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不可抗拒的恩典(两段摘引)  

2013-02-14 09:06:38|  分类: 改革宗神学 |  标签: |举报 |字号 订阅

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Irresistible Grace (2 Quotes)
http://www.reformationtheology.com/2013/02/irresistible_grace_2_quotes.php


The doctrine of "irresistible grace" is easily understood. It is simply the belief that when God chooses to move in the lives of His elect and bring them from spiritual death to spiritual life, no power in heaven or on earth can stop Him from so doing. It is really nothing more than saying that it is God who regenerates sinners, and that freely. The doctrine has nothing to do with the fact that sinners "resist" the common grace of God and the Holy Spirit (they do) or that Christians do not live perfectly in the light of God's grace. It is simply the confession that when God chooses to raise His people to spiritual life, He does so without the fulfillment of any conditions on the part of the sinner. Just as Christ had the power and authority to raise Lazarus to life without obtaining his "permission" to do so, He is able to raise His elect to spiritual life with just as certain a result.

Objections to irresistible grace are, by and large, actually objections to the previously established truths of the doctrines of grace. Obviously, if God is sovereign and freely and unconditionally elects a people unto salvation, and if man is dead in sin and enslaved to its power, God must be able to free those elect people in time and bring them to faith in Jesus Christ, and that by a grace that does not falter or depend upon human cooperation. Those who disbelieve God's right to kingship over His creation or the deadness of man in sin and put forward the tradition of man's autonomous will can hardly confess that God's grace actually saves without the freewill cooperation of man. From their perspective, the autonomous act of human faith must determine God's actions. That act of faith becomes the "foreseen" act that controls God's very decree of predestination, and, of course, that act of faith becomes the "trigger" that results in one being born again.

Neither side in the debate will deny that God is the one who raises men to spiritual life. The question is: Does He do so because men fulfill certain conditions, or does He do so freely, at His own time, and in the lives of those He chooses to bring into relationship with Himself through Jesus Christ? This question is normally framed in the context of the relationship of faith and regeneration. Do we believe to become born again, or must we first be born again before we can exercise true, saving faith? Can the natural man do what is pleasing to God? Can the dead choose to allow themselves to be raised to life? This is the issue at hand. - Dr. James White, Debating Calvinism


Does the Bible Teach Prevenient Grace?

As the name suggests, prevenient grace is grace that “comes before” something. It is normally defined as a work that God does for everybody. He gives all people enough grace to respond to Jesus. That is, it is enough grace to make it possible for people to choose Christ. Those who cooperate with and assent to this grace are “elect.” Those who refuse to cooperate with this grace are lost. The strength of this view is that it recognizes that fallen man’s spiritual condition is severe enough that it requires God’s grace to save him. The weakness of the position may be seen in two ways. If this prevenient grace is merely external to man, then it fails in the same manner that the medicine and the life preserver analogies fail. What good is prevenient grace if offered outwardly to spiritually dead creatures?

On the other hand, if prevenient grace refers to something that God does within the heart of fallen man, then we must ask why it is not always effectual. Why is it that some fallen creatures choose to cooperate with prevenient grace and others choose not to? Doesn’t everyone get the same amount?

Think of it this way, in personal terms. If you are a Christian you are surely aware of other people who are not Christians. Why is it that you have chosen Christ and they have not? Why did you say yes to prevenient grace while they said no? Was it because you were more righteous than they were? If so, then indeed you have something in which to boast. Was that greater righteousness something you achieved on your own or was it the gift of God? If it was something you achieved, then at the bottom line your salvation depends on your own righteousness. If the righteousness was a gift, then why didn’t God give the same gift to everybody?

Perhaps it wasn’t because you were more righteous. Perhaps it was because you are more intelligent. Why are you more intelligent? Because you study more (which really means you are more righteous)? Or are you more intelligent because God gave you a gift of intelligence he withheld from others?

To be sure, most Christians who hold to the prevenient grace view would shrink from such answers. They see the implied arrogance in them. Rather they are more likely to say, “No, I chose Christ because I recognized my desperate need for him.” That certainly sounds more humble. But I must press the question. Why did you recognize your desperate need for Christ while your neighbor didn’t? Was it because you were more righteous than your neighbor, or more intelligent?

The question for advocates of prevenient grace is why some people cooperate with it and others don’t. How we answer that will reveal how gracious we believe our salvation really is. The $64,000 question is, “Does the Bible teach such a doctrine of prevenient grace? If so, where?”

We conclude that our salvation is of the Lord. He is the One who regenerates us. Those whom he regenerates come to Christ. Without regeneration no one will ever come to Christ. With regeneration no one will ever reject him. God’s saving grace effects what he intends to effect by it. - R. C. Sproul, Chosen by God

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