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Calvinism Vs Wesleyan Arminianism
The Comparison of Calvinism and Wesleyan Arminianism by Carl L. Possehl Membership Class Resource B.S., Upper Iowa University, 1968 M.C.M., Olivet Nazarene University, 1991 Pastor, Plantation Wesleyan Church 10/95 Edition When we start to investigate the difference between Calvinism and Wesleyan Arminianism, the question must be asked: "For Whom Did Christ Die?" Many Christians answer the question with these Scriptures: (Failing, 1978, pp.1-3) JOH 3:16 For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. (NIV) We believe that "whoever" means "any person, and ...that any person can believe, by the assisting Spirit of God." (Failing, 1978, pp.1-3) 1Timothy 2:3-4 This is good, and pleases God our Savior, (4) who wants all men to be saved and to come to a knowledge of the truth. (NIV) 2PE 3:9 The Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance. (NIV) REV 22:17 The Spirit and the bride say, "Come!" And let him who hears say, "Come!" Whoever is thirsty, let him come; and whoever wishes, let him take the free gift of the water of life. (NIV) (Matthew 28:19-20 NIV) Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, (20) and teaching them to obey everything I have commanded you. -
Two Aspects in the Design of Christ's Atonement
Journal for Baptist Theology and Ministry Vol. 2 No. 2 (Fall 2004): 85-98 Two Aspects in the Design of Christ’s Atonement Wayne S. Hansen Associate Professor of Theology Bethel Seminary of the East 1601 N. Limekiln Pike Dresher, Pennsylvania 19025 For well over three and a half centuries Christians have been divided over one aspect of Christ’s atonement. This topic has served to separate believer from believer, often with great animosity. The cleavage is so great that it has divided schools, denominational institutions, mission agencies, and local churches. Ironically, it has been labeled as a “non-essential” by at least one side in the debate. Yet the implications for this topic are significant for one’s approach to the church, evangelism, confidence in the sovereignty of God, and especially, Christology. The topic I am alluding to is limited atonement, to use its more recognized label. Some have preferred the term “definite atonement” or “particular redemption” to emphasize the positive focus of the doctrine and eliminate any suspicion of the value of Christ’s work. But whichever term is used the basic question remains. “Did God intend to save only the elect in the death of Christ or provide salvation for all?” Passionate defenses on each side of the issue have been offered. Frequently, tensions are so strong on this issue that one side does not hear what the other is saying. Each feels justified in her/his view and often refuses to look at the other’s argument. Not a few have stated that both are true and then dismissed the subject without seeing the inconsistency of their logic. -
Eternal Security, the Perseverance of the Saints, Or in Laymen’S Terms, the ‘Once-Saved, Always-Saved’ Doctrine.” 1
The Apostle John wrote his first epistle to “you who believe in the name of the Son of God, so that you may know that you have eternal life, and that you may continue to believe in the name of the Son of God” (1 John 5:13). Apparently the apostle taught that a believer could know whether he or she was saved. If a believer can know that he is saved then it logically follows that he has assurance that his salvation is secure. The teaching that a believer can be assured of his salvation is commonly known as “eternal security, the perseverance of the saints, or in laymen’s terms, the ‘once-saved, always-saved’ doctrine.” 1 The doctrine of eternal security has sparked a debate between believers that has been waged for centuries. The Roman Catholic Church has long taught that it is impossible for anyone, including the pope, to be assured of his or her salvation. Anybody committing this so-called “sin of presumption” is anathematized by Rome. 2 During the 1 John F. MacArthur, The Security of Salvation: Why You Can’t Lose It (Panorama City, CA: Word of Grace Communications, 1983) p. 1. 2 Canon 15 on Justification states, “If anyone saith that a man who is born again and justified is bound of faith to believe that he is assuredly in the number of the 1 Reformation men were able to read the Bible for themselves and many noticed that it seemed to teach that a believer could not lose his salvation. They began to realize that salvation was accomplished by Christ on the cross rather than through a person’s works. -
Foreknowledge, Predestination, Election & the Final Destiny of The
Foreknowledge, Predestination, Election & the Final Destiny of the Believer By Pastor Jeff Alexander Introduction: Statement of Doctrine 1. The question before us Are those who have been eternally set apart unto salvation by the Father, redeemed by the Son, and regenerated and converted by the Spirit invariably able to persevere so as to be absolutely secure in their salvation?1 2. The pitfalls to avoid in seeking the answer to the question As with all questions of doctrine, one must appeal to some final authority. Needless to say, any ap- peal to human opinion or human experience will certainly be filled with problems and errors. We shall en- deavor to approach this study by appealing solely to the Scripture as it is God‘s infallible and inspired Word. If one does not possess a high view of Scripture, all discussion of the doctrines of grace is irrele- vant, having no authority. Another dangerous ground with respect to one‘s approach to interpreting the Word of God is unwar- ranted literalism. When one believes that the Bible is the Word of God, that its message is plain, and that its teaching are to be taken literally, it is easy to isolate sentences and phrases, reading into them what one supposes they mean. All false doctrines make use of ―proof texts‖ to support them, leaning on the mere sound of words. In light of this, there are several texts used to support the possibility of one‘s falling away from salvation. We will examine some of these references, demonstrating how all such texts should be handled. -
Calvinism and Arminianism Are Tw
K-Group week 3 Question: "Calvinism vs. Arminianism - which view is correct?" Answer: Calvinism and Arminianism are two systems of theology that attempt to explain the relationship between God's sovereignty and man's responsibility in the matter of salvation. Calvinism is named for John Calvin, a French theologian who lived from 1509-1564. Arminianism is named for Jacobus Arminius, a Dutch theologian who lived from 1560-1609. Both systems can be summarized with five points. Calvinism holds to the total depravity of man while Arminianism holds to partial depravity. Calvinism’s doctrine of total depravity states that every aspect of humanity is corrupted by sin; therefore, human beings are unable to come to God on their own accord. Partial depravity states that every aspect of humanity is tainted by sin, but not to the extent that human beings are unable to place faith in God of their own accord. Note: classical Arminianism rejects “partial depravity” and holds a view very close to Calvinistic “total depravity” (although the extent and meaning of that depravity are debated in Arminian circles). In general, Arminians believe there is an “intermediate” state between total depravity and salvation. In this state, made possible by prevenient grace, the sinner is being drawn to Christ and has the God-given ability to choose salvation. Calvinism includes the belief that election is unconditional, while Arminianism believes in conditional election. Unconditional election is the view that God elects individuals to salvation based entirely on His will, not on anything inherently worthy in the individual. Conditional election states that God elects individuals to salvation based on His foreknowledge of who will believe in Christ unto salvation, thereby on the condition that the individual chooses God. -
Calvinism Vs Arminianism Vs Evangelicalism
Calvinism vs. Arminianism vs. Evangelicalism Don’t follow any doctrine that’s named after a man (no matter how much you admire him). This chart compares the 5 points of Calvinism with the 5 points of Arminianism. Many Evangelical Christians don’t totally agree with either side but believe in a mixture of the two— agreeing with some points of Calvinism and some of Arminianism. (See the “Evangelical” chart beneath the Calvinism vs. Arminianism chart) The 5 Points of Calvinism The 5 Points of Arminianism Total Depravity Free Will Man is totally depraved, spiritually dead and Man is a sinner who has the free will to either blind, and unable to repent. God must initiate cooperate with God’s Spirit and be the work of repentance. regenerated, or resist God’s grace and perish. Unconditional Election Conditional Election God’s election is based upon His sovereignty. God’s election is based upon His His election is His own decision, and is not foreknowledge. He chooses everyone whom based on the foreseen response of anyone’s He knew would, of their own free will, respond faith and repentance. to the gospel and choose Christ. Limited Atonement Unlimited Atonement When Christ died on the cross, He shed His When Christ died on the cross, He shed His blood only for those who have been elected blood for everyone. He paid a provisional price and no one else. for all but guaranteed it for none. Irresistible Grace Resistible Grace Grace is extended only to the elect. The Saving grace can be resisted because God internal call by God’s grace cannot be resisted won’t overrule man’s free will. -
Theology 1.11
Calvinism and Arminianism Calvinism and Arminianism are two systems of theology that attempt to explain the relationship between God’s sovereignty and man’s responsibility in the matter of salvation. Calvinism is named for John Calvin, a French theologian who lived from 1509-1564. Arminianism is named for Jacobus Arminius, a Dutch theologian who lived from 1560-1609. Both systems can be summarized with five points. The Calvinists didn’t come up with five points to start with. The Calvinists wrote their vision of what salvation looks like and how it happens under God’s sovereignty. When the Arminians read it, they said, “These are five places we don’t agree.” That is where we got these five points. 1. Depravity • Calvinism’s doctrine of total depravity states that every aspect of humanity is corrupted by sin; therefore, human beings are so depraved and rebellious that they are unable to trust God and come to Him on their own accord without God’s special work of grace to change their hearts. • Arminians say, with regard to depravity, that people are depraved and corrupt, but they are able to provide the decisive impulse to trust God with the general divine assistance that God gives to everybody. Although some refer to this as “partial depravity”, classical Arminianism rejects “partial depravity” and holds a view very close to Calvinistic “total depravity” (although the extent and meaning of that depravity are debated in Arminian circles). 2. Election • Calvinism includes the belief that election is unconditional. It says that we are chosen. God chooses unconditionally whom he will mercifully bring to faith and whom he will justly leave in their rebellion. -
The Death Christ Died -A Case for Unlimited Atonement
The Death Christ Died -A Case for Unlimited Atonement http://www.biblebelievers.net/calvinism/kjcalvn6.htm Introduction © by Robert P. Lightner, Th. D [This Introduction was written by Robert P. Lightner, Th.D. and found in the book, "The Death Christ Died, A Case for the Unlimited Atonement" originally published by Regular Baptist Press. This resource is now available once again from Kregel Publications; ISBN: 0825431557; (October 1998). Posted with permission from Dr. Lightner.] Table of Contents Foreword Preface to the Third Printing Introduction I. The Savior in Life and Death II. The Divine Purpose of the Atonement III. The Biblical Extent of the Atonement IV. Problems with and Unlimited View of the Atonement V. Problems with a Limited View of the Atonement Conclusion Scripture Index Introduction Whether Christ died for all men or for only those who will believe has been an issue much debated since the days of the Reformation. Prior to that time much was written about the atonement but very little about its extent. Some older writers insist, however, that the church from its earliest ages was of the opinion that Christ died for all. Even Augustine, strict predestinarian though he was, maintained that Christ gave Himself a ransom for all by providing for their salvation, thus removing an impediment which would otherwise have proved fatal.1 There are scattered indications in the writings of some of the early fathers which certainly imply their belief in an unlimited atonement. Of course, it must be remembered that their first concern was not with the extent of the atonement but with the person of Christ and with the nature of His work on the cross. -
Course Outline • Fall 2020 • Discussion 10/26-11/22 Kevin Lewis
ESSENTIAL CHRISTIAN DOCTRINE II - MODULAR CSAP/CSSR 542A (1 Unit) • Course Outline • Fall 2020 • Discussion 10/26-11/22 Kevin Lewis I. PROFESSOR & CLASS INFORMATION Professor: Kevin Lewis Course Title: Essential Christian Doctrine II - Modular Course Code: CSAP/CSSR 542 A Credit Hours/Units: 1 Unit Term: Fall 2020 Class Days & Time: Discussion 10/26-11/22 Location: Modular Dept. Secretary: Megan Stricklin (562) 906-4570 Office Phone: 562-903-6000 X5506 Secretary Email: [email protected] Office Hours: By Appointment Office Location: Biola Professional Building E-Mail: [email protected] Office Mailing Address: Biola University, Course Website: www.theolaw.org Christian Apologetics Program, Dept. Website: http://biola.edu/apologetics 13800 Biola Avenue, La Mirada, CA 90639 Discussion: http://canvas.biola.edu ITL Website: www.itlnet.org II. COURSE EXPECTATIONS This is a required, two-semester (Spring and Fall), core apologetics course. For each semester, students must carefully read the course outline, complete the assigned readings, participate in a four week discussion on Canvas, take an online exam, and submit a paper. Students must also attend the Summer residency lectures. (2 units, 1 per semester) III. REQUIRED & RECOMMENDED TEXTBOOKS A. REQUIRED TEXTS 1. Jeffery, Steve, Michael Ovey & Andrew Sach. Pierced for Our Transgressions. Crossway, 2007. 2. Lewis, Kevin. Essential Christian Doctrine Syllabus.1 Fall 2020 Version. Available online on my faculty webpage at www.theolaw.org. 3. Shedd, W.G.T. Dogmatic Theology. 3rd Ed., Grand Rapids: P & R Publishers, 2003. 1 Note that I refer to the course notes available online as the “Syllabus.” The document explaining the course requirements—the one you are currently reading—is the “Course Outline.” ECD II-Modular-Fall Semester Course Outline Page 2 B. -
CAN a BELIEVER LOSE THEIR SALVATION? Part 4 – the Saving Work of Jesus 2/26/2012
CAN A BELIEVER LOSE THEIR SALVATION? Part 4 – The Saving Work of Jesus 2/26/2012 I. WHAT IS ‘ETERNAL SECURITY?’ A. Eternal Security (or Perseverance of the Saints) teaches that once someone receives salvation they cannot lose it. Once faith in Christ has been exercised, a person is safe and secure for eternity, no matter what happens afterwards. B. According to this view salvation is eternally secure and never able to be lost. All one needs to do is to start the Christian life. Once you have been “saved” you have a guaranteed ticket to heaven. To start is in a sense to finish. Therefore only the first step is absolutely necessary. C. Eternal security is labeled in one of four ways. • Once Saved, Always Saved • Unconditional Assurance • The Perseverance of the Saints • The Preservation of the Saints. D. Within the camp of Eternal Security there are two different views. One is called “Free Grace” and the other “Sovereign Grace.” Though they differ with one another on the ‘working out’ of salvation, both agree that once truly started, the Christian life will inevitably reach the finish. E. Free Grace‐ The belief held by dispensationalists that faith in Christ only needs to happen once, and no matter how one lives the rest of their life their standing with God cannot be affected. In other words, salvation only consists of justification and not sanctification. Both Calvinism and Arminianism reject Free Grace theology. a. Free Grace teachers include J. Dwight Pentecost, John Walvoord, Charles Ryrie, Warren W. Wiersbe, Charles Stanley, Bill Bright, Norman Geisler, Tony Evans, and Erwin Lutzer. -
THE ERRORS of CALVINISM VS. the BIBLICAL VIEW of GOD and MAN by Roger L
THE ERRORS OF CALVINISM VS. THE BIBLICAL VIEW OF GOD AND MAN by Roger L. Berry STUDY GUIDE LESSON 1: What Is Calvinism and Arminianism? ����������������������������������������������������������������������������� 2 LESSON 2: Principles of Biblical Interpretation ��������������������������������������������������������������������������������� 5 LESSON 3: The Christian View of Man ��������������������������������������������������������������������������������������������� 8 LESSON 4: The Christian View of God ��������������������������������������������������������������������������������������������� 11 LESSON 5: The Christian View of Christ . 14 LESSON 6: The Grace of God ������������������������������������������������������������������������������������������������������������� 17 LESSON 7: The Security of the Believer ��������������������������������������������������������������������������������������������� 19 LESSON 8: The Security of the Believer (continued) ��������������������������������������������������������������������������� 23 LESSON 9: Influences of Calvinism ��������������������������������������������������������������������������������������������������� 27 LESSON 10: The Dangers of Calvinism ��������������������������������������������������������������������������������������������� 31 Copyrighted material. May not be reproduced without permission from the publisher. Copyrighted material. May not be reproduced without permission from the publisher. NOTE: Questionable Teaching in Life In the Son And Elect in the -
Limited Atonement
The Doctrine of Limited Atonement 2009 Bible Conference Jalan Imbi Chapel Kaula Lampur Aurelius Augustine —Born in Thagaste, Africa, AD 354 —Professor of Rhetoric & Speech at Univeristy of Milan —Debated Pelagius AD 410-12 —His writings inspired the thinking of John Calvin. Church History Athanasius (AD 293-373) “Thus, taking a body like our own, because all our bodies were liable to the corruption of death, He surrendered His body to death instead of all...” “...Death there had to be, and death for all so that the due of all might be paid.” Limited Atonement Heidelberg Catechism 1563 “...What do you understand by the ‘suffered’ —That all the time Christ lived on the earth, but especially at the end of His life, He bore, in body and soul, the wrath of God, against the sin of the whole human race...” —37th Question - Doctrinal Standard of the German Reformed Church Limited Atonement “ The Thirty Nine Articles” (1553) “The offering of Christ once made is that perfect redemption, propitiation, and satisfaction, for all the sins of the whole world, both original and actual, and there is none other satisfaction for sin, but that sin alone” —The official statement of faith for the Church of England Limited Atonement Dr. Walter Elwell, Presbyterian scholar “Those who defend unlimited atonement point out that it is the historic view of the church...it was held by Luther, Melanchthon, Bullinger, Coverdale,and even Calvin, in some of his commentaries.” Martin Luther (1483-1546), Richard Hooker (1553-1600), John Bunyan (1628-1688), J. B. Lightfoot (1828-1889), Augustus Strong (1836-1921), A.