COMPARISON OF CALVINISM / WESLEYAN ARMINIANISM
INTRODUCTION:
OVERVIEW OF I TIMOTHY 1:1-20
1:1-2 – Overview of Christian Faith based on names for
God and the blessings He bestows on His people.
1:3-4a False teaching in Ephesian Church and how humanistic philosophy effects us today.
1:4b-6 – The goal of the command is love. (Loving God, fellowChristians, the non-Christian world)
1:7-8 – The law is good if used properly. (The law’s deterrent, punitive and educative purposes)
1:8-11 – “Whatever else …” The Gospel Ethic. (Law-Philia University)
1:11 – “The Blessed God” and our Relationship with Him. (We can fill God’s heart with pain or joy and happiness)
1:12-16 Why Paul considered himself the worst of sinners.
1:12-16 Conversion of the apostle Paul.
1:12-16 Paul’s call to ministry.
1:17 Paul’s doxology of praise for his conversion.
1:18-20 How to avoid shipwrecking our faith.
NOTE: In Chapter 1 verses 8-17 were a digression from the argument began in verses 3-7. (Show text as follows: (1) Full text of chapter; Full text with digression; Text only of 1:3-7 & 18-20; Finally 1:18-20 alone.
I urge, then, first of all, that requests, prayers, intercession and thanksgiving be made for everyone— 2for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness. 3This is good, and pleases God our Savior, 4who wants all men to be saved and to come to a knowledge of the truth. 5For there is one God and one mediator between God and men, the man Christ Jesus, 6who gave himself as a ransom for all men–the testimony given in its proper time. 7And for this purpose I was appointed a herald and an apostle–I am telling the truth, I am not lying–and a teacher of the true faith to the Gentiles.
1. Calvinism: John Calvin (1509-1564). John Calvin was a French lawyer and a Catholic who converted to Christ as a result of the Protestant Reformation, was chased from France and settled in Geneva, Switzerland. He wrote the “Institutes of the Christian Religion.”
2. Armenianism: Jacob Arminus (1560-1609) was a Dutch Theologian born four years before the death of Calvin. He challenged some of the tenets of Calvinism at the Synod of Dort.
3. The Synod of Dort (1618). The Synod was held in Holland. The Synod was attended by leaders of Presbyterian churches in Holland (61) and foreign leaders (25) plus Dutch politicians / secular commissioners (18). This Reformed Synod expelled Jacob Arminus and his followers and established the “Canon of Dort” as the doctrincal foundation for the Reformed churches. This “Canon” contained four of the five points of Calvinism known as “TULIP.”
4. Doctrine is not considered of much importance in our day. In earlier times Christians had a much stronger grasp of Biblical doctrine. The doctrines of Calvinism and Arminianism were hotly debated. Now they are probably debated in theological schools but not much amongst the general Christian public. Denominational Divide on Calvinism and Arminianism. Calvinists find their home in Reformed Churches, Presbyterian, Baptist. Methodists, Lutherans, Nazarenes and Catholics are considered in the Arminian camp. It seems to me that most Bible churches like Bethany hold a “modified Armenian” position or it could be called “watered-down Calvinism.”
CHART COMPARING CALVINSIM AND ARMENIANISM.
1. TOTAL DEPRAVITY:
Calvinism: Human beings are so affected by negative consequences of original sin that they are incapable of being righteous, and are always and unchangeably sinful; human freedom is totally enslaved by sin so we can only choose evil.
1As for you, you were dead in your transgressions and sins, 2in which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient. 3All of us also lived among them at one time, gratifying the cravings of our sinful nature and following its desires and thoughts. Like the rest, we were by nature objects of wrath (Ephesian 2:1-3).
10As it is written: “There is no one righteous, not even one; 11there is no one who understands, no one who seeks God. 12All have turned away, they have together become worthless; there is no one who does good, not even one” (Romans 3:10-12).
Armenianism: Mankind is totally depraved, but God has extended his common grace to all so that every man or woman can search and find God.
9The true light that gives light to every man was coming into the world (John 1:9)
15″The time has come,” he said. “The kingdom of God is near. Repent and believe the good news!” (Mark 1:15)
30In the past God overlooked such ignorance, but now he commands all people everywhere to repent (Acts 17:30).
2. UNCONDITIONAL ELECTION
Calvinism: Since human beings cannot choose for themselves, God by his eternal decree has chosen or elected some to be counted as righteous, without any conditions being placed on their elections.
4 For he chose us in him before the creation of the world to be holy and blameless in his sight (Ephesians 1:4).
15For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”[1] 16It does not, therefore, depend on man’s desire or effort, but on God’s mercy. 17For the Scripture says to Pharaoh: “I raised you up for this very purpose, that I might display my power in you and that my name might be proclaimed in all the earth.”[2] 18Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden (Romans 9:15-18).
Arminianism: Before the foundation of the world God elected all men to salvation but most refuse his offer.
4For he chose us in him before the creation of the world to be holy and blameless in his sight (Ephesians 1:4).
4who wants all men to be saved and to come to a knowledge of the truth (I Tim. 2:4).
“Wherever we look in Scripture we find this antinomy [a contradiction between two seemingly true statements]: divine sovereignty and human responsibility, universal offer and electing purpose, the all and the some, the cannot and the will not. The right response to this phenomenon is neither to seek a superficial harmonization (by manipulating some part of the evidence), nor to declare that Jesus and Paul contradicted themselves), but to affirm both parts of the antinomy as true, while humbly confessing that at present our little minds are unable to resolve it.” (John Stott on I Timothy, pg. 66).
LIMITED ATONEMENT
Calvinism: The effects of the atonement, by which God forgave sinful humanity, are limited only to those whom He has chosen.
11″I am the good shepherd. The good shepherd lays down his life for the sheep” (John 10:11).
28Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God, which he bought with his own blood (Acts 20:28).
25Husbands, love your wives, just as Christ loved the church and gave himself up for her (Ephesians 5:25).
Arminianism: The atonement of Christ is open to all men everywhere and is limited only by our refusal to be saved.
20I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me (Galatians 2:20).
2He is the atoning sacrifice for our sins, and not only for ours but also for[1] the sins of the whole world (I John 2:2).
6who gave himself as a ransom for all men—(I Tim. 2:6)
10(and for this we labor and strive), that we have put our hope in the iving God, who is the Savior of all men, and especially of those who believe (I Tim. 4:1).
16″For God so loved the world that he gave his one and only Son,[1] that whoever believes in him shall not perish but have eternal life” (John 3:16).
“Yet it is probably wiser to concede that Scripture appears to affirm both positions in an antinomy which we are at present unable to resolve” (John Stott on I Timothy, Pg. 71).
IRRESISTIBLE GRACE
Calvinism: The grace that God extends to human beings to effect their election cannot be refused, since it has been decreed by God.
16It does not, therefore, depend on man’s desire or effort, but on God’s mercy (Romans 9:16).
12Yet to all who received him, to those who believed in his name, he gave the right to become children of God– 13children born not of natural descent,[1] nor of human decision or a husband’s will, but born of God (John 1:12-13).
37All that the Father gives me will come to me, and whoever comes to me I will never drive away (John 6:37).
Armenianism: The “common grace” [prevenient grace] of God is given to all men everywhere and it is irresistible, but saving grace can be refused.
12Yet to all who received him, to those who believed in his name, he gave the right to become children of God (John 1:12).
18Whoever believes in him is not condemned, but whoever does not believe stands condemned already because he has not believed in the name of God’s one and only Son (John 3:18).
51″You stiff-necked people, with uncircumcised hearts and ears! You are just like your fathers: You always resist the Holy Spirit! (Acts 7:51).
31They replied, “Believe in the Lord Jesus, and you will be saved–you and your household” (Acts 16:31).
PERSEVERANCE OF THE SAINTS
Calvinism: Since God has decreed the elect, and they cannot resist grace, they are unconditionally and eternally secure in that election.
37All that the Father gives me will come to me, and whoever comes to me I will never drive away. 38For I have come down from heaven not to do my will but to do the will of him who sent me. 39And this is the will of him who sent me, that I shall lose none of all that he has given me, but raise them up at the last day (John 6:37-39).
27My sheep listen to my voice; I know them, and they follow me. 28I give them eternal life, and they shall never perish; no one can snatch them out of my hand. 29My Father, who has given them to me, is greater than all[1] ; no one can snatch them out of my Father’s hand (John 10:27-29).
38For I am convinced that neither death nor life, neither angels nor demons,[1] neither the present nor the future, nor any powers, 39neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord (Romans 8:38-39).
Arminianism: Once saved, a person will always be saved unless by defiant, continual, purposeful, rebellion he or she refuses God’s grace and chooses apostasy. Though relatively rare for a truly saved person, apostasy is possible.
12Therefore, brothers, we have an obligation–but it is not to the sinful nature, to live according to it. 13For if you live according to the sinful nature, you will die; but if by the Spirit you put to death the misdeeds of the body, you will live (Romans 8:12-13).
4It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, 5who have tasted the goodness of the word of God and the powers of the coming age, 6if they fall away, to be brought back to repentance, because[1] to their loss they are crucifying the Son of God all over again and subjecting him to public disgrace (Heb. 4:4-6).
SO WHAT?
The Dangers of Arminianism
I admit that I am a committed Arminian. Of course I welcome the host of new practical Arminians” joining ranks with my theological tradition. I think this approach fits better with the Bible, reason, tradition, and experience. But I must be honest. There are some real hazards over here in the Arminian ocean—especially for Calvinistic churches. You can sink your theological ship here. As a local “pilot,” I’d suggest you keep your eyes open wide for submerged rocks!
We Arminians tend to put too much emphasis on man and his decisions, and not enough on God and the gospel. Sometimes we are tempted to act as if God is helpless without us and our work. We lean toward pragmatism and are constantly looking for “what works best” as if methodology were more important than the message. Since we believe that all men can be saved, we tend to assume that if they aren’t saved, we have not packaged the invitation (or the message) right. We especially love management, leadership, programs, marketing, and research data. We tend to focus more on the “potential convert” than on the eternal gospel. Arminianism easily leans toward a NIKE mentality—”Just do it.” We are somewhat less inclined to pray in order to move God to “do it” (see Divine-Human Synergism in Ministry).
And, as has always been true, Arminianism can be taken to the extreme of humanism. Calvinists have a sovereign God and an inactive man. Humanists have a sovereign man and an inactive God. Arminians lean toward the humanist end of this continuum and thus are always in danger of becoming humanists (see Humanism in Scripture and Culture: Recovering a Balance).
So if you are a former Calvinist who has drifted into Arminianism with little thought and for mostly pragmatic reasons, be careful as you navigate in this territory. You probably knew the dangers of your former theology, especially of “hyper-Calvinism.” But you may not be aware of the dangers over here. Many of us Arminians have learned to stay out of the humanist end of the spectrum. We’ve learned that the best place to sail is on the Arminian end, but just over the line from Calvinism