The Defense Against Calvinism

by Samuel A. Matthews

“And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear” (I Peter 1:17 KJV).

Loved ones, Calvinism is a system of belief attributed to John Calvin. Although it did not originate with him, he simplified and organized what some were already teaching. Many describe him as the chief exponent of that system.

“And Calvin was not the first nor the last to uncover these Biblical truths. Many others confessed them too. From Augustine to Gottschalk to Spurgeon; from Lutherans to Baptists Dominicans; …The name Calvinism has often been used, not because Calvin was the first or sole teacher, but because after the long silence of the Middle Ages, he was the most eloquent and systematic expositor of these truths. To the novitiate, however, it seemed as if Calvin originated them.” (1)

It should be noted that when Calvinism is mentioned, it is usually understood that the doctrine of Calvinism consists of five points. It is set out in the word TULIP: Total (hereditary) depravity, Unconditional election, Limited atonement, Irresistible grace, and Perseverance of the saints. Although these five points are the main thrust of Calvinism, they should not be understood as comprising the whole of Calvinism. They also teach (erroneously) about baptism—baptism because you are already saved, infant baptism, etc.

Some of Calvinism has been the basis of certain religions and has, to some extent, permeated others, including the Lord's church today. Material concerning the error of this doctrine has been around for years, and debates have been held to show its falsehood. Many sermons have been preached to exhort people to turn from this wickedness and not follow its path to destruction—but to little avail. The truth of the Bible must continually be proclaimed in light of this error. This post will follow the word TULIP.

Total Hereditary Depravity

Any study should always define terms. Many times, people have accused us of giving the wrong meaning. To avoid that, we will offer several quotes from those who hold to Calvinism as definitions of these terms.

“Therefore all of us, who have descended from impure seed, are born infected with the contagion of sin. In fact, before we saw the light of this life we were soiled and spotted in God's sight. … Original sin, therefore, seems to be a hereditary depravity and corruption of our nature, diffused into all parts of the soul, which first makes us liable to God's wrath, then also brings forth in us those works which Scripture calls ‘works of the flesh’ (Galatians 5:19). … Even infants themselves, while they carry their condemnation along with them from the mother's womb, are guilty not of another's fault but of their own.” (2)

Lest we have misunderstood John Calvin, another expounder of this doctrine has also written concerning the meaning of total depravity. In writing what depravity is, he says:

“Total depravity means that natural man is never able to do any good that is fundamentally pleasing to God, and, in fact, does evil all the time… The Psalmist says that this depravity applies even to babies ...This does not mean that sexual intercourse is evil, but rather from conception and birth man is polluted with sin because of the fall of Adam… Not only is man unable to do good by himself, he is not even able to understand the good... It is impossible for him to do good and please God.” 3

If these statements are true, and they are direct quotes from those who teach Calvinism, then total (hereditary) depravity means that one is a sinner because of Adam's fall. In addition, even before one is born, he possesses not only the guilt but also the depravity of his ancestors. He is a sinner even before he sins. Other component parts of their doctrine carry depravity to this point: that one is a sinner from the very point in time that God thought about his very existence.

Since we have before us the meaning of total hereditary depravity, let us see what Scripture teaches. The apostle John wrote, "Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law" (I John 3:4). Jeremiah states, “… because ye have sinned against the Lord, and have not obeyed the voice of the Lord, nor walked in his law, nor in his statutes, nor in his testimonies; therefore this evil is happened unto you, as at this day” (Jeremiah 44:33; See also Deuteronomy 1:39; Psalm 106:37-38; Romans 3:12).

Clearly, the Bible teaches that man is responsible for his sins and his sins only! As Ezekiel instructed, "The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son…" (Ezekiel 18:20).

Unconditional Election

This part of the "tulip" flows from total hereditary depravity. If all men are totally depraved, and some are saved, then total depravity would be false. However, now enters unconditional election. The words "foreordination" and "predestination" are associated with unconditional election.

"Foreordination means God's sovereign plan, whereby He decides all that is to happen in the entire universe... the moving of a finger, the beating of a heart, the laughter of a girl, the mistake of a typist—even sin." (4)

Predestination, composed of two parts, election and reprobation, has reference to where man is destined: either heaven (election) or hell (reprobation). We are told that this divine election means that God chooses certain ones to go to heaven. Divine reprobation, then, is God passing over certain ones for salvation, and that those passed over will go to hell.

Unconditional election means an individual is saved not because of what he does or does not do, nor because he desires to be saved or desires not to be saved. As a matter of fact, according to this teaching, if a man did not want to be saved, even tried with all of his ability not to be saved, hated to be saved, he would still be saved. It is impossible for him not to be saved.

“We call predestination God's eternal decree, by which he compacted with himself what he willed to become of each man. For all are not created in equal condition; rather, eternal life is foreordained for some, eternal damnation for others.” (5)

It is said by Calvinists that they do not know on what God bases his choice, but that “it certainly is not on what man does, says, thinks, etc. Not only is it not based on man, but man cannot even ask for help in salvation.” (6) God respects and loves some more than others, and these are the elect. Thus is their meaning of unconditional election.

Does the Gospel support this theory? Notice what the Bible teaches about God being no respecter of persons. Luke records concerning God, "Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons: But in every nation he that feareth him, and worketh righteousness, is accepted with him" (Acts 10:34-35).

Paul writes, "For there is no respect of persons with God" (Romans 2:11). The same teaching appears in Ephesians 6:9 and Colossians 3:25. God's Word teaches that election depends on being in Christ. See Romans 8:33-39; 16:13; Ephesians 1:4; II Timothy 2:10.

Which is true, Calvinism or the Bible? The Bible!!!

Limited Atonement

This doctrine supports the other two. The previous two doctrines can do without the cross of Christ, but the death of Christ on the cross cannot. If man is totally depraved, but God decides for some unknown reason to save some, and man has no power to accept or reject salvation, then why the necessity of the cross? The reasoning must be, "Well, for some reason, God decided that there must be atonement for those already elected from before their existence, so He sent His Son." Thus, the doctrine of limited atonement is needed.

“When the Calvinist uses the term “limited,” he does not mean that the atonement is limited in its power to save... But he does believe that the unlimited atonement of Christ is limited in its scope, that Christ intended to and actually did remove the guilt of the sins of a limited number of people—namely, those whom God has loved with a special love from eternity.” (7)

“Historical or mainline Calvinism has consistently maintained that Christ's redeeming work was definite in design and accomplishment—that it was intended to render complete satisfaction for certain specified sinners and that it actually secured salvation for these individuals and for no one else. The salvation which Christ earned for His people includes everything involved in bringing them into a right relationship with God, including the gifts of faith and repentance. Christ did not die simply to make it possible for God to pardon sinners. Neither does God leave it up to sinners as to whether or not Christ's work will be effective…. He came into the world to represent and save only those given to Him by the Father. Thus Christ's saving work was limited in that it was designed to save some and not others, but it was not limited in value for it was of infinite worth and would have secured salvation for everyone if this had been God's intention.” (8)

To show the lengths they will go to pervert the Scriptures, look at these comments concerning a familiar passage. "For God so loved the world, that he gave his only begotten Son that whosoever believeth in him, should not perish, but have everlasting life" (John 3:16). This passage is not too difficult, unless you are trying to prove false doctrine; then it becomes difficult.

Calvinists say, "In this passage 'world' does not mean every single person, reprobate as well as elect, but the whole world in the sense of people from every tribe and nation—not only the Jews." (9) In other words, God sent His Son, not to or for everyone, but only the elect, who were saved already. Accordingly, the "world" and "whosoever" are the elect.

One not very well versed in Scripture can see, however, that two things are being discussed: world = everyone, and whosoever = those (of the world) who choose to believe.

Notice the perversion of another passage, "And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world" (I John 2:2). We are told that "this means that Christ died for the sins not only of Jews, but also of Dutchmen, Italians, and Swedes—in fact, for the whole world. It does not mean for every single Jew, Dutchman, Italian, and Swede." (10)

This argument has no validity whatsoever!! John is not talking about the difference between Jews, Dutchmen, etc. He is simply saying that Christ is the propitiation (atoning sacrifice) for our (believers') sins, and the whole world—everyone.

"So, Christ's atonement is available for the sins of the whole world, and the actual atonement for the saved ones." (11) Many passages teach that Christ died for all men (Mark 16:15-16; Acts 10:34; Romans 5:6, 8, 10; etc.).

Irresistible Grace

This part of the "tulip" is necessary because of the doctrines of unconditional election and limited atonement. One basis of Calvinism is removing man's choice in everything. Total hereditary depravity removes man's choice. He is a sinner, with no choice in it, because Adam sinned. Unconditional election removes man's choice. Man is either saved or lost, not because he chooses, but because God, for some unknown reason, either selected him or passed by him. Limited atonement removes man's choice. Man cannot appropriate the atonement to himself. He cannot believe or reject it unless God decreed it before the foundation of the world.

Man's choice is removed in the teaching of irresistible grace. Grace is God's unmerited favor, giving to man what he does not deserve. Irresistible means "that when God has chosen some to be saved and when He sends His Spirit to change them from being hateful to being loving, no one can resist Him. He is irresistible." (12)

Man cannot choose good or bad. And even if man had the choice, he could never choose the good because he (man) is so bad. God sends His Spirit to an unconditionally elected individual. That individual cannot resist that Spirit and therefore is saved by God. God sends His Spirit, and "the Holy Spirit will certainly—without any and's, if's, and but's—cause everyone whom God has chosen from eternity and for whom Christ died to believe on Jesus." (13)

The following quote may help to clarify this doctrine. “Thus according to the Arminian, the reason one accepts and another rejects the gospel is that man decides: but according to the Calvinist, it is that God decides. In one case, faith is man's gift to God; in the other, it is God's gift to man.” (14)

This doctrine comes from an erroneous view of the passage which says, "For by grace are ye saved through faith and that not of yourselves: it is the gift of God" (Ephesians 2:8). Faith is not the gift of God, as taught by the Calvinist.

Concerning Ephesians 2:8, Gus Nichols wrote, “Our text is indeed a beautiful one… 'That not of yourselves' means the salvation is not of ourselves—we do not save or pardon our own sins. Neither do we pay for salvation— ‘It is the gift of God.’ Some have argued that the text is saying that faith is 'not of yourselves' but 'is the gift of God.' But this cannot be true. Salvation is the gift of God that is 'by grace,' 'through faith,' and 'not of yourselves.'" (15)

The Bible clearly teaches that faith comes from hearing God's Word (Romans 10:17); that preaching the Gospel is necessary to obtain salvation (Romans 1:16); and that man can make the choice to obey and be saved or reject and be lost (Joshua 24:15; I Samuel 8:7; John 6:45; I Timothy 2:4-5; Hebrews 11:25). The Bible also teaches with the same clarity that man can resist the Spirit. Stephen certainly understood this when he said: "... ye do always resist the Holy Ghost: as your fathers did, so do ye" (Acts 7:51).

Perseverance of the Saints

Other terms to describe this doctrine are “perseverance of God,” which means you are saved and will remain saved only because God has determined this to be so; and “preservation of the saints,” which means nothing can take you out of God's care. Even you, yourself, cannot take yourself out of His care; and “eternal security,” which means that once man is saved, he is always saved; his salvation is eternally secure; he cannot lose his trust in God, and there is no way possible for him to go to hell.

“The simplest, shortest description of the perseverance of the saints is: Once saved, always saved. It is one of the grandest thoughts in the Bible: Once you believe, you can never be lost; you can never go to hell.” (16)

No one can misunderstand this doctrine. Calvinists and non-Calvinists understand this to mean, "Once saved, always saved." However, there is a big difference between admitting that this is the meaning of this doctrine and admitting that this doctrine is true! This doctrine is not true!

In his book, “Five Points of Calvinism,” Edwin H. Palmer discussed some examples of backsliding given in the Bible and after that discussion said, "For these people are either Christians who are temporarily backsliding, but who will be restored fully to the faith, or they were pretenders, who were never real, born-again Christians." (17)

Can a Christian fall from grace, and thereby be lost? Calvinism says, no. The Bible says, yes! Which will we believe? "As for me and my house," we will believe the Bible.

It is interesting that the Bible not only gives individual examples of the possibility of apostasy, but also devotes a whole book, Hebrews, to that very point. Calvinism says, "You cannot fall from grace." The Bible says, "Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace" (Galatians 5:4; cf. I Corinthians 10:12; I Timothy 4:1).

One of our Lord's most powerful teachings dealt with the possibility (and reality) of falling away. It is termed the parable of the sower (Luke 8:4-11). The seed (the Word of God) was preached. That which fell by the wayside did not produce results. That which fell on the rocky ground, the thorny ground, and the good ground produced plants, all living plants. The lesson of the parable is that the seed that fell by the wayside did not become a Christian, but the other three examples did!

In Luke 8:12, the devil took away the Word, but that happened only after it had come forth as a living plant! In Luke 8:13, the soil received the seed and produced a living plant. This plant had no root and withered and fell away. "The word Jesus used, translated 'fall away' (Luke 8:13), is the same as that from which we get the word 'apostasy': aphistemi, meaning to go away, to desert, to separate, to be aloof from, to withdraw, to revolt, to apostatize." (18) Many are the Scriptures that demonstrate and teach that this part of the "tulip" is false.

Conclusion

The Calvinist "freely admits that his position is illogical, ridiculous, nonsensical, and foolish." (19) He further admits that "The Five Points of Calvinism all depend on each other. If T is true, then U is true, and so are L, I, and P. They all hang or fall together." (20) To all of which this writer gives a hearty amen! It assumes that any of the five points are true. None is true. They are all untrue! Not only does one fall, but they all fall!

The question asked on Pentecost was, "What shall we do?" (Acts 2:37). Peter, by the Spirit (on him, and not on the people) said, "Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost" (Acts 2:38). God has done His part in sending His Son; we must do our part in obeying what God has said in His Word.

Endnotes

1. Edwin H. Palmer, “The Five Points Of Calvinism,” (Grand Rapids, MI: Baker Book House, 1972) p. 6.
2. John Calvin, “Institutes of the Christian Religion,” l, Editor: John T. McNeill, (The Westminster Press) pp. 248-251.
3. Palmer, pp. 13-15.
4. Ibid. pp. 24-25.
5. John Calvin, p. 926.
6. Palmer, p. 27.
7. Palmer, p. 42.
8. David Steele & Curtis Thomas, “The Five Points of Calvinism,” (Presbyterian and Reformed Publishing Co., Phillipsburg, N.J.) p. 29.
9. Palmer, p. 45.
10. Ibid. p. 53.
11. Don W. Tarbet, “Thrust,” Vol. IV. Issue IV, (Published by the Shenandoah Church of Christ, San Antonio, TX) p. 1 17.
12. Palmer, p. 57.
13. Ibid. p. 58.
14. Ibid. p. 60.
15. Gus Nichols, from “Speaking the Truth in Love,” as quoted in “The Spiritual Sword” (for a fuller discussion of this article, “The Spiritual Sword,” April 1977).
16. Palmer, p. 68.
17. Ibid. p. 78.
18. Hugo McCord. “The Parable of the Sower.” The Spiritual Sword, Vol. 8 No. 3, April 1977, p. 35.
19. Palmer, p. 85.
20. Ibid. p. 60.