Friday, May 18, 2007

Proxies and Responsibility (Part 3) I am...aiming to write my third installment of "proxies and responsibility", and my recently most quoted author writes on the very topic that I'm looking to address next...Reformist thought concerning salvation and our responsibility in that. So, honestly, rather than rehash that issue myself...I will again take the easy route and repost Greg Boyd's posting as of just over an hour ago. Thanks Greg. :-)

"Pure Grace and Free Will"
By Greg Boyd

I received a question the other day that I get quite often, so I'd thought I'd share it with you all. It was from an Arminian-turned-Calvinist who basically wondered how salvation can be by grace apart from works if salvation hinges on whether individuals choose to be saved or not. If we have to choose for or against God, then doesn't the credit for our salvation ultimately go to us? Along the same lines, doesn't the Bible teach that no one can choose to confess Jesus as Lord unless empowered by the Holy Spirit (1 Cor 12:3)? If this is true, then it seems the ultimate reason why some are saved and some are not can't be that some choose to confess Christ while others don't. It must rather be that the Holy Spirit empowers some and not others. And so it seems God chooses (elects) who will and will not be saved. I have found that many people who are Calvinist are so because they think that this is the only view that gives God all the glory for saving us. (For a time when I was in Seminary, this was the argument that kept me a Calvinist -- as much as I hated other aspects of the theology).

This may surprise some, but I STILL find the Calvinist argument from grace to be very persuasive. The Bible does teach that salvation is completely by grace, not works. And it teaches very clearly that humans wouldn't will to be saved on their own, apart from the Holy Spirit. Left on our own, we are "dead" toward spiritual things (Eph 2:1, 5), and corpses can't do much of anything last I checked. To come to Christ, the Father must draw us.

If it was true that humans had enough life, goodness, or intelligence to choose God on their own, and if the reason that some were saved and some not was because some chose God on their own and some didn't, then I see no way one could avoid the conclusion that the reason some are saved and some not is because some are better or smarter than others! So saved people, give yourself a nice pat on the back!

At the same time, it seems just as clear that God does not pick and choose who will be saved. He doesn't want anyone to perish but wants all to enter into eternal life (2 Pet 3:9; 2 Tim. 2:4-6). Jesus died for the sins of every person (1 Jn 2:2). So, any line of reasoning that leads to a portrait of God as less-than-universal in his love and less-than-universal in his desire to save people must have something wrong with it.

As I see it, the mistake in the line of reasoning that leads to the Reformed doctrine of election is the assumption that God's grace must be IRRESISTIBLE. (This is the "I" of the famous Calvinistic Acronym TULIP). It's one thing to say that humans WON'T believe in Christ without the Holy Spirit and quite another thing to claim that with the Holy Spirit humans MUST believe. As I put aspects of the biblical narrative together, I am led to the conclusion that God wants everyone saved and the Holy Spirit is working in every person's heart to bring them into salvation. (The issue of whether people need to be brought to the point where they CONSCIOUSLY choose Christ to be saved is a separate matter). But the Holy Spirit will not work COERCIVELY. A coerced love is not a genuine love. So it is that through the Bible we have warnings NOT TO RESIST the Holy Spirit (e.g. Acts 7:51; Eph 4:30; Heb 3:7-8). The Holy Spirit will bring us to the point where we CAN believe, but never to a point where we MUST believe. So, if we DO believe, it is all credited to God's grace, working through the Spirit. If we refuse, however, it's our own fault.

Does this view in any way compromise the claim that salvation is 100% by grace? Does it leave room for anyone to take any credit for their salvation? I don't see how it does. Consider this analogy.

Suppose that salvation is dancing to God's beautiful music. God graciously places us in a room with two loud speakers and begins to play his music. Surprisingly, we rebel, cup our hands over our ears and begin to sing our own songs to ourselves, dancing to our own music (representing the fall and our on-going sin). God graciously does not give up on us, however. He graciously turns the music up louder, but we continue to rebel by covering our ears harder and singing louder. He turns it up louder and louder, but we persist in our rebellion. God then graciously puts two more speakers in the room playing them at full volume, and when that fails, he puts in ten more, and then a hundred more, and so on until the room is wall-to-wall speakers, playing at full blast. Incredibly, all these gracious overtures just make us resist more forcefully. Yet, God continues to want us desperately to dance to his beautiful music, so in the most remarkable act of grace imaginable, and at great sacrifice to himself (representing the Incarnation and death of Christ), God himself comes into the room and begins to personally do everything possible to get us to lower our arms and dance to his music. Weeping and pleading, he himself pulls at our arms to lower them from our ears. We all resist...but finally, his relentless love wears some of us out. We begin to hear the music. We see his relentless love. And we begin to dance.

This is an analogy, of course, and so it only imperfectly reflects the way in which God saves us. But it's helpful in getting at the question we're presently wrestling with. Would any of those who were finally won over to God's music be inclined to credit themselves for their dancing? After all their rebellion and all God's grace, would anyone attribute their dancing to their innate intelligence or goodness? Would they not rather testify that the only reason they eventually danced to God's music was because God was relentless in his grace and wore them out with his love? Would they not say that they're dancing was 100% God's doing? I don't see how it could be otherwise. And yet, as strong and relentless as God was toward toward them, he did not coerce them.

This view is not without its mystery, but it's not the mystery of why God would irresistibly chose some when he could have just as easily irresistible chosen all (while telling us he WANTS all to be saved). The mystery in this view is how anyone could, and why anyone would, continue in their rebellion. This is the unfathomable mystery of iniquity. Whatever I make of this mystery, it seems more biblical and less problematic than the mystery of a selectively saving God. And the last thing it would ever do is make me feel righteous for being set free from its dominion.

Think about it.



  1. Evan, I appreciate that Dr. Boyd calls this situation of God's grace saving us, but yet we have to be the ones to uncover our ears a "mystery".
    I know you dislike when something spiritual is left unexplained by calling it a mystery. Do you agree with Dr. Boyd, calling it a mystery?

  2. Yes, I do agree with Greg Boyd on his use of the word 'mystery'. In fact he defines exactly the use of the word 'mystery' that is pertinent to the context.

    My objection to the use of the word 'mystery' is generally because a person (usually someone from a reformed background) suggests that numerous things written about God are actually 'mysteries' and what is written in the Bible is just the author anthropomorphizing God...but not accurately describing Him. By 'mysteries' they actually mean that they believe it is not knowable by humans. And that is the root of my objection, when I object to the use of 'mystery'.

    The word translated 'mystery' in Greek is 'musterion' ('d they get that??? :-) ). Anyway...possible usage of that term includes things that are merely not obvious to the understanding, things that aren't understood at the time, or things that are obvious to those in relationship with Christ...but not obvious to those outside of the Kingdom.

    And this is how Boyd is using that point out that once we open our eyes and ears to God and the Scriptures he inspired for us, a number of 'mysteries' are then understood. The real 'mystery' is why people would be more like Cypher from The Matrix and choose to pursue ignorance or distance themselves from God's mercy.

    The mystery is in the mind of the person who does not know Christ...which is why it is written:

    "In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God's grace that he lavished on us with all wisdom and understanding. And HE MADE KNOWN TO US THE MYSTERY OF HIS WILL according to his good pleasure, which he purposed in Christ, to be put into effect when the times will have reached their fulfillment—to bring all things in heaven and on earth together under one head, even Christ."

    and this

    "Now I rejoice in what was suffered for you, and I fill up in my flesh what is still lacking in regard to Christ's afflictions, for the sake of his body, which is the church. I have become its servant by the commission God gave me to present to you the word of God in its fullness— THE MYSTERY that has been kept hidden for ages and generations, but is now disclosed to the saints. To them God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory."