PRACTICAL IMPLICATIONS OF CALVINISM
We have been looking at the Five Points of Calvinism, or the biblical doctrine
of salvation as taught by John Calvin. This was crystallised in the Canons
of Dortin 1618, and then beautifully arranged by English theologians
according to the acronym TULIP, the Dutch national flower. Today, these five
points are so identified with Calvin, that the term Calvinism is often taken to
be synonymous with the five points and a person will generally identify himself
as a Calvinist if he holds to the Five Points. This is despite the fact that
Calvin taught much more than can be summarised in five points (see, for
example, Leonard J. Coppes, Are Five Points Enough? Ten Points of
Calvinism [n.p., 1980]), and that many who hold to the Five Points of
Calvinism would differ from Calvin in numerous areas, such as in worship,
church government, sacraments, eschatology, etc.
Naturally, as we are studying the Five Points, we shall have to restrict
ourselves to the implications pertaining to them. These implications are far
reaching, and it is important for all who embrace the Five Points to consider
them carefully. This is especially so since theology is never intended to
simply enlarge our minds or make us great debaters. The Apostle Paul, after
writing 11 chapters of theology in the epistle to the Romans, most succinctly
summarises the purpose of knowing theology:
I beseech you therefore, brethren,
by the mercies of God, that ye present your bodies a living sacrifice, holy,
acceptable unto God, which is your reasonable service. And be not conformed to
this world: but be ye transformed by the renewing of your mind,
that ye may prove what is that good, and acceptable, and perfect, will of God
(Rom 12:1–2; emphasis mine).
In other words, the knowledge of theology ought to renew our minds for the
purpose of transforming our lives. If our lives are not transformed, then our
knowledge would essentially be what may be known as “devil’s faith,” after the
admonition of James: “Thou believest that there is one God; thou doest well:
the devils also believe, and tremble” (Jas 2:19).
Many of us, I believe, have on occasions come across individuals who are able
to defend Calvinism so logically and eloquently that we cannot help but detect
a tinge of pride in their tone as they cut down their opponents. If indeed
pride is involved, such individuals would be living a contradiction, for a
proud Calvinist is a contradiction of terms. But more than that, often these
same individuals are observed to manifest gross inconsistencies and compromises
in their lives. I am not sure if anyone who reads this article thinks that I am
referring to him or her, but there is really no need to speculate. If you
consider yourself a Calvinist, and you feel indignation rising in your heart
because you suspect that I may be pointing at you, then you may know that I am
speaking to you. But in any case, all of us need to be warned against the
increase of knowledge without any concurrent increase in piety.
With this in mind, let us consider how the knowledge of the Five Points of
Calvinism ought to transform our lives.
Humility, Humility, Humility
The doctrine of Calvinism,—which exalts the holiness, glory and sovereignty of
God, while debasing the ability, freedom and righteousness of man,—ought, first
of all, to humble us to the dust. It is not surprising that the Christian
virtue that Calvin himself and his theological progenitor Augustine found to be
most valuable and to be most fervently cultivated is that of humility:
I have always been exceedingly
delighted with the words of Chrysostom, “The foundation of our philosophy is
humility;” and still more with those of Augustine, “As the orator, when asked,
What is the first precept in eloquence? answered, Delivery: What is the second?
Delivery: What the third? Delivery: so, if you ask me in regard to the precepts
of the Christian Religion, I will answer, first, second, and third, Humility.”
By humility he means not when a man, with a consciousness of some virtue,
refrains from pride, but when he truly feels that he has no refuge but in
humility (ICR2.2.11).
The true Calvinist ought to be the humblest of men; and as anyone who has been
converted from Arminianism to Calvinism would testify, a proper understanding
of Calvinism is one of the most effective antidotes to pride. Calvinism kills
pride because it shows us how deserving we are of eternal damnation and how
powerless we are to save ourselves. The man who truly understands Calvinism
does not charge God for unfairness that He has chosen to save only a few (cf.
Rom 9:14ff). He is amazed that God would even show mercy to any of us sinful
creatures, at the expense of the infinite suffering of Christ; and He is humbly
overwhelmed by why God should spare him and love him. In his astonishment, he
does not ask: “Why dost Thou not save all?” Instead he asks: “What is man, that
thou art mindful of him? and the son of man, that thou visitest him?” (Ps 8:4).
The Calvinist, furthermore, knows that although he is regenerate and united
with Christ, the only reason he does not break out into gross immorality and
rebellion against God is because the hand of Christ is upholding him. He is, as
such, distrustful of himself. He constantly looks to Christ, the author and
finisher of his faith, for guidance and help (Heb 12:2); he has no difficulty
esteeming others better than himself (Phil 2:3); he is constantly aware of his
own depravity, and therefore poignantly and honestly acknowledges the beam in
his own eyes (Mt 7:3); and he is forgiving because he knows how undeserving he
is of God’s forgiveness (Eph 4:32).
Honest Scriptural Self-examination
and Assurance of Faith
Secondly, a proper understanding of Calvinism, far from making us fatalists,
ought to drive out the complacency and presumption in our hearts with regards
to our own spiritual state. It ought to encourage us to take heed to the
Apostle Paul’s admonition: “Examine yourselves, whether ye be in the faith;
prove your own selves. Know ye not your own selves, how that Jesus Christ is in
you, except ye be reprobates?” (2 Cor 13:5).
For example, when we consider the doctrines of Total Depravity and Irresistible
Grace (Efficacious Grace) together, we see that one who is not sovereignly
regenerated by Christ cannot possibly be a Christian, for he is dead in sin and
cannot see the kingdom of God (Eph 2:1; Jn 3:3). The Calvinist, contemplating
this fact, knows the possibility that he may be blinded to the fact that he is
dead in sin and so deluded about his faith. And so he seeks earnestly and
honestly to examine himself according to Paul’s instruction.
Similarly, when we consider the doctrines of Unconditional Election and
Perseverance of the Saints together, we see that those who persevere in the
faith may have the assurance that they are elect. Now, it may be asked: “How do
I know that I am not fooling myself that I am elect by striving to enter the
strait gate (Lk 13:24) and to walk in the narrow way (Mt 7:14), and so, as it
were, persevering by my own effort?” Well, perseverance is not only about doing
things. It is about loving Christ, obeying Him out of love and reverence, not
out of fear or mere duty. The Apostle John tells how we may know if we truly
love: “For this is the love of God, that we keep his commandments: and his
commandments are not grievous” (1 Jn 5:3). If you can honestly say that it is
not burdensome for you to keep the commandments of the Lord and that you are
keeping them out of love for Christ (Jn 14:15), then you can have the assurance
that God has “begun a good work in you and will perform it until the day of
Jesus Christ” (Phil 1:6). In which case, you need not fear that you are fooling
yourself, nor need you worry that you will fall, for the Apostle Peter says:
“Wherefore the rather, brethren, give diligence to make your calling and
election sure: for if ye do these things, ye shall never fall” (2 Pet 1:10).
Bear in mind that morbid doubt is often a manifestation of distrust. We must
indeed have a certain distrust of our own honesty in self-examination, but we
must not doubt God’s Word that we will not fall finally and ultimately if we
give diligence to make our calling and election sure. Indeed, unlike the
Arminians, the Calvinist has the confidence that whenever he falls, Christ will
lift him up: “For a just man falleth seven times, and riseth up again: but the
wicked shall fall into mischief” (Prov 24:16).
Hatred for Sin and Gratitude to Christ
The Calvinist, thirdly, must be one who understands the sinfulness of sin and
hates sin, especially his own sin; and is filled with gratitude to Christ for
His victory over sin.
This is particularly so as he contemplates the doctrine of the Limited
Atonement of Christ, for Christ suffered and died to save His elect. He had to
suffer and die to save us because we have incurred the wrath of God on account
of our sin. Sin is so hateful to God that God the Son had to be incarnate, and
suffer and die for it so that sinners may be reconciled to God. There was a
double imputation on the Cross of Calvary. It was an unfair exchange of infinite
magnitude, for there on the Cross was the guilt of all the sin of the elect of
God, throughout the ages, heaped upon Christ; while, on the other hand, the
righteousness of Christ was imputed on all of them.
The Calvinist understands this fact. His heart is therefore filled with
gratitude to the Lord. He knows that from beginning to end, his salvation is of
the Lord. At the same time, He knows that Christ died on account of his sin,
and that He had to die because sin is hateful to the thrice holy, triune God—the
Father, the Son and the Holy Spirit. The Calvinist therefore mourns for his own
sin, knowing that the Spirit who indwells Him hates sin. This leads us to our
fourth point.
Holiness:
The Inexorable Goal of True Calvinism
The doctrine of Calvinism spurs us unto holiness. Amazingly, we can see in
Scripture a connection between every of the five points of Calvinism and a goal
of holiness in the saints.
First, we must recall the account when the Lord commanded Peter to launch out
and to lower the net for a draught. Peter was amazed at how many fishes the net
brought and he saw for the first time the glory and majesty of Christ. He knew
that he was standing before the thrice holy God and, feeling naked on account
of his sin, he fell at the Lord’s knees, saying: “Depart from me; for I am a
sinful man, O Lord” (Lk 5:8). To be sure, in this statement, Peter speaks about
his own utter depravity and says nothing about his being motivated to holiness.
But consider the fact that there cannot be progress in sanctification except
that the saint knows how far short he is of the holiness of God, and we can be
quite sure that this discovery of his own depravity would have spurred Peter in
a quest for holiness. I am persuaded that it is for this reason that Peter, among
all the other Apostles, was chosen to remind the New Testament church of the
call of God: “Be ye holy; for I am holy” (1 Pet 1:16).
Secondly, the doctrine of Election also finds its fruition in holiness. This is
made clear by the Apostle Paul when he says: “According as he hath chosen us in
him before the foundation of the world, that we should be holy and
without blamebefore him in love” (Eph 1:4). The saints are elected to be
holy and without blame. A Calvinist who is not pursuing holiness by the grace of
God either does not understand the doctrine of Election or is living a
contradiction.
Thirdly, the particular atonement of Christ on behalf of the elect is also for
the purpose of gathering a holy people unto Himself: “Who gave himself for us,
that he might redeem us from all iniquity, and purify unto himself a
peculiar people, zealous of good works” (Tit 2:14). How then can one who
defends Limited Atonement live in sin and without regards to the holiness of
God?
Fourthly, it is clear also that one of the effects of the efficacious call of
the Gospel is holiness. Again Paul says: “For God hath not called us unto
uncleanness, but unto holiness” (1 Thes 4:7). A person who is truly a
Calvinist, not just in thought but in heart, will know that if his life remained
unchanged or is characterised by uncleanness, then he is in all probability yet
in the state of nature.
Finally, the doctrine of Perseverance of the Saints must go hand-in-hand with
sanctification. The Calvinist knows that God does not preserve sinners in the
way of life. He knows that a professing believer whose life is not transformed
will be in for a rude shock at the day of judgement, for the writer of Hebrews
has admonished: “Follow peace with all men, and holiness, without which no man
shall see the Lord” (Heb 12:14).
Hope in Prayer and Witnessing
The final implication of Calvinism directly answers the charges of the
Arminians that Calvinism destroys hope in prayer and discourages evangelism.
In the first place, the Calvinist understands that salvation is the work of the
Lord from beginning to end. He knows that without the Lord’s help he cannot
grow in sanctification. He knows that all his attendance to, and use of the
means of grace, are of no value unless the Holy Spirit makes them effectual
unto him for salvation. Therefore, he is constantly crying out to the Lord for
His help, and he knows that the Lord will hear his prayer because he knows that
his sanctification is the will of God (1 Thes 4:3), and he knows that God will
answer any plea of His children that is in consonant with His will (1 Jn 5:14)
and are offered in the name of Christ. Similarly, the Calvinist is also
encouraged to pray for the unconverted. He knows that he must only pray
according to the will of God, but he knows that the Apostle John is referring
to the revealed will of God and not the eternal counsel of God (Deut 29:29). He
knows that although God does not reveal who is elect and who is not, it is His
revealed will that sinners repent of their sin and believe in the Lord Jesus
Christ. And so he is encouraged to pray that God would do so for his
unconverted loved ones. He knows that God alone has the prerogative to answer
his prayer according to His good pleasure, but he is encouraged to pray because
he knows that if his loved ones were to be converted, it cannot be by their own
efforts, but by the grace and power of God.
In the second place, the Calvinist is encouraged to witness for the Lord, and
the Calvinistic church is encouraged to continue in the work of evangelism
through the preaching of the Gospel, because these are the means that God has
appointed to gather His elect. The Arminians may get discouraged when they see
little result to their efforts at ‘sharing the Gospel.’ The Calvinist knows
that God alone can make effectual our feeble efforts and that, because He has
His elect for whom Christ died, these will definitely be soundly converted. So
the Calvinist prays that God may bless his and his church’s efforts and that
they may be instruments in the Lord’s hands. In the same way, the Calvinistic
church continues to preach the Gospel each week even though she sees little
result because she knows that though preaching is her business (2 Tim 4:2),
conversion is not her business. She is not tempted to introduce worldly
innovations to attract the crowds because she knows that false conversions can
easily result from these methods. She, moreover, knows that the regenerate
needs to hear the Gospel too, for we are so prone to wander and prone to forget
our need of Christ.
Conclusion
Calvinism is not cold and intellectual as many suppose. It is about knowing the
God of the Bible and living Coram Deo (before the face of
God). Calvinism is simply a synonym for Biblicalism systematised. Calvinism
alone leads to true biblical Christianity.
Dr. John Gerstner has succinctly summarised the situation in Christendom today
when he says:
There have been essentially only
three theologies in the history of the church. One is usually called
Augustinian, Calvinistic, or Reformed. The second is called Semi-Pelagian,
Arminian, or (often) evangelical. The third is called Pelagian, Socinian, or
liberal (modernist).
Only the first two (Calvinistic and
Arminian) can qualify for the termsChristian or Biblical.
Calvinism is consistent Christianity and Arminianism is inconsistent
Christianity, while Pelagianism or liberalism (anti-supernaturalism) is not
Christianity at all but a counterfeit that has fooled a significant portion of
the church in the modern period (Wrongly Dividing the Word of Truth, 2nd
ed. [SDG, 2000], 113).
While we may charitably regard Arminianism as being inconsistent Christianity,
we must warn that it is a short step from Arminianism to Pelagianism. Already,
the humanistic techniques of Charles G. Finney, the arch-Pelagian, which are
designed to create conversion and revival, are widely employed in evangelical
churches. Already, the prince of Arminian preachers, Billy Graham, has
capitulated to Pelagianism by suggesting that Christ may be found in other
systems of religions too. Already, a very great part of Lutheranism and
Methodism, which were largely Arminian, is today Unitarian. Arminianism is
inconsistent because it is a compromise between humanism and theism. Who would
want such a compromise but one who refuses to accept the theism of the Bible,
which reveals a sovereign and holy God who will punish sin in His infinite
wrath. It is no wonder that, as what is unstable often settles, Arminianism
often settles on the side of unbelief.
Have there not been defections in the Calvinistic camp too? No doubt there have
been, but history has shown that such defections often begin with the inroads
of Arminianism and Pelagianism. May the Lord protect us from such a downward
slide.
Confident that Christ will continue to build His Church; and the gates of hell
shall not prevail against it (Mt 16:18), we will continue to preach and live
according to the old paths as revealed in His word and delivered unto the
saints, which path is also known as Calvinism.
—JJ Lim