Can you be born again and not be saved?

This is one of those topics that will sound like counting angels dancing on the head of a pin to some, so please pardon me if you don’t care for these kinds of questions.

I have been reading RC Sproul’s excellent book Essential Truths of the Christian Faith. It is the kind of book that I wish Methodists could produce. In it, Sproul provides overviews of 100 important theological concepts. Each entry is brief and written for lay readers. It is clear but not at all simplistic. Being written by Sproul, of course, it is decidedly Reformed in its theology.

As an Arminian, which makes me a close sibling our Reformed brothers and sisters, much of the book speaks to me. Where I part ways with Sproul are when he writes about predestination, perfection, and the order of salvation. The last is the topic I want to consider for the balance of this post.

Sproul writes that the order of salvation goes like this:

  • Regeneration
  • Faith
  • Justification
  • Sanctification
  • Glorification

In other words, we must be born again before we can have the faith that saves us. And this regeneration has nothing to do with our own activity or action, of course. Faith is only possible once we have been regenerated or born again.

This is different than the Arminian understanding preached by John Wesley and Methodists after him.

We teach that it is not full regeneration but preventing (or prevenient) grace that comes before faith. Human beings — who would be utterly lost and hopeless without grace — have received the preventing grace that arouses in us those first desires to do good and to seek God. We often call this effect of grace our conscience. By cooperating and listening to the grace that precedes salvation, we are brought to conviction of our sin and saving faith in Jesus Christ.

We would list the stages in this way:

  • Awakening
  • Conviction
  • Justification & New Birth (regeneration)
  • Sanctification
  • Glorification

For us, faith in Jesus Christ, justification, and new birth are all distinct things that occur at the same moment. When we have faith in Jesus Christ as our savior, we are justified. When we are justified, we are born again by the Holy Spirit.

Both ways of thinking about the matter center on justification by faith. We are saved by grace when we believe in Jesus Christ, who died for us. Both would say that once we are justified, we grow into sanctification. We work out our salvation. We differ significantly, however, on what happens prior to justification.

What had not been so clear to me before reading Sproul’s book was that he would say it is possible to be born again but not be saved. For Wesleyans, the one cannot happen without the other. In the instant we are set right with God we are born again. When we are born again, we are justified.

As a pastoral matter, I am not sure how much these differences matter to the way we preach and teach and counsel. I have not worked that out yet. It does remind me, though, that just because a person uses words such as “born again” or “regenerated” does not mean they mean the same thing I do when I use those words.

Free grace or free will?

In their book Why I Am Not a Calvinist, Jerry Walls and Joseph Dongell opine that the greatest weakness of contemporary Arminianism may be its view of sin, which tends to equate sin with guilt for doing bad things that create a liability for future judgement.

This seriously misunderstands the deep-seated effect of sin on us, the authors argue. They appeal to John Wesley for a better conception of sin.

For his part, Wesley affirmed the dreadful effects of the Fall in the strongest terms, agreeing fervently with his Calvinist contemporaries that sinners, left to themselves, stand utterly hopeless and helpless before God. Yet in the generations succeeding Wesley, and especially in American Methodism, the pendulum has swung from Wesley’s emphasis on free grace to an emphasis on free will, with an accompanying tendency to consider free will a natural human possession fully capable in its own right of assessing and accepting divine truth.

The upshot of this shift toward free will is that all that is necessary is for people to be educated better. If they know enough and are taught properly, they will choose the right path.

Walls and Dongell give us the old Wesleyan view that stands at odds with our assertions of free will.

In the past, Arminians have agreed with Calvinists that salvation can only occur if God radically, powerfully and graciously invades the human heart. Given the human condition, this invasion will take place without human invitation and prior to any human interest in God or inclination toward the good. Only as God opens blind eyes, stirs the desire and loosens the grip of sin can saving faith follow.

Speaking of divisions

Here is an Arminian take on a debate between a Calvinist and an ex-Calvinist over whether Arminians still beat their mothers and why they refuse to read their Bibles. (Okay, maybe I missed the point, but it is a good read if you are interested in such topics.)