Antinomianism

Antinomianism is a theological heresy that holds that, because of grace and faith in Christ, believers are no longer bound to obey the moral law of God. The term comes from the Greek words anti (against) and nomos (law), and it literally means “against the law.” Antinomianism falsely teaches that Christians, having been saved by grace, are free from the obligations of the moral law, leading to a rejection of the law’s role in the Christian life.

History of Antinomianism

Antinomianism has appeared in various forms throughout church history. It has often emerged in response to the correct Protestant doctrine of salvation by grace alone through faith alone, but it takes that doctrine to an unbiblical extreme by dismissing the moral law's importance for believers.

1. Early Church: Elements of antinomian thinking can be traced back to the Gnostic heresies of the 2nd century. Certain Gnostic groups believed that since salvation was based on secret knowledge (gnosis) and not on ethical behavior, they could disregard the moral law. Gnostics held a dualistic view of the material and spiritual worlds, leading some to claim that bodily actions, including sin, were irrelevant to one’s spiritual condition.

2. Medieval Period: Throughout the medieval period, antinomian tendencies occasionally appeared, but they were not a major theological issue until the Reformation.

3. Protestant Reformation: Antinomianism became a more prominent heresy during the Protestant Reformation. The doctrine of justification by faith alone was at the heart of the Reformation, but certain individuals and groups took this doctrine too far, suggesting that the moral law had no continuing authority over Christians.

   • One notable figure associated with antinomianism in this period was Johann Agricola (1494–1566), a former colleague of Martin Luther. Agricola taught that Christians were not bound by the Ten Commandments because they were justified by faith alone. Luther vigorously opposed Agricola’s views, accusing him of undermining Christian ethics and sanctification. This dispute became known as the Antinomian Controversy.
   • In England, during the 17th century, figures like Anne Hutchinson and some Puritan preachers were accused of promoting antinomian views, which led to the Antinomian Controversy in New England. Hutchinson and others claimed that the inner witness of the Holy Spirit made the external moral law irrelevant for believers.

4. Modern Period: Antinomianism continues to resurface in various theological movements today, particularly in any theological system that emphasizes God's grace to the exclusion of obedience or Christian living. Some forms of "hyper-grace" teaching today, which suggest that once a person is saved by grace they need not concern themselves with moral conduct, can be seen as a modern revival of antinomianism.

Theology of Antinomianism

At its core, Antinomianism rejects the idea that the moral law has a role in the believer’s life after conversion. While it correctly asserts that salvation is by grace through faith and not by works, it wrongly concludes that this means the moral law is no longer applicable to Christians.

Key theological tenets of Antinomianism include:

1. Rejection of the Moral Law: Antinomians argue that because believers are justified by faith and not by works, the moral law, including the Ten Commandments, no longer has any binding authority over Christians. They see the law as something applicable only under the Old Covenant and irrelevant for New Covenant believers.

2. Misunderstanding of Grace: Antinomians emphasize the sufficiency of God’s grace to such an extent that they believe it covers all future sins, even those committed willfully and without repentance. This can lead to a lax attitude toward sin, since salvation is seen as secure regardless of how one lives.

3. Confusion about Justification and Sanctification: Antinomians tend to conflate justification (being declared righteous before God) with sanctification (the process of being made holy in practice). In doing so, they minimize or dismiss the need for personal holiness, viewing moral obedience as unnecessary after salvation. They claim that because Christians are already justified, there is no need to pursue sanctification through obedience to God’s commands.

The Historic Orthodox Christian View

The historic Christian orthodox view of the relationship between law and grace rejects Antinomianism while upholding both the doctrine of justification by faith alone and the continued role of the moral law in the Christian life. The orthodox position maintains a proper distinction between law and gospel, but also affirms that the moral law remains a guide for Christian living.

1. The Law as a Rule of Life: Orthodox Christianity holds that while believers are not saved by their obedience to the law, the moral law still serves an important purpose in the life of a Christian. Reformed theology, in particular, teaches a threefold use of the law:

   • The civil use: The law restrains sin and promotes justice in society.
   • The pedagogical use: The law shows people their sin and leads them to Christ by revealing their need for a Savior (Galatians 3:24).
   • The normative use: The law serves as a guide for how believers are to live in gratitude for the salvation they have received. The Ten Commandments and other moral laws are not a means of earning salvation but are the standard for how Christians are to live holy lives in obedience to God (Matthew 5:17-19, Romans 13:8-10).

2. Justification and Sanctification: The historic Christian view carefully distinguishes between justification and sanctification.

   • Justification is the act by which God declares sinners righteous solely on the basis of Christ’s righteousness, received by faith alone (Romans 3:28, Ephesians 2:8-9).
   • Sanctification, however, is the ongoing process by which believers grow in holiness through the work of the Holy Spirit, in response to God’s grace (1 Thessalonians 4:3-4, Romans 6:22). While justification is a once-for-all declaration, sanctification is a lifelong process, and the moral law plays a key role in guiding Christians toward holiness.

3. The Role of Good Works: Historic Christian orthodoxy teaches that while good works do not contribute to salvation, they are the fruit of salvation. The Reformed tradition, as expressed in the Westminster Confession of Faith, affirms that “faith, if it be alone, is dead” (WCF 11.2, James 2:17). Good works are the necessary evidence of true saving faith, and they flow naturally from a heart that has been transformed by grace (Ephesians 2:10, James 2:14-26).

4. New Covenant Obedience: Far from rejecting the law, the New Testament teaches that believers, empowered by the Holy Spirit, are to fulfill the righteous requirements of the law in a new way. Romans 8:4 says that “the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.” Christians are no longer under the law as a means of condemnation, but they are still called to live in accordance with God’s moral will.

Key Biblical Responses to Antinomianism

The Bible contains several passages that refute Antinomianism and affirm the ongoing role of the moral law in the Christian life:

• Romans 6:1-2: Paul directly addresses the antinomian mindset in Romans 6: “What shall we say then? Are we to continue in sin that grace may abound? By no means! How can we who died to sin still live in it?” Here, Paul warns that grace does not grant believers a license to sin; rather, those united with Christ are called to reject sin and live in righteousness.
   
• James 2:17-18: James teaches that “faith by itself, if it does not have works, is dead” (James 2:17). He makes it clear that genuine faith will necessarily produce good works, and without them, faith is dead. Genuine faith naturally results in good works. Works reveal that faith is active and alive (connected to the root), serving as an external expression of an inner transformation.
   
• Galatians 5:13: Paul warns believers not to use their freedom in Christ as an opportunity for the flesh: “For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another.”
   
• Titus 2:11-12: Paul teaches that grace itself trains believers to live holy lives: “For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age.”

In each of these passages, good works are presented as the natural result of saving faith, not as prerequisites for it. Orthodox Protestants emphasize that salvation is by grace alone through faith alone (Ephesians 2:8-10), but that faith, if genuine, will inevitably produce a life marked by obedience and good works. Good works are the fruit of a believer’s salvation, not the root or basis for it. Works flow from a genuine union with Christ and are empowered by the Holy Spirit, who transforms believers’ lives as they grow in sanctification. 

Conclusion

Antinomianism is a serious theological error that distorts the relationship between law and grace. While it rightly affirms that salvation is by grace through faith and not by works, it wrongly concludes that the moral law is no longer relevant for Christians. The historic Christian view, rooted in Scripture and affirmed by the church’s creeds and confessions, teaches that the moral law remains a guide for the believer’s life. Christians are saved by grace alone through faith alone, but this salvation produces holiness and good works as the natural fruit of a transformed heart. Therefore, the law continues to play a crucial role in sanctification and Christian living.

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Antiinomian Resources @Monergism