We are thinking through some of A.A. Hodge’s thinking regarding the three main theological positions in past BLOGS. The three positions can be seen in the post titled, A.A. Hodge on Human Ability. The first position has already been dealt with and we are now considering the second position below:
2nd. Semipelagian.-(a.) Man’s nature has been so far weakened by the fall that it cannot act aright in spiritual matters without divine assistance. (b.) This weakened moral state which infants inherit from their parents is the cause of sin, but not itself sin in the sense of deserving the wrath of God. (c.) Man must strive to do his whole duty, when God meets him with co-operative grace, and renders his efforts successful. (d.) Man is not responsible for the sins he commits until after he has enjoyed and abused the influences of grace.
How should we view the Semi-Pelagian view in light of justification by grace alone through faith alone? In reality, the biblical view of justification is not consistent with this view. If man’s nature is simply weakened and not dead, then man needs help rather than salvation by grace alone. When Romans 4:16 states that salvation is by faith in order that it may be by grace, we can conclude that it means that it is by faith apart from works so that it may be by God’s grace without man’s help. But if the nature of man is only weakened by the fall and so he has some ability left within him, then he is expected to use that ability in salvation which is not justification by faith alone in reality.
Romans 11:6 goes on with the same thought: “But if it is by grace, it is no longer on the basis of works; otherwise grace is no longer grace.” When the Bible speaks of grace, it is speaking of the work of God apart from any merit or work of man at all. Salvation is all of grace and nothing but grace from the beginning to the end. Ephesians 1:6 is so clear on this point: “to the praise of the glory of His grace, which He freely bestowed on us in the Beloved.” The Gospel is meant to display the beauty of His grace and be to the praise of the glory of His grace. To the degree that we ascribe merit or power to the will of man, we denigrate the grace of God and detract from the beauty of His grace. We should also note that at the end of Ephesians 1:6 it says that this grace was “freely bestowed on us in the Beloved.” Grace is freely given in order that it may truly be grace. If man has some ability and that ability is used in order to obtain salvation in any way, then salvation is not totally of grace and grace is not freely given. In this sense grace is freely given in that grace is free of causation in man. There is no cause within a human being to make God desire or want to show that sinful human being grace. When that basic and biblical truth is seen, we see that it is the Gospel that displays the beauty of His grace and it is freely bestowed on man in Christ.
Romans 3:24 makes the same point and teaches the same Gospel: “being justified as a gift by His grace through the redemption which is in Christ Jesus.” Here we see that justification is a gift or as some translations put it, men are justified freely. The heart of the situation again is that justification is something that God does freely or apart from any cause or causation in man. For justification to be by grace it must be without cause in man. That is the beauty and the glory of the Gospel of grace alone. It is not that God saves man because man can do some little something toward his own salvation, but because God is God and God desires to shine forth the glory of His grace. It is at this point that the conflict between justification and the Semi-Pelagian system becomes obvious. As seen in point (c) above, this position says that man must strive and then God meets man with co-operative grace. The Gospel of grace alone knows nothing of co-operative grace but is by grace alone. The Gospel of grace alone is all about grace and not about the efforts of man. In fact, Romans 4 teaches us that a person must give up all hope in his own efforts and works in order to be saved. “Now to the one who works, his wage is not credited as a favor, but as what is due. 5 But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness” (vv. 4-5). Until a person gives up his own works and efforts, s/he cannot be saved by grace alone.
Even in such a short space it should be obvious that the Semi-Pelagian position is not consistent with the Gospel of justification by grace alone through faith alone. Those who hold this position may indeed preach much of the cross and much of Christ, but their position is inconsistent with the Gospel as a whole. To preach the cross and of Christ in truth and in accordance with the truth of grace alone, there must be a denial of co-operative grace and of any and all works and merits of man. This should instruct us on how little the Gospel is being preached today and that in all theological circles. A true teaching of grace alone is necessary to teach and preach the Gospel. Semi-Pelagianism is not consistent with the Gospel of grace alone. In fact, its position utterly denies it.
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