Theology of Free Grace in Evangelical Christianity
Theology of Free Grace in Evangelical Christianity
The concept of free grace is deeply rooted in the biblical understanding of God's unmerited favor towards humanity. According to Easton's Bible Dictionary, "grace" is used in various contexts, including God's forgiving mercy, the gospel as distinguished from the law, and gifts freely bestowed by God [1]. In the context of salvation, free grace refers to God's initiative in justifying and redeeming sinners without any merit or condition on their part.
The early Church Fathers, such as Augustine, emphasized the gratuitous nature of God's grace. Augustine argued that grace is not rendered for any merits, but is given freely, and that it is this grace that enables individuals to believe and obey God [2, 4]. This understanding is reflected in the writings of the Reformers, such as John Calvin, who stressed that salvation is entirely a work of God's grace, and that human beings contribute nothing to their justification [5].
In Evangelical Christianity, the theology of free grace is closely tied to the doctrine of justification by faith alone. According to John Gill, justification is "by his grace" and is a free gift from God, not earned by human works [7]. Charles Hodge, one theologian, also emphasized that salvation is a matter of grace, from the provision of a substitute for sinners to the application of redemption by the Holy Spirit [9].
The Catholic tradition, as represented by Thomas Aquinas, also affirms the importance of grace in salvation. However, Aquinas distinguishes between different types of grace, including the "grace of union" and "habitual grace," which are both present in Christ [3, 6]. While Evangelical Christianity shares with Catholicism an emphasis on the necessity of grace for salvation, there are differences in the understanding of how grace operates.
One key area of debate is the relationship between grace and human free will. Augustine argued that grace establishes free will, rather than destroying it, by enabling individuals to love and obey God [10]. Calvin also emphasized that God's grace is not contrary to human freedom, but rather enables individuals to exercise their freedom in a way that is pleasing to God [5]. In contrast, Pelagius and his followers were criticized by Augustine for placing too much emphasis on human free will and merit, thereby undermining the gratuity of God's grace [4, 8].
The biblical basis for the theology of free grace is found in passages such as Romans 3:20, Ephesians 2:5, and 2 Timothy 1:9, which emphasize that salvation is a gift from God, not earned by human works [1, 7]. The apostle Paul's writings, in particular, are seen as a key source for understanding the nature of God's grace and its role in salvation.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Grace — (1.) Of form or person (Prov. 1:9; 3:22; Ps. 45:2). (2.) Favour, kindness, friendship (Gen. 6:8; 18:3; 19:19; 2 Tim. 1:9). (3.) God's forgiving mercy (Rom. 11:6; Eph. 2:5). (4.) The gospel as distinguished from the law (John 1:17; Rom. 6:14; 1 Pet. 5:12). (5.) Gifts freely bestowed by God; as miracles, prophecy, tongues (Rom. 15:15; 1 Cor. 15:10; Eph. 3:8). (6.) Christian virtues (2 Cor. 8:7; 2 Pet. 3:18). (7.) The glory hereafter to be revealed (1 Pet. 1:13).”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 4 [IV.]--FREE GRACE.: This grace, however, of Christ, without which neither infants nor adults can be saved, is not rendered for any merits, but is given gratis, on account of which it is also called grace. "Being justified," says the apostle, "freely through His blood."(13) Whence they, who are not liberated through grace, either because they are not yet able to hear, or because they are unwilling to obey; or again because they did not receive, at the time when they were unable on account of youth to hear, that bath of regeneration, which they mi”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Mode of Union of the Word Incarnate, Art. 10: Article: Whether the union of the Incarnation took place by grace? I answer that, As was said above (FS, Question [110], Article [1]), grace is taken in two ways:--first, as the will of God gratuitously bestowing something; secondly, as the free gift of God. Now human nature stands in need of the gratuitous will of God in order to be lifted up to God, since this is above its natural capability. Moreover, human nature is lifted up to God in two ways: first, by operation, as the saints know ”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 34.--PELAGIUS SAYS THAT GRACE IS GIVEN ACCORDING TO MEN'S MERITS. THE BEGINNING, HOWEVER, OF MERIT IS FAITH; AND THIS IS A GRATUITOUS GIFT, NOT A RECOMPENSE FOR OUR MERITS. (part 2): [2] But if it is contended that faith is so bestowed as to be a recompense for merit, not a free gift, what then becomes of another saying of the apostle: "Unto you it is given in the behalf of Christ, not only to believe in Him, but also to suffer for His sake"?[3] Each is by the apostle's testimony made a gift,--both that he believes in Christ, and that each suffers”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 41: the others have been voluntary agents in acting, if the Lord Jesus had not directed their hearts? 9. Some, who would be thought more acute, endeavour to evade all these passages, by the quibble, that there is nothing to hinder us from contributing our part, while God, at the same time, supplies our deficiencies. They, moreover, adduce passages from the Prophets, in which the work of our conversion seems to be shared between God and ourselves; “Turn ye unto me, saith the Lord of hosts, and I will turn unto you, saith the Lord of hos”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Order of Assumption, Art. 6: Article: Whether the human nature was assumed through the medium of grace? I answer that, In Christ there was the grace of union and habitual grace. Therefore grace cannot be taken to be the medium of the assumption of the human nature, whether we speak of the grace of union or of habitual grace. For the grace of union is the personal being that is given gratis from above to the human nature in the Person of the Word, and is the term of the assumption. Whereas the habitual grace pertaining to the spiritual”
- Romans (Baptist/Reformed) “John Gill on Romans 3:20: Being justified freely by his grace,.... The matter of justification is before expressed, and the persons that share in this blessing are described; here the several causes of it are mentioned. The moving cause of it is the free grace of God; for by "the grace of God" here, is not meant the Gospel, or what some men call the terms of the Gospel, and the constitution of it; nor the grace of God infused into the heart; but the free love and favour of God, as it is in his heart; which is wonderfully displayed in the business of a sinner's justification before him: it appe”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 24.--PELAGIUS PLACES FREE WILL AT THE BASIS OF ALL TURNING TO GOD FOR GRACE. (part 2): of such antecedent merits we so secure His grace, that He turns our heart which way soever He pleases. Well, now, how is that grace which is not gratuitously conferred? How can it be grace, if it is given in payment of a debt? How can that be true which the apostle says, "It is not of yourselves, but it is the gift of God; not of works, lest any man should boast;"[5] and again, "If it is of grace, then is it no more of works, otherwise grace is no more grace:''6”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 26: He provided a substitute for sinners, and that He spared not his own Son, but freely gave Him up for us all It was a matter of grace, i.e ., of love to sinners, to the ungodly, to his enemies, that the eternal Son of God became man, assumed the burden of our sins, fulfilled all righteousness, obeying and suffering even unto death, that we might not perish but have eternal life. It is of grace that the Spirit applies to men the redemption purchased by Christ; that He renews the heart; that He overcomes the opposition of sinners, making the”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 52 [XXX.]--GRACE ESTABLISHES FREE WILL. (part 1): Do we then by grace make void free will ? God forbid ! Nay, rather we establish free will. For even as the law by faith, so free will by grace, is not made void, but established.(1) For neither is the law fulfilled except by free will but by the law is the knowledge of sin, by faith the acquisition of grace against sin, by grace the healing of the soul from the disease of sin, by the health of the soul freedom of will, by free will the love of righteousness, by love of righteousness the accomplishm”