Of all the doctrinal disputes within Protestant theology,
I doubt whether there is any debate more popular than
the perennial favorite: predestination. Evangelical
Protestants love nothing more than to sit for hours
and discuss the intricacies involved in God's role
in the salvific
process.
I was no exception.
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The
most common way Calvinist distinctives
are expressed is through the
acronym "TULIP." It
is important to note that this
acronym by no means exhaustive.
Reformed Protestants believe
many more things than those which
are expressed by TULIP. TULIP,
far from being a thorough expression
of the Reformed belief-system,
is simply an easy-to-remember
presentation of the five major
doctrines which distinguish Calvinists
from the other sects within Protestantism.
TULIP stands for the following
doctrinal beliefs:
Total
Depravity
Unconditional
Election
Limited
Atonement
Irresistible
Grace
Perseverance
of the Saints
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I
discovered Calvinism (also known as "Reformed
Theology") when I was in junior high. My grandparents
had loaned me a tape series by a popular Calvinist
theologian, and I was enthralled with the apparent
grasp of truth and reality that the Calvinist worldview
seemed to posses. While I had never had any serious
doubts about my Christian faith, I had always felt
that the clichéd answers most fundamentalists
gave to the objections posed by skeptics were insufficient.
Calvinism seemed to transcend the shallow answers that
I was used to hearing. When it came to issues like "why
does God permit evil in the world?" "Why
doesn't God save everyone?" "Is God in ultimate
control?" Calvinism seemed to be the only system
of theology that made true, Biblical sense of reality.
I agreed with famed pastor Charles Haddon Spurgeon
that Calvinism is just "a nick-name for Biblical
Christianity."
I poured myself into the study of the Calvinism and
Reformation theology all throughout high school. It
wasn't just my hobby; it was my life. I hung pictures
of such men as John Calvin, Martin Luther, and Jonathan
Edwards all around my bedroom walls. To me, Calvinism
wasn't simply an option within Christianity: it was
the only Biblically true system of theology. And to
the chagrin of my parents, I would storm through our
less-than-thoroughly Calvinist Church beating the distinctives
of Reformed theology into anyone and everyone around
me.
It was my passion. It was my life.
In the fall of 2002, I enrolled at Grove City College
- a conservative, Calvinist, Presbyterian school. I
chose Grove City because it was one of the most prestigious
of the Presbyterian schools, and I expected it to provide
a theologically astute environment. Little did I know
that it would be at one of the most prestigious Calvinist
colleges in the country that I would be hit with the
truth-claims of the Catholic Church. I began investigating
the Catholic faith that September, and by late-October
- after reading about forty books and listening to
dozens of taped lectures and debates - I was convinced:
Rome was home after all. I transferred to the Franciscan
University of Steubenville in the spring of 2003, and
by the grace of God I was received into the Holy, Catholic,
and Apostolic Church that Easter Vigil.
Although
I am utterly convinced about the truth-claims of
the Catholic Faith, my heart goes out to those friends
and family members who, unfortunately, still have many
misconceptions about Catholicism. We don't have the
ability to alter their thinking. We cannot cause them
to suddenly " fall in love" with the beauty
of the Catholic Church. We can, however, pray for them,
and we can make a sincere effort to dispel our misconceptions
about the Protestant system of doctrine and belief.
We can only expect them to make an effort understand
where we stand, if we have already made an effort to
understand where they stand. Thus, the remainder of
this article will be an attempt to (briefly) explain
1) what Calvinism/Reformed theology really is, 2) why
Catholics should be interested in the Calvinist worldview,
and 3) how we as Catholics should respond/interact
with our Reformed brothers and sisters.
What's the big deal, anyway? Why should Catholics
be concerned with the Calvinists? Well, there are three
main reasons why we, as Catholics, should pay attention
to what our Reformed friends have to say.
1)
Calvinists tend to be more theologically sophisticated
than many of their fellow Protestants. Many main-stream
Protestants downplay the importance of theology. They
argue that theology only creates strife among the people
of God and that it should be avoided. They'll say things
like: " Christianity isn't a religion: it's a
relationship," and they'll try to argue that theology
only hinders true communion with God.
Calvinists don't say this. In fact, Calvinists are
usually the ones out there stirring up the waters.
They love to ask the tough questions and point out
the holes in people's belief systems. They are aware
of the issues over which the Reformation was fought,
and they take great pride in the historic roots of
their theological heritage. They know why Martin Luther
nailed his Ninety-Five Theses to the Church door in
Wittenberg. They know what drove John Calvin to establish
his church in Geneva.
Theology does matter, and these people know it.
2)
There are similarities between Calvinists and Catholics.
This may surprise many people - how could
a Catholic believe anything similar to John Calvin!?!?
- but it's true. The idea of the covenant is at the
core of Reformed theology. Contrary to the dispensationalists
who attempt to separate and divide salvation history
into a series of unconnected events, the Calvinists
see a strong continuity between both the Old and New
Testaments. Calvinists also tend to have a high view
of the visible Church. Church participation and membership
aren't merely helpful to the Christian life; they are
absolutely necessary. They also tend to have a high
view of the sacraments. Most Calvinists believe in
infant baptism, and many of them believe that communion
isn't merely a "commemorative" celebration
(the fundamentalist view) but a time of true, mystical
communion with our Lord in heaven.
Finally, 3) Calvinists tend to be very anti-Catholic.
While there are many sects and denominations within
the Protestant Church, the Calvinists are often the
most volatile when it comes to the differences that
exist between Protestant and Catholic traditions. They
are the most volatile because they have the deepest
sense of the doctrinal differences that lie between
Catholics and Protestants. They know what the debate
was about back in the sixteenth century. They know
what the debate is about today.
All of this being said, what, exactly, is Calvinism/Reformed
Theology? What does it really mean to be named after
one of the most feared men in Church history? The best
way to answer these questions is to examine the Latin
Protestant slogans made popular during the Reformation.
They are as follows: Sola Gratia, Sola Fide, and Sola
Scriptura. These three slogans are at the core of the
Calvinist cause, and they are foundational to the Protestant
belief system.
The
first slogan (Sola Gratia) points to the Protestant
belief that salvation is by "Grace Alone." Martin
Luther and John Calvin were disenchanted with (what
they believed to be) the Catholic understanding of
salvation. To them, human merit was not only irrelevant
to one's justification, it was detrimental! Humanity
is radically corrupt because of the Fall in Genesis
3. There is no good left in mankind. Man is basically
evil. Every action he performs is sin-ridden at best
and thoroughly evil at worst. Man is so fallen that
every "good work" that man is able to perform
must come solely from the grace of God. Thus, everything
we do - whether it be helping the poor, little old
lady cross the street, or embracing the saving news
of Jesus Christ - is solely because of God's grace.
It
is important to note that Catholics and Protestants
define "grace" differently. A Protestant,
typically, will define grace as "God's unmerited
favor." A Catholic defines grace as our "participation
in the life of God" (CCC #1997). The Catholic
Church understands grace to be not only God's favor
but nothing less than His divine life! Thus, the Catholic
can join the Calvinist in proclaiming that justification
is by grace alone. But the Catholic is always quick
to point out that grace is far more real, divine, and
life-giving than the Calvinist realizes. Grace is not
merely the direction of God's countenance; it is the
extension of His own life and being!
The
second slogan (Sola Fide) builds upon the first.
Extremely dissatisfied with the Catholic understanding
of salvation, Martin Luther and John Calvin taught
that salvation occurs by "faith alone." Human
merit contributes nothing to the salvation process.
It is a free gift achieved through faith alone. Contrary
to Catholicism which teaches that justification is
an ongoing process, the Protestant Reformers believed
that justification is a one-time, instantaneous event.
While John Calvin continually stressed the need for
a growing obedience and love for our Lord after the "moment" of
justification, he always stressed the point that the
initial moment of justification was - itself - by faith
alone.
The third slogan (Sola
Scriptura) was the formal cause
of the Protestant Reformation. This was the driving
principle of the Reformation. Basically, Sola
Scriptura ("Scripture Alone") teaches that no one is
obligated to believe any doctrine that he cannot -
explicitly! - see in the Bible. While Luther and Calvin
both believed that the writings of the early Church
Fathers were valuable, they taught that the Bible was
the only thing that could bind the hearts and souls
of Christians. It didn't matter what the Church said.
Everybody had the right to decide for themselves what
the Bible teaches. An infallible interpretation of
Scripture was viewed as being both arrogant and impossible.
How could anyone claim to have understood Scripture
with certain infallibility?
It is upon this foundation that the Calvinist belief-system
is built.
The
most common way Calvinist doctrines are expressed
is through the acronym " TULIP." It is important
to note that this acronym is by no means exhaustive.
Reformed Protestants believe many more things than
those which are expressed by TULIP. TULIP, far from
being a thorough expression of the Reformed belief-system,
is simply an easy-to-remember presentation of the five
major doctrines that distinguish Calvinists from the
other Protestant sects.
TULIP stands for the following doctrinal beliefs:
Total
depravity is perhaps the most misunderstood of the
five-points of Calvinism. Like most people
who first hear the phrase "total depravity," my
mind conjured up an image of a hardened criminal sitting
on death row, awaiting his execution. I imagined a
man so calloused by evil and sin that his every action
was laden with evil intent and desire. Although this
is how total depravity is commonly understood, it is
quite inaccurate. Contrary to what the title might
suggest, total depravity is not the belief that fallen
human beings are as sinful as they possibly can be
(a belief that would perhaps better be titled: utter
depravity). Total depravity should be understood in
terms of the "radical corruption" of human
nature, or the " total inability" of the
will to choose the good. A Calvinist believes that
the effects of original sin are so great that man no
longer has the ability to choose the good. He is bound
to sin. He loves evil and darkness. He hates Truth
and the Light. The Westminster Confession of Faith
states that we have " wholly lost all ability
of will to any spiritual good accompanying salvation:
so as, a natural man, being altogether averse from
that good, and dead in sin, is not able, by his own
strength, to convert himself, or to prepare himself
thereunto" (9.3).
Catholic Response: For a Calvinist to be truly
consistent with this belief, he has to believe
than even babies
who die at birth are necessarily doomed to hell because
of the depraved condition of their soul. It doesn't
matter that they, themselves, never had the opportunity
to commit any sins. All that matters is the fact
that they are born radically corrupt. While many
Calvinist
squirm at this point and argue that God "makes
exceptions" when it comes to those who die before
the age of reason, they are still faced with the
true gravity of their theology. It is impossible
for God
to punish someone unjustly. How, therefore, could
God fully damn the soul of a stillborn child for
sins he/she
didn't commit? Such a position is indeed repulsive
and contrary to the character of God.
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In
paragraph 405m the Catechism of the Catholic Church
states that original sin is a "deprivation of
original holiness and justice." However, it notes
that "human nature has not been totally corrupted" (emphasis
added). Original sin is the result of Adam and Eve's
act of rebellion. We are un-graced because of the fall.
We lack the sanctifying grace that we originally possessed.
But we are not totally depraved. Because of Adam and
Eve's sin, we lack our original status as covenantal
family members with God (original justice). We have
fallen from that original position of grace. We are
now "dis-graced creatures." We have fallen
from our filial position in God's covenantal family.
We now transmit human life apart from the divine life
for which human life was created. We impart a fallen
nature to our children. However, we do not transmit
Adam and Eve's personal sin. God does not look upon
a newborn baby and see Adam and Eve's specific/personal
sin. We are all implicated in Adam's sin, but we don't
receive Adam's sin. We receive a wounded nature that
is deprived of grace and inclined towards evil (concupiscence),
but we do not receive a totally depraved nature. Thus,
as the Catechism states, original sin is sin "contracted
and not committed." We are born into a "state
[of sin] and not an act" (#404).
Unconditional
election is connected to the "Reformed
view" of Predestination, and it builds upon their
belief in total depravity. Because mankind is so radically
corrupt, so thoroughly sinful, and so diametrically
opposed to all things good (especially the ultimate
Good: God Himself), man cannot even take the first
step towards saving grace. In his book, Grace Unknown,
noted Calvinist theologian R.C. Sproul presents the
Reformed view of election as follows: "From all
eternity God decided to save some members of the human
race and to let the rest of the human race perish" (Grand
Rapids: Baker Books, 1997, p. 141). Thus, the reason
why some people "choose" to embrace God is
because God chose them first. God's choice is " unconditional." His
sovereign choice is not at all dependent upon any inherent
good or merit he sees within us. A Calvinist would
vehemently disagree with the belief that God merely "foreknows" who
will come to saving faith, and thus bases His choice
upon human decision. God isn't a celestial Santa Clause
who looks down the corridor of time to see who's been "naughty
or nice." He chooses us not because He sees
any particular value or worth in some that is lacking
in
others. Rather it is only because of the mystery
of His sovereign will that He chooses some and not
others.
Catholic
Response: Many Catholics are shocked when they
discover that the Church actually permits one
to hold a view similar to the Calvinist view. While
the Church by no means enforces it as dogma, this
is a legitimate doctrinal option for an orthodox
Catholic.
Generally speaking, those within the Church who embrace
this view of predestination are called Thomists (i.e.
people who follow the theology of St. Thomas Aquinas).
The Thomists argue that God's love is the cause of
all goodness, and thus no one would be better equipped
to choose God (the "Ultimate Good") unless
he were more loved by God. God's love infuses and creates
goodness in things. Granted, God gives grace to all
("sufficient grace"), but to certain people
He gives an "extra-measure" of grace that
infallibly produces results ("efficacious grace").
I cannot (in-and-of myself) muster up enough "goodness" to
embrace God. His special love and grace are necessary
even in my initial decision to choose Him. Contrary
to what one might think, it isn't a matter of God's
efficacious grace or human free-will. Rather, it is
a matter of God's efficacious grace and human free-will.
It is only in and through God's grace that we can truly
be free. Again, the Church does not teach that one
must adhere to this view, but it is important to note
that it is a legitimate option with the Church. (For
an extensive treatment of this topic, I recommend that
one read Fr. Reginald Garrigou-Lagrange's excellent
book entitled Predestination (Rockford: Tan Books & Publishers,
Inc., 1999)).
Limited
atonement is the perhaps the most controversial
of the "five-points of Calvinism." Limited
atonement refers to the belief that Christ's death
on the cross was only designed for those whom He had
chosen to save (i.e. He only died for the predestined "elect").
Not surprisingly, this doctrinal affirmation has
been the source of much controversy within Protestant
circles.
Many people feel that it undervalues the efficacy
of Christ's death on the cross.
It is important to understand, however, that Calvinists
are not questioning the infinite value of Christ's
death. They agree that Christ's death is sufficient
for all, and that it could theoretically atone for
the sins of each and every person. What they don't
believe is that Christ's death is efficient for all,
and that it actually saves each and every person. They
believe that because He has chosen a limited number
of people to be saved. He will only die for that limited
number of people. The argument runs something like
this: 1) the purpose of Christ's death was to save
people, 2) God only chose a set number of people to
be saved, therefore 3) Christ only died for those whom
He had chosen to save (the elect).
Catholic
Response: Scripturally, the Calvinist position
is difficult to hold. 1 Timothy 2:6 states that
Christ "gave
himself as a ransom for all." 2 Corinthians 5:15
says that Christ "has died for all." 1 John
2:2 says that Jesus is "the expiation for our
sins, and not of ours only but also for the sins of
the whole world." In light of these and many other
passages in Scripture, the Calvinist understanding
of limited atonement quickly crumbles. The Bible is
emphatic about the fact that Christ's died for all
men. The Catechism states that the Church "following
the apostles, teaches that Christ died for all men
without exception: 'There is not, never has been, and
never will be a single human being for whom Christ
did not suffer '" (#605).
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While we must affirm the universality of Christ's
death on the cross, it is interesting to note that
there is a sense in which Christ's atonement is limited.
While Christ died for the sins of all men, it is quite
obvious that not all men have, in fact, received the
full benefits of Christ's death (or else all men would
be saved). Rather, Catholics believe that while Christ
went to the cross with the intention of making salvation
possible for all men, He did not, therefore, necessarily
make salvation actual for all men (this would be the
heresy of universalism). The salvific effect of the
atonement is limited by those who receive (and those
who do not receive) the benefits of Christ's saving
death on the cross.
Irresistible
grace can be summed up in the brief statement that " regeneration precedes (saving) faith." That
is, Christ regenerates fallen human beings - making
them spiritually alive - and gives them both the ability
and the irrevocable desire to embrace Him. No one can
resist God's efficacious call. It is impossible for
someone to be regenerated by God and not embrace Him.
Why? Well, building on the previous three "TULIP
points," the Calvinist believes that regeneration
so opens up the eyes of the sinner that he will not
be able to refuse God's call. The offer of salvation
is just so beautiful and attractive that no man will
be able to reject it. A Calvinist does not believe
that God drags people into heaven, kicking and screaming.
Once a person is regenerated, there is nothing that
could possibly prevent him from embracing His Savior.
He enters the gates of heaven with inexpressible
joy because that's the only place where his heart
can find
true rest and contentment.
Catholic Response: One of the crucial differences
that exist between Catholics and Calvinists is their
understanding of when and how regeneration occurs.
For a Catholic, regeneration - spiritual re-birth -
occurs at baptism. For the Calvinist, baptism is important,
but it does not necessarily have regenerative powers:
it is possible for someone to be baptized and not be
regenerate (and vice versa).
It
is interesting to note, however, that a Catholic
does not have to disagree with the Calvinists about
the existence of grace that is " irresistible" or "efficacious." As
noted earlier, too many people reduce the issue to
a matter of human free-will or divine grace, when it
is really a matter of human free-will and divine grace.
God is a God of love, and His love produces "irresistible" results
in us: His chosen sons and daughters.
P
is the final letter in the Calvinist's five-point
TULIP, and it stands for perseverance of the saints.
Perseverance of the saints is the belief that once
God has begun a saving work within the life of a
Christian, He will not let that person (ultimately)
fall from
grace. Sin and temptation are still very real in
the lives of God's children, but it is impossible
for a
true Christian to renounce his faith. A Calvinist
emphatically rejects the idea of mortal sin. Any
person who is 1)
truly chosen/elected by God, 2) truly saved by Christ's
death on the cross, and 3) truly drawn to our Lord,
will not forsake his salvation. He can't lose his
salvation, nor will he want to. A Calvinist will
admit that there
are a lot of people who go through a " conversion
experience" and later appear to fall-away from
their faith. A Calvinist can only shrug when confronted
with these unfortunate instances and say that the
person was never truly saved in the first place.
Catholic
Response: One of the most jaw-dropping verses for
me as a Protestant was 1 John 5:16-17: "If
any one sees his brother committing what is not a mortal
sin, he will ask, and God will give him life for those
whose sin is not mortal. There is sin which is mortal;
I do not say that one is to pray for that. All wrongdoing
is sin, but there is sin which is not mortal." (emphasis
added). How more obvious could the Biblical writer
be about the existence of "mortal" sins?
While all sins are evil and harmful to the sinner,
there are sins which are fatal to the spiritual health
of one's soul. It's a Biblical fact: some people
do fall from grace. This is something that we have
all
seen experienced. Rather than causing us to despair,
however, this should drive us to our knees in earnest
prayer, asking our Lord to ever and always strengthen
us in our battle with sin and temptation.
Conclusion
Sadly,
many of our Reformed brothers and sisters have
been subject to severe and gross misunderstandings.
In our contemporary culture, the words " Calvinist," "Reformed," or "Predestination," are
riddled with negative connotations. This should not
be the case. Granted, the Catholic Church is in serious
opposition to many distinctives of Reformed theology,
but that doesn't mean that there is nothing good to
be found within "Calvin country." I encourage
Catholics to sincerely love their Reformed brothers
and sisters. Calvinists, far from being the Church's
most severe and mortal enemies, are, in many ways,
extremely close to the teachings of the Church. Catholics
disagree with Calvinists. But Catholics need to put
aside their anti-Calvinist biases, and disagree in
love. I left Calvinism for the Catholic Church not
because I was brow-beaten by anti-Calvinist Catholics,
but because I was shown that Catholicism was a theology
of love, and that the Church cared about the eternal
state of my soul far more than it cared about my
anti-Catholic tendencies.
Secondly, we should pray for our Calvinistic friends.
One of my favorite spiritual writers is St. Francis
de Sales. He was the Bishop of Geneva, Switzerland
around the time of the Protestant Reformation. While
Geneva may not mean much to most Catholics, Geneva
carries a lot of significance for Reformed Protestants.
Geneva was John Calvin's home for many years. It is
where he taught and preached.
While St. Francis is famous for many different things,
he has a special place in my heart. He was used of
God to help lead many Genevan Calvinists out of their
Reformed groups and back into Christ's One, Holy, Catholic
and Apostolic Church. Sure St. Francis put a lot of
effort into his ministry - writing books/tracks, engaging
Calvinists in charitable dialogue, etc. - but fundamental
to all of his efforts was his commitment to our Lord
in prayer. Prayer is powerful. Don't underestimate
how vital and indispensable it is to one's spiritual
growth and effectiveness.
Only God can change minds and warm hearts.
Thirdly and finally, we must not shy away from sharing
the beauty and riches of our Catholic faith with our
Reformed brothers and sisters. Most people dislike
disputes and confrontations. I am no exception. If
I can avoid an argument, I will. Many Catholics treat
their faith like a secret. They try to keep it hidden
from the watching world. This is not the way it should
be. We should boldly proclaim the truths of our faith
in love.
Don't hesitate to share your excitement about the
Catholic Church. Don't shy away from presenting the
truths of your Catholic faith. Will people get offended?
Possibly. Will people get angry with you? Maybe. Will
Calvinists in particular feel especially passionate
about the issues that divide Catholics and Protestants?
Probably. But trust me: I would not be here writing
this if it weren't for Catholics who lovingly proclaimed
the truth of their faith. If two people - who have
now become dear friends - had not lovingly shared with
me their joy and enthusiasm for the Church, I would
still be on my anti-Catholic diatribe. If they had
merely shied away from sharing the joy that is deep
within their soul, I would still believe that the Pope
is the anti-Christ.
Please don't shy away from the truth of your faith.
God has given you the most precious of gifts. Don't
be ashamed of it!
Love, Pray, Share. God's in the business of working
miracles. Anything's possible.
