A series of articles on |
Grace in Christianity |
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Free grace theology is a Christian soteriological view which holds that the only condition of salvation is faith, excluding good works and perseverance, holding to eternal security. Free grace advocates believe that good works are not necessary to merit (as with Pelagianism), to maintain (as with Arminians) or to prove (as with most Calvinists) salvation, but rather are part of discipleship and the basis for receiving eternal rewards (unlike in Hyper-Grace).[1][2][3][4] This soteriological view distinguishes between salvation and discipleship – the call to believe in Christ as Savior and to receive the gift of eternal life, and the call to follow Christ and become an obedient disciple, respectively.[5] Free grace theologians emphasize the absolute freeness of salvation and the possibility of full assurance that is not grounded upon personal performance.[6][7] Thus, Free Grace theology allows for the salvation of an individual despite moral failings, although the disobedient Christian will face divine discipline.[8] Norman Geisler has divided this view into a moderate form and a more radical form. The moderate form being associated with Charles Ryrie and the strong form with Zane Hodges.[9]
The modern form of free grace theology has its roots in the soteriology of formulated by many dispensational theologians. This form of soteriology was coined "free grace" by Zane Hodges.[10]
During the final two decades of the twentieth century, certain dispensational theologians began to propagate the idea that one could be in a state of salvation and lack entirely the fruit of repentance from sin and obedience to Christ. Their particular form of soteriology came to be known as free grace–a title coined by Zane Hodges. Some of the other more well-known adherents of the Free Grace movement were Louis [sic] Sperry Chafer, Miles Stanford, and Norman Geisler. Hodges became a particularly well-known proponent of the Free Grace theology because of his 1981 book The Gospel under Siege.
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