Click to join the conversation with over 500,000 Pentecostal believers and scholars
Click to get our FREE MOBILE APP and stay connected
| PentecostalTheology.com
Sobre los beneficios y promesas de Dios, y principalmente de la elección a la gracia, o llamamiento a la fe.
- Pero para que el hombre no sólo cumpla los mandamientos de Dios hasta aquí explicados, sino que también quiera voluntariamente cumplirlos de mente, Dios quiso por su parte hacer todo lo necesario para efectuar ambas cosas en el hombre, es decir, determinó conferir tal gracia al hombre pecador por la cual pudiera ser idóneo y apto para cumplir todo lo que se requiere de él en el Evangelio, y aún más, prometerle cosas tan buenas, cuya excelencia y belleza excedieran con mucho la capacidad del entendimiento humano, y que el deseo y la esperanza cierta de ello encendieran e inflamaran la voluntad del hombre para rendirle obediencia en los actos. En efecto, Dios habitualmente nos da a conocer y nos concede todos estos beneficios por medio de su Espíritu Santo (acerca del cual hemos declarado más ampliamente más arriba).
- Por tanto, en primer lugar, cuando Dios llama a sí a los pecadores por medio del Evangelio y les ordena seriamente la fe y la obediencia, ya sea bajo la promesa de la vida eterna o, por el contrario, bajo la amenaza de la muerte eterna, no sólo concede la gracia necesaria, sino también la suficiente para que los pecadores le rindan fe y obediencia. Este llamamiento se llama a veces en las Escrituras elección, es decir, a la gracia como medio de salvación, muy diferente de la elección a la gloria o a la salvación misma; más adelante se tratará de esto. Este llamamiento, sin embargo, es efectuado y ejecutado por la predicación del evangelio, junto con el poder del Espíritu, y eso ciertamente con una intención bondadosa y seria de salvar y así llevar a la fe a todos los que son llamados, ya sea que realmente crean y sean salvos o no, y así se nieguen obstinadamente a creer y ser salvos.
- Porque hay un llamamiento que es eficaz, llamado así porque alcanza su efecto salvífico por el acontecimiento y no por la sola intención de Dios. En efecto, no es administrada por alguna sabiduría especial y oculta de Dios a partir de una intención absoluta de salvar, de modo que se una fructuosamente a la voluntad del que es llamado, ni de modo que por ella la voluntad del que es llamado sea tan eficazmente determinada a creer mediante un poder irresistible o alguna fuerza omnipotente (que no es otra cosa que la creación, o la resurrección de entre los muertos) que no podía dejar de creer y obedecer, sino porque no se resiste a ella el que ahora es llamado y suficientemente preparado por Dios, ni se opone a la gracia divina una barrera que de otro modo podía ser puesta por él. En efecto, hay otra que es suficiente, pero sin embargo ineficaz, a saber, la que por parte del hombre carece de efecto salvífico y por voluntad y culpa evitable del hombre solo es infructuosa, o no alcanza su efecto deseado y debido.
- La primera, cuando va unida a su efecto salvífico o está ya constituida por su acto ejercitado, se llama a veces en la Escritura conversión, regeneración, resurrección espiritual de entre los muertos y nueva creación, claramente porque por ella somos eficazmente convertidos de un estilo corrupto de vivir a vivir justa, sobria y piadosamente, y somos resucitados por causa celestial de una muerte de pecado o de una costumbre mortal de pecar a una vida espiritual o modo santo de vivir. Y finalmente, siendo reformados por la eficacia espiritual de la Palabra según la imagen primero de la enseñanza y luego de la vida de Cristo, es como si naciéramos de nuevo y fuéramos hechos nuevas criaturas mediante el arrepentimiento y la fe verdadera.
- Por tanto, el hombre no tiene fe salvadora por sí mismo, ni es regenerado o convertido por las fuerzas de su propia voluntad, ya que en estado de pecado no puede por sí mismo ni por sí mismo pensar ni querer ni hacer nada que sea bueno para salvarse (de lo cual lo primero es la conversión y la fe salvadora), sino que es necesario que sea regenerado y totalmente renovado por Dios, en Cristo, mediante la palabra del Evangelio unida al poder del Espíritu Santo, es decir, en su entendimiento, afectos, voluntad y todas sus fuerzas, para que pueda entender, meditar, querer y acabar correctamente estas cosas que son salvíficamente buenas.
- Pensamos, pues, que la gracia de Dios es el principio, el progreso y la consumación de todo bien, de modo que ni el mismo hombre regenerado puede, sin esta gracia precedente o preveniente, excitante, seguidora y cooperadora, pensar, querer o terminar ninguna cosa buena para salvarse, y mucho menos resistir a las atracciones y tentaciones del mal. Así, pues, la fe, la conversión y todas las buenas obras, y todas las acciones piadosas y salvíficas que pueden pensarse, deben atribuirse sólidamente a la gracia de Dios en Cristo como su causa principal y primera.
- Sin embargo, un hombre puede despreciar y rechazar la gracia de Dios y resistirse a su operación, de modo que cuando es divinamente llamado a la fe y a la obediencia, es capaz de incapacitarse a sí mismo para creer y obedecer la voluntad divina, y eso por su propia culpa verdadera y vencible, ya sea por descuido seguro, o prejuicio ciego, o celo irreflexivo, o un amor desmesurado al mundo o a sí mismo, u otras causas incitadoras de esa clase. Porque tal gracia o fuerza irresistible, que, en cuanto a su eficacia, no es menos que la creación, ni que la generación propiamente dicha, ni que la resurrección de entre los muertos (y causa el acto mismo de fe y obediencia de tal manera que, concedido, el hombre no puede no creer ni obedecer) ciertamente no puede ser sino inepta y neciamente aplicada donde se ordena seriamente la libre obediencia, y eso bajo la promesa de una vasta recompensa si se cumple y la amenaza del más grave castigo si se descuida. Porque en vano ordena esta obediencia y la requiere de otro, y sin causa promete recompensar la obediencia, quien sólo él mismo debe y quiere causar el acto mismo de obediencia con una fuerza tal que no puede ser resistida. Y es tonto e irracional recompensar como verdaderamente obediente a alguien en quien esta misma obediencia fue causada por medio de un poder tan ajeno. Y finalmente, el castigo, especialmente eterno, es injusta y cruelmente infligido a aquel como desobediente por quien esta obediencia no fue realizada únicamente por la ausencia de esa gracia irresistible y verdaderamente necesaria, que realmente no es desobediente. No podemos decir aquí cómo en todas partes de las Escrituras se afirma de algunos que resistieron al Espíritu Santo, que se juzgaron, o más bien se hicieron indignos de la vida eterna, que anularon el consejo de Dios acerca de sí mismos; que no quisieron oír, venir, obedecer, que cerraron sus oídos y endurecieron sus corazones, etc. Y de otros, que creyeron pronta y libremente, que obedecieron a la verdad y a la fe, que se mostraron atentos y enseñables, que estuvieron atentos a la doctrina evangélica, que recibieron la Palabra de Dios con alegría, y que fueron más generosos en esto que los que la rechazaron, y finalmente, por último, que obedecieron de corazón a la verdad, o al Evangelio. Atribuir todo esto a los que de ningún modo pueden creer ni obedecer, o no pueden no creer y obedecer cuando son llamados, es muy ciertamente insensato, y llanamente ridículo.
- Y aunque realmente exista la mayor disparidad de gracia, según la más libre dispensación de la voluntad divina, el Espíritu Santo confiere a todos, tanto en general como en particular, a quienes se predica ordinariamente la Palabra de fe, la gracia suficiente para engendrar en ellos la fe y llevar a cabo gradualmente su conversión salvadora. Por tanto, la gracia suficiente para la fe y la conversión no sólo alcanza a los que creen y se convierten, sino también a los que no creen y no se convierten realmente. Porque a quienes Dios llama a la fe y a la salvación, los llama seriamente,d es decir, no sólo con una muestra externa, o sólo con palabras (es decir, cuando se declaran sus mandamientos y promesas serias a los que son llamados en general), sino también con una intención sincera y no fingida de salvarlos y con la voluntad de convertirlos. Por lo tanto, nunca quiso ningún decreto previo de reprobación absoluta o de cegamiento o endurecimiento inmerecido con respecto a ellos.
Mark A. Ellis, ed., The Arminian Confession of 1621: Translation, trans. Mark A. Ellis (Eugene, OR: Pickwick Publications, 2005), 108-110.
Anonymous
Some have argued that Arminianism offers little assurance that one will finally be saved due to the notion, which many Arminians hold, that a believer can lose his or her salvation. What may astound you is that Arminianism actually holds to a more firm case for the believer’s perseverance than does Calvinism.
First and foremost, a believer cannot lose his or her salvation (cf. John 3:16, 36; Rom. 5:1), since he or she by definition remains in the state of belief or trust in Christ and is hence a believer. The one who falls away from salvation is the one who is no longer believing or trusting in Christ alone and is thus not a believer. Second, the believer does not lose his or her salvation by falling into sin. Though sin may lead one to deny Christ, the act of sin itself does not cause one to lose his or her salvation. A person is justified by faith in Christ (Rom. 5:1). And a person is not justified due to unbelief. If a person no longer believes in or trusts in Christ Jesus for salvation, then that person will not be justified by God — accounted righteous in Christ and by His merit.
But how may a person be assured that he or she will remain a believer and finally inherit everlasting life? Jesus commanded His disciples to remain in Him (John 15:4-5). But Jesus did not teach that a person would inevitably remain in Him. As a matter of fact, He stated, “If you do not remain in me, you are like a branch that is thrown away and withers; such branches are picked up, thrown into the fire and burned” (John 15:6 NIV). There is no assurance of final salvation in this particular statement of Jesus. He then said, “If you remain in me and my words remain in you, ask whatever you wish, and it will be done for you” (John 15:7 NIV). Again, there is no assurance that a person will inevitably remain in Him. He states, “If you remain in me . . .” in order to draw one’s attention to the significance of remaining in Him.
It would appear that Calvin’s doctrine of unconditional election and predestination would guarantee that a person, having been unconditionally elected unto salvation from before the creation of the world, would automatically be granted assurance of final salvation. This, however, is not the case.
It is significant to keep in mind that in Calvinism, an unconditionally elected person is granted or given faith in Jesus Christ when a person is regenerated by God. This experience is something that happens apart from any volition of the recipient. A person goes from unregenerate to regenerate, and from unbeliever to believer, apart from any thought or motion of his or her own. And since this grace was given by God, it is also His to take back. Calvin explains:
And this is the only reason why some persevere to the end, and others, after beginning their course, fall away. Perseverance is the gift of God, which He does not lavish promiscuously on all, but imparts to whom He pleases. If it is asked how the difference arises — why some steadily persevere, and others prove deficient in steadfastness — we can give no other reason than that the Lord, by His mighty power, strengthens and sustains the former, so that they perish not, while He does not furnish the same assistance to the latter, but leaves them to be monuments of instability.”
1
I sincerely hope that you understand clearly what Calvin has suggested. God may enlighten you and cause you to hope in Jesus Christ for salvation, but not give you perseverance, whereby you fall away from faith and salvation. What deception! And why does God do this? God does this in order to make you a monument or trophy of instability. Calvin is using the same language as did Augustine. The latter writes: “It is, indeed, to be wondered at, and greatly to be wondered at, that to some of His own children — whom He has regenerated in Christ — to whom He has given faith, hope, and love, God does not give perseverance also.”2
As if unconditional election and reprobation were not heinous enough, Calvin also promotes a God who taunts, teases and deceives people with the faintest glimmer of salvation, only to withdraw it from them, leaving them in utter disillusionment and shame — bound for an eternal torment in hell. There is absolutely no hope of final salvation in Calvinism, for the present believer has no idea as to whether or not he or she is truly one of the elect. Yes, God may have enlightened you unto faith in Christ Jesus, but there is absolutely no hope that He will not take it from you in the very next moment. For God may desire and will for you to be a monument of instability.
The above quote from Calvin was no mere slip of the pen. Again he writes: “In fine, we are sufficiently taught by experience itself, that calling and faith are of little value without perseverance, which, however, is not the gift of all.”3 Even the Arminian who does not hold to the doctrine of Perseverance would not admit to the latter part of that statement! Though, in principle, Calvin’s statement is true. There are those who were called of God and possessed faith in Christ who did not persevere. However, we would never attribute their lack of perseverance or falling away to the decree of God of making them objects of instability. Calvin’s view of God has more in common with Islam than orthodox Christianity. Dr. Ahmad Shafaat explains: “For these reasons a Muslim is very cautious about making any categorical statement about the ultimate fate of specific individuals, including himself. He never presumes himself to be a soul already saved but humbly leads his entire life in a state of mind that lies between hope and fear.”
Hope and fear. Popular author and Bible teacher Dave Hunt recounts the story of a Calvinist who existed in the same manner: hope and fear. Hunt writes:
Al immersed himself in a detailed study of each of the five points of TULIP. And that turned out to be the start of a downward slide in his faith. . . . Al realized that if he had been elected unto salvation, it could only have been unconditionally and thus completely apart from any “faith” he could have placed in Christ. That faith had to be given to him after he was saved and could not have involved belief on his part. Looking back on what he had once thought was a clear memory of responding to the gospel by simply believing in Christ, his confusion only grew. . . .
The fact that he had read at least some, though not all, of that imposing and intellectually challenging volume, Calvin’s Institutes of the Christian Religion, had once given Al considerable pride. . . . With horror Al read what now seemed to be sadistic reasoning:
Anonymous
. . . experience shows that the reprobate are sometimes affected in a way similar to the elect, that even in their own judgment there is no difference between them. . . . Not that they truly perceive the power of spiritual grace and the sure light of faith; but the Lord the better to convict them, and leave them without excuse, instills into their minds such a sense of His goodness as can be felt without the Spirit of adoption.
Still it is correctly said, that the reprobate believe God to be propitious to them, inasmuch as they accept the gift of reconciliation, though confusedly and without due discernment. . . . Nor do I even deny that God illumines their minds to this extent, that they recognize His grace; but that conviction He distinguishes from the peculiar testimony which He gives to His elect in this respect, that the reprobate never obtain to the full result or to fruition. When He shows Himself propitious to them, it is not as if He had truly rescued them a manifestation of this present mercy. In the elect alone He implants the living root of faith, so that they persevere even to the end.
There is nothing to prevent His giving some a slight knowledge of His Gospel, and imbuing others thoroughly [3:2.11-12].4
The Calvinist can only hope without assurance that he or she is truly elect — a person whom the Lord will grant perseverance and final salvation. But there is no guarantee to that end. Calvin quotes some very reassuring passages about the salvation of those whom the Father has given to Jesus from John 6:37-39, 10:27-28, and other places. But this only begs the question: How can a person be sure that he or she will not be the one whom God does not grant perseverance? While it is a gift of God, it is most certainly not the gift of all.
Again, in yet another place, Calvin promotes the God of the Taunt:
Besides this there is a special call [the effectual call of the elect, as opposed to the general call to all people], for the most part, God bestows on believers only, when by the internal illumination of the Spirit He causes the word preached to take deep root in their hearts. Sometimes, however, He communicates it also to those whom He enlightens only for a time, and whom afterward, in just punishment for their ingratitude, He abandons and smites with greater blindness.
5
Contrast this confused, distorted and ghastly view of God, salvation, and perseverance with that of Arminius. He asks and then answers two questions:
1. Is it possible for any believer, without a special revelation, to be certain or assured that he will not decline or fall away from the faith?
2. Are those who have faith bound to believe, that they will not decline from the faith?
3. The affirmative of either of these questions was never accounted in the Church of Christ as a catholic [universal] doctrine; and the denial of either of them has never been adjudged by the Church Universal as a heresy.
4 The persuasion by which any believer assuredly persuades himself that it is impossible for him to decline from the faith, or that, at least, he will not decline from the faith, does not conduce so much to consolation against despair or against the doubting that is adverse to faith and hope, as it contributes to engender security, a thing directly opposed to that most salutary fear with which we are commanded to work out our salvation [Phil. 2:12-13], and which is exceedingly necessary in this scene of temptations.6
Let us assess what was just conceded. If a person thinks that it is impossible for him or her to fall away from faith in Christ Jesus, or of not remaining in Christ (cf. John 15:4-7), that admission does not bring assurance of salvation or consolation in a time of doubt. Paul commanded believers to “continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act in order to fulfill his good pleasure” (Phil. 2:12-13 NIV). This working of God in the believer “to will and to act in order to fulfill his good pleasure” is not accomplished automatically, however. Paul alerts us to that fact by his first admonition, “continue to work out your salvation with fear and trembling.” What is to fear and tremble if God is going to automatically cause you to persevere?
Arminius’s statement can be summed up by the words of Paul: “So, if you think you are standing firm, be careful that you don’t fall!” (1 Cor. 10:12 NIV). Arminius continues:
He who is of opinion that it is possible for him to decline from the faith, and who, therefore, is afraid lest he should decline, is neither destitute of necessary consolation, nor is he, on this account, tormented with anxiety of mind. For it suffices to inspire consolation and to exclude anxiety, when he knows that he will decline from the faith through no force of Satan, of sin, or of the world, and through no inclination or weakness of his own flesh, unless he willingly and of his own accord yield to temptation, and neglect to work out his salvation in a conscientious manner.
7
The fact that a person fears that he or she could fall away from the faith and salvation is 1) a tell-tale sign that the person is a child of God; for those who fear of not being saved show that the work of God is active in their heart; and 2) a motivating factor for him or her to work out one’s salvation with fear and trembling. As the writer to the Hebrews warns believers: “We must pay the most careful attention, therefore, to what we have heard, so that we do not drift away. For since the message spoken through angels was binding, and every violation and disobedience received its just punishment, how shall we escape if we ignore so great a salvation? (Heb. 2:1-3 NIV)
Arminius’s view of assurance and perseverance urges believers to seek and remain in the Lord by continual faith, the pursuit holiness, and the seeking to live to honor Christ. Calvin’s model of assurance and perseverance teaches that God has unconditionally chosen some for heaven and others for hell. But even some from among those chosen for hell, God may delude and confuse into thinking that they are Christians, saved and enlightened children of God.
What is my point? Let me be very clear. Among the various reasons why Calvinism should be avoided by orthodox Christians, assurance of salvation and perseverance is certainly a contender. In Calvinism, the only hope for the lost is unconditional election. In Arminianism, the only hope for the lost is faith in Christ Jesus by the proactive grace of God — a God who genuinely desires their salvation (Ezekiel 18:23, 33:11;1 Tim. 2:4; 2 Pet. 3:9) — a God who would never deceive some people into thinking that they were saved when they were not saved.
Anonymous
Arminian theology is man centered heresy. Do not be deceived.
As Jesus told Nicodemus, we have no part in our physical birth or our spiritual birth. God is sovereign in salvation.
We must be “born from above.”
Anonymous
CAN ONE LOSE THEIR SALVATION.??
13 Bible Verses about Guarding Yourself..
1 Peter 5:8
Be of sober spirit, be on the alert. Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour.
1 John 5:21
Little children, guard yourselves from idols.
Proverbs 4:23
Watch over your heart with all diligence,
For from it flow the springs of life.
1 Timothy 4:16
Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you.
Psalm 39:1
For the choir director, for Jeduthun. A Psalm of David.
I said, “I will guard my ways
That I may not sin with my tongue;
I will guard my mouth as with a muzzle
While the wicked are in my presence.”
2 John 1:8
Watch yourselves, that you do not lose what we have accomplished, but that you may receive a full reward.
Ephesians 6:11
Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil.
1 Corinthians 16:13
Be on the alert, stand firm in the faith, act like men, be strong.
2 Timothy 4:15
Be on guard against him yourself, for he vigorously opposed our teaching.
Deuteronomy 4:9
“Only give heed to yourself and keep your soul diligently, so that you do not forget the things which your eyes have seen and they do not depart from your heart all the days of your life; but make them known to your sons and your grandsons.
Ecclesiastes 5:1
Guard your steps as you go to the house of God and draw near to listen rather than to offer the sacrifice of fools; for they do not know they are doing evil.
1 Timothy 6:20
O Timothy, guard what has been entrusted to you, avoiding worldly and empty chatter and the opposing arguments of what is falsely called “knowledge”—
James 4:7
Submit therefore to God. Resist the devil and he will flee from you.