Here is Dr. Michael L. Brown’s debate with Pastor Bruce Bennett on the subject of Who Makes the Final Choice in Salvation – God or Man?
Here is Dr. Michael L. Brown’s debate with Dr. James White on the subject of Predestination, Election, and the Will of God:
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”?
Notes from Adam Clarke’s Commentary on the Bible on Acts 13:48:
“As many as were ordained to eternal life believed—This text has been most pitifully misunderstood. Many suppose that it simply means that those in that assembly who were fore-ordained; or predestinated by God’s decree, to eternal life, believed under the influence of that decree. Now, we should be careful to examine what a word means, before we attempt to fix its meaning. Whatever τεταγμενοι may mean, which is the word we translate ordained, it is neither προτεταγμενοι nor προορισμενοι which the apostle uses, but simply τεταγμενοι, which includes no idea of pre-ordination or pre-destination of any kind. And if it even did, it would be rather hazardous to say that all those who believed at this time were such as actually persevered unto the end, and were saved unto eternal life.
But, leaving all these precarious matters, what does the word τεταγμενος mean? The verb ταττω or τασσω signifies to place, set, order, appoint, dispose; hence it has been considered here as implying the disposition or readiness of mind of several persons in the congregation, such as the religious proselytes mentioned Acts 13:43, who possessed the reverse of the disposition of those Jews who spake against those things, contradicting and blaspheming, Acts 13:45.
Though the word in this place has been variously translated, yet, of all the meanings ever put on it, none agrees worse with its nature and known signification than that which represents it as intending those who were predestinated to eternal life: this is no meaning of the term, and should never be applied to it.
Let us, without prejudice, consider the scope of the place: the Jews contradicted and blasphemed; the religious proselytes heard attentively, and received the word of life: the one party were utterly indisposed, through their own stubbornness, to receive the Gospel; the others, destitute of prejudice and prepossession, were glad to hear that, in the order of God, the Gentiles were included in the covenant of salvation through Christ Jesus; they, therefore, in this good state and order of mind, believed.
Those who seek for the plain meaning of the word will find it here: those who wish to make out a sense, not from the Greek word, its use among the best Greek writers, and the obvious sense of the evangelist, but from their own creed, may continue to puzzle themselves and others; kindle their own fire, compass themselves with sparks, and walk in the light of their own fire, and of the sparks which they have kindled; and, in consequence, lie down in sorrow, having bidden adieu to the true meaning of a passage so very simple, taken in its connection, that one must wonder how it ever came to be misunderstood and misapplied.”
Notes from the Asbury Bible Commentary (available online here) on Acts 13:48:
“Galatian Mission to Gentiles (13:13–14:28)
A number of significant features cluster around Paul’s ministry in Pisidian Antioch. First, Pisidian Antioch was a Roman colony, the highest political status in the Roman world. Second, this is the longest account of Paul’s work in any place he visited. Third, up to now, Luke’s order of names has been Barnabas and Saul (see 9:27; 11:25, 30; 12:25; 13:1, 2, 7); now it becomes Paul and Barnabas (see 13:13, 43, 46, 50; 14:19-20; 15:2, 22, 35-36), except when Jerusalem is the focus (14:12, 14, where “apostle” is applied to Paul for the only time, a term elsewhere associated only with Jerusalem; 15:12, 25, in Jerusalem). Fourth, the term God-fearers (10:2, 22, 35; 13:16, 26, a Jewish reference) is replaced by the secular term devout (13:43, 50; 16:14; 17:4, 17; 18:7) to describe the Gentiles who worship with the Jewish community. This signals a shift from a Jewish to a gentile perspective. Fifth, “the word of God” (4:31; 6:2, 7; 8:14; 11:1; 12:24; 13:5, 7, 44, 46) becomes the word of the Lord (13:44 [variant], 48, 49; 15:35, 36; 19:10). By all these activities, Luke is indicating the profound nature of what takes place in Pisidian Antioch. This is the radical shift of the Christian outreach from a Jewish to a gentile frame of reference.
The shift becomes reality because the Jews rejected the proclamation of God’s fulfillment of the old covenant in the new (13:16-45). Jewish Christians in Jerusalem had experienced the same rejection, but Paul has an option not available to them: outreach to the gentile world (13:46-49). God often has to leave behind a community of “faithful” who have become closed to the possibility that God might do something new. The response is great because God had already prepared the way. All who were appointed for eternal life believed (v. 48), rather than some kind of deterministic predestination that would leave some doomed, more likely represents the awareness that God had already been at work preparing the way for this response by Gentiles; in Wesleyan terms, they were the recipients of prevenient grace.
A typical pattern now emerges. The old covenant community allies itself with the political power structure to act against the new work of God (13:50). A community of faith that takes refuge in the secular power structure to maintain its status quo reflects the institutionalization of belief.
Iconium (14:1-7) was an instant replay of Pisidian Antioch. First Jews and Greeks (i.e., God-fearers) in the synagogue believe; then unbelieving Jews drive the Christians out and enlist the support of secular authorities to persecute them.
Lystra (14:8-20), however, is different. For the first time, Luke portrays the Christian outreach to a purely gentile community. The synagogue, with its God-fearers who form the usual bridge to the gentile world, is absent. Paul clothes the Gospel in the worldview of his audience who clearly perceive Paul (Hermes) and Barnabas (Zeus) from their own pagan outlook. This is always a difficult enterprise. The Gospel must be presented in a frame of reference capable of being received by the hearers, yet it must not be confined to that frame of reference. When God’s work begins to become indiginized in such a way, institutionalized belief tends to become most violent in its reactions.
The one who had stoned Stephen at the point where Christian outreach was pressing against the limits of purely Jewish involvement, now himself is stoned for crossing the boundary to the gentile world. Paul’s restoration and return to Lystra, however, was a witness to the Resurrection and to the reality of the new order being proclaimed. This kind of witness should be a characteristic of Christian life. Whenever we are left for dead by those who attack us, we should, in God’s grace, rise up and return to them as a witness to the reality of God’s presence and power.
Luke notes the ministry in Derbe (14:20-21), which prepares the way for Paul’s second mission (16:1).
It is significant to note that an essential part of Paul’s mission was the establishment of structure for the communities of faith (14:22-23), a structure that would enable the believers to continue in the faith and to endure the tribulation that accompanied faith.
The return to Syrian Antioch highlights the radical nature of what had happened: God had opened the door of faith to the Gentiles (14:27)!
“D. A. Carson, a prominent Calvinist and scholar, says he is often asked in Calvinist circles, ‘Do you tell the unconverted that God loves them?’ It’s a question, it’s a good question Calvinists have to ask, ’cause it’s not obvious what they should say to that. His answer: ‘Of course I tell them God loves them.’ Now on the face of it, I like his answer; but listen quickly, here’s what he says: there are three different ways God loves people. First, He loves people by giving them material blessings. Secondly, He loves them by letting the Gospel go out to them, and thirdly, He loves people with electing love. Now here’s the point: Carson doesn’t know who are the recipients of electing love; he doesn’t have a clue any more than I do, or you. Now, can he honestly say with a good conscience, ‘Of course God loves you’, if all he knows is God is giving you material blessings, if all he knows is God lets the Gospel be preached to you even though you can’t possibly respond to it?
Jesus said one time, what is a man profited, if he gains the whole world, and loses his own soul? Let me paraphrase that question: How does the love of God profit a man, even if God gives him the whole world in terms of material blessings, but doesn’t give him the grace he needs to save his eternal soul? How does the love of God profit him?”
– Walls, J., in The Great Debate: Predestination vs. Free Will (Link)
Please note: The following post comes from http://tyndalephilosophy.com/2013/04/25/a-demonstration-against-calvinism-2/
With the recent publication of Michael Horton’s For Calvinism, along with Roger Olson’s reply Against Calvinism—both with Zondervan (2011)—the Calvinism/Arminianism debate has once again been vaulted front and center in evangelical circles. Horton and Olson are theologians, of course, and their exchange is carried out on that level. Philosophers rarely get invited into this ‘conversation’. They more or less have to push their way in, as Jerry Walls did in his Why I am Not a Calvinist (IVP, 2004). Though of course many Christians are Calvinists, scarcely any Christian philosophers are. No doubt there are many reasons for this. As Christian philosophers, here’s how we look at the issue.
The Leviticus Principle
It is part of the essence of Calvinism that there are two distinct groups of individuals in God’s overall economy: the elect and the non-elect. The elect are the grateful recipients of God’s irresistible, unmerited grace and are thereby saved. The non-elect, by sad contrast, receive no such grace; they are passed over. Consequently, they are damned for all eternity.1
Now even Calvinists admit that this scenario makes it at least appear that God is being unjust or unfair. After all, why not just give irresistible grace to both groups? What we want to argue is that the appearance here is the reality. To flesh out the supporting argument, let’s begin by considering this penetrating (revealed) insight into the nature of justice—
Do not pervert justice; do not show partiality to the poor or favoritism to the great, but judge your neighbor fairly (Leviticus 19:15).
Notice how Moses—not exactly a novice in legal matters—contrasts perverting justice with judging fairly. You pervert justice (i.e., act unjustly) when you fail to judge fairly. Fair enough. Why then is it unfair and a perversion of justice to show partiality to the poor and favoritism to the great? The answer, quite plainly, is that the properties of being poor and being great are entirely irrelevant so far as judging between individuals (say, in moral or legal contexts) is concerned. An individual’s socio-economic status isn’t in itself relevant to a moral or legal assessment of his person or situation.
The more general principle at stake behind Moses’ admonition is what we might call the ‘Leviticus Principle’:
LP1: It is unjust or unfair to favor A over B in context C, if your basis for doing so is C-irrelevant.
LP2: It is just or fair to favor A over B in context C only if your basis for doing so is C-relevant.
Here it might be helpful to consider a few applications of LP to make it clear just how it works itself out ‘on the ground’:
- It is unjust or unfair of Prof. Franks to favor Jack’s paper over Jill’s paper in an academic context, if his basis for doing so is academically irrelevant (e.g., one attends the professor’s church; the other doesn’t).
- It is unjust or unfair of an employer to favor one job applicant over another in a work context, if his basis for doing so is irrelevant to the work to be done (e.g., one is white; the other isn’t).
- It is unjust or unfair of a pastor to favor one person over another in a church leadership context, if his basis for doing so is spiritually irrelevant (e.g., one man is “wearing a gold ring and fine clothes”; the other is a “poor man in shabby clothes” [James 2:2]).
- It is unjust or unfair of Isaac to favor Esau over Jacob in a parent-child context, if his basis for doing so is parent-child irrelevant (e.g., Isaac has “a taste for wild game” [Gen 25:28]; and only Esau is skilled at hunting and preparing wild game [27:3-4]).
- It is unjust or unfair of Jacob to favor Joseph over his other sons in a parent-child context, if his basis for doing so is parent-child irrelevant (e.g., that Joseph “had been born to him in his old age” [Gen 37:3]).
It’s a pretty solid principle, isn’t it? It’s biblical (not secular or worldly). Further, you can see that we consistently assume it when we denounce various things as unjust or unfair. Is there, perhaps, also an application of the Leviticus Principle to the differential dispensing of irresistible grace?
A Deontic Principle?
There is. First recall that according to the Calvinist story, God gives irresistible grace to some (the elect) but not others (the non-elect). If that’s the case, then some individuals are shown favor that others are not. The question at once arises: Is this just or fair? Notice that in asking this question, we’re not asking whether it is just of God to punish those who deserve it. Of course it is. Nor are we asking whether it is generous of God to bestow grace on those who don’t deserve it. It most surely is. Rather, we are asking whether it is just or fair for these two (spiritually) qualitatively identical groups—i.e., the elect and the non-elect—to be treated differently.
It’s also important to see that we cannot simply assume that it is just. To simplify things, suppose we let P = ‘God withholds irresistible grace from the non-elect’, and Q = ‘God bestows irresistible grace on the elect’. Next let’s assume that both
(1) It is permissible that P
(2) It is permissible that Q
are true. Does it follow that
(3) It is permissible that (P & Q)?
Surely not. For the inference from (1) and (2) to (3) has a logical form that is notoriously invalid. No deontic logician we know of would get within a mile of it. Here’s a little counterexample to show why. Perhaps we’d all agree that it’s alright to drink. We’d probably also agree that it’s alright to drive. But it hardly follows that it’s alright to drink and drive. (The individual permissibility of distinct conjuncts doesn’t entail the permissibility of their conjunction.) What this shows is that the logical form of the argument is invalid, in which case the Calvinist can’t just assume that (3) is true since (1) and (2) are.
A Deontic Dilemma
But there is a further, truly fatal difficulty. The Calvinist proponent of (3) faces the following dilemma. Either God has a basis for his differential treatment of the elect and non-elect or he doesn’t. If there is no basis, then God’s decision to award irresistible grace to the one but not the other of these groups is wholly arbitrary; in which case God is a reckless, unprincipled decision-maker–a conclusion which is at once both manifestly unfair (to the non-elect) and theologically appalling. If you don’t think it’s appalling, just ask yourself how you’d like it if your professor used a similar method to grade your term paper. Without a doubt, this horn of the dilemma is squarely on the broad road leading to destruction.
Well, let’s suppose instead that God does have a basis for his differential treatment of these groups. Then according to the Leviticus Principle, it must be contextually relevant. Now the context for giving or withholding irresistible grace is spiritual or salvific. Therefore, according to LP2, it will be just or fair for God to favor the elect over the non-elect only if God’s basis for doing so is a spiritually relevant one. By hypothesis, however, there is absolutely no spiritually relevant difference between the elect and the non-elect: they are all dead in their sins; they are all incapable of recommending themselves to God. On this horn of the dilemma, then, God has favored the elect but on a purely context irrelevant basis. By LP2, therefore, he has acted unjustly.
It does little good to reply that the basis for the favoritism is a mystery hidden in God’s being. For all that means is that God hasn’t revealed it. Were he to do so, we would of course discover what that particular reason is. But whatever it is, we already know up front that it will be spiritually irrelevant to the differential treatment. Thus the heart of the problem stems not from what we don’t know about God’s basis or reason, but rather from what we already do know about it.
It follows logically and inescapably that God’s treatment of the elect and non-elect is either arbitrary and unprincipled or it’s contextually irrelevant. Either way, the unhappy outcome is that God has unfairly and unjustly favored some with irresistible grace while withholding it from others. But given the Leviticus Principle, the elect and non-elect should have (i) all received an installment of irresistible grace, or (ii) no one of them received an installment of irresistible grace. That’s what biblical justice or fairness demands. And since God, if he exists, is essentially just and fair, but Calvinism implies that he’s not, it follows that Calvinism actually entails atheism: the non-existence of God. That’s why we’re not Calvinists; it’s because we’re theists.
The solution, of course, is simple. We must recognize that because God is supremely fair and just, the grace he gives is universal but resistible. This explains why although God wants everyone to be saved, some aren’t. It’s not because God passes over some poor, wretched souls, refusing to give them the irresistible grace they so desperately need. Not at all. On the contrary, it’s because they did receive God’s grace but stubbornly and willfully rejected it. The Great Apostle is right, however, we are not free to choose God (cf. Rom 3:10-12; Eph 2:1-3). Rather, it is only by God’s prevenient (prior, enabling) grace that we are enabled to stop resisting God’s entreaties. Our wills are not free, but they arefreed that we may ‘lay down our arms’ and receive the precious gift of life through his Son.2
1. Objection: “Note the word, ‘Consequently’, in the last sentence. In this context it appears to mean: ‘they are damned because they did not receive prevenient grace’. But surely this is not what Scripture teaches” (Craig Carter, “In Defense of Calvinism” [link]).
Reply: In this connection, it’s important to distinguish between causes and conditions. To say that the damnation (D) of the non-elect is a consequence of God’s withholding (W) of IG does not mean that W is the (active) cause of D. What it means, rather, is only that W is a sufficient condition for D. Think, e.g., of what Paul says in 2 Thess 3:10—“The one who is unwilling to work shall not eat.” Here not eating is a consequence of not working. This isn’t to say, of course, that refraining from work causes the state of affairs of not eating. Nevertheless, it is a sufficient condition for it; for if you are unwilling to work, then you shall not eat. And the thing to see is that a person can be morally accountable for his refrainings when they are sufficient for (forseen) bad states of affairs that could have been prevented by refraining from refraining (i.e., by doing something). One thinks here of the Levite’s response to the man beaten, robbed, and left for dead on the road to Jericho (cf. Luke 10:30-37). The application to Calvin’s deity, who passes by the terrible plight of the non-elect, is patent.
2. For additional philosophical difficulties with Calvinism, see William Lane Craig’s “Troubled by Calvinists” (ReasonableFaith.org), his debate “Does God Exist?” (with Antony Flew), and Alexander Pruss’ “Consequence Argument Against Calvinism,” (23 Nov 2010). For a conjecture on why Calvinism isn’t popular among Christian philosophers, even those who style themselves as Calvinists, see Keith DeRose, “Calvinism—A Report (‘All’s Quiet’) From the Philosophy Front.” On the possibility of being an Arminian Calvinist, see Alvin Plantinga’s email correspondence (16 Aug 2008) with Mike Almeida reported on Prosblogion here. Our colleage, James Pedlar, has some perceptive comments about divine predestination here and here.
- Craig Carter, “In Defense of Calvinism,” The Bayview Review (16 Dec 2011).
- William Lane Craig, “Troubled by Calvinists,” ReasonableFaith.org
- William Lane Craig, “Does God Exist?” Debate with Antony Flew.
- Keith DeRose, “Calvinism—A Report (‘All’s Quiet’) From the Philosophy Front.”
- James Pedlar, “John Wesley on Predestination” (16 Feb 2012).
- Alexander Pruss, “Consequence Argument Against Calvinism,” AlexanderPruss.Blogspot.com (23 Nov 2010).