Calvinism

Then Jesus declared, "I am the bread of life. He who comes to me will never go hungry,
and he who believes in me will never be thirsty. John 6:35

I. INTRODUCTION TO CALVINISM

In 1610, one year after the death of James (Jacob) Arminius, a Dutch Seminary professor, five articles of faith based upon his teachings were drawn up by his followers. The Arminians, as his followers came to be called, presented these five doctrines to the State of Holland in the form of a "Remonstrance," (a protest). The Arminian party requested that the Belgic Confession of Faith and the Heidelberg Catechism (which were official statements of faith of the Churches of Holland) be changed to conform with the doctrinal views that were contained in the Arminian Remonstrance.

The five articles contained in the Remonstrance may be summarized as follows:

I. God elects or reproves on the basis of foreseen faith or unbelief.

II. Christ died for all men and for every man, although only believers are saved.

III. Man is so depraved that divine grace is necessary unto faith or any good deed.

IV. This grace may be resisted.

V. Whether all who are truly regenerate will certainly persevere in the faith is a point which needs further investigation.

This theology was derived from two philosophical principles: first, that divine sovereignty is not compatible with human freedom, nor, therefore with human responsibility; second, that ability limits obligation. From these principles the Arminians drew two deductions: first, that since the Bible regards faith as a free and responsible act, it cannot be caused by God, but is exercised independently of Him; second, that since the Bible regards faith as obligatory on the part of all who hear the Gospel, ability to believe must be universal. Therefore, the Arminians maintained that Scripture must be interpreted as teaching the following positions:

I. Man is never so completely corrupted by sin that he cannot savingly believe the Gospel when it is put before him.

II. Nor is man ever so completely controlled by God that he cannot reject the Gospel.

III. God’s election of those who shall be saved is prompted by His foreseeing that they will of their own accord believe.

IV. Christ’s death did not ensure the salvation of anyone, for it did not secure the gift of faith to anyone (there is no such gift); what it did was rather to create a possibility of salvation for everyone if they believe.

V. It rests with believers to keep themselves in a state of grace by keeping up their faith; those who fail here fall away and are lost.

Thus, Arminianism made man’s salvation depend ultimately on man himself; saving faith being viewed throughout as man’s own work and; because his own, not God’s work in him.

A national Synod (A general assembly of elders from each church in Holland) was called to meet in Dort in 1618 for the purpose of examining the views of Arminius in the light of Scripture. It convened on November 13, 1618, with 84 members and 18 secular commissioners. The Synod met for seven months in a total of 154 meetings, concluding on May 9, 1619.

The Synod gave a very close examination to the five doctrines that were set forth in the Remonstrance and compared their teachings with those of the Scriptures. Failing to reconcile the teachings of the Remonstrance with the Word of God, they unanimously rejected the Remonstrance. They felt, however, that a mere rejection was insufficient; they determined to set forth the true teachings concerning those areas of doctrine that the Remonstrance had called into question. This they proceeded to do, declaring their position in five chapters, which ever since have been known as the "Five Points of Calvinism." The title "Calvinism" was derived from the French reformer, John Calvin (1509-1564), who had done so much in expounding and defending these same doctrines.

It may seem strange to many persons that the Synod of Dort rejected the five doctrines of the Remonstrance, and labeled them as heretical, for these Arminian doctrines have gained widespread acceptance in the modern evangelical church. In fact, they are seldom questioned by this generation of fundamentalists. The vast majority of Protestant theologians of that day took a much different view of the matter -- they maintained that the Bible set forth a system of doctrine quite different from that which was advanced by the Arminian party. Salvation was seen as a work of grace from beginning to end; in no sense did they believe that the sinner saved himself or even made any contribution to his salvation. Adam’s fall had completely ruined the race of mankind -- contrary to the Arminian teaching, Calvinists taught that all men were by nature spiritually dead and their very wills were in bondage to sin and to Satan. The ability to believe the Gospel was itself a gift from God, bestowed only upon those whom He had chosen to be the objects of His unmerited favor. Thus, it was not man, but God who determined which sinners would be shown mercy and saved. This, in essence, is what the Synod of Dort taught, in opposition to the Arminian party, and this, we believe to be the true teaching of the Word of God.

Two sections follow: one is a chart, outlining the five points of the Arminian Remonstrance, rejected by the Synod of Dort, and the "five points of Calvinism," (the answer of the Synod of Dort), both set side-by-side for comparison, so that it can be plainly seen where the two systems of doctrine differ. The second section following is a list of questions to be answered. Read the Scripture listed and attempt to answer the questions in your own words -- remember to study the context of each verse before attempting to answer any questions.

THE FIVE POINTS OF ARMINIANISM

1. Free Will or Human Ability

Although human nature was seriously affected by the fall, man has not been left in a state of total spiritual helplessness. God graciously enables every sinner to repent and believe, but He does so in such a manner as not to interfere with man’s freedom. Each sinner possesses a free-will, and his eternal destiny depends on how he uses it. Man’s freedom consists of his ability to choose good over evil in spiritual matters; his will is not enslaved to his sinful nature. The sinner has the power to either cooperate with God’s Spirit and be regenerated or resist God’s grace and perish. The lost sinner needs the Spirit’s assistance, but he does not have to be regenerated by the Spirit before he can believe, for faith is man’s act and precedes the new birth. Faith is the sinner’s gift to God; it is man’s contribution to salvation.

2. Conditional Election

God’s choice of certain individuals unto salvation before the foundation of the world was based on His foreseeing that they would respond to His call. He selected only those whom He knew would of themselves freely believe the Gospel. Election therefore, was determined by or conditioned upon what Man would do. The faith which God foresaw and upon which He based His choice was not given to the sinner by God (it was not created by the regenerating power of the Holy Spirit), but resulted solely from man’s will. It was left entirely up to man as to who would believe and therefore, as to whom would be elected unto salvation. God chose those whom He knew would, of their own free will, choose Christ. Thus the sinner’s choice of Christ, not God’s choice of the sinner, is the ultimate cause of salvation

3. Universal Redemption.

Christ’s redeeming work made it possible for everyone to be saved, but did not actually secure the salvation of anyone. Although Christ died for all men and for every man, only those who believe in Him will be saved. His death enabled God to pardon sinners on the condition that they believe, but it did not actually put away anyone’s sins. Christ’s redemption becomes effective only if man chooses to accept it.

4. The Holy Spirit Can Be
Effectually Resisted.

The Spirit calls inwardly all those who are called outwardly by the Gospel invitation; He does all that He can to bring every sinner to salvation. But inasmuch as man is free, he can successfully resist the Spirit’s call. The Spirit cannot regenerate the sinner until he believes; faith (which is man’s contribution) precedes and makes possible the new birth. Thus man’s free will limits the Spirit in the application of Christ’s saving work. The Holy Spirit can only draw to Christ those who allow Him to have His way with them. Until the sinner responds, the Spirit cannot give life. God’s grace, therefore, is not invincible; it can be, and often is, resisted and thwarted by man.

5. Falling From Grace

Those who believe and are truly saved can, and some do, lose their salvation by failing to maintain their faith and good works. Not all Arminians have agreed on this point; some have held that believers are eternally secure in Christ, that once a sinner is regenerated, he can never be lost.

Summary

According to Arminianism

Salvation is accomplished through the combined efforts of GOD, who takes the initiative, and MAN, who must respond, man’s response being the determining factor. God has provided salvation for everyone, but His provision becomes effective only for those who of their own free will, "choose" to cooperate with Him and accept His offer of grace. At the crucial point, man’s will plays the decisive role; thus MAN, not God, determines who will be the recipients of salvation.

This was the system of thought contained in the "Remonstrance" (though the "five points" were not originally arranged in this order). It was submitted by the Arminians to the Church of Holland in 1610 for adoption, but was rejected by the Synod of Dort in 1619 on the ground that it was unscriptural.

THE FIVE POINTS OF CALVINISM

1. Total Inability or Total Depravity

Because of the fall in Adam, man is unable of himself to savingly believe the Gospel. The sinner is spiritually dead, blind, and deaf to the things of God; his heart is deceitful and desperately corrupt. His will is not free but is in bondage to his sinful nature. He is as spiritually dead and estranged from God as are the fallen angels - "dead through your trespasses and sins," Eph. 2:1. Therefore, he will not - indeed cannot - choose good over evil in the spiritual realm. Consequently it takes much more than the Spirit’s assistance to bring a sinner to Christ - it takes regeneration by which the Spirit brings a sinner from spiritual death to spiritual life and gives him a new nature. "Ye must be born anew" (or, from above), John 3:17. Faith is not something man contributes to salvation but is itself a part of God’s gift of salvation - it is God’s gift to the sinner, not the sinner’s gift to God. "By grace have ye been saved through faith; and that not of yourselves, it is the gift of God, not of works, that no man should glory." Eph. 2:8,9.

2. Unconditional Election

God’s choice of certain individuals unto salvation, before the foundation of the world, rested solely on His own sovereign will. His choice of particular sinners was not based on any foreseen response or obedience on their part, such as faith, repentance, etc. On the contrary, God gives faith and repentance to each individual whom He selected. These acts are the result, not the cause, of God’s choice. Election therefore, was not determined by or conditioned upon any virtuous quality or act foreseen in man. Those whom God sovereignly elected He brings through the power of the Spirit to a willing acceptance of Christ. Thus God’s choice of the sinner, not the sinner’s choice of Christ, is the ultimate cause of salvation.

3. Limited Atonement.

Christ’s redeeming work was intended to save the elect only and actually secured salvation for them. His death was substitutionary endurance of the penalty of sin in the place of certain specified sinners. In addition to putting away the sins of His people, Christ’s redemption secured everything necessary for their salvation, including faith which unites them to Him. The gift of faith is infallibly applied by the Spirit to all for whom Christ died, thereby guaranteeing their salvation.

4. The Efficacious Call of the Spirit, or Irresistible Grace.

In addition to the outward general call to salvation which is made to everyone who hears the Gospel, the Holy Spirit extends to the elect a special inward call that inevitably brings them to salvation. The external call (which is made to all without distinction) can be, and often is, rejected, whereas the internal call (which is made only to the elect) cannot be rejected; it always results in conversion. By means of this special call the Spirit irresistibly draws sinners to Christ. He is not limited in His work of applying salvation by man’s will, nor is He dependent upon man’s cooperation for success. The Spirit graciously causes the elect sinner to cooperate, to believe, to repent, to come freely and willingly to Christ. God’s grace, therefore, is invincible; it never fails to result in the salvation of those to whom it is extended.

5. Perseverance of the Saints.

All who were chosen by God, redeemed by Christ, and given faith by the Spirit are eternally saved. They are kept in faith by the power of Almighty God and thus persevere to the end.

Summary

According to Calvinism

Salvation is accomplished by the almighty power of the triune God. The Father chose a people, the Son died for them, the Holy Spirit makes Christ’s death effective by bringing the elect of faith and repentance, thereby causing them to willingly obey the Gospel. The entire process (election, redemption, and regeneration) is the work of God and is by grace alone. Thus GOD, not man, determines who will be the recipients of the gift of salvation.

This system of theology was reaffirmed by the Synod of Dort in 1619 as being the system of doctrine taught in the Holy Scriptures. This system was at that time formulated into "five points" (in answer to the five points submitted by the Arminians) and has been known ever since as the "five points of Calvinism."

PART TWO: QUESTIONS AND ANSWERS

I. Total Depravity.

1. Read Genesis 2:16-17; Romans 5:12; Ephesians 2:1-3; and Colossians 2:13. What does this teach us about both Adam and the entire human race?

2. Read Psalm 51:5 and Psalm 58:3. What does this teach concerning King David, "A man after God’s own heart"?

3. Read John 3:5-7. Because all people are born in sin and are by nature spiritually dead, what did Jesus teach must take place before a person could enter God’s Kingdom?

4. Read Genesis 6:5, 8:21; Ecclesiastes 9:3; Jeremiah 17:9; Mark 7:21-23; John 3:19; Romans 8:7-8; I Corinthians 2:14; Ephesians 4:17-19, 5:8; and Titus 1:15. What are the results of the Fall?

5. Read John 8:44; Ephesians 2:1-2; II Timothy 2:25-26; I John 3:10, 5:19. What is the condition of sinners before they are born into God’s Kingdom?

6. Read II Chronicles 6:36; Job 15:14-16; Psalm 130:3, 143:2; Proverbs 20:9; Ecclesiastes 7:20, 29; Isaiah 53:6, 64:6; Romans 3:9-12; James 3:2, 8; I John 1:8, 10. From these Scriptures, describe the universality of the reign of sin. Are all people under its power? To what degree?

7. Read Job 14:4; Jeremiah 13:23; Matthew 7:16-18, 12:33; John 6:44, 6:65; Romans 11:35-36; I Corinthians 2:14, 4:7; II Corinthians 3:5. What are the unregenerate (unsaved) capable of doing? What are they incapable of doing?

II. UNCONDITIONAL ELECTION.

1. Read Deuteronomy 10:14-15 and Psalm 33:12. What does this tell us about the Old Testament nation of Israel?

2. Read Matthew 11:27, 24:22, 24, 31; Romans 8:28-30; I Peter 2:8-9. What does this teach us about the New Testament nation, the Church?

3. When was this choice of God made? Read Ephesians 1:4, Revelation 17:8.

4. Did God choose races, nations, or individuals to be the recipients of salvation? See Revelation 13:8; II Thessalonians 2:13.

5. Was God’s choice based on any foreseen actions or merit of those chosen? Read Romans 9:11-13, 16, 10:20; I Corinthians 1:27-29; II Timothy 1:9.

6. Are good works the result or the ground of predestination? Read John 15:16; Ephesians 1:12, 2:10.

7. Does God foresee faith and base His choice upon that? Explain. Read Acts 13:48, 18:27; Philippians 1:29, 2:12-13; I Thessalonians 1:4-5; II Thessalonians 2:13-14; James 2:5.

8. What is it that confirms our calling and our election? Read II Peter 1:5-11.

9. If a person is "chosen unto salvation" before the foundation of the world, at what point in time are they actually "in Christ’? Read the following: Romans 11:7; Ephesians 1:4. See also Acts 13:48; Romans 16:17; I Thessalonians 1:4; II Thessalonians 2:13.

10. What determined which sinners would be shown mercy? Be specific. Study the following passages and their context: Exodus 33:19; Deuteronomy 7:6-7; Matthew 20:15; Romans 9:10-24, 11:4-6, 33-36; Ephesians 1:5.

11. Read the following Scriptures: I Chronicles 29:10-12; Job 42:1-2; Psalm 115:3, 135:6; Isaiah 14:24-27, 46:9-11, 55:11; Jeremiah 32:17; Daniel 4:35; Matthew 19:26. From these and other Scriptures, attempt to explain how the truth of election fits into the much broader truth of God’s sovereignty.

III. LIMITED ATONEMENT (PARTICULAR REDEMPTION).

One thing needs to be pointed out before the study continues. Election has in fact not saved anyone! It only marked out particular sinners for salvation. Those who are chosen by the Father and given to the Son must be redeemed if they are to be saved.

It was in order to provide this redemption that Jesus Christ came into the world as a human being, to redeem unto Himself a particular people.

Another point must be made in regard to the phrase "Limited Atonement." All Calvinists would agree that Christ’s obedience and suffering had infinite value -- that is, the value of Christ’s atonement was unlimited, so that if God willed, the satisfaction rendered by Christ would have saved every member of the human race. In other words, it would have required no more obedience, no more suffering for Christ to have secured the salvation of every man, woman, and child, as it did for Him to secure salvation for the elect only. But as a matter of fact, Christ came into the world to represent and to save those who were given to Him by the Father. Thus the atonement is said to be "limited" in that it was designed to save some and not others. It was not limited in value, for it had infinite value because it was the work of the God-Man, Christ Jesus. For this reason it is sometimes preferable to speak of "Particular Redemption," instead of "Limited Atonement."

QUESTIONS.

1. Read the following Scriptures: Matthew 1:21; Luke 19:10; II Corinthians 5:21; Galatians 1:3-4; I Timothy 1:15; Titus 2:14; I Peter 3:18.

a. What was the end intended by Christ’s work?

b. What was the end accomplished by Christ’s work?

2. According to the following Scriptures, what did Christ actually obtain for His people? Romans 5:10; II Corinthians 5:18-19; Ephesians 2:15-16; Colossians 1:21-22.

3. According to Romans 3:24-25, 5:8-9; I Corinthians 1:30; Galatians 3:13; Colossians 1:13-14; Hebrews 9:12 and I Peter 2:24, what did Christ secure for His people and what was the result?

4. Read Ephesians 1:3-4; Philippians 1:29; Acts 5:31; Titus 2:14, 3:5-6 and answer this question. When Christ secured the gift of the Spirit for His people, what did this give them?

5. According to the following Scriptures, what else did Christ’s gift of the Spirit provide for His people? I Corinthians 1:30; Ephesians 5:25-26; Hebrews 9:14, 13:12; I John 1:7.

6. According to John 6:35-40, why was Christ sent into the world?

7. What does John 10:11, 14-18, 24-29 tell us about the work of Jesus Christ?

8. In John 17:1-11, 20, and 24-26 what is Jesus praying for? What is He not praying for? What is it that He has accomplished?

9. According to Paul in Ephesians 1:3-12, what is the ultimate source of all the "spiritual blessings" which are ours?

10. Explain Paul’s comparison of the condemning work of Adam and the saving work of Christ in Roman 5:12, 17-19. Can this best be explained on the basis of a "covenant" relationship?

11. Read Matthew 1:21, 20:28, 26:28; Acts 20:28; Ephesians 5:25-27; Hebrews 9:15, 28; Revelation 5:9. Who were meant to be saved by the atonement of the Son?

12. How can you reconcile the above information with certain Scriptures that speak about Christ dying for "all men" or for the "whole world?" For example: John 1:9, 29, 3:16-17, 4:42; II Corinthians 5:19; I John 2:1-2, 4:14; Romans 5:18; II Corinthians 5:14-15; I Timothy 2:4-6; Hebrews 2:9; II Peter 3:9.

IV. IRRESISTIBLE GRACE (The efficacious call of the Holy Spirit).

As we have looked at election and redemption, we have seen the part played in the salvation of sinners by both the Father and the Son. But these two great acts, election and redemption, do no complete the work of salvation. The benefits of redemption must still be applied to those whom God has chosen. This is the work of the Holy Spirit.

Stated briefly, the doctrine of irresistible grace is this. The Holy Spirit never fails to bring to salvation those sinners whom He personally calls to Jesus Christ. He inevitably applies the benefits of redemption to every elect sinner.

OUTLINE OF SALVATION.

1. The gospel invitation is a call of salvation, extended to every one who hears its message. It promises salvation to all who will repent and believe. However, this outward and general call will not bring any sinners to Christ! Why? Because all men are by nature dead in sin and completely under its power. They are both unable and unwilling to forsake their sinful ways and turn to Christ for mercy. For this reason the non-regenerate will not respond to the gospel call to repentance and faith. No amount of external threatening or promise will cause blind, deaf, dead, rebellious sinners to turn to Christ as Lord and Savior. Such an act of faith and submission is contrary to the nature of the unregenerate.

2. Therefore, in order to bring God’s elect to salvation, the Holy Spirit extends to them a special inward call in addition to the outward call that is contained in the gospel message. Through this special inward call the Holy Spirit performs a work of grace within the sinner which inevitably brings him to faith in Jesus Christ. This inward change enables the elect sinner to respond to the gospel call with faith and repentance. He is enabled by this inward call to understand and believe spiritual truth. This whole change is called regeneration. It is the creation within the person of a new heart, a new nature. His will is also renewed so that the converted sinner then comes to Christ of his own free choice. Because he has been given a new nature, he now loves righteousness. Because his mind is enlightened, he now understands and believes the biblical message of the gospel. The renewed sinner freely and willingly turns to Jesus Christ as his Lord and Savior.

3. Although the outward call of the gospel can be, and indeed often is rejected, the special inward call of God’s Spirit never fails to result in the conversion of those to whom it is made. This special call is not extended to all who hear the gospel. It comes only to the elect.

4. Because the Holy Spirit is not dependent upon the cooperation or help of the elect sinner for His success in bringing them to salvation, this work of God’s Spirit in applying Christ’s atonement to the hearts and lives of the elect is called irresistible grace or efficacious grace. When the Holy Spirit extends this grace to the elect, it can neither be thwarted nor refused. It never fails to bring the sinner to true faith in Jesus Christ.

QUESTIONS.

1. Is the work of salvation the work of the Son only; of the Father only; of the Father and the Son; or is it the work of the Father, Son and Holy Spirit? Read Romans 8:14; I Corinthians 2:10-14, 6:11, 12:3; II Corinthians 3:6, 17-18; I Peter 1:2.

2. Read John 1:12-13, 3:3-8; Titus 3:5; I Peter 1:3, 23; I John 5:4. Answer the following questions:

a. Who or what is the "author" of the "new birth?"

B. What instrument is used to effect the "new birth?"

3. Read Deuteronomy 30:6; Ezekiel 36:26-27; II Corinthians 5:17-18; Galatians 6:15; Ephesians 2:10 and answer the following:

a. Through the Spirit’s work the dead sinner is given a new _____________, and is made to walk in God’s __________________.

b. In Christ, he becomes a new _________________________.

4. What else does the Holy Spirit do according to John 5:21; Ephesians 2:1, 5; Colossians 2:13.

5. Through His inward personal working of the Spirit, God makes something or some things known to His chosen ones. What is it that God makes known? See Matthew 11:25-27, 13:10-11, 16, 16:15-17; Luke 8:10, 10:21; John 6:37, 44-45, 64-65; I Corinthians 2:14; Ephesians 1:17-18.

6. Read the following Scriptures: Acts 5:31, 11:18, 13:48, 16:14, 18:27; Ephesians 2:8-9; Philippians 1:29; II Timothy 2:25-26. According to these verses,

a. What is faith?

b. What is repentance?

c. How are they produced in the soul?

7. The following verses speak about God’s call: Romans 1:6-6, 8:30, 9:23-24; I Corinthians 1:1-2, 9, 23-31; Galatians 1:15-16; Ephesians 4:4; II Timothy 1:9; Hebrews 9:15; Jude 1; I Peter 1:15, 2:9, 5:10; II Peter 1:3; Revelation 17:14. List five things that are true about God’s special inward call of the Holy Spirit.

8. Read the following Scriptures: Isaiah 55:11; John 3:27, 17:2; Romans 9:16; I Corinthians 3:6-7, 4:7; Philippians 2:12-13; James 1:18; I John 5:20. According to these verses,

a. What is the principle upon which salvation is applied to the individual?

b. By what means is salvation accomplished?

c. Whose power has brought salvation to its final and complete accomplishment?