Systematic Theology, by Louis Berkhof - New Leaven

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2. THE GRACE OF GOD IN THE WORK OF REDEMPTION. A discussion of the grace of God in connection with the work of redemption again calls for several distinctions, which should be borne in mind. a. In the first place grace is an attribute of God, one of the divine perfections. It is God’s free, sovereign, undeserved favour or love to man, in his state of sin and guilt, which manifests itself in the forgiveness of sin and deliverance from its penalty. It is connected with the mercy of God as distinguished from His justice. This is redemptive grace in the most fundamental sense of the word. It is the ultimate cause of God’s elective purpose, of the sinner’s justification, and of his spiritual renewal; and the prolific source of all spiritual and eternal blessings. b. In the second place the term “grace” is used as a designation of the objective provision which God made in Christ for the salvation of man. Christ as the Mediator is the living embodiment of the grace of God. “The Word became flesh, and dwelt among us ... full of grace and truth,” John 1:14. Paul has the appearance of Christ in mind, when he says: “For the grace of God hath appeared, bringing salvation to all men,” Tit. 2:11. But the term is applied not only to what Christ is, but also to what He merited for sinners. When the apostle speaks repeatedly in the closing salutations of his Epistles of “the grace of our Lord Jesus Christ,” he has in mind the grace of which Christ is the meritorious cause. John says: “The law was given through Moses, but grace and truth came through Jesus Christ,” John 1:17. Cf. also Eph. 2:7. c. In the third place the word “grace” is used to designate the favour of God as it is manifested in the application of the work of redemption by the Holy Spirit. It is applied to the pardon which we receive in justification, a pardon freely given by God, Rom. 3:24; 5:2,21; Tit. 3:15. But in addition to that it is also a comprehensive name for all the gifts of the grace of God, the blessings of salvation, and the spiritual graces which are wrought in the hearts and lives of believers through the operation of the Holy Spirit, Acts 11:23; 18:27; Rom. 5:17; I Cor. 15:10; II Cor. 9:14; Eph. 4:7; Jas. 4:5,6; I Pet. 3:7. Moreover, there are clear indications of the fact that it is not a mere passive quality, but also an active force, a power, something that labours, I Cor. 15:10; II Cor. 12:9; II Tim. 2:1. In this sense of the word it is something like a synonym for the Holy Spirit, so that there is little difference between “full of the Holy Spirit” and “full of grace and power” in Acts 6:5 and 8. The Holy Spirit is called “the Spirit of grace” in Heb. 10:29. It is especially in connection with the teachings of Scripture respecting the application of the grace of God to the sinner by the Holy Spirit, that the doctrine of grace was developed in the Church. 472
3. THE DOCTRINE OF GRACE IN THE CHURCH. The teachings of Scripture respecting the grace of God stress the fact that God distributes His blessings to men in a free and sovereign manner, and not in consideration of any inherent merit of men; that men owe all the blessings of life to a beneficent, forbearing, and longsuffering God; and especially that all the blessings of the work of salvation are freely given of God, and are in no way determined by supposed merits of men. This is clearly expressed by Paul in the following words: “For by grace have ye been saved through faith; and that not of yourselves, it is the gift of God; not of works, that no man should glory,” Eph. 2:8,9. He strongly emphasizes the fact that salvation is not by works, Rom. 3:20-28; 4:16; Gal. 2:16. This doctrine did not go entirely unchallenged. In some of the early Church Fathers, particularly of the Eastern Church, we already meet with a strain of moralism that is not in harmony with the Pauline emphasis. The tendency that became apparent in that section of the Church, finally culminated in Pelagianism. Pelagius’ conception of grace was rather unusual. According to Wiggers he comprehended under grace: (a) “The power of doing good (possibilitas boni), and therefore especially free will itself.” (b) “The revelation, the law, and the example of Christ, by which the practice of virtue is made easier for man.” (c) “Our being so made as to be able, by our own will, to abstain from sin, and in God’s giving us the help of His law and His commands, and in His pardoning the previous sins of those who return to Him.” (d) “Supernatural influences on the Christian, by which his understanding is enlightened and the practice of virtue is rendered easy to him.” 8 He recognized no direct operation of the Spirit of God on the will of man, but only an indirect operation on the will through the enlightened conscience. In his view the operation of the grace of God was primarily, though not exclusively, external and natural. In opposition to the Pelagian view, that of Augustine is often designated as “the theology of grace.” While Augustine admitted that the word “grace” could be used in a wider sense (natural grace), and that even in the state of integrity it was the grace of God that made it possible for Adam to retain his uprightness, his main emphasis is always on grace as the gift of God to fallen man, which manifests itself in the forgiveness of sin and in the renewal and sanctification of human nature. In view of the total depravity of man he regards this grace as absolutely necessary unto salvation. It is wrought in man by the operation of the Holy Spirit, who dwells and works in the elect and is the principle of all the blessings of salvation. He distinguished between operating or prevenient, and co-operating or subsequent grace. The former enables the will to choose the good, and the latter co-operates with the already 8 Augustinism and Pelagianism, pp. 179-183. 473
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Preface............................
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B. Scriptural Proof for the Doctrin
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A. Historical Review. B. The Univer
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G. The Theory of Gradual Incarnatio
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III. Common Grace .................
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C. The Biblical Idea of Holiness an
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F. The Number of the Sacraments. IV
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D. The Time of the Resurrection. IV
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PART ONE: THE DOCTRINE OF GOD THE B
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their works begin the discussion of
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God. The latter are, as a rule, of
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creation. Through Schleiermacher th
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D. THE SO-CALLED RATIONAL PROOFS FO
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eligious worship, this can only fin
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II. The Knowability of God A. GOD I
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phenomena, and is therefore necessa
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cannot be real knowledge, an assump
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seem most appropriate, but in theol
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providential government of the worl
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appears to be a conflict, there is
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sense that God continues to speak t
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told that God, personified as Wisdo
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inclusive. Apart from the revelatio
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when we rule out all distinctions i
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IV. The Names of God A. THE NAMES O
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following names point to the fact t
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generally, however, Theos is found
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in man, according to the principle
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The only proper way to obtain perfe
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He is related to His creatures, God
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emphasize the absolute Being of God
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Being or attributes. It implies tha
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dwell on earth as He does in heaven
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LITERATURE: Bavinck, Geref. Dogm. I
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of the effect. Since man is a perso
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a. Its nature. The knowledge of God
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Jesuit, Lutheran, and Arminian theo
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C. MORAL ATTRIBUTES The moral attri
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of man and his ability to help hims
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Hab. 1:13. Used in this sense, the
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established. (2) Retributive justic
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complacency or delight is always pr
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maintain both the decretive and the
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LITERATURE: Bavinck, Geref. Dogm. I
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was officially professed that the S
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God because of His trinal existence
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3:22, the Son communing with the Fa
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into tetratheism. The personal dist
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common nature or substance, they ar
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could be called the Son of God as M
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necessarily implied separation or d
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Sabellians reject the personality o
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d. The deity of the Holy Spirit. Th
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THE WORKS OF GOD I. The Divine Decr
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from zamam, to meditate, to have in
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4. THE DECREE TO ACT IS NOT THE ACT
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good or evil, Eph. 1:11. It include
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which are entirely dependent on the
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II. Predestination In passing from
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Since the days of Schleiermacher th
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a special relation to Himself. Some
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salvation. More briefly it may be s
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than Barth, but rejects the doctrin
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purposed to save some, then He ipso
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of the decrees. The question is, wh
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appears in the divine decree first
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. Objections to it. The following a
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QUESTIONS FOR FURTHER STUDY. Is a f
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Augustine suggested a somewhat diff
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under the providential guidance of
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teaching that the world had a begin
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things (Pantheism). In opposition t
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5. CREATION GIVES THE WORLD A DISTI
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that was necessary for a full and e
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inherent glory in the works of His
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vivo.” (b) Other evolutionists ad
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disappearing under the influence of
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it is quite evident that philosophy
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confirmed in their position, and ar
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The name Michael (lit., “who as G
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epeatedly “the prince of this (no
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Babylonian story. Both speak of a p
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scholars, such as Harris, Miley, Be
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ut this view would seem to involve
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should be borne in mind that both s
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description of the history of man,
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times, was found to be unreliable.
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evolutionists have not been able to
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thus creates very much as the artis
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VI. Providence Christian theism is
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manner in which God preserves and g
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and the latter, His care for each p
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exercise of divine power. The power
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will”; and Ezra 6:22, that Jehova
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c. It is, finally, an immediate con
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. It is a government adapted to the
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3. THE PURPOSE OF THE MIRACLES OF S
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PART TWO: THE DOCTRINE OF MAN IN RE
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creators with God, and that man is
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a. From the point of view of the th
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explained on the same principle. Mo
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who does.” 5 Fleming says: “All
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capacities, and above all the same
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occasionally seems to waver, and Be
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“body and soul,” Matt. 6:25; 10
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ody are dependent on the conscious
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3. TRADUCIANISM. According to Tradu
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all Christians, is clearly recogniz
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218
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of God extends to everything in whi
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4. Another element usually included
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essential to man’s nature, for th
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the body. Spirituality, freedom, an
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Adam was before he was endowed with
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IV. Man in the Covenant of Works Th
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etter. Hugh Martin already wrote in
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4. THE PARALLEL BETWEEN ADAM AND CH
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and becoming subject to the power o
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militate against this view: (a) Man
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Church finally culminated in Pelagi
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ing a clean thing out of an unclean
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asserts that by eating from the tre
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Propagation of Sin 34 gave a rather
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Theol., pp. 117-129; Dabney, Syst.
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A. PHILOSOPHIC THEORIES RESPECTING
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transgression of the law of God, an
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speaks of sin, there can be no doub
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contention that repeated sinful dee
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all moral value. It is only as an e
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III. The Transmission of Sin Script
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“immediate” imputation of his g
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under condemnation and therefore ne
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guilty in Adam merely in virtue of
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IV. Sin in the Life of the Human Ra
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Christ, and much less by mere pardo
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God. The distinction under consider
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human race fell away from God; but
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does not merely denote those extern
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Heb. 6:4-6. But this is an un-Scrip
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V. The Punishment of Sin Sin is a v
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Himself as the Holy One and necessa
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Gen. 42:21; Num. 21:7; I Sam. 15:24
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3. PHYSICAL DEATH. The separation o
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MAN IN THE COVENANT OF GRACE I. Nam
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B. THE CONCEPT. The covenant idea d
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II. The Covenant of Redemption A. S
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4. There are two Old Testament pass
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the suretyship of Christ the ground
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e. That He would give unto Him a nu
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III. Nature of the Covenant of Grac
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nevertheless felt that it was a sub
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ewustzijn de zekerheid aangaande de
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spiritual kind; (b) the promise of
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of the new covenant, Jer. 31:33; He
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exactly to those who ignore the con
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econcile them, namely, I Tim. 2:5.
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They are not really in the covenant
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Scripture. There is the condition o
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elievers grow up and come to years
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V. The Different Dispensations of t
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of the Plan of Redemption as there
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On the basis of all that has been s
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covenant with Noah the general char
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4. THE SINAITIC COVENANT. The coven
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social and civil relations in which
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covenant of grace will continue unt
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directs attention to the gracious p
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him, Eutychus and his followers cer
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knowledge; can be regarded as omnip
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epresentations may vary greatly, bu
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II. The Names and Natures of Christ
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ore it.” 5 The supposed proof for
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is an authority and ownership resti
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c. In the Synoptics. Some maintain
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should thus descend to the depths o
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III. The Unipersonality of Christ I
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B. SCRIPTURAL PROOF FOR THE UNIPERS
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natures works with its own special
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2. OBJECTIONS TO THIS LUTHERAN DOCT
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properties were retained, but were
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measure to the unique and represent
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THE STATES OF CHRIST I. The State o
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death. On the basis of the passage
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nor, on the other hand, merely that
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is born of flesh is flesh. In all p
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special sufferings of the Saviour m
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as the Lord says, “He was cut off
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flesh, but live according to God in
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II. The State of Exaltation A. GENE
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doctrine was excogitated, but that
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the fundamental tenet that miracles
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Christian religion. Barth and Brunn
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Christ, it also included a local mo
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convey His blessings to the saints,
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teachings respecting them are merel
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discriminate the one function clear
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to protest against mere formalism,
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exactly an atonement of the second
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high priest, clearly pre-figured a
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the invisible God, and especially o
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of the coming reality. Speaking of
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III. The Cause and Necessity of the
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the satisfaction due, which God was
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of God and is not, as Socinus would
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at least in part, to blame who spea
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a. The fundamental character of the
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2. IT IS A VICARIOUS ATONEMENT. a.
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as transgression of the law, I John
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an objective atonement, for they ar
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had given Him. (2) God demands, or
Page 422 and 423: 3. SUCH AN ATONEMENT ASSUMES AN IMP
Page 424 and 425: V. Divergent Theories of the Atonem
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Page 430 and 431: 5. Like the moral influence and the
Page 432 and 433: on the fact that He vicariously end
Page 434 and 435: c. The gift of the Holy Spirit for
Page 436 and 437: 3. PROOF FOR THE DOCTRINE OF A LIMI
Page 438 and 439: as contrasted with all who are in A
Page 440 and 441: not die, in some other than a savin
Page 442 and 443: VII. The Intercessory Work of Chris
Page 444 and 445: of Christ, carrying it to completio
Page 446 and 447: 4. And in and through it all there
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Page 450 and 451: elation between the two may be indi
Page 452 and 453: “kingdom of God” is used in var
Page 454 and 455: B. THE KINGSHIP OF CHRIST OVER THE
Page 456 and 457: of the Atonement; Cunningham, Histo
Page 458 and 459: studied theologically rather than a
Page 460 and 461: Word of God, I Pet. 1:23. These and
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Page 464 and 465: 3. THE ROMAN CATHOLIC VIEW. In Roma
Page 466 and 467: This is the type of Arminianism wit
Page 468 and 469: identity” and makes them in all r
Page 470 and 471: done in connection with the constru
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Page 476 and 477: of modern liberal theology, with it
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Page 480 and 481: namely, to the elect. In course of
Page 482 and 483: than the non-elect. It is a matter
Page 484 and 485: material blessings are generally of
Page 486 and 487: operation at once after the fall. L
Page 488 and 489: 4. DIVINE PUNISHMENTS AND REWARDS.
Page 490 and 491: men are conceived in sin, and are b
Page 492 and 493: indiscriminately, Matt. 22:2-14; 28
Page 494 and 495: spiritual good? Is the good which t
Page 496 and 497: 1. THE FEDERAL UNION OF CHRIST WITH
Page 498 and 499: understanding. Says Dr. Hodge: “T
Page 500 and 501: 2. MYSTICAL ERROR. Another dangerou
Page 502 and 503: that in the moral sphere? How shoul
Page 504 and 505: 1:23, in which the apostle speaks o
Page 506 and 507: Experience taught them that many ga
Page 508 and 509: etween the two and to avoid both th
Page 510 and 511: y faith. But, in order that this co
Page 512 and 513: gospel to every creature. He that b
Page 514 and 515: sentence of death, and blesses them
Page 516 and 517: clear distinction was made between
Page 518 and 519: etween regeneration and conversion.
Page 520 and 521: 1. ITS INSEPARABLE CONNECTION WITH
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eference to it. Calling, on the oth
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God, for they are foolishness unto
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a. Regeneration is a creative act,
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that we need not be in doubt respec
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divine-human life of Christ came in
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VII. Conversion From the discussion
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idea of repentance in its sacrament
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Spirit of God; a change of thoughts
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conscious life of the Christian the
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nevertheless to have agreed with Ca
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These are but different names for t
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conversion is quite evident from su
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conversion always preceded by ‘co
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and in his testimony, which as such
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something is wanting, are conscious
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despiser of God may receive what is
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Even in the period of the law faith
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characteristic of faith in the less
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genuine, but evanescent in characte
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give the believer some idea of the
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articles of faith, but it does clai
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say this, and there are reasons to
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is never a believer or a Christian,
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8:33,34; (c) equivalent and interch
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pardons our sins and accepts us as
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The pardon granted in justification
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eceived Him, to them gave He the ri
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a. Grounds for the doctrine of just
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true that, when Christ rendered ful
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asis of their good works, he would
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1:30; 6:11; II Cor. 5:21; Phil. 3:9
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ighteousness, that faith, namely, a
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X. Sanctification A. THE SCRIPTURAL
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purification, it includes the idea
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connection between the former, in w
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nigh a hundred times. The conceptio
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ational being, by requiring of him
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without it, and are therefore alway
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justification, the degree of sancti
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perfection. Even the most notable s
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without this no one can have the di
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of believers remain imperfect in th
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XI. Perseverance of the Saints A. T
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though He repented of it. This is a
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e an incentive for sin. It would se
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PART FIVE: THE DOCTRINE OF THE CHUR
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I. Scriptural Names of the Church a
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namely, the churches of Judea, Gali
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universal Church. The increasing wo
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The invisible Church becomes visibl
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II. Nature of the Church A. THE ESS
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Christians formed into distinct org
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2. THAT BETWEEN A VISIBLE AND AN IN
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Church as an institution (also call
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of some Premillenarian writers as t
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foreigners could enter it by being
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controlled by one Head, Jesus Chris
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in religion. Unless it changes colo
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1. THE MARKS OF THE CHURCH IN GENER
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central truths of the gospel will n
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III. The Government of the Church A
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declarative, and are not binding on
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the Head primarily, though not excl
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5. THE POWER OF THE CHURCH RESIDES
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entrusted to their care. They had t
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office, but allowed the people to t
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(1) That every local church is a co
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c. The matters that fall under thei
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IV. The Power of the Church A. THE
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Matt. 28:18. It must be exercised i
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in order that all this work may be
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authority, but maintain the right t
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subject to disciplinary action by t
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of a communion of goods the early C
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THE MEANS OF GRACE I. The Means of
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partakers of Christ and all His ben
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Reformation and of later times, vir
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II. The Word as a Means of Grace A.
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deposit, which is now so inseparabl
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say that there is no gospel in the
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and that the law awakens the consci
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litigation. After the decision of t
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necessary only in the sense that th
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orders in I Tim. 4:14; II Tim. 1:6;
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or parents, were accounted as clean
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2. THE BAPTISMAL FORMULA. The apost
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second century on the idea graduall
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in something that has no cleansing
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that, according to Greek usage, bap
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F. THE PROPER SUBJECTS OF BAPTISM.
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clearly an organic concept, and its
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and youths, and old men.” 51 This
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were baptized, though it does appri
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is in duty bound to regard them as
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The great Reformer answered this ob
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e. The extension of baptism to chil
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V. The Lord’s Supper A. ANALOGIES
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not exclude the possibility of His
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from the fact that the third cup, g
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synecdoche. The Lord simply meant t
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certainly ours as if we ourselves h
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Unworthy communicants also receive
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passages as John 6:48-58 (irrespect
Page 728 and 729:
are truly displeased with themselve
Page 730 and 731:
Litton, Introd. to Dogm. Theol., pp
Page 732 and 733:
as Haering says, “Pantheism of al
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dead, and of indulgences. As a prot
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i.e. man and the cosmos.” 3 If es
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eturn of Jesus Christ and the end o
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not opposed to each other as existe
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emoved the penalty of sin. But if t
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II. The Immortality of the Soul In
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parts. But the soul as a spiritual
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eal core of the Old Testament hope
Page 750 and 751:
immortality in which only a few wil
Page 752 and 753:
III. The Intermediate State A. THE
Page 754 and 755:
not equal to their future heaven an
Page 756 and 757:
into the place of eternal punishmen
Page 758 and 759:
This representation would seem to b
Page 760 and 761:
There are also several passages in
Page 762 and 763:
deliverance. The Church has never d
Page 764 and 765:
intended to stress the fact that in
Page 766 and 767:
e. Arguments against this doctrine.
Page 768 and 769:
to them. Other passages, such as Ma
Page 770 and 771:
GENERAL ESCHATOLOGY I. The Second C
Page 772 and 773:
maintained that there are no predic
Page 774 and 775:
emnant of Israel. 15 This preaching
Page 776 and 777:
overtakes the inhabitants of the ea
Page 778 and 779:
Historically, there have been diffe
Page 780 and 781:
1. THE TIME OF THE SECOND COMING. T
Page 782 and 783:
coming on the day of Pentecost, and
Page 784 and 785:
QUESTIONS FOR FURTHER STUDY: Why ca
Page 786 and 787:
1. THE PREMILLENNIALISM OF THE PAST
Page 788 and 789:
did not establish the Kingdom, but
Page 790 and 791:
occasion for a critical considerati
Page 792 and 793:
c. This theory is also in flagrant
Page 794 and 795:
B. POSTMILLENNIALISM. The position
Page 796 and 797:
sudden annihilation.” 26 These qu
Page 798 and 799:
Milligan, Is the Kingdom Age at Han
Page 800 and 801:
ighteous and that of the wicked, an
Page 802 and 803:
Scripture makes it perfectly eviden
Page 804 and 805:
the day of the Lord, and with the e
Page 806 and 807:
which will occur only after some ti
Page 808 and 809:
IV. The Final Judgment Another one
Page 810 and 811:
the present, Matt. 25:31-46; John 5
Page 812 and 813:
hand, His grace and mercy. Moreover
Page 814 and 815:
exactly twenty-four hours, since th
Page 816 and 817:
V. The Final State The last judgmen
Page 818 and 819:
B. THE FINAL STATE OF THE RIGHTEOUS
Page 820 and 821:
BIBLIOGRAPHY DOGMATICS IN GENERAL R
Page 822 and 823:
Pieper, Christliche Dogmatik, St. L
Page 824 and 825:
Rimmer, The Theory of Evolution and
Page 826 and 827:
CHRISTOLOGY Berkhof, Christ in the
Page 828 and 829:
SOTERIOLOGY Ames, The Psychology of
Page 830 and 831:
Barth, The Church and the Churches,
Page 832 and 833:
Berkhoff, De Wederkomst van Christu
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Systematic Theology, by Louis Berkhof - New Leaven

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