Provisionism and the 418 Council of Carthage

The Council of Carthage of 418 opposed errors attributed to Pelagius and Celestius (P&C).  The council defined eight canons, which sometimes serve as a definition of Pelagianism (for another translation including other unrelated canons, see here).  In preparation for an upcoming debate over whether Provisionism (as represented by Leighton Flowers aka LF) is Semi-Pelagian, I thought it may be beneficial to consider the canons of the Council of Carthage of 418.  For the sake of simplicity, I'm taking for granted that P&C held to the views opposed by the Council.  In this case, the canons are expressed first as to positive doctrine and then negatively.  I believe that the negative wording is the actual statement by the council, and the positive is a commentary on the negative.

That Adam was not created by God subject to death. (Canon 1 of 418 Synod)

That whosoever says that Adam, the first man, was created mortal, so that whether he had sinned or not, he would have died in body—that is, he would have gone forth of the body, not because his sin merited this, but by natural necessity, let him be anathema.

I cannot say whether LF agrees or disagrees with P&C as to this canon.  I note that Old Earth creationists (and theistic evolutionists) may easily run afoul of this canon.

That infants are baptized for the remission of sins. (Canon 2 of 418 Synod)

Likewise it seemed good that whosoever denies that infants newly from their mother’s wombs should be baptized, or says that baptism is for remission of sins, but that they derive from Adam no original sin, which needs to be removed by the laver of regeneration, from whence the conclusion follows, that in them the form of baptism for the remission of sins, is to be understood as false and not true, let him be anathema. For no otherwise can be understood what the Apostle says, “By one man sin is come into the world, and death through sin, and so death passed upon all men in that all have sinned,” than the Catholic Church everywhere diffused has always understood it. For on account of this rule of faith even infants, who could have committed as yet no sin themselves, therefore are truly baptized for the remission of sins, in order that what in them is the result of generation may be cleansed by regeneration.

LF agrees with P&C here.  

That the grace of God not only gives remission of sins, but also affords aid that we sin no more. (Canon 3 of 418 Synod)

Likewise it seemed good, that whoever should say that the grace of God, by which a man is justified through Jesus Christ our Lord, avails only for the remission of past sins, and not for assistance against committing sins in the future, let him be anathema.

I think that LF disagrees with P&C here.

That the grace of Christ gives not only the knowledge of our duty, but also inspires us with a desire that we may be able to accomplish what we know. (Canon 4 of 418 Synod)

Also, whoever shall say that the same grace of God through Jesus Christ our Lord helps us only in not sinning by revealing to us and opening to our understanding the commandments, so that we may know what to seek, what we ought to avoid, and also that we should love to do so, but that through it we are not helped so that we are able to do what we know we should do, let him be anathema. For when the Apostle says: “Wisdom puffeth up, but charity edifieth” it were truly infamous were we to believe that we have the grace of Christ for that which puffeth us up, but have it not for that which edifieth, since in each case it is the gift of God, both to know what we ought to do, and to love to do it; so that wisdom cannot puff us up while charity is edifying us. For as of God it is written, “Who teacheth man knowledge,” so also it is written, “Love is of God.”

I think that LF agrees with P&C here, at least as it pertains to someone who is presently an unbeliever.

That without the grace of God we can do no good thing. (Canon 5 of 418 Synod)

It seemed good that whosoever should say that the grace of justification was given to us only that we might be able more readily by grace to perform what we were ordered to do through our free will; as if though grace was not given, although not easily, yet nevertheless we could even without grace fulfil the divine commandments, let him be anathema. For the Lord spake concerning the fruits of the commandments, when he said: “Without me ye can do nothing,” and not “Without me ye could do it but with difficulty.”

 I think that LF at least partially agrees with P&C here.

That not only humble but also true is that voice of the Saints: “If we say that we have no sin we deceive ourselves.” (Canon 6 of 418 Synod)

It also seemed good that as St. John the Apostle says, “If we shall say that we have no sin we deceive ourselves and the truth is not in us,” whosoever thinks that this should be so understood as to mean that out of humility, we ought to say that we have sin, and not because it is really so, let him be anathema. For the Apostle goes on to add, “But if we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all iniquity,” where it is sufficiently clear that this is said not only of humility but also truly. For the Apostle might have said, “If we shall say we have no sins we shall extoll ourselves, and humility shall have no place in us;” but when he says, “we deceive ourselves and the truth is not in us” he sufficiently intimates that he who affirmed that he had no sin would speak not that which is true but that which is false.

I think that LF mostly disagrees with P&C here.

That in the Lord’s Prayer the Saints say for themselves: “Forgive us our trespasses.” (Canon 7 of 418 Synod)

It has seemed good that whoever should say that when in the Lord’s prayer, the saints say, “forgive us our trespasses,” they say this not for themselves, because they have no need of this petition, but for the rest who are sinners of the people; and that therefore no one of the saints can say, “Forgive me my trespasses,” but “Forgive us our trespasses;” so that the just is understood to seek this for others rather than for himself; let him be anathema. For holy and just was the Apostle James, when he said, “For in many things we offend all.” For why was it added “all,” unless that this sentence might agree also with the psalm, where we read, “Enter not into judgment with thy servant, O Lord, for in thy sight shall no man living be justified;” and in the prayer of the most wise Solomon: “There is no man that sinneth not;” and in the book of the holy Job: “He sealeth in the hand of every man, that every man may know his own infirmity;” wherefore even the holy and just Daniel when in prayer said several times: “We have sinned, we have done iniquity,” and other things which there truly and humbly he confessed; nor let it be thought (as some have thought) that this was said not of his own but rather of the people’s sins, for he said further on: “When I shall pray and confess my sins and the sins of my people to the Lord my God;” he did not wish to say our sins, but he said the sins of his people and his own sins, since he as a prophet foresaw that those who were to come would thus misunderstand his words.

I think that LF firmly disagrees with P&C here.

That the Saints say with accuracy, “Forgive us our trespasses.” (Canon 8 of 418 Synod)

Likewise also it seemed good, that whoever wished that these words of the Lord’s prayer, when we say, “Forgive us our trespasses” are said by the saints out of humility and not in truth let them be anathema. For who would make a lying prayer, not to men but to God? Who would say with his lips that he wished his sins forgiven him, but in his heart that he had no sins to be forgiven.

I think that LF firmly disagrees with P&C here.

Defining "Semi-Pelagianism" by Theodore Beza

My debate opponent (in an upcoming debate), Dr. T. Kurt Jaros, has suggested that we should define "Semi-Pelagianism" as Beza did.  For example, in an interview with Warren McGrew, Dr. Jaros stated: "I think that the term should just be wiped from history and -- you know -- the new definition of 'Semi-Pelagianism' should be what Theodore Beza thought about certain Roman Catholics, not what the fifth century Gallic monks believed." (link)

What Beza thought is not always the most readily accessible things.  One of the oft-cited works in the history of the evolution of the term "Semi-Pelagianism," is the work of Backus and Goudriaan: ‘Semipelagianism’: The Origins of the Term and its Passage into the History of Heresy, Backus and Goudriaan, Jnl of Ecclesiastical History, Vol. 65, No. 1, January 2014. doi:10.1017/S0022046912000838 (link)  I'm reliant on their work to summarize the material on Beza, as I have not done my own independent research.  With that caveat, here are their findings:

"[Beza] identifies the Semipelagians as those who think that human nature is prone to sin but not totally dependent on God’s grace for its regeneration." (pp. 35-36)

(p. 36)

(p. 37) 

And from Markus Widler's notes:

(p. 39)

(p. 40)

Based on the above, my own summary is this.  Beza used the term "Semi-Pelagian" to refer to something "infra-Pelagian," something that did not go as far as the Pelagians, but (in Beza's view) in the same direction.  There does not seem to be a rigid standards, but the general errors that Beza identifies as "Semi-Pelagian" seem to include:

• On the Nature of Man: A denial that man's nature is altogether dead in sin due to Adam, while simultaneously falling short of the fully Pelagian error that man's nature was not affected by Adam's sin.  Thus, it is "Semi-Pelagian" to describe man as merely "half dead," "debilitated," or the like.
• On the Will: a denial that man's will is evil and contrary to God, while simultaneously acknowledging that it is weak. 
• On Grace before Faith: A denial that grace does all the preparation for faith, while simultaneously falling short of the fully Pelagian error that man does not require any grace before faith.  Thus, it is "Semi-Pelagian" to suggest that grace merely assists or helps nature or the like. Likewise, it is "Semi-Pelagian" to suggest that faith is "partly a gift of God" but also "partly brought forth by the choice of our will."
• On Original Sin: an affirmation that baptism removes some of the effect of original sin, but that some concupiscence remains and human effort is needed to overcome it.  Thus, it is "Semi-Pelagian" to suggest that God's grace merely brings man part of the way of toward faith. 
• On Merit in Salvation: A denial that our justification is entirely by faith, while simultaneously falling short of the fully Pelagian error of suggesting that man is justified solely on the basis of good works.  Thus, it is "Semi-Pelagian" to suggest that good works play any role in meriting salvation.

Beza seems to treat these errors as somewhat independent from another, rather than requiring all three to be present for the label to apply.  B&G note: "Beza’s invention of the term did not imply, however, that its meaning was fixed from the outset. Most likely, different authors devised new uses for it, applying it to a variety of contemporary positions that postulated a greater or lesser degree of human free will in the process of salvation." (p. 45)

B&G conclude that "Semi-Pelagianism" is "a term invented by Theodore Beza to denote the Roman Catholic doctrine of grace and original sin... ." (p. 46)  While a bit compact of a summary, it seems roughly right, with the caveat that it does seem to primarily relate, as B&G previously noted, to the connection between human free will and salvation.

This sense seems to have been picked up by subsequent Reformed authors.  For example, as R. Scott Clark reports (link)(link to Perkins), "William Perkins (1558-1602), in his 1595 Exposition of the Apostles’ Creed, on the question of effectual call, wrote:

Againe, if the Vocation of every man be effectual, then faith must be common to all men either by nature, or by grace, or both: now to say the first, namely, that the power of believing is common to all by nature, is the heresie of the Pelagians, and to say it is common to all by grace, is false. All men have not faith, saith Paul. 2. Thess. 3. 2. nay many to whom the Gospel is preached, doe not so much as understand it and give assent unto it; Satan blinding their minds that the light of the glorious Gospel of Christ should not shine unto them, 2. Cor. 4. 4. And to say that faith is partly by nature and partly by grace, is the condemned heresie of the semi Pelagian: for we cannot so much as thinke a good thought of our selves, 2. Cor. 3. 5."

Notice that "faith is partly by nature and partly by grace" is quite similar to Beza's explanation set forth above.

R. Scott Clark explains (in the same post):

Further, Perkins spoke for the entire Reformation when he distinguished between full-blown Pelagianism and “semi-Pelagianism” which admits the federal relationship and original sin but which tends to downplay the effects of sin. As Perkins observed, semi-Pelagianianism also affirmed the necessity of grace but just as it watered down the effects of sin so it weakened the necessity of and the power of grace. Like Pelagius, for the semi-Pelagians, which included some of Augustine’s opponents in the early 5th century and much of the medieval church, faith is “partly by nature and partly by grace.” The semi-Pelagian view is that grace helps but it is not decisive. The free exercise of the human will, or in some cases, the human intellect or affections is decisive and essential for faith, justification, and salvation. According to semi-Pelagianism, from a Pauline and Protestant point of view justification is no longer by grace alone, through faith (trusting) alone, but now through grace and works (our cooperation with grace).

RSC's summary is, perhaps, even more succinct and to the point than B&G's: "The semi-Pelagian view is that grace helps but it is not decisive."

 

Regeneration before Faith - Some Scriptural Arguments

The Argument

Jesus asked, “And if I say the truth, why do ye not believe me?” (John 8:46)

After Jesus explained why, the Jews scoffed at him: “Say we not well that thou art a Samaritan, and hast a devil?” (John 8:48)

What is the answer, though?  Why do some people not believe the gospel?

Jesus said: “He that is of God heareth God's words: ye therefore hear them not, because ye are not of God.” (John 8:47)

Jesus explains it again in another passage: “But ye believe not, because ye are not of my sheep, as I said unto you.” (John 10:26)

John tells us not just that they did not believe, but that they could not believe.  (John 12:39)

What is the reason? Listen to John 3:

John 3:18-21

He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.  And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.

This sends us back to John 1, which introduced this important theme:

And the light shineth in darkness; and the darkness comprehended it not. (John 1:5)

It also sends us forward in John to Jesus’ statement: “I am come a light into the world, that whosoever believeth on me should not abide in darkness.” (John 12:46)

How does the darkness to light change occur?

The way that John explains it is as being “born of God”.  It’s that terminology that is the basis for the third sense of regeneration, in addition to the Titus 3:5 sense (remission of sins) and the Matthew 19:28 sense (heaven).  Calvinists don’t deny those other two senses, both of which are important, but we also talk about a third sense of regeneration, which is described by John as being “born of God.”  

John explains this first in John 1, where John explains that those who believe “were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” (John 1:13) Sometimes non-Calvinists will act as though they were born of God because they believe.  That doesn’t fit the context.  The point in the context is to ascribe the beginning of faith to God.

We see this further in John 3, where Jesus says, “Except a man be born again, he cannot see the kingdom of God” (John 3:3) and again “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God” (John 3:5).

Jesus further explained this process in the following way: “Marvel not that I said unto thee, ‘Ye must be born again.’ The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.” (John 3:7-8)

The point is that you cannot see the operation of the Spirit, like the way you can’t see the wind, but you can see the effect of the Spirit’s operation, like you can hear the sound of the wind.

There is a great illustration of this principle in John 9, but before we get there, we should look at the other place that John explains the idea of being “born of God.”  That other place is John’s first epistle. 

There, in six verses, John explains the causal relation between born of God and the rest of a person’s life:

“If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.” (1Jo 2:29)

What’s the point? Doing what is right comes from God.  It doesn’t come from ourselves.

“Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.” (1 John 3:9)

Again, notice the cause and effect relationship between being born of God and not sinning.

We see the same thing toward the end of the epistle: 

“We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.” (1 John 5:18)

But what about a more positive statement:

“Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God.” (1 John 4:7)

Notice that love is “of God.”  He is the source.   

Remember “We love him, because he first loved us.” (1 John 4:19)

Or as Paul explains it: “And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.” (Romans 5:5)

But let’s come back to the specific relationship between this being “born of God” and faith:

Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him. (1 John 5:1)

“For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith.” (1 John 5:4)

This is the same cause and effect pattern that we saw before.  

Did you know that Jesus is quoted in the book of Acts?  At Acts 26:18, Paul quotes Jesus telling him that he, Paul, is being sent to the Gentiles:

“To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.” (Acts 26:18)

Notice two points: (1) open their eyes and (2) turn them from darkness to light.

How does this work? Paul compares this to God’s work of Creation:

2 Corinthians 4:6  “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.”

Colossians 1:13 Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son:

Peter says the same thing:

“But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:” 1 Peter 2:9

That’s why Zecharias, in his prophecy speaks of Jesus as the dayspring:

“the dayspring from on high hath visited us, to give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace” (Luke 1:78-79)

The great prophet similarly prophesied:

“And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them.” (Isaiah 42:16)

We’ve talked about turning them from darkness to light, but what about opening their eyes?  The prophecy that I just read combines both, as you heard, but recall as well Jesus’ response to John the Baptist’s message from prison:

“The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.” (Matthew 11:5)

Recall as well that Jesus applied Isaiah’s prophecy at Isaiah 61:1 to himself.  After reading  “The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,” (Luke 4:18) Jesus declared: “This day is this scripture fulfilled in your ears” (Luke 4:21).

But recall that I told you I would bring you back to John 9 and Jesus healing the man born blind.  The passage extends from John 9:1-41.  In John’s narrative, it follows immediately after the Jews scoffed at him, in the passage where we started today, and ultimately tried to stone him.

The story in a nutshell is this:

• A man was born blind (vs. 1)
• As an adult (vs. 21) he was healed by Jesus through Jesus making a mud mask of clay and his own spit (vs. 6) and then commanding the man to to wash in the pool of Siloam (vs. 7)
• Everyone was surprised (vs. 8) and the man gave Jesus credit (vs. 11)
• The Pharisees considered this a Sabbath violation (vs. 16) and didn’t believe he had been born blind (vs. 18), so they got confirmation from his parents (vs. 20)
• The Pharisees demanded he claim it was just a direct miracle from God (v. 24)
• The man insisted that Jesus did the miracle (vs. 33)
• They kicked the man out of the synagogue (vs. 34)
• Jesus thereafter found him (v. 35) and revealed himself to the man (v. 37) and the man then believed and worshiped Jesus (v. 38)

But what’s the point of the story? Is it just that Jesus is a wonderworker?  Are we just supposed to see the fireworks? 

Remember that his disciples realized that blindness is a punishment for sin, and consequently asked who sinned, the man or his parents, that the man was born blind.  

John 9:3-5

Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world.

Notice that Jesus says that the man was born blind so that the works of God should be made manifest in him. Recall from chapter 6, Jesus had said: “This is the work of God, that ye believe on him whom he hath sent.” (John 6:29)

How are the works of God made manifest in this poor, blind man?

Let’s look at the conclusion of the story for the answer:

John 9:35-41

35-38

Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God? He answered and said, Who is he, Lord, that I might believe on him? And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee. And he said, Lord, I believe. And he worshipped him.

39-41

And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind. And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also? Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth.

In this beautiful illustration, Jesus makes the connection between spiritual blindness and physical blindness.  Notice as well that in this illustration, the blind man first receives his sight and then believes.  

We could make the same point from the illustration of the raising of Lazarus in John 11. Just as the Pharisees kicked the blind man out of the synagogue, they tried to murder Lazarus (John 12:10).  

We could make the same point from the illustration of the man who was unable to walk for 38 years, whom Jesus healed and then was criticized by the Jews, but who Jesus then later found and who believed on him (John 5:1-16), but note Jesus’ response in that case was like the one John 9.  After saying that “My Father worketh hitherto, and I work,” (vs. 17) he goes on to explain:

John 5:20-21

For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel. For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.

John 5:24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.

Additional Arguments

What else does the Scripture say about Man’s Natural State?

He lacks Spiritual Discernment

1 Corinthians 2:14  But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.

He is in Darkness

1 John 2:9 He that saith he is in the light, and hateth his brother, is in darkness even until now.

He is Blind

1 John 2:11 But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes.

Unable to be Subject to God’s Law

Romans 8:7 Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.

Children of Wrath

Ephesians 2:3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.

Unable to do Good

Jeremiah 13:23 - Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil.

Coming to Salvation is Impossible for Man but Possible for God

Matthew 19:23-26 

Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved? But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible.

Mark 10:23-27

And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God! It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. And they were astonished out of measure, saying among themselves, Who then can be saved? And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible.

Matthew 7:13-14 Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because narrow is the gate and difficult is the way which leads to life, and there are few who find it. 

Luke 13:22-30

And he went through the cities and villages, teaching, and journeying toward Jerusalem. Then said one unto him, Lord, are there few that be saved? And he said unto them, Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are: Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity. There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out. And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. And, behold, there are last which shall be first, and there are first which shall be last.

What else does the Scripture say about how Man escapes the Natural State?

Isaiah 65:1 I am sought of them that asked not for me; I am found of them that sought me not: I said, Behold me, behold me, unto a nation that was not called by my name.

Romans 10:20 But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me.

Effectual Calling - The Called

Romans 1:6 Among whom are ye also the called of Jesus Christ:

Romans 8:28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

Jude 1 - Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called:

Revelation 17:14 - These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful.

John 10:3 - To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.

Opening Eyes

Psalm 119:18 Open thou mine eyes, that I may behold wondrous things out of thy law.

Psalm 146:8 The LORD openeth the eyes of the blind: the LORD raiseth them that are bowed down: the LORD loveth the righteous:

Isaiah 35:5 Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped.

Isaiah 42:7 To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.

Opening Heart

Acts 16:14 And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul.

God’s Role

Acts 11:18 When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.

Hebrews 12:2 - Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.

Philippians 1:6  Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ:

Galatians 3:3 Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?

Galatians 5:5 For we through the Spirit wait for the hope of righteousness by faith.

Galatians 5:22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,

2 Thessalonians 2:13 But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth:

1 Peter 1:2 Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.

2 Peter 1:3 - According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:

John 16:13 Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.

God should get the Credit for our Faith

Ephesians 1:15-16 

Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, Cease not to give thanks for you, making mention of you in my prayers;

2 Thessalonians 1:11 - Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power:

1 Corinthians 3:4-9

For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal? Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. For we are labourers together with God: ye are God's husbandry, ye are God's building.

1 Peter 1:20-21 Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God.

Anagennao in 1 Peter 

1 Peter 1:3 - Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead,

1 Peter 1:23 - Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.

Parables of the Lost Sheep and Coin

Mat 18:12-14 

How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.

Luke 15:3-7 And he spake this parable unto them, saying, What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? And when he hath found it, he layeth it on his shoulders, rejoicing. And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost. I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.

Isaiah 53:6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.

Psalm 119:176 I have gone astray like a lost sheep; seek thy servant; for I do not forget thy commandments.

1 Peter 2:25 For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.

Luke 15:8-10 Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it? And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost. Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.

The Centrality of Faith to doing Anything Pleasing to God

Hebrews 11:6 - But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.

Romans 14:23 - And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.

How do we get repentance?

2 Timothy 2:24-26 

And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.

How do we get Knowledge of God?

John 6:44-45 

No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.

Isaiah 54:13 - And all thy children shall be taught of the LORD; and great shall be the peace of thy children.

Jeremiah 31:33-34 

But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.

Mark 4:11 - And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables:

Matthew 13:11 - He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.

1 Corinthians 2:12 - Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.

1 John 5:20 - And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life.

Role of the Word in being Born of God

1 Corinthians 4:14-16

I write not these things to shame you, but as my beloved sons I warn you. For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel. Wherefore I beseech you, be ye followers of me.

James 1:16-18 

Do not err, my beloved brethren. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. 

(and compare the other apokyeō verse at James 1:15, right before this)

1 Peter 1:13-25 and 2:1-3

Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; as obedient children, not fashioning yourselves according to the former lusts in your ignorance: but as he which hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy; for I am holy. (Leviticus 20:7 - note to Nick Sayers) And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear: forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot: who verily was foreordained before the foundation of the world, but was manifest in these last times for you, who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God. 

Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: but the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.

Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, as newborn babes, desire the sincere milk of the word, that ye may grow thereby: if so be ye have tasted that the Lord is gracious.

God can control our heart

Proverbs 21:1 - The king's heart is in the hand of the LORD, as the rivers of water: he turneth it whithersoever he will.

What Comes After Faith?

The two uses of the word “regeneration” in the KJV. 

1. A Future State

Matthew 19:28 And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. 

2. Forgiveness of Sins

Titus 3:5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;

Both of these senses of regeneration are after faith.

Being “sealed by the Spirit” is After Faith 

2 Corinthians 1:22 Who hath also sealed us, and given the earnest of the Spirit in our hearts.

Ephesians 1:13 In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,

Ephesians 4:30 And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.

The indwelling of the Holy Spirit is After Faith

Romans 8:11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.

Galatians 4:6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.

The promise of the Spirit is After Faith

Gal 3:14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.

The Gift of the Holy Ghost is After Faith

Acts 2:38 Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.

Acts 8:20 But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.

Acts 10:45 And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.

Acts 11:17 Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?

Miscellaneous

We are not saying we’re saved first and then believe.

When People Misquote Acts 7:51 "always resist the Holy Spirit"

Acts 6:10 And they were not able to resist the wisdom and the spirit by which he spake.

Gifts Return to Sender?

Where is that in Scripture?

Questions for Dr. Leighton Flowers regarding Original Sin and the Grace of God

The following is a post corresponding to my previously publish video (available here):

Dr. Flowers,

I’ve been asked to debate the question of whether Provisionism is Semipelagian.  This arose because I posted a blog entry in which I went through the first eight canons of the second council of Orange, and then posted a tweet from Soteriology101 that conflicts with that canon (here's a link to this post).

Dr. Kurt Jaros asked if I would debate the question that he believed was raised by my post.

It is a bit of an unusual debate topic, in that Kurt doesn’t claim to be a Provisionist.  Since your site seems to be the focal point of “Provisionism,” as such, I thought I would ask you a few questions to help clarify your position in advance of the debate.

On the question of Original Sin

• I understand that you deny that you and I were born guilty of Adam’s sin.  If I understand you correctly, this is because you deny the idea of guilt being transmitted from Adam to others, except by way of imitation or bad example.
• I understand you also deny that Adam’s sin results in the incapacitation of any person’s free will.  Although you believe that “every person who is capable of moral action will sin,” you do not believe that this has to do with their free will being incapacitated.  Instead, they simply have a “nature and environment inclined toward sin.”

Question chain 1: Are you saying that some people are incapable of moral action?  Do you mean infants?  If so, do you believe that infants have any sin of any kind, either personal or from Adam?  In the sad case where infants die in infancy, do you say that Jesus died for these infants?  If so, why was that necessary?  What sins does Jesus bear or take away for infants who die in infancy?

Question chain 2: In the Provionism doctrinal statement does “inclined toward sin” define “nature” or just “environment”?  If the former, do you agree with Calvinists and Arminians that Jesus was not born with a fallen nature, although the rest of humanity was? In other words, are you saying that Jesus was born with a nature inclined toward sin? If not, would you please correct the error that says that if our nature is fallen, then Jesus’ nature must also have been fallen?

On the question of the Grace of God

• I understand that you reject the Calvinist doctrine of effectual calling.
• I understand that you also reject the Arminian doctrine of prevenient grace.
• I understand that your reason for rejecting both the Calvinist and Arminian views on this is that you believe that the gospel is the power of God unto salvation, in the sense that anyone can hear the Gospel message and respond by believing.
• I understand that you say it is unfair to describe your position as one in which man is “unaided” or as one in which there is no grace prior to faith, or as in one in which man initiates the process of salvation.
• I understand that you allege that God does graciously aid man prior to faith and God does take the initiative, in the following ways:
• The Holy Spirit inspired Scripture, which is provided so we can read and believe and have eternal life.
• The preaching of the gospel is a human means of sharing the divinely inspired message of the gospel.
• Christ’s death on the cross was itself gracious.
• God’s creation and general supervision of the creation are also gracious.

Question chain 3: What about God working internally in a person prior to faith?  Do you agree that this is necessary? Is the natural man able to humble himself and pray for salvation before God begins to work directly in the person’s heart?

-TurretinFan

Soteriology101 and the Necessity of Grace

 A twitter user with the handle, The Arminians, provided a quotation from Ryerson, (citation and link added, and wording of the quotation updated to reflect the original by TF, original is shown in the screenshot below):

... they differ ... from the Pelagians, by holding the doctrine of human depravity—the natural corruption of the human heart, and human inability, without Divine grace, to turn from sin to holiness—teaching at the same time, that a sufficient measure of grace is given to every man to profit withal ... 

-Ryerson 1882 (The Canadian Methodist Magazine, "Canadian Methodism; Its Epochs and Characteristics," "Essay III: the Supernatural Character of Canadian Methodism," p. 221)

Soteriology101 responded:

Provisionists would agree with this statement but only with the caveat that “divine grace” would include all the means God employs to call sinners to reconciliation, most especially including the inspiration and dispersion of his gospel appeal. 

Some have pushed back on this caveat saying that is not the “normal meaning” of divine grace in these historical discussions. I understand that, but it is our contention that this IS the problem. Speaking of the aid of divine grace while presuming the work of the Holy Spirit in bringing the gospel isn’t included as a necessary and sufficient divine grace is a huge and unbiblical omission. 

If nothing else, for clarity sake, one holding to this position should say, “Despite all of the divine grace that brought us both general and special revelation (ie creation, the conscience, the law written upon our heart, the incarnation, the death burial and resurrection, the inspiration of scripture, the dispersion of the gospel, the Holy Spirit indwelling of the bride of Christ, etc) making Himself abundantly clear and all men without excuse, the corruption of men is so great that even more divine grace is needed than what has been provided in all the divine graces listed above.

Notice the clear admission: "that is not the “normal meaning” of divine grace in these historical discussions. I understand that, but it is our contention that this IS the problem." 

A second is like unto it:

Soteriology101 wrote (copy of now-current version of the tweet, with a screenshot below):

Calvinist: God decided all will be born unable to believe but will effectuate faith in some. 

Arminian: God decided all will be born unable to believe but He will give that ability back to everyone. 

Provisionist: That premise ☝️was introduced into the church in the 5th century and cannot be established by the Scriptures. 

God graciously created us in His image with the capacity to accept or reject His revealed truth. He didn’t determine or even allow for all humanity to lose this innate capacity to believe divine revelation only to reestablish it.

Notice the clear denial of the necessity of grace to restore man's ability in preparation for faith. 

Cassiodorus on Psalm 132:8 and the Ark of the Covenant

Cassiodorus (A.D. c. 485 - 585) in Cassiodorus: Explanation of the Psalms, Vol. 3 from the Ancient Christian Writers series, vol 53 of the series, p. 326 (P. G. Walsh, trans.):

Arise, O Lord, into thy resting-place: thou and the ark which thou hast sanctified. Once the prophet realized that the Lord Christ's promises previously mentioned had been fulfilled, he cried out to the Lord: Arise into thy resting-place, for he did not wish any debt to remain unpaid. He sought to make clear the outcome of events in the dispensation of the attained truth: in other words, that Christ should rise again from the world below into the enduring blessedness of His divinity. Observe that he added thy resting-place; for Your own majesty bestowed it on You, since You reign with the Father in equal power and everlasting glory. He did not wish you to think that the Head could abandon the members, so he added: Thou and the ark which thou has sanctified, in other words, "the Church which You have deigned to sanctify by making it Your members." He did not specify the ark of Noah, or the art of the covenant, though both of these appeared to represent a type of the Church; instead he designated her in a special way when he added: Which though hast sanctified. Now observe what follows.

Epilogue to the Council of Orange

The following is the epilogue to the Second Council of Orange, together with an AI translation (source of Latin is Hefele):

Ac sic secundiun suprascriptas sanctarum Scripturarum sententias vel antiquorum patrum definitiones hoc Deo propitiante et prsedicare debemus et credere, quod per peccatum primi hominis ita inclinatum et attenuatum fuerit liberum arbitrium, ut nullus postea aut diligere Deum sicut opportuit, aut credere in Deum, aut operari propter Deum quod bonum est possit, nisi eum gratia misericordiae divinae praevenerit. Unde et Abel justo et Noe et Abrahae, et Isaac et Jacob et omni antiquorum patrum multitudini illam praeclaram fidem, quam in ipsorum laude praedicat Apostolus Paulus, non per bonum natures quod prius in Adam datum fuerat, sed per gratiam Dei credimus fuisse collatam. 

And thus, according to the aforementioned sentences of the Holy Scriptures or the definitions of the ancient Fathers, with God being propitious, we must preach and believe that through the sin of the first man, free will was so inclined and weakened that no one thereafter can either love God as he ought, or believe in God, or act for God's sake in what is good, unless the grace of divine mercy precedes him. Therefore, we believe that to Abel the righteous, and to Noah, and to Abraham, and to Isaac, and to Jacob, and to the whole multitude of ancient fathers, that excellent faith, which the Apostle Paul proclaims in their praise, was not conferred through the natural goodness which was first given in Adam, but through the grace of God.

Quam gratiam etiam post adventum domini omnibus qui baptizari desiderant, non in libero arbitrio haberi, sed Christi novimus simul et credimus largitate conferri, secundum illud quod saepe jam dictum est et quod saepe jam dictum est et quod praedicat Paulus apostolus : Vobis donatum est pro Christo non solum ut in eum credatis, sed etiam, ut pro illo patiamini (Phil. i. 29) ; et illud : Deus qui ccepit in vobis bonum opus, perficiet usque in diem domini nostri Jesu Christi (Phil. i. 6); et illud: Or alia, salvi facti estis per fidem, et hoc non ex vobis, dei enim donum est (Eph. ii. 8); et quod de se ipso ait apostolus : Misericordiam consecutus sum, ut fidelis essem (1 Cor. vii. 25); non dexit quia eram sed ut essem ; et illud : Quid habes quod non accepistii. (1 Cor. iv. 7); et illud: Omne datum bonum et omnc donum perfectum desursum est, descendens a patre luminum (Jac. i. 17); et illud : Nemo habet quidquam nisi illi datum fuerit desuper (Joann. iii. 27). 

We also know and believe that this grace, even after the coming of the Lord, is not held in free will for all who desire to be baptized, but is conferred through the generosity of Christ, according to what has been often said and what the Apostle Paul preaches: 'For it has been granted to you on behalf of Christ not only to believe in him, but also to suffer for him' (Philippians 1:29); and this: 'He who began a good work in you will carry it on to completion until the day of Christ Jesus' (Philippians 1:6); and this: 'For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God' (Ephesians 2:8); and what the apostle says of himself: 'I became a servant of this gospel by the gift of God’s grace given me through the working of his power' (1 Corinthians 7:25); not because I was [faithful], but so that I might be [faithful]; and this: 'What do you have that you did not receive?' (1 Corinthians 4:7); and this: 'Every good and perfect gift is from above, coming down from the Father of the heavenly lights' (James 1:17); and this: 'A person can receive only what is given them from heaven' (John 3:27).

Innumerabilia sunt sanctorum scripturarum testimonia quae possunt ad probandam gratiam proferri sed brevitatis studio praetermissa sunt, quia et revera cui pauca non sufficiunt plura non proderunt. Hoc etiam secundum fidem Catholicam credimus, quod accepta per baptismum gratia omnes baptizati, Christo auxiliante et co-operante, quae ad salutem animse pertinent, possint et debeant, si fideliter laborare voluerint adimplere. Aliquos vero ad malum divina potestate praedestinatos esse non solum non credimus, sed etiam si sunt qui tantum malum credere velint, cum omni detestatione illis anathema dicimus. Hoc etiam salubriter profitemur et credimus, quod in omni opere bono non nos incipimus et postea per Dei misericordiam adjuvamur sed ipse nobis nullis praecedentibus bonis meritis et fidem et amorem sui prius inspirat, ut et baptismi sacramenta fideliter requiramus, et post baptismum cum ipsius adjutorio ea quae sibi sunt placita implere possimus. Unde manifestissime credendum est quod et illius latronis, quern dominus ad paradisi patriam revocavit, et Cornelii centurionis ad quern angelus Domini missus est, et Zacchaei qui ipsum dominum suscipere meruit, ilia tarn admirabilis fides non fuit de natura, sed divinaa largitatis donum. Et quia definitionem antiquorum patrum nostramque, quae suprascripta est, non solum religiosis, sed etiam laicis medicamentum esse et desideramus et cupimus, placuit, ut earn et illustres ac inagnifici viri, qui nobiscum ad praefatam festivitatem convenerunt, propria manu subscriberent. 

There are innumerable testimonies of the holy scriptures that can be brought forward to prove grace, but they have been omitted for the sake of brevity, because indeed, if a few are not sufficient for someone, more will not be beneficial. We also believe this according to the Catholic faith, that after receiving grace through baptism, all baptized, with the help and cooperation of Christ, can and should fulfill what is necessary for the salvation of the soul, if they want to work faithfully. We not only do not believe that some are predestined to evil by divine power, but also, if there are those who want to believe such great evil, we say anathema to them with all detestation. We also healthily profess and believe that in every good work, it is not us who begin and are then helped by God's mercy, but He Himself first inspires in us faith and love for Him, without any preceding good merits, so that we may faithfully seek the sacraments of baptism, and after baptism, with His help, fulfill what is pleasing to Him. Therefore, it is most clearly to be believed that the admirable faith of the thief whom the Lord called back to the paradise of heaven, of Cornelius the centurion to whom the angel of the Lord was sent, and of Zacchaeus who was worthy to receive the Lord Himself, was not from nature, but was a gift of divine generosity. And because we desire and wish the definition of the ancient fathers and ours, which is written above, to be not only a remedy for the religious but also for the laity, it was pleasing that the illustrious and magnificent men, who came together with us for the aforementioned celebration, should also subscribe to it with their own hand.

Soteriology 101 and the First Eight Canons of the Council of Orange

The Canons of the Council of Orange (Anno Domini 529)(as found here)

CANON 1. If anyone denies that it is the whole man, that is, both body and soul, that was "changed for the worse" through the offense of Adam's sin, but believes that the freedom of the soul remains unimpaired and that only the body is subject to corruption, he is deceived by the error of Pelagius and contradicts the scripture which says, "The soul that sins shall die" (Ezek. 18:20); and, "Do you not know that if you yield yourselves to anyone as obedient slaves, you are the slaves of the one whom you obey?" (Rom. 6:126); and, "For whatever overcomes a man, to that he is enslaved" (2 Pet. 2:19).

CANON 2. If anyone asserts that Adam's sin affected him alone and not his descendants also, or at least if he declares that it is only the death of the body which is the punishment for sin, and not also that sin, which is the death of the soul, passed through one man to the whole human race, he does injustice to God and contradicts the Apostle, who says, "Therefore as sin came into the world through one man and death through sin, and so death spread to all men because all men sinned" (Rom. 5:12).

CANON 3. If anyone says that the grace of God can be conferred as a result of human prayer, but that it is not grace itself which makes us pray to God, he contradicts the prophet Isaiah, or the Apostle who says the same thing, "I have been found by those who did not seek me; I have shown myself to those who did not ask for me" (Rom 10:20, quoting Isa. 65:1).

CANON 4. If anyone maintains that God awaits our will to be cleansed from sin, but does not confess that even our will to be cleansed comes to us through the infusion and working of the Holy Spirit, he resists the Holy Spirit himself who says through Solomon, "The will is prepared by the Lord" (Prov. 8:35, LXX), and the salutary word of the Apostle, "For God is at work in you, both to will and to work for his good pleasure" (Phil. 2:13).

CANON 5. If anyone says that not only the increase of faith but also its beginning and the very desire for faith, by which we believe in Him who justifies the ungodly and comes to the regeneration of holy baptism-if anyone says that this belongs to us by nature and not by a gift of grace, that is, by the inspiration of the Holy Spirit amending our will and turning it from unbelief to faith and from godlessness to godliness, it is proof that he is opposed to the teaching of the Apostles, for blessed Paul says, "And I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ" (Phil. 1:6). And again, "For by grace you have been saved through faith; and this is not your own doing, it is the gift of God" (Eph. 2:8). For those who state that the faith by which we believe in God is natural make all who are separated from the Church of Christ by definition in some measure believers.

CANON 6. If anyone says that God has mercy upon us when, apart from his grace, we believe, will, desire, strive, labor, pray, watch, study, seek, ask, or knock, but does not confess that it is by the infusion and inspiration of the Holy Spirit within us that we have the faith, the will, or the strength to do all these things as we ought; or if anyone makes the assistance of grace depend on the humility or obedience of man and does not agree that it is a gift of grace itself that we are obedient and humble, he contradicts the Apostle who says, "What have you that you did not receive?" (1 Cor. 4:7), and, "But by the grace of God I am what I am" (1 Cor. 15:10).

CANON 7. If anyone affirms that we can form any right opinion or make any right choice which relates to the salvation of eternal life, as is expedient for us, or that we can be saved, that is, assent to the preaching of the gospel through our natural powers without the illumination and inspiration of the Holy Spirit, who makes all men gladly assent to and believe in the truth, he is led astray by a heretical spirit, and does not understand the voice of God who says in the Gospel, "For apart from me you can do nothing" (John 15:5), and the word of the Apostle, "Not that we are competent of ourselves to claim anything as coming from us; our competence is from God" (2 Cor. 3:5).

CANON 8. If anyone maintains that some are able to come to the grace of baptism by mercy but others through free will, which has manifestly been corrupted in all those who have been born after the transgression of the first man, it is proof that he has no place in the true faith. For he denies that the free will of all men has been weakened through the sin of the first man, or at least holds that it has been affected in such a way that they have still the ability to seek the mystery of eternal salvation by themselves without the revelation of God. The Lord himself shows how contradictory this is by declaring that no one is able to come to him "unless the Father who sent me draws him" (John 6:44), as he also says to Peter, "Blessed are you, Simon Bar-Jona! For flesh and blood has not revealed this to you, but my Father who is in heaven" (Matt. 16:17), and as the Apostle says, "No one can say 'Jesus is Lord' except by the Holy Spirit" (1 Cor. 12:3).

Richard Rolle on Psalm 132:8 and the Ark of the Covenant

Richard Rolle (c. 1300–1349) – The Psalter, or Psalms of David & Certain Canticles, with a Translation & Exposition in English  (Oxford: Clarendon Press, 1884)  (pp. 450-51)

8. Surge domine in requiem tuam: tu & arca sanctificacionis tue. ⸿ Rise lord in til thi rest : thou and the huche of thi halighynge. ⸿ Rise fra ded and steghe in till heuen. and thi kirk, the whilke thou halighid ; ryse til luf and life.

AI translation:

Latin:  "Surge, Domine, in requiem tuam: tu et arca sanctificationis tuae."

Modern English Translation: "Arise, O Lord, into Your rest: You, and the ark of Your sanctification."

Middle English: "Rise, lord, in til thi rest: thou and the huche of thi halighynge."

Early Modern English: "Rise from dead and steghe in till heaven, and thi kirk, the whilke thou halighid; rise til luf and life."

Modern English Translation: "Rise, Lord, into Your rest: You and the chest of Your hallowing. Rise from death and ascend into heaven, and Your church, which You have hallowed; rise to love and life."

In the Middle English part, "huche" refers to a chest or box, likely referring to the Ark of the Covenant. "Halighynge" refers to hallowing or making holy. In the Early Modern English part, "steghe" means to ascend, "kirk" refers to a church, and "whilke" means which. "Luf" refers to love, and "life" remains the same in modern English.

I tend to agree with the AI translation here.

John Chrysostom on Psalm 132:8 and the Ark of the Covenant

 St. John Chrysostom, Commentary on the Psalms, Vol. 2, Robert Charles Hill, trans., p. 206:

Ascend to your resting place, O Lord, you and the ark of your sanctification (v. 8). A different version, "of your strength;" another, "of your power." Both versions are right: holiness was given from there, and the writings contained in it were productive of holiness and strength. He put it well, therefore: God gave evidence of great power by means of it, once, twice, many times, as for example when it was captured by the people of Ashdod, when the idols were cast down, when it struck its captors, when on its return it stopped the plague, and he gave evidence of his might through other portents he worked in the same place. Now, what is the meaning of Ascend to your resting place? Put a stop to our wandering and the carrying of the ark, and give it rest at long last.

Theodoret of Cyrus on the Ark of the Covenant in Psalm 132

Theodoret of Cyrus, Commentary on the Psalms, vol. 2, Robert C. Hill, trans., pp. 307-08:

(5) Rise up, O Lord, to your rest (v. 8). They call worship according to the Law God's rising up--not that he is in need of it or finds satisfaction in it, but he welcomes the piety of the offerers. They also beg that his grace be manifested again, and the former glory be given to the Temple. You and the ark of your sanctification. Since in the Holy of Holies the ark stood with the tables of the Law inside, and the mercy seat was situated alongside, and through the latter some indications of the divine manifestation were given to the high priest, he was right to make mention of the ark: the God who made heaven and earth, according to the saying of the blessed Paul, does not dwell in temples made by [human] hands. The wise Solomon also prayed this way, "If the heaven and heaven of heavens are not sufficient for you." The very God of all also said this, "The Heaven is my throne and the earth is my footstool: what sort of house will you build for me? or what is my resting place?"

‎St. Albert the Great or Adenulf of Anangni on the Psalms‎, Psalm 132:8 and the Ark of the Covenant

 ‎St. Albert the Great (d. A.D. 1280) or Adenulf of Anagni (d. A.D. 1289) on the Psalms‎, at Psalm 132:8 (Vulgate Psalm 131:8)(link to source)

8. Arise, O Lord, into thy resting place: thou and the ark, which thou hast sanctified.

Arise, Yahweh, to your resting place, you and the ark your fortress.

132:1.2.1.1 After showing his desire to see the house of the Lord built, the builder is invited to build it. Therefore: (1) he invites Christ to do so, (2) he prays that the Jewish nation [not] be excluded from that house, or he invites God the Father to send his Son: "For your servant David's sake". In the first he invites Christ (1) to prepare himself for building the Church through his resurrection, (2) that he ordain ministers for the construction: "Let your priests". In the first, he invites Christ (1) to rise in reality, (2) to make his own people rise in hope: "you and the ark". The idea is: Lord, we know that the Church, which is the house of God, is to be gathered from the Jews and the Gentiles. Therefore, Lord, that this may happen, arise from the dead to your rest, that you may fear no more harassment from the Jews, as did happen. —Rom 6:9 Christ, being raised from the dead, will never die again. —1 Cor 15:20 Christ has been raised from the dead, the first fruits of those who have died. Christ had rest by this resurrection, and even before the resurrection, immediately after his death. —Rev 14:13 Yes, says the Spirit, they will rest from their labors.

He says: Rise, you first, in reality, and the ark which you sanctified, namely the Church, through you in hope. He comes first, and the others after him. —Micah 2:13 The one who breaks out will go up before them. —Zeph 3:8 Wait for me, says Yahweh, for the day when I arise in the future.

The ark is a good symbol of the Church, because in it were kept: (1) manna, while in the Church bread from heaven (John 6). (2) the tablets of the covenant; while in the Church the two are held by true knowledge —Luke 24:45 Then he opened their minds to understand the scriptures. (3) the staff of Aaron, while in the Church there is priestly power —Mat 16:19 Whatever you bind on earth will be bound in heaven. (4) The Church was also symbolized by the ark of Noah, battered by the waves of troubles and containing animals of every kind.

I have listed both Albert and Adenulf, as I have seen the same text ascribed to both.  I suspect that Adenulf is the correct author, based on the tendency to wrongly ascribe works to more famous authors.  

Thomas Aquinas on the Symbolism of the Ark of the Covenant

 Thomas Aquinas (link to source), Summa Theologica, Second Part of the Second Part, Treatise on the Theological Virtues, Question 33, Article 4: 

Whether a man is bound to correct his prelate?

Objection 1: It would seem that no man is bound to correct his prelate. For it is written (Ex. 19:12): "The beast that shall touch the mount shall be stoned," [*Vulg.: 'Everyone that shall touch the mount, dying he shall die.'] and (2 Kings 6:7) it is related that the Lord struck Oza for touching the ark. Now the mount and the ark signify our prelates. Therefore prelates should not be corrected by their subjects.

...

Reply to Objection 1: It would seem that a subject touches his prelate inordinately when he upbraids him with insolence, as also when he speaks ill of him: and this is signified by God's condemnation of those who touched the mount and the ark.

For those who are interested in such things, no orthodox Roman Catholic theologian would refer to Mary as a prelate.

Thomas Aquinas (link to source), Summa Theologica, First Part of the Second Part, Treatise on Law, Question 102, Article 4: 

Whether sufficient reason can be assigned for the ceremonies pertaining to holy things?

...

Objection 6: Further, the Lord commanded (Ex. 20:4) that they should "not make . . . a graven thing, nor the likeness of anything." It was therefore unfitting for graven images of the cherubim to be set up in the tabernacle or temple. In like manner, the ark, the propitiatory, the candlestick, the table, the two altars, seem to have been placed there without reasonable cause.

...

Reply to Objection 6: Both literal and figurative reasons may be assigned for the things contained in the tabernacle. The literal reason is in connection with the divine worship. And because, as already observed (ad 4), the inner tabernacle, called the Holy of Holies, signified the higher world of spiritual substances, hence that tabernacle contained three things, viz. "the ark of the testament in which was a golden pot that had manna, and the rod of Aaron that had blossomed, and the tables" (Heb. 9:4) on which were written the ten commandments of the Law. Now the ark stood between two "cherubim" that looked one towards the other: and over the ark was a table, called the "propitiatory," raised above the wings of the cherubim, as though it were held up by them; and appearing, to the imagination, to be the very seat of God. For this reason it was called the "propitiatory," as though the people received propitiation thence at the prayers of the high-priest. And so it was held up, so to speak, by the cherubim, in obedience, as it were, to God: while the ark of the testament was like the foot-stool to Him that sat on the propitiatory. These three things denote three things in that higher world: namely, God Who is above all, and incomprehensible to any creature. Hence no likeness of Him was set up; to denote His invisibility. But there was something to represent his seat; since, to wit, the creature, which is beneath God, as the seat under the sitter, is comprehensible. Again in that higher world there are spiritual substances called angels. These are signified by the two cherubim, looking one towards the other, to show that they are at peace with one another, according to Job 25:2: "Who maketh peace in . . . high places." For this reason, too, there was more than one cherub, to betoken the multitude of heavenly spirits, and to prevent their receiving worship from those who had been commanded to worship but one God. Moreover there are, enclosed as it were in that spiritual world, the intelligible types of whatsoever takes place in this world, just as in every cause are enclosed the types of its effects, and in the craftsman the types of the works of his craft. This was betokened by the ark, which represented, by means of the three things it contained, the three things of greatest import in human affairs. These are wisdom, signified by the tables of the testament; the power of governing, betokened by the rod of Aaron; and life, betokened by the manna which was the means of sustenance. Or else these three things signified the three Divine attributes, viz. wisdom, in the tables; power, in the rod; goodness, in the manna---both by reason of its sweetness, and because it was through the goodness of God that it was granted to man, wherefore it was preserved as a memorial of the Divine mercy. Again, these three things were represented in Isaias' vision. For he "saw the Lord sitting upon a throne high and elevated"; and the seraphim standing by; and that the house was filled with the glory of the Lord; wherefrom the seraphim cried out: "All the earth is full of His glory" (Is. 6:1, 3). And so the images of the seraphim were set up, not to be worshipped, for this was forbidden by the first commandment; but as a sign of their function, as stated above.

The outer tabernacle, which denotes this present world, also contained three things, viz. the "altar of incense," which was directly opposite the ark; the "table of proposition," with the twelve loaves of proposition on it, which stood on the northern side; and the "candlestick," which was placed towards the south. These three things seem to correspond to the three which were enclosed in the ark; and they represented the same things as the latter, but more clearly: because, in order that wise men, denoted by the priests entering the temple, might grasp the meaning of these types, it was necessary to express them more manifestly than they are in the Divine or angelic mind. Accordingly the candlestick betokened, as a sensible sign thereof, the wisdom which was expressed on the tables (of the Law) in intelligible words. The altar of incense signified the office of the priest, whose duty it was to bring the people to God: and this was signified also by the rod: because on that altar the sweet-smelling incense was burnt, signifying the holiness of the people acceptable to God: for it is written (Apoc. 8:3) that the smoke of the sweet-smelling spices signifies the "justifications of the saints" (cf. Apoc. 19:8). Moreover it was fitting that the dignity of the priesthood should be denoted, in the ark, by the rod, and, in the outer tabernacle, by the altar of incense: because the priest is the mediator between God and the people, governing the people by Divine power, denoted by the rod; and offering to God the fruit of His government, i.e. the holiness of the people, on the altar of incense, so to speak. The table signified the sustenance of life, just as the manna did: but the former, a more general and a coarser kind of nourishment; the latter, a sweeter and more delicate. Again, the candlestick was fittingly placed on the southern side, while the table was placed to the north: because the south is the right-hand side of the world, while the north is the left-hand side, as stated in De Coelo et Mundo ii; and wisdom, like other spiritual goods, belongs to the right hand, while temporal nourishment belongs on the left, according to Prov. 3:16: "In her left hand (are) riches and glory." And the priestly power is midway between temporal goods and spiritual wisdom; because thereby both spiritual wisdom and temporal goods are dispensed.

Another literal signification may be assigned. For the ark contained the tables of the Law, in order to prevent forgetfulness of the Law, wherefore it is written (Ex. 24:12): "I will give thee two tables of stone, and the Law, and the commandments which I have written: that thou mayest teach them" to the children of Israel. The rod of Aaron was placed there to restrain the people from insubordination to the priesthood of Aaron; wherefore it is written (Num. 17:10): "Carry back the rod of Aaron into the tabernacle of the testimony, that it may be kept there for a token of the rebellious children of Israel." The manna was kept in the ark to remind them of the benefit conferred by God on the children of Israel in the desert; wherefore it is written (Ex. 16:32): "Fill a gomor of it, and let it be kept unto generations to come hereafter, that they may know the bread wherewith I fed you in the wilderness." The candlestick was set up to enhance the beauty of the temple, for the magnificence of a house depends on its being well lighted. Now the candlestick had seven branches, as Josephus observes (Antiquit. iii, 7,8), to signify the seven planets, wherewith the whole world is illuminated. Hence the candlestick was placed towards the south; because for us the course of the planets is from that quarter. The altar of incense was instituted that there might always be in the tabernacle a sweet-smelling smoke; both through respect for the tabernacle, and as a remedy for the stenches arising from the shedding of blood and the slaying of animals. For men despise evil-smelling things as being vile, whereas sweet-smelling things are much appreciated. The table was place there to signify that the priests who served the temple should take their food in the temple: wherefore, as stated in Mat. 12:4, it was lawful for none but the priests to eat the twelve loaves which were put on the table in memory of the twelve tribes. And the table was not placed in the middle directly in front of the propitiatory, in order to exclude an idolatrous rite: for the Gentiles, on the feasts of the moon, set up a table in front of the idol of the moon, wherefore it is written (Jer. 7:18): "The women knead the dough, to make cakes to the queen of heaven."

In the court outside the tabernacle was the altar of holocausts, on which sacrifices of those things which the people possessed were offered to God: and consequently the people who offered these sacrifices to God by the hands of the priest could be present in the court. But the priests alone, whose function it was to offer the people to God, could approach the inner altar, whereon the very devotion and holiness of the people was offered to God. And this altar was put up outside the tabernacle and in the court, to the exclusion of idolatrous worship: for the Gentiles placed altars inside the temples to offer up sacrifices thereon to idols.

The figurative reason for all these things may be taken from the relation of the tabernacle to Christ, who was foreshadowed therein. Now it must be observed that to show the imperfection of the figures of the Law, various figures were instituted in the temple to betoken Christ. For He was foreshadowed by the "propitiatory," since He is "a propitiation for our sins" (1 Jn. 2:2). This propitiatory was fittingly carried by cherubim, since of Him it is written (Heb. 1:6): "Let all the angels of God adore Him." He is also signified by the ark: because just as the ark was made of setim-wood, so was Christ's body composed of most pure members. More over it was gilded: for Christ was full of wisdom and charity, which are betokened by gold. And in the ark was a golden pot, i.e. His holy soul, having manna, i.e. "all the fulness of the Godhead" (Col. 2:9). Also there was a rod in the ark, i.e. His priestly power: for "He was made a . . . priest for ever" (Heb. 6:20). And therein were the tables of the Testament, to denote that Christ Himself is a lawgiver. Again, Christ was signified by the candlestick, for He said Himself (Jn. 8:12): "I am the Light of the world"; while the seven lamps denoted the seven gifts of the Holy Ghost. He is also betokened in the table, because He is our spiritual food, according to Jn. 6:41, 51: "I am the living bread": and the twelve loaves signified the twelve apostles, or their teaching. Or again, the candlestick and table may signify the Church's teaching, and faith, which also enlightens and refreshes. Again, Christ is signified by the two altars of holocausts and incense. Because all works of virtue must be offered to us to God through Him; both those whereby we afflict the body, which are offered, as it were, on the altar of holocausts; and those which, with greater perfection of mind, are offered to God in Christ, by the spiritual desires of the perfect, on the altar of incense, as it were, according to Heb. 13:15: "By Him therefore let us offer the sacrifice of praise always to God."

Emphasis is added by me.

Thomas Aquinas, Catena Aurea, at Matthew 27:35-38 (link to source):

Aug., in Serm., non occ.: Let your holiness consider of what might is the power of the cross. Adam set at nought the commandment, taking the apple from the tree; but all that Adam lost, Christ found upon the cross. The ark of wood saved the human race from the deluge of waters; when God’s people came out of Egypt, Moses divided the sea with his rod, overwhelmed Pharaoh, and redeemed God’s people. The same Moses changed the bitter water into sweet by casting wood into it. By the rod the refreshing stream was drawn out of the rock; that Amalech might be overcome, Moses’ outstretched hands were supported upon his rod; the Law of God is entrusted to the wooden ark of the covenant, that thus, by these steps we may come at last to the wood of the cross.

Thomas Aquinas, Summa Theologica, Third Part, Treatise on the Incarnation, Question 46, Article 4 (link to source)

Whether Christ ought to have suffered on the cross?

...

I answer that, It was most fitting that Christ should suffer the death of the cross.

...

The seventh reason is because this kind of death responds to very many figures. For, as Augustine says in a sermon on the Passion (Serm. ci De Tempore), an ark of wood preserved the human race from the waters of the Deluge; at the exodus of God's people from Egypt, Moses with a rod divided the sea, overthrew Pharaoh and saved the people of God. the same Moses dipped his rod into the water, changing it from bitter to sweet; at the touch of a wooden rod a salutary spring gushed forth from a spiritual rock; likewise, in order to overcome Amalec, Moses stretched forth his arms with rod in hand; lastly, God's law is entrusted to the wooden Ark of the Covenant; all of which are like steps by which we mount to the wood of the cross.

Augustine on Psalm 132:8 (Vulgate Psalm 131:8)

From Augustine's Expositions on the Psalms at Psalm 132:8 

8. Arise, O Lord, into Your resting place [Psalm 131:8]. He says unto the Lord sleeping, Arise. You know already who slept, and who rose again....You, and the ark of Your sanctification: that is, Arise, that the ark of Your sanctification, which You have sanctified, may arise also. He is our Head; His ark is His Church: He arose first, the Church will arise also. The body would not dare to promise itself resurrection, save the Head arose first. The Body of Christ, that was born of Mary, has been understood by some to be the ark of sanctification; so that the words mean, Arise with Your Body, that they who believe not may handle.

Notice the contrast between this view and the interpretation alluded to by Pope Pius XII's "Munificentissimus Deus," that the ark is Mary.  That's not even Augustine's back-up interpretation of the text.