Is the grace of God which leads a sinner to salvation by faith or to faith? In Scripture it is by faith, in Calvinism it is to faith. The Calvinist incorrectly assumes that God's grace is directly related to regeneration in order for the sinner to then have faith in Christ (which is also a gift, in the absolute sense).

He is left to conclude that grace for salvation is not by faith but to faith, since salvation and election is by the unconditional choice of God. This "faith" seems to be one of proxy, for it is not the sinner's faith, but a faith given to him by God. This is an alien faith. It did not derive from the sinner but was (somehow) "planted within" him. The Scripture behind this idea (so admits the Calvinist) is Philippians 1:29, which reads, "For to you it has been granted for Christ's sake, not only to believe in Him, but also to suffer for His sake" (NASB).

The content of this post was authored by Ben Henshaw and is posted on his behalf.

As I stated in my last post (Does Regeneration Precede Faith?), there is no more important question with regards to the controversy between Arminianism and Calvinism than the question of priority with regards to faith and regeneration. R.C. Sproul writes,

A cardinal point or Reformed theology [Calvinism] is the maxim: “Regeneration precedes faith.” Our nature is so corrupt, the power of sin is so great, that unless God does a supernatural work in our souls we will never choose Christ. We do not believe in order to be born again; we are born again in order to believe. (Chosen By God, pg. 72)

Calvinists love to point out that we are dead in sin. That we are dead in sin prior to conversion cannot be denied (Eph. 2:1, 5; Col. 2:13); the question has to do with what it means to be dead in sin.

Calvinist are fond of comparing spiritual death to physical death. This gives them the framework with which to press their theological conviction that regeneration precedes faith. If being dead in sin means that we are as helpless as physical corpses then we are told that we certainly can no more "hear" the gospel or "see" our need for Christ than a physical corpse can hear or see. But is there any justification for such a strict parallel between the spiritual and the physical?

The content of this post was authored by Ben Henshaw and is posted on his behalf.

Before examining some of the other Calvinists “proof texts” for irresistible regeneration, we will take a moment to deal with a common Calvinist objection to the Arminian appeal to Jn. 12:32 as an example of universal “drawing”.

The content of this post was authored by Ben Henshaw and is posted on his behalf.

Probably the favorite Calvinist proof text for their doctrine of irresistible regeneration is John 3:3, 6. Here Jesus directly addresses the doctrine of the new birth. Calvinists and most Biblical theologians correlate the new birth with regeneration. Jesus tells Nicodemus that no one can “see” or “enter” the Kingdom of God unless they are first “born again”. Calvinists see in Jesus words the teaching that regeneration precedes faith. They point to two aspects of what Christ said to Nicodemus which they believe demonstrate that Jesus was teaching that the new birth precedes faith.

Which comes first, faith or regeneration? That is indeed the question. I cannot think of a more important theological issue with respect to the controversy between Calvinism and Arminianism. It is the defining feature concerning the question of whether or not God’s saving grace is irresistible. Calvinist James White would seem to agree,

The question is: Does [God raise sinners to life] because men fulfill certain conditions, or does He do so freely, at His own time, and in the lives of those He chooses to bring into relationship with Himself through Jesus Christ? The question is normally framed in the context of the relationship of faith and regeneration. Do we believe to become born again [regeneration], or must we first be born again before we can exercise true, saving faith? (Debating Calvinism, pg 198)

The content of this post was authored by Ben Henshaw and is posted on his behalf.

I believe that I have sufficiently demonstrated that the Biblical ordo salutis (order of salvation) is not that regeneration precedes faith. I gave both a positive argument, and negative arguments (ed.s note referring to the author's blog). Before moving on to examine the other petals of our favorite little flower, I wanted to give some brief attention to what I believe to be a rather odd proof text often urged by the proponents of irresistible grace.

This argument focuses on the grammar of two related passages in 1 John. James White makes use of these passages in The Potter’s Freedom. He sets up his argument by first quoting 1 John 5:1,

“Whoever believes that Jesus is the Christ is born of God, and whoever loves the Father loves the child born of Him.”

In his book The Potter's Freedom, James White equates the saving grace of God with regeneration. He writes, "The doctrine of irresistible grace is easily understood. Once we understand the condition of man in sin, that he is dead, enslaved to a corrupt nature, incapable of doing what is pleasing to God, we can fully understand the simple assertion that God must raise the dead sinner to life.

"This is all, really, the phrase means: it has nothing to do with sinners rebelling against God and 'resisting' Him in that way. It has nothing to do with the fact that Christians often resist God's grace in their lives when they sin against Him. No, irresistible grace means one thing: God rasies dead sinners to life."1

"Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." (Ro 6:4 AV)

That perpetual battle popped up again today. This is one of those struggles between Calvinists and the rest of the Body of Christ that will never cease until the sound of the Trump. When are men regenerated? Before faith or after? Before rising in newness of life or after the old man and his foul deeds is buried?

In his book How to Be Born Again, Billy Graham states, "Jesus said that God can change men and women from the inside out. It was a challenge -a command. He didn't say, 'It would be nice if you were born again,' or, 'If it looks good to you you might be born again.' Jesus said, 'You must be born again' (John 3.7)."

The most controversial aspect of the teaching that Regeneration precedes Faith in Christ (that one must first be born again in order to exercise faith in Christ) actually comes from Jesus' own statement to Nicodemus that a person must be born again in order to "see" and "enter the kingdom of heaven." Jesus did not say that a person must first be born again in order to have faith in Him, but in order to "see" and "enter the kingdom of heaven."

Is regeneration a work of God and are the results of regeneration (e.g. repentence, confession) the works of God?

By way of survey regeneration is the inward quickening of the repentant and believing sinner. It is also referred to as the point of transition from being dead to God to being a child of God.

The Greek New Testament uses the Greek equivalent of regeneration (palingensia), meaning "new birth," or "born again") only once in regards to conversion (Titus 3:5) but the same idea is expressed using different terms elsewhere (cf., Eph. 2:1; James 1:18; 1 Pet. 1:23). The term is also used by Jesus when he spoke to Nicodemus and the listening crowd when he said, "Marvel not that I said unto thee [Nicodemus], ye [all those listening in the crowd] must be born again." This idea of being reborn was not a new teaching to the Jews as the prophets of old had foretold of it (Ezek. 36:26, for example).

Depravity; Faith; Grace; Prevenient Grace; Regeneration

Picirilli, Robert. "Salvation by Faith, Applied"

Picirilli, Robert. "Salvation by Faith, Applied"

Romans 1.16-17, "For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith to faith; as it is written, 'But the righteous man shall live by faith'" (NASB, and henceforth).

Christ's gospel is effectual, "even" on an unregenerate spirit. That forces me to ask the Calvinist: What power does the gospel contain if one must first be regenerated in order to believe it?

Romans 10.14, "How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher?"