Post
by _Steve » Fri Jun 01, 2007 10:04 am
Jugulim and Tartanarmy,
When I said there have been no scriptures supplied to demonstrate that regeneration precedes faith, I meant just that. It is one thing to quote scriptures that speak about regeneration, and others that talk about men's sinful condition, but it is another thing to find scriptures that say what Calvinists assert: namely, that a man cannot believe or repent until he has been regenerated.
Here is an example of Tartanarmy's biblical case, taken from page one of this thread:
Regeneration means that one has been born again or born from above (John 3:3, 5, 7, 8). The new birth is the work of God, so that all those who are born again are “born of the Spirit” (John 3:8 ESV here and henceforth). Or, as 1 Pet 1:3 says, it is God who “caused us to be born again to a living hope” (1 Pet 1:3). The means God uses to grant such new life is the gospel, for believers “have been born again, not of perishable seed but of imperishable, through the living and abiding word of God” (1 Pet 1:23; cf. Jas 1:18). Regeneration or being born again is a supernatural birth. Just as we cannot do anything to be born physically—it just happens to us!—so too we cannot do anything to cause our spiritual rebirth.
In the above paragraph, all of the points for which scriptures are offered in support are points with which non-Calvinists agree. In other words, we all believe in supernatural regeneration. Therefore, there are no scriptures in this paragraph that in any sense make the Calvinist's point. The only thing distinctly Calvinistic in this paragraph is the last sentence, for which no scripture is supplied.
Conversion occurs when sinners turn to God in repentance and faith for salvation. Paul describes the conversion of the Thessalonians in 1 Thess 1:9, “For they themselves report concerning us the kind of reception we had among you, and how you turned to God from idols to serve the living and true God.” Sinners are converted when they repent of their sins and turn in faith to Jesus Christ, trusting in him for the forgiveness of their sins on the Day of Judgment.
Obviously, this paragraph offers no scripture for any distinctly Calvinistic belief.
Paul argues that unbelievers “are dead in trespasses and sins” (Eph 2:1; cf. 2:5). They are under the dominion of the world, the flesh, and the devil (Eph 2:2-3). Every one is born into the world as a son or daughter of Adam (Rom 5:12-19). Therefore, all people enter into this world as slaves of sin (Rom 6:6, 17, 20). Their wills are in bondage to evil, and hence they have no inclination or desire to do what is right or to turn to Jesus Christ. God, however, because of his amazing grace has “made us alive together with Christ” (Eph 2:5). This is Paul’s way of saying that God has regenerated his people (cf. Tit 3:5). He has breathed life into us where there was none previously, and the result of this new life is faith, for faith too is “the gift of God” (Eph 2:8).
Most of the points in the above paragraph are agreeable to non-Calvinists also. There are two exceptions:
First, the statement: "Their wills are in bondage to evil, and hence they have no inclination or desire to do what is right or to turn to Jesus Christ." This statement is surrounded by scriptural statements, but this one has no scripture supplied in its support. It reflects simply an assumption of the Calvinist, but not one that is demanded by the surrounding arguments or scriptures.
Second, the paragraph ends with the old yarn about faith being a "gift", quoting Eph.2:8 in its support. This verse has been discussed ad nauseum at this forum. As I recall, the non-Calvinists have demonstrated that this verse, correctly exegeted, does not speak of faith as a gift. To my recollection, the Calvinists have not risen to the challenge of demonstrating that this is the best exegetical interpretation of the verse, but have merely re-asserted that their unlikely interpretation is correct. This is not the way to impress people of the strength of your case.
Several texts from 1 John demonstrate that regeneration precedes faith. The texts are as follows: “If you know that he is righteous, you may be sure that everyone who practices righteousness has been born of him” (1 John 2:29). “No one born of God makes a practice of sinning, for God's seed abides in him, and he cannot keep on sinning because he has been born of God” (1 John 3:9). “Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God” (1 John 4:7). “Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the Father loves whomever has been born of him” (1 John 5:1).
We can make two observations from these texts. First, in every instance the verb “born” (gennaô) is in the perfect tense, denoting an action that precedes the human actions of practicing righteousness, avoiding sin, loving, or believing.
Second, no evangelical would say that before we are born again we must practice righteousness, for such a view would teach works-righteousness. Nor would we say that first we avoid sinning, and then are born of God, for such a view would suggest that human works cause us to be born of God. Nor would we say that first we show great love for God, and then he causes us to be born again. No, it is clear that practicing righteousness, avoiding sin, and loving are all the consequences or results of the new birth. But if this is the case, then we must interpret 1 John 5:1 in the same way, for the structure of the verse is the same as we find in the texts about practicing righteousness (1 John 2:29), avoiding sin (1 John 3:9), and loving God (1 John 4:7). It follows, then, that 1 John 5:1 teaches that first God grants us new life and then we believe Jesus is the Christ.
When I said no scriptures had been presented to show that regeneration is the precondition for faith, I confess, I had forgotten about this one case--namely, 1 John 5:1: "Whoever believes...is born of God." I will admit that this verse is the best I have seen to support the Calvinist contention. It seems to be saying, "If you see a man believing, that is evidence of his regeneration," just as the other verses in 1 John are saying, "If you see a man doing righteousness, loving his brother, etc., you are seeing a regenerated man."
I can see how one would see this as a proof of the Calvinist doctrine. However, I do not think that these verses are referring to a single act of believing, loving or doing righteousness. They are describing life patterns. They are saying that these characteristics are the proofs of true salvation, namely, the regenerated person believes in Christ (as a way of life), and loves (as a way of life) and does righteousness (as a way of life). That is what the present active participle (used in 2:29; 4:7 and 5:1) suggests. It is "the one doing righteousness [habitually]" and "the one loving his brothers [habitually]" and "the one believing [habitually]".
Therefore, a life of faith, love and righteous living (John declares) is the life that exhibits a prior rebirth. It falls outside the range of John's discussion to say whether or not an unbeliever might, on occasion, do the uncharacteristic thing of loving or believing or doing a good deed. Calvinists assert that the unregenerated cannot do any of the above, but John's statements do not address that question. John is describing patterns of living that give evidence of regeneration. It is not within his purview to address the ability of the saved person to have an unloving or an unbelieving or an unrighteous moment. Nor is he addressing the possibility of the unregenerate having a loving moment, doing an individual righteous deed, or momentarily believing in Jesus (after all, Calvinists do recognize "temporary belief" as existing in the unregenerate in their treatment of Luke 8:13).
If a man may believe for an instant, it seems, he might, in that instant, turn to God and be regenerated by the grace of God (which comes "through faith" Eph.2:8; Rom.5:2).
Therefore, 1 John 5:1 can only be said to teach the Calvinistic doctrine if the interpreter wants it to teach that. It is not a doctrine that could be drawn from the passage in its context.
We see the same truth in Acts 16:14. First God opens Lydia’s heart and the consequence is that she pays heed to and believes in the message proclaimed by Paul. Similarly, no one can come to Jesus in faith unless God has worked in his heart to draw him to faith in Christ (John 6:44). But all those whom the Father has drawn or given to the Son will most certainly put their faith in Jesus (John 6:37).
I am not sure how many times this needs to be pointed out to Calvinists, but Lydia was a worshiper of God before God opened her heart to give heed to Paul's words. Therefore, we must either deduce that she was a worshiper God prior to being regenerated, or that the "opening of her heart" is not synonymous with regeneration, --neither view accords with Calvinism.
God regenerates us and then we believe, and hence regeneration precedes our conversion. Therefore, we give all the glory to God for our conversion, for our turning to him is entirely a work of his grace.
Obviously, this is a mere assertion of the Calvinist doctrine. None of the verses cited in the earlier paragraphs demand this conclusion, and no new verses are added in this paragraph. This is why I have said that the Calvinists present no verses for their case. I will stand by my statement, with the modification to allow the one exception of 1 John 5:1, which, of course, does not prove the desired point.
More recently, Tartanarmy wrote:
"It is way too easy just to make assertions, but I do not do that."
Brother, in all your posts, this is the statement that I find most perplexing.
As for the debate, I still hope that this will be forthcoming, as I have earlier said, perhaps late in the summer, when I hope to have a little time freed up for it.
In Jesus,
Steve