
John answered and said, “Master, we saw someone casting out demons in Your name; and we tried to prevent him because he does not follow along with us.” But Jesus said to him, “Do not hinder him; for he who is not against you is for you.” - Luke 9:49-50
One of the major contentions within the church today is the ongoing debate between Calvinism and Arminianism. This has proven to be a divisive issue among Christians since the days of the Protestant Reformation which began in the 16th century. As it relates to us as Southern Baptists, our denominational confession of faith (The Baptist Faith & Message) allows for both perspectives - not firmly siding with one or the other. To that end, according to the most recent statistics I’ve seen, approximately 30% of Southern Baptist churches and pastors consider themselves to be Calvinistic while another 30% identify themselves as Arminian. Current trends suggest that Calvinism is on the rise within the SBC, especially among younger pastors and congregations. I would speculate that closer to 40% are now Calvinistic.
The same survey reveals that 61% of pastors are either strongly or somewhat concerned about the schism between Calvinism and Arminianism and its potentially damaging implications upon the SBC and its member churches in the areas of evangelism, missions, fellowship, and so forth. Several Southern Baptist churches, including some within our own Association, have wrestled with this issue and have experienced varying degrees of harm as a result. Some have even split over the debate. Considering this, it is important for us to understand and appreciate the strengths and weaknesses of both approaches so as not to be ensnared by either of them.
The Early Church Fathers focused primarily on the issues of Christology and the nature of the Trinity, as these were the predominant questions of their day. Though they certainly discussed God’s sovereignty and man’s free will to varying degrees, it would be inappropriate and presumptuous to classify them as either Calvinist or Arminian, as their stances were not explicit. It wasn’t until the Reformation that the competing doctrinal systems of Calvinism and Arminianism were fully developed and formalized. Since that time, both have been sincerely embraced and faithfully taught by differing groups of Baptists (among others) - starting with the Particular Baptists (Calvinist) and the General Baptists (Arminian). This short series of sermons will not likely resolve or end the centuries-old debate.
My goal is not to convince you that either Calvinism or Arminianism is right or wrong. Rather, I intend to give a balanced presentation of both and let you draw your own conclusions. I believe, as is often the case, that there are elements of truth on both sides of the discussion and hope that this enduring debate will actually strengthen us a Christians rather than hinder us.
I. WHAT IS CALVINISM?
John Calvin was a French theologian and pastor who lived from 1509-1564. Along with Martin Luther and Ulrich Zwingli, Calvin was and is regarded as one of the leading reformers during the Protestant Reformation. He was originally trained to be a lawyer and was a brilliant teacher, debater, and critical thinker. Calvin also wrote extensively, and his pinnacle work was titled “Institutes of the Christian Religion”. In this book, which he updated, expanded, and re-released on multiple occasions throughout his lifetime, Calvin systematically laid out his theological beliefs on a wide range of topics. Many of his positions differed starkly from those long-held traditions accepted and promoted by the Catholic church. Calvin spent the majority of his ministry preaching in Geneva, Switzerland, and his followers ultimately founded the Presbyterian church, though his ideas have influenced several other denominations as well.
Calvin advocated doctrinal positions in numerous branches of the Christian faith including ecclesiology, eschatology, bibliology, and so forth. His views, as a whole, form the basis of Reformed Theology. However, perhaps his most well-known and controversial teachings deal specifically with soteriology - the study of salvation. These views have, in and of themselves, become known as Calvinism. Thus, it is possible to embrace Calvinism without accepting the broader aspects of Reformed Theology. In other words, it is possible to be a Calvinist without being Reformed. On the contrary, those who are Reformed are always Calvinists.
What exactly is Calvinism? Calvinism is a theological system that emphasizes God’s absolute sovereignty in the process of salvation. It argues that man is totally corrupted by sin and wholly incapable of knowing God apart from His divine intervention. To that end, God has arbitrarily and unconditionally chosen and predestined some to be saved and others to be condemned. The elect cannot neither resist the saving grace of God nor lose it once conferred, while the condemned cannot attain it by any means. Mankind plays no role in their salvation or condemnation other than to live out that which God has already preordained.
II. WHAT IS ARMINIANISM?
Jacob Arminius was a Dutch theologian and professor who lived from 1560-1609, a generation after Calvin. During his collegiate years at Leiden University, he began to question certain tenets of Calvin’s Reformed Theology that had gained wide-spread credibility and popularity throughout Europe. He later studied in Geneva directly under Theodore Beza, who had himself been a disciple of John Calvin. Nevertheless, Arminius continued to hold conflicting Scriptural interpretations on several points of Calvinism. For a time, he served as a preacher in Amsterdam where he taught and formalized his own theological perspective. In the final years of his life, Arminius returned to Leiden University and served as a professor. Like Calvin, Jacob Arminius wrote several books and papers expressing his religious opinions on various issues. His views were accepted and endorsed by many believers and his followers became known as the Remonstrants.
In the years following Jacob Arminius’ death, a series of meetings known as the Synod of Dort were held to address the growing controversy between Arminianism and Calvinism. These took place in 1618 and 1619. The Remonstrants had developed and published the Arminian Articles of 1610 (also known as the Remonstrance of 1610) based upon Arminius’ teachings. These articles consisted of 5 major points that served to encapsulate the Arminian doctrine on salvation which ran, in most respects, contrary to Calvinism. Ultimately, the minority delegation of Remonstrants were expelled from the Synod of Dort by the Reformed majority which oversaw and controlled the proceedings. The Synod concluded by drafting an official written judgment, called the Canons of Dort, which upheld the views of John Calvin. In the decades that followed, the 5 points of Calvinism were developed from the Canons of Dort to succinctly and directly refute those supported and bolstered by the Arminians.
What exactly is Arminianism? Arminiansim is a theological system that emphasizes man’s responsibility in the process of salvation. It argues that all people, though gravely corrupted by sin, have been endowed by God with free will and given the ability to choose whether or not to trust in Christ for salvation. Therefore, God predestines and conditionally elects for salvation only those whom He foreknows will accept Him. The Lord’s prevenient grace may be resisted or rejected, and - according to the most extreme Arminian position - a person can lose their salvation after having attained it and, subsequently, fall from God’s grace. Thus, each individual person plays a critical, determinative role in either their salvation or condemnation and is wholly accountable for it. Although God is sovereign, He does not dictate or compel the free decisions of any person.
CONCLUSION
As I see it, a leading reason for the fracture between Arminians and Calvinists is their oppositional approach to the debate itself. Both sides tend to think of this argument as an all-or-nothing, either-or proposition in which one side is wholly right and the other is wholly wrong. Thus, both camps defiantly and fiercely defend their position without giving any meaningful consideration to the opposing perspective. To this end, they often reduce or simplify the other’s argument to a single statement and then dismiss it outright.
In truth, both theological systems are based upon several underlying points, each of which may be accepted or rejected individually. In other words, a Christian might accept some aspects of Arminianism and others of Calvinism. Such a person would, as a result, maintain a hybrid or mixed point-of-view on the manner of salvation. What’s more, an individual believer might have an alternative view on certain points that differs from both Calvinism and Arminianism. Therefore, this discussion should not be regarded as a heads or tails debate, but rather as a spectrum with hyper-Calvinism on one end, hyper-Arminianism on the other, and plenty of room in the middle. This is depicted in the diagram below.
Over the next several weeks, we are going to individually examine the 5 foundational points of Calvinism and the 5 corresponding points of Arminianism. We will read supporting verses for both perspectives, and compare and contrast the 2 systems. Along the way, I will share my opinions and personal stance on each issue. After evaluating the individual points, we will conclude the series by attempting to reconcile, to the extent possible, both schools of thought.
As we engage in this discussion, may we remember that both Calvinists and Arminians are first and most importantly Christians. Proponents of both positions have repented of their sins and accepted Jesus Christ for forgiveness and salvation. Though they differ on their interpretation of exactly how it occurred, both are born-again believers. As such, they are not adversaries and should not regard each other as such. Rather, as brothers and sisters in Christ, they should respect and appreciate one another as fellow members of His body. May this be our mindset as we move forward through these sermons. God bless you.
One of the major contentions within the church today is the ongoing debate between Calvinism and Arminianism. This has proven to be a divisive issue among Christians since the days of the Protestant Reformation which began in the 16th century. As it relates to us as Southern Baptists, our denominational confession of faith (The Baptist Faith & Message) allows for both perspectives - not firmly siding with one or the other. To that end, according to the most recent statistics I’ve seen, approximately 30% of Southern Baptist churches and pastors consider themselves to be Calvinistic while another 30% identify themselves as Arminian. Current trends suggest that Calvinism is on the rise within the SBC, especially among younger pastors and congregations. I would speculate that closer to 40% are now Calvinistic.
The same survey reveals that 61% of pastors are either strongly or somewhat concerned about the schism between Calvinism and Arminianism and its potentially damaging implications upon the SBC and its member churches in the areas of evangelism, missions, fellowship, and so forth. Several Southern Baptist churches, including some within our own Association, have wrestled with this issue and have experienced varying degrees of harm as a result. Some have even split over the debate. Considering this, it is important for us to understand and appreciate the strengths and weaknesses of both approaches so as not to be ensnared by either of them.
The Early Church Fathers focused primarily on the issues of Christology and the nature of the Trinity, as these were the predominant questions of their day. Though they certainly discussed God’s sovereignty and man’s free will to varying degrees, it would be inappropriate and presumptuous to classify them as either Calvinist or Arminian, as their stances were not explicit. It wasn’t until the Reformation that the competing doctrinal systems of Calvinism and Arminianism were fully developed and formalized. Since that time, both have been sincerely embraced and faithfully taught by differing groups of Baptists (among others) - starting with the Particular Baptists (Calvinist) and the General Baptists (Arminian). This short series of sermons will not likely resolve or end the centuries-old debate.
My goal is not to convince you that either Calvinism or Arminianism is right or wrong. Rather, I intend to give a balanced presentation of both and let you draw your own conclusions. I believe, as is often the case, that there are elements of truth on both sides of the discussion and hope that this enduring debate will actually strengthen us a Christians rather than hinder us.
I. WHAT IS CALVINISM?
John Calvin was a French theologian and pastor who lived from 1509-1564. Along with Martin Luther and Ulrich Zwingli, Calvin was and is regarded as one of the leading reformers during the Protestant Reformation. He was originally trained to be a lawyer and was a brilliant teacher, debater, and critical thinker. Calvin also wrote extensively, and his pinnacle work was titled “Institutes of the Christian Religion”. In this book, which he updated, expanded, and re-released on multiple occasions throughout his lifetime, Calvin systematically laid out his theological beliefs on a wide range of topics. Many of his positions differed starkly from those long-held traditions accepted and promoted by the Catholic church. Calvin spent the majority of his ministry preaching in Geneva, Switzerland, and his followers ultimately founded the Presbyterian church, though his ideas have influenced several other denominations as well.
Calvin advocated doctrinal positions in numerous branches of the Christian faith including ecclesiology, eschatology, bibliology, and so forth. His views, as a whole, form the basis of Reformed Theology. However, perhaps his most well-known and controversial teachings deal specifically with soteriology - the study of salvation. These views have, in and of themselves, become known as Calvinism. Thus, it is possible to embrace Calvinism without accepting the broader aspects of Reformed Theology. In other words, it is possible to be a Calvinist without being Reformed. On the contrary, those who are Reformed are always Calvinists.
What exactly is Calvinism? Calvinism is a theological system that emphasizes God’s absolute sovereignty in the process of salvation. It argues that man is totally corrupted by sin and wholly incapable of knowing God apart from His divine intervention. To that end, God has arbitrarily and unconditionally chosen and predestined some to be saved and others to be condemned. The elect cannot neither resist the saving grace of God nor lose it once conferred, while the condemned cannot attain it by any means. Mankind plays no role in their salvation or condemnation other than to live out that which God has already preordained.
II. WHAT IS ARMINIANISM?
Jacob Arminius was a Dutch theologian and professor who lived from 1560-1609, a generation after Calvin. During his collegiate years at Leiden University, he began to question certain tenets of Calvin’s Reformed Theology that had gained wide-spread credibility and popularity throughout Europe. He later studied in Geneva directly under Theodore Beza, who had himself been a disciple of John Calvin. Nevertheless, Arminius continued to hold conflicting Scriptural interpretations on several points of Calvinism. For a time, he served as a preacher in Amsterdam where he taught and formalized his own theological perspective. In the final years of his life, Arminius returned to Leiden University and served as a professor. Like Calvin, Jacob Arminius wrote several books and papers expressing his religious opinions on various issues. His views were accepted and endorsed by many believers and his followers became known as the Remonstrants.
In the years following Jacob Arminius’ death, a series of meetings known as the Synod of Dort were held to address the growing controversy between Arminianism and Calvinism. These took place in 1618 and 1619. The Remonstrants had developed and published the Arminian Articles of 1610 (also known as the Remonstrance of 1610) based upon Arminius’ teachings. These articles consisted of 5 major points that served to encapsulate the Arminian doctrine on salvation which ran, in most respects, contrary to Calvinism. Ultimately, the minority delegation of Remonstrants were expelled from the Synod of Dort by the Reformed majority which oversaw and controlled the proceedings. The Synod concluded by drafting an official written judgment, called the Canons of Dort, which upheld the views of John Calvin. In the decades that followed, the 5 points of Calvinism were developed from the Canons of Dort to succinctly and directly refute those supported and bolstered by the Arminians.
What exactly is Arminianism? Arminiansim is a theological system that emphasizes man’s responsibility in the process of salvation. It argues that all people, though gravely corrupted by sin, have been endowed by God with free will and given the ability to choose whether or not to trust in Christ for salvation. Therefore, God predestines and conditionally elects for salvation only those whom He foreknows will accept Him. The Lord’s prevenient grace may be resisted or rejected, and - according to the most extreme Arminian position - a person can lose their salvation after having attained it and, subsequently, fall from God’s grace. Thus, each individual person plays a critical, determinative role in either their salvation or condemnation and is wholly accountable for it. Although God is sovereign, He does not dictate or compel the free decisions of any person.
CONCLUSION
As I see it, a leading reason for the fracture between Arminians and Calvinists is their oppositional approach to the debate itself. Both sides tend to think of this argument as an all-or-nothing, either-or proposition in which one side is wholly right and the other is wholly wrong. Thus, both camps defiantly and fiercely defend their position without giving any meaningful consideration to the opposing perspective. To this end, they often reduce or simplify the other’s argument to a single statement and then dismiss it outright.
In truth, both theological systems are based upon several underlying points, each of which may be accepted or rejected individually. In other words, a Christian might accept some aspects of Arminianism and others of Calvinism. Such a person would, as a result, maintain a hybrid or mixed point-of-view on the manner of salvation. What’s more, an individual believer might have an alternative view on certain points that differs from both Calvinism and Arminianism. Therefore, this discussion should not be regarded as a heads or tails debate, but rather as a spectrum with hyper-Calvinism on one end, hyper-Arminianism on the other, and plenty of room in the middle. This is depicted in the diagram below.
Over the next several weeks, we are going to individually examine the 5 foundational points of Calvinism and the 5 corresponding points of Arminianism. We will read supporting verses for both perspectives, and compare and contrast the 2 systems. Along the way, I will share my opinions and personal stance on each issue. After evaluating the individual points, we will conclude the series by attempting to reconcile, to the extent possible, both schools of thought.
As we engage in this discussion, may we remember that both Calvinists and Arminians are first and most importantly Christians. Proponents of both positions have repented of their sins and accepted Jesus Christ for forgiveness and salvation. Though they differ on their interpretation of exactly how it occurred, both are born-again believers. As such, they are not adversaries and should not regard each other as such. Rather, as brothers and sisters in Christ, they should respect and appreciate one another as fellow members of His body. May this be our mindset as we move forward through these sermons. God bless you.