For a while now, I’ve wanted to do a series on the five points of Calvinism, or at least, in my own words, answer the question: “What is Calvinism?” The wait is over, and my brief (for me) explanation of Calvinism is ready. You can check it out at my Calvinism page, but I want to share it here for your benefit as well.
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This is my own work on the five points here. I recommend John Piper’s clear and concise booklet as the best explanation of Calvinism to those who are ignorant of what Calvinism is and what it teaches. His treatment is respectful and very Biblical, it is available online here.
When it comes to Calvinism I think of it as a description of what happens “behind the scenes” with respect to our salvation. We are confronted with the gospel and asked to believe, we feel conviction and then relief when we trust Christ. Biblically, however, what happened in our heart was more than us independently deciding what we would do with the gospel. I have found that the more we know of what Scripture teaches about the inner workings of salvation, the greater will be our respect and regard for the One who saved us. All of this should tend toward a greater degree of personal worship, a sincere humility, and more glory to God, not a higher degree of pride or party spirit.
T – stands for Total Depravity. This means that every aspect of man is tainted by sin. No one is as evil as they can be, but evil affects every part of our being – mind, will, heart, etc. We do not seek after God, naturally. And apart from God’s initiative, we cannot please God. In fact, we are enslaved by the devil and are lost, blinded to the truth of the gospel and in need of God to mercifully reach down and intervene. (Rom. 3:10-18, 8:7-8; 1 Cor. 2:14; 2 Cor. 4:3-6; 2 Tim. 2:24-26)
U – stands for Unconditional Election. Since we are helpless and totally depraved, we need God to intervene. God doesn’t sit on the sidelines and see who is worthy of being chosen, God chooses. And because of His choice, the “elect” live lives worthy of their calling. Scripture is quite emphatic that neither our belief nor our works fit us for being elected but rather, flow from our election. (Acts 13:48; John 6:44, 6:64-65; 10:26; Eph. 1:3-6; 1 Thess. 1:4-5; 2 Thess. 2:13)
L – stands for Limited Atonement. The choice of “limited atonement” to fit with the TULIP acronym is unfortunate. Actually TULIP doesn’t date back before 1900, and “limited atonement” wasn’t widely used much before then. “Particular redemption” or “definite atonement” give the sense better. Jesus’ death is of infinite value and is sufficient for all but efficient for the elect only. Jesus didn’t just make salvation possible (if “activated” by one’s own contribution of faith). He actually redeemed and saved a people through His death. These are the sheep for whom He died and the church whom He purchased with His blood and the bride whom He died for. He died in some different sense for these than He did for those He knew would reject His atoning sacrifice. He actually bore their real punishment and substituted on their behalf in a real way — He made true propitiation for these. (John 10:11 compared to 10:26; Acts 20:28; Eph. 5:25-27; Titus 2:14; 2 Tim. 1:9; 2 Cor. 5:21; 1 Jn. 4:9-11)
*It should also be noted that there have historically been varying positions regarding this point among Calvinists. All Calvinists hold that Christ died for everyone in a general sense and for the elect in a specific sense (1 Tim. 4:10). Some take this to mean the typical understanding of “L” must be flawed and so they call themselves 4 point Calvinists, others take this as a “multiple intentions” view that in the atonement, God had more than one purpose. The majority today hold that God’s purpose in the atonement was the saving of the elect, other benefits such as common grace extend to all as an extension of what Jesus did on the cross, but the cross-work was not performed on the behalf of all, but only for the elect. (This does not mean we should not preach to all, since we have no way of knowing who the elect are. Hyper-Calvinists are the ones who do not preach the gospel indiscriminately to all, and they do not speak for Calvinists in this extreme and errant practice.)
I – stands for Irresistible Grace. This point does not mean no one can resist God’s grace. People do resist. But for all who have been elected, God will overcome their resistance and graciously save them. This captures the idea of regeneration preceding faith. Calvinists believe faith flows from a heart that has been regenerated. A dead heart can’t believe. Faith is the sign of what happened behind the scenes in the internal workings of the heart. So while it may look like faith causes the new birth from our perspective, it actually is the new birth which evidences itself in faith. (John 1:13, 3:3-8; 1 Cor. 2:14; 1 John 4:7, 5:1 [note Greek tense on both of these = "has been born of God"]; Deut. 30:6; Ez. 36:25-27; Heb. 10:15-16; James 1:18; Phil. 2:13)
P – stands for Perseverance of the Saints. This means more than the common understanding of the eternal security of the believer. God preserves all the elect so that not one of them is finally lost, but He also so works in them that they persevere in their faith. When they fall, they aren’t utterly destroyed, they get back up. They bear fruit and have good works which testify to the genuineness of their professed faith. For those who fail to persevere, we are not the ultimate judge God is. But we should exhort one another daily to “fight the good fight of faith”. When understood properly, this point allows believers to take seriously the many warning passages and “if” statements in Scripture. It also gives us confidence to trust that “He who began a good work in [us], will bring it to completion at the day of Jesus Christ”. (Phil. 1:6; 1 Cor. 15:2; John 10:28; 1 Pet. 1:3-5; Heb. 3:12-14, 6:11-12, 10:23-25, 12:14; Col. 1:21-23; Matt. 3:8-10, 7:15-23;)
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I’m open to critique and feedback on this; so please use the comments to let me know what you think. We can have a charitable debate on the topic too, if you’d like.
@ Bob: First-time visitor. I wanted to let you know that you wrote in a clear and succint way that was easy to follow and understand. You remind me of one of those people – that I’m envious of – that are able to take difficult and potentially long-winded topics and condense them down without forfeiting content. Keep up the good work. Cheers
Jesse,
Thanks for the kind words. Glad this post lived up to a standard I think I haven’t reached in others :^) (especially “My story”).
Blessings in Christ,
Bob
Thanks for summing this up for those of us not familiar with TULIP. One question my sister brought up, where (if at all) does man’s free will have any reign, if salvation is not a choice and good works flow from your salvation? Does this mean you choose at what level of intensity and dedication you live your Christian life?
For we who are redeemed, God “works in us both to do and to will have His good pleasure” Phil. 2:13. We work, because we recognize He is at work in us (Phil. 2:12-13). We ask God to change our heart about sin, and to convict the heart of the lost person about their need for a Savior, but if Free Will is inviolable, then why pray that way? If God can’t change their free will, then why do we pray that He would?
At some level there is a mystery, God created independent creatures, but God also says He has foreordained things and works all things according to His will. That necessitates God’s control of history, and indeed we acknowledge that God is sovereign over history and over everything.
We must be born again, and like a baby, we have no part in our birth. It is a gracious gift of God.
The free will comes in when with the new heart we freely will to love God. And with our old heart we freely will to continue in sin. God has to change our will.
Jonathan Edwards talked of “the freedom of the will” whereas Luther called it “the bondage of the will”. In Luther’s perspective, our will’s are enslaved to sin. Edwards agrees but explains that whatever we do or choose to do, is that which we most want to do of all our choices. So when we see people apart from God who are sinners, they are doing what they are free to do and what they most want to do. Only when they are “converted” or “changed”, then they are new creations and are free to will in a way that pleases God.
Remember, everything lost man does is not necessarily in the act sin. But because it is done out of an independent mind and without thankfulness to God or for His glory, then those good things that they do are themselves actually evil things since they aren’t done in honor and praise to God.
Even with Christians, we fail to do all that we want to do and plan to do. Our heart is right but our flesh is weak. The inability for us to obey God’s commands completely in no way excuses us from the culpability of failing to obey them. So it is with the lost.
Hope that doesn’t muddy things up too much for you. Ultimately we have to go with what Scripture says and make sure our experience and the common mutual belief in a libertarian free will which holds sway in our culture for the last 150 years or more, doesn’t prejudice us from believing what Scripture reveals.
Blessings in Christ,
Bob
very good summary. thanks!
Bob,
This is a wonderfully clear and concise explaination. Also, your answer on “free will” was cogent. As a young pastor, I wrestled with the “Tulip” for several years before finally surrrending to it’s truth. I didn’t want to, because I knew it would bring opposition and serious change to my ministry. Now, thirty years later, I am so thankful the Holy Spirit brought me into this truth. I cannot imagine my life or ministry apart from this understanding of the Gospel. This IS the Gospel. All other versions are, to differing degrees, false gospels.
Of course, at the level of Gospel proclamation, sometimes non-Calvinists will proclaim what is true. We don’t preach the five points in evangelism, at least not usually. As you say, this is what happens “behind the scenes.” But it is important to have an accurate understanding of how God saves sinners to keep us from preaching error, and to keep us from employing God dis-honoring methods.
I thank God for your gracious voice for truth and clarity.
In the bonds of Christ,
Greg Barkman
Thanks brother. You are correct that this is important. I do believe many get the gospel right and yet don’t see this however. It’s part of our modern disconnected world where we are likely not to think deeply and think things through.
I’ve found this to be a blessing to me, the more I contemplate it. I wish the same for others. Thanks again for your kind remarks.
[...] across Fundamentally Reformed for the first time and really enjoyed Bob Hayton’s explanation of the five-points of Calvinism. For those of you interested in a clear and succinct explanation, then look no further than this [...]
Thanks. Appreciated this. Posted as a S/I Filing
here
Thanks Jim,
Appreciate it.
Great summary Bob! Short yet lacking nothing. Thanks.
Regarding the freedom of the will no one choose that goes against their hearts desires. Thanks be to God that he has graciously changed my desires! We are all free. I praise God that I am now free indeed! The joys of sovereign grace are inexpressible!
Thanks again bro!
Thanks Matt. Good thoughts.
Nicely done, Bob!
I think I agree with 95% of it… and I don’t usually agree with 95% of what I say!!!!
Seriously, very well done. The very fact that I agree with it tells me that you might have a few “strong” Calvinists that do not. I often refer to myself as a Classical Calvinist… and do so simply so I can explain (as you have done here) what I mean when I say that. I love the fact that John Calvin was willing to say, “I don’t know.” I think Calvinism helps to enlighten the mystery… but we still have a mystery.
What about the 5%? At one place you state, “neither our belief nor our works fit us for being elected but rather, flow from our election.” I agree with the first part…Our belief nor our works nor anything within ourselves merit any grace from God, including our election. I think we are in agreement with that. So, the only part I find too strong is that our works “flow from our election.” I think you would find it hard to support that statement from Scripture. I know, I would. I know what you mean, but I think it is that one step too far…it flows?
In addition, you seem to offer balance to this view in the remainder of your discussion.
Be a good topic for further discussion.
Wonderful job!
JJ
Thanks for the kind words, JJ. What I mean is that because we were ordained to eternal life, we believe (Acts 13:48). That ordaining is the same idea as being elected. Eph. 2:10 says “…we were created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them”. Eph. 1:4 says God “chose us in him before the foundation of the world, that we should be holy and blameless before him.” So not because of foreseen works, but irrespective of that, God chose us to be holy. 1 Thess. 2:13 says “God chose you…to be saved, through sanctification by the Spirit and belief in the truth”. So our belief was the means for salvation to which we were chosen. Our belief flows from our election.
The golden chain of Rom. 8:28-30 plays into this, as do the many verses which speak of faith and repentance being gifts.
I appreciate your kind regards and the 95% agreement. Perhaps “flows” isn’t the right term, but this is what I’m getting at.
Blessings in Christ,
Bob Hayton
[...] Recently in an old post on my blog, buried where few can see it, have been some comments by Greg and Don wanting to debate me on Calvinism. The insinuation was recently left that I don’t want to debate that topic or that I won’t allow a debate on it. To make such an enterprise simpler, I had asked that Greg read my explanation of the 5 points of Calvinism. [...]