What is Calvinism?

Article: What is Calvinism? by Dr Herman Selderhuis, professor of church history at the Theological University Apeldoorn in the Netherlands and president of the International Calvin Congress. He is author of John Calvin: A Pilgrim’s Life. Original source here.

Calvinism” emerged as a term of insult from Lutherans addressing Reformed Protestants in order to separate themselves emphatically from the Reformed doctrine of the Lord’s Supper. Although John Calvin distanced himself from it, just as Luther protested the name “Lutherans,” this term has nevertheless been preserved, although it is problematic. Calvinism is considered a synonym for “Reformed” and thus is typically understood as referring to something broader than the theology of Calvin himself. In addition to the Holy Scriptures as the most important norm, Calvinism serves, apart from Calvin’s own theology, as an independent continuation of the theological work of others including that of Augustine and Luther, as well as the works of Reformers such as Philip Melanchthon, Martin Bucer, Heinrich Bullinger, and Theodore Beza, all of whom are sources for what is called Calvinism. The explanation for the fact that Calvin’s thinking is manifested not only in a multitude of Calvinist movements, but also in Lutheran Pietism, Methodism, Anglicanism, Baptist theology, and Puritanism, has to do with the fact that Calvin’s theology contains elements that made it interesting and attractive in the early modern period because it was easily transformed and adapted. The term Calvinism is too broad and too diverse to be exact and could be replaced by Reformed Protestantism. Since, however, Calvinism is widespread and widely used, it should continue to be used, with a few caveats.

THE SPREAD OF CALVINISM
The spread of Calvinism in the sixteenth century may be called impressive in terms of time and scope. By 1554, there were about half a million Reformed Christians, but as early as 1600 there were approximately ten million. From the very beginning, Calvinism was strongly internationally oriented and has remained so since then. Factors relating to this rapid and extensive dissemination were, above all, Calvin’s Academy in Geneva, the universities of Heidelberg and Leiden, and other Reformed academic institutions where theologians and lawyers from all over Europe were trained. Calvinism has also had a great influence in Eastern Europe, especially in Hungary and parts of Romania. The initial spread in France could only be counteracted by force. In the German-speaking world, Calvinism gained the upper hand except in some Swiss cantons and in areas such as the Palatinate and East Frisia. In Scotland and the Netherlands, there were no Calvinist churches but national Reformed Churches, which in reality were connected to secular governments by law and as such were less “Reformed” in practice. Reformed theology has contributed to a worldview that has had a great impact on Western society and has also affected developments in church and theology in the Far East (Indonesia, Korea, Japan) and South Africa. That there is great diversity within the broad Reformed tradition is, for example, evident from the fact that both Friedrich Schleiermacher and Karl Barth belong to it. Although efforts have been made to create a contradiction between Calvin and the Calvinists in the sense that developments in Reformed orthodoxy had substituted rigid scholasticism for the dynamics of Calvin’s theology, more recent research has proven that there is no basis for such a contradiction. Also, the Synod of Dort (1618–19), which is seen as a highlight in the history of Calvinism, remained in Calvin’s line. Its decisions on double predestination, for example, were supported by delegates from Switzerland, Germany, and England, all representing various traditions within Calvinism.

THE THEOLOGY OF CALVINISM
The authority of the Bible as the source and norm for all of life, the sovereignty of God, and the responsibility of man are essential elements of Calvinistic doctrine. The Reformed doctrine of the Scriptures is formulated emphatically in the Reformed confessions. There it is confessed that the Scripture has supreme authority (because it is theopneustos, “God-breathed”), and that it is perfect, reliable, and sufficient.

Calvinism is distinguished in particular by the function of the law as well as by an openness to earthly life. In Calvin’s mind, the law has continuing meaning and is regarded as a rule for Christian life. This view is expressed in various ways, including paying attention to a correct lifestyle, a commitment to mercy, continuing reflection on law and justice, and the question of the right of resistance of subjects to the authorities. Openness to the earth has to do with Calvin’s view that God is also revealed in creation; thus, scientific research contributes to the recognition of God (Francis Bacon and Isaac Newton, among others). Culturally, Calvinism inside the church led to resistance to the cult of images as a threat to the proclamation of the Word and outside the church to an impulse for art and culture as a means of worshiping God. There is, at the same time in Calvinism, a sense of reservation concerning culture and science, because these can also become a spiritual danger.

Concentration on the Word and the cognitive approach of the theology of Calvin can be seen in the fact that Calvinism has a distinguished history in terms of creating a reading culture and has attracted many intellectuals to its folds over the centuries. This “binding to the Bible” has resulted in a church order that emanates from the independence of the church over against the governing authorities and assigns the elders the direction of the church. The function of the elders, who play the central role in the church, is typical of the Calvinist understanding of the church. The key to the Lord’s Supper lies in the exercise of the church’s discipline.

The understanding of the unity of Scripture results in a strong identification with Old Testament Israel. This identification manifests itself in a predilection for the book of Psalms both in preaching and in liturgy. The singing of these psalms further strengthened this identification, indeed, because of another characteristic of Calvinism, namely the pilgrimage motif. The persecution of the Reformed and their refugee existence led them, in their own opinion, to play the role of Israel expelled from Egypt to live in the desert on their way to heaven, the Promised Land. This predilection for the Old Testament can be seen in the many commentaries that appeared from the Reformed side on this part of the Bible. As a result of this understanding, the study of Hebrew and related fields has also reached an especially great flowering in Reformed circles.

LUTHER AND CALVIN
As much as Calvin desired to do so, he never met Martin Luther personally. The only occasion for contact that could have occurred between Calvin and Luther was prevented by Philip Melanchthon, because he did not dare to forward the letter Calvin had written to Luther in January 1545. There are some remarks of Luther in which he reports positively about Calvin’s works. As to Luther’s influence on Calvin, it is evident that the Genevan was in the true sense a pupil of the Reformer in Wittenberg. Calvin was convinced to build on the foundation Luther laid down, not to imitate Luther or just repeat what he had said but to further develop Luther’s theology without changing it. As to differences, it can be said that Calvin had more trouble with Luther’s character than with his ideas. That Calvin saw his own teaching of the Lord’s Supper substantially in agreement with that of Luther is clear, but he did criticize him for sticking too much to the physical presence of Christ in bread and wine. Apart from this point, Calvin stays completely in line with Luther. This influence of Luther on Calvin means Luther’s thought can be found in a much wider selection of theological traditions than just the Lutheran one. It is also due to international Calvinism that Luther can be found worldwide, as his spirituality, his liturgical insights, his views on preaching and teaching, and much more of his work has shaped endless numbers of Calvinists worldwide to this very day.

INFLUENCE
It goes without saying that Calvinism has a worldview of its own. It, thus, has exerted great influence in the fields of sociology, politics, economics, and law. Although the so-called Weber thesis, according to which there is a direct link between Calvinism and capitalism, is scientifically disproven, a certain influence of Calvinism on economic developments cannot be denied. Calvin was the first Christian thinker to develop a theory of the biblical right to interest rate recovery, which gave trade a vital impetus. Calvinism’s views on justification and sanctification and the strict practice of church discipline have led to a lifestyle that is strongly inspired by the Bible.

The influence of Calvinism, with its very own view of law and order, is also clearly perceptible in the sphere of law. The political and legal theories of John Althusius (1557–1638) and Hugo Grotius (1583–1645) are examples of this. Calvinism has also contributed to the democratic development of the Western world. The organizing principle of the “Calvinist” church, in which democracy and Christocracy are connected, has become, politically, a model wherein the government binds itself to the Bible as a norm without causing the theocratic element to be exercised at the expense of the democratic one. In addition, Calvin’s theory of the right to insurrection became one of the main foundations of the uprising that led to the independence of the Netherlands.

The Other 5 Points of Calvinism

Article by Jeffrey D. Johnson (original source here)

In the year 1610, Jan Uytenbogaert and forty-one other followers of Jacob Arminius crafted a remonstrance (a formal protest) consisting of five articles of opposition to the Belgic Confession and the Reformed faith. These five articles of the of the followers of Arminius, who became known as the Remonstrants, were officially reviewed and condemned by a Dutch National Synod held in Dordrecht in 1618-1619. The Synod produced a confession of its own, the Canons of Dort, where each of Remonstrants’s five articles were countered. And subsequently, the five Canons of Dort have become known as the 5-points of Calvinism.

I for one am deeply thankful for this 400-year-old document. As with Charles Spurgeon, I am an unashamed Calvinist. The five points of Calvinism are important to me, and so many other Reformed Christians, because they prescribe all praise and glory to God by affirming the absolute sovereignty of God in salvation.

Though the 5-points of Calvinism stress the sovereignty of God in salvation, they do not deny human responsibility. Yes, God is sovereign in salvation, but man is also responsible to repent and believe. And, in regards to human responsibility, there are another 5-points to Calvinism. These additional 5-points, dealing with human responsibility, are outlined by Paul in Romans 10:14-17. After explaining the doctrine of unconditional election in Romans 9, Paul, with equal clarity and force, explains man’s responsibility in salvation:

Romans 10:14-17: How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? 15 And how are they to preach unless they are sent? As it is written, “How beautiful are the feet of those who preach the good news!” 16 But they have not all obeyed the gospel. For Isaiah says, “Lord, who has believed what he has heard from us?” 17 So faith comes from hearing, and hearing through the word of Christ.

Point 1: It is Our Responsibility to Call on Christ, 14a

How then will they call on him in whom they have not believed?

I once heard of church that had a lot of unconverted people who openly thought that they were among God’s elect. Though they continued to attend church, they were told by the pastor of this church that they could not repent, that they could not believe, and that they could not come to Christ. They were told that the gospel was not a promise given to them as sinners. Thus, they could do nothing but wait and see what God would do. So, there they were—waiting and waiting, with some concluding that they must not have been chosen by God.

This, however, is not Calvinism—at least not the Calvinism represented by the Canons of Dort. The Canons of Dort confirms the Scriptural teaching that all who call upon the name of the Lord shall be saved (Rom. 10:13). The Canons of Dort also confirms that all who hear the gospel are equally responsibility to call out to Christ for salvation. Moreover, the Canons of Dort confirms that sinners will be held accountable for their unbelief:

The fact that many who are called through the ministry of the gospel do not come and are not brought to conversion must not be blamed on the gospel, nor on Christ, who is offered through the gospel, nor on God, who calls them through the gospel and even bestows various gifts on them, but on the people themselves who are called (Act. 3.9).

If you refuse to believe the gospel, you are refusing God’s promise to you.

Point 2: It Is Our Responsibility to Believe on Christ, 14b

How then will they call on him in whom they have not believed?

The Puritan, Joseph Hussey (1660-1726), is considered one of the first Hyper-Calvinists. Hussey denied that it was the responsibility of all sinners to repent and believe the gospel. Moreover, Hussey believed it was even wrong for preachers to command sinners to repent and believe the gospel. According to Hussey, it was wrong to offer hope to all not only because it is impossible for the non-elect to believe, but because God did not extend the promise of the gospel to the non-elect. This type of thinking, in 1835, was sadly codified in the Gospel Standard Confession: “We deny duty faith and duty repentance—these terms signifying that it is every man’s duty to spiritually and savingly repent and believe.”

Yet, this is not the Calvinism of the Canons of Dort. As with the Bible, the Canons of Dort stresses that it is the duty and responsibility of everyone to believe the gospel (John 3:36, John 6:40). As John Owen stated:

We are expressly commanded to believe, and that upon the highest promises and under the greatest penalties. This command is that which makes believing formally a duty. Faith is a grace as it is freely wrought in us by the Holy Spirit, the root of all obedience and duties, as it is radically fixed in the heart. But as it is commanded it is a duty; and these commands, you know, are several ways expressed, by invitations, exhortations, propositions.

In fact, the Canons of Dort places the blame for unbelief not on the gospel, but on the unbeliever: “The cause or blame for this unbelief, as well as for all other sins, is not at all in God, but in humanity” (Art. 1.5). “That many who have been called through the gospel do not repent or believe in Christ but perish in unbelief is not because the sacrifice of Christ offered on the cross is deficient or insufficient, but because they themselves are at fault” (Art. 2.6).

Point 3: It Is Our Responsibility to Listen to Christ, 14c

And how are they to believe in him of whom they have never heard?

If a sinner is going to be saved, they must call on Christ. But, to call on Christ, a sinner must believe on Christ. And if a sinner is going to believe on Christ, a sinner must know about Christ. If you are not a believer, then you should run to God’s word (seeing that faith comes by hearing, and hearing by the word of God).

Point 4: It Is Our Responsibility to Preach Christ, 14d

And how are they to hear without someone preaching?

Though Hyper-Calvinists do not deny that the gospel should be preached to all as a historical and factual reality, they deny the gospel is to preached as a promise to all. Joseph Hussey, for instance, stated: “There are no free offers … anyone who claimed to believe in God’s election and yet offered Christ to all was only a ‘half-hearted Calvinist.’” The Gospel Standard Confession states: “While we believe that the Gospel is to be preached in or proclaimed to all the world, we deny offers of grace; that is to say, that the gospel is to be offered indiscriminately to all (Art. 29).” Even John Gill stated: “That there are universal offers of grace and salvation made to all men, I utterly deny.” And in another place Gill claimed:

How irrational it is, for ministers to stand offering Christ, and salvation by him to man, when, on the one hand, they have neither power nor right to give; and on the other hand, the person they offer to, have neither power nor will to receive. . . . It is not consistent with our ideas of God, that he should send ministers to offer salvation to man, to whom he never intended to give it.

This, thankfully, is not the Calvinism of the Bible or the Calvinism of John Calvin or the Calvinism of the Canons of Dort. The Bible says that the gospel is not only to be preached to all the world, but that God in the gospel promises that everyone who comes to Him in faith shall be saved. Likewise, the Canons of Dort confesses:

It is the promise of the gospel that whoever believes in Christ crucified shall not perish but have eternal life. This promise, together with the command to repent and believe, ought to be announced and declared without differentiation or discrimination to all nations and people (Art. 2.5).

John Calvin himself claimed: “The gospel invites all to partake of salvation without any difference.” And in another place, he said: “It is certain that all those to whom the Gospel is preached are invited to a hope of enteral life.” Loraine Boettner summarized this well when he stated:

The Gospel is, nevertheless, to be offered to all men, with the assurance that it is exactly adapted to the needs of all men, and that God has decreed that all who place their faith in Christ shall be saved by Him. No man is lost because of any deficiency in the objective atonement, or because God has placed any barrier in His way, but only because of subjective difficulties, specifically, because his own evil disposition and his freely exercised wicked will prevent his believing and accepting that atonement. God’s attitude is perhaps best summed up in the parable of the marriage feast and the slighted invitations, where the king sends this message to the invited guests, “I have made ready my dinner; my oxen and my fatlings are killed, and all things are ready: come to the marriage feast.” Continue reading