Flower Power: T.U.L.I.P. Analyzed and Applied - by Rut Etheridge III

Found here. Our comments in bold.

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The author has a somewhat peculiar approach to his Calvinism. He doesn't so much explain his doctrines as much as he assumes them. With this assumption he wants to explain how the Calvinist should respond and live in keeping with Calvinism.

That's what Calvinists always do: Explain Calvinism. Over and over again. They will never explain the Bible without explaining Calvinism. 

The author only manages to quote two irrelevant Scriptures in this entire article. We therefore must deem it Bad Bible Teaching.

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James tells us in 1:22 that the person who hears God’s word without doing God’s word is engaged in self-deceit. Obviously, self-deceit is subtle. How are we to know when we are self-deceived in our walk with the Lord? According to James, we are successfully lying to ourselves when our lives do not change according to the pattern of the Word we have heard. (It's a mystery why the author summarizes the verse, taking dozens of words to do so rather than simply quoting the actual 15 word verse [10 words in the original Greek]. Let's quote: 

James 1:22 Do not merely listen to the word, and so deceive yourselves. Do what it says.

How much easier it is to just quote the verse!)

James’ principle derives from the very nature of biblical doctrine. Doctrine always does something in the life of the one who truly believes it (Doctrine does this? Doesn't the Bible, enlightened by the Holy Spirit, do this [2 Tim. 3:16-17]? Doesn't the Spirit Himself do this [Eph. 1:17-18, 1 Thes. 1:5]?)

– see 1st John 3:1-3 for a beautiful case in point. (??? Let's quote, since the author seems reluctant to do so: 

1 John 3:1-3 How great is the love the Father has lavished on us, that we should be called children of God! And that is what we are! The reason the world does not know us is that it did not know him. 2 Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when he appears, we shall be like him, for we shall see him as he is. 3 Everyone who has this hope in him purifies himself, just as he is pure.

We are absolutely mystified at how this passage has anything to do with how doctrine acts on a person. Unless it's a misquoted reference. If that's the case, it's anyone's guess.)

As Reformed Christians, we embrace what have come to be called “the doctrines of grace.” It stands to reason that people who believe the doctrines of grace ought to be increasingly gracious people. (Why would this set of doctrines particularly make people more gracious? What an odd claim.

In fact, as the author continues his explanation of TULIP we will conclude that these doctrines would make people less gracious because of God's predetermination.

Further, the author doesn't seem to understand the word "grace." Grace is charis: 

...preeminently used of the Lord's favor – freely extended to give Himself away to people (because He is "always leaning toward them").

5485 /xáris ("grace") answers directly to the Hebrew (OT) term 2580 /Kaná ("grace, extension-toward"). Both refer to God freely extending Himself (His favor, grace), reaching (inclining) to people because He is disposed to bless (be near) them.

Grace is not how we treat people, it's not good manners, it's not even about us. Of the 157 occurrences of the word in the NT, in only two places, 2 Cor. 8:6,7 [in reference to financial giving] and Col. 4:6 [regarding how we should speak] is the word used about Christians.)

 

Let’s briefly consider these truths and what will be increasingly true of us if we believe them.

The doctrines of grace are summarized into five headings and planted in the acronym TULIP: Total Depravity - In our fallen natures, sin permeates our entire being. Unconditional Election - We do not deserve, nor can we in any way earn, salvation. God chooses to save whom He will according to His inscrutable, sovereign grace. (Undefined phrase.)

Limited Atonement – Christ’s death actually saves those whom the Father sent Him to save; His work did not merely make salvation possible. Irresistible Grace – God’s saving grace (Wasn't it sovereign grace?)

conquers the rebellious hearts of those who come to faith in Christ and makes them willing to believe. Perseverance of the Saints – God will not let those whom He saves fall from that salvation; He will most certainly shepherd them on to glory. Let’s consider each point as a doctrinal root from which will grow particular practical fruit, fruit indicating freedom from the self-deceit against which James warns us. (How can The Elect become self-deceived? Why would it make a difference if they are The Elect?)

T - We who proclaim the total depravity of man have particular reason to pray like the Psalmist: “Set a guard, O Lord, over my mouth; keep watch over the door of my lips!” (Psalm 141:3). (Our first Scripture from the author, but it doesn't speak to "total depravity.")

We who proclaim that it is only by the patient, progressive work of God’s Holy Spirit that we understand God’s truth, ought to be patient with people who do not grasp truths that are Spiritually discerned (1 Corinthians 2:14). (Sigh. Let's quote: 

1 Cor. 2:14 The man without the Spirit does not accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually discerned.

Does the reader see anything here about us being patient with such people?)

U - We who preach Unconditional Election must feel our unworthiness to be its subjects. (Where does the Bible tell us that God thinks we're unworthy? Go ahead, dear reader. Look it up. God never says we are unworthy [or worthy] of salvation.

Remember the official definition of grace we quoted above? Notice that there is no indication of worthiness or unworthiness, only that God extends and leans towards us and desires to be near? This is because worthiness or unworthiness does not enter into the salvation equation.)

Simply put, this doctrine crushes pride. To paraphrase Pastor Alistair Begg from one of his sermons at Cedarville College (now University) in 1998: “When I say that I am called and kept, there ought to be a break in my voice and a lump in my throat.” (Second quote, a pastor's unenlightening opinion.)

L - We who proclaim Limited Atonement must be limitless in our zeal to preach to all people. Because this principle sounds paradoxical, a few brief comments are in order. (Indeed. The author will go on at length, the only petal of TULIP he gives this much explanation.)

At the seminary where I serve as an adjunct professor, I have the privilege of teaching Reformed Theology to students from non-Reformed backgrounds. Among non-Reformed Christians, this doctrine in particular so often incites what I call a theological gag reflex. (Notice that the "doctrines of grace" are repugnant to the unindoctrinated.)

For many Christians, it stands in stark, sickening opposition to basic principles they were taught about God, love, and human freedom. (Actually, it stands in opposition to the plain reading of Scripture when unencumbered by Calvinism.)

This doctrine must be taught clearly because of its importance, (Why is this doctrine important? Oh. The author will never tell us.

In fact, the doctrine that Jesus' atoning work only applies to the Elect is not only unimportant, it's completely irrelevant to any privilege or obligation we have as Christians. Further, none of the "doctrines of grace" change the way a Christian ought to live.)

and oh so carefully because of its emotional import, (That is, a Christian who is not acquainted with Calvinism recoils from these doctrines because of their unbiblical nature.)

with an emphasis on the impenetrable mysteries surrounding it. (The Calvinist's fallback: It's a mystery. In other words, the "doctrines of grace" create the need for explanations, work-arounds, and contextualization  in an effort make them make sense. 

Calvinists advocate doctrines that paint themselves into a doctrinal corner, and their only out is to relegate the problem to the status of a mystery.)

For a very helpful overview of this doctrine and its parent doctrine, the Covenant of Redemption, see J.I. Packer’s introduction to Herman Witsius’ _Economy of the Covenants Between God and Man, _(Phillipsburg: P&R Publishing, 1990).

Contemporary conventional wisdom says that a strong view of God’s sovereignty (Undefined phrase.)

is inimical to zeal in evangelism. “What’s the point of evangelizing if God has already determined who will be His in heaven?” (A good question. Let's see if the author answers it. Hint: He won't.)

Heavy- hearted Christians, perhaps thinking of as yet unbelieving loved ones, feel deflated at the thought of Christ’s having died only for an already determined number of people. However, Scripture presents the doctrine of God’s sovereignty in salvation (Undefined phrase.)

as the purest and most powerful motivation for evangelism. (So the idea that Jesus died for a specific, pre-chosen number of people is a highly superior motivator for evangelism? An astonishing claim. It's no wonder there's "emotional import" regarding non-Calvinists! Two mutually exclusive ideas is certainly cause to reject Calvinism.)

One of Scripture’s greatest calls for evangelistic preaching is sounded in Romans 10: “ . . . for, ‘Everyone who calls on the name of the Lord will be saved (Vs. 13.) 

. . .And how can they hear without someone preaching to them?” (Vs. 14.) 

Paul’s strident missionary appeal comes right in the midst of Romans 9-11, one of Scripture’s clearest proclamations of God’s sovereign prerogative in saving whom He will. (No, these three chapters are about God choosing "children of the promise" [Rom. 9:8], the remnant [Rom. 9:27] out of the nation of Israel. God foreknew this remnant [Rom. 11:1-2] and chose them: 

Rom. 11:5 So too, at the present time there is a remnant chosen by grace.

We are not the remnant of Israel. God's purpose for these people is not about us.)

For Paul, affirming God’s sovereignty in salvation (Repeats undefined phrase.

And, where does Paul affirm this?)

did not paralyze his evangelism, it propelled it. (Paul was zealously evangelistic of course. But the author simply asserts Paul taught predestination in salvation alongside evangelism because Calvinism demands it. But Paul does not do this. We explain in more detail here and here.)

So, too, for the Lord Himself as He tells us in John 10 of “other sheep” for whom He will give Himself and who will come to Him as a result (John 10:14-16). (Sigh again... Let's quote: 

Jn. 10:14-16 I am the good shepherd; I know my sheep and my sheep know me —15 just as the Father knows me and I know the Father — and I lay down my life for the sheep. 16 I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd.

Again we are at loss to explain where the author sees his doctrine.)

Not knowing who these sheep are, the church is to passionately proclaim Christ to all people. (Why? The author doesn't explain. 

Apart from the biblical command to evangelize, there is no reason to actually do so if God has already chosen those who will be saved. There is nothing anyone can do to change that. Thus proclaiming Christ is completely irrelevant.)

Another practical fruit of this doctrine, again counter-intuitive to contemporary conventional wisdom, is deep compassion for the lost. (Is that somehow different than evangelistic zeal? And, is Calvinism unique in its compassion for the lost? Of course not. The author is simply padding his list.)

Reformed Christians who glory in the polemical force of Romans 9-11 must also feel the emotional weight of these words and be driven to the humility they demand. (What an odd and unenlightening sentence.)

Remember, Paul begins this section of Scripture by describing his anguish over his unsaved countrymen! (Oh! So the author does understand this passage is about Israel.)

If we are to sincerely scale the doxological heights Paul reaches at the end of Romans 11, we must first join him in heartbreak at the foothills of that mountainous praise. (Ugh. Unenlightening and unnecessarily flowery prose.

Thankfully the author is done with Limited Atonement, though he has really explained nothing.)

I - We who insist that’s God’s saving grace is irresistible must not try to scream people into the church. Sadly, Reformed Christians as a whole have the reputation not so much for affection for Christ as aggression and even anger in proclaiming Him. But angry aggression calls into question whether we actually want the victims of our volume to be saved. (What "we" want doesn't matter. God has already chosen, remember?)

Passionate preaching may include a loud voice, (What is it with "scream," "volume," and "loud voice?" To whom is the author referring? Is this really the biggest pitfall of Irresistible Grace?)

but it does not preclude a listening ear and a patient heart toward those who hear it. 

P - We who believe that God will preserve us in our faith until our faith becomes sight must urge one another on in the living out of our faith. (Why? If they are the Elect they are saved no matter how they live their lives.)

He who will complete the good work begun in us calls us to work out our own salvation with fear and trembling, because He is the One at work in us (Philippians 1:6, 2:12-13). (Well, at this point we won't bother to quote the verses either.

If Preservation of The Saints is true, it makes no sense for Paul to tell the Philippian church to do this, for The Elect need not fear and tremble, let alone work out their salvation. 

Again, these contradictions are integral to Calvinism.)

To James’ point, part of our working out this salvation is our caring in Christ's name for the needy and defenseless. Such “pure religion” proves by works that we are being preserved in the salvation we received by faith (1:26, 2:14-26). (Why does salvation need to be proven if it's inevitable? The author keeps going on and on about what amounts to non-Reformed/Calvinistic ideas, apparently blissfully unaware that none of this is compatible with his doctrine.)

The doctrines of grace proclaim individually and collectively that salvation is truly and in every way of the Lord. The practical fruit of T.U.L.I.P blooms beautifully within and among those who humbly and sincerely believe the truths summarized within. (Gag me...)

None of us is a finished product of grace. But as we believe the truth represented in T.U.L.I.P. and see its practical fruit in our lives, we may know without fear of self-deceit that our sovereign, gracious God is at work within us and our fellow believers, preparing a harvest glorious beyond our imagination (James 5:7). (How does the author know he is among the Elect? He might be a false convert for all he knows. Many committed people have suddenly and inexplicably abandoned their faith, even after years and decades. Maybe the author is one of those. He doesn't know. He should not assume God's secret will.)