A
BRIEF INTRODUCTION TO CALVINISM
Calvinism
is a rich and wealthy history of theological tradition. It is surrounded by numerous scriptures which
are outlined in five basic beliefs which are tightly woven together and
dependent upon one another. Among these
foundational scriptures are concepts which most studied theologians find
difficult to understand, to reason, or to explain. Certainly there are even those who completely
disagree with the ideas called Calvinism.
Whether a person agrees or disagrees, Calvinism is certainly set on a
strong foundation of Scripture although possibly draped in mystery.
Biblical Foundation for Calvinistic
Theology
The
Biblical foundation for Calvinism is shortly summarized to say that God saves.[1] Further explanation for this brief
explanation can be measured into five different categories. These categories include total depravity,
unconditional election, limited atonement, irresistible grace, and perseverance
of the saints.[2]
The first
part of Calvinism is the idea of total depravity. This idea explains the state of complete sin
in which humans have been since the initial fall from grace with Adam and
Eve. According to 1 Corinthians 2:14,
the things of the Spirit are foolish and cannot be understood.[3] Matthew Slick explains that it is not possible
to understand spiritual things.[4] Romans 3:10
– 12 enforces the idea of man’s depravity.
Paul says, “There is none righteous, not even one; there is none who
understands, there is non who seeks for God”.[5] Mark agrees that man’s heart is evil.[6] Mark 7:21
says, “For from within, out of the heart of men, proceed the evil thoughts.”[7] James White asserts that a sinful man is not
capable of pleasing God in such a state of depravity.[8] In fact, he says that the final choice of
salvation must be with God because man is incapable of making such a decision
because of the effects of sin.
Leading out
of the state of total depravity is the necessary help from God concerning
salvation. The second part of Calvinism
is the unconditional election of those who are to be saved. In fact, “it is God’s free will, not man’s,
that determines the outcome of the work of salvation.”[9].
Romans 9:15 supports this concept by
saying, “I will have mercy on whom I will have mercy, and I will have
compassion on whom I will have compassion.”[10] Also, Romans 9:21
illustrates God’s sovereignty by saying that the potter has control over what
happens to each of his pieces.[11] Something important to note within this
concept of election or predestination is that there is nothing particular about
a person that makes God either choose or not choose a person for
salvation. Selection is based solely on
His “kind intention.”[12] Romans 9:11
illustrates this concept by using the Old Testament example of Jacob and
Esau. God made a decision about them
before they were born or had done anything good or bad.[13]
Following
this election is the third point of Calvinism which is the idea of limited
atonement. In other words, atonement is
only available for those who are predestined.
Christ only died for and paid the sins of those predestined by the
Father. Slick says that prophecy first
indicates that Jesus would pay for the sins of many. However, the many may not include all people.[14] Isaiah 53:12 says, “He Himself bore the sin
of many, and interceded for the transgressors.”[15]
Both Acts 20:28
and Ephesians 5:25 – 27 indicate that Christ’s death purchased the Church.[16]
Calvinism interprets this to mean that
Christ did not die for everyone but just for the elect. As God predestined those who would receive
salvation, Christ needed only to pay for or redeem those elected by God.
The fourth
belief of Calvinism explains how God assures that the elect will come to saving
faith in Him by His irresistible grace. Slick
says that those who are predestined cannot help to resist God’s grace for them
because the Holy Spirit is at work in them to bring them to God.[17]
Even through the irresistible grace,
each believer still comes freely.[18] Both White and Slick use John 6:37 to support
the concept of irresistible grace: “All that the Father gives Me will come to
Me.”[19] White further explains that not all come to
Christ and to salvation, but all whom God gives to Christ do indeed come by
this irresistible grace.[20] John 1:13
supports the idea that salvation is by the will of God and not by the will of
man.[21] The will of God is the irresistible grace
which leads to salvation. Beyond the
book of John, Acts 13:48 says, “and
as many as had been appointed to eternal life believed.”[22]
In other words, those whom God predestined
are certain to believe and accept salvation.
Furthermore, Romans 9:16 says,
“It does not depend on the man who wills or the man who runs, but on God who
has mercy.”[23] Additionally, Philippians 2:13 says that, “it
is God who is at work in you, both to will and to work for His good pleasure.”[24]
What Paul means by this it that God
controls salvation, and it is His work in the elected that brings about
salvation.
The fifth
and final point of Calvinism is the perseverance of saints.[25] Numerous verses support this idea. John 10:28
says, “I give eternal life to them, and they shall never perish; and no one
shall snatch them out of my hands.”[26] This is perhaps one of the most solid verses
to proclaim the perseverance of the saints or the concept of once saved, always
saved. Additionally, Romans 8:1 says,
“There is therefore now no condemnation for those who are in Christ Jesus.”[27] Also, Philippians 1:6 explains and supports
Romans by saying that, “He who began a good work in you will perfect it until
the day of Christ Jesus.”[28]
God’s promise to complete His work secures the believer in salvation.
History of Calvinism
The ideas,
concepts, and theology of Calvinism are not completely original to John
Calvin. Some roots of thinking can be
traced back to Saint Augustine ,
Bishop of Hippo who lived in the fifth century.[29] Saint Augustine
is one of the most influential theologians of all time.[30] During the lifetime of John Calvin,
theological standards were called into question on a grand scale again as in
the time of Saint Augustine .
During the
first half of fifth century, Saint Augustine
engaged in conversations with Pelagius and thus defined their differing
opinions on topics such as sin and grace.[31] Saint Augustine
spent much of his time defending Scripture against such heresies as those of
Pelagius who said that man was essentially good and was exposed to sin after
birth[32] Actually, Saint
Augustine preached, “that people could not change
their sinful ways unless helped by the grace of God.”[33] He also believed in predestination defined as
God choosing “only certain individuals to receive His grace.”[34] His views were the foundation of most
churches in Europe and certainly of John Calvin. Saint Augustine ’s
views on total depravity, divine grace, predestination, and unconditional
election are positively found the theology of Calvinism.[35]
During the
sixteenth century, reformations were led by different people in various
countries around Europe .
Martin Luther led the German.
John Knox led the Scottish. John
Calvin led France
and Switzerland .[36] John Calvin lived from 1509 to 1564 and spent
his adulthood as a pastor and leader in the church in Geneva . There, he helped to transform the church into
“an exemplary Protestant city.”[37] He had an extraordinary ability to draw
together and communicate the ideas of the Reformation in such a way that his
name now labels the ideas of the Reformation theology.[38] Allison says that, “John Calvin championed a
literal method of biblical interpretation.”[39] Calvin said, “that the true meaning of
Scripture is the natural and obvious meaning.”[40] Calvin set out to interpret Scripture by
being familiar with Romans, having a right theological framework, looking for
Christ in the reading, using the context of the passage, and respecting the
analogy of faith.[41] In fact, he believed in the practice of sola scriptura and tota scriptura or only scripture and totally scripture. The use of this practice “leads inevitably to
the doctrine of grace” and that God is sovereign, man is fallen, and that “God
saves perfectly in Jesus Christ.”[42]
In the
seventeenth century, the church of Holland Saint Augustine
had preached and John Calvin also.
However, in 1610 followers of James Arinius protested and presented the
Remonstrance to outline the five points of Arminianism.[43] In 1618, the Synod of Dort convened to
settle the matter of the Remonstrance.
111 members of churches from Holland , Germany Switzerland , England ,
and Scotland
met for over seven months in 154 sessions to work through the details of their
theology.[44] At the end, the members of the Synod of Dort
unanimously agreed to uphold the ideas of John Calvin and to reject the
Remonstrance protest of Arminianism.[45] The five points of Calvinism were outlined
in a response to the Remonstrance.[46]
Although
Arminianism was completely rejected in Europe in the
seventeenth century, it is still important to understand how the five points
contradict Calvinism because there is a strong mix of the two ideas still very
much alive in churches today.
Arminianism believes in free will or human ability, election based on
God’s foreknowledge, universal redemption, ability to resist the Holy Spirit,
and ability to fall from grace.[47]
Consider the Competition
Understanding of alternate interpretations or
conundrums can be helpful in determining a solid stance in the theological
discussion of Calvinism. Calvinism is
saturated in Scripture, but some theologians still have questions. Considering that the five points of Calvinism
were organized in response to the five points of Arminianism, a fair
understanding is only right. The two
sides of the five points are pairs of opposites.
First is human ability verses total
depravity. Dave Hunt argues that, “If
the unregenerate man is unable to seek God, scores of Scripture that urge man
to do so and declare that many have sought and found Him are a gross
deception.”[48]
Deuteronomy 4:29 describes a person
seeking God and finding Him.[49] However, according to total depravity, a sinful
human could not seek God.
Second is conditional election verses
unconditional election. This conditional
election is the belief that God’s foreknowledge and election is based on what
He knew would happen.[50] This can be found in 1 Peter 1:19 – 20.[51]
Third is universal atonement verses limited
atonement. The book of Acts gives the
command for everyone to repent and be baptized in Acts 2:38.[52] This raises the question of the necessity if
God has already chosen people to belong to Him.
Also, 1 Timothy says, “This is good and acceptable in the sight of God
our Savior, who desires all men to be saved and come to the knowledge of the
truth.”[53]
The fourth consideration is resisting the Holy Spirit or
Irresistible Grace. Hunt gives the example of Christ feeding the five
thousand. He explains that the crowds
were drawn to Christ to be fed physically and spiritually, but they ate
willingly what Christ made available. In
other words, the crowd had a responsibility and an action to take in the
situation in the same way that believers must actively believe and accept
salvation.[54] The fifth and final point of debate is
whether or not a person can fall from grace.
Pastor Sean Reeves uses the Parable of the Prodigal Son to demonstrate
the possibility of falling from grace.
He claims that the son who left the father’s house gave up the rights of
being the son.[55]
What Now?
Calvinism certainly has a rich history dating from before
John Calvin was even born. The history
and tradition of Saint Augustine ,
the work of John Calvin, and the decision of the Synod of Dort are not to be
taken lightly. These men studied God’s
Word over hundreds of years and continued to agree on the very same
things. However, if modern theologians
come to these same scriptures with an open and fresh mind, would the same
conclusions still be made? Apparently
Arminous did not agree and still backed his thoughts with Scripture. Even John Piper, a modern theologian, doesn’t
understand how God’s sovereignty and human responsibility work together. Rather, he just accepts both because
Scripture demands it.[56] Indeed Calvinism is full of conundrums or
mental puzzles that students of the Bible continue to work toward an
explanation.[57]
When working with or worshiping with other believers, the
conundrums should serve as a point of discussion to deepen the faith of the
believer instead of separating those who ought to be allies in the faith. Scripture still commands us to share the
gospel, repent from sinning, love our neighbors, etc. Unconditional election or not, believers are
not excused from the commands of the Bible.
Therefore, in the midst of carrying out the Proverbs 4 command to get wisdom as in the
understanding of the Scriptures, the believers must also carry out the command
to love one another from 1 John.[58]
I have read 500 pages on the general topic of
Calvinism.
"Bible Gateway",
http://www.biblegateway.com/ (accessed March 17, 2013).
"Christian Classics Ethereal Library", www.ccel.org/ccel/augustine?show=biography
(accessed March 27, 2013).
Slick, Matthew J., "Calvinist Corner" http://www.calvinistcorner.com/tulip.htm
(accessed March 17, 2013).
[1]
David N. Steele S. Lance
Quinn, Curtis C. Thomas, The Five Points
of Calvinism: Defined, Defended, and Documented (New Jersey: P&R,
2001).
p. 14.
[2]
Ibid. p. 2.
[3]
"Bible
Gateway",
http://www.biblegateway.com/ (accessed March 17, 2013).
[4]
Matthew J. Slick,
"Calvinist Corner" http://www.calvinistcorner.com/tulip.htm (accessed
March 17, 2013).
[5]
"Bible
Gateway".
[6]
Slick.
[7]
"Bible
Gateway".
[8]
James White Dave Hunt, Debating Calvinism (Oregon: Multnomah,
2004).
p. 68.
[9]
Ibid. p. 92.
[10]
"Bible
Gateway".
[11]
Ibid.
[12]
Slick.
[13]
"Bible
Gateway".
[14]
Slick.
[15]
"Bible
Gateway".
[16]
Ibid.
[17]
Slick.
[18]
Ibid.
[19]
"Bible
Gateway".
[20]
Dave Hunt. p. 118.
[21]
"Bible
Gateway".
[22]
Ibid.
[23]
Ibid.
[24]
Ibid.
[25]
S. Lance Quinn. p. 2.
[26]
"Bible
Gateway".
[27]
Ibid.
[28]
Ibid.
[29]
S. Lance Quinn.
[30]
"Christian Classics
Ethereal Library",
www.ccel.org/ccel/augustine?show=biography (accessed March 27, 2013).
[31]
"Biographical
Sketches of Memorable Christians of the Past: Augustine of Hippo, Bishop and
Theologian 28 August 430",
justus.anglican.org/resources/bio/50.html (accessed March 27, 2013).
[32]
Craig R. Brown,
"The Five Dilemmas of Calvinism,"
(Orlando: Ligonier Ministries, 2007). p. 15.
[33]
(Chicago: World Book,
Inc., 1983), s.v. "The World Book Encyclopedia." p. 860.
[34]
Ibid. p. 860.
[35]
S. Lance Quinn. p. 9.
[36]
Brown. p. 17.
[37]
Gregg R. Allison, Historical Theology (United States of
America: Zondervan, 2011).
p. 174.
[38]
Ibid. p. 174.
[39]
Ibid. p. 175.
[40]
Ibid. p. 175.
[41]
Ibid. p. 176.
[42]
Dave Hunt. p. 14.
[43]
S. Lance Quinn. p. 1.
[44]
Brown. p. 20.
[45]
S. Lance Quinn. p. 4.
[46]
Ibid. p. 14.
[47]
Ibid. p. 5-8.
[48]
Dave Hunt. p. 77.
[49]
"Bible
Gateway".
[50]
S. Lance Quinn. p. 5-8.
[51]
"Bible
Gateway".
[52]
Ibid.
[53]
Ibid.
[54]
Dave Hunt. p. 128.
[55]
Allison Dredla, by Sean
Reeves, June 2011.
[56]
Roger E. Olson, Against Calvinism (United States of
America: Zondervan, 2011).
p. 176.
[57]
Ibid. p. 175.
[58]
"Bible
Gateway".
