Defense and Confirmation: Are Grace Lifers Deists? Part Two

What Are Grace Lifers?

At the outset, in order to ensure clarity, it is imperative to define our terms and identify the various doctrinal positions that will be discussed in this series of postings. Due to its use in a multiplicity of contexts, the expression "the grace life" is somewhat difficult to define. Teachers such as Bob George have used the term to describe the system of identity based living that stems from the fact that the old man is dead through the believers' identification with Christ's death, burial, and resurrection.(1) Often called the "exchanged life," supporters of this position stress the grace of God in giving believers a new identity in Jesus Christ. According to this view, believers struggle against their natural flesh programming to function fully in their new identity. Believers are instructed to view themselves as God views them, i.e. as completely new creatures in Jesus Christ.

Much of what Bob George and his school of thought teach is in line with Pauline theology and the views espoused by those holding the Pure Grace position. Personally, this author and his family have benefited greatly from reading the writings of those who are associated with this branch of Grace Life thinking. However, George and his followers fail to properly root their position in a dispensational understanding of the scriptures. By failing to fully recognize the distinctive message and ministry of the Apostle Paul, advocates for the exchanged life are ultimately confused in their attempts to reconcile statements of Jesus in the gospels with those in the epistles of Paul.

Herein lies a key distinction that is necessary for the reader to understand. When this writer speaks about the Grace Life, the Grace Alternatives, or Pure Grace, he is referring to a specific system of belief whose origins are rooted in a mid-Acts dispensational interpretation of scripture. Mid-Acts dispensationalists maintain that the body of Christ did not begin in Acts two as the majority of professing Christendom believes but in the middle portion of Acts with the salvation and ministry of the Apostle Paul. While there is great diversity of belief amongst those who would identify themselves as mid-Acts dispensationalists, generally all of them hold the following beliefs:

Literal, normal, or common sense reading of the Bible.
Comparative principle of Bible study, comparing scripture with scripture.(2)
Dispensational reading of the Bible which seeks to answer the following questions: Who wrote it? When was it written? To whom was it written?
A difference between prophecy (that which was spoken since the world began),(3) and mystery (that which was kept secret since the world began).(4)
The unprophesied nature of the current dispensation of grace,(5) during which time God is reconciling both Jews and Gentiles to himself in one body by the cross.(6)
Through unbelief Israel fell from the privileged position she enjoyed in time past so that God could have mercy upon all and send salvation to the gentiles apart from Israel.(7)
The Apostle Paul is the apostle of the gentiles(8) and received by direct revelation from Jesus Christ a gospel, message, and apostleship distinct from that of Peter and the Twelve.(9)
Salvation is a free gift of God's grace imparted to a sinner upon his placing saving faith in the death, burial, and resurrection of Jesus Christ as the only payment for sin.(10)
The gospel of the grace of God, the message Paul calls "my gospel"(11) was separate and distinct from the gospel of the kingdom(12) and the gospel of the circumcision(13)preached by Peter and the twelve.
Believers of the gospel of grace are spiritually baptized into the body of Christ by God the Holy Spirit the moment they place saving faith in Jesus Christ.(14) This is the one baptism that constitutes the unity of the faith in Ephesians 4:5. Therefore, water baptism needs to be left where it belongs as part of Israel's earthly program. As a result, water baptism has no significance for the body of Christ despite denominational demands to the contrary.
God the Holy Spirit seals believers into the body of Christ until the day of redemption, thereby eternally securing their position in Christ.(15) Moreover, this work of the Holy Spirit serves as the earnest of our inheritance as we wait for the redemption of our bodies.(16)
Prophecy, tongues, and knowledge, otherwise known as the sign gifts, functioned on a temporary basis during the early stages of the body of Christ.(17) While there is great diversity of opinion amongst mid-Acts dispensationalists about what actually caused the cessation of these gifts, it is generally agreed that they are no longer in effect. It should also be noted that the majority of mid-Acts dispensationalists still believe that the gifts of pastor, teacher, and evangelist are still being given today.(18)
There is a distinction between the Lord's bodily return back to planet Earth (Second Coming)(19) and his return to meet the saints in the air.(20) The later is known as the rapture of the church and is believed to be pretribulational in its timing. In addition, the catching away of the saints referred to in I Thessalonians 4 is also a portion of the revelation of the mystery given to the Apostle Paul.(21) Not only does the rapture occur before the 70^th week of Daniel begins (which is part of the prophetic program), but it also ends the current dispensation of grace.
The 70^th week of Daniel, commonly referred to as the tribulation period, or the time of Jacob's trouble, will resume the prophetic time schedule that was interrupted when God revealed the mystery of the current dispensation of grace. It is during this time that numerous prophetic events will occur on earth.
After the tribulation period is completed, Christ will return bodily back to earth with the armies of heaven to destroy the forces of the adversary. Satan will be chained and confined to the bottomless pit for a thousand years and the millennial reign of Christ will be instituted.(22)

Admittedly, the preceding list is not an exhaustive statement of the doctrines held by mid-Acts dispensationalists. However, it does encapsulate the major differences between mid-Acts dispensationalists and the teachings of Bob George, as well as the rest of professing Christendom. Consequently, for the purpose of answering the central question purposed by this series of postings--are Grace Lifers Deists?--we will be limiting the use of term Grace Life and its related descriptors to a specific group of believers who hold to the basic doctrines of mid-Acts dispensationalism listed above.

Simply stated, all Grace Lifers are mid-Acts dispensationalists but not all mid-Acts dispensationalists are Grace Lifers. As one might expect, this division within the mid-Acts camp has generated much friction. In fact, the charge of Deism against those who believe in the principles of Pure Grace has been levied most forcefully by their fellow mid-Acts brethren.

The fundamental source of the argument between the Grace Life and Non-Grace Life camps of the mid-Acts dispensationalism centers on how and to what extent their dispensational model affects God's working in time during the present dispensation of grace. Supporters of the Grace Alternatives argue that their beliefs are simply the logical implications of the mid-Acts position when taken to its theological conclusion. Detractors have accused Grace Lifers of espousing an extreme position resulting in Deism if not outright heresy. What is it then that Grace Lifers believe that would illicit such a charge from their would be doctrinal allies?

In the introduction to Things That Differ, arguably the most influential work articulating the mid-Acts position, Pastor C.R. Stam writes the following:

As we send these studies forth we humbly pray that they may prove a substantial contribution to our readers' understanding and enjoyment of the Scriptures, and a distinct help in their services for Christ. As the days grow darker may God lead us all further into the light of His truth so that we may be more intelligently and effectively used, 'to the glory of His grace.'(23)

Grace Lifers maintain that they have followed the basic truths presented in Things That Differ to their logical conclusion. If the gospel, the beginning of the body of Christ, baptism, and the sign gifts are dispensational issues, then why are issues such as the confession of sins, intervention, healing, God's will, spiritual gifts, chastening, and prayer not also affected by the mid-Acts paradigm?

Grace Lifers believe that God works in accordance with the nature of the dispensation that is in effect. During the current dispensation of grace, God is forming a spiritual body of believers in which all physical divisions have been removed.(24) Hence, all the blessings that the body of Christ receives are spiritual in nature according to Ephesians 1:3, "blessed be the God and Father or our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ." In Ephesians 1:4-9, believers received the following spiritual blessings the moment they trusted Christ: predestination unto the adoption of children, acceptance in the beloved, redemption through his blood, the forgiveness of sins, abounded toward in wisdom and prudence, and knowledge of the mystery of his will. Moreover, believers are said to be spiritually seated with Christ in the heavenly places as we wait for the Lord's return to catch away the church.(25) In short, the salvation and blessings of the body are all spiritual in nature while our destiny is heavenly in location.

In II Corinthians 5:16-17, Paul encapsulates the main argument of the Grace Life view. He writes, "wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more. Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new." Paul teaches that as new creatures in Christ our relationship with Christ is not based upon the flesh. Believers are placed into a living spiritual unity and relationship with the head of the body of Christ. This explains why Paul tells the Colossians that their circumcision was not made with hands.(26) God's entire relationship with the believers today is based upon their spiritual union with Christ.

In contrast, Israel's relationship with God in time past was based upon the flesh. In fact, Paul informs the Ephesians that the fundamental feature of time past is a distinction between those who were "gentiles in the flesh" and those who were "called the Circumcision in the flesh made by hands."(27) Genesis 17:13 tells us that God gave the seed of Abraham the rite of circumcision as a fleshly token of the physical blessings God had promised them in Genesis 12. As a result, God dealt with his physical nation according to the flesh. For example, Israel was delivered physically from the hands of the Egyptians through the Red Sea.(28) Signs were utilized all throughout God's dealings with Israel because without them they would not believe.(29)

Just as mid-Acts dispensationalists maintain a clear distinction between Israel and the body of Christ, Grace Lifers observe a clear distinction between how God deals with each group. These differences have led Grace Lifers to the following conclusions regarding how God is working today in the dispensation of Grace:

Believers have the total forgiveness of all their sins: past, present, and future.(30) Through the justification that is in Christ Jesus believers have peace with God.(31) Therefore, the keeping of short accounts or the daily confession of sins according to I John 1:9 is unnecessary and a misuse of the verse.
Believers presently possess the complete redemption of their soul and spirit (inner man). Moreover, the saints are asked to wait for the redemption of their body(32) and have been given the indwelling Holy Spirit as the assurance of this future redemption.(33) Consequently, God is not presently choosing to heal people from their physical infirmities.
Because believers are at peace with God, they are not physically chastened like Israel was in time past. However, they are chastened and corrected through God's written word.
Paul's revelation completed God's Word according to Colossians 1:25. Once the word of God was fulfilled, all spiritual gifts including pastor, teacher, and evangelist ceased being given. While pastors, teachers, and evangelists are still needed they are no longer being given as supernatural gifts of the Spirit. Paul was already speaking of these gifts in the past tense when he penned Ephesians 4:11, "And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;"
God does intervene during the dispensation of grace but not the in physical sense that he did in time past with Israel. God works today through his word working in the lives of the saints as they by faith apply God's word to the details of their lives. This is viewed to be in accordance with the nature of our relationship with Christ not being after the flesh but after the spirit as taught in II Corinthians 5:16-17.
Prayer also functions in accordance with the dispensation that is in effect. Many mid-Acts dispensationalists acknowledge that prayer is a dispensational issue when they teach that the Lord's Prayer is not for today. Likewise, many teach that unlike Israel in time past, members of the body of Christ do not need to confess their sins in order for God to hear from heaven because we have peace with God through the shed blood of Christ.

The above list is not intended to be an exhaustive articulation of Pure Grace principles. Rather, it serves as a brief summary of the main differences between Grace Lifers and their mid-Acts brethren. Furthermore, it serves to frame the central question that we are seeking to answer.

The observant reader will have noticed that Grace Lifers articulate a different paradigm for how God is working during the dispensation of grace than has traditionally been taught. This seemingly hands off approach is difficult for many believers to swallow because it is not rooted in a traditional Calvinistic framework. Not everything that happens is part of God's will or His action within creation according to Grace Lifers.

Because the Pure Grace position views God as active only through his word in the lives of believers and not intervening physically in human affairs, the charge has been made that Grace Lifers are Deists. In order to accurately assess whether this charge is correct, it would be helpful to clearly understand what Deists believe. In our next posting we will direct our efforts towards exploring what Deists believe?

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