The Divine Blueprint: Exploring the Five Points of Calvinism - By Anthony

Found here. Our comments in bold.

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This author does his best to explain the unexplainable, the Calvinistic TULIP. Calvinists love to explain Calvinism. It's what they do. They rarely explain the Bible except when there's Calvinism to be found. This of course means that Calvinists never explain the Bible, they only want to explain Calvinism. 

This is what the author does. He quotes Calvin, Calvinistic theologians, and a Calvinistic statement of faith. There are seven of these instances. But in the course of his explanation the author is only able to quote a single Bible passage and two or three verse snippets. That's it.

We must deem this Bad Bible Teaching.

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A renowned pastor once declared that Calvinism is the gospel, and nothing else.[1]  (The Five Points of Calvinism contain no elements of the Gospel, i.e., Confession, repentance, faith, holiness.)

Abraham Kuyper asserted that “Calvinism [is] the completed evolution of Protestantism.” For many, Calvinism evokes praise, curiosity and even controversy. But at its heart, these doctrines are not about division but about magnifying God’s glory in salvation. 

What is the essence of Calvinism? At its core, Calvinism teaches that the new birth (regeneration) is a gift from God that enables us to believe, not something we achieve by belief. Both our salvation and perseverance to the end are entirely the work of God’s grace. (The author will use the word "grace" more than a dozen times, but never define it. So we don't learn about how Calvinism facilitates grace because we never get an explanation of grace.

Grace [charis] is favor freely extended to give Himself away to people because He is "always leaning toward them".) 

The renowned Reformed theologian Benjamin Warfield put it this way: (No Bible verse...)

Evangelical religion reaches stability only when the sinful soul rests in humble, self-emptying trust purely on the God of grace as the immediate and sole source of…its salvation. And these things are the formative principles of Calvinism.[2]

In other words, faith and assurance are unshakable only when we rest fully on God’s grace alone for salvation—this is the heart of Calvinism. Calvinism exalts our Triune God and gives Him all the glory for our salvation. (Certainly not unique to Calvinism...)

Why are some drawn irresistibly to Christ while others remain indifferent? This age-old question has sparked centuries of debate: Is faith the result of human free will, or is it solely the sovereign work of God? (Why must we choose? This is a false binary equation.)

Take a moment to reflect: Are you resting fully in God’s grace for your salvation, or relying on a self-made faith that depends on your own efforts? (This is the foundational assumption of the first point of Calvinism, Total Depravity, that exercising faith is a work.)

The Reformed confessions summarize this biblical teaching in what later came to be known as the Five Points of Calvinism, captured in the acronym TULIP:

• Total Depravity
• Unconditional Election
• Limited Atonement.
• Irresistible Grace
• Perseverance of the Saints

Taken together, the Five Points of Calvinism magnify God’s grace (The author keeps making this claim.)

and reveal His sovereign blueprint for salvation. 

Why You Should Be a Five-Point Calvinist

If you understand your true spiritual condition—that you are spiritually dead and not just spiritually sick (Who thinks we're spiritually sick?)

—you’ll see that no one in their natural state seeks God (Romans 3:10). No one would choose God if He did not first choose us. (This is a paraphrase of a Bible verse:

Jn. 15:16 You did not choose me, but I chose you and appointed you...

Jesus was talking to and about the apostles. The verse is not about you and I.)

We must be made spiritually alive before we can see the truth of the gospel (John 3:3). (This Scripture does not tell us what the author asserts. Let's quote: 

Jn. 3:3 In reply Jesus declared, “I tell you the truth, no-one can see the kingdom of God unless he is born again.”

We can quite clearly see that Jesus was stating a simple fact: Being born again is a requirement to see the kingdom of God.

So the reader understands, the author is surreptitiously appealing to the Ordo Salutis, which places "regeneration" before faith [conversion]: 

But there is no Scripture that tells us this.)

Once you understand the truth of Total Depravity, the other four points of Calvinism naturally and logically unfold. (Well, we would disagree. It is certainly true that certain fundamental assumptions do cause the five points to interrelate, but as far as being natural or logical, we not even close.)

Total Depravity: Our Fallen State

The doctrine of Total Depravity teaches that human beings are born completely fallen in Adam (Genesis 6:5). (Actually, this Scripture is about Noah and the flood. The actual curse upon man is found in Gen. 3:16-19.)

By nature, we lack the ability to love or even desire the true God (Romans 3:10-12). (This is the second time the author has appealed to this passage, still unquoted. Previously he claimed, "no one in their natural state seeks God...," and now he adds, "we lack the ability to love or even desire the true God." The verses:

Ro. 3:10 As it is written: “There is no-one righteous, not even one; 11 there is no-one who understands, no-one who seeks God. 12 All have turned away, they have together become worthless; there is no-one who does good, not even one.”  

As we can see, this Scripture is not about the "natural" state of fallen man, it's about the willful disobedience of sinful men in Israel. 

But more to the point, the author tells us that we are totally depraved, but then defends a different idea, that we are totally unable. Now, most every Christian will agree that we are unable to save ourselves. But that isn't the same as totally depraved, and also, neither concept speaks to how we come to faith. 

What does "inability" actually mean? The Calvinist asserts that a decision to put faith in Jesus is a work, that is, the exercise of human free will is deemed to be a work. Thus if making a choice is a work, it would infringe on salvation by grace alone. But this assumption is never demonstrated from Scripture. It is the key point of "total depravity," and it's never proven, just assumed. 

The entirety of the "T" in TULIP is based on an undocumented assumption.) 

We are spiritually dead and, by nature, children of wrath (Ephesians 2:1-2). (vs. 3.)

As seen in the world’s rampant idolatry, we are capable of loving and worshipping false gods. Total depravity does not mean we are as intensely evil as possible, but that sin affects every part of us—our hearts, minds, and wills. We are not born morally neutral but with a fundamentally sinful nature. We are completely unable to come to Christ without the regenerating work of the Holy Spirit. (We are not "as intensely evil as possible," but we are totally depraved?" What? Does "totally" not mean "totally?")

This inability (Oh, now it's inability...)

to believe leads to the question: How then can anyone be saved? The answer lies in God’s sovereign choice, which leads us to the doctrine of Unconditional Election. (Election is not the natural conclusion derived from Total Depravity. Calvinists assume it.)

Unconditional Election: God’s Sovereign Choice

God chooses people for salvation based solely on His sovereign grace, not on any foreseen merit or action on our part (Ephesians 1:4-5; Romans 9:11-13). (Let's quote. First, the Ephesians reference:

Ep. 1:4-5 For he chose us in him before the creation of the world to be holy and blameless in his sight. In love 5 he predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will...

A careful Bible student would not automatically insert himself into this verse, but rather would seek to determine who "us" is. Helpfully, only a few verses later Paul tells us:

Ep. 1:11-12 In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will, 12 in order that we, who were the first to hope in Christ, might be for the praise of his glory.

Paul says that the people who are predestined are the ones who were the first to hope in Christ. That is not you or me, dear reader. 

Paul tells us our status: 

Ep. 1:13 And you also were included in Christ when you heard the word of truth, the gospel of your salvation.

We were not predestined, our inclusion in Christ came when we believed.

The author quotes the Romans passage below, and we will deal with it there.)

When we realize we were spiritually dead, unable to come to Christ on our own, the doctrine of election becomes profoundly comforting—because we realize our salvation comes from God. As Jesus said, You did not choose me, but I chose you (John 15:16). (The author paraphrased this earlier. As mentioned, Jesus was talking to and about the apostles. The verse is not about you.)

We believe because God chose us in Him before the foundation of the world (Ephesians 1:4). (The author continues to repeat himself.)

Romans 9:11-16 illustrates this truth:

Though [the twins] were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of Him who calls—she was told, ‘The older will serve the younger.’ As it is written, ‘Jacob I loved, but Esau I hated.’ (Romans 9:11-13). Paul concludes, So then it depends not on human will or exertion, but on God, who has mercy (Romans 9:16). (When read the context of Paul's point, the ancestry of people of Israel [Ro. 9:4] is what Paul was talking about. The "children of the promise" [Rom. 9:8] are those descended from Abraham whom God chose as His people, while others [like Esau] were not chosen. This has nothing to do with the Church, or the doctrine of election.)

The doctrine of election has cause some Christians to wonder, “How do I know that I’m elect?” (You don't and can't.)

Calvin had this same question, and wrote: (No Bible verse...)

How do we know that God has elected us before the creation of the world? By believing in Jesus Christ…Whosoever then believes is thereby assured that God has worked in him.[3] 

Calvin’s insight ties the assurance of election directly to faith in Christ, offering believers a clear path to confidence in their standing before God. (What about people who believe but fall away? Are they still elect, or were they false converts? The fact of the matter is, there is no assurance of salvation because in Calvinism no one can know if they're elect.)

Having this perspective not only resolves the question of personal election but also highlights the centrality of faith in our Christian lives.

Having seen that God chooses His people based on His sovereign will alone, (??? When did the author discuss this, or even, prove it from Scripture?)

the next question is: for whom did Christ die? The doctrine of Limited Atonement addresses the specific intent and effectiveness of Christ’s sacrificial work on the cross.

Limited Atonement: Christ’s Sacrifice for the Elect

Limited Atonement means that Christ died with the specific intent of saving His people, the elect. As Jesus said, I lay down my life for the sheep (John 10:15). If you have faith in Christ, it’s because you are one of His sheep! (Jesus was referring to saved Jews, who are the elect. The gentiles [us] are the sheep that are not of this sheep pen [John 10:16].)

Reformed theologian Michael Horton explains: (No Bible verse...)

The assurance, ‘Christ died for you,’ is to be given only to professing believers. When we assure people that ‘Christ died for you,’ we are telling them that they are redeemed, that their sins have been blotted out, and that they are no longer subject to God’s condemnation.[4] (Total nonsense. There is no way any man can tell if someone is of the elect. But worse, to extend this errant idea into some sort of requirement for proper behavior borders on arrogance.) 

Jesus’ death truly saves the people for whom it was intended, (That is, the elect. God intended to save only the elect. The atonement therefore merely an exercise, because God chose those who would be saved from the very beginning. Therefore, the atonement is technically irrelevant.)

it’s not just a potentiality. Our Reformed confessions explain: (No Bible verse...)

For this was the sovereign counsel and most gracious will and purpose of God the Father, that the quickening and saving efficacy of the most precious death of His Son should extend to all the elect, bestowing upon them alone the gift of justifying faith, thereby to bring them infallibly to salvation.[5]

The Reformed view of the atonement protects the full effectiveness of Christ’s sacrifice, (Is there some sort of need to protect the effectiveness of Christ's sacrifice?)

ensuring that salvation is not merely a possibility but a guaranteed outcome for those God has chosen to salvation. (Is there some sort of need to ensure the outcome of the elect?)

Objection to Limited Atonement

It should be noted, many cite John 3:16, God so loved the world, as a challenge to this doctrine. (Indeed, Calvinism creates all sorts of problems that need to be explained away.)

However, Calvinists interpret “world” to mean all types of people from every nation, from all tribes and peoples and languages (Revelation 7:9). (Case in point, "world" does not mean "world," it means only part of the world.)

Jesus’ death really saves, it does not make salvation just a possibility which is contingent on man’s cooperation. (Unlike Calvin, Paul was able to state the nature of salvation in a way that does not complicate the process: 

1Ti. 4:10 ...we have put our hope in the living God, who is the Savior of all men, and especially of those who believe.

Paul clearly tells us that He is the savior of all men, but that those who believe have gained this salvation. No dancing around with word meanings is needed.)

R.C. Sproul said that the atonement can be described this way: It is sufficient for all, but efficient only for those previously elected by God.[6] (No Bible verse...)

If Christ’s atonement is fully effective for the elect, how does this salvation come to us? Irresistible Grace explains how God draws His chosen people to Himself in a way they cannot resist.

Irresistible Grace: God’s Invincible Call

In our natural state, we resist God. But Irresistible Grace teaches that those chosen by God will inevitably come to faith (John 1:12-13). (Um, let's quote: 

Jn. 1:12-13 Yet to all who received him, to those who believed in his name, he gave the right to become children of God — 13 children born not of natural descent, nor of human decision or a husband’s will, but born of God.

As we can see there is nothing here about being chosen, let alone irresistible grace.)

God’s grace cannot be resisted by His elect (John 6:37). (Sigh. Let's quote: 

Jn. 6:37 All that the Father gives me will come to me, and whoever comes to me I will never drive away.

Jesus was talking to Jews about Jews. We should not insert ourselves into every verse of the Bible. It's not always about us.)

The Westminster Confession summarizes this beautifully: (No Bible verse...)

All those whom God hath predestinated unto life, and those only, He is pleased, in His appointed and accepted time, effectually to call, by His Word and Spirit. [7]

At the appointed time, God draws His elect irresistibly to Christ through the preaching of the gospel and the work of the Holy Spirit. Once we are drawn to God (The author is hinting at 

Jn. 6:44 No-one can come to me unless the Father who sent me draws him, and I will raise him up at the last day.

However, we certainly should know that being drawn is not synonymous with salvation, because Jesus being lifted up does not mean all men are saved:

Jn. 12:32 But I, when I am lifted up from the earth, will draw all men to myself.”

Ok. One more letter of TULIP remains, and the author will fail at this as well.)

and saved, can anything cause us to fall away? Perseverance of the Saints assures us of the security of our salvation.

Perseverance of the Saints: The Security of Our Salvation

True believers, the elect, who have been sovereignly regenerated, will endure to the end because it is God’s Spirit who gives and sustains spiritual life (John 10:27-29; Romans 8:29-31; 1 Peter 1:3-5). (Let's quote:

John 10:27-29 My sheep listen to my voice; I know them, and they follow me. 28 I give them eternal life, and they shall never perish; no-one can snatch them out of my hand.

Ro. 8:29-30 For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. 30 And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified.

These are both about the firstfruits, i.e. the first Jews to be saved, not gentiles.)

Jesus promised All that the Father gives me will come to me, and whoever comes to me I will never cast out (John 6:37). (This is a repeat.)

Christ’s work will not fail.

Why Calvinism and the Doctrines of Grace Matter

The five points of Calvinism summarize the blueprint of the glory of God in salvation. These doctrines help us see how great God’s grace truly is!

As John Calvin wrote: (No Bible verse...)

We shall never be clearly persuaded, as we ought to be, that our salvation flows from the wellspring of God’s free mercy until we come to know His eternal election, which illumines God’s grace by this contrast: that He does not indiscriminately adopt all into the hope of salvation but gives to some what He denies to others.[8] (That is, God chooses some people to go to eternal torment, having no chance to escape their destiny. Does this sound like the God you worship, dear reader?)

In light of this, we find comfort and assurance knowing our eternal destiny is secure (As mentioned, there is no such assurance.)

—not because of our own strength or will, but because of God’s unchanging electing grace. Knowing this humbles us, strips away our pride, and fills us with a sense of gratitude for the grace and mercy we’ve received. (The author closes with claims of benefits that are supposedly unique to Calvinism. They're not.)

“He who began a good work in you will bring it to completion at the day of Jesus Christ” (Philippians 1:6).

[1] Charles Spurgeon, Autobiography of Charles Spurgeon, 1:172

[2] Benjamin Warfield, The Works of Benjamin Warfield, Volume 5: Calvin and Calvinism, 355

[3] John Calvin, Sermons on the Epistle to the Ephesians (Banner of Truth Trust, 1973), 47.

[4] Michael Horton, For Calvinism, 164

[5] Canons of Dort II, 1.8

[6] RC Sproul, Before the Face of God: Book 3, Article 103

[7] Westminster Confession 10.1

[8] John Calvin, Institutes of the Christian Religion 3.21.1