Calvinism and Arminianism

The purpose of this paper is to compare two theological positions, namely Calvinism and Arminianism. These are two positions on either side of the extreme concerning free will and predestination. There are those who believe that we have the free will to love and obey God or deny God, and there are those who believe that God, in his sovereignty, has predetermined who will be saved or who will not be saved and neither group is willing to budge. Both sides claim to have the support of Scripture, and both have specific verses that are twisted and manipulated to show support and reasoning. The problem is that both sides appear, on some levels at least, to be right. The question that can be answered from a comparison of these two views is this: What are the basic differences between Calvinism and Arminianism, as well as, their relation to theology, biblical evidence and worldviews? This research paper covers the five key points or articles of Calvinism and Arminianism, as well as, the history, view of God and biblical evidence or support for each position.

History

The history of Calvinism and Arminianism dates back to the 16th century, where a man named John Calvin was born in 1509. John Calvin was a son of a lawyer and born in Noyon, France where he developed a love for theology and literature. In 1523 he went to the University of Paris where he studied theology, yet in 1528 he went to Orleans and a year later Bourges to study law. With Calvin’s father being a lawyer, he was pressured into studying law. But in 1531, Calvin’s father died, giving Calvin the freedom to pursue his religious studies. That same year, he went to College de France in Paris to study Greek. Sometime between 1528 and 1533 he experienced a “sudden conversion” and became devoted to Protestantism. Calvin roamed France, Italy and Switzerland from 1533 to 1536. Then, in 1536 the first edition of “Institutes of the Christian Religion” was published in Basle. The book was written as a textbook on the Protestant faith and covered a broad range of theological topics such as: doctrines of church and sacraments, justification by faith alone, and Christian liberty. It attacked teachings that Calvin considered unorthodox, particularly Roman Catholicism, which he had be strongly devoted to before his conversion to Protestantism. The book is highly regarded as a secondary reference for the system of doctrine adopted by the Reformed Churches, called Calvinism. However, it took Calvin 14 years before he could fully impose his version of liturgy, doctrine, organization of the church and moral behavior. Calvin’s services were simple yet he placed a great importance on the sermon. Though Calvin liked music, he distrusted its use in religious services believing that it distracted people from worship and seeking the knowledge of God. Though musical instruments were banned from churches, congregational singing was permitted and proved to be both popular and an effective way of sharing the good news. All matters of worship came from Scripture, thus psalms took the place of hymns in services.

Arminianism’s history dates back to 1560 when a man name Jacobus Arminius was born in Holland. By this time, the majority of the Protestants were Calvinists. Arminius, whose relatives were killed in the Netherland’s struggle for independence, was educated through the support of friends, at the University of Leyden. Later Arminius went to Geneva, where he was greatly influenced by Theodore Beza, Calvin’s handpicked successor, before his death in 1564. Arminius became a great pastor and theologian, taught by Theodore Beza. Arminius also became the Professor of Divinity at the University of Leyden, but after careful examination of Scriptures, he rejected Calvin’s theology on predestination that God elected those for salvation. Instead, Arminius proposed that salvation was conditional on faith by believers. Dutch Calvinists challenged Arminius’s views, but Arminius died in 1609 before a national synod could take place. Arminius followers, not wanting to adopt their leaders name, called themselves the Remonstrants. When Arminius died before he could provide Holland’s State General’s request for a paper outlining his views, the Remonstrants replied to the General’s request writing the Five Articles of Remonstrance. Later a synod was to take place in Dordrecht and the Dutch Calvinists persuaded to exclude Arminians and Remonstrants. In 1618, the Synod of Dort occurred and published a condemnation of Arminius and his followers as heretics. Part of this publication also included the famous Five Points of Calvinism in response to the Five Articles of Remonstrance. Arminians across Holland were removed from office, imprisoned, banished and sworn to silence. Twelve years later, Holland officially granted Arminianism protection as a religion, although hatred between Arminians and Calvinists continued.

Five Points of Calvinism

Calvinism focuses on God’s sovereignty, stating that God is willing and able by His omniscience, omnipresence, and omnipotence, to do whatever He desires because He created everything. The Five Points of Calvinism, which is easily remembered by the acronym TULIP, summarizes Calvinism: total depravity, unconditional election, limited atonement, irresistible grace and perseverance of the saints.

Total depravity means that the sinner is dead, blind and deaf to the things of God; his/her heart is evil and corrupt. The will of one is not free and is in bondage to his sinful nature. Romans 5:12 “Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all men, because all sinned.” Therefore, he will not and cannot choose good over evil. Due to man’s true nature as being lost and powerless, a Calvinist would question man’s ability to choose God. Thus, the belief of predestination stands firm. It is not by one’s own will, rather the will of God that a person is born again.

Unconditional Election represents the second point of Calvinism. In this viewpoint, the elected are not chosen based on their work or whether or not they would have chosen God in the future. God chooses solely according to His will. There are some elected for salvation and others for darnation. (Romans 9:11, Romans 8:29, Ephesians 1)

The third point of Calvinism details Limited Atonement. The emphasis in this point is that Jesus died only for the elect. While Jesus’ sacrifice was abundant for anyone and everyone, it was not effective for all. Calvinists draw from passages like John 17:9, where Jesus prays for those given to Him and not of the entire world. Terms such as many, some, sheep, and those given are used throughout scripture, supporting a Calvinistic view that the elect had already been chosen.

Irresistible Grace represents the fourth point of Calvinism. In this viewpoint, the external call is given to all people. Yet, the internal call is given only to the elect. Romans 8:14 “because those who are led by the Spirit of God are sons of God.” Even if one of the chosen would desire to reject this calling, irresistible grace would not allow this. The elect must respond to the Holy Spirit. As is shown in the previous points, irresistible grace supports the idea that God is the One in complete control. A person does not have a choice. Instead, the Holy Spirit’s calling and work is what draws a person to choose Him. (John 6:44)

The final point of Calvinism is Perseverance of the Saints. In this argument, one believes that the elect cannot lose his or her salvation. The working of the Holy Spirit keeps the saved eternally secure. Once again, this belief puts the power of salvation and security in that of God Himself, rather than of the elect. The Spirit is continually perfecting the saved until the day Jesus returns. What is said to be the greatest Calvinist text in the Bible is Romans 9-11.

The Five Articles of Remonstrance

The Arminians focus is about free will and saving faith. The Five Articles of Remonstrance includes: free will or human ability, conditional election, general atonement, resistible grace and falling from grace.

Free will and human ability means that although human nature was seriously affected by the fall of man, they are not left spiritually helpless. God graciously enables every sinner to repent and believe, but He does not interfere with man's freedom. Each sinner possesses a free will, and his eternal destiny depends on how he uses it. The sinner has the power to either cooperate with God's Spirit and be regenerated or resist God's grace and perish. The sinner does not need the Holy Spirit to make him new before he believes but through belief he receives the Spirit and is renewed.

Conditional election is the next of the Five Articles of Remonstrance. God’s choice of who would be saved before the creation of the world was based upon His foreseeing who would respond to His call. He selected only those whom He knew would freely believe the gospel. Election therefore was conditioned upon the choice of man. It was left entirely up to man as to who would believe and therefore as to who would be elected unto salvation. God chose those whom He knew would, of their own free will, choose Christ.

The third point of Arminianism details general atonement. Christ's sacrifice and redeeming work made it possible for everyone to be saved but did not actually secure the salvation of anyone. Although Christ died for all men, only those who believe on Him will be saved. Christ’s death enabled God to pardon sinners on the condition that they believe in the Son of God. Christ's redemption becomes effective only if man chooses to accept it.

The fourth point of Arminianism details resistible grace, which means the Holy Spirit, can be resisted. Christ does all that he can to bring every sinner to salvation. Because man is free, he can successfully resist the Holy Spirit. The Spirit cannot renew the sinner until he believes; faith precedes and makes possible the new birth. The Holy Spirit can only draw to Christ those who allow Him to have His way with them. Until the sinner responds, the Spirit cannot give life. God's grace, therefore, is not irresistible; it can be, and often is, resisted by man.

The final point of Arminianism, though not believed by all Arminians, is falling from grace. Those who believe and are truly saved can lose their salvation by failing to keep up their faith. Because not all Arminians believe this, some believe that all who are saved are eternally secure in Christ. Once a sinner has been born again and receives the Holy Spirit through Christ, he can never lose his salvation.

Biblical Support
(just a few verses used by both sides for justification and belief)

CALVINISM

Total Depravity: 1 Corinthians 2:14, Mark 7:21-23, Rom. 3:10-12
Unconditional Election: Ephesians 1:4-8, Romans 9:11, Romans 9:15,21
Limited Atonement: Matthew 26:28, John 17:9, John 10:11,15
Irresistible Grace: Romans 9:16, Philippians 2:12-13, John 1:12-13
Perseverance of the Saints: John 10:27-28, John 6:47, 1 Corinthians 10:13

ARMINIANISM

Human Ability: Luke 7:30, John 7:17, 1 Corinthians 7:37
Conditional Election: Romans 5:1-2, 1 Timothy 4:10, 1 Peter 1:1-2
General Atonement: John 1:7, Romans 5:15, Romans 10:13
Resistible Grace: Romans 10:16, 2 Corinthians 6:1, Luke 7:30
Falling from Grace: Romans 11:17-24, Ephesians 5:3-7, 1 Corinthians 15:2

Conclusion

So, in the Calvinism and Arminianism comparison, who is correct? It is interesting to note that in the diversity of the body of Christ, there are all sorts of mixtures of Calvinism and Arminianism. There are five-point Calvinists and five-point Arminians, and at the same time three-point Calvinists and two-point Arminians. Christian denominations disagree over which points are correct, rejecting all or some of either system of theology, leaving most believers with a mixed perspective. Many believers arrive at some sort of mixture or combination of the two doctrines. Ultimately, it is our view that both systems fail in that they attempt to explain the unexplainable. Humans are incapable of fully grasping a concept like these: a sovereign, loving and all-powerful God. Yes, God is absolutely sovereign and knows all. Yes, human beings are called to make a genuine decision to place faith in Christ unto salvation. These two facts seem contradictory to us, but in the mind of God they make perfect sense. Because both Calvinism and Arminianism deal with concepts that go far beyond human comprehension, the debate is certain to continue as finite beings try to explain an infinitely mysterious and sovereign God. One thing humans need reminded of is the reality that each person must continue to pursue truth. While doctrinal battles often result in arguments and disconnect, there is no reason they have to stay in that place. Every believer needs to remain connected to the Bible and make sure each belief comes from His Word. Standing firm in the Word of God is important when living out one’s faith.