Is Arminianism damnable heresy?

by Phil Johnson

This post is adapted from a transcript of a seminar from the 2007 Shepherds’ Conference, titled “Closet Calvinists” (at this link).

I love the doctrines of grace and don’t shy away from the label “Calvinist.” I believe in the sovereignty of God. I’m convinced Scripture teaches that God is completely sovereign not only in salvation (effectually calling and granting faith to those whom He chooses); but also in every detail of the outworking of Providence. “Whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified” (Romans 8:30). And He makes “all things work together for good to those who love God, [i.e.,] to those who are the called according to His purpose” (Romans 8:28). Quite simply, He “works all things according to the counsel of His will” (Ephesians 1:11).

That’s what people commonly mean when they speak of “Calvinism.” When I accept that label, I am not pledging allegiance to the man John Calvin. I am not affirming everything he taught, and I’m not condoning everything he did. I’m convinced Calvin was a godly man and one of the finest biblical expositors and theological minds ever, but he wasn’t always right. As a matter of fact, my own convictions are baptistic, so I am by no means one of Calvin’s devoted followers. In other words, when I accept the label “Calvinist,” it’s only for convenience’s sake. I’m not saying “I am of Calvin” in the Corinthian sense.

Furthermore, I’m not one of those who wears Calvinism like a big chip on his shoulder, daring people to fight with me about it. It’s true that I can get feisty about certain points of doctrine—especially when someone attacks a principle that goes to the heart of the gospel, like substitutionary atonement, or original sin, or justification by faith and the principle of imputed righteousness. When one of those principles is challenged, I’m ready to fight. (And I also don’t mind beating up on whatever happens to be the latest evangelical fad.)

But Calvinism isn’t one of those issues I get worked up and angry about. I’ll discuss it with you, but if you are spoiling for a fight about it, you are likely to find me hard to provoke. I spent too many years as an Arminian myself to pretend that the truth on these issues is easy and obvious.

Now, don’t get the wrong idea. I do think the truth of God’s sovereignty is clear and ultimately inescapable in Scripture. But it is a difficult truth to come to grips with, so I am sympathetic with those who struggle with it. I’m Calvinistic enough to believe that God has ordained (at least for the time being) that some of my brethren should hold Arminian opinions.

Over the years I have probably written at least twice as much material trying to tone down angry hyper Calvinists as I have arguing with Arminians. That’s not because I think hyper Calvinism is a more serious error than Arminianism. As a matter of fact, I would say the two errors are strikingly similar. But I don’t hear very many voices of caution being raised against the dangers of hyper Calvinism, and there are armies of Calvinists out there already challenging the Arminians, so I’ve tried to speak out as much as possible against the tendencies of the hypers.

That’s why I’m probably a whole lot less militant than you might expect when it comes to attacking the errors of Arminianism. Besides, I have gotten much further answering Arminian objections with patient teaching and dispassionate, reasonable, biblical instruction—instead of angry arguments and instant anathemas.

Why not take a more passive, lenient, brotherly, approach to all theological disagreements? Because I firmly believe there are some theological errors that do deserve a firm and decisive anathema. That’s Paul’s point in Galatians 1:8-9; and it’s the same point the apostle John makes in 2 John, verses 7-11. When someone is teaching an error that fatally corrupts the truth of the gospel, “let him be anathema.”

But let me be plain here: Simple Arminianism doesn’t fall in that category. It’s not fair to pin the label of rank heresy on Arminianism, the way some of my more zealous Calvinist brethren seem prone to do. I’m talking about historic, evangelical Arminianism, of the classic and Wesleyan varieties — Arminianism, not Pelagianism, or open theism, or whatever heresy Clark Pinnock has invented this week — but true evangelical Arminianism. Arminianism is certainly wrong; and I would argue that it’s inconsistent with itself. But in my judgment, standard, garden variety Arminianism is not so fatally wrong that we need to consign our Arminian brethren to the eternal flames or even automatically refuse them fellowship in our pastors’ fraternals.

If you think I’m beginning to sound like an apologist for Arminianism, I’m definitely not that. I do think Arminianism is a profound error. Its tendencies can be truly sinister, and when it is allowed to go to seed, it does lead people into rank heresy. But what I’m saying here is that mere Arminianism itself isn’t damnable heresy. It’s just grossly inconsistent with the core gospel doctrines that Arminians themselves believe and affirm.

But as long as I’m sounding like a defender of Arminianism, let me also say this: There are plenty of ignorant and inconsistent Calvinists out there, too. With the rise of the Internet it’s easier than ever for self taught lay people to engage in theological dialogue and debate through internet forums. I think that’s mostly good, and I encourage it. But the Internet makes it easy for like minded but ignorant people to clump together and endlessly reinforce one another’s ignorance. And I fear that happens a lot. Continue reading

A Short Response to the Arminian Doctrine of Prevenient Grace

Article by John Hendryx (original source here)

The term “prevenient grace” – a distinctly Arminian doctrine – refers to a universal grace which precedes and enables the first stirrings of a good will or inclination toward God and it explains the extent or degree to which the Holy Spirit influences a person prior to their coming to faith in Christ. The Arminian, together with the Calvinist, affirms total human moral inability and utter helplessness of the natural man in spiritual matters and the absolute necessity for supernatural prevenient grace if there is to be any right response to the gospel. Like Calvinists, Arminians agree that, apart from an act of grace on God’s part, no one would willingly come to Christ. This point is important to distinguish so as to not confuse Classical Arminianism with either Finneyism or Semi-Pelagianism, which both reject the need for prevenient grace. So Christ’s redemption is universal in a provisional sense but conditional as to its application to any individual, i.e. those who do not resist the grace offered to them through the cross and the gospel. Prevenient grace, according to Arminians, convicts, calls (outwardly), enlightens and enables before conversion and makes conversion and faith possible. While Calvinists believe the inward call to the elect is irrevocable and effectually brings sinners to faith in Christ, the Arminian, on the other hand understand God’s grace as ultimately resistible.

In short, they affirm that prevenient grace, which is given to all men at some point in their life, temporarily brings the sinner out of his/her condition of total depravity and puts them in a neutral state of free will wherein the natural man can either accept or reject Christ.

Prevenient grace defined as follows by “Wesley’s Order of Salvation”: Continue reading

Arminius and Arminiamism

Article by Dr. Sam Storms: 10 THINGS YOU SHOULD KNOW ABOUT JAMES ARMINIUS AND ARMINIANISM (original source here)

Today we turn our attention to James Arminius and a few brief observations about the theological system that bears his name.

(1) Jacob Harmenszoon, better known to history as James Arminius, was born in Holland in 1559. His father died within a year of his birth and his mother, his brothers and sisters, and virtually all his relatives, were massacred in a raid on his home town of Oudewater in 1575. Arminius enrolled as a student of liberal arts at the University of Leyden in 1576 and concluded his studies in 1581. He went to study in John Calvin’s Geneva and enrolled at the Academy on January 1, 1582 (Theodore Beza, Calvin’s successor and Arminius’s primary instructor, was now 62). In 1583 he went to Basel, but returned to Geneva in 1584 and remained there until 1586.

(2) Arminius became pastor of a church in Amsterdam in 1587 and remained such until 1603. In 1588 be began preaching through Malachi and Romans. In 1591, when Arminius reached Romans 7, controversy erupted. During this period Arminius defended his view of Romans 7, contending that Paul spoke there as an unregenerate man. He believed that otherwise Christians would be encouraged to sin and would lack an incentive to holiness. When Arminius reached Romans 9 the controversy broke out in full force. He interpreted Jacob and Esau as types of classes of people, the former of those who seek righteousness by faith and the latter of those who seek it by works. Individual salvation through divine election is not in view.

(3) During the years 1598-1602 Arminius engaged in controversy with the English Puritan theologian, William Perkins (1558-1602), publishing a response to Perkins’ treatise on predestination. He also taught at the University of Leyden for six years (1603-1609), during which he waged theological war with Francis Gomarus (1563-1641).

(4) Arminius argued for the notion of preventing, exciting, or prevenient grace, by which is meant a work of the Holy Spirit in all men (and not just the elect) by which faith is made possible (but not necessary). Thus the question becomes, “Is grace irresistible?” Arminius says no.

(5) Arminius did not, as some contend, embrace the Pelagian doctrine of perfection from sin in this life. However, he never wholly repudiated the possibility either: “But while I never asserted that a believer could perfectly keep the precepts of Christ in this life, I never denied it, but always left it as a matter which has still to be decided” (I:256).

(6) As for the assurance of salvation, he affirmed that one may have present assurance of present salvation (I:255, 384-85). However, he denied that one can have present assurance of final salvation. If there is no present assurance of final salvation, it is because there is the possibility of falling from grace. In his work against Perkins he seems to say a believer could fall, but later spoke with more reserve. He argues that a person remains a living member of Christ unless he grows slothful and gives place to sin and little by little becomes half-dead. This, if not checked, results in spiritual death in which the individual ceases to be a member of Christ (III:282-525).

Yet in his Declaration of Sentiments he says that he never taught “that a true believer can either totally or finally fall away from the faith, and perish” (I:254). He tries to evade the issue by distinguishing between the elect and believers. One may be among the latter but not the former, since the elect always persevere. Continue reading

Differences Between Calvinists and Arminians

Interview with Dr. John Piper: Watershed Differences Between Calvinists and Arminians (original source here)

Audio Transcript

A listener to the podcast, Peter from Seattle, writes in: “Pastor John, what is the main difference between Calvinism and Arminianism? I’m trying to explain this difference to my 13-year-old son and would love to boil it down to one or two watershed differences. What would those be?”

Okay, I am going to give him more than he asked for. Then I am going to give him what he asked for, okay? I think it will be helpful for me to walk through the so-called five points because these five points are what the Arminian Remonstrance in 1610 threw back at the Calvinists. The Calvinists didn’t come up with five points to start with. The Calvinists wrote their vision of what salvation looks like and how it happens under God’s sovereignty. When the Arminians read it, they said, “These are five places we don’t agree.” That is where we got these five points. So, if you want to talk about what is the key soteriological differences between Arminianism and Calvinism, you have to take these one by one.

So here is what I will do. I will give one sentence for each Calvinism and Arminianism under the five points, and then I will say what I would say to my 13-year-old.

1. Depravity— Calvinism says people are so depraved and rebellious that they are unable to trust God without his special work of grace to change their hearts so that they necessarily and willingly — freely — believe. Arminians say, with regard to depravity, people are depraved and corrupt, but they are able to provide the decisive impulse to trust God with the general divine assistance that God gives to everybody.

2. Election — Calvinism says that we are chosen. God chooses unconditionally whom he will mercifully bring to faith and whom he will justly leave in their rebellion. Arminians say God has chosen us, elected, to bring to salvation all those whom he foresaw would believe by bringing about their own faith— providing the decisive impetus themselves. In those, God doesn’t decisively produce the faith that he foresees. Continue reading

The Five Points

Article by Stephen Rees (original source for example 1, 2, 3]. But the five points are not the starting point in understanding and worshipping God. Believers should be more interested in God himself than in what he does for us. God is worthy to be praised because of who he is: one God in three persons, ‘infinite, eternal and unchangeable in his being, wisdom, power, holiness, justice, goodness and truth’. If I were asked which is the most important doctrine for Christians to believe, I would say unhesitatingly, the doctrine of the Trinity: that doctrine underlies all other Christian doctrines, including the doctrines of salvation. I would prefer to hear believers praising God joyfully for the love that has existed eternally between the three persons, than for the mercy we have received from him. Isolating the five points from the whole biblical presentation of God’s being can be dangerous.

The 5 points: important and providential

And yet the five points are important. They do give us a clear and systematic overview of what the Bible says about God’s plan of salvation. And a number of you have said how helpful it’s been to hear the plan of salvation presented in this systematic way.

How did the five points come to be formulated in the first place? By a strange and wonderful providence of God. We only have that five-point outline because of the attempts of false teachers to undermine the teaching of God’s Word. By God’s overruling, their attacks on the truth led to this wonderfully clear summary of the Bible’s teaching on God’s plan of salvation.

Many people assume that it was Calvin who first listed out the five points (they’re often labelled ‘the five points of Calvinism’). But it was not Calvin who first drew up this 5-point presentation. I have mentioned several times over recent weeks that the five points were first drawn up at a great conference of preachers and theologians held in the Dutch city of Dort in 1618/19. That conference was called to answer a group of false teachers who were spreading their unbiblical ideas into the Reformed churches of the Netherlands. The false teachers drew up a list of five issues that they wanted discussed. The church leaders who had gathered took those issues one by one and answered them under five headings. And Bible-believing Christians have been using those headings ever since.

Arminius and his followers

We call the false teachers Arminians. They were followers of Jacobus Arminius, a Dutch minister who was appointed as professor of theology at Leiden University in 1603. As a minister in the Reformed church, Arminius had vowed to uphold the teaching of the Belgic Confession and the Heidelberg Catechism – these were the two documents that summarised the teaching of the Reformed Churches of the Netherlands. But Arminius had come to doubt what those documents teach about God’s plan of salvation. Those who listened to him preach began to suspect that secretly he had turned away from the teaching of the Bible and the churches. But he denied it. When he was invited to become professor at Leiden, again he vowed that he would be faithful to the Confession and the Catechism. He did not keep that vow. Rather he used his position to spread the false doctrines that he had come to believe. He did it in subtle ways, trying to hide just how far he had moved from the truths he had been appointed to teach. But through his influence, many of the students who listened to his lectures were persuaded to turn away from the teaching of the Bible, and of the reformed churches. Continue reading

Arminianisms (Plural)

JI-PackerARMINIANISMS by Dr. J. I. Packer:

Within the churches of the Reformation, the terms “Calvinism” and “Arminianism” are traditionally used as a pair, expressing an antithesis, like black and white, or Roman and Protestant. The words are defined in terms of the antithesis, and the point is pressed that no Christian can avoid being on one side or the other. Among evangelicals, this issue, though now 350 years old (if not, indeed 1900 years old), remains live and sometimes explosive. “Calvinism” and “Arminianism” are still spat out by some as anathematizing swear-words (like “fundamentalism” on the lips of a liberal), and there are still places where you forfeit both fellowship and respect by professing either. There remain Presbyterian churches which ordain only Calvinists, and Methodist and Nazarene bodies which ordain only Arminians, and the division between “general” or “free-will” (Arminian) and “particular” or “Reformed” (Calvinistic) still splits the Baptist community on both sides of the Atlantic.

In evangelism, cooperation between evangelicals is sometimes hindered by disagreement and mistrust over this matter, just as in the eighteenth century the Calvinistic evangelicals and John Wesley’s party found it hard on occasion to work together. Nor is it any wonder that tension should exist, when each position sees the other as misrepresenting the saving love of God. The wonder is, rather, that so many Christian who profess a serious concern of the theology should treat this debate as one in which they have no stakes, and need not get involved.

This article seeks to understand and evaluate the Calvinist-Arminian antithesis. To that end, we shall address ourselves to three questions. First, what is Arminianism? Second, how far-reaching is the cleavage between it and Calvinism? Third (assuming that by this state we shall have seen reason to regard Arminianism as a pathological growth), what causes Arminianism? and what is the cure for it?

Before we tackle these question., however, on caveat must be entered. Our concern is with things, not words. Our subject matter will oblige us to speak of Calvinism and Arminianism frequently, but it is not part of our aim to revive bad habits of slogan-shouting and name-calling. [1] What matters is that we should grasp truly what the Bible says about God and His grace, not that we should parade brand labels derived from historical theology. The present writer believes, and wishes other to believe, the doctrines commonly labelled Calvinistic, but he is not concerned to argue for the word. One who has received the biblical witness to God’s sovereignty in grace is blessed indeed, but he is no better off for labeling himself a Calvinist, and might indeed be that worse for it; for party passion and love of the truth are different things, and indulgence in the one tends to wither the other.


Historically, Arminianism has appeared as a reaction against the Calvinism of Beza and the Synod of Dort, affirming, in the words of W. R. Bagnall, “conditional in opposition to absolute predestination, and general in opposition to particular redemption.” [3] This verbal antithesis is not in fact as simple or clear as it looks, for changing the adjective involves redefining the noun. What Bagnall should have said is that Calvinism affirms a concept of predestination from which conditionality is excluded, and a concept of redemption to which particularity is essential; and Arminianism denies both. The difference is this. To Calvinism predestination is essentially God’s unconditional decision about the destiny of individuals; to Arminianism it is essentially God’s unconditional decision to provide means of grace, decisions about individuals’ destiny being secondary, conditional, and consequent upon foresight of how they will use those means of grace. To Calvinism, predestination of individuals means the foreordaining of both their doings (including their response to the gospel) and their consequent destinies; to Arminianism it means a foreordaining of destinies based on doings foreseen but not foreordained. Arminianism affirms that god predestined Christ to be man’s Savior, and repentance and faith to be the way of salvation, and the gift of universal sufficient inward grace to make saving response to God possible for all men everywhere, but it denies that nay individual is predestined to believe. On the Calvinist view, election, which is a predestinating act on God’s part, means the efficacious choice of particular sinners to be saved by Jesus Christ through faith, and redemption, the first step in working out God’s electing purpose, is an achievement which actually secures certain salvation – calling, pardon, adoption, preservation, final glory – for all the elect. On the Arminian view, however, what the death of Christ secured was a possibility of salvation for sinners generally, a possibility which, so far as God is concerned, might never have been actualized in any single case; and the electing of individuals to salvation is, as we said, simply God noting in advance who will believe and so qualify for glory, as a matter of contingent (not foreordained) fact. Whereas to Calvinism election is God’s resolve to save, and the cross Christ’s act of saving, for Arminianism salvation rests in the last analysis neither on God’s election nor on Christ’s cross, but on a man’s own cooperation with grace, which is something that God does not himself guarantee.

Biblically, the difference between these two conceptions of how God in love relates to fallen human beings may be pinpointed thus. Arminianism treats our Lord’s parable of the Supper to which further guests were invited in place of hose who never came (Luke 14:16-24; cf. Matt. 22:1-10) as picturing the whole truth about the love of God in the gospel. On this view, when you have compared God’s relation to fallen men with that of a dignitary who invites all needy folk around to come and enjoy his bounty, you have said it all. Calvinism, however, does not stop here, but links with the picture of the Supper that of the Shepherd (John 10:11-18, 24-29) who has his sheep given him to care for (vv. 14, 16, 27; cf. 6:37-40; 17:6, 11f), who lays down his life the them (10:15), who guarantees that all of them will in due course hear his voice (vv. 16, 27) and follow him (v. 27), and be kept from perishing forever (v. 28). In other words, Calvinism holds that divine love does not stop short at graciously inviting, but that the tri-une God takes gracious action to ensure that the elect respond, On this view, both the Christ who saves and the faith which receives him as Savior are God’s gifts, and the latter is as much a foreordained reality as is the former. Arminians praise God for providing a Savior to whom all may come for life; Calvinists do that too, and then go on to praise God for actually bringing them to the Savior’s feet.

So the basic difference between the two positions is not, as is sometimes thought, that Arminianism follows Scripture while Calvinism follows logic, nor that Arminianism knows the love of God while Calvinism knows only his power, nor that Arminianism affirms a connection between believing and obeying as a means and eternal life as an end which Calvinism denies, nor that Arminianism discerns a bona fide “free offer” of Christ in the Gospel which Calvinism does not discern, nor that Arminianism acknowledges human responsibility before God and requires holy endeavor in the Christian life while Calvinism does not. No; the difference is that Calvinism recognizes a dimension of the saving love of God which Arminianism misses, namely God’s sovereignty in bringing to faith and keeping in faith all who are actually saved. Arminianism gives Christians much to thank God for, and Calvinism gives them more. Continue reading

Arminianism, Calvinism and Hyper-Calvinism – What’s the Difference?

questionmarkredstandingArticle: What’s the Difference Between Arminianism, Calvinism and Hyper-Calvinism? by Tom Ascol (original source the following summary reveals the basic differences between Arminianism, Calvinism, and hyper-Calvinism.

In one sense, hyper-Calvinism, like Arminianism, is a rationalistic perversion of true Calvinism. Whereas Arminianism undermines divine sovereignty, hyper-Calvinism undermines human responsibility. The irony is that both Arminianism and hyper-Calvinism start from the same, erroneous rationalistic presupposition, namely that human ability and responsibility are coextensive. That is, they must match up exactly or else it is irrational. If a man is to be held responsible for something, then he must have the ability to do it. On the other hand, if a man does not have the ability to perform it, he cannot be obligated to do it.

The Arminian looks at this premise and says, “Agreed! We know that the Bible holds all people responsible to repent and believe [which is true]. Therefore we must conclude that all men have the ability in themselves to repent and believe [which is false, according to the Bible].” Thus, Arminians teach that unconverted people have within themselves the spiritual ability to repent and believe, albeit such ability must be aided by grace.

The hyper-Calvinist takes the same premise (that man’s ability and responsibility are coextensive) and says, “Agreed! We know that the Bible teaches that in and of themselves all men are without spiritual ability to repent and believe [which is true]. Therefore we must conclude that unconverted people are not under obligation to repent and believe the gospel [which is false, according to the Bible].”

In contrast to both of these, the Calvinist looks at the premise and says, “Wrong! While it looks reasonable, it is not biblical. The Bible teaches both that fallen man is without spiritual ability and that he is obligated to repent and believe. Only by the powerful, regenerating work of the Holy Spirit is man given the ability to fulfill his duty to repent and believe.” And though this may seem unreasonable to rationalistic minds, there is no contradiction, and it is precisely the position the Bible teaches. The Calvinist view may appear irrational but in reality is supra-rational—it is revealed.

Election: Conditional or Unconditional?

In an article entitled pick me: Unconditional Election” Clint Archer writes:

Everyone who believes the Bible does believe in election. Ooh, them be fight’n words. Let me explain…

The Greek word for elect means chosen or called out from a group. Used eighteen times by six NT authors. Yes, even in the NIV. So it cannot be ignored or denied. The debate pivots only on the matter of election being conditional or unconditional.

Arminians say ‘I owe my election to my faith.’

Calvinists say ‘I owe my faith to my election.’

One says God elects those who will believe. The other says God elects, so they will believe.

I’m not putting words in their mouths. In the Articles of Faith of the National Association of Freewill Baptists, Article 9 states:

God determined from the beginning to save all who should comply with the conditions of salvation. Hence by faith in Christ men become his elect.”

i.e., your salvation is conditional on your faith.

So, does God elect you and therefore give you faith that saves, or does he recognize those who have faith, and therefore elects to save them? These questions must be answered by God’s word.

Is election conditional upon faith?

Let me ask you this: Did God, according to the Bible, chose you before or after you had faith?

Ephesians 1:4-5 even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption through Jesus Christ, according to the purpose of his will…

Pop quiz: Did God choose you at the time you believed in Jesus, or before? Let me make it easier: did he chose you before or after you were born? “…even as he chose us in him before the foundation of the world …”

God chose who he would save before they believed in Jesus, before they repented, before they prayed a prayer, before they were born, or before the world was created. (To be clear, I’m not saying he saved them before they had faith, only that he chose them to eventually be saved before they had faith.)

Election cannot be conditional on faith, because it happens before you believe and before you are born.

Romans 9: 11-13 though they were not yet born and had done nothing either good or bad- in order that God’s purpose of election might continue, not because of works but because of his call- she was told, “The older will serve the younger.” As it is written, “Jacob I loved, but Esau I hated.”

Why do Arminians not tap out when they read Romans 9?

Let me start by asserting categorically that Arminians are believers. They believe in grace by faith alone, they trust in Jesus alone to save them. But the explanation of how that happens they base on their experience and emotional reactions, instead of on Scripture. They say, ‘I remember choosing God. I’m not just a robot!’ And they feel that the doctrine of election makes God out to be callous in that he doesn’t elect everybody, and they say that predestination makes us puppets with no free will. They fear that the doctrine will dampen evangelism and curtail missions.

But all of these are straw men arguments. No true Calvinist is fatalistic or indifferent to evangelism and missions. History proves otherwise. Think of Charles “the Soul-winner” Spurgeon, Jonathan “Spark of Revival” Edwards, George “the Evangelist” Whitefield, George “Orphan Savior” Mueller, and our contemporary champions of missions, John “Let the Nations Be Glad” Piper, John “Grace Advance” MacArthur. Time would fail to mention Westminster, every Puritan, and Sproul, Lloyd-Jones, Stott, Machen, Mohler, Dever, Mahaney, and pretty much everyone whose sermons inspire a love for deep doctrine and evangelism. Oh, and I forgot one…Paul.

Romans 8: 29 For those whom he foreknew he also predestined to be conformed to the image of his Son,…

How do Arminians side-step foreknowledge and predestination?

The way Arminians get around it is to postulate that, ‘God looked down through the corridors of time and elected those whom he saw would believe in Jesus of their own free will; he then elected them based on the condition of their faith. That is predestination.’

I.e. God knew who would choose him, and the responded by choosing them first.

Two problematic speed bumps hinder that view: 1) what the word foreknew means. The Greek word progvwsis or foreknow used 5x in the NT, means ‘to intimately know beforehand.’

It is not used to speak of a prediction, but of a pre-ordination. What does that mean? Listen to one of the other clear uses of foreknowledge…

Acts 2:23 this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men.

Jesus’ death was man’s doing, but it was the “definite plan of God.” Foreknowledge = plan. God didn’t predict that Jesus would be crucified; God ordained that Jesus would be crucified for our sins. It wasn’t a response to what he knew we would do to Jesus, it was the master plan all along. So was your salvation! So, that is the first problem with the “corridors of time” theory. It’s not what foreknow means. There is another problem…

2) The logical fallacy. Arminians say God knew who would choose him, so he chose them. But this mocks God’s use of language. It’s verbal gymnastics of RobBellian proportions to say that.

Charles Spurgeon explains:

God gives faith, therefore He could not have elected them on faith that he foresaw. There shall be twenty beggars in the street, and I determine to give one of them a shilling; but will anyone say I determined to give that one shilling, because I foresaw that he would have it? That would be talking nonsense.

When Arminians, say that “God foreknew who would elect him, so he elected them,” they reverse the meaning of election. That’s analogous to saying “Shakespeare knew MacBeth would kill king Duncan, so he wrote the play that way.” If he knows that is how it will turn out, and he writes the play, that is the same as saying he made it turn out that way.

Loraine Boettner agrees:

Foreknowledge implies certainty and certainty implies foreknowledge. If God knows the course of history, then history will follow that course as certainly as a locomotive on its tracks.

What about free will?

The Bible doesn’t say there is no free will. It says your will is only free to choose what it is able to choose. (What Luther called the Bondage of the Will; your will is bound to choose sin.) Like a leopard who has free choice to elect eating the vegan salad or the juicy tourist. Its free will is spring-loaded to choose according the nature of a carnivore.

Remember what we learned in Despicable Me: the Doctrine of Total Depravity? …

Jer 13:23 Can the Ethiopian change his skin or the leopard his spots? Then also you can do good who are accustomed to do evil.

I am can choose between Coke and Diet Coke. But I can’t choose to fly like a bird.

One of the grammar lessons my mom used to drill home to me was the difference between may and can.

‘Mom, can I have a cookie?’

‘I don’t know can you? Is it too big for your mouth? Oh, you mean “May I have a cookie?”’

I thought, why do I need to know that? Turns out it’s important in theology.

It’s not a matter of may a person choose Christ (everyone in the world may come to Christ at any moment to be saved); the question is can they choose Christ (are they able to without help)?

Here’s what the Bible says…

John 6:44 No one can [is able to] come to me unless the Father draws him. (see also 37 …all the Father gives me will come.)

Is 46:9-11 …I am God, and there is none like me, declaring the end from the beginning and from ancient times things not yet done, I have spoken, and I will bring it to pass.

John 6:44 No one can come to me unless the Father draws him. [Which comes first, coming or drawing?]

1 Cor 1:28-29 God chose what is low and despised in the world, … so that no human being might boast in the presence of God.

Election gives all credit to God.

Matt 13:10-11 Then the disciples came and said to him, “Why do you speak to them in parables?” And he answered them, “To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given.

Apparently God decided who should respond and who not.

Acts 13:48 And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed.

A crowd heard Paul’s preaching and who believed? Those “appointed to eternal life.”

Clincher: John 15:16 You did not choose me, but I chose you and appointed you that you should go and bear fruit.

Jesus elected his apostles, so apparently their free will was not consulted.

Your objection might be this: I don’t believe that God would chose some and not all. That’s fine, but don’t say “I don’t believe in election.” Say, “I don’t believe the Bible.”