If the notion of universal Divine causal determinism is to be believed to the extent that God causally determines “the moving of a finger, the beating of a heart, the laughter of a girl, the mistake of a typist – even sin”, indeed, “every thought, word, and deed in all of history”, as Palmer says, can it be rationally affirmed that the Scriptures are any more inspired than the works of Arminius, or Calvin’s Institutes? Wouldn’t this very question be just as ‘inspired’ as the Scriptures? If God has indeed causally determined “every thought, word, and deed in all of history”, wouldn’t that reduce the inspiration of Scripture to a redundant doctrine?
10 More Questions for Calvinists
1. If it is true that before a person can respond to God, God must irresistibly cause that person’s regeneration, why is God long-suffering, not willing that any should perish (2 Pet. 3:9)? What’s He waiting for? Is God long-suffering with Himself, as He waits for Himself to irresistibly and unfailingly bend the human will to faith and conversion? Isn’t it incoherent to believe that God would actively withhold the grace that man needs in order to respond the Gospel, while at the same time be long-suffering toward mankind, not willing that any should perish? As an aside, the verse in question states that God is long-suffering “to us-ward”. Doesn’t this imply that salvation is tied at least in some measure to our response?
2. Is there any discernible difference between God “powerfully and unfailingly bend[ing] the human will to faith and conversion”, as the Canons of Dort teach, and God forcing someone to be saved?
3. Is Calvinism essential for salvation? Does one need to believe Calvinism in order to be saved? If not, was Spurgeon wrong when he said that “Calvinism is the gospel, and nothing else”? Was Engelsma wrong when he said that “Calvinism is the Gospel. Its outstanding doctrines are simply the truths that make up the Gospel. Departure from Calvinism, therefore, is apostasy from the Gospel of God’s grace in Christ”?
4. Is there anything that the reprobate can do to avoid eternal punishment? If not, would it be accurate to say that the reprobate do not have a Saviour to save them from their sins? Would it be accurate to say that Christ did nothing to save the reprobate? Would it be accurate to say that the Gospel is for the elect alone, and that the reprobate therefore have no Gospel to believe, even if they could believe? Further, would it be just to condemn them for rejecting the Saviour, when they had no Saviour to save them from their sins?
5. If Christ did nothing to save the reprobate, are the reprobate to be commended for their unbelief? For example, if a reprobate flat-out denies that Christ died for him, isn’t he simply believing the truth that Christ’s death was not for him? Suppose that the reprobate were to say, “I don’t believe that Christ did anything to save me.” If Christ did not die for the reprobate who said this, then what he said is accurate, and should he not be commended for his unbelief, insofar as what he believes is the truth?
6. Regarding Jesus’ dealing with the rich young ruler (Luke 18:18-23), is the Calvinistic doctrine of Irresistible Grace compatible with Jesus’ statement that “it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God” (v.25)? If Irresistible Grace is true, isn’t it just as true that man’s will would immediately and unfailingly be bent to faith and conversion upon hearing God’s effectual call? Why would it be harder for a rich person to be saved by God’s unfailingly irresistible calling than what it would be for any other sinner? Doesn’t this imply that salvation is tied at least in some measure to our response?
7. God specifically states that “he himself tempts no one” (James. 1:13). If God has indeed causally determined and decreed all that comes to pass to such a meticulous extent that “the ungodly, are, in all directions, held in by the hand of God as with a bridle, so that they can neither conceive any mischief, nor plan what they have conceived, nor how much soever they may have planned, move a single finger to perpetrate, unless insofar as he permits, no, unless insofar as he commands; that they are not only bound by his fetters, but are even forced to do him service”, as Calvin said, isn’t it incoherent to believe that He has causally determined and decreed absolutely everything to that extent, yet somehow does not cause temptation? As an aside, does the fact that temptation occurs without God causing it mean that the temptation is not under God’s sovereign rule?
8. If regeneration precedes faith, is faith necessary for salvation? Even Calvinist Charles Spurgeon argued that once a man is regenerate, he is saved, and that it is therefore “unnecessary”, “ridiculous”, and “absurd” to preach Christ to him and bid him to believe in order to be saved. Assuming that a regenerate man is a saved man, and vice versa, doesn’t this “axiom of Reformed Theology”, as R.C. Sproul put it, undermine the necessity of faith? Further, is there any discernible difference between saying ‘regeneration precedes faith’, and ‘salvation precedes faith’?
9. Is belief in the doctrine of Limited Atonement more of a deduction from the T, U, I, and P of the TULIP, rather than a clear truth of Scriptural revelation? Is Limited Atonement embraced because of clear Scriptural reasons, or is it embraced because the logic of the Calvinistic worldview requires it and the thought that the Scriptures allow it?
10. If God wanted to convey in the Scriptures the idea that Christ died for the elect and no one else, is there anything He could have done to make the message clearer, and if so, what? Conversely, if God wanted to convey the idea that Christ died provisionally for the whole world, is there anything He could have done to make the message clearer, and if so, what?
Related: 10 Questions for Calvinists
10 Questions for Calvinists
1. Can God genuinely desire the salvation of those whom He, from eternity, unconditionally determined not to save, and is, in the words of Calvin, “pleased to exclude” and “doom to destruction”? Or in the case of those who eschew the more passive doctrine of preterition and opt for the more active doctrine of reprobation, I ask: can God genuinely desire the salvation of those whom He has specifically created for the express purpose of destroying, who are, to quote Calvin, “doomed from the womb to certain death, whereby God is glorified by their destruction”?
2. If God has indeed causally determined and decreed all that comes to pass, isn’t it incoherent to think that our prayers influence God’s answers to our prayers? Further, wouldn’t prayer be like someone putting on a sock puppet, and then having the sock puppet ask him to do something? And to extend the analogy even further, wouldn’t God’s answer/s to prayer be like someone answering a request that he had his own sock puppet ask himself?
3. Regarding the Parable of the Sower (Luke 8:4-18), is the Calvinistic doctrine of Irresistible Grace compatible with Satan actively stealing away the Word of God (the ‘seed’) from people to prevent them from believing (Luke 8:12)? In other words, wouldn’t it be pointless for Satan to steal the Word from people, when these very people whom he is attempting to prevent believing cannot believe anyway, due to Total Depravity, and indeed, cannot believe until after they are already regenerated?
4. Regarding Luke 22:14-23, is the Calvinistic doctrine of Limited Atonement compatible with the fact that Judas Iscariot – who would have been better off had he never been born (Mark 14:21), and whom Jesus called a ‘devil’ (John 6:70) – was among those for whom Jesus Christ said He gave His body and shed His blood? If so, wouldn’t that mean that Judas Iscariot is among the elect?
5. God specifically states that there were sins that He “did not command or decree” (Jer. 19:5). Indeed, these sins did not even “come into my [God’s] mind” (Jer. 19:5; cf. Jer. 7:30-31; 32:35). If God has indeed causally determined and decreed all that comes to pass, isn’t it incoherent to believe that He has causally determined and decreed sins that He did not command or decree, indeed, sins that did not even come into His mind to command or decree? Further, does the fact that these sins occurred without God first decreeing them mean that the sins were not under God’s sovereign rule?
6. In 1 Samuel 23, David learned that Saul was plotting harm against him (vv. 7-9), and so inquired of God as to 1) whether the people of Keilah would surrender him into Saul’s hand, and 2) whether Saul would indeed come to Keilah. Regarding both inquiries, God answered in the affirmative: Saul would come to Keilah, and the people of Keilah would surrender David into Saul’s hand (vv. 10-12). David and his men swiftly fled from Keilah (v. 13), and even though Saul sought David every day, God would not surrender David into his hand (v. 14). According to this passage, it would appear that God had foreknowledge of events that, in fact, never came to pass. Doesn’t this passage contradict the Calvinistic tenet that God can foreknow the future only if He has already causally determined said future? On the Calvinist view, if the above-stated events never came to pass, then surely God did not foreordain (or even permit) them to come to pass, so how then could God have foreknowledge of events that never came to pass?
7. The Apostle Paul states that “those who are perishing… refused to love the truth and so be saved” (2 Thes. 2:10; emphasis added). Even the Hyper-Calvinist John Gill said of this passage, “the reason therefore of these men’s perishing is not the decree of God, nor even want of the means of grace, the revelation of the Gospel, but their rejection and contempt of it” (emphasis added). Isn’t the obvious implication that those who are perishing, in spite of the fact that they do ultimately perish, had a legitimate chance of being saved?
8. In the Bible, Christians are described as having “died to sin”(Rom. 6:2; cf. Rom. 6:7, 8, 11; 7:4-6; Gal 2:19; Col. 2:20; 3:3; 2 Tim. 2:11). Before conversion, the unregenerate are obviously described as being “dead in trespasses and sins” (Eph. 2:1; cf. Col. 2:13). Calvinists (eg., Boice and Ryken) describe the spiritually dead as having “all the passive properties belonging to a corpse” in that “like a spiritual corpse, he is unable to make a single move toward God, think a right thought about God, or even respond to God”. If being dead in sin entails not being able to make a single move toward God or even respond to God, does being dead to sin entail not being able to make a single move toward sin or even respond to sin?
9. Regarding the Apostle Paul’s warning to be sober-minded, watchful, and to resist the devil (1 Pet. 5:8-9), is the Calvinistic doctrine of the Perseverance of the Saints (which entails ‘inevitable perseverance’, ‘once saved, always saved’, and if anyone apostatizes, they were ‘never saved to begin with’) compatible with Satan actively prowling around like a roaring lion, seeking someone to devour (1 Pet. 5:8-9)? In other words, wouldn’t it be pointless for Satan to seek to devour people whose salvation cannot possibly be put in jeopardy? And even if he actually does successfully ‘devour’ someone, wouldn’t that be sure proof that the person was never saved to begin with, and thus render the act of ‘devouring’ futile?
10. John Calvin taught what is known as ‘evanescent grace’ (Institutes, 3.2.11). Calvin thus taught that God bestows grace on the reprobate (or non-elect) and implants faith in them that is “so similar to the elect” that sometimes, there is virtually “no difference” between the elect and the non-elect. Calvin further taught that, “In the elect alone he implants the living root of faith, so that they persevere even to the end”. In other words, true saving faith only proves to be truly saving if it perseveres to the very end. In light of this, is it possible for a Calvinist to have true assurance of salvation? Doesn’t this doctrine actually undermine the Biblical markers for assurance? How can someone know that his present faith is genuine, if genuine faith only proves to be genuine if it perseveres to the very end? How can a person be sure that the inner witness of the Holy Spirit is not an “inferior operation of the Spirit” which “afterwards proves evanescent,” the “better to convict them, and leave them without excuse”? Can a person even have assurance by producing fruit, considering that Calvin taught that the reprobate, through evanescent grace, “may for several years… produce fruit”?