Wednesdays are for Bits and Pieces - 1/13/16
Pieper, Francis. Christian Dogmatics: Volume 2. St. Louis: Concordia Publishing House, 1968.
Chapter 3, “Attributes of Saving Grace”
Pieper draws a distinction between “absolute” and “saving” grace. Absolute grace is a show of God’s power. It cannot be resisted. Saving grace, using means such as the Word and baptism, can be resisted. This does not mean that God does not genuinely desire people to be saved. It means that people are able to resist God’s will in saving grace, though not in absolute grace.
Pieper also observes that man has no merit. If man has merit, grace is not grace. However, grace is directly tied to Christ’s merit. It is his satisfaction of God’s justice which is our hope.
Lutherans are insistent on confessing God’s universal grace. God has given grace to all. He does desire that all should believe. He has no hidden will which guarantees destruction to some. This teaching of Calvinism asserts the effectiveness of God’s will at the expense of his promised love. Conversely, the Arminians demand of man’s contribution denies God’s grace. Neither is acceptable. We are left with the position that saving grace can be resisted due to the hardness of unbelieving hearts. This resistance results in more hardening, which Scripture portrays as the final cause of perdition. In God’s mercy many are saved. We have no way of knowing how many.
Pieper, Francis. Christian Dogmatics: Volume 2. St. Louis: Concordia Publishing House, 1968.
Chapter 4, “The Theological Terminology Regarding the Divine Will of Grace”
God’s will has been described in various ways. Pieper gives a list of Latin terms used to describe God’s will, terms which roughly translate as “absolute, ordained, conditional, antecedent, consequent, revealed, and hidden” (Loc. 682). In this chapter he discusses the terms within the context of God’s saving grace.
God’s will to save all men is not absolute, but ordained. The absolute will of God is never resisted and always comes to pass. His ordained will can be resisted. Through the means he has chosen God calls all to salvation but only by grace through faith in Christ for his sake.
Sometimes the term “conditional” is used to describe God’s ordained will. But sometimes the condition identified has some connection with man’s merit, in which case it is not viewed biblically.
The distinction between the antecedent and consequent will of God is also a difficulty. Seen biblically, God’s antecedent will is to save. His consequent will is activated only when man has rejected God. Calvinism rejects the distinction, saying that from the start God has a will to save some and condemn others. Pieper goes into some detail rejecting Calvinist arguments.
God’s will to save is fully revealed to us. Though there are some aspects of God’s desire which are hidden, his revealed will is clearly only for saving and blessing all who believe him.
Pieper, Francis. Christian Dogmatics: Volume 2. St. Louis: Concordia Publishing House, 1968.
Chapter 3, “Attributes of Saving Grace”
Pieper draws a distinction between “absolute” and “saving” grace. Absolute grace is a show of God’s power. It cannot be resisted. Saving grace, using means such as the Word and baptism, can be resisted. This does not mean that God does not genuinely desire people to be saved. It means that people are able to resist God’s will in saving grace, though not in absolute grace.
Pieper also observes that man has no merit. If man has merit, grace is not grace. However, grace is directly tied to Christ’s merit. It is his satisfaction of God’s justice which is our hope.
Lutherans are insistent on confessing God’s universal grace. God has given grace to all. He does desire that all should believe. He has no hidden will which guarantees destruction to some. This teaching of Calvinism asserts the effectiveness of God’s will at the expense of his promised love. Conversely, the Arminians demand of man’s contribution denies God’s grace. Neither is acceptable. We are left with the position that saving grace can be resisted due to the hardness of unbelieving hearts. This resistance results in more hardening, which Scripture portrays as the final cause of perdition. In God’s mercy many are saved. We have no way of knowing how many.
Pieper, Francis. Christian Dogmatics: Volume 2. St. Louis: Concordia Publishing House, 1968.
Chapter 4, “The Theological Terminology Regarding the Divine Will of Grace”
God’s will has been described in various ways. Pieper gives a list of Latin terms used to describe God’s will, terms which roughly translate as “absolute, ordained, conditional, antecedent, consequent, revealed, and hidden” (Loc. 682). In this chapter he discusses the terms within the context of God’s saving grace.
God’s will to save all men is not absolute, but ordained. The absolute will of God is never resisted and always comes to pass. His ordained will can be resisted. Through the means he has chosen God calls all to salvation but only by grace through faith in Christ for his sake.
Sometimes the term “conditional” is used to describe God’s ordained will. But sometimes the condition identified has some connection with man’s merit, in which case it is not viewed biblically.
The distinction between the antecedent and consequent will of God is also a difficulty. Seen biblically, God’s antecedent will is to save. His consequent will is activated only when man has rejected God. Calvinism rejects the distinction, saying that from the start God has a will to save some and condemn others. Pieper goes into some detail rejecting Calvinist arguments.
God’s will to save is fully revealed to us. Though there are some aspects of God’s desire which are hidden, his revealed will is clearly only for saving and blessing all who believe him.
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