God Is Not Our Debtor--Some Doctrinal Positions Make Him So

Even so then, at this

present time there is a

remnant according to

the election of grace.

And if by grace, then it is

no longer of works;

otherwise grace is 

no longer grace. But if 

it is of works, it is

no longer grace;

otherwise work is 

no longer work.

Romans 11:5-6

     The thinking man or woman who thinks upon such things as to make God a debtor is abhorrent; but it is true, some teachings do make God our debtor and we need to know how this teaching has come about so that some Churches teach this doctrine, even tacitly. A premise is a cloak that surrounds a conclusion, that which was previously proposed and supports or assumes a stated presupposition. Therefore, we must examine the premises of each of the two men who have influenced the Church and determine if their premise is Scriptural. The two premises proposed by Arminius, and Calvin are in opposition to one another and can be stated in this manner; Arminius proposes that man by his free-will can choose whether or not to believe on the Lord Jesus Christ. John Calvin proposes that man was predestined, and in this predestination they were elected to salvation before they were created, therefore salvation is not due to man's free-will, but by the grace of God. Paul in the book of Romans, a book that I do suggest that you read, and read slowly, thinking upon what Paul is writing for he writes under the inspiration of the Holy Spirit states: "Now to him who works, the wages are not counted as grace but a debt" (Romans 4:4). To whom is that debt owed? If works are nothing more than a debt, then that debt must be paid, and if God is the one to whom the debt is owed then God is under compulsion to collect that debt, causing God to be under a debt so that He must, by the will of man act. God did not act under grace but under the works of man. Man made God act. This thinking has its roots in Pelagianism and E. Harold Browne, B.D. wrote:"We have already seen, how the Pelagians and Semi-Pelagins denied the necessity of preventing grace, and hold that in the first instance, God only called man by His word and ordinances, and that by their own strength such as were called might turn to God and seek His assistance (Art. XIII; An Exposition of the thirty-nine Articles; p.324; Italics mine). Furthermore he writes in this historical and doctrinal book: "Nothing can be more plain that the fact, that reformers, in all countries, felt the great evil, against which they had to fight, was the general belief, that man could merit God's favor by good deeds of his own, ad that works of mercy, charity, and self-denial, procured (through the intercession of Christ, or perhaps of the Virgin Mary) pardon for sin and acceptance with God" (Art. XI, p. 282; Italics mine). Mr. Browne wrote in 1862 and was taking his views from men of prior times, such as St. Bernard (1090-1163) who wrote in his Sermon. 21 et 13 in Cantic. this view of faith, that man cannot by his own power receive grace and faith on his own merit. In Art. XI, Sec II, Pg. 304, Mr. Browne writes: "Faith is, perhaps even more that other graces, clearly and obviously the gift of God. We know that we cannot force or control our own belief, and therefore feel, that we require the eyes of our understanding to be enlightened by inspiration from above. therefore again faith is less likely than other graces to be made a ground for boasting" (Italics mine). Do we have the right to boast if we on our own merit, our free-will decide to be saved? This doctrine must be examined and understood as it will be shown, for the exercise of this doctrine affects our knowledge of God and our walk in this life. Paul gives this notice: "Who shall bring a charge against God's elect? It is God who justifies" (Romans 9:33). All religions say that they have the knowledge of God, and some they that they have the truth about God, and others hold to a belief system that supposes that they have the more correct view of God. Who is right? These religions practice their faith and in some cases they do many good things, the read the Bible, believe in the words of the Bible, at least as they interpret them to mean, they go and preach, teach, do many philanthropic works; so are we to admit that they have the truth? Is it as many believe that it is ok for others to hold to a "truth" separate from theirs; this is very post-modern in thinking, your truth is yours and my truth is mine. Or, is there one truth that God requires for His children to believe? 
     In the next blogs I will outline the viewpoints of Arminius and Calvin. I have laid out the understanding of some men who in the past wrote in regards to faith and that faith is a gift of God, so then why if it is so plain are there two contradictory viewpoints? Let me leave this blog and not make it as long as yesterday by this statement: From whom have we received our presuppositions? 


Concerning the gospel they are
     enemies for your sake, but
concerning the election they are
    beloved for the sake of the fathers.
for the gifts and the calling of God
     are irrevocable.
                                        Romans 11:28-27


Give Thanks to God And Fear His Name


Richard L. Crumb