Geisler Vol 3 Chaps 16

8/14/2019 Geisler Vol 3 Chaps 16

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Geisler, NormanGeisler, NormanVol. 3Vol. 3

SystematicSystematicTheology IITheology IITH 513 Systematic Theology IITH 513 Systematic Theology IIDr. Mark E. Hardgrove,Dr. Mark E. Hardgrove,

InstructorInstructor


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SYSTEMATIC THEOLOGY IISYSTEMATIC THEOLOGY II

GEISLER, NORMAN VOL. 3GEISLER, NORMAN VOL. 3Chapter Sixteen

The Condition forThe Condition forSalvationSalvation

pp. 470-523


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Conditions for Giving andReceiving

According to all forms of Calvinism andmost forms of Arminianism, there areno conditions for Gods provision of

salvation. It is a free giftwith nostrings attached. Eternal life is notconditioned on anything but Gods

grace (cf. Eph. 2:8-9; Titus 3:5-7; Rom.4:5; 11:29).


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The Roman Catholic View

Though individual Catholic believers may not offer, infact, some may not know or understand the officialposition of the Roman Catholic Church as stated atthe Council of Trent (1545-1563):

According to the Holy Writ, eternal blessedness inheave is the reward for good works performed onthis earth, and rewards and merit are correlativeconcepts . . . (Matt. 5:12; 25:34, et seq.)


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There are two responses to theCatholic view. The first is to

respond to verses misused byCatholics to support the worksview, and second is to

demonstrate through Scripturethat justification is by faith alone(see Geisler, pp. 473-474).


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A Protestant Response:1.It confuses gifts and merit.2.It makes works a condition of eternal life.

3.It makes works of sanctification a condition of ones ultimate salvation.

4.It confuses working forand working from salvation.

5.It makes a false distinction between works of the law (which they say

are not necessary) and works (which they say are necessary).6.It embraces the error of Galatianism (cf. Gal. 3) by making worksnecessary for ultimate justification (glorification) before God.

7.It confuses salvation and service.

8.It loads works into its concept of faith.

9.It sacramentalizes salvation, thereby making the Catholic Church to bethe administrator of grace.

10.I institutionalizes salvation making the Church the official institutionthrough which salvation is received, piecemeal, through its sevensacraments.

~ Geisler, p. 475


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The Strong (Hyper) CalvinistView on the Condition for

SalvationT-U-L-I-PT-U-L-I-P

TTotal depravity

UUnconditional election

LLimited atonement

IIrresistible grace

PPerseverance of the saints


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SalvationT-U-L-I-PT-U-L-I-PAs the TULIP confession states, according toAs the TULIP confession states, according to

the extreme Calvinists, there can bethe extreme Calvinists, there can be

absolutely no condition for a person toabsolutely no condition for a person to

meet before he or she can receive the giftmeet before he or she can receive the gift

of salvation.of salvation.

Therefore one is saved by grace (elected) beforeTherefore one is saved by grace (elected) before

anything else happens, i.e., faith, justification,anything else happens, i.e., faith, justification,

etc.etc.


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SalvationGeisler notes three fundamental problems with the extremeCalvinists views:

1.The belief that justification is prior to faith;

2.The contention that God uses irresistible grace on theunwilling; and

3.The idea that faith is a gift of God only to the elect.

Review Geisler, pp. 477-489, for his response to these

problematic tenants of extreme Calvinist view. Please notethat even as Geisler refutes the extreme Calvinist view, hesupport the Wesleyan view.


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The Conditions of the Churchof Christ

Four necessary condition for salvation according tothe Church of Christ (this does not apply to theChurch of God in Christ):

1.Faith as a Condition for Salvation

2.Repentance as a Condition for Salvation

3.Confession as a Condition for Salvation

4.Water Baptism as a Condition for Salvation


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Response to the Church of Christconditions:

1.Faith as a Condition for Salvation

Faith is the means or the medium by

which salvation is received, not acondition.


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Responses to the Church of Christ conditions:

2.Repentance as a Condition for Salvation

If this is a condition, then why does the Biblemention faith alone? Repentance is implicit infaith. Faith in Jesus is also a simultaneousacknowledgment of who we are, that is, sinners in

need of a Savior.


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Response to the Church of Christ conditions:

3. Confession as a Condition for Salvation

Confession as expressed in scriptures, is nothing

more than a verbalization of faith. The outwardact add nothing to faith alone. It is theexpression of what has occurred in the heart ofthe believer. It is a result, not a cause of

salvation.


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Response to the Church of Christ conditions:

4. Water Baptism as a Condition for Salvation

1.Faith and faith alone is scripturally set forth (Rom. 1:17; Titus 3:5-7).

2.In Johns Gospel only faith is listed as a condition.3.Jesus called water baptism as work of righteousness, it is theresponse to the transformation of salvation, not the cause.

4.Baptism is not a part of the gospel.

5.Paul was saved before he was baptized.

6.Peter affirmed that Cornelius was saved before he was baptized.7.Baptism is a directive to those who are saved, not a condition.


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The Lordship-Salvation View onThe Condition(s) for Salvation

Soteriologically, according to this view, we mustaccept Christ (i.e., Master) of our lives (as wellas Savior) in order to be saved. In MacArthurswords:

Lordship salvation . . . is the view that for salvation a personmust trust Jesus Christ as his Savior from sin and must alsocommit himself to Christ as Lord of his life, submitting to hissovereign authority, It is astonishing that anyone wouldcharacterize that truth as unbiblical or heretical.

Faith and faithfulness are the same. Therefore, no one canreceive justification without sanctification.


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The Lordship-Salvation View onThe Condition(s) for SalvationGeislers response to this view:

1.It overtly confuses salvation with discipleship.2.It makes the promise of doing good works (by submitting to Christslordship) a condition for receiving the free gift of everlasting life.3.It fails to distinguish what is implicit in faith (e.g. obedience from what isexplicitly necessary to be saved (faith alone).

4.It overstates the important connection between faith and works by claimingthat there is an inevitable connection between them.5.It stereotypes the free-grace view by labeling it easy believism.6.It fails to see that there can be a distinction between justification andsanctification without there being a dichotomy between them.7.It makes faithfulness to the end (perseverance) a condition for certainknowledge of individual salvation (Wesleyans would agree with this).

8.With seeming inconsistency, it admits that a true Christian can be a secretbeliever and may even extensively backslide.


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The Free-Grace View onThe Condition(s) for Salvation

This view, as expressed by Zane Hodges,contends that saving faith cannot bedistinguished from nonsaving faith by its fruits.Faith alone is the condition for our salvation.

Repentance is neither a separate act nor a part ofsaving faith.

Hodges does not accept that faith involves trust

and that a person must be received in thebelievers heart. Personal appropriation is anaspect of true faith and will usually manifest ingood works.


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This view, as expressed by Zane Hodges,contends that repentance is not necessary forsalvation, only faith is, and repentance is not apart of faith.

Hodges does not accept that repentance isnecessary to restore a right relationship with God.Faith is the only condition for salvation, but as a

dimension of faith, repentance is the act by whicha man turns away from a former lifestyle andpattern of thinking to a new life with a renewedmind.


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This view, as expressed by Zane Hodges, contends thatobedience to God is not soteriologically required. He says theyshould embrace obedience, but it is not a condition for salvation.Further, according to Hodges, neither obedience nor good worksare evidence of ones salvation.

While obedience and good works are not conditions for salvation,and it is true that people who are not saved can do good worksand appear to be obeying Gods Word, Jesus clearly indicates theworks we do and the fruit we bear can indicate that one is not achild of God. A good spring cannot produce bitter water. The figtree cannot produce grapes. A Christians life will reflect, inobedience and good works, the fact of his or her transformation.


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Repentance

The root meaning of to repent (Gk:metanoeo) is to think differently orto reconsider. Virtually all the

Greek lexicons agree that tometanoeo is to reconsider or tochange ones mind.


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Faith

Faith, from the Greekpisteuo is acommon New Testament termmeaning to have faith (in, upon, or

with respect to a person of thing). . .by implication to entrust (especiallyones spiritual well-being to Christ) . .

. commit (to trust), put in trust with(Strongs, NSECB).


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Faith and Repentance

There is a tight connection between faith andrepentance, as two facets of the same action.

In the biblical (Protestant) principle of faith alone,both faith and repentance are necessary for

salvation, but each is a part of one saving act bywhich a person receives the gift of everlasting life.

Faith and repentance are inseparable, in the sameway as the command to come here cannot befulfilled without leaving there.


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Saving Faith

Even Satan believes that Jesus is theSon of God, but this type of faith isinsufficient. Saving faith contains more

than mental assent to the fact.According to Geisler saving faith:1. Involves Commitment

2. Involves Obedience

3. Involves Love4. Involves Humility

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