I am now a Calvinist. For much time I avoided the seemingly strange fringe doctrine, but then I ran across the Desiring God website and found John Piper. I liked him already from one of his books, and also liked many of his articles. So, when I found he was a Calvinist, I started doing some research. However, I did very little then, only to quickly move on to researching other topics. Very recently, though, I returned to Desiring God to download some sermons and research Christian Hedonism. Upon seeing Calvinism again, I decided to launch a complete investigation into the doctrine. To my surprise, I soon found an amazing perspective on the eternal Gospel with God and His Word at the center. Now, then, I intend to share what I have learned.Calvinism has been misunderstood, criticized, and avoided by some to many since its initial formulation by Saint Augustine. Later, John Calvin produced the first coherent doctrinal presentation of it, therefore resulting in the name Calvinism. It has been the theology of many notables in Christian history, such as Martin Luther, Charles Spurgeon, and Jonathan Edwards. It was the Gospel presentation used in their evangelistic endeavors, the foundation of the Protestant Reformation. It seems reasonable, then, to give a doctrine so important in Christian history a chance. My goal here is to clarify the doctrine's points, correct common misconceptions, and make a case at least for considering Calvinism a respectable possibility. Since Calvin's early followers presented the doctrine with the acronym TULIP (total depravity, unconditional election, limited atonement, irresistible grace, and perseverance of the saints), I will follow the traditional pattern in my discourse.
Total Depravity
Definition
The first point of Calvinism is the total depravity of man. This doctrine states that man, in his natural, fallen state, is completely corrupt. By inheritance of Adam's sin, one's entire person—intellect, will, and emotion—is defiled and contrary to God. Left to ourselves, we are spiritually suicidal. We do not necessarily choose the most evil act in any given circumstance—for we will do "good" when it suits us—but we do nothing without the stench of sin. All of our righteousness is like filthy rags. Because of our depravity, no one can come to God by free will. We are by nature so evil that none of us have the capacity to desire God. Without regeneration, we hate God, and our free choices will never glorify Him.Scriptural Case
Romans 3:10-18See key terms in there, such as "no one seeks for God." Man is "worthless" and has "no fear of God." That doesn't sound like the kind of disposition that would ever use free will to accept Christ.
as it is written: "None is righteous, no, not one;
no one understands; no one seeks for God.
All have turned aside; together they have become worthless; no one does well, not even one."
" Their throat is an open grave; they use their tongues to deceive." " The venom of asps is under their lips."
" Their mouth is full of curses and bitterness."
" Their feet are swift to shed blood;
in their paths are ruin and misery,
and the way of peace they have not known."
" There is no fear of God before their eyes."
Ephesians 2:1-2How can a dead person possibly come to God? Being dead in sin makes one totally helpless. Without Christ, we are controlled by "the spirit that is not at work in the sons of disobedience." The only way to switch to the Holy Spirit would be if He removed the competition.
And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience.
Romans 6:16, 19We were all one obedient slaves to sin. The Greek word for "obedient" refers to a willing submission. A willing slave to sin would never defy his master by running to the Victor over sin. Instead, the master Sin "leads to death." Following sin in lawlessness only leads "to more lawlessness." If you follow sin, you will become more sinful. No exception. Only God could stop the cycle.
Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness?
I am speaking in human terms, because of your natural limitations. For just as you once presented your members as slaves to impurity and to lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification.
2 Corinthians 4:4Unbelievers are blind to the Gospel. How, then, can any freely accept it unless God first restores his sight? The obvious answer is that he can never do so.
In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God.
John 6:44According to Jesus, man cannot (as in, is too evil to want to) come to Him unless God draws him (though irresistible grace, as you will see).
No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day.
Objections
"Man can't be totally depraved! Look at all the good even the lost can do! Some lost people are still really good people, just not saved."Besides the fact that I already mentioned that the lost can still do good sometimes, the fact is that "all our righteous deeds are like a polluted garment." (Isaiah 64:6). As well, I already quoted Romans as saying that "no one does good." Nothing is good if it is not done out of faith (Romans 14:23) and not done to the glory of God (1 Corinthians 10:31).
"If man can't freely turn to God, then he can't be held accountable for not doing so, so then God would be unjust for punishing unbelievers!"That is an example of non sequitur (that is, the conclusion does not necessarily follow from the premise). The reason man cannot freely turn to God is because he is evil. We are all evil without the Holy Spirit. God is just in punishing evil people under all circumstances. Our hopeless depravity only solidifies God's justice in punishing sinners and His mercy in saving them.
Unconditional Election
Definition
Because man is totally depraved, there can be no salvation from man's merit or work. It is just not possible. Therefore, we believe that God elects some to save without condition, without any respect to their character, deeds, or abilities. This differs from the popular Arminian view. Both sides agree that election exists, because the Bible teaches it by name. However, Arminianism says that election is conditional, based on God's foreknowledge of someone coming to faith in Christ. Calvinism, on the other hand, argues that, because of total depravity, no one will come to faith in Christ freely; therefore, God's unconditional election is what enables one's future decision to accept Christ. Basically, the difference boils down to this: in Arminianism, God's election is based on man's decision. In Calvinism, man's decision is based on God's election.Scriptural Case
Romans 9:10-13Here, Paul teaches election from a well-known Old Testament example: Jacob and Esau. According to this verse, God chose Jacob while he was not born and had done nothing good or bad. Why would He do that? He did that for the purpose of election, that is, unconditional election. It is "not because of works but because of him who calls." God is the sole rationale behind who is elected. Man and his works are not the criteria.
And not only so, but also when Rebekah had conceived children by one man, our forefather Isaac,
though they were not yet born and had done nothing either good or bad—in order that God's purpose of election might continue, not because of works but because of him who calls—she was told, "The older will serve the younger."
As it is written, "Jacob I loved, but Esau I hated."
Ephesians 1:11Here Paul further elaborates (if only a little) on the reason behind one's election. God predestines who He will "according to the purpose of him who works all things according to the counsel of his will." In other words, God elects whoever He wants because He is in charge and He knows what He is doing. Unlike any man, God can see the whole of history. In secret discussion within Himself, He decided who to elect, not based on their merit, but on whatever seemed good to Him.
In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will.
Romans 8:29Wait a second! Doesn't this seem to favor the Arminian view, that God elected those who He already knew would accept Jesus? No. Besides the fact that the Greek word for "foreknew" can just as easily mean "choose beforehand," I want you to think back to the Old Testament and its Hebraisms (ancient Hebrew expressions). What did it mean to "know" someone? It meant to have or initiate an intimate relationship with someone. In this case, God initiated an intimate relationship with us in eternity past by electing us to salvation.
For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers.
Objections
"Election can't be just if it has no respect to man's good works or faith!"Again, this is non sequitur. Remember that man is totally depraved. All man is equally condemned to Hell if left in sin. Paul expected this objection, so listen to what he has to say about it under the influence of the Holy Spirit.
Romans 9:14-24Need I say more?
What shall we say then? Is there injustice on God's part? By no means!
For he says to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion."
So then it depends not on human will or exertion, but on God, who has mercy.
For the Scripture says to Pharaoh, "For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth."
So then he has mercy on whomever he wills, and he hardens whomever he wills.
You will say to me then, "Why does he still find fault? For who can resist his will?"
But who are you, O man, to answer back to God? Will what is molded say to its molder, "Why have you made me like this?"
Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use?
What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction,
in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory—even us whom he has called, not from the Jews only but also from the Gentiles?
"The Bible says that God loves the whole world. How could He love the whole world if He only elects some of them unconditionally?"The answer is common grace. God "makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust." (Matthew 5:45). Every person who has ever drawn breath has done so at God's mercy. God does not save everyone, however, because He has a greater plan. Again from Romans, consider this, "What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction,
in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory?" God is terribly pained and enraged by the sin and rebellion of man, but He permits it to be so that He can ultimately achieve maximum glory through the elect, pouring out endless mercy and grace on them
Limited Atonement
Definition
Truly the most controversial doctrine of Calvinism, this has even led to the creation of a branch of Calvinism called "four-point Calvinism" or "moderate Calvinism," which rejects this point entirely (they aren't as catchy, though, since TUIP isn't a word). Limited atonement is the doctrine that Jesus Christ did not die to pay for the sins of all people (which is called "unlimited atonement"), but only the elect. "That's heretical!" you say. At first glance, it may appear so, but it is based on sound Scripture and logic. This doctrine says that Christ died to atone for the sins of the elect, but also to provide grace and mercy to all people despite their sin by means of common grace (mentioned just above).Scriptural Case
John 10:11
I am the good shepherd. The good shepherd lays down his life for the sheep.
John 10:25-28A simple train of logic comes from these verses.
Jesus answered them, "I told you, and you do not believe. The works that I do in my Father's name bear witness about me, but you do not believe because you are not part of my flock. My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand.
- Jesus died for his sheep.
- Jesus will lose none of His sheep.
- Jesus gives eternal life to His sheep.
- Many will not receive eternal life (Matthew 7:13-14).
- Therefore, many are not Jesus' sheep, and He did not die to pay for their sins and give them eternal life.
John 15:13-14
Greater love has no one than this, that someone lay down his life for his friends. You are my friends if you do what I command you.
Romans 3:21-25So, how are those who believe justified through faith? Their faith receives the propitiation of Jesus Christ. What is does "propitiation" mean? It is a substitutionary sacrifice that appeases God's wrath by taking its penalty fully upon itself. The logic, then, is simple. Jesus actually paid the full price of the sins for which He atoned. He was the actual substitute sacrifice as opposed to those whose sins He bore. This means that God completely punished those sins at the cross, pouring out all of His wrath against them then. If that is the case, though, then unlimited atonement would be a problem, because it applies to every person. Since everyone would have had his sins paid for in full, whether he accepted in faith or not his debt would still be paid. God would be unjust in sending anyone to Hell if Christ truly acted as a substitute for everyone. However, if Christ only paid for the sins of the elect, then they are guaranteed salvation, and God is still just in punishing the non-elect. He allowed the sins of the non-elect so that He could atone for the sins of the elect.
But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins.
Objections
Unlike the objections to most of the other points of Calvinism, which are usually appeals to emotion, critics of limited atonement often refer to Scripture. Here I will address the most common Scripture used to argue against a limited atonement.John 1:29bDoesn't this prove unlimited atonement? Not necessarily. The "world" is usually used in Scripture as representative of the human race. What does Jesus do as the Lamb of God? He takes away the sins of the human race. That does not imply He takes away the sins of every member of the human race, but that His general mission is to take away man's sins. Consider a parallel statement on civil rights: "I fight for the rights of the blacks!" Does this mean the speaker is fighting individually for the rights of every black person? Of course not! His statement merely means that his general work is fighting for the rights of black people. The same goes for the work of Jesus Christ for mankind.
"Behold, the Lamb of God, who takes away the sin of the world!"
2 Corinthians 5:14-15Doesn't this prove that Christ died for everyone? Far from it! Look at this verse. Adam died for all, and all have died. That is true. Yet, this cannot be the same as Christ dying for "all," because Christ's death, unlike Adam's, does not produce the same affect in everyone! Adam's death killed everyone who ever lived. Even if Christ had died for the sins of all people, Christ's death does not make everyone live! Therefore, it makes more sense to interpret Christ's "all" as being clarified by "those who live." In fact, this verse actually supports limited atonement. It says this about "those who live:" that Christ "for their sake died and was raised." This verse specifies that Christ died for the elect.
For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died; and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised.
1 Timothy 2:3-6Doesn't this prove that Christ died as a ransom for everyone? Again, there is no reason to think so. After all, this verse refers to a Mediator between God and men. In many places, "men" would be taken to mean all humanity. However, in this case, "men" quite obviously refers to only the elect, since Jesus does not mediate for unbelievers. If He did, they would be saved! So, then, "all" is most likely referring to all of the men for whom Jesus mediates.
This is good, and it is pleasing in the sight of God our Savior, who desires all people to be saved and to come to the knowledge of the truth. For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony given at the proper time.
1 Timothy 4:10This is actually the worst support for unlimited atonement. Obviously, this verse doesn't mean "Savior" in the redemptive sense, since we know that Jesus does not save all people. The phrase "especially of those who believe" also show this. What, then, does "Savior" mean in this context? Well, the Greek word can also mean "preserver," which would provide an easy explanation; Jesus' work on the cross is the reason that everyone can live. The preservation of our very earthly lives is the work of the cross, whether we are elect or not. Had it not been for the cross, God would not have grounds to let any of us live or have any blessing.
For to this end we toil and strive, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe.
Titus 2:11This is just a victim of English translation. If you have ever read 1 Timothy 6:10 in the King James, you understand. It says that the love of money is "the root of all evil." Obviously, it is not the root of every evil that happens. Instead, modern translations recognize the intent of the Greek phrase, rendering it as "all kinds of evil." The same goes for this verse. It is speaking of how salvation is given to people of every tribe, tongue, and nation. In fact, the Greek word "all" can also be "every." In this case, it would be even more explicitly ethnically diverse, saying that the grace of God brings salvation for every people group.
For the grace of God has appeared, bringing salvation for all people.
1 John 2:2"Wait a second! Surely this proves unlimited atonement, and it ruins your theory of propitiation!" That could be the case, or the Bible could be both internally consistent and highly logical. I read a few different commentators on this verse, and they agree that this is not a statement on the scope of the atonement, but is instead another statement on the impartiality of Christ, which allows for redemption no matter where you come from or what race you are. Many think that John was actually speaking of the Jewish believers by the word "us," therefore pointing out that not only Jews are elect and redeemed, but Gentiles are as well. This interpretation is given in Matthew Henry's Whole Bible Commentary (he also says it refers to believers present and believers to come), is partially explained in the NIV Study Bible, and is claimed by many Calvinist theologians.
He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.
"If you subscribe to limited atonement, you cannot honestly present the Gospel by telling people that Christ died for them, since some of them might not be elect."It is correct that you cannot just tell someone, "Christ died for you!" if you believe in limited atonement, but I counter that with a question. So what? The apostles never did that. Look through Acts and see if you can find any of them using that kind of phraseology. You won't because no one did. The Gospel can be effectively presented without that explanation. In fact, the Gospel with "unlimited atonement" is limited in a different way. You cannot tell anyone that Jesus' sacrifice actually saves anyone, only that it makes it possible for people to be saved. An atonement with limited application gives the cross unlimited power, while an atonement with unlimited application gives the cross limited power.
"Limited atonement means that Christ's sacrifice wasn't enough to pay for everyone's sins, but it must have been since He's God!"You are half right. The sacrifice of Jesus Christ was enough to pay for the sins of every person who ever lived and infinitely more, but that does not mean that it was applied for that purpose. It was applied for the redemption of the elect.
Irresistible Grace
Definition
Since man is totally depraved, he can never come to God on His own. However, since God has elected many and atoned for their sins, He will apply His work to the elect. This happens through irresistible grace. As opposed to resistible grace, this doctrine states that the grace of the Holy Spirit given through hearing of the Gospel and leading to regeneration cannot be resisted forever by the elect sinner. In whatever timing God decides, His love will overcome all resistance to bring His elect into a relationship with Himself. In the Arminian doctrine of resistible grace, the conviction of the Holy Spirit given through hearing of the Gospel can be rejected by man's free will. This is denied by Calvinism. Since man's free will is totally depraved, God must use His sovereign grace through the Holy Spirit to regenerate His elect, removed the blindness from his eyes, liberate him from sin, and give him faith to come to Jesus. Irresistible grace is not a violent, unwanted force towards salvation, but an overwhelming transformation of the sinner's will to accept God's impossibly sweet gift.Scriptural Case
John 6:37, 39According to Jesus, all of the elect will come to Him. This means that the call must be irresistible, or else God's will that He should "lose nothing of all that he has given" would be vanquished.
All that the Father gives me will come to me, and whoever comes to me I will never cast out. And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day.
John 6:44I already used this for total depravity, but it also applies here. Note that God is the one who draws men to Christ, and the same man who God draws, God will "raise him up on the last day." Therefore, everyone who God draws will be glorified, which necessitates being converted. This means that the grace must be irresistible. (Just a tidbit: the Greek word for "draw" implies dragging. It is never used in a way that allows the object being drawn to escape.)
No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day.
John 3:3Jesus used some interesting wording here. Instead of saying that you must be born again to "inherit" or "enter" the kingdom of God, it says that you must be born again just to see the kingdom! If you see the kingdom of God, of course, you will go towards it, but God must first use His irresistible grace to make you be born again so you can see it.
Jesus answered him, "Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God."
Ephesians 2:4-5Here we see that God's grace made us alive with Christ while we were dead. In other words, we had no say in it. God decided in His grace to bring us to life. We were dead; we could neither say anything about it nor try to resist it. It is similar to Lazarus. Jesus resurrected Lazarus without giving him any say in the matter. Since Lazarus was in Heaven, I doubt he wanted to come back.
But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved.
Objections
"If God loves His elect, then He wouldn't force them to be saved against their will."Firstly, I would like to point out that His irresistible grace changes their will. Now, it may be against their will for their will to be changed, but consider a man standing in front of a speeding train. Whether or not he notices the train, imagine that he doesn't want to move for some reason. Would it be loving to let him die, or to save him, regardless of his will? I think the answer is clear.
John 12:32Doesn't that prove that irresistible grace can't be right? After all, if Jesus "draws" all people to Himself, but not all are saved, the draw must be resistible. Well, that is one way to interpret the verse. However, in light of the other evidence, I think we should take a different approach. Jesus was speaking to Jews, so I believe He was foreshadowing that, after His ascension, the Gentiles, people of all groups, would come to Him. Other, equally valid ways to translate this would be "will draw all peoples to myself," "will draw all kinds of people to myself," or "will draw every people to myself." This is a vision of Jews and Gentiles together being drawn to Christ by His irresistible grace.
"And I, when I am lifted up from the earth, will draw all people to myself."
Perseverance of the Saints
Definition
So, we have finally arrived at the last point of Calvinism, the perseverance of the saints (or sometimes called the preservation of the saints). This is a point shared with moderate Arminianism, though not the full theory. This point states that all of God's elect with endure to the end, when they will be glorified. No force can prevent this; no power can take the elect of God from His hands. In the end, every single one God brings to salvation will be taken to Heaven with Him. However, this is not a free ride. Once justified, the believer must live in faith and endure. All of them will make it, but not without trying. Note that many may make a profession of faith, but unless they have been elected and justified, they will not persevere.Scriptural Support
Instead of trying to explain the entire body of evidence for this doctrine, which would take quite a while, I will present you with the most relevant text for this, along with one more verse and a link to another blog post.Romans 8:29-39
For those whom he foreknew he also predestined
to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified. What then shall we say to these things? If God is for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? Who shall bring any charge against God's elect? It is God who justifies. Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? As it is written, "For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered." No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.
1 John 2:19I believed in eternal security long before I became a Calvinist, so for more information on this point of Calvinism, see my post, "Several Proofs of Eternal Security."
They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us.
Chart of Theologies
I would like to end this post with a table showing the differences between Calvinism, moderate Calvinism, moderate Arminianism, and Arminianism. These are the four primary, non-heretical views of the Gospel.| Doctrines | Calvinism | Moderate Calvinism | Moderate Arminianism | Arminianism |
| Total Depravity | Man is too evil to accept Christ by free will. | Same as Calvinism . | Same as Arminianism. | Man is too evil to accept Christ, but is given grace to have the ability to choose. |
| Unconditional Election | Man comes to faith because of God's unconditional election of all who will be saved. | Same as Calvinism . | Same as Arminianism. | God elects those who will freely choose Him, thus conditional election. |
| Limited Atonement | Jesus died for the elect, though all benefit in some way. His death was sufficient for all, but only applied to the elect. | Same as Arminianism. | Same as Arminianism. | Jesus died for the sins of all, but people only benefit if they accept Him, thus unlimited atonement. |
| Irresistible Grace | God overcomes man's depraved will by overwhelming, transforming grace applied by the Holy Spirit. | Same as Calvinism . | Same as Arminianism. | God's grace through the Holy Spirit can be resisted by free will, but is powerful enough to bring many to faith. |
| Perseverance of the Saints | All of the elect will persevere to the end, being preserved by God. | Same as Calvinism . | Same as Calvinism . | Believers may lose their salvation by failing to persevere in the faith. |