Calvinism versus Arminianism

THEO 350, D01-20840 Professor Lance Beauchamp

Michael Boling, 3531088 THEO 350 Calvinism versus Arminianism Calvinists and Arminians both lay claim to the support of Scripture as well as the support of respected theologians throughout church history. Any belief system must have as its ultimate proof text the Word of God and it must be based on a preponderance of clear Scriptural guidance. Hermeneutical and exegetical clarity must be the hallmark of any theology treatise. The fundamental elements which comprise these two theologies have all too often been based on labeling the opposing viewpoint as theologically deficient, rather than approaching the issues through sound scriptural exegesis. This has created a misunderstanding of the two positions resulting in an approach than is rarely devoid of a priori assumptions. There has been a resurgence of irenic discussion of the merits of the Calvinist and Arminian positions on salvation which has served to enlighten the evangelical community on this traditionally divisive subject. Scripture clearly explicates the reality of mans imputed sin nature (I Cor. 15:22). The apostle Paul repeatedly writes in his epistles of humanity being children of wrath (Eph. 2:3) and of the fact that there are none righteous, not even one (Rom. 3:10). Calvinism and Arminianism both adhere to the scriptural understanding of mans depraved nature. The debate in the area of free will and salvation resides in the interpretation of mans ability to respond to Gods gift of salvation. Calvinism asserts that faith is not something man contributes to salvation, but is itself a part of Gods gift of salvation.1 This belief is clearly supported by a plethora of both Old and New Testament scriptures. Genesis 6:5 denotes that every intention of the thoughts of his (mans) heart was only evil continually. Paul, in Romans 8:8 writes that those who are in the flesh cannot please God. Ultimately, Calvinism denies mans ability to

David Steele, Curtis Thomas, and S. Lance Quinn, The Five Points of Calvinism (Phillipsburg: Baker House Books, 2004), 6.

Michael Boling, 3531088 THEO 350 come to a saving knowledge of Christ on their own volition.2 The only modality by which man can come to a position of salvation is through the sole work of the Holy Spirit. Extreme variants of Calvinism ascribe to the belief based on Ezekiel 36:26 that due to mankinds depravity, God has to give them a new heart before they can even respond to or believe in God.3 The more traditional view is seemingly more in line with Scriptural explication. Arminianism approaches the ability of man to respond to Gods offer of salvation from a perspective of what has been labeled prevenient grace.4 While not entirely antipodal to the Calvinistic approach, prevenient grace nevertheless can be described as simply the convicting, calling, enlightening and enabling grace of God that goes before conversion and makes repentance and faith possible.5 Theologian H. Orton Wiley describes this concept as that manifestation of the divine influence which precedes the full regenerate life.6 Arminians look for scriptural support for this stance in verses such as Acts 16:14 and 2 Cor. 3:13-18 which depict the Holy Spirit working in the lives of those searching for God.7 The Holy Spirit is seen in Arminianism as the one who effectually initiates the offer of salvation described by Christ in Revelation 3:20, Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with him, and he with me. Arminianism states that mankind is unencumbered by the weight of sin. Additionally, it is believed that man has not lost their

Ibid, 25. Norman Geisler, Chosen But Free (Minneapolis: Bethany House, 2001), 236. Roger Olson, Arminian Theology (Downers Grove: IVP Academic, 2006), 35. Ibid. H. Orton Wiley, Christian Theology (Kansas City: Beacon Hill Press, 1941), 346. Gregory Boyd and Paul Eddy, Across the Spectrum (Grand Rapids, 2002), 141.

Michael Boling, 3531088 THEO 350 freedom and ability to respond to Gods call and is not in need of total regeneration prior to accepting salvation. Both Calvinism and Arminianism ascribe to varying beliefs regarding the work of the Holy Spirit in effecting salvation. Calvinism declares that the Holy Spirit extends only to Gods elect, a special inward call in addition to the outward call contained in the gospel message.8 Calvinists emphasize the Triune nature of the salvific process: God predestined the elect, Christ provided the redemptive element of salvation with His sacrifice on the cross, and the Holy Spirit initiates regeneration of the believers sin nature. This understanding is stated by Calvinists to be supported by Scriptures such as I Cor. 2:10-13, 6:11, 12:3 and I Peter 1:1-2 which describe the working of the Holy Spirit in the life of the believer. Of particular importance is the Calvinistic belief of irresistible grace. This principle states that once God has initiated the salvific process in the heart of His elect, man is incapable of resisting His efforts as Gods grace is irresistible because God changes the will of those who would otherwise resist it.9 Scriptural support for this idea is found by Calvinists in passages such as Jeremiah 31:31-34 which depict God actively working in the hearts and minds of His elect in an effort to bring them into a saving knowledge of Himself. Perhaps the most comprehensive summary of the Calvinistic approach in this area is presented by theologian Edwin Palmer in his statement, the Holy Spirit will certainly without any ands, ifs or buts cause everyone whom God has chosen from eternity and for whom Christ died to believe on Jesus.10 Arminianism broaches the subject of the working of the Holy Spirit in relation to salvation in a distinctly different manner. There is a similar adherence to the necessity of the Holy Spirits
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Steele, Thomas, and Quinn, 53. Boyd and Eddy, 136. Edwin Palmer, Five Points of Calvinism (Grand Rapids: Baker Academic, 1972), 45.

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Michael Boling, 3531088 THEO 350 involvement in proffering the gift of salvation to humanity. The difference is in the Arminian conviction that Gods offer of grace and humanitys response to that offer is in actuality the cooperation of the human will, because in the last stage, it remains with the free agent as to whether the grace thus proffered is accepted or rejected.11 Scripture continuously depicts diverse situations in which man chose to reject Gods commandments and His call to repentance even when the resultant consequences were clearly evident. As noted by Geisler, all who receive His grace will be saved and all who reject it will be lost.12 The free will nature of man in relation to responding to Gods call is clearly evident in Scriptures such as Deut. 30:19 which outlined God providing a choice for Israel to make. They either chose to follow Gods commands with the resulting blessings or they could reject His commands and endure the horrific consequences of that choice. The story of Adam and Eve presents another valid support for the Arminian position of free will. Geisler notes that the commands given to Adam and Eve imply the ability to respond.13 Unfortunately for man, as stated in Jeremiah 17:9, their heart is exceedingly wicked and often the result of the gift of free will is the rejection of salvation. The stance espoused by Calvinism and Arminianism present often two polar opposites of the mainstream evangelical views on salvation. Scripture is replete with passages that seemingly support to varying degrees both Calvinism and Arminianism. Perhaps the best approach to a holistic understanding of the modalities by which God works His mysteries in the lives of His people is to adhere to the teaching found in Deut. 29:29: The secret things belong to the Lord our God, but the things which are revealed belong to us and to our children forever. While neither treatise may be unconditionally incontestable through Scripture, one thing is sure. God
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Wiley, 356. Geisler, 186. Ibid, 32.

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Michael Boling, 3531088 THEO 350 desires that none should perish and He has commanded His people to be diligent to fulfill the Great Commission. Believers, regardless of which side of the Calvinist/Arminian fence they may reside, must never lose sight of the necessity of reaching the lost soul for the Kingdom of God.

Michael Boling, 3531088 THEO 350 BIBLIOGRAPHY Boyd, Gregory and Paul Eddy. Across the Spectrum. Grand Rapids: Baker Academic, 2002. Geisler, Norman. Chosen But Free. Minneapolis: Bethany House, 2001. Olson, Roger. Arminian Theology. Downers Grove: IVP Academic, 2006. Palmer, Edwin. Five Points of Calvinism. Grand Rapids: Baker House Books, 1972. Steele, David, Curtis Thomas, and S. Lance Quinn. The Five Points of Calvinism. Phillipsburg: P & R Publishing, 2004. Wiley, H. Orton. Christian Theology. Kansas City: Beacon Hill Press, 1941.