Parts 1 and 2
Roger Olson doesn’t like to debate, and he doesn’t like to defend his assertions, either, but that did not stop Dr. James White from reviewing his book “Against Calvinism.” A very troubling aspect of Olson’s book is that he admits that even if God revealed Himself to be and to act, as Calvinists say He does, Olson would refuse to worship Him. That’s an amazing thing for a professed Christian to say.
Here is the first half of Dr. White’s review:
Here is the second half:
David Murray conducted a very useful and informative interview with ex-Mormon and now Christian author Latayne Scott. She answers questions like these:
How did you become a Mormon?
How were you converted to Christ?
Is Mormonism a cult?
Should a Christian vote for Mitt Romney?
What are the changes in and challenges to Mormonism?
How should we evangelize Mormons? Should we invite them into our homes?
You will find the interview here.
Five quotes:
(1) Some might interpret ‘It is not of him who wills, nor of him who runs, but of God Who shows mercy’ (Rom.9:16), in this sense — that salvation comes from both, that is, both from the human will and from the mercy of God. In that case, we must understand the saying, ‘It is not of him who wills, nor of him who runs, but of God Who shows mercy,’ as if it meant that the human will alone is not sufficient, unless the mercy of God goes with it. But then it would follow that the mercy of God alone is not sufficient, unless the human will goes with it! Therefore, if we may rightly say, ‘it is not of man who wills, but of God Who shows mercy,’ because the human will by itself is not enough, why may we not also rightly put it the other way round: ‘It is not of God Who shows mercy, but of man who wills,’ because the mercy of God by itself is not sufficient? Surely, no Christian will dare to say this, ‘It is not of God Who shows mercy, but of man who wills,’ in case he openly contradicts the apostle!
So it follows that the true interpretation of the saying, ‘It is not of him who wills, nor of him who runs, but of God Who shows mercy,’ is that the entire work belongs to God, Who both makes the human will righteous, and prepares it in this way for His assistance, and then assists it when it is prepared. For human righteousness of will precedes many of God’s gifts, but not all of them; and it must itself be included among those gifts which it does not precede. We read in Holy Scripture, both that God’s mercy ‘shall meet me’ (Ps.59:10), and that His mercy ‘shall follow me’ (Ps.23:6). Mercy goes before the unwilling person to make him willing; it follows the willing person to make his will effective. Why are we taught to pray for our enemies, who are plainly unwilling to lead a holy life, unless that God may produce willingness in them? And why are we ourselves taught to ask in order that may receive, unless that He who has created in us the wish, may Himself satisfy the wish? We pray, then, for our enemies, that the mercy of God may go before them, as it has gone before us; and we pray for ourselves that His mercy may follow us.
Enchiridion, 32
(2) The kind of teaching we are talking about is spoken of by the Lord when He says: ‘Everyone who has heard and learned from the Father comes to Me’ (Jn.6:45). So if someone does not come to Christ, we cannot correctly say of him, ‘he has heard and learned that he ought to come to Christ, but he is not willing to do what he has learned.’ It is indeed absolutely improper to apply such a statement to God’s method of teaching people by grace. For if, as the Truth says, ‘Everyone who has learned comes,’ it follows, of course, that whoever does not come has not learned. But who can fail to see that a person’s coming or not coming is by the choice of his will? If a person does not come to Christ, he has simply made his choice not to come. But if he does come, it cannot be without assistance — such assistance that he not only knows what it is he ought to do, but actually does what he knows.
And so, when God teaches, it is not by the letter of the law, but by the grace of the Spirit. Moreover, He teaches so that whatever a person learns, he not only sees it with his perception, but also desires it with his choice, and accomplishes it in action. By this method of divine instruction, our very choosing itself, and our very performance itself, are assisted, and not merely our natural ‘capacity’ of willing and performing. For if nothing but this ‘capacity’ of ours were assisted by this grace, the Lord would have said, ‘Everyone that has heard and learned from the Father may possibly come to Me.’ This, however, is not what He said. His words are these: ‘Everyone who has heard and learned from the Father comes to Me.’
Now Pelagius says that the possibility of coming lies in our nature. Or as we even found him attempting to say some time ago, it lies in grace (whatever that may mean according to him), as when he says, ‘grace assists our capacity of coming to Christ.’ But he holds that our actual coming to Christ lies in our own will and act. Now just because a person may come to Christ, it does not follow that he actually comes, unless he has also willed and acted to come. But everyone who has learned from the Father not only has the possibility of coming, but actually comes! And in this result are already included the use of the capacity, the affection of the will, and the effect of the action.
On the Grace of Christ and Original Sin, 1:27
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Dr. James White deals with the subject of Universalism, an ancient heresy that is making in-roads into the professing evangelical Church in our day. Even if you are sure it is wrong, are you able to show this from the Bible? Its very important, in light of the current widespread falsehoods being expressed by Rob Bell’s “Love Wins” book (and others out there), to be able to articulate what it is we believe and why we believe it. You will find the audio of Dr. White’s message here.
(1) A man died and went to The Judgment, they told him , “Before you meet with God, I should tell you — we’ve looked over your life, and to be honest you really didn’t do anything particularly good or bad. We’re not really sure what to do with you. Can you tell us anything you did that can help us make a decision?”
The newly arrived soul thought for a moment and replied, “Yeah, once I was driving along and came upon a person who was being harassed by a group of thugs. So I pulled over, got out a bat, and went up to the leader of the thugs. He was a big, muscular guy with a ring pierced through his lip. Well, I tore the ring out of his lip, and told him he and his gang had better stop bothering this guy or they would have to deal with me!”
“Wow that’s impressive, “When did this happen?”
“About three minutes ago,” came the reply.
(2) An Illinois man left the snow-filled streets of Chicago for a vacation in Florida. His wife was on a business trip and was planning to meet him there the next day. When he reached his hotel he decided to send his wife a quick email. Unfortunately, when typing her address, he missed one letter, and his note was directed instead to an elderly preacher’s wife whose husband had passed away only the day before. When the grieving widow checked her email, she took one look at the monitor, let out a piercing scream, and fell to the floor in a dead faint. At the sound, her family rushed into the room and saw this note on the screen:
Dearest Wife,
Just got checked in. Everything prepared for your arrival tomorrow. P.S. Sure is hot down here.
(3) Three men, a Frenchman, an Italian, and a Jew, were condemned to be executed. Their captors told them that they had the right to have a final meal before the execution.
They asked the Frenchman what he wanted.
“Give me some good French wine and French bread,” he requested. So they gave it to him, he ate it, and then they executed him.
Next it was the Italian’s turn. “Give me a big plate of pasta,” said the Italian. So they brought it to him, he ate it, and then they executed him.
Now it was the Jew’s turn.
“I want a big bowl of strawberries, ” he said.
“Strawberries!!! They aren’t even in season!”
“So, I’ll wait…”
This short article by Justin Taylor made me laugh. It contains some helpful and useful material, but I just saw the funny side of the historic TULIP acrostic suffering a massive regressive evolution of sorts and becoming WUPSI:
Despite the number in common, the “five points of Calvinism” (TULIP) don’t come from the Decision of the Synod of Dordt on the Five Main Points of Doctrine in Dispute in the Netherlands (more popularly known as simply the Synod of Dort, 1618-1619).
The first documented use of the TULIP acronym for the doctrines of grace can be found here. Writing in 1913, the author recalls a popular lecture from Dr. Cleland B. McAfee in 1905. Dr. McAfee was the pastor of Lafayette Avenue Church in Brooklyn at the time. (In 1913 he joined the faculty at McCormick Theological Seminary in Chicago.)
Dr. McAfee essentially gave the acronym as we know it today, except that “U” stood for “universal sovereignty” in his talk, whereas it’s known today as “unconditional election.”
Total depravity
Universal sovereignty
Limited atonement
Irresistible grace
Perseverance of the saints
It has become popular of later to retain the content of the “five points” but to tweak the terminology and even rearrange them for better communication. One of the more creative ones is found in Timothy George’s Amazing Grace: God’s Pursuit, Our Response:
Radical depravity
Overcoming grace
Sovereign election
Eternal life
Singular redemption
And it’s also hard not to admire the gospel- and grace-based approach of Roger Nicole:
Grace
Obligatory grace
Sovereign grace
Provision-making grace
Effectual grace
Lasting grace
I believe that the five points—rightly understood—are gloriously true and can be clearly demonstrated exegetically—but I still had to smile at this comment in Greg Forster’s forthcoming book The Joy of Calvinism: Knowing God’s Personal, Unconditional, Irresistible, Unbreakable Love (Crossway, coming in February 2012):
It sometimes feels like Calvinists first invoke the five points, then apologize for invoking the five points, then explain how the five points don’t really mean what they seem to mean and aren’t really saying what they seem to be saying. This can’t possibly be the best way to introduce people to what we believe.
Forster’s own alternative brings out the trinitarian nature and redemptive progression of this teaching:
State of man before salvation: wholly defiled
Work of the Father in salvation: unconditional choice
Work of the Son in salvation: personal salvation
Work of the Spirit in salvation: supernatural transformation
State of man after salvation: in faith, perseverance
Tongue in cheek, Forster writes:
This gives us the handy mnemonic WUPSI, pronounced “whoopsie”—as in, “whoopsie, we just realized that TULIP is giving everyone heinously false ideas of what Calvinism is all about.” Perhaps it’s not as memorable as TULIP, but it has other virtues to make up for that.
For more on these issues, see Kenneth Stewart’s third chapter in Ten Myths about Calvinism: Recovering the Breadth of the Reformed Tradition.
There is a flip side to Divine election; that being the doctrine of reprobation. Here is an excerpt from Loraine Boettner’s book “The Reformed Doctrine of Predestination”:
This is admittedly an unpleasant doctrine. It is not taught to gain favor with men, but only because it is the plain teaching of the Scriptures and the logical counterpart of the doctrine of Election. We shall find that some Scripture passages do teach the doctrine with unmistakable clearness. These should be sufficient for any one who accepts the Bible as the word of God.
“Jehovah hath made everything for its own end; Yea,” Prov. 16:4.
Christ is said to be to the wicked, “A stone of stumbling, and a rock of offence; for they stumble at the word, being disobedient; whereunto also they were appointed,” I Peter 2:8.
“For there are certain men crept in privily, even they who were of old written of beforehand to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying our only Master and Lord, Jesus Christ,” Jude 4.
“But these, as creatures without reason, born mere animals to be taken and destroyed, railing in matters whereof they are ignorant, shall in their destroying surely be destroyed,” II Peter 2:12.
“For God did put in their heart to do His mind, and to come to one mind, and to give their kingdom unto the beast, until the word of God should be accomplished,” Rev. 17:17.
Concerning the beast of St. John’s vision it is said, “All that dwell on the earth shall worship him, every one whose name hath not been written from the foundation of the world in the book of life of the lamb that hath been slain,” Rev. 13:8; and we may contrast these with the disciples whom Jesus told to rejoice because their names were written in heaven (Luke 10:20), and with Paul’s fellow-workers, “whose names are in the book of life,” Phil. 4:3.
Paul declares that the “vessels of wrath” which by the Lord were “fitted unto destruction,” were “endured with much long suffering” in order that He might “show His wrath, and make His power known”; and with these are contrasted the “vessels of mercy, which He afore prepared unto glory” in order “that He might make known the riches of His glory” upon them (Rom. 9:22, 23).
Concerning the heathen it is said that “God gave them up unto a reprobate mind, to do those things which are not fitting,” Rom. 1:28; and the wicked, “after his hardness and impenitent heart treasures up for himself wrath in the day of wrath and revelation of the righteous judgment of God,” Rom. 2:5.
In regard to those who perish Paul says, “God sendeth them a working of error, that they should believe a lie,” II Thess. 2:11. They are called upon to behold these things in an external way, to wonder at them, and to go on perishing in their sins.
Hear the words of Paul in the synagogue at Antioch in Pisidia: “Behold, ye despisers, and wonder, and perish; For I work a work in your days, A work which ye shall in no wise believe, if one declare it unto you,” Acts 13:41.
The apostle John, after narrating that the people still disbelieved although Jesus had done so many signs before them, adds, “For this cause they could not believe, for that Isaiah said again, He hath blinded their eyes, and He hardened their heart; Lest they should see with their eyes, and perceive with their heart, And should turn, And I should heal them,” John 12:39, 40.
Christ’s command to the wicked in the final judgment, “Depart from me, ye cursed, into the eternal fire which is prepared for the Devil and his angels,” Matt. 25:41, is the strongest possible decree of reprobation; and it is the same in principle whether issued in time or eternity. What is right for God to do in time it is not wrong for Him to include in His eternal plan.
On one occasion Jesus Himself declared: “For judgment came I into this world, that they that see not may see; and that they that see may become blind,” John 9:39. On another occasion He said, “I thank thee, O Father, Lord of heaven and earth, that thou didst hide these things from the wise and understanding, and didst reveal them unto babes,” Matt. 11:25.
It is hard for us to realize that the adorable Redeemer and only Savior of men is, to some, a stone of stumbling and a rock of offence; yet that is what the Scriptures declare Him to be. Even before His birth it was said that He was set (that is, appointed) for the falling, as well as for the rising, of many in Israel (Luke 2:84). And when, in His intercessory prayer in the garden of Gethsemane, He said, “I pray for them; I pray not for the world, but for those whom thou hast given me,” the non-elect were repudiated in so many words.
Jesus Himself declared that one of the reasons why He spoke in parables was that the truth might be concealed from those for whom it was not intended. We shall let the sacred history speak for itself: “And the disciples came, and said unto Him, Why speakest thou unto them in parables? And He answered and said unto them, Unto you it is given to know the mysteries of the kingdom of heaven, but unto them it is not given. For whosoever hath, to him shall be given, and he shall have abundance; but whosoever hath not, from him shall be taken away even that which he hath. Therefore speak I unto them in parables; because seeing they see not, and hearing they hear not, neither do they understand. And unto them is fulfilled the prophecy of Isaiah, which saith,
“By hearing ye shall hear, and shall in no wise understand;
And seeing ye shall see, and shall in no wise perceive;
For this people’s heart is waxed gross.
And their ears are dull of hearing.
And their eyes they have closed;
Lest haply they should perceive with their eyes,
And hear with their ears,
And understand with their heart,
And should turn again,
And I should heal them.” Matt. 13:10-15; Is. 6:9, 10.
In these words we have an application of Jesus’ words, “Give not that which is holy unto the dogs, neither cast your pearls before swine,” Matt. 7:6. He who affirms that Christ designed to give His saving truth to every one flatly contradicts Christ Himself. To the non-elect, the Bible is a sealed book; and only to the true Christian is it “given” to see and understand these things. So important is this truth that the Holy Spirit has been pleased to repeat six times over in the New Testament this passage from Isaiah (Matt. 13:14, 15; Mark 4:12; Luke 8:10; John 12:40; Acts 28:27: Rom. 11:9, 10).
Paul tells us that through grace the “election” received salvation, and that the rest were hardened; then he adds, “God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear.” And further, he quotes the words of David to the same effect:
“Let their table be made a snare and a trap,
And a stumbling block, and a recompense unto them;
Let their eyes be darkened, that they may not see,
And bow down their backs always,” Rom. 11:8-10.
Hence as regards some, the evangelical proclamations were designed to harden, and not to heal.
This same doctrine finds expression in numerous other parts of Scripture. Moses said to the children of Israel, “But Sihon king of Heshbon would not let you pass by him; for Jehovah thy God hardened his spirit, and made his heart obstinate, that He might deliver him into thy hand, as at this day,” Deut. 2:30.
In regard to the Canaanitish tribes who came against Joshua it is written, “For it was of Jehovah to harden their hearts, to come against Israel in battle, that He might utterly destroy them, as Jehovah commanded Moses.” Joshua 11:20. Hophni and Phinehas, the sons of Eli, when reproved for their wickedness, “hearkened not unto the voice of their father, because Jehovah was minded to slay them,” I Sam. 2:25.
Though Pharaoh acted very arrogantly and wickedly toward the Israelites, Paul assigns no other reason than that he was one of the reprobate whose evil actions were to be overruled for good: “For the Scripture saith unto Pharaoh, For this very purpose did I raise thee up, that I might show in thee my power, and that my name might be published abroad in all the earth,” Rom. 9:17 (see also Ex. 9:16).
In all the reprobate there is a blindness and an obstinate hardness of heart; and when any, like Pharaoh, are said to have been hardened of God we may be sure that they were already in themselves worthy of being delivered over to Satan. The hearts of the wicked are, of course, never hardened by the direct influence of God, — He simply permits some men to follow out the evil impulses which are already in their hearts, so that, as a result of their own choices, they become more and more calloused and obstinate. And while it is said, for instance, that God hardened the heart of Pharaoh, it is also said that Pharaoh hardened his own heart (Ex. 8:15; 8:32; 9:34). One description is given from the divine viewpoint, the other is given from the human viewpoint. God is ultimately responsible for the hardening of the heart in that He permits it to occur, and the inspired writer in graphic language simply says that God does it; but never are we to understand that God is the immediate and efficient cause.
Although this doctrine is harsh, it is, nevertheless, Scriptural. And since it is so plainly taught in Scripture, we can assign no reason for the opposition which it has met other than the pure ignorance and unreasoned prejudice with which men’s minds have been filled when they come to study it. How applicable here are the words of Rice: —
Happily would it be for the Church of Christ and for the world, if Christian ministers and Christian people could be contented to be disciples, — LEARNERS; if, conscious of their limited faculties, their ignorance of divine things, and their proneness to err through depravity and prejudice, they could be induced to sit at the feet of Jesus and learn of Him. The Church has been corrupted and cursed in almost every age by the undue confidence of men in their reasoning powers. They have undertaken to pronounce upon the reasonableness or unreasonableness of doctrines infinitely above their reason, which are necessarily matters of pure revelation. In their presumption they have sought to comprehend ‘the deep things of God,’ and have interpreted the Scriptures, not according to their obvious meaning, but according to the decisions of the finite reason.
And again he says,
No one ever studied the works of Nature or the Book of Revelation without finding himself encompassed on every side by difficulties he could not solve. The philosopher is obliged to be satisfied with facts; and the theologian must content himself with God’s declarations.
Strange to say many of those who insist that when people come to study the doctrine of the Trinity they should put aside all preconceived notions and should not rely simply upon the unaided human reason to decide what can or cannot be true of God, and who insist that the Scriptures should be accepted here as the unquestioned and authoritative guide, are not willing to follow those rules in the study of the doctrine of Predestination.
“The world’s theology is easy to define. It is the view that human beings are basically good, that no one is really lost, that belief in Jesus Christ is not necessary for salvation.” – James Montgomery Boice, Foundations of the Christian Faith
“Many who say, “I have nothing to give,” spend large amounts of discretionary income on cars, clothes, coffee, entertainment, phones, computers, and so on. They have nothing to give when they’re done spending, precisely because they’re never done spending. “If you are faithful in little things, you will be faithful in large ones” (Luke 16:10).” – Randy Alcorn, from Managing God’s Money
“Sin always leads us much farther than we intended to go.” – James Philip
“The devil is a better theologian than any of us and is a devil still.” – A. W. Tozer
“The one concern of the devil is to keep Christians from praying. He fears nothing from prayerless studies, prayerless work, and prayerless religion. He laughs at our toil, mocks at our wisdom, but trembles when we pray.” – Samuel Chadwick
“Praying and sinning will never live together in the same heart. Prayer will consume sin or sin will choke prayer.” – J.C. Ryle
“Christianity agrees with Dualism that this universe is at war. But it does not think this is a war between independent powers. It thinks it is a civil war, a rebellion, and that we are living in a part of the universe occupied by the rebel. Enemy-occupied territory – that is what this world is. Christianity is the story of how the rightful king has landed, you might say landed in disguise, and is calling us all to take part in a great campaign of sabotage.” – C. S. Lewis, Mere Christianity, Book 2, chapter 2
“It is no novelty, then, that I am-preaching; no new doctrine. I love to proclaim these strong old doctrines, which are called by nickname Calvinism, but which are surely and verily the revealed truth of God as it is in Christ Jesus. By this truth I make a pilgrimage into the past, and as I go, I see father after father, confessor after confessor, martyr after martyr, standing up to shake hands with me. Were I a Pelagian, or a believer in the doctrine of free-will, I should have to walk for centuries all alone. Here and there a heretic of no very honorable character might rise up and call me brother. But taking these things to be the standard of my faith, I see the land of the ancients peopled with my brethren – I behold multitudes who confess the same as I do, and acknowledge that this is the religion of God’s own church.” – C. H. Spurgeon, from sermon entitled, Election
“They do not love Christ who love anything more than Christ.” – Thomas Brooks
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Some years ago I read of a poll of Americans who were asked what their greatest fear was. To my surprize, number one on the list was “Public Speaking” and number two was “Death.” That meant that at a funeral, most people would rather actually be dead in the casket than having to give the eulogy!
What is it exactly that scares us about public speaking? I am sure there are many things we could think of in answer to that question. Its something each of us should ask ourselves.
I remember distinctly a February day in 1986. I had dreaded this day for about a month, ever since the day I saw my name posted on the Bible Seminary schedule for “Preaching Assignment.” Though I had preached numerous times before, this day was going to be different. Not only was I to preach for 20 minutes to my student peers, but this time, for the very first time, my preaching was to be recorded on video. More than that, for the hour that followed the preaching, I was to sit through the ordeal of watching myself preach on television.
What was it about that day I dreaded? I knew I was called to preach. I knew I had something of worth to say (because I was going to present the word of God). So what was it that terrified me so much?
The night before was spent in earnest prayer. I was almost sick to my stomach. I certainly did not feel I could eat any food. I sought to soothe my conscience by suggesting to myself that this was spiritual activity – I was seeking to be close to God by skipping a meal – fasting. But the truth was, I was only missing the evening meal because I was a nervous wreck. God did not have much to do with the whole thing.
When the moment came for me to preach, I sought refuge in the only place I knew… the grace of God. My prayer was that He would help me as never before. That He would come and help me with supernatural help from His throne.
Now you the reader must understand something. As a child I was incredibly shy. I hardly talked at all. One incident from my childhood illustrates this. My mother, visiting my kindergarten school after the first semester, met with my teacher to inquire as to how I was doing. The teacher’s exact words were, “well, Mrs. Samson, we think John is doing ok.”
My mother asked, “why do you only think he is doing ok?”
The teacher said, “well, John has not actually spoken yet!”
I don’t know if God looked down on that little boy all wrapped up in himself and thought it was a nice challenge for Him. During the rest of my childhood I did not talk very much at all; certainly I could not explain myself and my feelings. (In fact, I only seemed to express myself with my feet when I kicked a soccer ball!). Yet after the age of 15, when I knew God had called me to preach was I able to string sentences together to preach His message. I have no doubt that God chose that little boy to be saved and called him into the ministry to be His herald! There is no greater calling and honor in this world.
So back to the seminary in England… Continue reading