Eight Years in the Faith, All Because of The God of Calvinism!

Eight years in the faith. June 5 is the day. Everyone who knew me ten years ago could easily spot the difference. I still wonder how I got here each time I think of it. I just know it wasn't because of me.

Sure, I did a lot of things, met and mingled with a lot of people, and learned a lot of things --- all of which became factors for this drastic change.  But the socio and the logic wouldn't suffice to alter one's nature (Jer. 13:23). There must have been a supernatural intervention. Far be it from me to give the credit to myself. Everything I am now is all by the grace of God (Eph. 2:8-9; 1 Cor. 15:10) so the glory is due to Him alone. And, aside from the fact that I find it biblical, I believe this is the main reason why I fell in love with this theological system known as "Calvinism", which was introduced to me in the early months of my Christian life.

Some people think the doctrine of Total Depravity downplays mankind's integrity. I see it as a biblical rationale for the domination of evil in my past and in this world. We may keep a blind eye towards this tragic reality but the dudes in the news confirm that sin often has the upper hand. Many think man is naturally good but in God's eyes,

“None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one.” (Romans 3:10-12)

The more I acknowledge this fatal disease, the more I appreciate its cure. (see Rom. 3:21-26)

Most people deem Unconditional Election as hazardous to the justice and love of God. There God chose some for salvation while leaving others to condemnation. But to me it as a great display of both (Rom. 9:22-24). That God did not choose all shows his justice in punishing sinners. That God would choose me, rather than let me in my sinful nature choose him (as if I will) exalts God's love more. Like Spurgeon, I do not wonder why he chose to save some. I wonder more why he chose to save at all (for nobody deserves salvation) and why he chose me (for I don't deserve salvation).

"Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will." (Ephesians 1:3-5)

While others find Limited Atonement as an insult to Christ's great salvation,  I find Christ's cross more magnified through this doctrine. That Christ's death is intended and efficient only for His people[1] shows more of its power. It was Christ's cross that saved me, not I using the cross. Limited atonement implies that the cross of Christ actually saves, not just makes salvation possible. It actually saved me. 

"She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.” (Matthew 1:21)

"...the church of God, which he obtained with his own blood." (Acts 20:28)

Some think Irresistible Grace does no justice to man's freedom. I believe it marvelously restores it. Our will is free only insofar as it does what we decide and what we desire. Our will is just a servant of our intellect and affections. The problem is that both of these are captivated by sin (TD). Hence, that God would 'irresistibly' make me believe by changing my nature Him is freedom (i.e., from sin's power), not captivity.

"All that the Father has given me shall come to me..." (John 6:37)

"Your people shall be willing in the day of your power..." (Psalm 110:3)

Finally, while some think that Perseverance of the Saints discards man's responsibility, I believe it puts man's responsibility and God's sovereignty in a balance. Left on my own, I could've given up on this battle long ago. God knows that I can hardly finish anything worthwhile, let alone salvation! But thanks be to God who gives me security that can endure against all odds.

"And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ." (Philippians 1:6)

For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord." (Romans 8:38-39)

If only the five points of Calvinism (aka TULIP) would be understood in their proper contexts, they would beautifully shine 'cause Calvinism, biblically and logically, (1) exalts the grace of God the most, and (2) gives the glory to God the most. 

I praise God that I am now eight years in the faith (and counting). This is all because of Calvinism. Not the concepts themselves but the reality of them at work in the world and in my life. I believe that I have gone this far only because I have this God of Calvinism, who elected me despite my radical sinfulness, sent His Son to effectively die for me, called me by His powerful Spirit and will preserve me to the end.

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[1] This does not discard the truth that Christ died sufficiently for all. (e.g., John 3:16; 1 John 2:2)

"No, These Reformed Methodists are NOT Reformaniacs"

Yesterday was this blog's 1st birthday. Those who have already dug this must have already noticed my (and my fanged friends') inclination to what we call "Reformed" theology. And we're vocal. Yes, we are Calvinists. And, yes, John Wesley—the founder of Methodism—isn't. Though we would argue that, even by creed and heritage, we are accepted by the United Methodist Church.

We confess that we are passionate Calvinists but we deny that Calvinism is the primary concern of these Reformed Methodists in the blogosphere. We deny that one cannot be saved and/or godly without affirming Calvinism. We further deny that one is obliged to read the books of John Calvin, John Owen, Jonathan Edwards, Charles Spurgeon, John MacArthur or John Piper to join our battle (though we would encourage everyone to try them). We are not Reformaniacs[1].

On the other hand, we affirm that our main concern is the vivification of TRUE United Methodism. Or, more specifically, the essentials for Evangelical Methodism, which Wesley himself enumerated in this popular quotation:

“I am not afraid that the people called Methodists should ever cease to exist either in Europe or America. But I am afraid lest they should only exist as a dead sect, having the form of religion without the power. And this undoubtedly will be the case unless they hold fast both the doctrine, spirit, and discipline with which they first set out.”

There he pointed out Three Essentials for Methodists to remain as a living church rather than as a "dead sect": (1) Doctrine, (2) Spirit, and (3) Discipline.

Wesley explained the reason:

"The Methodists must take heed to their doctrine, their experience, their practice, and their discipline. If they attend to their doctrines only, they will make the people antinomians; if to the experimental part of religion only, they will make them enthusiasts; if to the practical part only, they will make them Pharisees; and if they do not attend to their discipline, they will be like persons who bestow much pains in cultivating their garden, and put no fence round it, to save it from the wild boar of the forest."

So by doctrine, Wesley was referring to intellectual understanding of biblical truths. He said that attending to this alone (knowledge) would make us forget the laws/commands of God (what he meant by "antinomians"), which should be practiced and kept with discipline.

By spirit, Wesley was referring to passionate, practical Christian living. He combined emotions and actions. Attending to "spirit" alone would make us either "enthusiasts" (ones who base their religion on emotions only) or "Pharisees" (ones who base their religion on rules only).

By discipline, Wesley was referring to corrective discipline that the church should establish to maintain both doctrine and Christian living. What is noteworthy also in that quote is that, unlike the first two, its importance is emphasized rather than the danger of isolating it. He compared it to a "fence" while the doctrine and Christian living to a "garden". Without it, false teachers and persistent sinners ("wild boars") would just destroy the other two.

Though Calvin's defining marks of a church is two-thirds different[2] from Wesley's, Calvin never undermined Wesley's.

Concerning doctrine and Christian living, Calvin said:

"Let us be warned to pursue our calling in fear and anxiety, to take the trouble to learn from good and useful doctrine, having above all this end: that we hunger to know nothing except what it has pleased God to reveal to us in his Scripture. Let us not subject the sacred Word of God to our judgments or lusts, but rather let us align ourselves entirely with what it says to us.” (Against the Fantastic and Furious Sect of the Libertines)

And concerning church discipline, he said:

"If no society, nay, no house with even a moderate family, can be kept in a right state without discipline, much more necessary is it in the Church, whose state ought to be the best ordered possible. Hence as the saving doctrine of Christ is the life of the Church, so discipline is, as it were, its sinews; for to it it is owing that the members of the body adhere together, each in its own place. Wherefore, all who either wish that discipline were abolished, or who impede the restoration of it, whether they do this of design or through thoughtlessness, certainly aim at the complete devastation of the Church." (Institutes, Book IV, Ch. 1)

I am far from suggesting that Calvin and Wesley always had parallel ideas about doctrines, piety and discipline. But I would contend that both are zealous for orthodox doctrines, serious Christian living, and courageous church discipline[3]—three important characteristics that modern churches (including many United Methodist churches) lack.

By orthodox doctrines, I refer to the essentials in Christian faith.

By serious Christian living, I refer to sincere godly lifestyle.

By courageous church discipline, I refer to bold and plain execution of admonition and excommunication of persistently erring church members.

Currently, The United Methodist Church is little by little departing from these, and this is where we want "Reformation" most. 

Disagree? 

1. Attend conferences and note how often "doctrine" will be discussed. Compare it to political issues.

2. Note one sermon from the pulpit. Did the preacher mention about any historical context of the main text? How many verses did he quote, anyway?

3. Ask at least five old members in your church what "Justification by Faith Alone" is. (How about just asking them to enumerate the Bible books?)

4. Evaluate the church members' handling of money and if it somehow conforms to "gain all you can, save all you can, give all you can".

5. Check your church membership records and compare the number of members to the active members in your church.

6. Find out if there are church members who are addicted to cigarette smoking or to liquor. Now, find out if there is anyone (perhaps, a pastor or an elder) in your church who already rebuked them.

7. Check this retired Methodist Bishops' Statement of Counsel concerning homosexuality.

The list can go on and on yet the point is: United Methodism is drifting away from the important things it once embraced.

Again, we are not Reformaniacs. But we are indeed crazily in love with the United Methodist Church, thus, we are shouting for reformation. Brothers in Christ, join us in this battle. 

Soli Deo Gloria.

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[1] Ones who are overly-passionate for Reformed theology; ones whose enthusiasm for Reformed theology equates their enthusiasm for the essentials of Christian faith.

[2] Reformed teaching holds doctrine, sacraments and worship as defining marks of a true church: "[The universal] church hath been sometimes more, sometimes less visible. And particular churches, which are members thereof, are more or less pure, according as the doctrine of the gospel is taught and embraced, ordinances administered, and public worship performed more or less purely in them” (The Westminster Confession, Ch. 25, IV) And Calvin seems to say that preaching and hearing of pure doctrine implies true worship: “Wherever we find the Word of God surely preached and heard, and the sacraments administered according to the institution of Christ, there, it is not to be doubted, is a church of God.”

[3] I would even argue that Wesley has nearer resemblance to Calvin's theology than to Contemporary Wesleyanism: http://www.drurywriting.com/keith/wesley.the.calvinist.htm

The TULIP of Calvin that Even Non-Calvinists Will Find Sweet-smelling

Two issues are being brought up why John Calvin (1509 - 1564) is hated by many Non-Calvinists. One is his “horrible” doctrine of predestination. The other is the “murder” of Servetus. But both are often misrepresented, taken to their extremes, and addressed out of their contexts.

His theology (specifically, his soteriology) is more popularly known by the acronym TULIP (Total Depravity, Unconditional Election, Limited Atonement, Irresistible Grace, Perseverance of the Saints). And, of course, Arminians don’t like it (Arminianism being the counterpart of Calvinism). They detest its smell. Sadly, some detest it too much to the point of hating Calvin himself, counting him and all professing Calvinists as hellish heretics.

My aim in this long post is not to defend Calvinism but to show a sketch of Calvin’s biography and a summary of his character so that perhaps those who slander him may be ashamed (will they be?), and those who don’t know him may see the grace of God that worked upon the life and theology of this man. Sure Calvin had flaws, but he had this different TULIP that even Non-Calvinists must find fragrant:

1. Total Submission to Authorities

 “If I were able to choose, I would do anything but obey you. But since I know that I am not my own master, I offer my heart to the Lord as a sacrifice.”
“I would prefer nothing more than peaceful, scholarly work, if only he under whose command I stand would give me the freedom for it.” (John Calvin)

a. He was born on July 10, 1509, in Noyon, France. He obeyed his father and pursued theology in Paris at age 14.
b. 5 years later (1528), his father changed his mind and wanted Calvin to pursue law instead of theology. He submissively studied and finished law at Orleans but left it after his father died.
c. After leaving France, he submitted to William Farel who threatened him with God’s curse. He set aside his dream to be a scholar in Strasbourg and decided to spend his whole life being a pastor in Geneva—a city with not-so-few political, ecclesiastical, and moral conflicts.
d. He did his best to mold Geneva into a Christian community but was banished with Farel for political reasons. Farel went to Neuchatel. Calvin settled happily in Strasbourg, having his dream fulfilled. However, 3 years later, the Genevans requested their return. Farel stayed. Martin Bucer threatened Calvin with God’s judgment. And, again, Calvin submitted (1541) and spent the rest of his life overseeing Geneva.

2. Unparalleled Knowledge and Memory

 “Next to the study of the Scriptures which I earnestly inculcate, I exhort my pupils to peruse Calvin’s Commentaries, which I extol in loftier terms than Helmich himself [a Dutch divine, 1551–1608]; for I affirm that he excels beyond comparison (incomparabilem esse) in the interpretation of Scripture, and that his commentaries ought to be more highly valued than all that is handed down to us by the library of the fathers; so that I acknowledge him to have possessed above most others, or rather above all other men, what may be called an eminent spirit of prophecy (spiritum aliquem prophetiae eximium). His Institutes ought to be studied after the [Heidelberg] Catechism, as containing a fuller explanation, but with discrimination (cum delectu), like the writings of all men.” (Jacobus Arminius, Founder of Arminianism. 1560 - 1609)

a. Besides being a master of Latin and French, he had excellent knowledge of Hebrew and Greek.
b. He had familiarity with patristic commentators like Augustine, Chrysostom, Jerome, etc.
c. He had great knowledge of classical writers like Plato, Aristotle, Cicero, Seneca, Virgil, etc.
d. He had written one of the first exhaustive books on theology in Christendom – the Institutes of Christian Religion. It has undergone 5 rewritings and expansions from 1536 to 1559 but the substance never changes.
e. Except Revelation, he had unique, clear, and thorough Commentaries on all the books of the New Testament (not to mention his series of expository sermons).

3. Laborious Actions for the Lord

"I have been a witness of Calvin’s life for sixteen years, and I think I am fully entitled to say that in this man there was exhibited to all a most beautiful example of the life and death of the Christian (longe pulcherrimum vere christianae tum vita tum mortis exemplum), which it will be as easy to calumniate as it will be difficult to emulate." (Theodore Beza. 1519 - 1605)

a. He woke up at 4 o’clock in the morning and slept late.
b. Starting in 1549, he preached twice every Sunday and every other week preached no less than daily, which amounted to some 4,000 sermons.
c. He lectured on biblical exegesis three times a week.
d. He was at the Consistory, the disciplinary council of Geneva, on the appointed day.
e. Every Friday he was an active participant of Congrégations, a Bible study both for pastors and laymen.
f. He constantly visited the sick and the imprisoned.
g. He greatly cared for the persecuted believers in France by teaching, counseling, and exhorting them through letters and by interceding for them.
h. He consistently wrote commentaries, correspondence, and other writings which, within 31 years, would form 2 to 3 volumes octavo annually.
i. He only took 2 meals a day because he found out, by experiment, that it was the way to control his stomachache and migraine headaches. 

j. And he did all of these while he suffered the death of his three infant children and his beloved wife.

4. Indifference to Money and Earthly Comfort

"The strength of that heretic consisted in this,—that money never had the slightest charm for him. If I had such servants, my dominions would extend from sea to sea.” (Pope Pius IV)

a. He had a promising career either in the Roman Catholic Church or in law but he preferred the reformed pastor’s life. And he always refused an increase in salary and other presents except for the poor and the refugees.
b. He never owned a square inch of property in Geneva. When, in disguise, Cardinal Sadolet passed through Geneva (about 1547), he was surprised to find that Calvin lived in a plain house instead of an episcopal palace with a retinue of servants. Even his furniture, dining table, and bed don’t belong to him.
c. He first arrived at Geneva in 1536 but only received Genevan citizenship on Christmas day of 1559 as a gift.
d. He never cared so much about his health. And, because of his incessant labors, he often suffered indigestion, headaches, gallstones, hemorrhoids, gout, fever, and chronic asthma.
e. He had a boring love life! He had needed Bucer to get the idea of marrying and find some good candidates. He rejected three and, by 1540, married a widow named Idellete de Buré.
f. He only left 200 gold crowns which he gave to his relatives, the school, and the refugees. On May 27, 1564, he died and the next day he was buried in a common wooden casket in the cemetery of Plein Palais. In conformity to his wish, he didn’t even have a gravestone. 

5. Plentiful Influences

“Calvin’s system of doctrine and polity has shaped more minds and entered into more nations than that of any other Reformer. In every land, it made men strong against the attempted interference of the secular power with the rights of Christians. It gave courage to the Huguenots; it shaped the theology of the Palatinate; it prepared the Dutch for the heroic defence of their national rights; it has controlled Scotland to the present hour; it formed the Puritanism of England; it has been the basis of the New England character, and everywhere it has led the way in practical reforms. His theology assumed different types in the various countries into which it penetrated while retaining its fundamental traits." (Dr. Henry B. Smith, Professor of Theology in Union Theological Seminary, New York. 1815 - 1877)

a. Calvin had connections to the most influential persons of his age. He was admired by the great Martin Luther who was 25 years older than him. He was a friend of Farel, Viret, Beza, Bucer, Grynaeus, Bullinger, Knox, Melanchthon, Queen Marguerite, and the Duchess Renée.
b. In Geneva, there were English, Italian and Spanish Communities. Each of them had its own congregation and worship services. People even migrated from countries as far away as Crete, Tunisia, and Malta.
c. At Calvin’s Academy, there were students from such territories as Catalonia, the Netherlands, Scotland, Calabria, and Venice.
d. Many pastors educated from the Academy were spread out from Geneva. From 1555 to 1562, 1 pastor was sent to London, 1 to Antwerp, 1 to Turin, 2 to Brazil, 10 to Piedmont, and 56 to France.
e. His Institutes, Catechism, and calendar with important biblical and church-historical facts are published and transported to France and other areas. His Psalter (which went through 19 Genevan editions, 7 from Paris and 3 from Lyon) was his bestseller, having 27,400 printed copies by 1562 in Geneva alone.
f. He had indirect influences on some well-known writings of Protestantism. Olevianus, one of the writers of the Heidelberg Catechism, was a pupil of Calvin. Francis Junius, who revised The Belgic Confession of 1551, was also a student of Calvin. Most pastors of the Waldenses were educated at Geneva and Lausanne so the Waldensian Confession of 1655 is Calvinistic too.
g. Most respected theologians and preachers are Calvinists: Jonathan Edwards, John Newton, John Owen, Charles Spurgeon, B.B. Warfield, Charles Hodge, Martin Lloyd-Jones, J.I. Packer, John Piper, John MacArthur, etc.
h. The Arminian John Wesley, founder of Methodism, was greatly aided by his best friend George Whitefield, a Calvinist.

May this TULIP satisfy our spiritual olfaction and cause us to seek and taste the sweetness of the majesty of God that this man had tasted.