Calvinism versus Arminianism
THEO 350, D01-20840Professor Lance Beauchamp
Michael Boling, 3531088THEO 3502
Calvinism versus Arminianism
Calvinists and Arminians both lay claim to the support of Scripture as well as the supportof respected theologians throughout church history. Any belief system must have as its ultimateproof text the Word of God and it must be based on a preponderance of clear Scripturalguidance. Hermeneutical and exegetical clarity must be the hallmark of any theology treatise.The fundamental elements which comprise these two theologies have all too often been based onlabeling the opposing viewpoint as theologically deficient, rather than approaching the issuesthrough sound scriptural exegesis. This has created a misunderstanding of the two positionsresulting in an approach than is rarely devoid of
a priori
assumptions. There has been aresurgence of irenic discussion of the merits of the Calvinist and Arminian positions on salvationwhich has served to enlighten the evangelical community on this traditionally divisive subject.
Scripture clearly explicates the reality of man’s imputed sin nature (I Cor. 15:22). Theapostle Paul repeatedly writes in his epistles of humanity being “children of wrath” (Eph. 2:3)and of the fact that “there are none righteous, not even one” (Rom. 3:10). Calvinism andArminianism both adhere to the scriptural understanding of man’s depraved nature.
The debate
in the area of free will and salvation resides in the interpretation of man’s ability to respond toGod’s gift of salvation. Calvinism asserts that “faith is not something man contributes tosalvation, but is itself a part of God’s gift of salvation.”
1
This belief is clearly supported by aplethora of both Old and New Testament scriptures. Genesis 6:5
denotes that “every intention of the thoughts of his (man’s) heart was only evil continually.” Paul, in Romans 8:8 writes that“those who are in the flesh cannot please God.” Ultimately, Calvinism denies man’s ability to
1
David Steele, Curtis Thomas, and S. Lance Quinn,
The Five Points of Calvinism
(Phillipsburg: BakerHouse Books, 2004), 6.
Michael Boling, 3531088THEO 3503come to a saving knowledge of Christ on their own volition.
2
The only modality by which mancan come to a position of salvation is through the sole work of the Holy Spirit. Extreme variantsof Calvinism ascribe to the belief based on Ezekiel 36:26 that due to mankind
’s
depravity,
“Godhas to give them a new heart before they can even respond to or believe in God.”
3
The moretraditional view is seemingly more in line with Scriptural explication.
Arminianism approaches the ability of man to respond to God’s offer of salvation from a
perspective of what has been labeled prevenient grace.
4
While not entirely antipodal to theCalvinistic approach, prevenient grace nevertheless
can be described as “simply the convicting,
calling, enlightening and enabling grace of God that goes before conversion and makes
repentance and faith possible.”
5
Theologian H. Orton Wiley describes this concept as “thatmanifestation of the divine influence which precedes the full regenerate life.”
6
Arminians look for scriptural support for this stance in verses such as Acts 16:14 and 2 Cor. 3:13-18 whichdepict the Holy Spirit working in the lives of those searching for God.
7
The Holy Spirit is seenin Arminianism as the one who effectually initiates the offer of salvation described by Christ inRevelation 3:20,
“Here I am! I stand at the door and knock. If anyone hears my voice and opensthe door, I will come in and eat with him, and he with me.” Arminianism
states that mankind isunencumbered by the weight of sin. Additionally, it is believed that man has not lost their
2
Ibid, 25.
3
Norman Geisler,
Chosen But Free
(Minneapolis: Bethany House, 2001), 236.
4
Roger Olson,
Arminian Theology
(Downers Grove: IVP Academic, 2006), 35.
5
Ibid.
6
H. Orton Wiley,
Christian Theology
(Kansas City: Beacon Hill Press, 1941), 346.
7
Gregory Boyd and Paul Eddy,
Across the Spectrum
(Grand Rapids, 2002), 141.
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