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Part I: Is Calvinism OR Arminianism Biblical?
Posted : 29 Aug, 2011 10:25 AM
Is Calvinism or Arminianism Biblical?
A Biblical Explanation of the Doctrine of Election.
By Cooper P. Abrams, III @www.Bible-truth.org
Is Calvinism or Arminianism Biblical?
One of the most perplexing problems for the teacher of God's Word is to explain the relationship between the doctrine of election and the doctrine of salvation by grace. These two doctrines are widely debated by conservative Christians who divide themselves into two opposing camps, the "Calvinists" and the "Arminians." To understand the problem let us look at the various positions held, the terms used, a brief history of the matter, and then present a biblical solution that correctly addresses the issue and avoids the unbiblical extremes of both the Calvinists and the Arminians.
Introduction to Calvinism
John Calvin, the Swiss reformer (1509-1564) a theologian, drafted the system of Soteriology (study of salvation) that bears his name. The term "Calvinism" refers to doctrines and practices that stemmed from the works of John Calvin. The tenants of modern Calvinism are based on the works of Calvin that have been expanded by his followers. These beliefs became the distinguishing characteristics of the Reformed churches and some Baptists. Simply stated, this view claims that God predestined or elected some to be saved and others to be lost. Those elected to salvation are decreed by God to receive salvation and cannot "resist God's grace." However, those that God elected to be lost are born condemned eternally to the Lake of Fie and He will not allow them be saved.
Calvinists are divided into several groups, the extremist called, "Hyper," the "Five Point" Calvinists and the "Moderate Calvinists." The Hyper and Five Point Calvinists holds to the five points of Calvinism, which is stated in the acrostic below. The Moderate Calvinist may accept one or more of these five points, but not all. The Hyper or Five Point Calvinistic teaching of "Limited Atonement" is generally rejected by the Moderate Calvinist.
This controversy began during the Reformation, in the 16th Century, and grew out of the teachings of John Calvin who taught that some men were predestined by God to receive salvation and others were predestined to condemned hell. Those that God, in His sovereignty, has chosen to be saved will be saved by God's "irresistible grace." The man "elected" by God to salvation cannot reject salvation. The rest of humanity, not chosen by God to receive everlasting life, has no opportunity to be saved. According to the Hyper-Calvinist, God in the past has decreed their damnation. Today this theology is found in what is called "Covenant" or "Reformed" theology. This is taught by Presbyterians, Reformed churches and a number of Baptists
TULIP
This teaching is referred to as "Five Point Calvinism." The five points are represented by using the acrostic "TULIP."
T - Total depravity of man.
U - Unconditional election.
L - Limited atonement.
I - Irresistible grace.
P - Perseverance of the saints.
Basically, Calvinism teaches that a man is totally depraved, and unable, or has no capacity to receive salvation. The Calvinist assumes that man's free will has no part in his coming to Christ and receiving salvation. He teaches that God, exercising His sovereignty, first elected and decreed certain individuals to salvation in time past. Christ's death was not for all people, but only for the elect who would be saved. God then extended "irresistible" grace to those He elected, meaning those that God decreed or predestined to be saved. Therefore, man had nothing to do with his receiving salvation because God choose to save him and caused him to believe. (1)
There are many strong objections to Calvinism. The main one is it teaches that God chose to save some and chose not to save others. Those who reject Calvinism contend that this contradicts the biblical teaching that Jesus Christ died and paid the sin debt of all men (1 John 2:2); and that God ". . . will have all men to be saved" (1 Tim. 2:4); and that God's nature is to love, which means to seek the best for all men (1 John 4:7-8, 16).
Calvinism correctly teaches that once saved, a person cannot lose their salvation. It uses the term "perseverance of the saints" instead of using the better term the "security of the believer." The word "perseverance" means to "continue on a course of action" or refers to steadfastness. This is a minor point, but it should be stated that a believer can and does sin and can sin to the point that God will take the person's life. The believer is assured that he is "secure" in Christ and will go to heaven. More will be said about this later. Once saved, a person cannot be lost because he did nothing to earn his salvation and cannot do anything to keep it or lose it. Salvation biblically is totally the work of God and once saved a person is kept secure by the power of God unto salvation.
God said: "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, To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, Who are kept by the power of God through faith unto salvation ready to be revealed in the last time" (1 Peter 1:3-5).
"And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption."(Ephesians 4:30)
Arminianism
In the 17th Century, James Arminius, was the first to formerly address this issue. He attempted to ". . . modify Calvinism so that, according to him, God might not be considered the author of sin, nor man an automaton in the hand of God." (2)
He presented the view that God was indeed sovereign and elected men to be saved. He taught election was based on God's foreknowledge of who would by faith accept Christ and who would reject Him. All men, he taught, could be saved on the condition they exercised their wills and believed on the Lord Jesus Christ. He rejected the idea that atonement was limited to only a few and that God was the author of sin. Arminius insisted that Christ died for all men and saves all who receive Him by faith.
Arminius was doctrinally weak in the area of the biblical doctrine of the "Eternal Security of the Believer." Eternal security means that once a person is saved, he cannot lose his salvation. Arminius said he thought the Scriptures were unclear and the Bible seemed to teach believers could lose their salvation. (3) Most, who identify themselves as Arminians, believe that a person can be saved and afterwards lose their salvation.
Just as those that followed John Calvin, carrying his teachings to extremes, many who succeeded James Arminius did not stop with his views, but carried the matter a step further, teaching that man had a part in salvation. (4) The Arminians, as they became known, taught that man took part with God in salvation. The natural conclusion of this train of thought was that salvation could be lost. If through a man's efforts he could acquire salvation, through his actions he could also lose it. The belief can be expressed this way; Christ made the down payment on our salvation on the cross, however once a person is saved he has to keep up the payments through being faithful and with good works. This serious error therefore bases salvation on the ability of a person to merit their salvation by their good works. Clearly the Bible condemns this false teaching: "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast" (Eph. 2:8-9).
Is Arminianism Biblical?
Arminianism teaches that man has a spark of divinity in him and thus he can respond to the Gospel, within his own ability and be saved. Yet, the Bible says all men are sinners, without merit and saved by God's grace apart from any works of man. Man cannot will himself to be saved nor has the ability, apart from the work of the Holy Spirit, to respond to God.
"For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast." (Ephesians 2:8-9)
"For all have sinned, and come short of the glory of God." (Romans 3:23)
"But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe." (Galatians 3:22)
"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." (Isaiah 53:6)
"For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead." (2 Corinthians 5:14)
"Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned" (Romans 5:12)
God is clear in stating that man is a sinner unable to save himself. Therefore to say that within man is a spark of divinity or goodness is to contradict what God has plainly stated. The Arminian who teaches that man has a part in his salvation is making the same mistake as the Calvinist in using the faulty human reasoning in interpreting God's word. God says, ". . . the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be" (Romans 8:7). The carnal man has nothing to offer God for his salvation. God said that the natural man is "dead in trespasses and sin." (Eph. 2:1, Col. 2:13) That which is dead has no life and cannot do anything for itself.
Romans 10:13 says "For whosoever shall call upon the name of the Lord shall be saved." It must be concluded that if "whosoever calls upon the name of the Lord shall be saved" then, in receiving salvation, that person must be given the capacity to answer the call from the Lord. That is the work of the Holy Spirit who brings conviction to the heart of man and thus supernaturally makes a man able to respond. Verse 17 says, "So then faith cometh by hearing, and hearing by the word of God." Therefore it is clear that when a man hears the word of God, God enables him to believe and accept it. Nowhere does the Bible teach that man has a "spark of divinity" and man is meriting salvation by consenting to the truth the Holy Spirit enables him to understand and receive. Salvation is a free gift offered to man. (See Eph. 2:8-9, Rom. 5:15-16, 18)
The Greek word �"grace" is �"charis" and it means "a gift one receives without any merit of his own." Thus receiving God's grace, through salvation by faith, is not a "work" of man by which one merits salvation. It is simply a matter of responding to the urging of the Holy Spirit and of believing in the truth that Jesus Christ died for the sins of the world and that by simple faith in Him, and His work alone, one can be saved.
The Bible teaches that when a man is saved he receives everlasting life. The Arminian limits the meaning of the word eternal. He interjects that salvation is eternal only if a man maintains his faithfulness by his good works. Therefore the Arminian concludes that the word "eternal" does not mean "everlasting." This plainly violates the normal and correct meaning of the word. Something that is eternal continues forever uninterrupted. If some action can be stopped or discontinued it cannot be said to be eternal.
The Arminian also falsely concludes that in receiving the gift of salvation he has done so because he innately has the ability to respond. He fails to recognize that man, being spiritually dead, cannot respond in his own ability, but can only believe and receive the truth when supernaturally enabled by the Holy Spirit. The Arminian, bound and faithful to his unbiblical system, assumes that if man has within himself the capacity to affect his salvation, then also through good works, he has to maintain it. He has degraded God's plan of salvation by grace, to a plan of salvation by grace plus works. Therefore, he falsely assumes that if a believer has the ability to accept salvation on his own, he then can stop believing and fall from grace. The Arminian then preaches another Gospel that is not "another" (Gal. 1:6-7).
Charles Spurgeon, one of the greatest preachers in recent times, dealt with the matter by alternately preaching both salvation by grace and man's responsibility to respond to God's offer of redemption. He would preach election to salvation one Sunday and the next Sunday preach that man must exercise his will and believe on the Lord Jesus Christ. Like most Calvinists, he made the error of seeing election as referring to a person being chosen for salvation, when biblically it was God's plan for salvation that He elected, not the individual; more will be said about this later. The Calvinist takes great stock in that Charles Spurgeon was a Calvinist.
Others, such as the writer Arthur Pink, with most of the Five Point Calvinist persuasion, boldly taught that God has predestined some to be saved and equally predestined others to be damned to hell. The one predestined to salvation will absolutely be saved and there is nothing he can do to prevent it. This is their teaching of "Irresistible Grace." If God offers grace then it cannot be refused. On the other hand, the poor unfortunate soul who has been chosen by God to be lost is not offered grace, but is born for hell and cannot receive Christ.
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