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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.
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.”[Augustinism and Pelagianism, pp. 179-183.] 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-