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Grace in Christianity

In Western Christian theology, grace is created by God who gives it as help to one because God desires one to have it, not necessarily because of anything one has done to earn it.[1] It is understood by Western Christians to be a spontaneous gift from God to people – "generous, free and totally unexpected and undeserved"[2] – that takes the form of divine favor, love, clemency, and a share in the divine life of God.[3] In the Eastern Orthodox Church, grace is the uncreated Energies of God. Among Eastern Christians generally, grace is considered to be the partaking of the Divine Nature described in 2 Peter 1:4[4] and grace is the working of God himself, not a created substance of any kind that can be treated like a commodity.[5][6]

For the prayer before meals, see Grace (prayer).

As an attribute of God it manifests most in the salvation of sinners and Western Christianity holds that the initiative in the relationship of grace between God and an individual is always on the side of God.


The question of the means of grace has been called "the watershed that divides Catholicism from Protestantism, Calvinism from Arminianism, modern theological liberalism from theological conservatism."[7] The Catholic Church holds that it is because of the action of Christ and the Holy Spirit in transforming into the divine life what is subjected to God's power that "the sacraments confer the grace they signify": "the power of Christ and his Spirit acts in and through [each sacrament], independently of the personal holiness of the minister. Nevertheless, the fruits of the sacraments also depend on the disposition of the one who receives them."[8][9] The Sacred Mysteries (sacraments) are seen as a means of partaking of divine grace because God works through his Church.


Catholics, Eastern Orthodox and Protestants agree that faith is a gift from God, as in Ephesians 2:8: "For by grace you have been saved through faith, and that not of yourselves; it is the gift of God." Lutherans hold that the means of grace are "the gospel in Word and sacraments."[10][11] That the sacraments are means of grace is also the teaching of John Wesley,[12] who described the Eucharist as "the grand channel whereby the grace of his Spirit was conveyed to the souls of all the children of God".[13]


Calvinists emphasize "the utter helplessness of people apart from grace." But God reaches out with "first grace" or "prevenient grace". The Calvinist doctrine known as irresistible grace states that, since all persons are by nature spiritually dead, no one desires to accept this grace until God spiritually enlivens them by means of regeneration. God regenerates only individuals whom he has predestined to salvation. Arminians understand the grace of God as cooperating with one's free will in order to bring an individual to salvation. According to Evangelical theologian Charles C. Ryrie, modern liberal theology "gives an exaggerated place to the abilities of people to decide their own fate and to effect their own salvation entirely apart from God's grace."[7]

(also known as total inability, which is inexorably tied to a strong doctrine of original sin as having completely enslaved the human will)

Total depravity

Unconditional election

(also known as definite atonement or particular redemption)

Limited Atonement

Irresistible Grace

(colloquially known as "once saved, always saved" or, as interpreted a distinct way among Reformed or Strict Baptists as well as non-Calvinist General Baptists, eternal security)

Perseverance of the Saints

One must hear the gospel/word (Romans 10:17).

Believe the gospel (Mark 16:15–16).

Repent of their past sins (Acts 2:38).

Confess their faith in Christ before men (Matthew 10:32; Romans 10:9–10).

Be immersed in water into Christ for the remission of those sins (1 Peter 3:21; Romans 6:3–18; John 3:3,5; 1 John 5:6,8; Acts 2:38; Mark 16:16; etc.)

Live faithfully even to the point of death (Revelation 2:10; Romans 11:17–22; James 5:19–20).

The Churches of Christ believe that the grace of God that saves is the plan of salvation, rather than salvation itself. This plan includes two parts, 1) the perfect life, death, burial, and resurrection of Jesus the Christ, 2) the gospel/New Testament/the faith.


Concerning Ephesians 2:8 which states: "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God", it is noted that the word "it" is a pronoun and refers back to a noun. As the word "saved" is a verb, "it" does not refer to "saved" but to grace, giving the definition of grace as "the gift of God". Furthermore, as the Book of James distinguishes between a dead faith (a faith without works) and a living faith (a faith accompanied by works of obedience), it is believed that God's gift operates through an individual's living faith resulting in that individual being saved.


The Galatians were removed from the calling of the gospel (Galatians 1:6,7; 2 Thessalonians 2:14) unto another gospel (another message) which verse 7 says is not a gospel at all but a perversion.


The Church of Christ believes that grace provides the following plan, which, if followed, results in salvation:

Prevenient grace

Salvation (Christianity)

Sacrament

Charism

Merit

Cracknell, Kenneth; White, Susan J. (2005). An introduction to world Methodism. New York: Cambridge University Press.

Forlines, F. Leroy (2001). The Quest for Truth: Answering Life's Inescapable Questions. Randall House Publications.

Olson, Roger E. (2009). Arminian Theology: Myths and Realities. Downers Grove: InterVarsity Press.

Picirilli, Robert (2002). Grace, Faith, Free Will: Contrasting Views of Salvation. Nashville: Randall House.

Shelton, Brian (2015). . Seedbed. Retrieved 2022-05-01.

"Prevenient Grace: Two Helpful Distinctions"

Stanglin, Keith D.; McCall, Thomas H. (2012). Jacob Arminius: Theologian of Grace. New York: OUP USA.

UMC (2018). . The United Methodist Church. Retrieved February 18, 2021.

"The Wesleyan Means of Grace"

Wiley, H. Orton (1940). (3 volumes). Kansas City, MO: Beacon Hill Press.

Christian theology

The Inner Kingdom: The Collected Works (St. Vladimir's Seminary, 2000) ISBN 0-88141-209-0

Bishop Kallistos (Ware)

and A Pilgrim Continues on His Way, Olga Savin, trans. (Shambhala, 2001) ISBN 1-57062-807-6

The Way of a Pilgrim