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Free grace theology

January 01, 1970

Free grace theology is a Christian soteriological view which holds that the only condition of salvation is faith, excluding good works and perseverance, holding to eternal security. Free Grace advocates believe that good works are not the condition to merit (as with Catholics),[1] to maintain (as with Arminians), or to prove (as with most Calvinists) salvation, but rather are part of discipleship and the basis for receiving eternal rewards (unlike in Hyper-Grace).[2][3][4][5] This soteriological view distinguishes between salvation and discipleship – the call to believe in Christ as Savior and to receive the gift of eternal life, and the call to follow Christ and become an obedient disciple, respectively.[6] Free grace theologians emphasize the absolute freeness of salvation and the possibility of full assurance that is not grounded upon personal performance.[7][8] Norman Geisler has divided this view into a moderate form and a more radical form. The moderate form being associated with Charles Ryrie, and the more strong form with Zane Hodges.[9]

The modern form of Free grace theology has its roots in the soteriology of formulated by many dispensational theologians, this form of soteriology was coined with the title "Free grace" by Zane Hodges.[10]

History edit

Early Church edit

According to Ken Wilson, we find Augustine criticizing unnamed individuals who held to the view that one is saved by faith alone and that God's future judgement for Christians only consisted of temporal punishment and reward, hell being out of question. Thus, they held that deeds such as repentance and good works were not necessary to enter heaven.[11][12]

Jody Dillow quoted Pseudo-Chrysostom (6th century) as holding to the view held by some Free Grace theologians that the one who does not obey will be in the kingdom but not "reign" with Christ.[13]

Later history edit

 
Lewis Sperry Chafer (1871 – 1952) influenced modern Free Grace theologians.[14][15][16]

Wayne Grudem has noted that some Free grace advocates teach similar views as Robert Sandeman (1718-1771).[17] Free Grace views on topics such as the assurance of salvation and eternal rewards were also found very commonly among early Dispensationalists, this includes James Hall Brookes and C. I. Scofield, who argued for every believer's right for absolute assurance of salvation, however many of them still held to a soft form of the perseverance of the saints.[18][19] The modern movement can find much of its roots in the theological views articulated by Lewis Sperry Chafer (February 27, 1871 – August 22, 1952), who published the book "He That Is Spiritual" in which he articulated many Free Grace viewpoints. This caused a smaller scale controversy in his day, when B. B. Warfield took issue with Chafer's doctrine. His views were a major influence upon modern proponents of Free Grace theology.[14][16] Slightly prior to the Lordship salvation controversy, Everett Harrison opposed the view that one must make Christ "Lord of your life" and make a commitment to follow Jesus in order to be justified. Everett Harrison had a debate with John Stott on the issue in 1959, mirroring the Lordship salvation controversy.[20]

 
Zane C. Hodges

The Lordship salvation controversy involved those holding to Free Grace theology. The debate was centered around the question on whether accepting Jesus Christ as saviour necessarily implies one must make a concrete commitment in life toward the Christ such as following a certain behaviour or moral system. The debate surfaced when John McArthur's book "The Gospel According to Jesus" generated a strong response from those holding to Free Grace theology. The first to respond against the views of John McArthur was Charles Ryrie, who wrote the book "So Great Salvation" where he articulated Free Grace theology.[21][20] This was followed by Zane Hodges publishing his books against the Lordship salvation view. The debate was reignited in the 21st century, when Wayne Grudem wrote against Free Grace theology, causing much new literature to be written on the topic.[22][23][16]

Around the 1990s, Zane Hodges began to articulate what has been called the "crossless gospel" (although often seen as a derogatory term) which is the belief that one must only believe in Jesus' promise of eternal life to be saved, knowledge of the substitutionary atonement being unnecessary for salvation. This evolved into the crossless gospel controversy in 2005, when the Grace Evangelical society officially declared its stance on faith to include only Jesus' promise of eternal life to the one who believes, causing many members to leave the society.[24][25] Other Free Grace theologians such as David R. Anderson, Joseph Dillow, Charlie Bing and Charles Ryrie hold that one must believe in the person and work of Christ to be saved, disagreeing with the view of the Grace Evangelical society.[26][27][16][28][29]

More modern prominent proponents, academicians, and theologians associated with Free Grace ideas include:

Its prominent present-day expressions are Grace School of Theology,[64] the Grace Evangelical Society and the Free Grace Alliance.[65]

Free Grace theology has been mainly taught by individuals among: Southern Baptists, Independent Baptists, Plymouth Brethren, Calvary Chapel churches, non-Denominational churches, Churches affiliated with Florida Bible College, Bible churches, Local churches influenced by Watchman Nee, Doctrinal Churches influenced by R. B. Thieme and other Independent churches.[66][67]

Dallas Theological Seminary edit

Many modern proponents of free grace theology studied and taught at the Dallas Theological Seminary, including Charles Caldwell Ryrie, Zane C. Hodges, and Dave Anderson, though the seminary itself does not hold to free grace. A number of free grace churches are pastored by graduates of Dallas Theological Seminary.[68] A number of opponents of free grace also graduated from Dallas Theological Seminary, including Darrel Bock[69] and Daniel Wallace.

Dallas Theological Seminary was more influenced by Free Grace theology during the 20th century, with multiple faculty members holding Free Grace soteriological views. Despite the influence of Free Grace theology at Dallas Theological Seminary, its popularity has declined in the Dallas Theological Seminary.[16]

Grace School of Theology edit

Dave Anderson, former student and professor at Dallas Theological Seminary, established Grace School of Theology (originally Houston Theological Seminary)[70] in 2001. Grace School of Theology "is committed to Christian scholarly endeavor in the free grace tradition."[71] The school's vision is "To develop spiritual leaders in every nation who can teach others about the love of Christ, a love that cannot be earned and cannot be lost."[72] The school is accredited by TRACS, ATS, and the ECFA[73] with 14 teaching sites in the United States and internationally.[74] Eight of the 36 faculty members trained at Dallas Theological Seminary.[75] Grace School of Theology promotes the Free Grace position through its classes (with over 600 students internationally) and also through Grace Theology Press, which has published many resources related to Free Grace theology.[76]

Free Grace Alliance edit

The Free Grace Alliance formed in November 2004 with an emphasis on international missions.[77] Although the new organization was officially formed for a "different reason",[78] the Free Grace Alliance split from the Grace Evangelical Society in 2005 when most of the prominent leaders (including the chairman of the board) within GES rejected the change in the content of saving faith being taught by Zane C. Hodges and the Grace Evangelical Society changed its doctrinal statement regarding the content of saving faith.[79] A non-association statement was made in 2009.[80] The Free Grace Alliance holds annual conferences, and numerous local churches and Christian ministries are associated with the alliance as members or affiliates.[81]

Grace Evangelical Society edit

Founded in 1986 by Robert Wilkin, the Grace Evangelical Society focuses on publishing, podcasts, and conferences. The Grace Evangelical Society was a focal point for the mainstream Free Grace movement until 2005, when it officially altered its beliefs statement to say that eternal life and eternal security are synonymous[82] and that belief in eternal security provided by Jesus is the sole requirement for salvation.

Zane C. Hodges, a prominent Free Grace theologian, was a core theologian of the group until his death in 2008. In his later years, Zane Hodges controversially argued that the inclusion of Jesus' promise of eternal salvation was a necessity for proper evangelization.[83] He viewed the sole condition of eternal salvation as believing in Jesus' promise of eternal life, and Grace Evangelical Society began to promote this view increasingly.[79] In this view, a person could believe that Jesus is God and Savior who died and rose again, without believing in him for eternal salvation (faith in eternal security), and could therefore still be damned. A person could also become a Christian by believing in someone named Jesus for eternal security, while rejecting that he is God and Savior from sin by his death and resurrection.[84] According to the society's website salvation comes from "faith alone in the Lord Jesus Christ, who died a substitutionary death on the cross for man’s sin and rose bodily from the dead" [85] However, society proponents deny that a person must believe in the substitutionary death for sin and a bodily resurrection of Jesus to be a Christian.[84]

The change in the Grace Evangelical Society's official doctrinal statement caused many members (including the chairman of the board) and the majority of academic members to leave the society in 2005–2006. Almost all free grace academic theologians rejected the new statement, arguing that eternal life and eternal security are not the same thing.[27] They also objected that this view would by consequence damn all Christians from the time of 100 A.D. until the 1500s, since there is no evidence that anyone believed in eternal security.[86] John Niemelä of the Grace Evangelical Society responded that the promise of eternal life was present during that time through the regular reading of the Gospel of John in the lectionaries.[54] However, Wilson responded that Niemelä's contention was based on an informal logical fallacy and a heresy.[87]

The Grace Evangelical Society additionally runs an unaccredited seminary, called the Grace Evangelical Society Seminary.[88]

Other expressions of Free Grace theology edit

Some other smaller non-accredited seminaries such as the Chafer Theological Seminary and Grace Biblical Seminary promote Free Grace theology, and train pastors in the Free Grace view.[89][90][91] The view has also been majorly promoted by the Florida Bible College which trained hundreds of Free Grace pastors. The Florida Bible College at its peak had around 1500 students, though it shut down in the late nineties, being restarted in 2013 by Ralph "Yankee" Arnold.[92][93] Free Grace International is a Free Grace organization, worked on by Larry C Kitchen, Lucas Kitchen and Shawn Lazar (who also worked in GES).[94] The organization attempts to promote Free grace theology worldwide.[95]

Beliefs edit

Core beliefs table edit

Core beliefs common to Free Grace theology historically include:

Belief Explanation
Faith alone God declares a person righteous by faith in Christ (imputed righteousness) regardless of works accompanying faith either before or after. John 3:14–17 compares believing in Jesus to the Israelites looking upon the bronze serpent in the wilderness for healing from deadly venom (Numbers 21).[96]
Relationship differs from intimacy A permanent relationship with God as Father and the believer as a child begins by faith alone. When someone believes, there is a "new birth" and this spiritual birth cannot be undone. However, the familial relationship does not guarantee fellowship; intimacy with God requires obedience.[97]
Justification differs from sanctification Justification before God is a free unconditional gift by faith alone but sanctification requires obedience to God. Sanctification of all Christians is not guaranteed. Only final glorification of all Christians to a sinless state is guaranteed (Romans 8:30; Philippians 2:12).[98][99]
Eternal security Once a person has believed in Jesus Christ as God and Savior that person spends eternity with God regardless of subsequent behavior. God's eternal acceptance is unconditionally given. Belonging to God's family is a permanent and irrevocable gift (Romans 11:29).[100][101]
Assurance of salvation Confidence of spending eternity with God is possible for every Christian since God justifies through faith alone and provides eternal security.[102][2]
Rewards and discipline All Christians will undergo judgment by Christ based upon their works and degree of conformity to Christ's character (or lack thereof). This is called the judgment seat or Bema Seat of Christ, where Christians are rewarded based on obedience to God through faith.[103] This judgment does not concern heaven or hell but rewards (payment for service) or temporary punishment. God's familial acceptance of his children is unconditionally given. However, God's payments of eternal honor, riches, and positions of authority are only given for children who obediently served God. Good parents discipline their children and will not approve behavior that is detrimental. Neither will God approve sinful behavior that leads to destructive consequences (Hebrews 12:5–11).[104]

Soteriology edit

Free Grace theology is distinguished by holding a strong version of the doctrine of faith alone. Free Grace theology holds that things such as turning from sin, baptism or perseverance in the faith are not necessary for salvation, but instead hold that these things are necessary for eternal rewards.[105] Free Grace writers generally agree that good works do not play a role in meriting, maintaining, or proving eternal life. In other words, Jesus graciously provides eternal salvation as a free gift to those who believe in Him.[106][107] Free Grace theologians universally hold to eternal security, however they deny that every believer will necessarily persevere.[16] Thus, Free Grace theologians hold that anyone who believes in Jesus Christ will go to heaven regardless of any future actions—including future sin, unbelief, or apostasy—though Christians who sin or abandon the faith will face God's discipline. For example, Robert Thieme states “Although the believer can never lose his eternal life, he can be in danger of destroying his spiritual life and losing all the blessings that “God has prepared for those who love him”.[108][109] Free Grace theology is distinguished from so called "Hyper-Grace" views taught by a few Charismatic teachers, by arguing that a believer may experience temporal judgement for sin.[110]

Free Grace theology is distinguished by the treatment of the words "salvation" and "save" in the bible. Free Grace theologians argue that there are many ways believers can experience "salvation", not necessarily referring to salvation from hell. This view is seen from verses such as Acts 27:34 where the Greek word soteria (typically translated as "salvation") is translated “health” or "strength" because food will assist their deliverance from physical death. Spiritually, salvation has been seen as referring to deliverance from the eternal penalty of sin (justification), the current power of sin over the Christian (sanctification), the removal of any possibility to sin (glorification), and being restored to stewardship over the world as God intended for humankind at creation (restoration to rule).[111]

There are some differences among Free Grace theologians on the issue of fruit in a Christian life. More moderate Free Grace theologians still affirm that faith will necessarily lead into good works, although it may not be outwardly evident or last to the end of one's life. However, those who hold to a more strong form of Free Grace theology deny that every Christian will bear fruit in their life.[9]

Repentance edit

Free grace theology approaches the doctrine of repentance in a different way than most other Christian traditions. Free Grace theologians have generally held one of three views on repentance:[16][112]

A major number of Free Grace theologians, including: Harry A. Ironside, Lewis Sperry Chafer, Charles Ryrie, Walvoord, Pentecost, Charlie Bing and others have taught that repentance (metanoia) should be treated as a change of mind not as a turning from sin or sorrow for sin. Thus, in this view repentance is viewed as a synonym for faith.[113][16][114]

A second view was suggested by Zane C. Hodges, David Anderson and Robert Wilkin (although initially holding to the view of Ryrie and Chafer),[115] in which repentance is defined as turning from one's sins, but repentance is not a requirement for eternal life, only faith in Christ. Zane Hodges presented this view in his book "Harmony with God", where he argued that repentance is not a condition of salvation, but is a condition of fellowship with God and sanctification. However, repentance may be preached to unbelievers, in which case it makes one more disposed to faith in Christ. In this view, passages such as Luke 13:3 are viewed temporarily and corporately, Zane Hodges argued that Jesus is warning the nation of Israel of the destruction of Judea by the Romans.[16][116][117][118]

Joseph Dillow taught instead that repentance refers to remorse or regret for sin, in his view being a necessary pre-condition of faith. However, Dillow rejected the view that repentance should be viewed as commitment to Christ.[16]

Judgement seat of Christ edit

Free Grace theologians put a heavy emphasis on the doctrine of eternal rewards which are determined in the judgement seat of Christ. In the Free Grace system, passages which seem to connect justification with good works, are instead viewed as referencing eternal rewards, and not eternal salvation. The view that individuals will have differing degrees of reward depending upon their service is based on an interpretation of Paul's words in the first epistle to the Corinthians, in which he references being saved "through fire". Free Grace theologians have taken this to mean that those who have not served Christ will be saved, though forfeiting eternal rewards.[119][16][120] This view of eternal rewards has been influenced by the writings of Scofield.[121]

Jody Dillow divided eternal rewards into three categories (a) rewards of enhanced intimacy (b) rewards of honor and (c) rewards of service.[122]

Divine discipline edit

Free Grace theologians hold that unrighteous believers will experience severe divine discipline. Free Grace theologians often interpret the warnings in the book of Hebrews, such as those at the 10th and 6th chapter to be warnings of severe divine discipline for apostasy.[123] Although some such as Norman Geisler understood these warnings as pertaining to eternal rewards.[124]

Epistles of James and John edit

There are some differences among Free Grace theologians on the role of good works as results of salvation due to their respective interpretations of the Epistle of James. Most Free Grace theologians such as Bob Wilkin, Zane Hodges Joseph Dillow among others hold that the one who possesses "dead faith" as mentioned James 2:17 is not a false convert, in this view the word "dead" is referring to a faith that is not profitable in this life nor in the judgement seat of Christ, but does not imply false conversion. Thus, when the epistle of James says "can that faith save him", it is either understood as salvation from temporal consequences of sin (as with Zane Hodges), salvation from a loss of reward (as with Charlie Bing), both (as with Joseph Dillow) or as the physical salvation of the poor person described in the chapter (as with R. T. Kendall).[125][126] These Free Grace theologians have argued that James contextually thus does not speak of eternal salvation.[16][127][4][128][129] Kenneth Wilson argued that Augustine erred in his view of James 2 that has led to the view that the "false faith of demons" lacks works while "true faith" must always produce good works.[130]

In contrast, Charles Ryrie, though being a Free grace theologian, believed that faith naturally leads into good works, interpreting James to refer to eternal salvation. Ryrie still held in opposition to Lordship salvation that the believer may not always have fruit nor the fruit be necessarily outwardly evident. Ryrie added that believers will have fruit "somehow, sometime, somewhere", but agreed that the category of "carnal Christian" is possible. Ryrie criticized the Lordship salvationist view of good works as making people into "fruit inspectors".[131]

Reformed theologians have often taken the first epistle of John to be written as a test to be able to know if you are justified. However, in the Free Grace view the epistle is viewed as being a test on if the person is in fellowship with God. Thus Free Grace theologians interpret words such as "know" in 1 John to refer to intimacy, instead of as salvation.[16]

Reigning with Christ edit

The issue of the future millennial reign with Christ has caused controversy among Free Grace theologians, as 2 Timothy 2:12-13 (NIV) reads: "If we died with him, we will also live with him; if we endure, we will also reign with him. If we disown him, he will also disown us; if we are faithless, he remains faithful, for he cannot disown himself.". Free Grace theologians have understood this passage in multiple different ways. Joseph Dillow among others argued that only the faithful Christians who "overcome" are going to reign with Christ, though the unfaithful will still get into the kingdom, they will not reign with Christ. Other Free Grace advocates believe that this verse does not question if a Christian will reign with Christ, but that the verse teaches that a Christian may forfeit their quality of reigning with Christ.[123][132][133] This issue is connected to the doctrine of the "outer darkness", Joseph Dillow and others such as Charles Stanley, Zane Hodges and Ken Wilson have argued that the "outer darkness" as referenced in Matthew 22:13 and 2 other passages, is not speaking of hell but of an exclusion from reigning millennium. However, this view of the outer darkness is not taught by all in the Free Grace movement.[134][16][120][135] This view has been criticized as teaching a "Protestant purgatory" by its critics, although its advocates have avoided speaking of "Protestant purgatory", denying that it is a place of torment or a necessary step of purification.[136][55] Watchman Nee, Robert Govett, D.M Pember and D.M Panton proposed that only righteous believers will enter the millennium. In their view, the believers who lived a carnal lifestyle will have to spend 1000 years in "outer darkness", being a literal though temporal place of torment.[123]

Dispensationalism edit

Modern Free Grace theology is typically, but not necessarily, dispensational in its assumptions regarding the philosophy of history and in terms of its networks and affiliations. Some Free Grace theologians have attempted to suggest that Free Grace theology is a natural consequence of dispensationalism.[137][138][123] Although a minority, there are a few non-dispensational theologians who hold to Free Grace views of soteriology.[139]

According to Dave Anderson, Free Grace is more connected to the idea of premillennialism rather than dispensationalism by itself.[140]

Assurance edit

One of the unique aspects of free grace theology is its position on assurance. All free grace advocates agree that assurance of spending eternity with God is based on the promise of scripture through faith alone in Jesus Christ, and not one's works or subsequent progression in sanctification. This view strongly distinguishes the gift of eternal life (accompanying justification by faith) from discipleship (obedience). Free Grace teaches that a person does not need to promise disciplined behavior or good works in exchange for God's eternal salvation; thus, one cannot lose his or her salvation through sinning and potential failure, and that assurance is based on the Bible, not introspection into one's works. God declares persons righteous through Christ's perfection. Whatever little progress humans make towards perfection is infinitesimal compared to Christ's perfection. Thus, comparing one's progress towards perfection with another person's progress is viewed as unwise (2 Cor 10:12). Assurance is based on Christ's perfection given freely to believers (imputed righteousness) and not based on progressive steps of holiness. Dallas Theological Seminary sums up the general consensus of free grace theology in Article XI of its doctrinal statement, in reference to assurance:[141]

We believe it is the privilege, not only of some, but of all who are born again by the Spirit through faith in Christ as revealed in the Scriptures, to be assured of their salvation from the very day they take Him to be their Savior and that this assurance is not founded upon any fancied discovery of their own worthiness or fitness, but wholly upon the testimony of God in His written Word, exciting within His children filial love, gratitude, and obedience (Luke 10:20; 22:32; 2 Cor. 5:1, 6–8; 2 Tim. 1:12; Heb. 10:22; 1 John 5:13).

Content of faith edit

There is some controversy on the object of faith among Free Grace theologians. Zane Hodges in his later life and the Grace Evangelical society have held that faith is assent in the promise of eternal life. The Grace Evangelical Society teaches that knowledge of the deity, atonement and resurrection of Christ is not necessary to be saved, however they are seen as necessary for sanctification.[142][16][25][143] This view is not shared by all of those who hold to Free Grace theology. Theologians such as Charles Ryrie, Charlie Bing and Jody Dillow view the object of faith as the person and work of Jesus Christ.[16][131][25][144] A smaller scale disagreement exists on if the burial of Christ is necessary for salvation.[145]

Free Grace theologians generally hold that the "quality of faith" does not matter in salvation, but only the object of faith, as Charlie Bing says: "To emphasize the quality of one’s faith necessarily means that the object of faith is de-emphasized".[24]

Discipleship edit

Free Grace theologians distinguish between discipleship and salvation. Free Grace theologians hold that discipleship is a condition of an enhanced experience of life (eternal rewards), however it is not necessary for salvation. Discipleship is neither viewed as an inevitable result of salvation, as Free Grace theology allows for a true Christian to not respond to the call of discipleship. Some Free Grace theologians such as Joseph Dillow, Charlie Bing and Zane Hodges among others even wish to distinguish between Christians who are "overcomers" and those who are not, this view is based on an interpretation of the Book of Revelation, referencing "those who overcome". In this view, overcoming is a basis of eternal rewards. However, unlike the distinction between discipleship and salvation, the distinction between "overcomers" and those who do not overcome is not held by all Free Grace theologians, citing 1 John 5:4, which states "For whatever is born of God overcomes the world", though those holding to the distinction argue that the term "overcome" is used differently in Revelation and the epistle of John.[16][58][146][132]

Sanctification edit

Free Grace theology holds to a synergistic view of sanctification. Free Grace theology holds that though sanctification is God's work, it is not automatic nor is it passive. If the believer chooses not to cooperate with God's grace, then he will not be sanctified.[16]

Atonement edit

Free Grace theologians hold to unlimited atonement and to penal substitutionary atonement. Free Grace theology also distinguishes between two kinds of forgiveness, them being positional forgiveness and familial forgiveness. Free Grace theologians hold that positional forgiveness is received through faith alone, while familial forgiveness through confession. Familial forgiveness is not viewed as the basis of salvation but of fellowship and intimacy with God.[140][123]

Election edit

There are many views of election within Free Frace theology, with most holding to a form of conditional election and libertarian free will, although some held to a moderate form of Calvinism.[16][147] Charlie Bing listed the following views as being taught by individuals within Free Grace theology:[148]

Comparison to the five points of Reformed theology edit

Further information: Calvinism § Five points of Calvinism

Free Grace contrasts with the teachings of Reformed theology, which are often characterized by the acrostic “TULIP”.

Calvinism Free grace
Total depravity: Humans are not capable of having faith in God because they are totally depraved (total inability).[154] God gave men the ability to choose, and they are capable of choosing to believe God and believe in Christ (without a divine infusion of faith).[155]
Unconditional election: Men are not capable of coming to faith on their own (God must infuse faith). God simply chooses to bring some to Himself independently of a choice on the part of the elected person.[156] God desires that all persons should come to faith in Him, and election is according to God's foreknowledge, not only of faith but of all events (1 Peter 1:1-2). (However, a minority of Free Grace theologians have proposed unconditional election, for example Charles Ryrie).[131][157][147]
Limited atonement: Since God only elects some and not others, Christ's death on the cross only applies to the elect. Jesus therefore did not die for the entire world.[158] Jesus died for everyone, but is only effective for those who believe in Christ.[159][160]
Irresistible grace: Man is totally depraved, God must impose His grace upon the elect in such a way that they are compelled to believe.[161] God's grace can be and is resisted by humans, but is also embraced by humans without divine coercion.[162]
Perseverance of the saints: The only way to know if you have received irresistible grace resulting in saving faith is to see whether you continuously grow in obedience and good works. Obedience and good works are inevitable. Since they view faith as God's gift then faith must be perfect and ultimately produce perfect people.[163] The Christian is eternally secure through God's grace whether or not he/she dies in "state of grace" by persevering in good works. Perseverance in faith is the believer's choice and the means by which believers can achieve maximum joy and fulfillment, both in this life as well as in eternity.[164]

See also edit

References edit

  1. ^ "Catechism of the Catholic Church". Retrieved 12 April 2021. Justification is conferred in Baptism, the sacrament of faith. It conforms us to the righteousness of God, who makes us inwardly just by the power of his mercy. Its purpose is the glory of God and of Christ, and the gift of eternal life . . . . Moved by the Holy Spirit and by charity, we can then merit for ourselves and for others the graces needed for our sanctification, for the increase of grace and charity, and for the attainment of eternal life.
  2. ^ a b c Anderson, David (2018). Free Grace Soteriology (3rd. ed.). The Woodlands, TX: Grace Theology Press.
  3. ^ a b Dillow, Joseph (2012). Final Destiny: The Future Reign of the Servant Kings.
  4. ^ a b Webmaster, G. E. S. (September 1995). "The Faith of Demons: James 2:19 – Grace Evangelical Society". Retrieved 2023-01-10.
  5. ^ Farley, Andrew (2014-06-24). Relaxing with God: The Neglected Spiritual Discipline. Baker Books. ISBN 978-1-4412-4608-0.
  6. ^ Bing, Charles (2015). Grace, Salvation, and Discipleship: How to Understand Some Difficult Bible Passages. The Woodlands, TX: Grace Theology Press. pp. 7–30.
  7. ^ Bing, Dr Charlie. "What is". www.gracelife.org. Retrieved 2023-08-29.
  8. ^ Anderson, Dave. Free Grace Soteriology. Xulon Press. ISBN 978-1-60957-715-5.
  9. ^ a b Geisler, Norman (October 2021). Systematic Theology: In One Volume. Bastion Books. ISBN 978-1-7376546-0-5.
  10. ^ a b c "Lordship Salvation". Ligonier Ministries. Retrieved 2023-12-03. During the final two decades of the twentieth century, certain dispensational theologians began to propagate the idea that one could be in a state of salvation and lack entirely the fruit of repentance from sin and obedience to Christ. Their particular form of soteriology came to be known as free grace–a title coined by Zane Hodges. Some of the other more well-known adherents of the Free Grace movement were Louis Sperry Chafer, Miles Stanford, and Norman Geisler. Hodges became a particularly well-known proponent of the Free Grace theology because of his 1981 book The Gospel under Siege.
  11. ^ "A Defense of Free Grace Theology". Grace Theology Press. Retrieved 2023-09-03. There were Christians in good standing with the church c.AD 400 who held the doctrine that a person received salvation by faith alone without repentance or good works. Much to Augustine's ire, baptism was practiced immediately if one of them believed in Christ, without first entering prolonged education in Christian faith and morals as a catechumen. For those early Christians, God's future judgment consisted only of payment (reward) or punishment (temporary) for how those Christians lived their lives before God—heaven or hell was not in question.
  12. ^ "CHURCH FATHERS: City of God, Book XXI (St. Augustine)". www.newadvent.org. Retrieved 2023-12-01. But, say they, the Catholic Christians have Christ for a foundation, and they have not fallen away from union with Him, no matter how depraved a life they have built on this foundation, as wood, hay, stubble; and accordingly the well-directed faith by which Christ is their foundation will suffice to deliver them some time from the continuance of that fire, though it be with loss, since those things they have built on it shall be burned.
  13. ^ "Final Destiny: The Future Reign of the Servant Kings". Grace Theology Press. Retrieved 2023-06-08. Pseudo-Chrysostom (5th or 6th century AD) that proposed a similar interpretation of Matthew 5:19-20: But seeing that to break the least commandments and not to keep them are one and the same, why does He say above of him that breaks the commandments, that he shall be the least in the kingdom of heaven, and here of him who keeps them not, that he shall not enter into the kingdom of heaven? … For a man to be in the kingdom is not to reign with Christ, but only to be numbered among Christ's people; what He says then of him that breaks the commandments is, that he shall indeed be reckoned among Christians, yet the least of them.
  14. ^ a b Ministries, GraceLife. "A History of Free Grace". www.gracelife.org. Retrieved 2023-01-10.
  15. ^ Lazar, Shawn (27 March 2018). "Is Free Grace Universalist? – Grace Evangelical Society". Retrieved 2023-04-07.
  16. ^ a b c d e f g h i j k l m n o p q r s t u v w x y z aa ab ac ad ae af ag ah ai aj ak al Chay, Fred (2017). A Defense of Free Grace Theology: With Respect to Saving Faith, Perseverance, and Assurance. Grace Theology Press. ISBN 978-0-9981385-4-1.
  17. ^ "Free Grace by Wayne Grudem". Founders Ministries. Retrieved 2023-02-23.
  18. ^ a b "Dispensationalism and Free Grace: Intimately Linked". Dispensational Publishing. Retrieved 2023-08-20.
  19. ^ Wilkin, Bob (2019-01-25). "C. I. Scofield About Eternal Rewards – Grace Evangelical Society". Retrieved 2024-03-21.
  20. ^ a b c Ministries, GraceLife. "A History of Free Grace". www.gracelife.org. Retrieved 2023-04-13.
  21. ^ "So Great Salvation – Grace Evangelical Society". 2023-06-02. Retrieved 2023-06-05.
  22. ^ [1] February 21, 2009, at the Wayback Machine
  23. ^ Dean, Abiding in Christ: A Dispensational Theology of the Spiritual Life, CTS Journal, 2006
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  27. ^ a b Bing, Charles (1996). "The Condition for Salvation in John's Gospel". Journal of the Grace Evangelical Society. 9 (16): 25–36. Bing, Charles (1994). "How to Share the Gospel Clearly". Journal of the Grace Evangelical Society. 7 (12): 51–65. Sapaugh, Gregory (2001). "A Response to Hodges: How to Lead a Person to Christ, Parts 1 and 2". Journal of the Grace Evangelical Society. 14 (27): 21–28. Wilson, Kenneth (2006). "Is Belief in Christ's Deity Required for Eternal Life in John's Gospel?". CTSJ. 12 (2): 58–86. "Doctrinal Statement". Grace School of Theology. Retrieved 5 December 2018. . Free Grace Alliance. Archived from the original on 15 December 2018. Retrieved 5 December 2018.
  28. ^ Ministries, GraceLife. "Salvation And The Inseparability of The Person And Work of Christ". www.gracelife.org. Retrieved 2023-05-12.
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  30. ^ Webmaster, G. E. S. (September 1992). "A Voice from the Past: Sanctification: What Is It? – Grace Evangelical Society". Retrieved 2023-04-14. As a strong advocate of Free Grace in the Brethren assemblies, Mackintosh was harshly censured by southern (U.S.) Presbyterian theologian Robert Dabney
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  56. ^ Hyles, Jack. Enemies of Soul Winning. Exactly what do we mean when we say, "Lordship Salvation"? We are talking about the false doctrine that says that in order for a person to be saved, he must make Jesus the Lord of his life. If that doctrine were true, then no one could be saved, because as long as we are limited by these fleshly bodies, we will be unable to make Jesus totally the Lord of our lives.... There are those who say we have to repent of our sins in order to be saved. No, we have to repent only of the thing that makes us unsaved, and that is unbelief. If a person needs to turn from his sins in order to be saved, what sins does he turn from? Does he turn from pride? Does he turn from selfishness? Does he turn from covetousness? The truth is, nobody can turn from all of his sins until he is raptured and he receives a body like the body of the Saviour.
  57. ^ "Repentance Versus the Heresies of Curtis Hutson & Jack Hyles – Grace Evangelical Society". 2023-10-03. Retrieved 2023-10-04.
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  62. ^ R. Rice, John (1973). Dr. Rice... Here Are More Questions. Sword of the Lord Publishers. ISBN 0-87398-157-X. There is not any way you can judge whether people are born again except as you take their testimony that they have put their trust in Jesus Christ and depended on Him for salvation. Some of these young people indeed may not have been taught to trust in Christ. If they were looking for "an experience," a certain kind of feeling or emotion, then they may have been misled. Now a Christian should live a consecrated Christian life but that does not automatically follow.
  63. ^ A. Ironside, Harry. What Is The Gospel?. " The Gospel is not a call to repentance, or to amendment of our ways, to make restitution for past sins, or to promise to do better in the future.
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  72. ^ "Vision". Grace School of Theology. Retrieved 20 December 2018.
  73. ^ "Accreditation". Grace School of Theology. Retrieved 20 December 2018.
  74. ^ "Locations". Grace School of Theology. Retrieved 20 December 2018.
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  79. ^ a b Reiher, Don (2010). "Zane Hodges and GES Did Not Change the Gospel". Journal of the Grace Evangelical Society. 23 (45): 31–58.
  80. ^ "Free Grace Alliance Announces an Open Break from the Grace Evangelical Society and its "Crossless" Gospel". InDefenseOfTheGospel.blogspot.com. Retrieved 20 December 2018.
  81. ^ . Free Grace Alliance. Archived from the original on 21 December 2018. Retrieved 20 December 2018.
  82. ^ Lazar, Shawn (28 June 2019). "J. Dwight Pentecost on Eternal Security and the Promise of Life – Grace Evangelical Society". Retrieved 2020-09-10.
  83. ^ "How to Lead People to Christ". faithalone.org. September 2000. Retrieved 2020-09-10.
  84. ^ a b Wilson, Kenneth (2020). Heresy of the Grace Evangelical Society: Become a Christian without Faith in Jesus as God and Savior. Regula Fidei Press. ISBN 9798585963391.
  85. ^ "Affirmations of Belief". faithalone.org. Retrieved 4 October 2022.
  86. ^ Anderson, David (2008). "Is Belief in Eternal Security Necessary for Justification". CTSJ (13): 49.
  87. ^ Wilson, Kenneth (2020). Heresy of the Grace Evangelical Society: Become a Christian without Faith in Jesus as God and Savior. Regula Fidei Press. pp. 167–74, Appendix A - The Niemelä Fallacy. ISBN 9798585963391.
  88. ^ "Grace Evangelical Society Seminary – Grace Evangelical Society". 2023-10-03. Retrieved 2023-10-04.
  89. ^ "About | United States | Grace Biblical Seminary". www.gracebiblicalseminary.com. Retrieved 2023-08-20.
  90. ^ "SpiritAndTruth.org Soteriology by Andy Woods". www.spiritandtruth.org. Retrieved 2023-04-07.
  91. ^ "Distinctives". Chafer Theological Seminary. Retrieved 2023-05-20. We hold fast to free grace—the view that God saves mankind by grace alone through faith alone in Jesus Christ alone. No works before, during, or after the moment of initial faith in Christ contribute anything to the free gift of forgiveness and eternal life that one receives through faith in Jesus Christ. The absence of good works during or after the moment of faith subtracts nothing from one's eternal position in Christ. However, good works determine whether one will receive eternal rewards.
  92. ^ Lazar, Shawn (10 July 2012). "The Restart of Florida Bible College Update – Grace Evangelical Society". Retrieved 2023-04-16.
  93. ^ "The Gospel Driven Man – Grace Evangelical Society". Retrieved 2023-04-24.
  94. ^ "Shawn Lazar – Grace Evangelical Society". 2016-10-17. Retrieved 2023-08-20.
  95. ^ "Home". Free Grace International. Retrieved 2023-05-25.
  96. ^ Bing, Charles (2010). Lordship Salvation: A Biblical Evaluation and Response. Xulon.
  97. ^ Anderson, David (2013). Maximum Joy: First John – Relationship or Fellowship? (New Study ed.). The Woodlands, TX: Grace Theology Press.
  98. ^ Radmacher, Earl (2007). Salvation. Swindoll Leadership Library. Nashville, TN: Thomas Nelson. pp. 143–186.
  99. ^ Dillow, Joseph (2012). Final Destiny: The Future Reign of the Servant Kings. pp. 350–390.
  100. ^ Charles, Stanley (1998). Understanding Eternal Security: Secure in God's Unconditional Love. Nashville, TN: Thomas Nelson.
  101. ^ Dillow, Joseph (2012). Final Destiny: The Future Reign of the Servant Kings. pp. 719–738.
  102. ^ Moyer, Larry (1997). Free and Clear: Understanding & Communicating God's Offer of Eternal Life. Grand Rapids, MI: Kregel. pp. 57–79.
  103. ^ Radmacher, Earl (Spring 1995). "Believers and the Bema". Journal of the Grace Evangelical Society. 8 (14).
  104. ^ Dillow, Joseph (2012). Final Destiny: The Future Reign of the Servant Kings. pp. 910–989.
  105. ^ Hodges, Zane Clark (1989). Absolutely Free!: A Biblical Reply to Lordship Salvation. Zondervan. ISBN 978-0-310-51960-7.
  106. ^ [2] December 9, 2008, at the Wayback Machine
  107. ^ [3] November 20, 2008, at the Wayback Machine
  108. ^ Lazar, Shawn (2017-03-17). "Perpetually Carnal, Yet Eternally Secure? – Grace Evangelical Society". Retrieved 2023-05-20.
  109. ^ Stanley, Charles (1990). Eternal Security: Can You Be Sure?. Nashville, TN: Thomas Nelson. pp. 81, 116–118. ISBN 0840790953.
  110. ^ Lazar, Shawn (2017-10-18). "Wrath and Righteousness – Grace Evangelical Society". Retrieved 2023-07-23.
  111. ^ Dillow, Joseph (2012). Final Destiny: The Future Reign of the Servant Kings. pp. 990–1030.
  112. ^ The Reformed tradition, for instance, sees repentance as "a heartfelt sorrow for sin, a renouncing of it, and a sincere commitment to forsake it and walk in obedience to Christ" (Wayne Grudem, Systematic Theology, p. 713). Defined as such, it is a component of conversion and also of sanctification, and it is a regularly recurring element throughout the Christian's life. This repentance cannot be present in unbelievers at all (unless perhaps God is in the process of converting them) because only those truly regenerated by God can exercise it.
  113. ^ E.g., Dick Seymour, All About Repentance (1974)[page needed]; G. Michael Cocoris, Lordship Salvation, Is it Biblical? (circa 1983)[page needed] and Repentance: The Most Misunderstood Word in the Bible (1993)[page needed]; Curtis Hutson, Repentance, What does the Bible Teach[page needed]; Richard Hill, Why a Turn or Burn Theology is Wrong[page needed]; and Ronald R. Shea, The Gospel booklet (1988)[page needed]; and numerous articles by John R. Rice and Curtis Hutson in the Sword of the Lord magazine.[verification needed]
  114. ^ Bing, Dr Charlie. "Repentance: What's in a Word". www.gracelife.org. Retrieved 2023-04-17.
  115. ^ "3. New Testament Repentance: Lexical Considerations | Bible.org". bible.org. Retrieved 2023-06-08.
  116. ^ Wilkin, Bob (14 December 2018). "Unless You Repent You Will All Likewise Perish (Luke 13:3, 5) – Grace Evangelical Society". Retrieved 2023-05-12.
  117. ^ "Harmony with God – Grace Evangelical Society". Retrieved 2023-06-08.
  118. ^ "Turn and Live: The Power of Repentance – Grace Evangelical Society". Retrieved 2023-06-08.
  119. ^ Wilkin, Bob (14 December 2022). "Will There Be Haves and Have-Nots in Jesus' Kingdom? – Grace Evangelical Society". Retrieved 2023-04-18.
  120. ^ a b Ministries, GraceLife. "The Free Grace Alliance Within the Free Grace Movement: It is What it is!". www.gracelife.org. Retrieved 2023-04-18.
  121. ^ Wilkin, Bob (25 January 2019). "C. I. Scofield About Eternal Rewards – Grace Evangelical Society". Retrieved 2023-04-18.
  122. ^ "Final Destiny: The Future Reign of the Servant Kings". Grace Theology Press. Retrieved 2023-05-16.
  123. ^ a b c d e Dillow, Joseph C. (September 2013). Final Destiny: The Future Reign of the Servant Kings. Grace Theology Press. ISBN 978-0-9884112-7-2.
  124. ^ Geisler, Norman L. (August 2010). Chosen But Free: A Balanced View of God's Sovereignty and Free Will. Bethany House. ISBN 978-0-7642-0844-7.
  125. ^ Kendall, R. T. (2005). Once Saved, Always Saved. Authentic Media. ISBN 978-1-932805-27-7.
  126. ^ Hodges, Zane (March 2018). A Free Grace Primer. Grace Evangelical Society. ISBN 978-1-943399-24-6.
  127. ^ Wilkin, Bob (September 1994). "Can Faith Without Works Save? – James 2:14 – Grace Evangelical Society". Retrieved 2023-01-10.
  128. ^ "Dead Faith: What Is It?—A Study on James 2:14–26 – Grace Evangelical Society". Retrieved 2023-02-21.
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  138. ^ Breshears, Gerry (November 21–23, 1991). New Directions in Dispensationalism. Evangelical Theological Society 43rd National Conference. Kansas City, MO. OCLC 58480089.
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External links edit

 
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  • Grace Abroad Ministries
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January 01, 1970
free, grace, theology, christian, soteriological, view, which, holds, that, only, condition, salvation, faith, excluding, good, works, perseverance, holding, eternal, security, free, grace, advocates, believe, that, good, works, condition, merit, with, catholi. Free grace theology is a Christian soteriological view which holds that the only condition of salvation is faith excluding good works and perseverance holding to eternal security Free Grace advocates believe that good works are not the condition to merit as with Catholics 1 to maintain as with Arminians or to prove as with most Calvinists salvation but rather are part of discipleship and the basis for receiving eternal rewards unlike in Hyper Grace 2 3 4 5 This soteriological view distinguishes between salvation and discipleship the call to believe in Christ as Savior and to receive the gift of eternal life and the call to follow Christ and become an obedient disciple respectively 6 Free grace theologians emphasize the absolute freeness of salvation and the possibility of full assurance that is not grounded upon personal performance 7 8 Norman Geisler has divided this view into a moderate form and a more radical form The moderate form being associated with Charles Ryrie and the more strong form with Zane Hodges 9 The modern form of Free grace theology has its roots in the soteriology of formulated by many dispensational theologians this form of soteriology was coined with the title Free grace by Zane Hodges 10 Contents 1 History 1 1 Early Church 1 2 Later history 1 2 1 Dallas Theological Seminary 1 2 2 Grace School of Theology 1 2 3 Free Grace Alliance 1 2 4 Grace Evangelical Society 1 2 5 Other expressions of Free Grace theology 2 Beliefs 2 1 Core beliefs table 2 2 Soteriology 2 3 Repentance 2 4 Judgement seat of Christ 2 5 Divine discipline 2 6 Epistles of James and John 2 7 Reigning with Christ 2 8 Dispensationalism 2 9 Assurance 2 10 Content of faith 2 11 Discipleship 2 12 Sanctification 2 13 Atonement 2 14 Election 2 15 Comparison to the five points of Reformed theology 3 See also 4 References 5 External linksHistory editEarly Church edit According to Ken Wilson we find Augustine criticizing unnamed individuals who held to the view that one is saved by faith alone and that God s future judgement for Christians only consisted of temporal punishment and reward hell being out of question Thus they held that deeds such as repentance and good works were not necessary to enter heaven 11 12 Jody Dillow quoted Pseudo Chrysostom 6th century as holding to the view held by some Free Grace theologians that the one who does not obey will be in the kingdom but not reign with Christ 13 Later history edit nbsp Lewis Sperry Chafer 1871 1952 influenced modern Free Grace theologians 14 15 16 Wayne Grudem has noted that some Free grace advocates teach similar views as Robert Sandeman 1718 1771 17 Free Grace views on topics such as the assurance of salvation and eternal rewards were also found very commonly among early Dispensationalists this includes James Hall Brookes and C I Scofield who argued for every believer s right for absolute assurance of salvation however many of them still held to a soft form of the perseverance of the saints 18 19 The modern movement can find much of its roots in the theological views articulated by Lewis Sperry Chafer February 27 1871 August 22 1952 who published the book He That Is Spiritual in which he articulated many Free Grace viewpoints This caused a smaller scale controversy in his day when B B Warfield took issue with Chafer s doctrine His views were a major influence upon modern proponents of Free Grace theology 14 16 Slightly prior to the Lordship salvation controversy Everett Harrison opposed the view that one must make Christ Lord of your life and make a commitment to follow Jesus in order to be justified Everett Harrison had a debate with John Stott on the issue in 1959 mirroring the Lordship salvation controversy 20 nbsp Zane C Hodges The Lordship salvation controversy involved those holding to Free Grace theology The debate was centered around the question on whether accepting Jesus Christ as saviour necessarily implies one must make a concrete commitment in life toward the Christ such as following a certain behaviour or moral system The debate surfaced when John McArthur s book The Gospel According to Jesus generated a strong response from those holding to Free Grace theology The first to respond against the views of John McArthur was Charles Ryrie who wrote the book So Great Salvation where he articulated Free Grace theology 21 20 This was followed by Zane Hodges publishing his books against the Lordship salvation view The debate was reignited in the 21st century when Wayne Grudem wrote against Free Grace theology causing much new literature to be written on the topic 22 23 16 Around the 1990s Zane Hodges began to articulate what has been called the crossless gospel although often seen as a derogatory term which is the belief that one must only believe in Jesus promise of eternal life to be saved knowledge of the substitutionary atonement being unnecessary for salvation This evolved into the crossless gospel controversy in 2005 when the Grace Evangelical society officially declared its stance on faith to include only Jesus promise of eternal life to the one who believes causing many members to leave the society 24 25 Other Free Grace theologians such as David R Anderson Joseph Dillow Charlie Bing and Charles Ryrie hold that one must believe in the person and work of Christ to be saved disagreeing with the view of the Grace Evangelical society 26 27 16 28 29 More modern prominent proponents academicians and theologians associated with Free Grace ideas include Charles Henry Mackintosh 30 Robert Govett 16 Lewis Sperry Chafer 16 C I Scofield 31 Watchman Nee 16 J Vernon McGee 32 Charles Ryrie 33 Robert Lightner 34 Everett Harrison 20 Merrill Unger 35 36 Zane C Hodges 37 38 Robert Wilkin 39 Charles Stanley 40 Jerry Vernon Lloyd Tony Evans 41 Chuck Swindoll 42 Robert Thieme William Newell 33 43 Lance Latham 44 David Anderson 2 Larry Moyer 45 Earl Radmacher 46 Charles Bing 47 Ken Wilson 16 Joseph Dillow 3 Fred Chay 48 J Paul Tanner 49 Ralph Arnold 50 Shawn Lazar 51 J Dwight Pentecost 16 Howard Hendricks 16 Roy Zuck 16 Dr Larry Moyer 16 John Walvoord 16 Kenneth W Yates 52 G H Pember 16 G H Lang 16 Edwin Wilson 16 Kenneth Dodson 16 R E Neighbor 16 D M Panton 16 Andy Woods 53 John Niemela 16 54 Erich Sauer 16 Dennis Rokser 55 Fred Lybrand 16 Mark Bailey 16 J B Hixson 24 Thomas L Stegall 24 Jack Hyles 56 57 Norman Geisler 10 Miles Stanford 10 R T Kendall 58 Anthony B Badger 59 Peter Ruckman 60 M R DeHaan 61 John R Rice 62 Grant Hawley 18 Harry Ironside 63 Its prominent present day expressions are Grace School of Theology 64 the Grace Evangelical Society and the Free Grace Alliance 65 Free Grace theology has been mainly taught by individuals among Southern Baptists Independent Baptists Plymouth Brethren Calvary Chapel churches non Denominational churches Churches affiliated with Florida Bible College Bible churches Local churches influenced by Watchman Nee Doctrinal Churches influenced by R B Thieme and other Independent churches 66 67 Dallas Theological Seminary edit Many modern proponents of free grace theology studied and taught at the Dallas Theological Seminary including Charles Caldwell Ryrie Zane C Hodges and Dave Anderson though the seminary itself does not hold to free grace A number of free grace churches are pastored by graduates of Dallas Theological Seminary 68 A number of opponents of free grace also graduated from Dallas Theological Seminary including Darrel Bock 69 and Daniel Wallace Dallas Theological Seminary was more influenced by Free Grace theology during the 20th century with multiple faculty members holding Free Grace soteriological views Despite the influence of Free Grace theology at Dallas Theological Seminary its popularity has declined in the Dallas Theological Seminary 16 Grace School of Theology edit Dave Anderson former student and professor at Dallas Theological Seminary established Grace School of Theology originally Houston Theological Seminary 70 in 2001 Grace School of Theology is committed to Christian scholarly endeavor in the free grace tradition 71 The school s vision is To develop spiritual leaders in every nation who can teach others about the love of Christ a love that cannot be earned and cannot be lost 72 The school is accredited by TRACS ATS and the ECFA 73 with 14 teaching sites in the United States and internationally 74 Eight of the 36 faculty members trained at Dallas Theological Seminary 75 Grace School of Theology promotes the Free Grace position through its classes with over 600 students internationally and also through Grace Theology Press which has published many resources related to Free Grace theology 76 Free Grace Alliance edit The Free Grace Alliance formed in November 2004 with an emphasis on international missions 77 Although the new organization was officially formed for a different reason 78 the Free Grace Alliance split from the Grace Evangelical Society in 2005 when most of the prominent leaders including the chairman of the board within GES rejected the change in the content of saving faith being taught by Zane C Hodges and the Grace Evangelical Society changed its doctrinal statement regarding the content of saving faith 79 A non association statement was made in 2009 80 The Free Grace Alliance holds annual conferences and numerous local churches and Christian ministries are associated with the alliance as members or affiliates 81 Grace Evangelical Society edit Founded in 1986 by Robert Wilkin the Grace Evangelical Society focuses on publishing podcasts and conferences The Grace Evangelical Society was a focal point for the mainstream Free Grace movement until 2005 when it officially altered its beliefs statement to say that eternal life and eternal security are synonymous 82 and that belief in eternal security provided by Jesus is the sole requirement for salvation Zane C Hodges a prominent Free Grace theologian was a core theologian of the group until his death in 2008 In his later years Zane Hodges controversially argued that the inclusion of Jesus promise of eternal salvation was a necessity for proper evangelization 83 He viewed the sole condition of eternal salvation as believing in Jesus promise of eternal life and Grace Evangelical Society began to promote this view increasingly 79 In this view a person could believe that Jesus is God and Savior who died and rose again without believing in him for eternal salvation faith in eternal security and could therefore still be damned A person could also become a Christian by believing in someone named Jesus for eternal security while rejecting that he is God and Savior from sin by his death and resurrection 84 According to the society s website salvation comes from faith alone in the Lord Jesus Christ who died a substitutionary death on the cross for man s sin and rose bodily from the dead 85 However society proponents deny that a person must believe in the substitutionary death for sin and a bodily resurrection of Jesus to be a Christian 84 The change in the Grace Evangelical Society s official doctrinal statement caused many members including the chairman of the board and the majority of academic members to leave the society in 2005 2006 Almost all free grace academic theologians rejected the new statement arguing that eternal life and eternal security are not the same thing 27 They also objected that this view would by consequence damn all Christians from the time of 100 A D until the 1500s since there is no evidence that anyone believed in eternal security 86 John Niemela of the Grace Evangelical Society responded that the promise of eternal life was present during that time through the regular reading of the Gospel of John in the lectionaries 54 However Wilson responded that Niemela s contention was based on an informal logical fallacy and a heresy 87 The Grace Evangelical Society additionally runs an unaccredited seminary called the Grace Evangelical Society Seminary 88 Other expressions of Free Grace theology edit Some other smaller non accredited seminaries such as the Chafer Theological Seminary and Grace Biblical Seminary promote Free Grace theology and train pastors in the Free Grace view 89 90 91 The view has also been majorly promoted by the Florida Bible College which trained hundreds of Free Grace pastors The Florida Bible College at its peak had around 1500 students though it shut down in the late nineties being restarted in 2013 by Ralph Yankee Arnold 92 93 Free Grace International is a Free Grace organization worked on by Larry C Kitchen Lucas Kitchen and Shawn Lazar who also worked in GES 94 The organization attempts to promote Free grace theology worldwide 95 Beliefs editCore beliefs table edit Core beliefs common to Free Grace theology historically include Belief Explanation Faith alone God declares a person righteous by faith in Christ imputed righteousness regardless of works accompanying faith either before or after John 3 14 17 compares believing in Jesus to the Israelites looking upon the bronze serpent in the wilderness for healing from deadly venom Numbers 21 96 Relationship differs from intimacy A permanent relationship with God as Father and the believer as a child begins by faith alone When someone believes there is a new birth and this spiritual birth cannot be undone However the familial relationship does not guarantee fellowship intimacy with God requires obedience 97 Justification differs from sanctification Justification before God is a free unconditional gift by faith alone but sanctification requires obedience to God Sanctification of all Christians is not guaranteed Only final glorification of all Christians to a sinless state is guaranteed Romans 8 30 Philippians 2 12 98 99 Eternal security Once a person has believed in Jesus Christ as God and Savior that person spends eternity with God regardless of subsequent behavior God s eternal acceptance is unconditionally given Belonging to God s family is a permanent and irrevocable gift Romans 11 29 100 101 Assurance of salvation Confidence of spending eternity with God is possible for every Christian since God justifies through faith alone and provides eternal security 102 2 Rewards and discipline All Christians will undergo judgment by Christ based upon their works and degree of conformity to Christ s character or lack thereof This is called the judgment seat or Bema Seat of Christ where Christians are rewarded based on obedience to God through faith 103 This judgment does not concern heaven or hell but rewards payment for service or temporary punishment God s familial acceptance of his children is unconditionally given However God s payments of eternal honor riches and positions of authority are only given for children who obediently served God Good parents discipline their children and will not approve behavior that is detrimental Neither will God approve sinful behavior that leads to destructive consequences Hebrews 12 5 11 104 Soteriology edit Free Grace theology is distinguished by holding a strong version of the doctrine of faith alone Free Grace theology holds that things such as turning from sin baptism or perseverance in the faith are not necessary for salvation but instead hold that these things are necessary for eternal rewards 105 Free Grace writers generally agree that good works do not play a role in meriting maintaining or proving eternal life In other words Jesus graciously provides eternal salvation as a free gift to those who believe in Him 106 107 Free Grace theologians universally hold to eternal security however they deny that every believer will necessarily persevere 16 Thus Free Grace theologians hold that anyone who believes in Jesus Christ will go to heaven regardless of any future actions including future sin unbelief or apostasy though Christians who sin or abandon the faith will face God s discipline For example Robert Thieme states Although the believer can never lose his eternal life he can be in danger of destroying his spiritual life and losing all the blessings that God has prepared for those who love him 108 109 Free Grace theology is distinguished from so called Hyper Grace views taught by a few Charismatic teachers by arguing that a believer may experience temporal judgement for sin 110 Free Grace theology is distinguished by the treatment of the words salvation and save in the bible Free Grace theologians argue that there are many ways believers can experience salvation not necessarily referring to salvation from hell This view is seen from verses such as Acts 27 34 where the Greek word soteria typically translated as salvation is translated health or strength because food will assist their deliverance from physical death Spiritually salvation has been seen as referring to deliverance from the eternal penalty of sin justification the current power of sin over the Christian sanctification the removal of any possibility to sin glorification and being restored to stewardship over the world as God intended for humankind at creation restoration to rule 111 There are some differences among Free Grace theologians on the issue of fruit in a Christian life More moderate Free Grace theologians still affirm that faith will necessarily lead into good works although it may not be outwardly evident or last to the end of one s life However those who hold to a more strong form of Free Grace theology deny that every Christian will bear fruit in their life 9 Repentance edit Free grace theology approaches the doctrine of repentance in a different way than most other Christian traditions Free Grace theologians have generally held one of three views on repentance 16 112 A major number of Free Grace theologians including Harry A Ironside Lewis Sperry Chafer Charles Ryrie Walvoord Pentecost Charlie Bing and others have taught that repentance metanoia should be treated as a change of mind not as a turning from sin or sorrow for sin Thus in this view repentance is viewed as a synonym for faith 113 16 114 A second view was suggested by Zane C Hodges David Anderson and Robert Wilkin although initially holding to the view of Ryrie and Chafer 115 in which repentance is defined as turning from one s sins but repentance is not a requirement for eternal life only faith in Christ Zane Hodges presented this view in his book Harmony with God where he argued that repentance is not a condition of salvation but is a condition of fellowship with God and sanctification However repentance may be preached to unbelievers in which case it makes one more disposed to faith in Christ In this view passages such as Luke 13 3 are viewed temporarily and corporately Zane Hodges argued that Jesus is warning the nation of Israel of the destruction of Judea by the Romans 16 116 117 118 Joseph Dillow taught instead that repentance refers to remorse or regret for sin in his view being a necessary pre condition of faith However Dillow rejected the view that repentance should be viewed as commitment to Christ 16 Judgement seat of Christ edit Free Grace theologians put a heavy emphasis on the doctrine of eternal rewards which are determined in the judgement seat of Christ In the Free Grace system passages which seem to connect justification with good works are instead viewed as referencing eternal rewards and not eternal salvation The view that individuals will have differing degrees of reward depending upon their service is based on an interpretation of Paul s words in the first epistle to the Corinthians in which he references being saved through fire Free Grace theologians have taken this to mean that those who have not served Christ will be saved though forfeiting eternal rewards 119 16 120 This view of eternal rewards has been influenced by the writings of Scofield 121 Jody Dillow divided eternal rewards into three categories a rewards of enhanced intimacy b rewards of honor and c rewards of service 122 Divine discipline edit Free Grace theologians hold that unrighteous believers will experience severe divine discipline Free Grace theologians often interpret the warnings in the book of Hebrews such as those at the 10th and 6th chapter to be warnings of severe divine discipline for apostasy 123 Although some such as Norman Geisler understood these warnings as pertaining to eternal rewards 124 Epistles of James and John edit There are some differences among Free Grace theologians on the role of good works as results of salvation due to their respective interpretations of the Epistle of James Most Free Grace theologians such as Bob Wilkin Zane Hodges Joseph Dillow among others hold that the one who possesses dead faith as mentioned James 2 17 is not a false convert in this view the word dead is referring to a faith that is not profitable in this life nor in the judgement seat of Christ but does not imply false conversion Thus when the epistle of James says can that faith save him it is either understood as salvation from temporal consequences of sin as with Zane Hodges salvation from a loss of reward as with Charlie Bing both as with Joseph Dillow or as the physical salvation of the poor person described in the chapter as with R T Kendall 125 126 These Free Grace theologians have argued that James contextually thus does not speak of eternal salvation 16 127 4 128 129 Kenneth Wilson argued that Augustine erred in his view of James 2 that has led to the view that the false faith of demons lacks works while true faith must always produce good works 130 In contrast Charles Ryrie though being a Free grace theologian believed that faith naturally leads into good works interpreting James to refer to eternal salvation Ryrie still held in opposition to Lordship salvation that the believer may not always have fruit nor the fruit be necessarily outwardly evident Ryrie added that believers will have fruit somehow sometime somewhere but agreed that the category of carnal Christian is possible Ryrie criticized the Lordship salvationist view of good works as making people into fruit inspectors 131 Reformed theologians have often taken the first epistle of John to be written as a test to be able to know if you are justified However in the Free Grace view the epistle is viewed as being a test on if the person is in fellowship with God Thus Free Grace theologians interpret words such as know in 1 John to refer to intimacy instead of as salvation 16 Reigning with Christ edit The issue of the future millennial reign with Christ has caused controversy among Free Grace theologians as 2 Timothy 2 12 13 NIV reads If we died with him we will also live with him if we endure we will also reign with him If we disown him he will also disown us if we are faithless he remains faithful for he cannot disown himself Free Grace theologians have understood this passage in multiple different ways Joseph Dillow among others argued that only the faithful Christians who overcome are going to reign with Christ though the unfaithful will still get into the kingdom they will not reign with Christ Other Free Grace advocates believe that this verse does not question if a Christian will reign with Christ but that the verse teaches that a Christian may forfeit their quality of reigning with Christ 123 132 133 This issue is connected to the doctrine of the outer darkness Joseph Dillow and others such as Charles Stanley Zane Hodges and Ken Wilson have argued that the outer darkness as referenced in Matthew 22 13 and 2 other passages is not speaking of hell but of an exclusion from reigning millennium However this view of the outer darkness is not taught by all in the Free Grace movement 134 16 120 135 This view has been criticized as teaching a Protestant purgatory by its critics although its advocates have avoided speaking of Protestant purgatory denying that it is a place of torment or a necessary step of purification 136 55 Watchman Nee Robert Govett D M Pember and D M Panton proposed that only righteous believers will enter the millennium In their view the believers who lived a carnal lifestyle will have to spend 1000 years in outer darkness being a literal though temporal place of torment 123 Dispensationalism edit Modern Free Grace theology is typically but not necessarily dispensational in its assumptions regarding the philosophy of history and in terms of its networks and affiliations Some Free Grace theologians have attempted to suggest that Free Grace theology is a natural consequence of dispensationalism 137 138 123 Although a minority there are a few non dispensational theologians who hold to Free Grace views of soteriology 139 According to Dave Anderson Free Grace is more connected to the idea of premillennialism rather than dispensationalism by itself 140 Assurance edit One of the unique aspects of free grace theology is its position on assurance All free grace advocates agree that assurance of spending eternity with God is based on the promise of scripture through faith alone in Jesus Christ and not one s works or subsequent progression in sanctification This view strongly distinguishes the gift of eternal life accompanying justification by faith from discipleship obedience Free Grace teaches that a person does not need to promise disciplined behavior or good works in exchange for God s eternal salvation thus one cannot lose his or her salvation through sinning and potential failure and that assurance is based on the Bible not introspection into one s works God declares persons righteous through Christ s perfection Whatever little progress humans make towards perfection is infinitesimal compared to Christ s perfection Thus comparing one s progress towards perfection with another person s progress is viewed as unwise 2 Cor 10 12 Assurance is based on Christ s perfection given freely to believers imputed righteousness and not based on progressive steps of holiness Dallas Theological Seminary sums up the general consensus of free grace theology in Article XI of its doctrinal statement in reference to assurance 141 We believe it is the privilege not only of some but of all who are born again by the Spirit through faith in Christ as revealed in the Scriptures to be assured of their salvation from the very day they take Him to be their Savior and that this assurance is not founded upon any fancied discovery of their own worthiness or fitness but wholly upon the testimony of God in His written Word exciting within His children filial love gratitude and obedience Luke 10 20 22 32 2 Cor 5 1 6 8 2 Tim 1 12 Heb 10 22 1 John 5 13 Content of faith edit There is some controversy on the object of faith among Free Grace theologians Zane Hodges in his later life and the Grace Evangelical society have held that faith is assent in the promise of eternal life The Grace Evangelical Society teaches that knowledge of the deity atonement and resurrection of Christ is not necessary to be saved however they are seen as necessary for sanctification 142 16 25 143 This view is not shared by all of those who hold to Free Grace theology Theologians such as Charles Ryrie Charlie Bing and Jody Dillow view the object of faith as the person and work of Jesus Christ 16 131 25 144 A smaller scale disagreement exists on if the burial of Christ is necessary for salvation 145 Free Grace theologians generally hold that the quality of faith does not matter in salvation but only the object of faith as Charlie Bing says To emphasize the quality of one s faith necessarily means that the object of faith is de emphasized 24 Discipleship edit Free Grace theologians distinguish between discipleship and salvation Free Grace theologians hold that discipleship is a condition of an enhanced experience of life eternal rewards however it is not necessary for salvation Discipleship is neither viewed as an inevitable result of salvation as Free Grace theology allows for a true Christian to not respond to the call of discipleship Some Free Grace theologians such as Joseph Dillow Charlie Bing and Zane Hodges among others even wish to distinguish between Christians who are overcomers and those who are not this view is based on an interpretation of the Book of Revelation referencing those who overcome In this view overcoming is a basis of eternal rewards However unlike the distinction between discipleship and salvation the distinction between overcomers and those who do not overcome is not held by all Free Grace theologians citing 1 John 5 4 which states For whatever is born of God overcomes the world though those holding to the distinction argue that the term overcome is used differently in Revelation and the epistle of John 16 58 146 132 Sanctification edit Free Grace theology holds to a synergistic view of sanctification Free Grace theology holds that though sanctification is God s work it is not automatic nor is it passive If the believer chooses not to cooperate with God s grace then he will not be sanctified 16 Atonement edit Free Grace theologians hold to unlimited atonement and to penal substitutionary atonement Free Grace theology also distinguishes between two kinds of forgiveness them being positional forgiveness and familial forgiveness Free Grace theologians hold that positional forgiveness is received through faith alone while familial forgiveness through confession Familial forgiveness is not viewed as the basis of salvation but of fellowship and intimacy with God 140 123 Election edit There are many views of election within Free Frace theology with most holding to a form of conditional election and libertarian free will although some held to a moderate form of Calvinism 16 147 Charlie Bing listed the following views as being taught by individuals within Free Grace theology 148 A moderate form of the Calvinistic view of election this has been taught by Charles Ryrie and Lewis Sperry Chafer 147 149 Election grounded upon God s foreknowledge which is the Classical Arminian view of election Although those Free Grace theologians who hold to this view reject other tenents of Arminianism Corporate election Conditional election grounded upon God s middle knowledge which is Molinism this has been taught by the Free Grace author John Correia 150 151 Qualitive election which is the view that God s election is always unto service this has been taught by Shawn Lazar along with the Grace Evangelical Society 152 153 Comparison to the five points of Reformed theology edit Further information Calvinism Five points of Calvinism Free Grace contrasts with the teachings of Reformed theology which are often characterized by the acrostic TULIP Calvinism Free grace Total depravity Humans are not capable of having faith in God because they are totally depraved total inability 154 God gave men the ability to choose and they are capable of choosing to believe God and believe in Christ without a divine infusion of faith 155 Unconditional election Men are not capable of coming to faith on their own God must infuse faith God simply chooses to bring some to Himself independently of a choice on the part of the elected person 156 God desires that all persons should come to faith in Him and election is according to God s foreknowledge not only of faith but of all events 1 Peter 1 1 2 However a minority of Free Grace theologians have proposed unconditional election for example Charles Ryrie 131 157 147 Limited atonement Since God only elects some and not others Christ s death on the cross only applies to the elect Jesus therefore did not die for the entire world 158 Jesus died for everyone but is only effective for those who believe in Christ 159 160 Irresistible grace Man is totally depraved God must impose His grace upon the elect in such a way that they are compelled to believe 161 God s grace can be and is resisted by humans but is also embraced by humans without divine coercion 162 Perseverance of the saints The only way to know if you have received irresistible grace resulting in saving faith is to see whether you continuously grow in obedience and good works Obedience and good works are inevitable Since they view faith as God s gift then faith must be perfect and ultimately produce perfect people 163 The Christian is eternally secure through God s grace whether or not he she dies in state of grace by persevering in good works Perseverance in faith is the believer s choice and the means by which believers can achieve maximum joy and fulfillment both in this life as well as in eternity 164 See also editDispensationalist theology Grace Evangelical Society Lordship salvation controversy Marrow Controversy Sola fideReferences edit Catechism of the Catholic Church Retrieved 12 April 2021 Justification is conferred in Baptism the sacrament of faith It conforms us to the righteousness of God who makes us inwardly just by the power of his mercy Its purpose is the glory of God and of Christ and the gift of eternal life Moved by the Holy Spirit and by charity we can then merit for ourselves and for others the graces needed for our sanctification for the increase of grace and charity and for the attainment of eternal life a b c Anderson David 2018 Free Grace Soteriology 3rd ed The Woodlands TX Grace Theology Press a b Dillow Joseph 2012 Final Destiny The Future Reign of the Servant Kings a b Webmaster G E S September 1995 The Faith of Demons James 2 19 Grace Evangelical Society Retrieved 2023 01 10 Farley Andrew 2014 06 24 Relaxing with God The Neglected Spiritual Discipline Baker Books ISBN 978 1 4412 4608 0 Bing Charles 2015 Grace Salvation and Discipleship How to Understand Some Difficult Bible Passages The Woodlands TX Grace Theology Press pp 7 30 Bing Dr Charlie What is www gracelife org Retrieved 2023 08 29 Anderson Dave Free Grace Soteriology Xulon Press ISBN 978 1 60957 715 5 a b Geisler Norman October 2021 Systematic Theology In One Volume Bastion Books ISBN 978 1 7376546 0 5 a b c Lordship Salvation Ligonier Ministries Retrieved 2023 12 03 During the final two decades of the twentieth century certain dispensational theologians began to propagate the idea that one could be in a state of salvation and lack entirely the fruit of repentance from sin and obedience to Christ Their particular form of soteriology came to be known as free grace a title coined by Zane Hodges Some of the other more well known adherents of the Free Grace movement were Louis Sperry Chafer Miles Stanford and Norman Geisler Hodges became a particularly well known proponent of the Free Grace theology because of his 1981 book The Gospel under Siege A Defense of Free Grace Theology Grace Theology Press Retrieved 2023 09 03 There were Christians in good standing with the church c AD 400 who held the doctrine that a person received salvation by faith alone without repentance or good works Much to Augustine s ire baptism was practiced immediately if one of them believed in Christ without first entering prolonged education in Christian faith and morals as a catechumen For those early Christians God s future judgment consisted only of payment reward or punishment temporary for how those Christians lived their lives before God heaven or hell was not in question CHURCH FATHERS City of God Book XXI St Augustine www newadvent org Retrieved 2023 12 01 But say they the Catholic Christians have Christ for a foundation and they have not fallen away from union with Him no matter how depraved a life they have built on this foundation as wood hay stubble and accordingly the well directed faith by which Christ is their foundation will suffice to deliver them some time from the continuance of that fire though it be with loss since those things they have built on it shall be burned Final Destiny The Future Reign of the Servant Kings Grace Theology Press Retrieved 2023 06 08 Pseudo Chrysostom 5th or 6th century AD that proposed a similar interpretation of Matthew 5 19 20 But seeing that to break the least commandments and not to keep them are one and the same why does He say above of him that breaks the commandments that he shall be the least in the kingdom of heaven and here of him who keeps them not that he shall not enter into the kingdom of heaven For a man to be in the kingdom is not to reign with Christ but only to be numbered among Christ s people what He says then of him that breaks the commandments is that he shall indeed be reckoned among Christians yet the least of them a b Ministries GraceLife A History of Free Grace www gracelife org Retrieved 2023 01 10 Lazar Shawn 27 March 2018 Is Free Grace Universalist Grace Evangelical Society Retrieved 2023 04 07 a b c d e f g h i j k l m n o p q r s t u v w x y z aa ab ac ad ae af ag ah ai aj ak al Chay Fred 2017 A Defense of Free Grace Theology With Respect to Saving Faith Perseverance and Assurance Grace Theology Press ISBN 978 0 9981385 4 1 Free Grace by Wayne Grudem Founders Ministries Retrieved 2023 02 23 a b Dispensationalism and Free Grace Intimately Linked Dispensational Publishing Retrieved 2023 08 20 Wilkin Bob 2019 01 25 C I Scofield About Eternal Rewards Grace Evangelical Society Retrieved 2024 03 21 a b c Ministries GraceLife A History of Free Grace www gracelife org Retrieved 2023 04 13 So Great Salvation Grace Evangelical Society 2023 06 02 Retrieved 2023 06 05 1 Archived February 21 2009 at the Wayback Machine Dean Abiding in Christ A Dispensational Theology of the Spiritual Life CTS Journal 2006 a b c d Stegall Thomas Lewis July 2009 The Gospel of the Christ A Biblical Response to the Crossless Gospel Regarding the Contents of Saving Faith Grace Gospel Press ISBN 978 0 9799637 4 2 a b c Wilson Ken 2020 12 31 Heresy of the Grace Evangelical Society Become a Christian Without Faith in Jesus As God and Savior Amazon Digital Services LLC KDP Print US ISBN 979 8 5859 6339 1 A Critique of the Crossless Gospel Grace Evangelical Society 2023 06 05 Retrieved 2023 06 06 a b Bing Charles 1996 The Condition for Salvation in John s Gospel Journal of the Grace Evangelical Society 9 16 25 36 Bing Charles 1994 How to Share the Gospel Clearly Journal of the Grace Evangelical Society 7 12 51 65 Sapaugh Gregory 2001 A Response to Hodges How to Lead a Person to Christ Parts 1 and 2 Journal of the Grace Evangelical Society 14 27 21 28 Wilson Kenneth 2006 Is Belief in Christ s Deity Required for Eternal Life in John s Gospel CTSJ 12 2 58 86 Doctrinal Statement Grace School of Theology Retrieved 5 December 2018 Mission and Beliefs Free Grace Alliance Archived from the original on 15 December 2018 Retrieved 5 December 2018 Ministries GraceLife Salvation And The Inseparability of The Person And Work of Christ www gracelife org Retrieved 2023 05 12 Ministries GraceLife The Free Grace Alliance Within the Free Grace Movement It is What it is www gracelife org Retrieved 2023 06 06 Webmaster G E S September 1992 A Voice from the Past Sanctification What Is It Grace Evangelical Society Retrieved 2023 04 14 As a strong advocate of Free Grace in the Brethren assemblies Mackintosh was harshly censured by southern U S Presbyterian theologian Robert Dabney Scofield Cyrus 1922 In Many Pulpits Oxford Oxford University Press The Power of the Word of God on YouTube a b Bob Nyberg The Free Grace Fracture PDF 4himnet com Retrieved 25 February 2015 Lightner Robert 1996 Sin the Savior and Salvation The Theology of Everlasting Life Grand Rapids Michigan Kregel Unger Merrill 1955 Great Neglected Bible Prophecies Chicago Scripture Press pp 120 122 Unger Merrill 2005 The New Unger s Bible Handbook Rev Ed Chicago Moody p 537 Hodges Zane 1981 The Gospel Under Siege Dallas TX Redencion Viva Hodges Zane 1989 Absolutely Free A Biblical Reply to Lordship Salvation Grand Rapids MI Zondervan Wilkin Robert 2005 Justification by Faith Alone is an Essential Part of the Gospel Journal of the Grace Evangelical Society 1 13 Stanley Charles 1998 Understanding Eternal Security Secure in God s Unconditional Love Nashville TN Thomas Nelson Evans Anthony 2008 Theology You Can Count On Chicago Moody Isn t It Risky to Embrace Grace Pt 1 on YouTube William R Newell Pilkingtonandsons com 1956 04 01 Retrieved 2015 02 25 Latham Lance 1984 The Two Gospels Streamwood Illinois Awana Clubs International Moyer Larry 1997 Free and Clear Understanding amp Communicating God s Offer of Eternal Life Grand Rapids MI Kregel Radmacher Earl 2007 Salvation Swindoll Leadership Library Series Nashville TN Thomas Nelson Bing Charles 2010 Lordship Salvation A Biblical Evaluation and Response 2 ed Xulon Lordship Salvation GraceLife Ministries 2010 01 01 Retrieved 2020 08 06 Chay Fred ed 2017 A Defense of Free Grace Theology The Woodlands TX Grace Theology Press Tanner Paul ed 2017 A Defense of Free Grace Theology The Woodlands TX Grace Theology Press The Gospel Driven Man Grace Evangelical Society Retrieved 2023 04 17 Shawn Lazar Grace Evangelical Society Retrieved 2023 04 13 Kenneth W Yates Grace Evangelical Society Retrieved 2023 05 12 The Coming Kingdom What Is the Kingdom and How Is Kingdom Now Theology Changing the Focus of the Church Grace Evangelical Society Retrieved 2023 05 12 a b Niemela John July 2015 Was the Gospel Lost Until the Reformation Grace Evangelical Society Retrieved 2020 09 10 a b Rokser Dennis M Stegall Thomas L Witzig Kurt 2015 09 18 Should Christians Fear Outer Darkness Grace Gospel Press ISBN 978 1 939110 10 7 Hyles Jack Enemies of Soul Winning Exactly what do we mean when we say Lordship Salvation We are talking about the false doctrine that says that in order for a person to be saved he must make Jesus the Lord of his life If that doctrine were true then no one could be saved because as long as we are limited by these fleshly bodies we will be unable to make Jesus totally the Lord of our lives There are those who say we have to repent of our sins in order to be saved No we have to repent only of the thing that makes us unsaved and that is unbelief If a person needs to turn from his sins in order to be saved what sins does he turn from Does he turn from pride Does he turn from selfishness Does he turn from covetousness The truth is nobody can turn from all of his sins until he is raptured and he receives a body like the body of the Saviour Repentance Versus the Heresies of Curtis Hutson amp Jack Hyles Grace Evangelical Society 2023 10 03 Retrieved 2023 10 04 a b Hodges Zane Clark 2011 11 15 A Free Grace Primer The Hungry Inherit the Gospel Under Siege and Grace in Eclipse Grace Evangelical Society ISBN 978 0 9788773 9 2 Free Grace Theology on Trial A Refutation of Historical Protestant Soteriology Grace Evangelical Society 2023 05 16 Retrieved 2023 05 16 Ruckman Peter 1980 Eternal Security Lazar Shawn 2016 08 26 A Vast Difference M R DeHaan on Salvation and Discipleship Grace Evangelical Society Retrieved 2024 01 25 R Rice John 1973 Dr Rice Here Are More Questions Sword of the Lord Publishers ISBN 0 87398 157 X There is not any way you can judge whether people are born again except as you take their testimony that they have put their trust in Jesus Christ and depended on Him for salvation Some of these young people indeed may not have been taught to trust in Christ If they were looking for an experience a certain kind of feeling or emotion then they may have been misled Now a Christian should live a consecrated Christian life but that does not automatically follow A Ironside Harry What Is The Gospel The Gospel is not a call to repentance or to amendment of our ways to make restitution for past sins or to promise to do better in the future A Seminary to the World Grace School of Theology Grace School of Theology Retrieved 2018 10 23 Free Grace Alliance Free Grace Alliance 2013 10 24 Retrieved 2013 12 02 Wilkin Bob 11 February 2022 What Denominations Hold to Free Grace Grace Evangelical Society Retrieved 2023 01 10 Lazar Shawn 24 August 2021 Are There Any Free Grace Denominations Grace Evangelical Society Retrieved 2023 04 18 Find a Free Grace Church Free Grace Churches Free Grace Alliance Archived from the original on 2018 10 23 Retrieved 2018 10 23 Bock Darrell Curriculum Vitae Bible org Blogs Retrieved 23 November 2020 History Grace School of Theology Grace School of Theology Retrieved 2018 10 23 History Grace School of Theology Retrieved 12 December 2018 Vision Grace School of Theology Retrieved 20 December 2018 Accreditation Grace School of Theology Retrieved 20 December 2018 Locations Grace School of Theology Retrieved 20 December 2018 Faculty Grace School of Theology Grace School of Theology Retrieved 2018 10 23 Grace Theology Press by Grace School of Theology Grace Theology Press Retrieved 2018 10 23 History Free Grace Alliance Archived from the original on 21 December 2018 Retrieved 20 December 2018 Bing Charles November 14 2014 The Free Grace Alliance within the Free Grace Movement It Is What It Is Free Grace Alliance National Conference a b Reiher Don 2010 Zane Hodges and GES Did Not Change the Gospel Journal of the Grace Evangelical Society 23 45 31 58 Free Grace Alliance Announces an Open Break from the Grace Evangelical Society and its Crossless Gospel InDefenseOfTheGospel blogspot com Retrieved 20 December 2018 Member Ministries Free Grace Alliance Archived from the original on 21 December 2018 Retrieved 20 December 2018 Lazar Shawn 28 June 2019 J Dwight Pentecost on Eternal Security and the Promise of Life Grace Evangelical Society Retrieved 2020 09 10 How to Lead People to Christ faithalone org September 2000 Retrieved 2020 09 10 a b Wilson Kenneth 2020 Heresy of the Grace Evangelical Society Become a Christian without Faith in Jesus as God and Savior Regula Fidei Press ISBN 9798585963391 Affirmations of Belief faithalone org Retrieved 4 October 2022 Anderson David 2008 Is Belief in Eternal Security Necessary for Justification CTSJ 13 49 Wilson Kenneth 2020 Heresy of the Grace Evangelical Society Become a Christian without Faith in Jesus as God and Savior Regula Fidei Press pp 167 74 Appendix A The Niemela Fallacy ISBN 9798585963391 Grace Evangelical Society Seminary Grace Evangelical Society 2023 10 03 Retrieved 2023 10 04 About United States Grace Biblical Seminary www gracebiblicalseminary com Retrieved 2023 08 20 SpiritAndTruth org Soteriology by Andy Woods www spiritandtruth org Retrieved 2023 04 07 Distinctives Chafer Theological Seminary Retrieved 2023 05 20 We hold fast to free grace the view that God saves mankind by grace alone through faith alone in Jesus Christ alone No works before during or after the moment of initial faith in Christ contribute anything to the free gift of forgiveness and eternal life that one receives through faith in Jesus Christ The absence of good works during or after the moment of faith subtracts nothing from one s eternal position in Christ However good works determine whether one will receive eternal rewards Lazar Shawn 10 July 2012 The Restart of Florida Bible College Update Grace Evangelical Society Retrieved 2023 04 16 The Gospel Driven Man Grace Evangelical Society Retrieved 2023 04 24 Shawn Lazar Grace Evangelical Society 2016 10 17 Retrieved 2023 08 20 Home Free Grace International Retrieved 2023 05 25 Bing Charles 2010 Lordship Salvation A Biblical Evaluation and Response Xulon Anderson David 2013 Maximum Joy First John Relationship or Fellowship New Study ed The Woodlands TX Grace Theology Press Radmacher Earl 2007 Salvation Swindoll Leadership Library Nashville TN Thomas Nelson pp 143 186 Dillow Joseph 2012 Final Destiny The Future Reign of the Servant Kings pp 350 390 Charles Stanley 1998 Understanding Eternal Security Secure in God s Unconditional Love Nashville TN Thomas Nelson Dillow Joseph 2012 Final Destiny The Future Reign of the Servant Kings pp 719 738 Moyer Larry 1997 Free and Clear Understanding amp Communicating God s Offer of Eternal Life Grand Rapids MI Kregel pp 57 79 Radmacher Earl Spring 1995 Believers and the Bema Journal of the Grace Evangelical Society 8 14 Dillow Joseph 2012 Final Destiny The Future Reign of the Servant Kings pp 910 989 Hodges Zane Clark 1989 Absolutely Free A Biblical Reply to Lordship Salvation Zondervan ISBN 978 0 310 51960 7 2 Archived December 9 2008 at the Wayback Machine 3 Archived November 20 2008 at the Wayback Machine Lazar Shawn 2017 03 17 Perpetually Carnal Yet Eternally Secure Grace Evangelical Society Retrieved 2023 05 20 Stanley Charles 1990 Eternal Security Can You Be Sure Nashville TN Thomas Nelson pp 81 116 118 ISBN 0840790953 Lazar Shawn 2017 10 18 Wrath and Righteousness Grace Evangelical Society Retrieved 2023 07 23 Dillow Joseph 2012 Final Destiny The Future Reign of the Servant Kings pp 990 1030 The Reformed tradition for instance sees repentance as a heartfelt sorrow for sin a renouncing of it and a sincere commitment to forsake it and walk in obedience to Christ Wayne Grudem Systematic Theology p 713 Defined as such it is a component of conversion and also of sanctification and it is a regularly recurring element throughout the Christian s life This repentance cannot be present in unbelievers at all unless perhaps God is in the process of converting them because only those truly regenerated by God can exercise it E g Dick Seymour All About Repentance 1974 page needed G Michael Cocoris Lordship Salvation Is it Biblical circa 1983 page needed and Repentance The Most Misunderstood Word in the Bible 1993 page needed Curtis Hutson Repentance What does the Bible Teach page needed Richard Hill Why a Turn or Burn Theology is Wrong page needed and Ronald R Shea The Gospel booklet 1988 page needed and numerous articles by John R Rice and Curtis Hutson in the Sword of the Lord magazine verification needed Bing Dr Charlie Repentance What s in a Word www gracelife org Retrieved 2023 04 17 3 New Testament Repentance Lexical Considerations Bible org bible org Retrieved 2023 06 08 Wilkin Bob 14 December 2018 Unless You Repent You Will All Likewise Perish Luke 13 3 5 Grace Evangelical Society Retrieved 2023 05 12 Harmony with God Grace Evangelical Society Retrieved 2023 06 08 Turn and Live The Power of Repentance Grace Evangelical Society Retrieved 2023 06 08 Wilkin Bob 14 December 2022 Will There Be Haves and Have Nots in Jesus Kingdom Grace Evangelical Society Retrieved 2023 04 18 a b Ministries GraceLife The Free Grace Alliance Within the Free Grace Movement It is What it is www gracelife org Retrieved 2023 04 18 Wilkin Bob 25 January 2019 C I Scofield About Eternal Rewards Grace Evangelical Society Retrieved 2023 04 18 Final Destiny The Future Reign of the Servant Kings Grace Theology Press Retrieved 2023 05 16 a b c d e Dillow Joseph C September 2013 Final Destiny The Future Reign of the Servant Kings Grace Theology Press ISBN 978 0 9884112 7 2 Geisler Norman L August 2010 Chosen But Free A Balanced View of God s Sovereignty and Free Will Bethany House ISBN 978 0 7642 0844 7 Kendall R T 2005 Once Saved Always Saved Authentic Media ISBN 978 1 932805 27 7 Hodges Zane March 2018 A Free Grace Primer Grace Evangelical Society ISBN 978 1 943399 24 6 Wilkin Bob September 1994 Can Faith Without Works Save James 2 14 Grace Evangelical Society Retrieved 2023 01 10 Dead Faith What Is It A Study on James 2 14 26 Grace Evangelical Society Retrieved 2023 02 21 Bing Dr Charlie Faith and Works in James 2 14 www gracelife org Retrieved 2023 02 21 Wilson Kenneth 2020 Reading James 2 19 20 Through Anti Donatist Eyes Untangling Augustine s Exegetical Legacy JBL 139 2 389 410 a b c So Great Salvation Grace Evangelical Society Retrieved 2023 01 10 a b Ministries GraceLife Every Christian s Final Destiny www gracelife org Retrieved 2023 05 12 A Victorian Dissenter Robert Govett and the Doctrine of Millennial Reward Grace Evangelical Society Retrieved 2023 05 12 What Is the Outer Darkness Grace Evangelical Society Retrieved 2023 05 05 Stanley Charles F 1990 08 27 Eternal Security Thomas Nelson ISBN 978 1 4185 3015 0 Wilkin Bob 10 January 2022 Is the Outer Darkness Protestant Purgatory Grace Evangelical Society Retrieved 2023 05 05 Hawley Grant October 2017 Dispensationalism and Free Grace Intimately Linked Dispensational Publishing House ISBN 978 1 945774 14 0 Breshears Gerry November 21 23 1991 New Directions in Dispensationalism Evangelical Theological Society 43rd National Conference Kansas City MO OCLC 58480089 Ministries GraceLife The Free Grace Alliance Within the Free Grace Movement It is What it is www gracelife org Retrieved 2023 10 10 a b Anderson David R November 2012 Free Grace Soteriology Grace Theology Press ISBN 978 0 9884112 0 3 Dallas Theological Seminary Website Dts edu Archived from the original on 2018 06 28 Retrieved 2013 12 02 Dillehay Justin 15 June 2017 How Free Grace Theology Diminishes the Gospel The Gospel Coalition Retrieved 2023 01 28 Webmaster G E S August 2022 Robert Sandeman 1718 1771 Grace Evangelical Society Retrieved 2023 05 12 Patterson Darrell IS JESUS SUBSTITUTIONARY DEATH FOR SIN NECESSARY TO BELIEVE FOR ETERNAL LIFE ACCORDING TO JOHN S GOSPEL Grace Gospel Press Retrieved 2023 05 17 Webmaster G E S 2009 11 01 Has Grace in Focus Put the Free Grace Gospel Out of Focus Grace Evangelical Society Retrieved 2023 06 06 Bing Dr Charlie The Rewards for Overcomers in Revelation 2 3 www gracelife org Retrieved 2023 05 16 a b c Ryrie Charles C 1999 01 11 Basic Theology A Popular Systematic Guide to Understanding Biblical Truth Moody Publishers ISBN 978 1 57567 498 8 Bing Dr Charlie Free Grace and Views of Election www gracelife org Retrieved 2023 10 29 A Review of Lewis Sperry Chafer s Systematic Theology Bible org bible org Retrieved 2023 10 30 Lazar Shawn 2023 01 24 Is Free Grace Compatible with Molinism Free Grace International Retrieved 2023 12 05 Refreshing Grace God s Will Our Will in Focus Grace Evangelical Society 2023 12 04 Retrieved 2023 12 05 Chosen to Serve Why Divine Election Is to Service Not to Eternal Life Grace Evangelical Society Retrieved 2023 10 30 Wilkin Bob 2022 11 15 election to service Grace Evangelical Society Retrieved 2023 10 30 The Doctrine of Absolute Inability Grace to You Retrieved 15 December 2018 Doctrinal Statement Grace School of Theology Retrieved 15 December 2018 Grudem Wayne Election Is Not Based on God s Foreknowledge of Our Faith Monergism Retrieved 15 December 2018 Cobb John 1954 Election Is Based on Foreknowledge Review and Expositor 51 1 22 28 doi 10 1177 003463735405100103 S2CID 146858973 Schwertley Brian Limited Atonement Monergism Retrieved 15 December 2018 Waite D A Calvin s Error of Limited Atonement UK Apologetics Retrieved 15 December 2018 See also Alcorn Randy What Is Your View on Limited Atonement Eternal Perspective Ministries Retrieved 15 December 2018 Murray John Irresistible Grace Ligonier Ministries Retrieved 15 December 2018 Smith C Fred 2010 Whosoever Will A Review Essay LBTS Faculty Publications and Presentations 377 Piper John 15 March 2008 Perseverance of the Saints Desiring God Retrieved 15 December 2018 Stanley Charles 1990 Eternal Security Can You Be Sure Nashville TN Oliver Nelson p 80 ISBN 9780840790958 External links edit nbsp Look up grace in Wiktionary the free dictionary nbsp Wikiquote has quotations related to Free grace theology Grace Abroad Ministries Grace Biblical Seminary Grace Theology Press Grace Evangelical Society Free Grace Alliance Chafer Theological Seminary Grace School of Theology GraceLife Ministries Grace Church of Sahuarita Retrieved from https en wikipedia org w index php title Free grace theology amp oldid 1221723818, wikipedia, wiki, book, books, library,

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