Free grace theology

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Free grace theology is a Christian soteriological view which holds that the only condition of salvation is faith, excluding good works and perseverance, holding to eternal security. Free grace advocates believe that good works are not the condition to maintain (as with Arminians) or to prove (as with most Calvinists) salvation, but rather are part of discipleship and the basis for receiving eternal rewards (unlike in Hyper-Grace).[1][2][3][4] This soteriological view distinguishes between salvation and discipleship – the call to believe in Christ as Savior and to receive the gift of eternal life, and the call to follow Christ and become an obedient disciple, respectively.[5] Free grace theologians emphasize the absolute freeness of salvation and the possibility of full assurance that is not grounded upon personal performance.[6][7] Norman Geisler has divided this view into a moderate form and a more radical form. The moderate form being associated with Charles Ryrie and the strong form with Zane Hodges.[8]

The modern form of free grace theology has its roots in the soteriology of formulated by many dispensational theologians, this form of soteriology was coined with the title "free grace" by Zane Hodges.[9]

History[edit]

Early Church[edit]

According to Ken Wilson, Augustine of Hippo criticized unnamed individuals who held to the view that one is saved by faith alone and that God's future judgement for Christians only consisted of temporal punishment and reward; hell was out of question. Thus, they held that deeds such as repentance and good works were not necessary to enter heaven.[10][11]

Jody Dillow quoted the 6th-century writer Pseudo-Chrysostom as holding the view held by some free grace theologians that the one who does not obey will be in the kingdom but not "reign" with Christ.[12]

Later history[edit]

Lewis Sperry Chafer (1871 – 1952) influenced modern free grace theologians.[13][14][15]

Wayne Grudem has noted that some free grace advocates teach similar views as Robert Sandeman (1718–1771).[16] Free grace views on topics such as the assurance of salvation and eternal rewards were also found very commonly among early Dispensationalists; this includes James Hall Brookes and C. I. Scofield, who argued for every believer's right for absolute assurance of salvation, but many of them still held to a soft form of the perseverance of the saints.[17][18] The modern movement is significantly influenced by in the theological views articulated by Lewis Sperry Chafer (February 27, 1871 – August 22, 1952), who published the book He That Is Spiritual in which he articulated many free grace viewpoints. This caused a smaller scale controversy in his day, when B. B. Warfield took issue with Chafer's doctrine. His views were a major influence upon modern proponents of free grace theology.[13][15] Slightly before the Lordship salvation controversy, Everett F. Harrison opposed the view that one must make Christ "Lord of your life" and make a commitment to follow Jesus in order to be justified. Harrison held a debate with John Stott on the issue in 1959, mirroring the Lordship salvation controversy.[19]

Zane C. Hodges

The Lordship salvation controversy involved those holding to free grace theology. The debate was centered around the question on whether accepting Jesus Christ as savior necessarily implies one must make a concrete commitment in life toward the Christ, such as following a certain behavior or moral system. The debate surfaced when John McArthur's book The Gospel According to Jesus generated a strong response from proponents of free grace theology. The first to respond against the views of McArthur was Charles Ryrie, who wrote the book So Great Salvation where he articulated free grace theology.[20][19] Zane Hodges followed by publishing his books against the Lordship salvation view. The debate was reignited in the 21st century when Wayne Grudem wrote against free grace theology, leading to a renewed interest in the topic.[21][22][15]

Around the 1990s, Hodges began to articulate what has been called the "crossless gospel", which – although often seen as a derogatory term – is the belief that one must only believe in Jesus' promise of eternal life to be saved; knowledge of the substitutionary atonement is unnecessary for salvation. This evolved into the crossless gospel controversy in 2005, when the Grace Evangelical Society officially declared its stance on faith to include only Jesus' promise of eternal life to the one who believes, causing many members to leave.[23][24] Other free grace theologians such as David R. Anderson, Joseph Dillow, Charlie Bing, and Charles Ryrie hold that one must believe in the person and work of Christ to be saved, disagreeing with the view of the Grace Evangelical Society.[25][26][15][27][28]

More modern prominent proponents, academicians, and theologians associated with Free Grace ideas include:

Its prominent present-day expressions are Grace School of Theology,[63] the Grace Evangelical Society, and the Free Grace Alliance.[64]

Free grace theology has been mainly taught among Southern Baptists, Independent Baptists, Plymouth Brethren, Calvary Chapel churches, non-Denominational churches, Churches affiliated with Florida Bible College, Bible churches, Local churches influenced by Watchman Nee, Doctrinal Churches influenced by R. B. Thieme, and other Independent churches.[65][66]

Dallas Theological Seminary[edit]

Many modern proponents of free grace theology studied and taught at the Dallas Theological Seminary, including Charles Caldwell Ryrie, Zane C. Hodges, and Dave Anderson, though the seminary itself does not hold to free grace. A number of free grace churches are pastored by graduates of Dallas Theological Seminary.[67] A number of opponents of free grace also graduated from Seminary, including Darrel Bock[68] and Daniel Wallace.

Dallas Theological Seminary was more influenced by free grace theology during the 20th century. Despite the influence of free grace theology at the seminary, its popularity has declined in there over the last century.[15]

Grace School of Theology[edit]

Dave Anderson, former student and professor at the Dallas Theological Seminary, established Grace School of Theology (originally Houston Theological Seminary)[69] in 2001. Grace School of Theology "is committed to Christian scholarly endeavor in the free grace tradition."[70] The school's vision is "To develop spiritual leaders in every nation who can teach others about the love of Christ, a love that cannot be earned and cannot be lost."[71] The school is accredited by TRACS, ATS, and the ECFA[72] with 14 teaching sites in the United States and internationally.[73] Eight of the 36 faculty members trained at Dallas Theological Seminary.[74] Grace School of Theology promotes the Free Grace position through its classes (with over 600 students internationally) and also through Grace Theology Press, which has published many resources related to Free Grace theology.[75]

Free Grace Alliance[edit]

The Free Grace Alliance formed in November 2004 with an emphasis on international missions.[76] Although the new organization was officially formed for a "different reason",[77] the Free Grace Alliance split from the Grace Evangelical Society in 2005 when most of the prominent leaders (including the chairman of the board) within the Society rejected the change in the content of saving faith being taught by Zane C. Hodges and the Grace Evangelical Society changed its doctrinal statement regarding the content of saving faith.[78] A non-association statement was made in 2009.[79] The Free Grace Alliance holds annual conferences and numerous local churches and Christian ministries are associated with the alliance as members or affiliates.[80]

Grace Evangelical Society[edit]

Founded in 1986 by Robert Wilkin, the Grace Evangelical Society focuses on publishing, podcasts, and conferences. The Grace Evangelical Society was a focal point for the mainstream free grace movement until 2005, when it officially altered its beliefs statement to say that eternal life and eternal security are synonymous[81] and that belief in eternal security provided by Jesus is the sole requirement for salvation.

Zane C. Hodges, a prominent Free Grace theologian, was a core theologian of the group until his death in 2008. In his later years, Hodges controversially argued that the inclusion of Jesus' promise of eternal salvation was a necessity for proper evangelization.[82] He viewed the sole condition of eternal salvation as believing in Jesus' promise of eternal life and Grace Evangelical Society began to promote this view increasingly.[78] In this view, a person could believe that Jesus is God and Savior who died and rose again, without believing in him for eternal salvation (faith in eternal security), and could therefore still be damned. A person could also become a Christian by believing in someone named Jesus for eternal security, while rejecting that he is God and Savior from sin by his death and resurrection.[83] According to the society's website salvation comes from "faith alone in the Lord Jesus Christ, who died a substitutionary death on the cross for man's sin and rose bodily from the dead" [84] However, society proponents deny that a person must believe in the substitutionary death for sin and a bodily resurrection of Jesus to be a Christian.[83]

The change in the Grace Evangelical Society's official doctrinal statement caused many members (including the chairman of the board) and the majority of academic members to leave the society between 2005 and 2006. Almost all free grace academic theologians rejected the new statement, arguing that eternal life and eternal security are not the same thing.[26] They also objected that this view would by consequence damn all Christians from the time of 100 A.D. until the 1500s, since there is no evidence that anyone believed in eternal security.[85] John Niemelä of the Grace Evangelical Society responded that the promise of eternal life was present during that time through the regular reading of the Gospel of John in the lectionaries.[53] However, Wilson responded that Niemelä's contention was based on an informal logical fallacy and a heresy.[86]

The Grace Evangelical Society additionally runs an unaccredited seminary called the Grace Evangelical Society Seminary.[87]

Other expressions of Free Grace theology[edit]

Some other smaller non-accredited seminaries such as the Chafer Theological Seminary and Grace Biblical Seminary promote free grace theology and train pastors in the free grace view.[88][89][90] The view has also been majorly promoted by the Florida Bible College, which has trained hundreds of free grace pastors. The College at its peak had around 1500 students, though it shut down in the late-1990s, being restarted in 2013 by Ralph "Yankee" Arnold.[91][92] Free Grace International is a free grace organization, worked on by Larry C Kitchen, Lucas Kitchen, and Shawn Lazar (who also worked in GES).[93] The organization attempts to promote free grace theology worldwide.[94]

Beliefs[edit]

Core beliefs table[edit]

Core beliefs common to free grace theology historically include:

Belief Explanation
Faith alone God declares a person righteous by faith in Christ (imputed righteousness) regardless of works accompanying faith either before or after. John 3:14–17 compares believing in Jesus to the Israelites looking upon the bronze serpent in the wilderness for healing from deadly venom (Numbers 21).[95]
Relationship differs from intimacy A permanent relationship with God as Father and the believer as a child begins by faith alone. When someone believes, there is a "new birth" and this spiritual birth cannot be undone. However, the familial relationship does not guarantee fellowship; intimacy with God requires obedience.[96]
Justification differs from sanctification Justification before God is a free unconditional gift by faith alone but sanctification requires obedience to God. Sanctification of all Christians is not guaranteed. Only final glorification of all Christians to a sinless state is guaranteed (Romans 8:30; Philippians 2:12).[97][98]
Eternal security Once a person has believed in Jesus Christ as God and Savior that person spends eternity with God regardless of subsequent behavior. God's eternal acceptance is unconditionally given. Belonging to God's family is a permanent and irrevocable gift (Romans 11:29).[99][100]
Assurance of salvation Confidence of spending eternity with God is possible for every Christian since God justifies through faith alone and provides eternal security.[101][1]
Rewards and discipline All Christians will undergo judgment by Christ based upon their works and degree of conformity to Christ's character (or lack thereof). This is called the judgment seat or Bema Seat of Christ, where Christians are rewarded based on obedience to God through faith.[102] This judgment does not concern heaven or hell but rewards (payment for service) or temporary punishment. God's familial acceptance of his children is unconditionally given. However, God's payments of eternal honor, riches, and positions of authority are only given for children who obediently served God. Good parents discipline their children and will not approve behavior that is detrimental. Neither will God approve sinful behavior that leads to destructive consequences (Hebrews 12:5–11).[103]

Soteriology[edit]

Free grace theology is distinguished by holding a strong version of the doctrine of faith alone. Free grace theology holds that things such as turning from sin, baptism, or perseverance in the faith are not necessary for salvation, but instead hold that these things are necessary for eternal rewards.[104] Free grace writers generally agree that good works do not play a role in meriting, maintaining, or proving eternal life. In other words, Jesus "graciously" provides eternal salvation as a free gift to those who believe in Him.[105][106] Free grace theologians universally hold to eternal security, however they deny that every believer will necessarily persevere.[15] Thus, free grace theologians hold that anyone who believes in Jesus Christ will go to heaven regardless of any future actions – including future sin, unbelief, or apostasy – though Christians who sin or abandon the faith will face God's discipline. For example, Robert Thieme states: "Although the believer can never lose his eternal life, he can be in danger of destroying his spiritual life and losing all the blessings that 'God has prepared for those who love him.'"[107][108] Free grace theology is distinguished from Hyper-Grace theology taught by a few Charismatic teachers by arguing that a believer may experience temporal judgement for sin.[109]

Free grace theology is distinguished by its treatment of the words "salvation" and "save" in the bible. These theologians argue that there are many ways believers can experience "salvation", not necessarily referring to salvation from hell. This view cites verses such as Acts 27:34, where the Greek word σωτηρῐ́ᾱ sōtēríā – typically translated as 'salvation' – is translated "health" or "strength" because food will assist their deliverance from physical death. Spiritually, salvation is seen as referring to deliverance from the eternal penalty of sin (justification), the current power of sin over the Christian (sanctification), the removal of any possibility to sin (glorification), and being restored to stewardship over the world as God intended for humankind at creation (restoration to rule).[110]

There are some differences among free grace theologians on the issue of fruit in a Christian life. More moderate free grace theologians still affirm that faith will necessarily lead into good works, although it may not be outwardly evident or last to the end of one's life. However, those who hold to a more strong form of free grace theology deny that every Christian will bear fruit in their life.[8]

Repentance[edit]

Free grace theology approaches the doctrine of repentance in a different way than most other Christian traditions. Free grace theologians have generally held one of three views on repentance:[15][111]

A major number of free grace theologians, including: Harry A. Ironside, Lewis Sperry Chafer, Charles Ryrie, Walvoord, Pentecost, Charlie Bing, and others have taught that repentance (Ancient Greek: μετᾰ́νοιᾰ metanoia) should be treated as a change of mind not as a turning from sin or sorrow for sin. Thus, in this view, repentance is viewed as a synonym for faith.[112][15][113]

A second view was suggested by Zane C. Hodges, David Anderson, and Robert Wilkin (although initially holding to the view of Ryrie and Chafer),[114] in which repentance is defined as turning from one's sins, but repentance is not a requirement for eternal life, only faith in Christ. Hodges presented this view in his book Harmony with God, where he argued that repentance is not a condition of salvation, but is a condition of fellowship with God and sanctification. However, repentance may be preached to unbelievers, in which case it makes one more disposed to faith in Christ. In this view, passages such as Luke 13:3 are viewed temporarily and corporately, Hodges argued that Jesus is warning the nation of Israel of the destruction of Judea by the Romans.[15][115][116][117]

Joseph Dillow taught instead that repentance refers to remorse or regret for sin, in his view being a necessary pre-condition of faith. However, Dillow rejected the view that repentance should be viewed as commitment to Christ.[15]

Judgement seat of Christ[edit]

Free grace theologians put a heavy emphasis on the doctrine of eternal rewards, which are determined in the judgement seat of Christ. In this system, passages which seem to connect justification with good works are instead viewed as referencing eternal rewards, not eternal salvation. The view that individuals will have differing degrees of reward depending upon their service is based on an interpretation of Paul's words in his first epistle to the Corinthians, in which he references being saved "through fire". Free grace theologians have taken this to mean that those who have not served Christ will be saved, but forfeit eternal rewards.[118][15][119] This view of eternal rewards has been influenced by the writings of Scofield.[120]

Jody Dillow divided eternal rewards into three categories: rewards of enhanced intimacy, rewards of honor, and rewards of service.[121]

Divine discipline[edit]

Free grace theologians hold that unrighteous believers will experience severe divine discipline. Free grace theologians often interpret the warnings in the book of Hebrews, such as those at the tenth and sixth chapters to be warnings of severe divine discipline for apostasy.[122] Although some, such as Norman Geisler, understood these warnings as pertaining to eternal rewards.[123]

Epistles of James and John[edit]

There are some differences among free grace theologians as to the role of good works as results of salvation due to their respective interpretations of the Epistle of James. Most such as Bob Wilkin, Zane Hodges, and Joseph Dillow, among others hold that the one who possesses "dead faith" – as mentioned James 2:17 – is not a false convert, in this view the word "dead" refers to a faith that is not profitable in this life nor in the judgement seat of Christ, but does not imply false conversion. Thus, when the epistle of James says "can that faith save him", it is either understood as salvation from temporal consequences of sin (as with Hodges), salvation from a loss of reward (as with Bing), both (as with Dillow), or as the physical salvation of the poor person described in the chapter (as with R. T. Kendall).[124][125] These theologians have argued that James contextually does not speak of eternal salvation.[15][126][3][127][128] Kenneth Wilson argued that Augustine erred in his view of James 2 that has led to the view that the "false faith of demons" lacks works while "true faith" must always produce good works.[129][clarification needed]

By contrast, Charles Ryrie, though being a free grace theologian, believed that faith naturally leads into good works, interpreting James to refer to eternal salvation. Ryrie still held in opposition to Lordship salvation that the believer may not always have fruit nor the fruit be necessarily outwardly evident. Ryrie added that believers will have fruit "somehow, sometime, somewhere", but agreed that the category of "carnal Christian" is possible. Ryrie criticized Lordship salvation's view of good works as making people into "fruit inspectors".[130][clarification needed]

Reformed theologians have often taken the First Epistle of John to be written as a test to be able to know if an individual is justified. However, in the free grace view the epistle is viewed as being a test on if the person is in fellowship with God. Thus free grace theologians interpret words such as "know" in the Epistle to refer to intimacy rather than salvation.[15]

Reigning with Christ[edit]

The issue of the future millennial reign with Christ has caused controversy among free grace theologians, as 2 Timothy 2:12-13 (NIV) reads: "If we died with him, we will also live with him; if we endure, we will also reign with him. If we disown him, he will also disown us; if we are faithless, he remains faithful, for he cannot disown himself." Joseph Dillow, among others, argued that only the faithful Christians who "overcome" are going to reign with Christ, though the unfaithful will still get into the kingdom, they will not reign with Christ. Other free grace advocates believe that this verse does not question if a Christian will reign with Christ, but that the verse teaches that a Christian may forfeit their quality of reigning with Christ.[122][131][132] This issue is connected to the doctrine of the "outer darkness"; Dillow and others such as Charles Stanley, Zane Hodges, and Ken Wilson have argued that the "outer darkness" as referenced in Matthew 22:13 and 2 other passages,[which?] is not speaking of hell but of an exclusion from reigning millennium. However, this view of the "outer darkness" is not taught by all in the free grace movement.[133][15][119][134] This view has been criticized as teaching a "Protestant purgatory" by its critics, although its advocates have avoided that terminology, denying that it is a place of torment or a necessary step of purification.[135][54] Watchman Nee, Robert Govett, D.M Pember, and D.M. Panton proposed that only righteous believers will enter the millennium. In their view, the believers who lived a carnal lifestyle will have to spend 1000 years in "outer darkness", being a literal but temporal place of torment.[122]

Dispensationalism[edit]

Modern free grace theology is typically, but not necessarily, dispensational in its assumptions regarding the philosophy of history and in terms of its networks and affiliations. Some theologians have attempted to suggest that free grace theology is a natural consequence of dispensationalism.[136][137][122] Although a minority, there are a few non-dispensational theologians who hold to free grace soteriology.[138]

According to Dave Anderson, free grace is more connected to the idea of premillennialism rather than dispensationalism by itself.[139]

Assurance[edit]

One of the unique aspects of free grace theology is its position on assurance. All free grace advocates agree that assurance of spending eternity with God is based on the promise of scripture through faith alone in Jesus Christ and not one's works or subsequent progression in sanctification. This view strongly distinguishes the gift of eternal life (accompanying justification by faith) from discipleship (obedience). Free grace teaches that a person does not need to promise disciplined behavior or good works in exchange for God's eternal salvation; thus, one cannot lose salvation through sinning and potential failure and assurance is based on the Bible, not introspection into one's works. According to this view, God declares persons righteous through Christ's perfection. Whatever little progress humans make towards perfection is infinitesimal compared to Christ's perfection. Therein, comparing one's progress towards perfection with another person's progress is viewed as unwise (2 Cor 10:12). Assurance is based on Christ's perfection given freely to believers (imputed righteousness) and not based on progressive steps of holiness. The Dallas Theological Seminary sums up the general consensus of free grace theology in Article XI of its doctrinal statement, in reference to assurance:[140]

We believe it is the privilege, not only of some, but of all who are born again by the Spirit through faith in Christ as revealed in the Scriptures, to be assured of their salvation from the very day they take Him to be their Savior and that this assurance is not founded upon any fancied discovery of their own worthiness or fitness, but wholly upon the testimony of God in His written Word, exciting within His children filial love, gratitude, and obedience (Luke 10:20; 22:32; 2 Cor. 5:1, 6–8; 2 Tim. 1:12; Heb. 10:22; 1 John 5:13).

Content of faith[edit]

There is some controversy on the object of faith among Free Grace theologians. Zane Hodges in his later life and the Grace Evangelical Society have held that faith is assent in the promise of eternal life. The Grace Evangelical Society teaches that knowledge of the deity, atonement, and the resurrection of Christ is not necessary to be saved, but they are seen as necessary for sanctification.[141][15][24][142] This view is not shared by all proponents of free grace theology. Theologians such as Charles Ryrie, Charlie Bing, and Jody Dillow view the object of faith as the person and work of Jesus Christ.[15][130][24][143] A smaller scale disagreement exists on if the burial of Christ is necessary for salvation.[144][clarification needed]

Free grace theologians generally hold that the "quality of faith" does not matter in salvation, but only the object of faith, as Charlie Bing says: "To emphasize the quality of one's faith necessarily means that the object of faith is de-emphasized".[23]

Discipleship[edit]

Free grace theologians distinguish between discipleship and salvation, holding that discipleship is a condition of an enhanced experience of life (eternal rewards), but not necessary for salvation. Discipleship is also not viewed as an inevitable result of salvation, as free grace theology allows for a true Christian to not respond to the call of discipleship. Some theologians such as Joseph Dillow, Charlie Bing, and Zane Hodges also distinguish between Christians who are "overcomers" and those who are not; this view is based on an interpretation of the Book of Revelation, referencing "those who overcome". In this view, overcoming is a basis of eternal rewards. However, unlike the distinction between discipleship and salvation, the distinction between "overcomers" and those who do not overcome is not held by all free grace theologians, citing 1 John 5:4, which states: "For whatever is born of God overcomes the world", though those holding to the distinction argue that the term "overcome" is used differently in Revelation and the epistle of John.[15][57][145][131][clarification needed]

Sanctification[edit]

Free grace theology holds to a synergistic view of sanctification, believing that though sanctification is God's work; it is not automatic nor passive. If the believer chooses not to cooperate with God's grace, then he will not be sanctified.[15]

Atonement[edit]

Free grace theologians hold to unlimited atonement and to penal substitutionary atonement. The theology also distinguishes between two kinds of forgiveness: positional and familial. Free grace theologians hold that positional forgiveness is received through faith alone, while familial forgiveness through confession. Familial forgiveness is not viewed as the basis of salvation but of fellowship and intimacy with God.[139][122]

Election[edit]

There are many views of election within free grace theology, with most holding to a form of conditional election and libertarian free will, although some held to a moderate form of Calvinism.[15][146] Charlie Bing listed the following views as being taught by individuals within Free Grace theology:[147]

  • A moderate form of the Calvinistic view of election, this has been taught by Charles Ryrie and Lewis Sperry Chafer.[146][148]
  • Election grounded upon God's foreknowledge, which is the Classical Arminian view of election. Although those free grace theologians who hold to this view reject other tenents of Arminianism.[which?]
  • Corporate election
  • Conditional election grounded upon God's middle-knowledge which is Molinism, this has been taught by the Free Grace author John Correia.[149][150]
  • Qualitive election which is the view that God's election is always unto service, this has been taught by Shawn Lazar along with the Grace Evangelical Society.[151][152]

Comparison to the five points of Reformed theology[edit]

Further information: Calvinism § Five points of Calvinism

Free grace contrasts with the teachings of Reformed theology, which are often characterized by the acronym "TULIP".

Calvinism Free grace
Total depravity: Humans are not capable of having faith in God because they are totally depraved (total inability).[153] God gave men the ability to choose, and they are capable of choosing to believe God and believe in Christ (without a divine infusion of faith).[154]
Unconditional election: Men are not capable of coming to faith on their own (God must infuse faith). God simply chooses to bring some to Himself independently of a choice on the part of the elected person.[155] God desires that all persons should come to faith in Him, and election is according to God's foreknowledge, not only of faith but of all events (1 Peter 1:1-2). (However, a minority of Free Grace theologians have proposed unconditional election, for example Charles Ryrie).[130][156][146]
Limited atonement: Since God only elects some and not others, Christ's death on the cross only applies to the elect. Jesus therefore did not die for the entire world.[157] Jesus died for everyone, but is only effective for those who believe in Christ.[158][159]
Irresistible grace: Man is totally depraved, God must impose His grace upon the elect in such a way that they are compelled to believe.[160] God's grace can be and is resisted by humans, but is also embraced by humans without divine coercion.[161]
Perseverance of the saints: The only way to know if you have received irresistible grace resulting in saving faith is to see whether you continuously grow in obedience and good works. Obedience and good works are inevitable. Since they view faith as God's gift then faith must be perfect and ultimately produce perfect people.[162] The Christian is eternally secure through God's grace whether or not he/she dies in "state of grace" by persevering in good works. Perseverance in faith is the believer's choice and the means by which believers can achieve maximum joy and fulfillment, both in this life as well as in eternity.[163]

See also[edit]

References[edit]

  1. ^ a b c Anderson, David (2018). Free Grace Soteriology (3rd. ed.). The Woodlands, TX: Grace Theology Press.
  2. ^ a b Dillow, Joseph (2012). Final Destiny: The Future Reign of the Servant Kings.
  3. ^ a b Webmaster, G. E. S. (September 1995). "The Faith of Demons: James 2:19 – Grace Evangelical Society". Retrieved 2023-01-10.
  4. ^ Farley, Andrew (2014-06-24). Relaxing with God: The Neglected Spiritual Discipline. Baker Books. ISBN 978-1-4412-4608-0.
  5. ^ Bing, Charles (2015). Grace, Salvation, and Discipleship: How to Understand Some Difficult Bible Passages. The Woodlands, TX: Grace Theology Press. pp. 7–30.
  6. ^ Bing, Dr Charlie. "What is". www.gracelife.org. Retrieved 2023-08-29.
  7. ^ Anderson, Dave. Free Grace Soteriology. Xulon Press. ISBN 978-1-60957-715-5.
  8. ^ a b Geisler, Norman (October 2021). Systematic Theology: In One Volume. Bastion Books. ISBN 978-1-7376546-0-5.
  9. ^ a b c "Lordship Salvation". Ligonier Ministries. Retrieved 2023-12-03. During the final two decades of the twentieth century, certain dispensational theologians began to propagate the idea that one could be in a state of salvation and lack entirely the fruit of repentance from sin and obedience to Christ. Their particular form of soteriology came to be known as free grace–a title coined by Zane Hodges. Some of the other more well-known adherents of the Free Grace movement were Louis Sperry Chafer, Miles Stanford, and Norman Geisler. Hodges became a particularly well-known proponent of the Free Grace theology because of his 1981 book The Gospel under Siege.
  10. ^ "A Defense of Free Grace Theology". Grace Theology Press. Retrieved 2023-09-03. There were Christians in good standing with the church c.AD 400 who held the doctrine that a person received salvation by faith alone without repentance or good works. Much to Augustine's ire, baptism was practiced immediately if one of them believed in Christ, without first entering prolonged education in Christian faith and morals as a catechumen. For those early Christians, God's future judgment consisted only of payment (reward) or punishment (temporary) for how those Christians lived their lives before God—heaven or hell was not in question.
  11. ^ "CHURCH FATHERS: City of God, Book XXI (St. Augustine)". www.newadvent.org. Retrieved 2023-12-01. But, say they, the Catholic Christians have Christ for a foundation, and they have not fallen away from union with Him, no matter how depraved a life they have built on this foundation, as wood, hay, stubble; and accordingly the well-directed faith by which Christ is their foundation will suffice to deliver them some time from the continuance of that fire, though it be with loss, since those things they have built on it shall be burned.
  12. ^ "Final Destiny: The Future Reign of the Servant Kings". Grace Theology Press. Retrieved 2023-06-08. Pseudo-Chrysostom (5th or 6th century AD) that proposed a similar interpretation of Matthew 5:19-20: But seeing that to break the least commandments and not to keep them are one and the same, why does He say above of him that breaks the commandments, that he shall be the least in the kingdom of heaven, and here of him who keeps them not, that he shall not enter into the kingdom of heaven? … For a man to be in the kingdom is not to reign with Christ, but only to be numbered among Christ's people; what He says then of him that breaks the commandments is, that he shall indeed be reckoned among Christians, yet the least of them.
  13. ^ a b Ministries, GraceLife. "A History of Free Grace". www.gracelife.org. Retrieved 2023-01-10.
  14. ^ Lazar, Shawn (27 March 2018). "Is Free Grace Universalist? – Grace Evangelical Society". Retrieved 2023-04-07.
  15. ^ a b c d e f g h i j k l m n o p q r s t u v w x y z aa ab ac ad ae af ag ah ai aj ak al Chay, Fred (2017). A Defense of Free Grace Theology: With Respect to Saving Faith, Perseverance, and Assurance. Grace Theology Press. ISBN 978-0-9981385-4-1.
  16. ^ "Free Grace by Wayne Grudem". Founders Ministries. Retrieved 2023-02-23.
  17. ^ a b "Dispensationalism and Free Grace: Intimately Linked". Dispensational Publishing. Retrieved 2023-08-20.
  18. ^ Wilkin, Bob (2019-01-25). "C. I. Scofield About Eternal Rewards – Grace Evangelical Society". Retrieved 2024-03-21.
  19. ^ a b c Ministries, GraceLife. "A History of Free Grace". www.gracelife.org. Retrieved 2023-04-13.
  20. ^ "So Great Salvation – Grace Evangelical Society". 2023-06-02. Retrieved 2023-06-05.
  21. ^ [1] Archived February 21, 2009, at the Wayback Machine
  22. ^ Dean, Abiding in Christ: A Dispensational Theology of the Spiritual Life, CTS Journal, 2006
  23. ^ a b c d Stegall, Thomas Lewis (July 2009). The Gospel of the Christ: A Biblical Response to the Crossless Gospel Regarding the Contents of Saving Faith. Grace Gospel Press. ISBN 978-0-9799637-4-2.
  24. ^ a b c Wilson, Ken (2020-12-31). Heresy of the Grace Evangelical Society: Become a Christian Without Faith in Jesus As God and Savior. Amazon Digital Services LLC - KDP Print US. ISBN 979-8-5859-6339-1.
  25. ^ "A Critique of the Crossless Gospel – Grace Evangelical Society". 2023-06-05. Retrieved 2023-06-06.
  26. ^ a b Bing, Charles (1996). "The Condition for Salvation in John's Gospel". Journal of the Grace Evangelical Society. 9 (16): 25–36. Bing, Charles (1994). "How to Share the Gospel Clearly". Journal of the Grace Evangelical Society. 7 (12): 51–65. Sapaugh, Gregory (2001). "A Response to Hodges: How to Lead a Person to Christ, Parts 1 and 2". Journal of the Grace Evangelical Society. 14 (27): 21–28. Wilson, Kenneth (2006). "Is Belief in Christ's Deity Required for Eternal Life in John's Gospel?". CTSJ. 12 (2): 58–86. "Doctrinal Statement". Grace School of Theology. Retrieved 5 December 2018. "Mission and Beliefs". Free Grace Alliance. Archived from the original on 15 December 2018. Retrieved 5 December 2018.
  27. ^ Ministries, GraceLife. "Salvation And The Inseparability of The Person And Work of Christ". www.gracelife.org. Retrieved 2023-05-12.
  28. ^ Ministries, GraceLife. "The Free Grace Alliance Within the Free Grace Movement: It is What it is!". www.gracelife.org. Retrieved 2023-06-06.
  29. ^ Webmaster, G. E. S. (September 1992). "A Voice from the Past: Sanctification: What Is It? – Grace Evangelical Society". Retrieved 2023-04-14. As a strong advocate of Free Grace in the Brethren assemblies, Mackintosh was harshly censured by southern (U.S.) Presbyterian theologian Robert Dabney
  30. ^ Scofield, Cyrus (1922). In Many Pulpits. Oxford: Oxford University Press.
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  34. ^ Unger, Merrill (1955). Great Neglected Bible Prophecies. Chicago: Scripture Press. pp. 120–122.
  35. ^ Unger, Merrill (2005). The New Unger's Bible Handbook, Rev. Ed. Chicago: Moody. p. 537.
  36. ^ Hodges, Zane (1981). The Gospel Under Siege. Dallas, TX: Redencion Viva.
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  38. ^ Wilkin, Robert (2005). "Justification by Faith Alone is an Essential Part of the Gospel". Journal of the Grace Evangelical Society: 1–13.
  39. ^ Stanley, Charles (1998). Understanding Eternal Security: Secure in God's Unconditional Love. Nashville, TN: Thomas Nelson.
  40. ^ Evans, Anthony (2008). Theology You Can Count On. Chicago: Moody.
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  55. ^ Hyles, Jack. Enemies of Soul Winning. Exactly what do we mean when we say, "Lordship Salvation"? We are talking about the false doctrine that says that in order for a person to be saved, he must make Jesus the Lord of his life. If that doctrine were true, then no one could be saved, because as long as we are limited by these fleshly bodies, we will be unable to make Jesus totally the Lord of our lives.... There are those who say we have to repent of our sins in order to be saved. No, we have to repent only of the thing that makes us unsaved, and that is unbelief. If a person needs to turn from his sins in order to be saved, what sins does he turn from? Does he turn from pride? Does he turn from selfishness? Does he turn from covetousness? The truth is, nobody can turn from all of his sins until he is raptured and he receives a body like the body of the Saviour.
  56. ^ "Repentance Versus the Heresies of Curtis Hutson & Jack Hyles – Grace Evangelical Society". 2023-10-03. Retrieved 2023-10-04.
  57. ^ a b Hodges, Zane Clark (2011-11-15). A Free Grace Primer: The Hungry Inherit, the Gospel Under Siege, and Grace in Eclipse. Grace Evangelical Society. ISBN 978-0-9788773-9-2.
  58. ^ "Free Grace Theology on Trial: A Refutation of "Historical Protestant" Soteriology – Grace Evangelical Society". 2023-05-16. Retrieved 2023-05-16.
  59. ^ Ruckman, Peter (1980). Eternal Security.
  60. ^ Lazar, Shawn (2016-08-26). "A Vast Difference: M. R. DeHaan on Salvation and Discipleship – Grace Evangelical Society". Retrieved 2024-01-25.
  61. ^ R. Rice, John (1973). Dr. Rice... Here Are More Questions. Sword of the Lord Publishers. ISBN 0-87398-157-X. There is not any way you can judge whether people are born again except as you take their testimony that they have put their trust in Jesus Christ and depended on Him for salvation. Some of these young people indeed may not have been taught to trust in Christ. If they were looking for "an experience," a certain kind of feeling or emotion, then they may have been misled. Now a Christian should live a consecrated Christian life but that does not automatically follow.
  62. ^ A. Ironside, Harry. What Is The Gospel?. The Gospel is not a call to repentance, or to amendment of our ways, to make restitution for past sins, or to promise to do better in the future.
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  68. ^ Bock, Darrell. "Curriculum Vitae". Bible.org Blogs. Retrieved 23 November 2020.
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  72. ^ "Accreditation". Grace School of Theology. Retrieved 20 December 2018.
  73. ^ "Locations". Grace School of Theology. Retrieved 20 December 2018.
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  77. ^ Bing, Charles (November 14, 2014). "The Free Grace Alliance within the Free Grace Movement: It Is What It Is!". Free Grace Alliance National Conference.
  78. ^ a b Reiher, Don (2010). "Zane Hodges and GES Did Not Change the Gospel". Journal of the Grace Evangelical Society. 23 (45): 31–58.
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  83. ^ a b Wilson, Kenneth (2020). Heresy of the Grace Evangelical Society: Become a Christian without Faith in Jesus as God and Savior. Regula Fidei Press. ISBN 9798585963391.
  84. ^ "Affirmations of Belief". faithalone.org. Retrieved 4 October 2022.
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  86. ^ Wilson, Kenneth (2020). Heresy of the Grace Evangelical Society: Become a Christian without Faith in Jesus as God and Savior. Regula Fidei Press. pp. 167–74, Appendix A - The Niemelä Fallacy. ISBN 9798585963391.
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  88. ^ "About | United States | Grace Biblical Seminary". www.gracebiblicalseminary.com. Retrieved 2023-08-20.
  89. ^ "SpiritAndTruth.org Soteriology by Andy Woods". www.spiritandtruth.org. Retrieved 2023-04-07.
  90. ^ "Distinctives". Chafer Theological Seminary. Retrieved 2023-05-20. We hold fast to free grace—the view that God saves mankind by grace alone through faith alone in Jesus Christ alone. No works before, during, or after the moment of initial faith in Christ contribute anything to the free gift of forgiveness and eternal life that one receives through faith in Jesus Christ. The absence of good works during or after the moment of faith subtracts nothing from one's eternal position in Christ. However, good works determine whether one will receive eternal rewards.
  91. ^ Lazar, Shawn (10 July 2012). "The Restart of Florida Bible College Update – Grace Evangelical Society". Retrieved 2023-04-16.
  92. ^ "The Gospel Driven Man – Grace Evangelical Society". Retrieved 2023-04-24.
  93. ^ "Shawn Lazar – Grace Evangelical Society". 2016-10-17. Retrieved 2023-08-20.
  94. ^ "Home". Free Grace International. Retrieved 2023-05-25.
  95. ^ Bing, Charles (2010). Lordship Salvation: A Biblical Evaluation and Response. Xulon.
  96. ^ Anderson, David (2013). Maximum Joy: First John – Relationship or Fellowship? (New Study ed.). The Woodlands, TX: Grace Theology Press.
  97. ^ Radmacher, Earl (2007). Salvation. Swindoll Leadership Library. Nashville, TN: Thomas Nelson. pp. 143–186.
  98. ^ Dillow, Joseph (2012). Final Destiny: The Future Reign of the Servant Kings. pp. 350–390.
  99. ^ Charles, Stanley (1998). Understanding Eternal Security: Secure in God's Unconditional Love. Nashville, TN: Thomas Nelson.
  100. ^ Dillow, Joseph (2012). Final Destiny: The Future Reign of the Servant Kings. pp. 719–738.
  101. ^ Moyer, Larry (1997). Free and Clear: Understanding & Communicating God's Offer of Eternal Life. Grand Rapids, MI: Kregel. pp. 57–79.
  102. ^ Radmacher, Earl (Spring 1995). "Believers and the Bema". Journal of the Grace Evangelical Society. 8 (14).
  103. ^ Dillow, Joseph (2012). Final Destiny: The Future Reign of the Servant Kings. pp. 910–989.
  104. ^ Hodges, Zane Clark (1989). Absolutely Free!: A Biblical Reply to Lordship Salvation. Zondervan. ISBN 978-0-310-51960-7.
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  108. ^ Stanley, Charles (1990). Eternal Security: Can You Be Sure?. Nashville, TN: Thomas Nelson. pp. 81, 116–118. ISBN 0840790953.
  109. ^ Lazar, Shawn (2017-10-18). "Wrath and Righteousness – Grace Evangelical Society". Retrieved 2023-07-23.
  110. ^ Dillow, Joseph (2012). Final Destiny: The Future Reign of the Servant Kings. pp. 990–1030.
  111. ^ The Reformed tradition, for instance, sees repentance as "a heartfelt sorrow for sin, a renouncing of it, and a sincere commitment to forsake it and walk in obedience to Christ" (Wayne Grudem, Systematic Theology, p. 713). Defined as such, it is a component of conversion and also of sanctification, and it is a regularly recurring element throughout the Christian's life. This repentance cannot be present in unbelievers at all (unless perhaps God is in the process of converting them) because only those truly regenerated by God can exercise it.
  112. ^ E.g., Dick Seymour, All About Repentance (1974)[page needed]; G. Michael Cocoris, Lordship Salvation, Is it Biblical? (circa 1983)[page needed] and Repentance: The Most Misunderstood Word in the Bible (1993)[page needed]; Curtis Hutson, Repentance, What does the Bible Teach[page needed]; Richard Hill, Why a Turn or Burn Theology is Wrong[page needed]; and Ronald R. Shea, The Gospel booklet (1988)[page needed]; and numerous articles by John R. Rice and Curtis Hutson in the Sword of the Lord magazine.[verification needed]
  113. ^ Bing, Dr Charlie. "Repentance: What's in a Word". www.gracelife.org. Retrieved 2023-04-17.
  114. ^ "3. New Testament Repentance: Lexical Considerations | Bible.org". bible.org. Retrieved 2023-06-08.
  115. ^ Wilkin, Bob (14 December 2018). "Unless You Repent You Will All Likewise Perish (Luke 13:3, 5) – Grace Evangelical Society". Retrieved 2023-05-12.
  116. ^ "Harmony with God – Grace Evangelical Society". Retrieved 2023-06-08.
  117. ^ "Turn and Live: The Power of Repentance – Grace Evangelical Society". Retrieved 2023-06-08.
  118. ^ Wilkin, Bob (14 December 2022). "Will There Be Haves and Have-Nots in Jesus' Kingdom? – Grace Evangelical Society". Retrieved 2023-04-18.
  119. ^ a b Ministries, GraceLife. "The Free Grace Alliance Within the Free Grace Movement: It is What it is!". www.gracelife.org. Retrieved 2023-04-18.
  120. ^ Wilkin, Bob (25 January 2019). "C. I. Scofield About Eternal Rewards – Grace Evangelical Society". Retrieved 2023-04-18.
  121. ^ "Final Destiny: The Future Reign of the Servant Kings". Grace Theology Press. Retrieved 2023-05-16.
  122. ^ a b c d e Dillow, Joseph C. (September 2013). Final Destiny: The Future Reign of the Servant Kings. Grace Theology Press. ISBN 978-0-9884112-7-2.
  123. ^ Geisler, Norman L. (August 2010). Chosen But Free: A Balanced View of God's Sovereignty and Free Will. Bethany House. ISBN 978-0-7642-0844-7.
  124. ^ Kendall, R. T. (2005). Once Saved, Always Saved. Authentic Media. ISBN 978-1-932805-27-7.
  125. ^ Hodges, Zane (March 2018). A Free Grace Primer. Grace Evangelical Society. ISBN 978-1-943399-24-6.
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  127. ^ "Dead Faith: What Is It?—A Study on James 2:14–26 – Grace Evangelical Society". Retrieved 2023-02-21.
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  159. ^ See also Alcorn, Randy. "What Is Your View on Limited Atonement?". Eternal Perspective Ministries. Retrieved 15 December 2018.
  160. ^ Murray, John. "Irresistible Grace". Ligonier Ministries. Retrieved 15 December 2018.
  161. ^ Smith, C. Fred (2010). "Whosoever Will: A Review Essay". LBTS Faculty Publications and Presentations: 377.
  162. ^ Piper, John (15 March 2008). "Perseverance of the Saints". Desiring God. Retrieved 15 December 2018.
  163. ^ Stanley, Charles (1990). Eternal Security: Can You Be Sure?. Nashville, TN: Oliver Nelson. p. 80. ISBN 9780840790958.

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