Sermon Tone Analysis

A Defense of Calvinism as the Gospel

*by Prof David J. Engelsma*

 

The term, “Calvinism,” is not the name by which we Calvinists prefer to have our faith called; nor do we prefer to call ourselves “Calvinists.”

Calvin was the name of a man, a great servant of God, John Calvin.

He was one of the Reformers by whom the Holy Spirit reformed the Church in the 16th century.

To call ourselves “Calvinists” and our faith “Calvinism” leaves the impression that we follow a man and that these beliefs are the invention of a man.

In fact, these terms originally were terms of derision used by our enemies, as were also the names, “Christian,” and “Protestant.”

Therefore, from the very beginning, Calvinists called themselves “Reformed,” or “Presbyterian.”

Thus, they deliberately distinguished themselves from the other great branch of the Protestant Reformation, the Lutheran Church, which did call itself by the name of a man (contrary to the wishes of Luther himself).

Nevertheless, “Calvinism” and “Calvinist” are useful terms, today.

They are widely known, even though that be, in part, through the attack upon, and reproach of, Calvinism by its enemies.

Also, the name, “Calvinist,” is embraced by persons and churches who are not Reformed, or Presbyterian, but who confess those tenets of Calvinism which they call “the doctrines of grace.”

“Calvinism” has come to stand for certain doctrines, a certain system of truth.

We have no objection to calling these doctrines “Calvinism” as long as two things are clearly understood.

First, it must be understood that not the man, John Calvin, but Holy Scripture is the source of them.

Second, it must be understood that we who embrace these truths are not disciples of a man, Calvin, but are concerned exclusively to follow God's eternal Son in our flesh, Jesus Christ, exactly by confessing these doctrines.

There are different ways of viewing Calvinism.

Some have discovered political implications in Calvinism, e.g., strong opposition to every form of tyranny.

Others have found Calvinism important for economics.

Max Weber thought to trace the spirit of capitalism to Calvinism, indeed, to Calvinism's doctrine of double predestination.

We could examine Calvinism as a total world-and-life-view.

It is more, much more, than a set of doctrines, and certainly much more than five points of doctrine.

Like humanism or Marxism, Calvinism is a world-and-life-view with which a man takes a stand in every area of human life.

Also, Calvinism involves one with the Church, the instituted Church, and is not only the personal beliefs of the individual; it is through and through ecclesiastical.

With the early Church, Calvinism fervently holds that “outside the Church is no salvation.”

At its heart, however, Calvinism is theology, true religion; and this means doctrine.

This is how we will be viewing Calvinism, here.

We limit ourselves to a consideration of Calvinism as the Gospel.

Calvinism is the Gospel.

Its outstanding doctrines are simply the truths that make up the Gospel.

Departure from Calvinism, therefore, is apostasy from the Gospel of God's grace in Christ.

Our defense of Calvinism, then, will proceed as follows.

First, we will show that Calvinism is the Gospel.

This is necessary because of its detractors, who criticize it as a perversion of the Gospel.

Second, we will defend it as the Gospel.

In doing this, we carry out the calling that every believer has from God. Paul wrote that he was “set for the defense of the Gospel” (Philippians 1:17).

I Peter 3:15 calls every believer to give an answer, an “apology,” or defense, to everyone who asks us a reason for the hope that is in us.

As the name indicates, Calvinism is a certain teaching associated with John Calvin; it refers to Biblical doctrines that he propounded.

Calvin was a Frenchman, born in 1509 and died at 55 in 1564, who lived during the Reformation of the Church, a contemporary of Martin Luther.

He was converted from Roman Catholicism early in his life, “by a sudden conversion,” he tells us in his preface to his commentary on the Psalms, “since I was too obstinately devoted to the superstitions of Popery to be easily extricated from so profound an abyss of mire,” and labored on behalf of the Protestant Faith all the rest of his life.

He lived and worked in Geneva, Switzerland as a pastor and theologian.

His labor was prodigious.

He preached almost daily; did an immense pastoral work; carried on a massive correspondence; and wrote commentaries, tracts, and other theological works.

He is remembered especially for his great work on Christian theology, Institutes of the Christian Religion (which still exercises great influence, which every professing Protestant could profitably read, and which every critic of Calvinism ought to have studied, if he wishes to be taken seriously), and for his commentaries on almost every book of the Bible.

Calvin's Protestant contemporaries recognized his outstanding gifts, especially in theology and exposition of Scripture.

They referred to him simply as “the Theologian.”

Calvin's influence in all the world, already during his lifetime and ever afterwards, was tremendous.

Luther, of course, stands alone, as the founder of the Protestant Reformation.

But Calvin, benefiting from Luther, outstripped even Luther in influencing the Church of Christ in all the world.

In the history of the Church, Calvinism is the name for the faith of the Reformed and Presbyterian branch of the Protestant Reformation.

These Churches were called “Reformed” in Germany, France, Switzerland, and the Netherlands.

In England, Scotland, and the north of Ireland, they were called “Presbyterian.”

This faith was early expressed in written confessions, or creeds.

Among the confessions of the Reformed Churches are the Heidelberg Catechism, the Belgic Confession of Faith, and the Canons of Dordt.

The great Presbyterian creeds are the Westminster Confession of Faith and the Westminster Catechisms.

All of these confessions are in essential agreement.

The Reformed and Presbyterian Churches insisted that the teaching embodied in these creeds, that which is now called Calvinism, was the revelation of God in Holy Scripture.

Calvinism bases itself on Scripture.

It holds fully the Protestant principle of sola scriptura (Scripture alone).

The doctrine of Scripture is the very foundation of Calvinism.

It is a mistake, therefore, to define Calvinism apart from its belief concerning Scripture.

The Bible is the only authority in and over the Church.

It is this because it is the inspired Word of God, as II Timothy 3:16 claims: “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.”

As such, Scripture is the “infallible rule” (Belgic Confession, Article VII).

It may not be ignored, questioned, or subjected to criticism, but must be received, believed, and obeyed.

This is vital for Calvinism because Calvinism teaches many things about which man complains, “These are hard sayings, who can hear them?”

For Calvinism, the question is not, “will men in the 20th century like these things?”

But the question is, “Does the Word of God say so?”

Calvinism is concerned to proclaim the Scriptures.

The preaching of Scripture, both within the Church and outside the Church, is the central interest of Calvinism.

It is false to conceive of Calvinism as a theoretical, abstruse science carried on by heady intellectuals in ivory towers.

With the entire Reformation, it wanted, and wants today, to preach the Gospel, which is the power of God unto salvation to every one who believes.

Calvinism, then, can rightly be viewed as certain basic doctrines, the so-called “five points of Calvinism.”

But even here, a word of caution is in order.

Historically, it is something of a misnomer to call these doctrines “Calvinism.”

On these doctrines, there was no difference between Luther and Calvin.

These two leading Reformers were in agreement in their teaching on the doctrines of predestination, the depravity of the fallen man, and justification by faith alone.

Indeed, almost without exception, all of the Reformers embraced what we now call “Calvinism.”

Besides, the “five points of Calvinism,” as five particular doctrines that distinguish Calvinism, originated after Calvin's death.

They were formulated by a Synod of Reformed Churches in the Netherlands, in 1618-l619, the Synod of Dordt, in response to an attack on these five doctrines by a group within the Reformed Churches that were known as the Remonstrants, or Arminians.

This Synod set forth, confessed, explained, and defended these five truths in the Canons of the Synod of Dordt.

But it was Calvin who developed these truths, systematically and fully; and therefore, they came to be called by his name.

Total depravity is one of the five points of Calvinism.

This doctrine teaches that man, every man, is by nature sinful and evil — only and completely sinful and evil.

There is in man, apart from God's grace in Christ, no good and no ability for good.

By “good” is meant that which pleases God, namely, a deed that has its origin in the faith of Jesus, its standard in the Law of God, and its goal in God's glory.

From conception and birth, every man is guilty before God and worthy of everlasting damnation.

This is man's plight because of the fall of the entire human race in Adam, as Romans 5:12-21 teaches: “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned...”

Not only is every man guilty from conception and birth, but he is also corrupt, or depraved.

This depravity is total.

One aspect of this misery of man is the bondage, or slavery, of man's will.

The will of every man, apart from the liberating grace of the Spirit of Christ, is enslaved to the Devil and to sin.

It is willingly enslaved, but it is enslaved.

It is unable to will, desire, or choose God, Christ, salvation, or the good.

It is not free to choose good.

It is not Calvinism, that God forces men to sin or that men sin unwillingly, but that the natural man's spiritual condition is such that he cannot think, will, or do anything good.

On this doctrine, Luther and Calvin were in perfect agreement.

Luther, in fact, wrote a book called The Bondage of the Will in which he asserted that the fundamental issue of the Reformation, the basic difference between genuine Protestantism and Roman Catholicism, is this issue, whether the will of the natural man is bound or free.

Calvinism shows itself as pure Protestantism by its confession concerning the will in the Westminster Confession of Faith, Chap.

IX,III,IV: