Introducing The Calvinist Debate

From The Christian Reader:

Introducing the Debate


by Eric Rauch



The resurgence of Calvinism in the last ten years has produced an endless number of books on the topic—both for and against. Add to that the fact that 2009 was the 500th anniversary of John Calvin’s birth and you get an even bigger pile of books. Interest in Calvin is at an all-time high, yet a surprising number of Christians are either unaware or misinformed of the theology that Calvin taught. Calvin’s Institutes of the Christian Religion was the first comprehensive treatment of Protestant theology to come out of the Reformation. Because of this, Calvin is often viewed as the grandfather of the Reformers; the one who laid the foundation of the movement. And it is for this very reason that both sides of the debate focus their attention squarely on John Calvin, the man. Antagonists believe that if they can impugn Calvin himself they will have won the debate, while proponents are left in the unhappy position of having to defend everything that Calvin ever said, wrote, or did as being beyond reproach. Unfortunately for both sides this completely misses the point of the entire debate. Calvinism isn’t about Calvin; Calvinism is about God.





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One of the first questions that I will ask someone who makes reference to Calvinism is: “What do you mean by Calvinism?” Properly understanding what Calvinism is—and what it isn’t—is the most important part of getting anywhere in the debate. Too often each side has its mind made up before they even approach the topic, which makes the ensuing debate anything but productive. Charles Spurgeon said it best: “I believe nothing merely because Calvin taught it, but because I have found his teaching in the Word of God.” Spurgeon rightly understood that proving Calvin was a sinner in need of God’s grace did not therefore prove that his teachings were unbiblical. Calvin was not infallible, both sides should readily admit this, and this point should not have any merit when it comes to discussing the doctrines of grace.



Few Christians even know that John Calvin had nothing to do with forming the “Five Points of Calvinism.” In fact, there is nothing particularly special in the number five. The Five Points of Calvinism were responses to the five points of disagreement submitted to the Dutch parliament by students of Jacob Arminius (who was also dead by this time) in 1610. In 1618, a synod was convened in Dort to discuss these “Five Points of Arminianism.” The Synod of Dort, in its five point response, officially declared Arminianism heresy and the Five Points of Calvinism were born. This little-known history is only a small part of the helpful information contained within Duane Edward Spencer’s invaluable book, TULIP: The Five Points of Calvinism in the Light of Scripture.



While many books exist that might be chosen to introduce the Calvinism/Arminianism debate, I believe Spencer’s book is the best one. This book was instrumental in forming my own views on the topic and I think most readers will find it to be very beneficial to their own studies. Spencer does not hide his own view, nor does he attempt to conceal the rough edges of either side. He shows that the discussion is one of ultimate presuppositions; either God is sovereign or He is not. Calvinism begins with the assumption that man can do nothing in his own strength to come to Christ, while Arminianism maintains that man does have the power within him to come to Christ. Calvinists believe man is completely dead in sins and trespasses, Arminians believe that man is mostly dead in sins and trespasses. Spencer shows that the five points of either system logically follow and flow from the initial assumption. The real question is: “Which starting assumption is the biblical one?”



In addition to providing the history and background of the debate (which is really a continuation of the debate between Augustine and Pelagius), Spencer also sets up the contrast between the two systems in the beginning chapters. He doesn’t spend much time going into the minutiae of either side, but he does a good job in setting the parameters of what both sides believe, as objectively as could be expected. Arminians will probably object that their position did not get a fair hearing, but I think Spencer does a good job in getting to the heart of the debate in a few short introductory pages. In fact, I know of Calvinists who object to Spencer’s treatment of their position, claiming he was too simplistic. But this is exactly what Spencer intended to do. He knew he wasn’t writing the definitive tome on the topic, he was introducing it to readers—like me, nine years ago—who didn’t really know much about the debate at all. Seasoned pros from either side of the fence will be unimpressed by this book because it wasn’t written for them.



Several features of this book are extremely helpful beyond just being something to read and put on the shelf. One chapter is devoted to each of the five points, with each point given many Scripture references. A chapter on the will of God precedes these five chapters and specifically deals with the presuppositions of each system. A very helpful appendix lists the five points and compares and contrasts the arguments and lists the most relevant Bible verses that each side claims to make its case. A chapter is also included that highlights relevant sections from the 1646 Westminster Confession of Faith, which proves that Calvinism was very much the view of the Westminster Assembly. Although a subject and a Scripture index would greatly add to the book’s potential as a reference work, the lack of them does not detract from the overall value of the book. If you are looking for an easy-to-read—yet theologically accurate—introduction to the doctrines of grace and the historical events that surrounded the initial debate, look no further than TULIP.