What Is Calvinism?
Debates about this theological system have been quite divisive over the years. In fact there are many smaller churches where Calvinists are instructed not to apply for a pastoral job! This system of understanding the biblical narrative matters whether one is a Calvinist or is ardently opposed. The Church of Christ must stand for truth which requires that we at the very least understand each other’s points.
This article is not intended to be a defense of Calvinism and this series (“What Is…”) is not an in-depth review of a topic. Instead, the aim is for a brief and accurate presentation of the claims of Calvinism with little argumentation. That being said, as a Calvinist, I do hope that this article would prompt you to further study of this deeply theological position.
Historical Roots
Calvinistic teaching can be found as far back as the Church Fathers (the significant theologians in the few hundred years after the death of the apostles) and was named for the Reformer John Calvin. However, Calvinism in its current state was not organized and articulated until the time of the Remonstrants in the early 1600’s.
The Remonstrants were a group of mainly Dutch Protestants who followed the teaching of Jacob Arminius (of Arminianism fame). These Christians criticized and opposed the Calvinistic view of the majority of Protestant churches in those days. This led them to write out their beliefs in five points as a means of validating their position and seeking protection from persecution or heresy charges. In response and rebuttal, pastors and theologians gathered together to respond to these points. This resulted in a document called the Canons of Dort which articulated the most common understanding of Calvinism today: the Five Points.
Theological Beliefs: The Five Points
The Five Points of Calvinism are a simple way to understand a highly structured and interconnected system of theology. Therefore, to briefly outline the teachings of Calvinism, one must simply follow the points which form the acrostic: T.U.L.I.P.
1.) Total Depravity. Due to the terminology, many (including some calvinists!) have misunderstood this point. Depravity refers to the sinful nature of mankind. To be depraved is to be somehow marred by sin and thus unable to do something or inclined to do something else.
The problem arises from the word “total”. What is meant by total is not that everyone is as evil as they can be, but that everyone is fully fallen. Every person on Earth is born naturally sinful, inclined to sin (especially the refusal to acknowledge and worship God). They are, from birth, separated from God by sin. Sin has permeated the entirety of the human person and affected everything.
Total depravity in connection with the other points refers mainly to the sinful person’s inability to know God, come to God, or save themselves. Total Depravity is a doctrine of disability. Every person is helpless to save themselves. They will not turn to Jesus on their own, because their sinful nature rejects Him. This is the state of mankind and it is this belief that naturally flows into the other four. If man cannot save himself, by what means is he saved?
The Scriptural evidence for this point is abundant, which is why many outside of Calvinism also accept it. Romans 1-3, is the classic Calvinistic text as well as Ephesians 2:1-10 and Titus 3:3. Observe in these passages not only the sinful inclinations of people, but also their inability to come to God or be morally upright before Him.
2.) Unconditional Election. For many, this is the most recognizable part of the Calvinistic theology and yet divorced from its context it is made a shadow of its true self. If man cannot save himself, he must be saved. And who could save him other than God? Total Depravity assures us that no one but God could bring about salvation. At it’s root, the teaching is simple: God saves. If we understand man as unable and God as the one who gives salvation, then the fact that not everyone is saved must lead us to the thought that God has made a choice.
Election (based off the Greek verb “to choose”) refers to God’s determination before the world began to save for Himself a people. God did select individuals for salvation and reconciliation. (The use of “individuals” is important as some have taken election to refer to the church regardless of who makes it up. This is not what is intended in Calvinism.)
Unconditional is the key word and a decisive factor of Reformed theology. If God chose to save some. How did He choose? Was it based on their goodness? Their potential? How they would act once He saved them? None of these follow the biblical narrative. Instead, God chose unconditionally. No human factor played any role in His selection. If your first reaction to this is to question how God makes his choice, then you are not alone. It is, according to Calvinists, a mystery of God: “His ways are not our ways, His thoughts are not our thoughts.”
One might think because of the great disagreement on the point of election that it is rarely mentioned in the Bible if at all. Surprisingly, this is not the case and election is found abundantly in the Scriptures. Ephesians 2:1-10 is a beneficial text for understanding election. Titus 1:1-4 also asserts that God chose from the beginning of the world.
On the topic of election, no Scripture is clearer and fuller than Romans 9. Many a Calvinists found themselves affirming election due to reading this passage. God’s design of election, while still shrouded in some mystery, is declared as justice and mercy. I would highly recommend an honest study of this text with every intention of abandoning prejudice and accepting the Word of God as truth. Romans 9 is a foundation for Calvinism and a stumbling block for its opposition.
3.) Limited Atonement. The third point of Tulip is the least loved. Some describe themselves as “four-point Calvinists” due to their rejection of limited atonement. While it is a hard teaching, a case can be made for the danger of separating truths as interconnected as election and limited atonement.. Also called “Definite Atonement” and “Efficacious Atonement” this doctrinal point describes how election shapes our understanding of Christ’s death.
The Atonement describes the death of Christ as a receiving of someone else’s penalty therefore punishing Christ and pardoning the guilty party Limited Atonement states that the death of Christ was sufficient for all people and yet only efficient, or utilized, for the elect. Christ’s death made salvation available to every person on earth. Anyone, elect or not, who believes in Christ will be saved. Yet as we’ve seen above, no one believes apart from God’s choosing.
It is a mistake to understand this teaching as limiting the power of Christ’s death to save. This is not the teaching of Limited Atonement and therefore applying texts such as John 3:16 (whosoever believes) is more of a straw man fallacy than an accurate opposition. In fact those who uphold Limited Atonement actually remove limitations on the power of the blood!
A necessary nuance of Limited Atonement is the difference between an open invitation and an accomplished salvation. Arminianism teaches that Christ’s death made salvation available to all but did not secure it for any. Calvinism believes that Christ’s death was powerful enough to secure salvation certainly for the elect. It was an intentional act with an intentional outcome. This is why it is also called “Definite Atonement.” Biblically, one must ask if atonement, especially in the Old Testament, is described as the opening of a way of salvation or the purposeful cleansing of a specific group.
Limited Atonement is the logical chain of Calvinism. Christ’s death will atone for the sins of any who believe in Christ as Savior and Lord. This is a primary teaching of the Bible. Yet, Calvinism has already asserted that no one believes outside of the intervention of God. Only the elect believe as they are enabled by God to. Therefore we can say that Christ died for the elect because they are the only ones who have been enabled by God to accept Christ’s sacrifice.
Scripture for this point is not as explicit as the verses on election, however, there is still quite a lot of biblical evidence. Titus 2:14 states that Christ died for His own people, purified and made zealous for works. John 10 is a classic argument for limited atonement. Christ intends to lay down His life for His sheep which include more than simply the Jews but others outside of the flock. At the very least this seems to establish a distinct people of God for whom Christ did lay down His life. A review of the Old Testament understanding of what atonement was also seems to lead to something akin to limited atonement.
4.) Irresistible Grace. If man is totally depraved and God has elected to save some by belief in the death of His Son, there remains a problem. Depraved people would never turn from their wicked ways to believe in Christ as their Savior and Lord! God must do a work in their hearts to draw them to Himself.
A wise man once taught me that grace is getting what you never deserved. By this definition, any gift of God (breath, life, sunshine, spouses, salvation, justification, etc.) is grace. What Calvinists refer to as Irresistible Grace is the act of God to change a person’s heart from sinfully rebellious to a state of desiring God. He, through a work completely of His own power, clears the scales from a person’s eyes so that they would see His infinite value and their own need for salvation. This grace is regeneration.
The opposition may help us to understand this position. Arminianism and many other views rely on “prevenient grace”. This is grace that God gave to everyone that they might be regenerated. This puts everyone on the same playing field and therefore anyone might come and could come as long as they in their own thoughts, strength, and will decide to. This belief seems to lack biblical evidence. Calvinism is, in light of this, against the idea that God has already regenerated all people as evidenced by Titus 3:3-6.
If God regenerates someone’s heart, is there a possibility that they might turn Him down, even after seeing all that their regenerated hearts see? The Calvinist says no. God’s purposes are never thwarted, especially in His decision to elect at the beginning of the world. Regeneration is not a mere communication that may be received or ignored. It is (to pull from a John Piper sermon) a new God, new gospel, and new gladness! Therefore, it is an irresistible call to receive Christ and live with God in true satisfaction. Regeneration is a God-given hunger for God!
Scripture-wise, this can be seen clearly in John 6. Only the ones who are called by the Father will come to Jesus (verse 37). Inversely, no one who God doesn’t call will come to Christ (verse 44). The certainty with which those who are called respond are seen in these passages and several others. For a calvinistic view of regeneration (a new heart) one can look simply at the progression of God’s promise in Deuteronomy 29-30 (a circumcised heart), Jeremiah 32-33 (a heart inscribed with the law), and Ezekiel 36:26 (the heart of flesh).
5.) Perseverance of the Saints. Lastly, we arrive at perseverance. This point serves as a capstone for everything covered in the other four points. Man is sinfully helpless. God decides before the world’s foundation to save His people. Christ died for these elect. God turns the hearts’ of the elect towards Himself and they believe in Christ and receive reconciliation and salvation. What happens then?
The main argument to be found in this point is simple. “Once saved, always saved”. God in His sovereignty brought about the salvation of His chosen ones and His plans to bring them to eternal salvation (the completion of His redemptive work) cannot be thwarted. They will endure life to the end and be received in glory as faithful in the blood of Christ. God will surely bring to completion what He started.
Three key verses for this point are Jude 24, John 10:28, and 1 John 2:19. Jude in the first and last verse of his short letter glorifies a God who “keeps” His elect from stumbling. In the same passage that we saw evidence of Limited Atonement, John 10, we see Jesus say with confidence that no one can snatch His sheep from His hand. What about those who turn away from the faith after exhibiting signs of Christian life? In his first letter, John writes that those who fall away left because they never were truly saved. Some have claimed that passages like Hebrews 6 and 10 teach that one might lose their salvation, but in context these passages, while still difficult to understand, do not seem to say this.
Conclusion
Thank you for reading this lengthy article. I should have known better than to try to be concise with such a massively important and nuanced topic. In this article I have attempted to choose clarity over detail and avoid difficult terminology where I could. I hope that this will be a help to you in your walk with Christ. Whether it is true or false, understanding Calvinism is important for all those in the church. Thank you once again for reading.
As I bring this to a close, allow me to offer two pieces of advice to you. The first comes from the pastor of the church I grew up in. He once warned me that to pull one thread of this tightly-knit theology was to risk unraveling the whole thing. In essence, be careful about accepting one point and rejecting the other due to the logical and biblical way these truths are interwoven.
The second piece of advice comes from my own experience as someone who began struggling through the issues of sovereignty with little guidance and no background of theology: walk, don’t run. This is not simply a neat system to belief in. It is a description of God, of salvation, and of reality. Take your time to test these truths according to the Bible and to work them deep into your heart as you verify them.
My last word to you is this: through the study, the testing, and the believing in Calvinism, God has won far greater praise from my lips and I have delighted in far greater joy in His ways. The doctrines of grace as they once were called are sweet to the taste. They are not, as some have unfortunately observed, the teachings of hateful zealots, but of the lowly (knowing their sin), grateful (knowing God’s work) and the joyful (knowing God’s love). I pray you would find these truths as wonderfully true as I have.
Further Reading
This article is in no way a complete teaching or a rigorous defense of Calvinism. However, better men than me have written far superior works on the subject that I hope you will read. Now that you have been introduced, I hope you’ll get to know the doctrines of grace. A great joy has been given to me from my own study of the subject. “Walk, don’t run.” Take time to think over these points and find what you believe to be the most biblically accurate.
Five Points by John Piper
A Defence of Calvinism by C. H. Spurgeon
Saving the Reformation by W. Robert Godfrey
