Q. 1. “What are your main
concerns regarding the theory of common grace?”
Our biggest concern is that we do not believe the
Bible teaches it. Our argument against common grace also concerns the holiness
of God’s name. This initial error of a love of God for the reprobate is [also]
being used by many (including professed Calvinists) to erode the antithesis (Gen. 3:15), to soften total depravity, to compromise
particular atonement, to preach a
desire of God to save the reprobate, to silence
and (then) deny unconditional reprobation and election, to refuse to condemn Arminianism, and to enable fellowship with unbelievers. (Rev. Angus Stewart)
There are three main objections of ours to the
doctrine of common grace. It is not
confessional; it destroys the
antithesis; and it threatens the
doctrine of particular saving grace in Christ alone. (Prof. David J. Engelsma)
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Q.
2. “What are the basic errors of the theory of common grace?”
The basic errors of the proponents
of common grace is that they identify earthly prosperity with grace and
blessing and they explain this life apart from the cross (which testifies that
the only removal of wrath is the cross of Christ) and without regard for the
eternal state, heaven or hell. (Prof.
David J. Engelsma)
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Q.
3. “Is not the topic of common grace a mere non-essential? a minor, secondary
or unimportant matter?”
It
is evident that this teaching is no peripheral matter, of concern only to some
Christians at a certain period in the history of the church. Rather, this
teaching raises questions that touch on the very heart of the gospel of grace.
Does God love all men? Does God desire that all men be saved? Does God in the
preaching try to accomplish the salvation of everyone? Is it the nature of preaching
that it is an offer? If indeed God
loves all and desires the salvation of all, why do some of them perish? Are
God’s love and grace defeated? What does this teaching do to the scriptural
doctrine of election and reprobation? What becomes of the doctrine of
irresistible grace? The significance of the subject has recently been shown by
developments in the Christian Reformed Church. In 1962-1964, Harold Dekker,
professor of Missions in Calvin Theological Seminary, in a series of articles in
The Reformed Journal, grounded his
defense of universal atonement in the teaching of the well-meant gospel offer
which the Christian Reformed Church adopted in 1924 in the first point of
common grace. Of late, the subject of the free offer has been receiving much
attention from Baptists who embrace some of the main tenets of Calvinism. These
men express their views in several magazines: The Sword and Trowel, The
Banner of Truth, and Reformation
Today. Recently, the editor of Reformation
Today, Erroll Hulse, published a booklet, The Free Offer: A Defense of Common Grace and the Invitation of the
Gospel. They defend the free offer and castigate those who deny it as
“hyper-Calvinists.” (Prof. David J.
Engelsma, The Standard Bearer, vol. 50, no. 2 [Oct. 15, 1995], p. 62)
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