Tuesday, April 28, 2015
I have reposted this entry in coordination of exploring the relationship between faith and regeneration as it pertains to Arminius' soteriology. This was originally posted on Sept 04, 2010.
The following comments reflect Arminius' thoughts regarding faith in God and the person and work of Jesus Christ.
DISPUTATION 44 ON FAITH IN GOD AND CHRIST
1. In the preceding disputation, we have treated on the first part of that obedience which is yielded to the vocation of God. The second part now follows, which is called "the obedience of faith."
2. Faith, generally, is the assent given to truth; and divine faith is that which is given to truth divinely revealed. The foundation on which divine faith rests is two-fold — the one external and out of or beyond the mind — the other internal and in the mind.
(1.) The external foundation of faith is the very veracity of God who makes the declaration, and who can declare nothing that is false.
(2.) The internal foundation of faith is two-fold — both the general idea by which we know that God is true — and the knowledge by which we know that it is the word of God. Faith is also two-fold, according to the mode of revelation, being both legal and evangelical, of which the latter comes under our present consideration, and tends to God and Christ.
3. Evangelical faith is an assent of the mind, produced by the Holy Spirit, through the gospel, in sinners, who, through the law, know and acknowledge their sins, and are penitent on account of them, by which they are not only fully persuaded within themselves that Jesus Christ has been constituted by God the author of salvation to those who obey him, and that he is their own Savior if they have believed in him, and by which they also believe in him as such, and through him on God as the benevolent Father in him, to the salvation of believers and to the glory of Christ and God.
4. The object of faith is not only the God and Father of our Lord Jesus Christ, but likewise Christ himself who is here constituted by God the author of salvation to those that obey him.
5. The form is the assent that is given to an object of this description; which assent is not acquired by a course of reasoning from principles known by nature; but it is an assent infused above the order of nature, which, yet, is confirmed and increased by the daily exercises of prayers and mortification of the flesh, and by the practice of good works. Knowledge is antecedent to faith; for the Son of God is beheld before a sinner believes on him. But trust or confidence is consequent to it; for, through faith, confidence is placed in Christ, and through him in God.
6. The author of faith is the Holy Spirit, whom the Son sends from the Father, as his advocate and substitute, who may manage his cause in the world and against it. The instrument is the gospel, or the word of faith, containing the meaning concerning God and Christ which the Spirit proposes to the understanding, and of which he there works a persuasion.
7. The subject in which it resides, is the mind, not only as it acknowledges this object to be true, but likewise to be good, which the word of the gospel declares. Wherefore, it belongs not only to the theoretical understanding, but likewise to that of the affections, which is practical.
8. The subject to which [it is directed], or the object about which [it is occupied], is sinful man, acknowledging his sins, and penitent on account of them. For this faith is necessary for salvation to him who believes; but it is unnecessary to one who is not a sinner; and, therefore, no one except a sinner, can know or acknowledge Christ for his Savior, for he is the Savior of sinners. The end, which we intend for our own benefit, is salvation in its nature. But the chief end is the glory of God through Jesus Christ.
"Was the faith of the patriarchs under the covenants of promise, the same as ours under the New Testament, with regard to its substance?" We answer in the affirmative.
Wednesday, April 15, 2015
Why Hyper-Calvinism Is Consistent Calvinism
I know, I know. I will be accused of being “uncharitable” simply for deconstructing Calvinism. Apparently what’s good for the goose is not good for the gander. I have at least twenty-five volumes about Calvinism by leading Calvinist theologians on my bookshelf (and these are only examples of contemporary Calvinism!). All contain attempted deconstructions of Arminianism—attempts to demonstrate its inner contradictions and its ultimate illegitimacy as biblical theology. I don’t consider that “uncharitable” so long as the authors do not misrepresent Arminian theology—which they often do. Even then I don’t consider it uncharitable unless I suspect they knew better or should have known better. I do consider it uncharitable when they say things like “Arminians are Christians—just barely” and “Arminianism is on the brink of heresy” and the best explanation for Arminianism is “demonic deception” and “one can no more be an ‘Arminian evangelical’ than a ‘Catholic evangelical’.” I don’t take offense or consider it uncharitable when a Calvinist says Arminianism is “profoundly mistaken” or that Arminians are guilty of a “felicitous inconsistency.” I disagree but do not take offense or consider such claims “uncharitable.”
Read more: http://www.patheos.com/blogs/rogereolson/2015/04/why-hyper-calvinism-is-consistent-calvinism/#ixzz3XQ8NWr88
Posted by A.M. Mallett at 3:45 PM