Of Course Arminians Believe In Predestination?

With certainty, there will be both Calvinists and Arminians in heaven.  A Calvinist may arrive in heaven to find out he was right all along.  Perhaps the Arminian will discover that he was right all along.  But one thing is certain, both the Calvinist and Arminian can never conclude that they were both right. These two Christian doctrines are in such contradiction a shipwreck for one is assured.  I still firmly believe that both ships will arrive safely in the harbor.

As one sailing on the Arminian ship I would like to address a myth that is common on that other ship; the idea that Arminians do not believe in predestination.  Arminians shake their heads at the absurdity of this accusation.  Of course Arminians believe in predestination.

 “For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren." - Romans 8:29.   Arminians are strong proponents of predestination. We see no conflict between free will and predestination. But, we struggle with the idea of making free will compatible with determinism. We believe in God's foreknowledge, of course. God foreknows every person' ultimate and final decision regarding Jesus Christ. We believe the focus of predestination should be primarily on Jesus Christ. God foreknew that Christ would make the right choices regarding the cross. God predestined Christ’s death and resurrection based on the decisions he knew Christ would make..

We believe Calvinism ship wrecks on the issue of double predestination. It is illogical to believe that God predetermined some to believe and go to heaven but he did not predetermine others to NOT believe and go to hell. We believe that a holy and pure and sinless God cannot predetermine individuals to hell. This is contrary to God's nature.   Can God do all things?  Can God do anything he wants?  Some may be surprised that he answer is no.  He cannot do anything that contradicts his nature. It is unimaginable, had I power to condemn one of my sons to spend eternity in hell that I would do such a thing. It is even more unimaginable to believe that God would assign people to hell based on his own arbitrary nature even before they had an opportunity to make any decisions or participate in any actions that might make them responsible or accountable.

 Scripture teaches that God extends salvation to all men. "Whosever believeth in him...", (John 3:16) "If any man come to me..." Luke 14:6 "For the grace of God has appeared that offers salvation to all people." (Titus 2:11) “He is a propitiation for the sins of the whole world” [1 John. 2:2.], “He tasted death for every man” [Heb. 2:9.], “He gave himself a ransom for all” [1 Tim. 2:6.]. It is a gracious decree given of God through his Son Jesus Christ that he is determined to justify and adopt all who will believe. Does not God become a hypocrite if he so clearly extends this invitation to all men knowing that he has already determined some of those men to be lost? Therefore, Arminians believe in predestination but it is conditioned on the choices men make. We don't believe they can make those choices apart from the spirit of God.

 Most would agree that it is logically impossible for God to predestinate to heaven but not to hell. To choose some for heaven and not all to heaven is going to assure that some are chosen for hell. Where are those verses in the Bible that indicate that an arbitrary God sends men to hell unconditionally? I believe this is unproven in scripture because it makes God the author of sin and this, too, is illogical and non-sensical because the Bible teaches that it is God's will that none should perish and all should come to repentance. (Tim 2:4, 2 Peter 3:9) God declares a universal desire that all men be saved.  But, he gives them the gift of free will and in so doing he realizes that some will not use their gift in the manner he wishes and therefore must be punished for their disobedience.  He places the onus on man.  Believe and be saved, or rebel and be lost.

Arminians do not downplay the role of faith in salvation. Faith is the condition for being elected, a gift of God. Faith is NOT the cause of election, God alone is the cause of election. Therefore, God causes the election of those who will have faith in Him. Election is conditional, not on the provisions of God, he will! It is conditional on whether man will choose to believe, he may, he may not. God allows this freedom of man's will because he is not a club-bearing God who will arbitrarily take people to heaven whether they want to go or not and cast people in hell whether they have any accountability or not. "Election and predestination are not the unconditional and mysterious choosing of certain individuals known only to God, but is rather the election and predestination of those who have faith in Christ their Redeemer. Election is in Christ but no one is in Christ without faith." - William Witt

Though I don't agree with all of Philip Limborch's theology, I certainly agree with him regarding 'absolute reprobation'.  "The doctrine of absolute reprobation (Because God elects some to heaven he must therefore elect others to hell) is repugnant to the divine perfections of holiness, justice, sincerity, wisdom, and love."  (A Complete System, or, Body of Divinity, p. 371).  The core problem for Arminians is that unconditional predestination is totally incompatible to the very nature or God.  It is not who God is.  "Surely it is dishonorable to the name of God to suppose that he would charge on sinners a resistance which was to them a necessity, and complain of outrage on His Spirit whose influences were only partially put forth." -  William Burton Pope.  Would God infect a man with sin, determine him to never have an opportunity to be free of it and then, in a rage, condemn him to an eternal hell?  This is an absurdity in the minds of Arminians. 

Those who respond to the call of the Spirit of God and who, with God’s help, choose to believe (have faith) are predestined to an eternity with the Savior.  Who said Arminians do not believe in predestination?

Kevin teaches Bible and Apologetics to high school students at Lafayette Christian School in LaGrange, Georgia. He loves writing about theology, apologetics and politics.

Why would you call that Arminianism?

In my discussions with those friends who are persuaded by Calvinism and especially by the doctrine of predestination, I find they often do misunderstand or display a healthy ignorance of what true Arminianism really is.  I cringe when I hear Arminians accused of believing that they must earn their salvation through good works.  It is eye-popping and heart-stopping to hear that Arminians believe that they have an equal part with God in the salvation of their souls.  Here is their misconception in a nutshell:  that Armininians must initiate their own salvation and then maintain it through the accumulation of good works. 

 

Classical Arminianism has always given God all the glory for salvation and reserved no credit whatsoever for human endeavor in the work of salvation.  All true classical Arminians will declare that the human soul is completely and entirely dead in trespasses and sins and every man would  be hopelessly lost without the prevenient grace (that grace which prepares the way) extended by the Holy Spirit of God.  This prevenient grace is taught throughout scripture, although, like the word ‘trinity’, ‘prevenient grace’ is never found in the Bible. 

In spite of the opinions of uninformed Calvinists, Jacob Arminius had a passionate commitment to the grace of God.  Arminius’ theology was clearly sola gratia.  To interpret the theology of Arminius by the beliefs of those who followed is an error committed by many who have never studied the original works of the man.  Thus, Arminians get a bum rap by being compared to Pelagians, semi-Pelagians or devotees of the Remonstrants who successfully twisted the original doctrines of Arminianism so as to make them at least unbiblical and at most heretical.

Arminius didn’t deny the work of God’s grace in the salvation of man.  He did question whether that grace was irresistible.   The Calvinist would argue that if grace is resistible then salvation cannot be all of grace.  The Arminian wonders why the Calvinist believes that resistance to the gift causes the gift to be sullied or diminished.  Why, asks the Arminian, is the gift not worthy of reception if it is accepted willingly?  It is only worthy of reception if we are forced to receive it.

Simon Episcopius and Arminius, unlike Philip Limborch and later Remonstrants, believed that prevenient grace is the grace that goes before to prepare the soul to respond freely to the calling of the Spirit of God to salvation.  Through the ages true classical Arminians have lamented the fact that Limborch’s theology has been labeled ‘Arminian’.  Limborch believed that the fallen human will needs only assistance, mainly through access of knowledge, not renewal, in order to acquire salvation.  Arminius would say that man is totally depraved and it is impossible to do or think any good without prevening grace.   Limborch would counter by saying that man is not totally depraved, he is only weakened by his lack of knowledge and limited capabilities.

John Wesley redirected Arminianism back toward its original form.  Although he has been falsely accused of being a Pelagian for several hundred years now.  A careful reading of Wesley’s sermon “On Working Out Our Own Salvation” should remove all doubt as to his position on the grace of God.  “Whatsoever good is in man, or is done by man, God is the author and doer of it,” Wesley proclaimed.  Wesley taught that we can only respond to God because he did first extend his grace to us.

Prevenient grace does not remove the free will of man so that he can be forced to salvation by an arbitrary God.  Prevenient grace simply prepares the heart of man so that he can choose to not resist the grace of God.  Having received prevenient grace he can choose not to reject it or he can choose to resist it but not without consequences.  Thus, the only role of the human in his own salvation is the nonresistance to the grace of God.

Adam Clarke summed up the Arminian position by saying, “God gives the power (to believe).  Man uses the power thus given, and brings glory to God:  Without the power no man can believe; with it, any man can.”  (quoted in H. Orten Wiley’s Christian Theology, pp. 369-70)  Faith is an expression of man’s free will only after it is recognized as a work of God.

Free Will Baptist theologian Leroy Forelines summed Arminian’s interpretation of grace by saying: “The Holy Spirit must work before there can be a successful communication of the gospel to the sinner and before there will be conviction and response from the sinner.”    

Arminians believe salvation is impossible without the effectual preparatory grace of God.  The application of this grace to the human soul does not eliminate or diminish the soul’s freedom.  It simply enables the soul to no longer resist the grace of God.  Arminianism promotes the scriptural teaching of salvation by grace through faith alone.  God makes this possible without diminishing the responsibility of man to practice non-resistance toward his grace.

Kevin teaches Bible and Apologetics to high school students at Lafayette Christian School in LaGrange, Georgia. He loves writing about theology, apologetics and politics.

Three Little Frogs

 

Kameron, my eight year old son, has a healthy fascination for all living creatures.  I have heard his mother’s alarm go off many times in years past as Kameron dragged another living discovery into our home.  These have included spiders, roly polys, centipedes, baby birds and box turtles. 

 

I came home the other day to find three small frogs in a plastic container just inside the garage door.  They had grass, water and several sticks and stones to jump about on.  All three of them were jumping like Mexican jumping beans, trying to escape their plastic prison.

 

I called for Kameron and we had a long conversation about how wild creatures don’t do well in captivity and it might be wise and merciful to release the three frogs.  This idea was met with strong resistance.  I decided to let the matter rest and address it later.

 

Another conversation regarding the release of the frogs was unnecessary.  Several hours later I saw Kameron talking to his new friends and walking them to separate areas of our property.  I assumed he was releasing them and I was pleased that he had decided to do the right thing without further persuasion from his father.

 

Later that evening I asked him about his frogs.  His answer was surprising and disturbing.  “I took the first frog to the end of the lot where I had decided to throw him into the burn barrel.  I set the second frog in the garden where he has plenty to eat and much to make him happy.  When I returned to get the third frog he had decided to hop away on his own.”   Needless to say I was speechless.

 

While I was trying to compose a response I began to wonder why Kameron thought he had the right to take the lives of two innocent frogs.  It was obvious that any compassion he might have felt for the frogs was overcome by his intoxication with the power he had over them.  Because my mind tends to lean toward theology I found myself following another train of thought. 

 

Three people come to the end of their days and are called to face their judge.  They are anxious as they approach one whom they have been told is powerful and sovereign yet loving and compassionate.  The first one approaches the bench to plead his cause but the judge cuts him short by making a stunning declaration,

 “I conducted a lottery before I created the earth and your destiny was determined before you were even born.  Your lot is to perish eternally in hell,” the judge declared.

“But if you predetermined that my destiny would be hell, then how am I responsible or accountable?” the first one asked.

“No answer to your question is forthcoming because the things you ask me of are a secret matter and will remain secret,” the Judge sternly answered.

 

A second person approached the bench in fear and trembling having heard the preceding interaction.   But, much to his relief he was ushered into heaven by the same God who had so coldly cast off the previous person.

 

Finally, the third person approached the bench with strong reservations about whether he wanted to go to hell and live in eternal misery or go to heaven and live with a god who seemed to be so arbitrary, even capricious.  Had he been deceived by those who had taught him about the love of God?  Was the goodness of this God totally dwarfed by his greatness?  He was told over and over again that “God is love.”  This may be true but observing what had just happened caused the third man to believe this God not very loving.  Would a loving God desiring true fellowship and relationship with his creatures not gift them with the ability to choose or reject that relationship? 

 

The third man looked closely into the eyes of the judge in search of evidence to back the claim that “God is love”.  He decided there was no love to be found or if there was any love it was so miniscule it could not be detected.  The fear peeled away as he realized he was seeing an imposter.  He turned around and walked away determined to search until he found the one and true God who gave his Son for ALL those who would choose Him.

 

It is unthinkable that “God is love” would predetermine evil.  The Calvinist would believe that the love of God is defined by his greatness.  The classical Arminian would believe that the power of God is clearly defined by his great love.  We can do no justice to the sovereignty of God by diminishing his love.  God created man to have relationship with him and to derive glory from him.  Relationship is always a two way street.  No relationship can exist if only one party makes all the decisions.

 

“God is love” indeed!  He loved us so much he was willing to limit his own power to grant to us free will.  Our freedom to choose is a gift from God.  Why did he do this?  Obviously he wanted to lay the foundation for a relationship with us.  Why did he send his Son to the cross?   Was it not because he wanted the relationship to last forever?

Kevin teaches Bible and Apologetics to high school students at Lafayette Christian School in LaGrange, Georgia. He loves writing about theology, apologetics and politics.

Ten Questions For My Calvinist Friends

 

Ten Questions for my Calvinist Friends

John Calvin’s theological system was centered around five points constructed in the acrostic: TULIP. His theology is most often mirrored with Jacob Arminius’ interpretations. Both Calvinists and Arminians often get a bad rap because of those who have taken either theological system to extremes. But the basic system of John Calvin can be summarized in this way:

Total Depravity – Man are so utterly infected with sin that he is rendered completely helpless. He is deeply infected in heart, mind and body. Man is so saturated by sin and his heart is so depraved that it is not possible for such a sinful heart to seek a holy God. Therefore, men have no part in their own salvation. They are completely at the mercy of God. If God chooses to save them they will be saved. If God chooses to damn them they will be damned.

Unconditional Election – There is nothing within any individual that merits salvation. A man’s salvation is arbitrarily decided by an all sovereign God. Man’s will has nothing to do with his salvation. He may want to be saved but still be lost or he may want to choose the way of sin and yet be saved against his own will. Nothing man wants or decides can overcome the sovereign will of God.

Limited Atonement – Jesus didn’t die for all men, he only died for those who have been predestined for eternal life by the will of the Father. When Christ hung on the cross he was saving only the sheep and not the goats. He bore the sins of many but not the sins of all.

Irresistible Grace – God’s sovereignty overwhelms the will of men so that they cannot resist when he calls. There is a general, external call to all men but the internal call to the elect can never be rejected. It may be compared to a law officer coming to your door to arrest you. You may not want to go with him but he has chosen that you go so you shall whether you agree or not.

Perseverance of the Saints – You cannot lose your salvation. If you have been chosen by the Father and purchased by the shed blood of the Son and called out by the voice of the Holy Spirit you are saved and made eternally secure. Nothing can take away your salvation. If you experienced saving grace but returned to your old sinful ways you were not really saved in the first place. You experienced a false conversion. It can be likened to ‘Motel California’, once you’ve checked in you can’t check out?

My Calvinist friends come in at all different levels. Some are 3-point Calvinists, some 4-points Calvinists. Most are 5-point Calvinists. I can probably claim to be a 1-point Calvinist. I believe strongly that the heart of man is totally depraved and cannot in and of itself respond to the call of God. I believe no man comes to God lest the Spirit of God first call him. It’s like sitting in the doctor’s office. You don’t walk in to see the doctor until he calls you in. I believe this is prevenient grace, the Spirit of God preparing the heart to receive salvation as a farmer prepares the earth for planting in the spring. Men cannot determine the time and manner in which they come to Christ. I believe not so much that men have free will as I believe that God frees their will through prevenient grace.

I agree with Jacob Arminius when considering the Perseverance of the Saints. I have trouble balancing the sovereignty of God with the free will of man. I know God will finish the good work he has started in us. I know that nothing can separate us from the love of Christ. I know that we are granted eternal life, not when we die, but when we confess our sins and accept salvation. But I resist the idea that when we are saved we become prisoners and we are locked behind bars. I don’t think it’s so much a matter of whether we can or cannot decide to walk away from Christ. I think rather it is more a matter of whether we will or will not. I can’t imagine arriving at heaven, spending a day and then deciding I’d rather go to hell. If we experience true genuine salvation and enter into a personal relationship with Christ, who in their right mind would decide they didn’t want that?

My heart leans heavily toward Arminianism because I cannot seem to reconcile the middle three points of Calvinism. I may yet be convinced if perhaps one of my Calvinist friends would give me convincing answers to the following questions:

1. If God has already determined who is and who is not to be saved, why do Calvinists witness to and pray for others? If man cannot be saved by any of his own effort why would we think he could be saved by our efforts of witnessing and praying? His salvation is unaffected by our effort because he was chosen before the foundations of the world. Is it not a waste of energy and time?

2. I have three sons. Suppose all three are drowning and I have an opportunity to save them. But, I arbitrarily decide to save two and let the third die. Would my love for my sons be considered somewhat deficient? Isn’t the love of God perfect? If so, how can he demonstrate love by arbitrarily determining some of his children will perish while others will not?

3. The good news isn’t so good for some. When Paul and Barnabas preached to the pagans they were told that there was good news (Acts 14). Christ had died for their sins. This is problematic because Christ actually didn’t die for all pagans, he only died for some pagans and the good news is actually bad news for some.

4. If some are predetermined to damnation before they were even born how are they accountable for the punishment they will receive? If a man is penitent and falls to his knees, sincerely seeking repentance, shall we say to him, “You may or may not be saved. God alone knows if you are of the elect?”

5. Is God a loving God? Is he just and is he good? Does God love the elect unconditionally but despise the non-elect? Is God’s system of justice inferior to man’s system of justice? In the American system all men are declared deserving of a fair trial. Is God fair and just when he unconditionally chooses some for heaven and some for hell? If God is good how is it that he can create some to go to heaven and purposely create others to send to hell? What is the predetermined quota God has determined for heaven and hell? If that number is already set, why does the Bible indicate that God decided to send more to hell than to heaven “Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.” (Matt. 7:14)

6. Why did Jesus teach about blasphemy of the Holy Spirit? There is a sin for which there is no forgiveness but if the non-elect can never be forgiven anyway what is the point?

7. What is the explanation for the evil and suffering that men experience in this life? Is suffering not the instrument that draws men toward God? Did he not say, “Take up your cross?” But if you are of the non-elect, for what purpose do you suffer? Does God delight in torture?

8. Historically, the Calvinist view seemed to have its roots in Augustine approximately 380 A.D. Are there any church fathers before Augustine who taught the tenets of Calvinism? Did Jesus teach Calvinism to his disciples? The words of Jesus are capsulated in John 3:16 "For God so loved the world (not just the elect)that he gave his one and only Son, that whoever (not just the elect) believes in him shall not perish but have eternal life.” It is blatantly obvious that Jesus is not willing that anyone should perish. Jesus never taught election.

9. Is it possible that God predestines us for salvation based on his foreknowledge? He knows who will and who will not commit to become Christ followers? Therefore, he arranges for the ‘elect’ certain circumstances conducive to their own salvation. He knows that given the right opportunities these ‘elect’ will make a decision for Christ. (Molinism)

10. If men are deprived of free will to accept Christ (hyper-Calvinism) then why are they granted free will to reject him? Why does God, in his goodness and love, not predestine all men to eternal salvation rather than just some men?

Jacob Arminius did not oppose Calvinism to defend the free will of man, he opposed Calvinism to defend the love and goodness of a holy God.