Grace

The Difference Maker

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Hodges’ Argument
Hodge argues that unless grace is resistible, the ultimate reason some believe and not others is found in us and not in God. Hodge says this would make believers better, more impressible or less obstinate than others.1

Problem Non-Unique

Personally, I find this one of the most powerful Calvinistic arguments. The idea that I can take credit for my salvation is intolerable, as is the idea that I am better than someone else. But the Calvinistic solution is no solution, and it creates more problems than it resolves.

Let’s take the argument that believers can take credit for their faith. But Calvinists also say that people believe. Therefore Calvinism entails that people can take credit for their faith.

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Arminius (and Arminians) on Monergism vs. Synergism

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Arminius’s comments are presented here in the first person, as though he were addressing you personally.

On the issue of Free Will, Grace, and Synergism, let me ask, “What liberty does the will have in a sinful state?” I distinguished between five kinds of liberty as applied to the will: freedom from control of one who commands, freedom from the government of a superior, freedom from necessity, freedom from sin and its dominion, and freedom from misery. The first two apply only to God; the last, to man, but only before the fall. As for freedom from necessity, it is the very essence of the will. Without it, the will would not be the will.

Let this be distinguished from Pelagianism. I say that the will which is free from necessity may not be free from sin. That is the point in question. Is there within man a freedom of will from sin and its dominion, and how far does it extend? Or rather, what are the powers of the whole man to understand, to will, and to do that which is good? The question must be further restricted to spiritual good. The question, then, is briefly: What is the power of free will in fallen man to perform spiritual good?

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The Failure of God?

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The following post is comprised of comments submitted to our website by [email protected], slightly revised with the author’s permission. Insofar as such infamous “failed God” arguments clearly assume the doctrine of irresistible grace (grace=force/deterministic salvation)…

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Setting the Record Straight: The Current State of Reformation Arminianism (Part Three of Three Parts)

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R. C. Sproul, in his Willing to Believe, notes:

    Repeatedly the Synod of Dort charges the Remonstrants with teaching the doctrines of Pelagianism. Is not this charge overly severe and unfair? Both Arminius and the Remonstrants sought to distance themselves from pure Pelagianism.

    Arminianism is often said to be semi-Pelagian, but not, strictly speaking, Pelagian. What the fathers of Dort probably had in mind is the link between semi-Pelagianism and Pelagianism that renders the semi-Pelagian unable to escape the fundamental thesis of Pelagianism.1

But are the “fathers of Dort” right in their estimation? Is there a link between semi-Pelagianism and Arminianism? Though we agree with the Dortians that the “link between semi-Pelagianism and Pelagianism . . . renders the semi-Pelagian unable to escape the fundamental thesis of Pelagianism,” we will witness a rather glaring, broken link between semi-Pelagianism and Arminianism below.

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Exegeting 1 Timothy 2:4: God Our Savior, Who Desires All People To Be Saved

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To some Calvinists, the very mention of an Arminian exegesis of 1 Timothy 2:4, in an effort to defend the biblical notion that God desires the salvation of every individual on earth, is insulting, both logically and theologically.

As Alan Kurschner, from the Triablogue blog, stated, “Arminians start with the human-centered assumption that if God does not love all people undifferentiated, then he would be unjust to love some more than others. The Calvinist begins with the Biblical principle that because man is unworthy of grace and deserving only of death, God in his holiness, wisdom, and freedom chooses to love and elect any creature he desires.”

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