The first article in this series very briefly covered some theologies and philosophies that deal directly or indirectly with free will. Calvinism was one and this article provides an outline consideration of it. This is not an endorsement or refutation of Calvinism. Look for future articles on Arminianism and Molinism.
John Calvin lived in the 1500s during the Protestant Reformation, when he wrote The Institutes (the final version is from 1559). “Reformed” theology and churches follow Calvin’s interpretations of the faith, as opposed to Luther’s or the Anabaptists. The Synod of Dort, 1619, took place to outline Calvinism’s “distinctives,” which are now known as the five points of Calvinism. 100 years after The Institutes and based upon it, the Westminster Confession (1646) was formulated; the Presbyterian church is in turn based on this confession. Calvinism had its opponents early on, the primary person being Jacobus Arminius. Arminius had been a strict Calvinist who later fought to have Calvinism less strictly enforced in the Netherlands. “Arminiansim” will be presented in the next article.
The primary emphasis of Calvinism is God’s sovereignty, and that this sovereignty means that God has total authority over all creation. While man has reason, will, and responsibility, God will subdue man’s decisions in order to accomplish his own purposes. The concept of predestination is a very prominent as well.
The five points of Calvinism
1. Total depravation of man. Man died spiritually at the fall, so he cannot will anything spiritually good or do anything towards his own salvation. “All have turned away, together they have become useless; there is no one who does good, there is not even one” (Romans 3:12; see also Acts 16:14 and Romans 3:10-18).
2. Unconditional election. Since man cannot act on his own to come to God, God must act on man’s behalf. God chose in eternity past who will be saved. God’s salvation is not conditioned on his foreknowledge of who would choose him, since man cannot voluntarily make that choice. “Before the twins were born or had done anything good or bad—in order that God’s purpose in election might stand: not by works but by him who calls—she was told, ‘The older will serve the younger’” (Romans 9:11-12; see also Ephesians 1:4-6, 11-12).
3. Limited atonement. Christ died for all those that the Father gave him. Only those predestined and chosen are saved, and that salvation will not fail to come to pass. “I pray for them. I am not praying for the world, but for those you have given me, for they are yours” (John 17:9; see also Ephesians 5:25). Many Calvinists acknowledge that the gospel is the good news for all, making this issue is paradoxical.
4. Irresistible grace. “Grace” refers to God’s unmerited favor, and “irresistible grace” (also special or efficacious) is God’s working on human hearts to allow them to become willing to accept Christ. This is accomplished by the Holy Spirit. “All that the Father gives me will come to me, and whoever comes to me I will never drive away” (John 6:37 see also John 6:44).
5. Perseverance of the saints. Those whom God has called will not only accept the call, but will keep the faith. Just as the calling was from God, so the keeping of the believer will be maintained by God. “My sheep listen to my voice; I know them, and they follow me. 28 I give them eternal life, and they shall never perish; no one can snatch them out of my hand” (John 10:27-28; see also Romans 8:29-30).
Primary source: The Moody Handbook of Theology (Paul Enns).
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