of God and only God Himself imparts it.

The big problem with this view is two-fold. First, in their effort to uphold the sovereignty of God, they fall into a Gnostic error without even realizing it. They basically argue that the Spirit does not use the natural world as means to save the natural world. This view proves too much in the end. I mean, Jesus is a man, right? Granted, none of these folks are interested in denying the incarnation, but why not? It's consistent with their theology in this regard.

3. God uses specific natural means through which He gives grace. The Holy Spirit works through these means in the salvation of sinners.

This is the orthodox view. This view says that God uses natural means through which to work, and these means are clearly described and given to us in Holy Scripture. All means of grace are driven solely by the creative Word of God. The means of grace are the means of grace precisely because God works through them in His creative Word.

In short, in Holy Baptism, we are washed with water and the Word. (Eph 5) It's the Word that gives Baptism it's power. In the Eucharist, we are fed with the Word Himself, receiving the body and blood of Christ. In Holy Scripture, we are given the very Word of God in written or spoken form.

In other words, God has chosen to use the natural world to save the natural world. He uses water, bread, wine, sound waves, and light waves.

Far from removing the sovereignty of God, this orthodox view actually reinforces the sovereignty of God, showing that God can supernaturally create faith and save the natural world by means of the natural world, precisely because God has power and control over the natural world.

Far from rejecting monergism, these means are monergistic and objective. They deliver Christ, who died at Calvary in the natural world, to us in natural means in which God has said He will be present.

What blessed assurance! God saves us by natural means and promises that we are His through these natural means.

How am I saved? Well, Christ saved me 2000 years ago at Calvary. Now He delivers that salvation to me in Baptism and the Eucharist, and gives me His Word in Holy Scripture to back up His promise and deliver me even more assurance.

How do I know I am saved? The means are objective. That's another beauty of it all. God saves me via Word and Sacrament, and I can know I am saved also because of this Word and Sacrament, which deliver me the faith that clings to Christ alone for my salvation.

Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! ~Romans 11:33