Arminianism & Calvinism Final

7/24/2019 Arminianism & Calvinism Final

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SOTERIOLOGY: ARMINIANISM & CALVINISM; TRUSTING GOD'S PROVIDENCE

Introduction

The central issue we want to study tonight is the interplay between God's sovereignty and human choice with regar

to salvation. Do humans have free will to believe or reject the gospel? How should we understand the New Testament's

statements about election and predestination?

Doctrina O!"r!i"#

ARMINIANISM:rminianism is named for $aco% Ariniu !"#$%&"$%() a Dutch theologian who strongly objected to the *eforme

system described above+especially limited atonement. His position was published posthumously in the *emonstrance of

"$"%.

Startin( )oint *or Arinian t+"oo(,: God #ant a )"o)" to %" a!"d-

!. PET- /:01( The ,ord is not slow about His promise) as some count slowness) but is patient toward you) not wishing for

any to perish but for all to come to repentance.

!2 TIM- .:3( !God( desires all men to be saved and to come to the -nowledge of the truth.

4REE 5ILL 67UMAN A8ILITY9:

/in does not control man0s will. He is sic- and near&sighted) but still has the ability to obey) believe and repent. Hedoes not need to be regenerated by God in order to believe the gospel.

CONDITIONAL ELECTION:

God's election of people to salvation is conditioned upon their faith response to the gospel !EP7- 2:2/; ROM /:.

rminians reject the claim that faith is a wor-) since faith merely receives the gift that God offers !ROM 3:3 <; Ga- .:2=(

!ROM 3:3 <( Now to the one who wor-s) his wage is not rec-oned as a favor) but as what is due. !#( 1ut to the one who

does not wor-) but believes in Him who justifies the ungodly) his faith is rec-oned as righteousness.

1oth predestination and election are based on God's fore-nowledge !presumably( of our decision to trust 2hrist.

!2 PET- 2:2 .1( 3eter) an apostle of 4esus 2hrist) to those who reside as aliens) scattered throughout 3ontus) Galatia)

2appadocia) sia) and 1ithynia) who are chosen !5( according to the fore-nowledge of God the 6ather) by the sanctifying

wor- of the /pirit) that you may obey 4esus 2hrist and be sprin-led with His blood7 8ay grace and peace be yours in fullesmeasure.

!ROM :.0( 6or whom He fore-new) He also predestined to become conformed to the image of His /on) that He might be

the first&born among many brethren9

UNLIMITED ATONEMENT:

2hrist died for the whole human race- C+rit' aton""nt i t+"r"*or" u**ici"nt *or a )"o)" %ut "**"cti!" on

*or t+o" #+o %"i"!" !$N- 2:.0; 2 $N- .:.1; . COR- <:20; 2 TIM- 3:2>; 7E8- .:0(.

!2 $N- .:.1( He Himself is the propitiation for our sins9 and not for ours only) but also for those of the whole world.!. COR- <:20( God was in 2hrist reconciling the world to Himself) not counting their trespasses against them) and He has

committed to us the word of reconciliation.

!2 TIM- 3:2>( 6or it is for this we labor and strive) because we have fi:ed our hope on the living God) who is the /avior of

all men) especially of believers.

? RESISTI8LE GRACE:

;t is God's will that all people be saved !2 TIM- .:3; . PET /:01; E@E- 2:./(. Therefore) God in his grace draw

all people to himself !$N- 2.:/.; 2=:(. 1ut scripture clearly teaches that humans are capable of resisting God's will !MAT

./:/B; 7E8- 3:.; L- B:.0 />(.

!MATT- ./:/B( <= 4erusalem) 4erusalem) who -ills the prophets and stones those who are sent to her> How often ; wanted

gather your children together) the way a hen gathers her chic-s under her wings) and you were unwilling.<

!LUE B:.0 />( nd when all the people and the ta:&gatherers heard this) they ac-nowledged God's justice) having been

baptied with the baptism of 4ohn. !@%( 1ut the 3harisees and the lawyers rejected God's purpose for themselves) not having

been baptied by 4ohn.

PRESENT ASSURANCE O4 SALVATION:



8ost rminians do not believe in eternal security. ,i-e 4ohn Aesley) they believe that we can have present

e:periential assurance of our salvation+but that we could lose our salvation for various reasons. This was evidently

rminius' view as well. However) it is neither logically nor biblically necessary for rminians to reject eternal security. /om

hold a moderately rminian position while also believing in eternal security.

I)ication *or E!an("i

Poiti!" N"(ati!"

<; am motivated to share my faith because ; -now that more will be saved if ; am faithful as 2hrist's ambassador.< T+" o(ic o*

Ariniani a" it "a, *or C+ritian to %"i"!" t+at

"!an("i i %ot+ a )ri!i"(" and a r")oni%iit,-

<Bvangelism is a heavy burden since my friend's salvationdepends on my witness.< Arinian n""d to %" car"*u to *u,

")+ai" God' #i and nonC+ritian' r")oni%iit, a

t+", "!an("i"- Cnless we remember this) we can become

unhealthily an:ious) ta-ing on more responsibility for people's

salvation than is rightfully ours.

CALVINISM:

Startin( )oint *or $o+n Ca!in FR"*or"d t+"oo(,: God i o!"r"i(n and d"cr"" c"rtain t+in(-

!;sa. $7"%) ""( E8y purpose will stand) and ; will do all that ; please. !""(E Ahat ; have said) that will ; bring

about9 what ; have planned) that will ; do. 3salms "@#7$ whatever the ,=*D pleases) he does) in heaven and on earth) in th

seas and all deeps.

? TOTAL DEPRAVITY:

s a result of dam's sin) people are born in a <depraved< state. This means that although people may do things tha

are good) they are constitutionally unable to submit themselves to the gospel.

ROMANS 2:.0 /> /2

They were filled with all manner of unrighteousness) evil) covetousness) malice. They are full of envy) murder) strife) deceitmaliciousness. They are gossips) slanderers) haters of God) insolent) haughty) boastful) inventors of evil) disobedient to

parents) foolish) faithless) heartless) and ruthless.

ROMANS /:2> 22 2.

s it is written7 <None is righteous) no) not one9 No one understands9 no one see-s for God.

ll have turned aside9 together they have become worthless9 no one does good) not even one.<

TITUS 2:2< To the pure) all things are pure) but to the defiled and unbelieving) nothing is pure9 but both their minds and

their consciences are defiled.

PROVER8S 23:2. 2=:.< There is a way that seems right to a man) but its end is the way to death.

ISAIA7 =3:= 1ut we are all as an unclean thing, and all our righteousnesses are as filthy rags9 and we all do fade as a leaf

and our iniFuities) li-e the wind) have ta-en us away.

2 CORINT7IANS .:23 The natural person does not accept the things of the /pirit of God) for they are folly to him) and he

is not able to understand them because they are spiritually discerned.ISAIA7 </:= ll we li-e sheep have gone astray9 we have turned&&everyone&&to his own way9 and the ,=*D has laid on hithe iniFuity of us all.

ISAIA7 <:.> ou are headed for trouble to those who call evil good and good evil) who put dar-ness for light and light for

dar-ness) who put bitter for sweet and sweet for bitter>

EP7ESIANS .:/ among whom we all once lived in the passions of our flesh) carrying out the desires of the body and the

mind) and were by nature children of wrath) li-e the rest of man-ind.

EP7ESIANS 3:2 They are dar-ened in their understanding) alienated from the life of God because of the ignorance that i

in them) due to their hardness of heart.

$O7N 2<:2= ou did not choose me) but ; chose you and appointed you that you should go and bear fruit and that your fru

should abide) so that whatever you as- the 6ather in my name) he may give it to you.

DEUTERONOMY /.:2 ou were unmindful of the *oc- that bore you) and you forgot the God who gave you birth.

? UNCONDITIONAL ELECTION:



1ecause of total depravity) salvation is completely dependent on God's choice to bestow it. 6or his own good

reasons) God sovereignly chooses which individuals he will save. <Cnconditional< in this conte:t means that there are no

conditions that humans must meet) including faith. True 6aith is a gift of God !ROM 2.:/; E)+- .:; Act 2/:3 Gaatian

.:2=(. ;f human&generated faith plays a part in salvation) salvation is not entirely by grace. Genuine *epentance is a gift of

God !Act <:/2 Act 22:2(.!E)+- 2:3 <( He chose us in Him before the foundation of the world) that we should be holy and blameless before Him.

!#( ;n love He predestined us to adoption as sons through 4esus 2hrist to Himself) according to the -ind intention of His wil

!2 P"t- .:( . . . they stumble because they are disobedient to the word) and to this doom they were also appointed.

!ROM 0:2= 2 ...39 /o then it does not depend on the man who wills or the man who runs) but on God who has

mercy. . . !"( /o then He has mercy on whom He desires) and He hardens whom He desires . . . !55( Ahat if God) although

willing to demonstrate His wrath and to ma-e His power -nown) endured with much patience vessels of wrath prepared fordestruction? !5@( nd He did so in order that He might ma-e -nown the riches of His glory upon vessels of mercy) which H

prepared beforehand for glory) !5( even us) whom He also called) not from among 4ews only) but also from among Gentile

<Double predestination< !also called reprobation( means that God predestines the elect to heaven) and that he

predestines the non&elect to hell !. T+"- .:2/ 23 ; 2 P"t- .:; $ud" 3; ROM 0:.. ./(.

!4ohn 2alvin( IE !God( does not create everyone in the same condition) but ordains eternal life for some and eternal

damnation for others.< !2ited in lister 8cGrath) 2hristian Theology) p. @$(

Not a Ca!init %"i"!" in dou%" )r"d"tination- Int"ad t+", *oo# Au(utin"' t"ac+in( t+at God i acti!" on, i

t+" a!ation o* t+" ""ct #+i" +" i )ai!" #it+ r"(ard to t+" non""ct-

? LIMITED ATONEMENT:

2hrist died for the purpose of saving only the elect. 2alvinists infer this from the passages that say that 2hrist died<for his people< !Matt 2:.2; $o+n 2>:22 2< .=.B; $o+n 2<:2/; Act .>:.(. /ince God sovereignly elected some to

salvation) he sent 2hrist to die only for them. Not a Ca!init +od to iit"d aton""nt-

? IRRESISTI8LE GRACE:

God's grace in salvation includes imparting saving faith to the elect. This grace is irresistible since it does not depen

on human will !ROM 0:2=; $o+n =:/B; =:33; =:=<; 2<:2=(. God causes the elect to believe the gospel !Act 2/:3() even

though they may not be aware of this fact.

!Act 2/:3( Ahen the Gentiles heard this) they were glad and honored the word of the ,ord9 and all who were appointed f

eternal life believed.

!$o+n =:/B( ll that the 6ather gives 8e shall come to 8e) and the one who comes to 8e ; will certainly not cast out.

6$o+n =:339 No one can come to me unless the 6ather who sent me draws him. nd ; will raise him up on the last day.

6$o+n =:=<9 nd he said) <This is why ; told you that no one can come to me unless it is granted him by the 6ather.<6Roan 0:209 ou will say to me then) <Ahy does he still find fault? 4or #+o can r"it +i #i?<

ARE YOU GREATER T7AN T7E 4AT7ER T7AT YOU CAN RESIST 7IS 5ILL

? PERSEVERANCE O4 T7E SAINTS7

1ecause election depends on God) those who are elected cannot lose their salvation !i.e.) eternal security(. However) the ele

will show evidence of their election by continuing to believe in 2hrist and manifesting good wor-s consistent with salvation!. P"t- 2:2>; 7"%- /:=23; Co- 2:./(.

6rom November "@) "$" to 8ay ) "$") J years after 2alvin's death) the =rthodo: party called a general international

synod at Dort !Dordrecht( where they introduced the 1elgic 2onfession which contained @J articles of belief) # of which

have become -nown as the <five points of 2alvinism<. The 1elgic 2onfession was written in "#$" by Guido de 1res) a

comtempory of 4ohn 2alvin. ;t was adopted by various synods from "#$$&"#") and finally by the Great /ynod of Dort in

"$". t the international /ynod) the =rthodo: party !2alvinists( were in the majority) and wouldn't let the rminians spea-

definitively) thus the rminian doctrine was publicly defeated) and the # ministers deposed from their ministry. ,ater) they

were sentenced to banishment. ;n "$@%) however) they were granted complete freedom to live and wor- anywhere in

Holland.

I)ication *or E!an("i

Poiti!" N"(ati!"



HSinc" C+rit +a ""ct"d )"o)" to a!ation I can

)"r"!"r" in #itn"in( #it+ t+" con*id"nc" t+at I #i %"

*ruit*u-H 1ill 1right and many other effective missionaries

have been motivated in this way.

HI* God +a ar"ad, d"cid"d #+o #i %" a!"d and

irr"iti%, ca t+" do" it r"a, att"r #+"t+"r I

#itn" or notH This was the logic of those who told

Ailliam 2arey) </it down) young man> ;f God wants to save

the people in ;ndia) he can well do so without your help.<

SUMMARY O4 ARMINIANISM !- CALVINISM

< Point o* Ariniani < Point o* Ca!ini

Free Will (Human Ability)

/in does not control man0s will. He is sic- and

near&sighted) but still has the ability to obey)

believe and repent. He does not need to be

regenerated by God in order to believe the gospel.

Total Depravity (Human Inability)

/in controls every part of man) including his

heart) his mind) and his will. He is spiritually dead

and blind) and unable to obey) believe) or repent.

8an does not have the ability or power in himself

to savingly believe in the gospel. !Gen $7#9 3s

#"7#9 4er "J79 8ar- J75"&5@9 *om @7ff9 Bph 57"&

@9 " 4ohn "7&"%(

Conditional Election

God chose the elect on the basis of

their foreseen faith !i.e.) by seeing from eternity

past that they would respond to His call(. Their

election is thus determined by God seeing what

man would do and responding to that.

nconditional Election

God chose the elect solely on the basis of His free

grace) not anything that He foresaw in them !God

would only have foreseen rebellion in them(. He

has a special love for the elect9 the rest were

passed over to be justly condemned for their sin

and rebellion against God. !*om 7"@&"9 5"&5@9

Bph "7@&$9 5 Thes 57"@9 " 3et "75(

!eneral Atonement (niver"al #edemption)

2hrist died eFually for all men) and paid a

provisional price that made salvation possible for

all but guaranteed it for none.

$imited Atonement (%articular #edemption)

2hrist died especially for the elect) and He paid a

definite price for them that guaranteed their

salvation. !4ohn $7@#&%9 4ohn "%7@&"#9 cts

5%759 Bph #75#9 Heb 7"#(

#e"i"tible !race

/aving grace is resistible) for God does not

overrule man0s free will. 8an is born again after he

believes. God0s grace can be !and often is(

thwarted by man.

Irre"i"tible !race

/aving grace is irresistible) for the Holy /pirit in

invincible and intervenes in man0s heart. Ahile an

outward general call to salvation is made to

everyone who hears the gospel) the Holy /pirit

e:tends to the elect a special inward call thatinevitably brings them to salvation. !Deut @%7$9

Be- ""7") @$75$&5J9 4ohn @7@&9 $7@J&%) #(

Falling &rom !race

Those who believe and are truly saved can lose

their salvation by failing to -eep up their faith.

!Note7 rminians are divided over whether one can

actually lose his salvation.(

%er"everance (or %re"ervation) o& the 'aint"

God -eeps and preserves all the elect and causes

them to persevere in faith and obedience to the

end. Though they may for a time bac-slide) none

of the elect are finally lost in the end. !4er @57%9

4ohn $7@&%) "%75J&59 *om 75&@9 3hil "7$9 5

Tim 7"9



IAccordin( to Ariniani7 /alvation is accomplished through the combined efforts of God !who ta-es

the initiative( and man !who must respond( & man's response being the determining factor. God has

provided salvation for everyone) but His provision becomes effective only for those who) of their own

free will) <choose< to cooperate with Him and accept His offer of grace. t the crucial point) man's will plays a decisive role9 thus man) not God) determines who will be recipients of the gift of salvation.

Accordin( to Ca!ini7 /alvation is accomplished by the almighty power of the Triune God. The

6ather chose a people) the /on died for them) the Holy /pirit ma-es 2hrist's death effective by bringing

the elect to faith and repentance) thereby causing them to willingly obey the gospel. The entire process

!election) redemption) regeneration( is the wor- of God and is by grace alone. Thus God) not man)determines who will be the recipients of the gift of salvation.K L 6rom The Five %oint" o& CA$II'* +

De&ined, De&ended, Documented 1y David N. /teele and 2urtis Thomas.

Ar(u"nt o* ARMINIAN AND CALVINIST-J

Applying God’s Sovereignty to our Spiritual Growth and Ministry: Trusting in God’sProvidence

The Theology of God’s Providence

*emember Ia- 3=:2>22 8y purpose will stand) and ; will do all that ; please. !""(Ahat ; have said) that will ; bring about9 what ; have planned) that will ; do.

God owns, rules, and sustains the creation

P- .3:2 The earth is the ,=*D0s) and everything in it) the world) and all who live in it.

P- 22<:/ 1ut our God is in the heavens9 He does whatever He pleases.

P- 0<: / 6or the ,=*D is the great God) the great Ming above all gods.

P- 0=:2> /ay among the nations) IThe ,=*D reigns. The world is firmly established) it cannot be moved.9 He will judge the peoples

with eFuity.

P- 00:2 The ,=*D reigns) let the nations tremble9 he sits enthroned between the cherubim) let the earth sha-e.

Act 23:2<2B ou should turn from these vain things to a living God) who made the heaven and the earth and the sea) and all that is in

them. "$ nd in the generations gone by He permitted all the nations to go their own ways9 "J and yet He did not leave Himself withouwitness) in that He did good and gave you rains from heaven and fruitful seasons) satisfying your hearts with food and gladness.

Act 2B:.3.B The God who made the world and everything in it is the ,ord of heaven and earth and does not live in temples built by

hands. 5# nd he is not served by human hands) as if he needed anything) because he himself gives all men life and breath and everythi

else. 5$ 6rom one man he made every nation of men) that they should inhabit the whole earth9 and he determined the times set for themand the e:act places where they should live.

God has the Final Say about World Events and Rulers

P .:2= Ahy do the nations conspire and the peoples plot in vain? 5 The -ings of the earth ta-e their stand and the rulers gather togeth

against the ,=*D and against his nointed =ne. @ <,et us brea- their chains)< they say) <and throw off their fetters.< The =ne enthroned in heaven laughs9 the ,ord scoffs at them. # Then he rebu-es them in his anger and terrifies them in his wrath)

saying) $ <; have installed my Ming on ion) my holy hill.<

P- //:2>22 The ,=*D foils the plans of the nations9 he thwarts the purposes of the peoples. "" 1ut the plans of the ,=*D stand firm

forever) the purposes of his heart through all generations.



T+" 8oo o* Dani"

Dani" 2:2. ;n the third year of the reign of 4ehoia-im -ing of 4udah) Nebuchadnear -ing of 1abylon came to 4erusalem and besiege

it. 5 nd t+" Lord d"i!"r"d $"+oiai in( o* $uda+ into +i +and) along with some of the articles from the temple of God. These h

carried off to the temple of his god in 1abylonia and put in the treasure house of his god.

Dani" .:.>.2 ,et the name of God be blessed forever and ever) 6or wisdom and power belong to Him. 5" nd it is He who changes t

times and the epochs9 7" r"o!" in( and "ta%i+" in(-

fter interpreting the dream of the statue symboliing four empires that would dominate ;srael) Daniel adds)

Dani" .:33 nd in the days of those -ings the God of heaven will set up a in(do #+ic+ #i n"!"r %" d"tro,"d and that -ingdom

will not be left for another people9 it will crush and put an end to all these -ingdoms) but it will itself endure forever.

Dan- 3:/2/< The words were still on his lips when a voice came from heaven) This is what is decreed for you) Ming Nebuchadnear7

our royal authority has been ta-en from you. @5 ou will be driven away from people and will live with the wild animals9 you will eat

grass li-e cattle. /even times will pass by for you unti ,ou acno#"d(" t+at t+" Mot 7i(+ i o!"r"i(n o!"r t+" in(do o* "n

and (i!" t+" to an,on" +" #i+"--- t the end of that time) ;) Nebuchadnear) raised my eyes toward heaven) and my sanity was

restored. Then ; praised the 8ost High9 ; honored and glorified him who lives forever. His dominion is an eternal dominion9 his -ingdom

endures from generation to generation. @# ll the peoples of the earth are regarded as nothing. He does as he pleases with the powers of

heaven and the peoples of the earth. No one can hold bac- his hand or say to him7 <Ahat have you done?<

Dani" < T+" 5ritin( on t+" 5a

<:.2 He ONebuchadnearP was driven away from people and given the mind of an animal9 he lived with the wild don-eys and ate grassli-e cattle9 and his body was drenched with the dew of heaven) unti +" acno#"d("d t+at t+" Mot 7i(+ God i o!"r"i(n o!"r t+"

in(do o* "n and "t o!"r t+" an,on" +" #i+"- .. 8ut ,ou +i on O 8"+aar +a!" not +u%"d ,our"* t+ou(+ ,o

n"# a t+i- .@ ;nstead) you have set yourself up against the ,ord of heaven) but you did not honor the God who holds in his hand you

life and all your ways. 5 Therefore he sent the hand that wrote the inscription. 5# This is the inscription that was written7

8BNB) 8BNB) TBMB,) 3*/;N 5$ This is what these words mean7 8ene7 God has numbered the days of your reign and brought it to

an end. 5J Te-el7 ou have been weighed on the scales and found wanting. 5 3eres7 our -ingdom is divided and given to the 8edes a3ersians.

The Ultimate Eample: The !eath of "hrist

Human beings made evil choices that resulted in the death of 4esus) but they did not have the last

word. God used their evil choices for good by using 4esus death as His solution to our sin problem.God did not overrule their free will) but He did crush their plans.

Act .:./ ..this 8an) delivered up by the )r"d"t"rin"d )an and *or"no#"d(" o* God) you nailed to a cross by the hands of godle

men and put Him to death. 5 nd God raised Him up again) putting an end to the agony of death) since it was impossible for Him to be

held in its power.

Act 3:.B . 6or truly in this city there were gathered together against Thy holy servant 4esus) whom ou did anoint) both Herod and

3ontius 3ilate) along with the Gentiles and the peoples of ;srael) 5 to do #+at"!"r Your +and and Your )ur)o" )r"d"tin"d to occu

Satan i God' D"!i

Bven /atan is under God's ultimate sovereignty) and can do nothing that God has not allowed him to do.

Lu" ..:/2/. /. </imon) /imon) behold) /atan has demanded permission to sift you li-e wheat9 @5 but ; have prayed for you) that youfaith may not fail9 and you) when once you have turned again) strengthen your brothers.<

The End of Unsupervised #uman #istory: The $oo% of &evelation

• God0s right to rule !chapters Q #(

• God0s wrath unleashed !$&"(

• The final judgment !""7"#(



T+" Practica Out#orin( o* GodK Pro!id"nc"7

God is so wise) loving and powerful that He can wor- in all situations&even through foolish Q evil

human choices&in such a way that His plan is advanced and our highest good is achieved. Human

choices are not the final word>

Roan :. nd we -now that God causes all things to wor- together for good to those who love God) to those who are calledaccording to His purpose.

E)+- 2:22 ...according to His purpose who #or a t+in( a*t"r t+" coun" o* 7i #i !which he said in "7 was to bring all thingstogether under 2hrist(.

GodK Pro!id"nc" and Your Li*"

;f we understand *omans 75 !above( we realie that a )"ron and a ituation in , i*" can

%" u"d %, God a )art o* 7i #i" d"i(n to d"!"o) " )iritua,- E!"r,t+in( we go through

can benefit us if we choose to cooperate with God. No )"ron or ituation can thwart God0s plan to

ma-e Himself -nown to Q through you.

Ae tend to thin-7

;f it was not for RRRRRRRRRRRRR) ; would be an effective employee) student) teacher) leader) etc.

1ut in fact7

;f it was not for RRRRRRRRRRRRR) ; would lose an opportunity to be stretched spiritually.

RRRRR is God0s gift to me.

OT Ea)" o* God' Pro!id"nc":

A%ra+a & $aco% !Gen. "5&559 5J&@@(

$o")+ !Gen. @J&#%(

G"n"i 3<:3 ; am your brother 4oseph) the one you sold into Bgypt> # nd now) do not be distressed and do not be angry with

yourselves for selling me here) because it was to save lives that God sent me ahead of you. /o then) it was not you who sent me here) but God.G"n"i <>:.> nd as for you) you meant evil against me) but God meant it for good in order to bring about this present result) to

preserve many people alive.

Da!id

. Sau" B: ; too- you from the pasture and from following the floc- to be ruler over my people ;srael. ; have been with youwherever you have gone) and ; have cut off all your enemies from before you. Now ; will ma-e your name great) li-e the names of the

greatest men of the earth.

8y times are in your hands< !3s. @"7"#(. @"755 <;n my alarm ; said) ; am cut off from your sight.<

P- 22:.3 This is the day the ,=*D has made9 let us rejoice and be glad in it.

David -new God intervenes through other people72 Sau" .<:/.// God has sent you !bigail( to meet meE David hears the voice of God in her words

Trutin( GodK So!"r"i(nt, in !ariou ar"a:

Stru((in( #it+ *"ar



/uffering cannot ta-e away what God wants to give me. ,=T =6 AHT AB 2,, /C66B*;NG

;/ ,=// =6 2=NT*=, ND 6*C/T*T;=N =UB* N=T GBTT;NG =C* A.

1ecause of God's sovereignty) we are never helpless victims.

D"ciionMain(FCar""r

;f ; trust in God's sovereignty) ; -now that God wants to lead me into His plan and that He -nows

what ; could contribute. He is committed to giving me a significant and purposeful life. Aithout this perspective) we tend to view His guidance as empowering for our own agenda. s a result) our caree

becomes a substitute for playing our role in the 1ody of 2hrist.

Par"ntin(

Aithout a perspective on God's sovereignty) we will increase our attempts to control as we feel

threatened&&or withdraw in defeat.

Our S"r!ic" to God !8inistry(.

=ur service to God is not something we ma-e happen or force !8t. 57") 5%(.

Do we thin- about and rely on 8att. "$7"? There 4esus declares) <; will build my church and the

gates of Hades will not withstand it.?

E!an("i7 Aithout God's sovereignty) it is me trying to get someone to buy into a Fuir-y belief

system that could inconvenience and offend them. ;f ; trust in God's sovereignty) ; -now that God

wants to reach people and is able to orchestrate events so that see-ers and ; cross paths.

Dici)"+i) !investing personally in another 2hristian to eFuip them for service(.

Aithout God's sovereignty) discipleship can be very intimidating for some and an opportunity for

control for others.

Hope and vision !rather than discouragement( is based on the belief that God is committed and active

in the disciples' live and in the discipler's. This gives the discipler the patience to invest over the long

haul.

4aiur"

6ailure is part of our training and spiritual history. Aithout God's sovereignty) failure is simply waste

effort and an area of shame. 6ailure is avoided) and when encountered) is often denied. Ae also loo-

to blame others.

Sand"r )ro!id" an "ncoura(in( uar, o* God' Pro!id"ntia Car":

The God of 4acob is preeminently the God of the second chance to 2hristians who have failed and failed persistently.

The second chance does not avert the conseFuences of past failure) but even failure can be a steppingstone to new victories. To the child

of God failure can have an important educative value. God does not waste even failure.

The outstanding lesson of 4acob0s life is that no failure need be final. There is hope with the God of 4acob for any disposition or

temperament. No past defeat puts future victory out of reach. Ahen God has saved and apprehended a person) He pursues him with

undiscourageable perseverance that He might bless him. God will turn the tables on the Devil by creating a wider ministry out of our vedefeats. &&4. =swald /anders) 'piritual *aturity



Passages Arminians Must #armoni'e

The following passages are interpreted differently by 2alvinists and rminians. Ae believe that the passages

teaching the rminian position are clearer) and that it is easier to harmonie the following passages with this position than it is to harmonie passages supporting rminianism with the 2alvinistic perspective.

6$n- =:/B9 <ll that the 6ather gives 8e shall come to 8e) and the one who comes to 8e ; will certainly not cast out.<

Ca!init argue that this passage teaches irresistible grace. The individual cannot r"*u" God' c+oic".

Therefore) all those given to 2hrist will respond.

Arinian reply that <those given to me< in vs. @J are the same as those who <believe in him< in vs. %. ;n other

words) #+"n God *or""" t+at o" #i %"i"!" +" (i!" t+" to C+rit- /ee that in vs. #) those who have<heard and learned from the 6ather< are the ones who <come to me.<

6$n- =:33=<9 <No one can come to 8e) unless the 6ather who sent 8e draws him9 and ; will raise him up on the last day< . . .!$#( nd H

was saying) <6or this reason ; have said to you) that no one can come to 8e) unless it has been granted him from the 6ather.<

Ca!init usually hold that these passages teach total depravity and unconditional election) and also imply limiteatonement and double&predestination. This is because7

<no one can come to me unle"". . .< because they are tota, d")ra!"d.

<. . .it ha" been granted him &rom the Father )< or <. . .the Father dra-" him)< meaning unconditiona ""ction.

Cnconditional in this case) because the cause is the 6ather) not the individual.

Liit"d aton""nt and double&predestination are usually inferred from the fact that it is impossible to come to2hrist without election. Therefore) those whom the 6ather has not drawn are naturally destined for judgment and

are therefore those for whom 2hrist did not die.

Arinian agrees that these passages teach total depravity. However) t+", ar(u" t+" 4at+"r dra# a "n to

C+rit !4n. "57@59 "$7(.

They further hold that to assign the cause e:clusively to the 6ather ignores vss. 5)@#)%)J. To attribute the cause:clusively to the 6ather regardless of the response of the person flies in the face of the stated will of the 6ather i

vs. % that <every one who beholds the /on and believes in him< be saved.

6inally) with regard to limited atonement and double&predestination) these are positions which depend on the

earlier conclusion !unconditional election() and therefore beg the Fuestion.

6$n- 2<:2=9 <ou did not choose 8e) but ; chose you) and appointed you) that you should go and bear fruit) and that your fruit shouldremain) that whatever you as- of the 6ather in 8y name) He may give to you.<

So" Ca!init view this passage as a )roo* t"t *or unconditiona ""ction) emphasiing the irrelevance ofhuman choice.

Arinian point out that the statement is ad" to t+" dici)" #it+ r"*"r"nc" to t+"ir a)ot"+i) not to t+"i

a!ation. This interpretation accords well with the ne:t phrase .that you "hould go and bear &ruit, and that your

&ruit "hould remain . /ee also 4n. $7J% referring to the same choice. 2learly) 4udas was chosen) but not saved.

6Act 2/:39 nd when the Gentiles heard this) they began rejoicing and glorifying the word of the ,ord9 and as many as had been

appointed to eternal life believed.

Ca!init hold that this teaches unconditiona ""ction.



Arinian point out that the participle translated .had been appointed to. !tetagmenoi( is the middle&passive

voice form of ta""o.

;n Gree-) the same form is used to designate both the middle voice and the passive voice. The N/1 translates itin the passive voice !the subject receives the action(. However) if it is translated in the middle voice !the subject

initiates the action() the passage would read . as many as set themselves to eternal life believed . This

translation resolves the difficulty.

The conte:t !see vs $( indicates that ,u-e intended the middle voice in verse . ;n vs. $) 3aul says of the 4ews

<Eyou repudiate it !the gospel() and judge yourselves unworthy of eternal life.< Lu" i )ur)o"*u, contratint+" $"#' r")on" to t+at o* t+" G"nti") who <began rejoicing and glorifying the word of the ,ord9 and as

many as had set themselves to eternal life believed.<

8"cau" o* t+i (raatica a%i(uit, n"it+"r !i"# +oud %a" it )oition on t+i )aa("-

6ROM 0:2.39

Ca!init normally hold that *=8 teaches unconditiona ""ction and dou%")r"d"tination.

V- 2= . It /!od0" choice1 doe" not depend on the man -ho -ill" .

V- 2 refers to double&predestination.

V- .../ refer to .ve""el" o& -rath prepared &or de"truction. and .ve""el" o& mercy prepared be&orehand &or

glory.

V- .3: The election involved is not a national election because vs. 5 states that the vessels of mercy are .u",-hom he called not &rom among 2e-" only, but al"o &rom among !entile". !i.e.) believing 2hristians(.

Arinian argue that the first part of *=8 d"a #it+ God' c+oic" o* nation and t+"ir ro" in +i )an.

V- 2< ma-e it clear that the conte:t is that of national choice.

V- =B: This is confirmed in vss. $)J because all ;sraelites were not saved) and all ;shmaelites were not damned

V- 2/: 3aul cites 8al. "75) in which God says that he favors the nation of ;srael over the nation of Bdom.

6urthermore) the phrase <; hateS; love< is a Hebrew idiom meaning <; do not favorS; favor< !see ,u-e "75$&hatefather and mother(.

V- 2= refers to God's choice of how to lead the nation of ;srael through the wilderness) which was independent o

8oses' will in the matter. 3ersonal salvation is not in view in the original passage !B:. @@7"(.

V- 2 is in the conte:t of vs. "$ !see above( and vs. "J) which refers to God's temporal destruction of theBgyptians when they wanted to destroy ;srael. The verse teaches that God caused his choice of ;srael to stand

regardless of 8oses' attempts to help or 3haraoh's attempts to hinder. either *o"e"0 nor %haraoh0" per"onal

"alvation -a" in vie- in the"e pa""age"

V- .2./ refer to nation" which have either a glorious or judgmental role in history. Two interpretations are possible7

God ao# "!i nation to "it and o*t"n u" t+" to %" t+" c+o"n nation Ira"- Today) believers are ab

to participate in the covenant blessings of ;srael because they have been <grafted into the rich root< of God's

purpose in history.



Anot+"r ")anation i t+at t+" Hu) o* ca,H in !- .2 r"*"r to nationa Ira"- God has the right to divide

;srael into two vessels7 unbelieving ;srael) which has become a .ve""el o& -rath prepared !<fit< or <suited<( &or

de"truction,. and believing ;srael which) along with Gentile believers) has become a .ve""el o& mercy.

Not": ny interpretation of *om. must account for the transition that 3aul ma-es from national choice in vss. "

5 and individual salvation in vss. 5&@@. Therefore) neither view can claim that the other is completely out of

conte:t. The Fuestion becomes one of which transition is more believable) and ma-es the most sense of the =ld

Testament Fuotations.

6Ga- 2:2<2=9 1ut when He who had set me apart) even from my mother's womb) and called me through Hisgrace) was pleased to reveal His /on in me) that ; might preach Him among the Gentiles) ; did not immediately

consult with flesh and blood . . .

Ca!init interpret this passage to mean that God irr"iti%, ca"d Pau %"cau" +" #a ""ct"d to a!ation

They further argue that 3aul's salvation is typical of all 2hristians in this regard.

Arinian would point out that 3aul's election and calling were based on God's fore-nowledge of 3aul's decision

to believe. /ome rminians ac-nowledge that 3aul may have been unconditionally elected and irresistibly called

by God) but point out that this does not prove that God deals with all people in this way. There is no reason tothin- that God cannot deal with some people differently than others. rminians would argue that t+" %urd"n i o

t+" Ca!init to d"ontrat" not ut t+at God ""ct"d o"on" unconditiona, %ut t+at +" ""ct aC+ritian in t+i #a,-

6E)+- 2:3<9 . . . just as He chose us in Him before the foundation of the world) that we should be holy and blameless before Him. ;n lov

He predestined us to adoption as sons through 4esus 2hrist to Himself) according to the -ind intention of His will . . .

Ca!init cite this passage as teaching unconditiona ""ction.

God .cho"e u" be&ore the &oundation o& the -orld. He .ha" prede"tined u" to adoption a" "on" according to

the 3ind intention o& Hi" -ill. These phrases are ta-en to mean that God +a o!"r"i(n, d"cid"d in ad!anc"

#+o #i %" a!"d co)"t", irr")"cti!" o* +uan c+oic"-

Arinian agree that vs. is teaching God' ""ction o* t+" %"i"!"r to salvation.

However) they call attention to the significance of the phrase .in Him. This phrase) it is argued) means that 2hris

was the chosen =ne !;s. 57"( and that %"i"!"r cor)orat", )artici)at" in +i c+o"nn" %"cau" t+", ar"

%a)ti"d into +i #+"n t+", %"i"!" !" 2or. "57"@9 Bph. "7"@(.

Aith regard to vs. #) rminians hold that this passage is referring not to God's choice of who will be saved) but oGod's choice that those who believe will be ultimately glorified. They interpret .adoption a" "on". as a reference

to the glorification of believers !cf. *om. 75@ for 3aul's use of <adoption< in this way(.

rminians also insist that God' ""ction and )r"d"tination ar" %a"d on +i *or"no#"d(" o* our c+oic" to

%"i"!" in C+rit !" 3et. "7")5V9 *om. 75(.

6. T+"- .:2/9 1ut we should always give than-s to God for you) brethren beloved by the ,ord) because God has chosen you from the beginning for salvation through sanctification by the /pirit and faith in the truth.

Ca!init interpret this passage to teach unconditiona ""ction.

Arinian point out that <from the beginning< could refer to the beginning of their 2hristian lives !i.e.)

conversion(. 3aul uses this same phrase in 3hil. 7"# to refer to people's conversion. I* t+" t"r Ha!ationH

r"*"r to (ori*ication 6"" !- 239 or )iritua aturit, 62 T+"- <:./9 Pau i i), r"indin( t+" o*

God' )ur)o" *or t+"ir i!"-



62 P"t- .:9 . . . and) < /T=NB =6 /TC81,;NG ND *=2M =6 =66BN/B<9 for they stumble because they are disobedient to the

word) and to this doom they were also appointed.

So" Ca!init find support for double&predestination in this passage. God a))oint"d c"rtain )"o)" to

HdooH and t+"r"*or" t+", r""ct"d C+rit-

Arinian point out that the specific cause for their stumbling is not God) but that .they are di"obedient to the-ord. 3eter is not saying that God made them disobey) or that they cannot repent. He is simply saying that God

+a ordain"d ud("nt *or t+o" #+o r""ct t+" (o)"-

6$ud" 2:39 6or certain persons have crept in unnoticed) those who were long beforehand mar-ed out for this condemnation) ungodly

persons who turn the grace of our God into licentiousness and deny our only 8aster and ,ord) 4esus 2hrist.

Ca!init hold that this passage teaches dou%")r"d"tination. The false teachers were .long ago mar3ed out

/by !od1 &or condemnation.

Arinian point out that the participle <previously mar-ed out< !progegrammenoi( can ao %" tranat"d

H)r"!iou, #ritt"n a%out-H 6or an e:ample of this usage) see *om. "#7. /ince $ud" (o" on to cit" "!"ra

r"cord"d "a)" o* t+" d"truction o* un(od, )"ron !vss. #&"() this translation is seen as preferable.

"onclusion

• Ariniani do" not +od to *r""do o* c+oic" in a 6or "!"n !"r, an,9 ar"a o* i*"it

")+ai" t+at God +a (rant"d *r""do o* c+oic" #it+ r"(ard to a!ation-

The 1ible clearly teaches God's sovereign choice of nations for specific roles !Be-. @79 3s. @@7"%9 3s. 57"&$()

and even of individuals for the roles they play in his national strategy !;sa. #7"9 Dan. 7@5)@&@#(. =ther passageclearly teach that God sovereignly decides what spiritual gifts we get !" 2or. "57""() and our specific ministry

callings !Gal. "7"#)"$(.

• R""%"r t+at t+i i not an ""ntia doctrina iu"-

2hristians should not brea- fellowship with one another over whether they are rminian or 2alvinist. Ae use

many e:cellent theological te:ts that are written by 2alvinists !e.g.) 8illard Bric-son) Chri"tian Theology(. ;t isinstructive that 6rancis /chaeffer ma-es no mention of this issue in any of his many boo-s. 2ommitment to the

wor- of evangelism and missions is more important than one's position on this issue.

& /ee more at7 http7SSwww.:enos.orgSclassesSprinciplesScpu"w$.htmWsthash.a6y,66dH.dpuf

Arminianism & Calvinism Final

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