In making a defense of Calvinism I suppose I need to define what I mean by Calvinism. Generally, a defense is made for or against it based upon the 5 points of Calvinism. However, the 5 points do not define the doctrine at all, they are only points of the 5 areas in which the Arminian scheme disagree. Calvin did not formulate or focus on 5 points, he taught and defended the doctrines that arose out of the reformation along with Luther, Zwingli, Knox, and others. Calvin would most likely be very dismayed that his name became synonymous with a few doctrinal statements. The doctrines they taught and what I would define as Calvinism can best be articulated in the Westminister Confession of Faith 1646, the London Baptist Confession of Faith 1689, and other great confessions of the Reformation period. They did not originate with the Reformation but were rediscovered in previous times producing the Reformation. These same doctrines are asserted in 521 AD in the Cannons of Orange, were articulated by Augustine (345AD-430AD), and the 2nd Century Church Fathers. All these doctrines were developed from the Church's understanding of the Scriptures.
(See a study on the Remonstrants and Jacobus Arminius for the formulation of the 5 points)
However great these doctrines are, it seems the points of disagreement or difficulty always comes down to these 5.
1. Total Depravity
2. Unconditional Election
3. Limited Atonement
4. Irresistible Grace
5. Perseverance of the Saints
It is the perception of these theological terms that bring more division than the actual definition. Understanding the doctrinal meaning of each term goes a long way in helping us grasp what is being said in each. There are Christian sects that will confess to being 3 point Calvinist, or 2 point. However, it is difficult to sustain such arguments, for each term depends upon the others or they fail to stand. A complete rejection, however weak, is a stronger place than a partial rejection.
In the 1st, many reject Total Depravity saying man is not all bad, but still retains some good and some ability to perform good works of merits. The 1689 London Baptist would disagree saying:
Chapter 6, Paragraph 2. Our first parents, by this sin, fell from their original righteousness and communion with God, and we in them whereby death came upon all: all becoming dead in sin, and wholly defiled in all the faculties and parts of soul and body.
3. Rom. 3:23 (for all have sinned and fall short of
the glory of God,)
4. Rom 5:12, etc.
5. Titus 1:15; Gen. 6:5; Jer. 17:9; Rom. 3:10-19
The Calvinist understands Total Depravity in that all the faculties and parts of soul and body are wholly defiled. It is not to say that men can be no worse or one man cannot be more evil than another. To be wholly defiled means every part in his entirety has been affected by the fall. Some more, some less in their faculties, yet the whole is defiled and renders him unable to please God in any. Therefore, faith is produced by Grace alone without any measure of merit.
Those that oppose the Calvinist view will have to say there is some part of man left equally unaffected by the fall, or some part equally enabling man to desire God and have some spiritual insight of his own self. I purposely use the word "equally" for experience tells us that some believe and some don't. Those that oppose the Calvinist position would have to leave this deciding factor to the man of his own self. It is difficult to imagine an equal measure of some good and that equal measure producing different results. If it is not equal, then Grace would be given to those who had enough good measure to produce faith while it would be withheld from those who did not. If this is so, then grace is no more grace, but given by merit, even if ever so small.
In the 2nd, Unconditional Election, the 1689 London Baptist defines it this way:
Chapter 10, Paragraph 1. Those whom God hath
predestinated unto life, He is pleased in His appointed, and accepted
time, effectually to call,1 by His Word and Spirit, out of that state
of sin and death in which they are by nature, to grace and salvation
by Jesus Christ;2 enlightening their minds spiritually and savingly
to understand the things of God;3 taking away their heart of stone,
and giving to them a heart of flesh;4 renewing their wills, and by
His almighty power determining them to that which is good, and
effectually drawing them to Jesus Christ;5 yet so as they come most
freely, being made willing by His Grace.
1. Rom. 8:30, 11:7; Eph. 1:10,11; 2
Thess. 2:13,14
2. Eph. 2:1-6
3. Acts 26:18; Eph. 1:17,18
4. Ezek. 36:26
5. Deut. 30:6; Ezek. 36:27; Eph. 1:19
6. Ps. 110:3; Cant. 1:4
Paragraph 2. This effectual call is of
God's free and special grace alone, not from anything at all foreseen
in man, nor from any power or agency in the creature,7 being wholly
passive therein, being dead in sins and trespasses, until being
quickened and renewed by the Holy Spirit;8 he is thereby enabled to
answer this call, and to embrace the grace offered and conveyed in
it, and that by no less power than that which raised up Christ from
the dead. 7. 2 Tim. 1:9; Eph. 2:88 8. Cor. 2:14; Eph. 2:5; John 5:25 9. Eph. 1:19, 20
You can readily see how the second term is supported by the 1st and the 1st by the 2nd. The Calvinist Methodist Confession 1823 similarly states:
Article 12. On the Election of Grace.
God from eternity elected and appointed
Christ to be the covenant head, mediator, and surety of his church,
to redeem and save it (a). God elected also in Christ a great
multitude, which no man can number, out of every kindred, and tongue,
and people, and nation, to holiness and eternal life (b): and
appointed all the means necessary to accomplish this end (c). This
election is eternal (d), righteous (e), sovereign (f), unconditional
(g), particular or personal (h), and unchangeable (I). The election
of grace wrongs no one: though God in righteousness left some
persons unpredestinated, yet, he did them no injustice; they are in
the same condition in which they would have been if there had been
no election; and if there had been no election of grace, no flesh
would have been saved.
Those that would oppose the Calvinist position would have to say that election to salvation was conditional. It would depend upon man's choice and not God's. If Grace is given on the merit of a choice, is it not then merit and no longer Grace alone. At the very least it would be Grace + whatever measure of merit a choice can merit. It is said by those that oppose, that injustice is done to man if election to salvation is left to God alone. However, if it is not left to God alone, how then can it be by Grace alone, of necessity it must be given on behalf of some measure of merit. It is said by some, man must have free will. The Calvinist position is that man's will is free to choose and will choose whatever it wants and deems what is best. His state of corruption however leaves his view of best as what he can attain from this world, and therefore will never choose the way of heaven. As stated in the confession, only through God's election of Grace is the will made willing and the man able to see and desire heavenly things. Man must believe the Gospel to be saved, this is made possible through Grace alone. Those who do not believe are not compelled to unbelief by God, but of their own free choice do reject the Gospel of Grace and go their own way. No injustice is done to them, though they hear, they simply do not have ears to hear. What they hear of the Gospel is contrary to their desires and hopes, so they reject of their own free will.
The 3rd, Limited Atonement, the Calvinist understands to mean that Christ atonement was provided for those only whom God Elected. Here again, you can see how one point depends upon and supports the other points. This is not to say Christ atonement was not of value to save all, only that the necessary application was to the Elect, the 1689 London Baptist states:
Chapter 8, Paragraph 1. It pleased God, in His
eternal purpose, to choose and ordain the Lord Jesus, His only
begotten Son, according to the covenant made between them both, to be
the mediator between God and man;1 the prophet,2 priest,3 and king;4
head and savior of the church,5 the heir of all things,6 and judge of
the world;7 unto whom He did from all eternity give a people to be
His seed and to be by Him in time redeemed, called, justified,
sanctified, and glorified.
1. Isa. 42:1; 1 Pet. 1:19,20 2. Acts 3:22 3. Heb. 5:5,6 4. Ps. 2:6; Luke 1:33 5. Eph. 1:22,23 6. Heb. 1:2 7. Acts 17:31 8. Isa. 53:10; John 17:6; Rom. 8:30
In the Calvinist Methodist Confession of 1823 article 18 it is stated;
It was ordained that his Person should
stand in the stead of those persons (and those only) who had been
given him to redeem.
Those who would oppose the Calvinist position must say that Christ Atonement was given to and for those who reject the Gospel and walk not with Christ. This argument is difficult to sustain, not only through scripture but reason alone would dictate otherwise. How could God apply Christ Atonement to those He will not save? If He does indeed from all eternity know all things, could Christ Atonement be of so little value as to be applied and given to those whom He knows will never receive it? If given, is its value of such that it cannot save them?
Of the 4th, Irresistible Grace, the Calvinist understand that once a man by Grace is made willing, his eyes open to the beauties of Christ, the wonder of this Grace is to him irresistible. Not that he is brought to Christ dragging his feet unable to resist, but the beauty of such Grace being so attractive that he comes running with great joy at its discovery.
The 1689 London Baptist in Chapter 14, Paragraph 2. says, By this faith a Christian
believes to be true whatsoever is revealed in the Word for the
authority of God himself,4 and also apprehends an excellency therein
above all other writings and all things in the world,5 as it bears
forth the glory of God in his attributes, the excellency of Christ in
his nature and offices, and the power and fullness of the Holy Spirit
in his workings and operations: and so is enabled to cast his soul
upon the truth consequently believed;6 and also acts differently upon
that which each particular passage thereof contains; yielding
obedience to the commands,7 trembling at the threatenings,8 and
embracing the promises of God for this life and that which is to
come;9 but the principle acts of saving faith have immediate relation
to Christ, accepting, receiving, and resting upon him alone for
justification, sanctification, and eternal life, by virtue of the
covenant of grace.
4. Acts 24:14 5. Ps. 19:7-10, 69:72 6. 2 Tim. 1:12 7. John 15:14 8. Isa. 116:2 9. Heb. 11:13 10. John 1:12; Acts 16:31; Gal:20; Acts
15:11
The Calvinist Methodist Confession 1823 says:
Regeneration consists in a gracious and
supernatural change, wrought by the Spirit of God in all those who
are saved to eternal life, by making them partakers of the divine
nature (a), which is the principle of a holy life, effectually
working in the whole man, and for that reason called “the new man”
(b). The holy nature received in regeneration acts in all those who
are made partakers of it in direct opposition to every form of
corruption, and after God who created it (c). This change produces in
the whole man a lively impress of God’s holiness, as a child bears
the image of his father (d). God alone is the author of this change.
It is generally wrought by means of the word, and is set forth in
Scripture under several names; such as quickening, forming Christ in
the heart, partaking of the divine nature and circumcising the heart
(e). This change is wrought in order that men may glorify God by
bringing forth the fruits of righteousness, and purifying the soul,
so as to be meet to enjoy fellowship with God forever.
Those who oppose the Calvinist view must say that when a man comes to see and understand the beauties of Christ and the wonder of Grace proclaimed in the Gospel, it is not so beautiful as to compel him to come running to those beauties. It must be that upon that gaze, the man considers in his own will what is best, and in that consideration, the beauties of Christ are not so beautiful that the world does not still have an appeal upon his soul. The Grace offered is not so wonderful that the man cannot resist, but does indeed resist and may choose the beauties of the world over the beauties of Christ and His Grace.
Of the 5th point, Perseverance of the Saints, the Calvinist understands that a man once brought to Christ by these means, though he may stray in his weakness, will never abandon his faith and love of Christ. This is not to say that a man who once makes a profession, but turns back to his old ways and remains is assured of his salvation. For one must truly remain faithful till the end, it simply means that those who have been brought by these means and can truly see the beauties of Christ, his eyes cannot be finally captured again by the world.
Speaking upon this doctrine the 1689 London Baptist states Chapter 17, Paragraph 1. Those whom God has
accepted in the beloved, effectually called and sanctified by his
Spirit, and given the precious faith of his elect unto, can neither
totally nor finally fall from the state of grace, but shall certainly
persevere therein to the end, and be eternally saved, seeing the
gifts and callings of God are without repentance, from which source
he still begets and nourishes in them faith, repentance, love, joy,
hope, and all the graces of the Spirit unto immortality;1 and though
many storms and floods arise and beat against them, yet they shall
never be able to take them off that foundation and rock which by
faith they are fastened upon; notwithstanding, through unbelief and
the temptations of Satan, the sensible sight of the light and love of
God may for a time be clouded and obscured from them,2 yet he is
still the same, and they shall be sure to be kept by the power of God
unto salvation, where they shall enjoy their purchased possession,
they being engraved upon the palm of his hands, and their names
having been written in the book of life from all eternity. 1. John 10:28,29; Phil. 1:6; 2 Tim.
2:19; 1 John 2:19 2. Ps. 89:31,32; 1 Cor. 11:32 3. Mal. 3:6
The Calvinist Methodist Confession 1823 likewise says in article 17, The Christian’s assurance may in
divers ways be shaken and impaired: if he falls into any sin and
grieves the Spirit, he loses the light of God’s countenance and
walks in darkness (g). But the Christian can never lose that seed of
God which is in him, or the life of faith, or the love of Christ. The
Spirit restores him in God’s good time and meanwhile keeps him
from utter despair. The evil of his sin is revealed to him, and he is
chastened by the Lord, that he may not be condemned with the world.
But he is strengthened in all his affliction to hope in God; yea, he
has hope in his death.
Those who oppose the Calvinist position must say that a man, after seeing the glories of God and the preciousness of Christ, still finds in the world such beauty as to again turn their eyes away and leave Christ to again live for themselves. The new creation dies and becomes the old man again. They must say if indeed by Grace and some small measure of merit they obtained Salvation, they also now must maintain that Salvation by some small merit of their works added to Grace, and if they die outside of those merits they again lose their Salvation and are again eternally damned.
Other objections:
It is objected sometimes that the Calvinist view makes God unjust and unmerciful for saving some and not others. This seems to be a weak objection, for it is accepted by all that none deserve to be saved, therefore, to condemn all as God did the Angels that fell would be justice and to save any would be merciful. Therefore, to save some and not others gives great Mercy to some and does no injustice to others. If to save some obligates God to save all, then it is no longer mercy but debt.
It is objected sometimes on the grounds of fairness. God must be fair, therefore he must provide atonement for all, that all might be saved. This is a very weak objection, for in what view does this fairness exist? If indeed salvation is offered to all, how is it that most die never hearing the Gospel? How is it fair that a man dies for want of hearing the Gospel and is condemned? It must be by God's Omniscience that God knows all, the end from the beginning. He must know then multitudes will die that would have been saved if they had heard the Gospel, yet he still condemns them, and this is said to be fair?
The view that Salvation must be offered to all and that man must be free to choose is said to be fair and just over the Calvinist view of Election. This view says Christ atonement is provided for all, yet all are not saved. It says Salvation is offered to all, yet all do not hear the Gospel and are condemned. It says if a man does hear, he must be free to choose. Yet even here there is inequality, for one man may be persuaded by a great preacher or orator, while another hears the Gospel only by an inexperienced layman who does not argue well enough to persuade and the man, he is therefore condemned for his unbelief.
One then argues that it is not the preacher or the layman, but the drawing of the Holy Spirit. Then He must draw equally all men, it would be unfair for God to meet with Saul on the way to Damascus and save him and let other men go condemned with a lesser experience. A view of Salvation that is offered to all and places the deciding factor in the autonomy of man's free will is an unfair and unjust system. Every line of this argument ends in despair and hopelessness while it lays bare God's Sovereignty and power to save.
I do not sarcastically lift up these questions in the face of those who oppose, I lift them before my own face as I examine the Arminian system of faith.
How is it possible for God to Atone for the sins of the whole world and the world still be condemned?
[He does not atone for the sins of the whole world, only the Elect] - Eph 1:4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:
How is it the weight of eternity is placed upon man's fallen will to understand spiritual things?
[It is not and he cannot except God first regenerate the human spirit that he is made willing] - 1st Cor. 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.
If a man never hears the Gospel, how is it he is still condemned if his sins are atoned for?
[They are not atoned for and though he hears the Gospel, he will never receive it] - John 3:18 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., Jude 1:4 For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.
If a man is saved by his will choosing righteousness, how is it his decision to come to faith is not merit?
[Because the faith is of Grace and a gift of God] - Eph 2:5-8 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)
Eph 2:6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:
Eph 2:7 That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.
If a man is saved by Grace, how is it he must maintain his Salvation by works?
[He does not, by that same Grace he is kept and by that same Grace produces works of faith] - Eph 2:10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.
If a man still retains some spark of good to enable him to choose Salvation, how is it that equal spark does not work equally in all men?
[He does not retain any spark of good but is wholly defiled] - Romans 3:10 As it is written, There is none righteous, no, not one:
If that spark of good is not equal, how is it not merit for those who have enough, and judgment for those who do not?
[There is no spark, Salvation is of the Lord, and that by Grace] - 2 Peter 3:15 And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you;
If the Holy Spirit woos men to Salvation, must he not woo them equally?
[He does not woo, He saves and gives life] - John 3:3-8 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.
Joh 3:4 Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?
Joh 3:5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.
Joh 3:6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.
Joh 3:7 Marvel not that I said unto thee, Ye must be born again.
Joh 3:8 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.
If he woos all men equally, how is it not merit for those good enough to respond?
[He does not woo, but Sovereignly Saves for none are good enough to respond] - Rev 17:8 The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is.
If God knows who will be saved and who will not, must he still equally woo those He knows will not come to justify Himself?
[He effectually calls those who are His] - John 6:35-40, And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.
Joh 6:36 But I said unto you, That ye also have seen me, and believe not.
Joh 6:37 All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.
Joh 6:38 For I came down from heaven, not to do mine own will, but the will of him that sent me.
Joh 6:39 And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.
Joh 6:40 And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.
John 6:64-71 But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him.
Joh 6:65 And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father.
If God looks down through the corridor of time and sees who will be saved and who will not, if a man's life is cut short, yet God sees in this corridor of time he would have been saved had he lived, how is it he is still condemned?
[God is Sovereign over all things at times and controls all events according to his own purpose] - Eph 1.11 In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:
There are whole nations whose people are deprived of hearing the Gospel; if a man is truly autonomous and his will free to choose, then it must be that many would be saved if they could only hear. How is it then God condemns those who he knows would be saved if they heard?
[Man is not autonomous, all are dead in their sins until God gives them life] - Eph 2:5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)
Only the Calvinist view lays Salvation in the arms of a Sovereign God, who alone has the power to save and the Wisdom to choose according to his own purposes and plans. It leaves injustice to none and mercy to many and it is all to the Glory of God.
May God bless,
David
