A healthy look at the five points of Calvinism

A view of grace and freedom

[The] so-called five points of Calvinism were defined in controversy, and the titles are not an accurate indication of their meaning. Total depravity did not mean that human beings are totally evil; it meant that human beings are corrupt in every dimension of their existence and at the critical point of existence – namely, turning to God – they were totally unable to do so. Irresistible grace did not mean that grace could not be resisted, for grace is frequently, if not always, resisted. It did mean that God’s grace cannot be thwarted. Limited atonement did not mean for the majority of Calvinists that Christ died only for a select few people; the atonement is adequate for all people. It did mean that it was efficacious only for the elect or for believers. Unconditional election did not mean that salvation is by an arbitrary decree; it meant that God redeems us not because we deserve to be redeemed or because of anything we do but only out of His free love. The perseverance of the saints meant not so much that the saints persevere, as that God’s grace perseveres and brings the work of salvation to its completion.

The theological controversies of the medieval church as well as subsequent theological efforts have demonstrated that the problems of God’s grace and human freedom cannot be resolved by dividing up the work. Salvation is not partly the work of God and partly the work of human beings. It is not that God begins what humans may complete, or completes what human beings have already begun. The best solution seems to be to affirm that salvation from one perspective is completely the work of God. From another perspective – that is, the historical and psychological – it is completely the work of human beings.

John H. Leith, “The Prevenience of Grace,” Basic Christian Doctrine, 233.

A philosophy which cannot be learned by syllogisms

Prayer: Seeking of Him what we have learned to be in Him

John Calvin

We clearly see how completely destitute man is of all good, how devoid of every means of procuring his own salvation. Hence, if he would obtain succour in his necessity, he must go beyond himself, and procure it in some other quarter.

It has farther been shown that the Lord kindly and spontaneously manifests himself in Christ, in whom He offers all happiness for our misery, all abundance for our want, opening up the treasures of heaven to us, so that we may turn with full faith to His beloved Son, depend upon Him with full expectation, rest in Him, and cleave to him with full hope.

This, indeed, is that secret and hidden philosophy which cannot be learned by syllogisms: a philosophy thoroughly understood by those whose eyes God has so opened as to see light in his light [Ps. 36:9]. But after we have learned by faith to know that whatever is necessary for us or defective in us is supplied in God and in our Lord Jesus Christ, in whom it hath pleased the Father that all fulness should dwell, that we may thence draw as from an inexhaustible fountain, it remains for us to seek and in prayer implore of Him what we have learned to be in Him.

To know God as the sovereign disposer of all good, inviting us to present our requests, and yet not to approach or ask of Him, were so far from availing us, that it were just as if one told of a treasure were to allow it to remain buried in the ground. Hence the Apostle, to show that a faith unaccompanied with prayer to God cannot be genuine, states this to be the order: As faith springs from the Gospel, so by faith our hearts are framed to call upon the name of God [Rom. 10:14].

And this is the very thing which he had expressed some time before, viz., that the Spirit of sonship, which seals the testimony of the Gospel on our hearts, gives us courage to make our requests known unto God, calls forth groanings which cannot be uttered, and enables us to cry, Abba, Father! [Rom. 8:26].

John Calvin, Prayer -- A Perpetual Exercise of Faith: The Benefits Derived From It