Dr Paul Allen

Many Christians recognize the name of Augustine of Hippo from his valiant defense of the biblical doctrine of divine sovereignty against the man-centered heresy of the British monk Pelagius. And we know that the Reformers made exceedingly frequent references to Augustine’s work as they fought against the man-centeredness of the Roman Catholic Church . But what many don’t know about Augustine was his consistent emphasis on the centrality of the affections—and particularly  joy —in the believer’s life. In fact, he even defined love for God in terms of enjoying Him:  “I call [love to God] the motion of the soul toward the enjoyment of God for his own sake, and the enjoyment of one’s self and of one’s neighbor for the sake of God.”  [1] It was this pursuit of his own pleasure—indeed, his own pleasure  in God Himself —that strengthened Augustine to engage in the many debates and altercations of the Pelagian controversy. When a friend asked him why he even bothered with the pole

English: Young Johann Sebastian Bach. 1715. Teri Noel Towe seems to demonstrate that the portrait is probably not of Bach http://www.npj.com/thefaceofbach/09w624.html. (Photo credit: Wikipedia ) Soli Deo gloria  is the motto that grew out of the Protestant Reformation and was used on every composition by Johann Sebastian Bach .  He affixed the initials  SDG  at the bottom of each manuscript to communicate the idea that it is God and God alone who is to receive the glory for the wonders of His work of creation and of redemption. At the heart of the sixteenth-century controversy over salvation was the issue of grace. It was not a question of man's need for grace.   It was a question as to the extent of that need. The church had already condemned Pelagius, who had taught that grace facilitates salvation but is not absolutely necessary for it. Semi-Pelagianism since that time has always taught that without grace there is no salvation.  But the grace that is c

English: "John Wesley," by the English artist George Romney, oil on canvas. 29 1/2 in. x 24 3/4 in. Courtesy of the National Portrait Gallery, London. (Photo credit: Wikipedia ) FAQ : What is “classical Arminianism?” A: “Classical Arminianism” has nothing to do with “Armenia.” It is a type of Christian theology especially associated with 17thcentury Dutch theologian Jacob Arminius (d. 1609). However, I also refer to it as “evangelical synergism” (“synergism” here referring to “cooperation” between God and creature) because Arminius’ beliefs did not begin with him. For example, Anabaptist theologian Balthasar Hubmaier promoted much the same view almost a century before Arminius. In brief, classical Arminianism is the belief that God genuinely wants everyone to be saved and sent Christ to live, die and rise for everyone equally. It is the belief that God does not save people without their free assent but gives them “prevenient grace” (grace that goes before and prepares)

St Lawrence and Pelagius (Photo credit: Lawrence OP ) Historians believe that Pelagius was born in Britain around the year 354. We know little about his early years, but do know that at some point he became a monk and in that capacity journeyed to Rome. While in Rome, Pelagius began to write theological works, though, except for a few fragments, these have been lost and are known to us only through quotes in the writings of those who refuted him. He began to promote a rigorous asceticism, apparently out of concern for the moral laxity he saw among many Roman Christians. This austere lifestyle made him attractive to many Romans and he soon gained a considerable following. One person in particular, a lawyer named Celestius , became a devoted follower and promoter of Pelagius’ teachings. It is said that at one time Pelagius heard a quote from Augustine ’s Confessions—“Command what you will, and give what you command”—and blamed such teaching for the lack of morality in the church. H

Louis Comfort Tiffany, Window of St. Augustine, in the Lightner Museum, St. Augustine, Florida (Photo credit: Wikipedia ) Many Christians recognize the name of Augustine of Hippo from his valiant defense of the biblical doctrine of divine sovereignty against the man-centered heresy of the British monk Pelagius. And we know that the Reformers made exceedingly frequent references to Augustine’s work as they fought against the man-centeredness of the Roman Catholic Church . But what many don’t know about Augustine was his consistent emphasis on the centrality of the affections—and particularly joy—in the believer’s life. In fact, he even defined love for God in terms of enjoying Him: “I call [love to God] the motion of the soul toward the enjoyment of God for his own sake, and the enjoyment of one’s self and of one’s neighbor for the sake of God.” [1] It was this pursuit of his own pleasure—indeed, his own pleasure in God Himself—that strengthened Augustine to engage in the many

Many of us were raised to believe that we had all the answers (whatever they were) and that Roman Catholicism believes in Mary and the pope rather than Jesus and the Bible, in salvation by works rather than grace. And yet, as the surveys demonstrate, we didn’t really know what we believed or why we believed it—beyond a few slogans. If one asked the question in the correct form, we could possibly give the right answer on the big ones at least. However, a rising generation now is indistinguishable in its beliefs from Mormons, Unitarians, or those who check the “spiritual but not religious” box. “ Moralistic-Therapeutic-Deism ” is the working theology of most Americans, including evangelicals, we’re told. So when it comes to authority and salvation—the two issues at the heart of the Reformation ’s concern, Protestantism today (mainline and evangelical) seems increasingly remote from anything that the Reformers would have recognized as catholic and evangelical faith and practice. In

Rev. Jonathan Edwards, a leader of the Great Awakening, is still remembered for his sermon "Sinners in the Hands of an Angry God." (Photo credit: Wikipedia ) Because the carnal mind is enmity against God ; for it is not subject to the law of God , nor indeed can be. So then, those who are in the flesh cannot please God (Romans 8:7–8 NKJV ). These verses fall like a hammer on any kind of Pelagianism , semi-Pelagianism , or Arminianism . Each of these positions in its own way teaches that somehow fallen man still has the ability to please God, or to choose salvation. These verses show that fallen man cannot please God. The carnal or fleshly mind is at war with God. This is because it is not subject to the law of God, and indeed it cannot be subject to God’s law. This is the doctrine of the total depravity of man. It does not mean that man is utterly depraved—that is, as bad as he possibly can be. Rather, the issue is this: Does man in his fallen nature have the moral a

Image via Wikipedia So then it is not of him who wills, nor of him who runs, but of God who shows mercy  (Rom. 9:16). Throughout church history the debate concerning predestination has raged among three views: Pelagianism , semi-Pelagianism, and Augustinianism. Pelagianism maintains that God’s grace assists fallen man in redemption but is not necessary to attain salvation . This view, which holds that fallen man is virtuous and able to earn salvation by doing good works, has always been considered heretical by the church because it rejects the necessity of faith and total dependence on Christ in salvation. Though heretical, it has reappeared this century in many liberal churches. Semi-Pelagianism , although not identical but very similar to Arminianism , contends that man cannot be saved apart from God’s grace; however, fallen man must cooperate and assent to God’s grace before he will be saved. Inherent in this view is the belief that man, prior to any work of regeneration in