Intro P
------
Calvinism
Five Points
1. "Total depravity", also called "total inability", asserts that as a consequence of the fall of man into sin, every person is enslaved to sin. People are not by nature inclined to love God, but rather to serve their own interests and to reject the rule of God. Thus, all people by their own faculties are morally unable to choose to trust God for their salvation and be saved (the term "total" in this context refers to sin affecting every part of a person, not that every person is as evil as they could be). This doctrine is derived from Augustine's explanation of Original Sin. While the phrases "totally depraved" and "utterly perverse" were used by Calvin, what was meant was the inability to save oneself from sin rather than being absent of goodness.
2. "Unconditional election" asserts that God has chosen from eternity those whom he will bring to himself not based on foreseen virtue, merit, or faith in those people; rather, his choice is unconditionally grounded in his mercy alone. God has chosen from eternity to extend mercy to those he has chosen and to withhold mercy from those not chosen. Those chosen receive salvation through Christ alone. Those not chosen receive the just wrath that is warranted for their sins against God.
3. "Limited atonement", also called "particular redemption" or "definite atonement", asserts that Jesus's substitutionary atonement was definite and certain in its purpose and in what it accomplished. This implies that only the sins of the elect were atoned for by Jesus's death. Calvinists do not believe, however, that the atonement is limited in its value or power, but rather that the atonement is limited in the sense that it is intended for some and not all. Some Calvinists have summarized this as "The atonement is sufficient for all and efficient for the elect."
4. "Irresistible grace", also called "efficacious grace", asserts that the saving grace of God is effectually applied to those whom he has determined to save (that is, the elect) and overcomes their resistance to obeying the call of the gospel, bringing them to a saving faith. This means that when God sovereignly purposes to save someone, that individual certainly will be saved. The doctrine holds that this purposeful influence of God's Holy Spirit cannot be resisted, but that the Holy Spirit, "graciously causes the elect sinner to cooperate, to believe, to repent, to come freely and willingly to Christ." This is not to deny the fact that the Spirit's outward call (through the proclamation of the Gospel) can be, and often is, rejected by sinners; rather, it's that inward call which cannot be rejected.
5. "Perseverance of the saints" (also known as "perseverance of God with the saints" and "preservation of the believing") (the word "saints" is used to refer to all who are set apart by God, and not of those who are exceptionally holy, canonized, or in heaven) asserts that since God is sovereign and his will cannot be frustrated by humans or anything else, those whom God has called into communion with himself will continue in faith until the end. Those who apparently fall away either never had true faith to begin with (1 John 2:19), or, if they are saved but not presently walking in the Spirit, they will be divinely chastened (Hebrews 12:5–11) and will repent (1 John 3:6–9)
-----------
The most notable Calvinist preacher was Jonathan Edwards and his 1741 Sermon, Sinners In the Hands Of An Angry God.
---------------------------
Mayhew rejected Edwards view declaring that “total depravity [is] both dishonourable to the character of God and a libel on human nature.” He likewise rejected the five points of Calvinism including the doctrine of irresistible grace and the doctrine of the Trinity as taught by the Athanasian and Nicene Creeds.
At the same time Mayhew also rejected the Great Awakening—the first of a series of huge revival movements that have periodically swept Americans up into a religious frenzy. Mayhew had seen the principle mover of the Awakening, the English preacher and revivalist George Whitefield, an Anglican preacher who became a founding figure in Methodism, at camp meetings in what is now Maine. He was repulsed by the mindless emotionalism he witnessed which he suspected would burn brightly but soon extinguish itself. He found Whitefield’s followers, ‘of the more illiterate sort,” and the preaching “confused, conceited and enthusiastic.” He was repelled by the “extravagance and fanaticism, and violent gestures and shrieks” of people in the throes of religious ecstasy.
Mayhew made his views publicly know. He proposed a third path based on religious rationalism and a view of a loving, but firm God as Father as revealed in a careful reading and analysis of The Bible.
-------------------------------------
No comments:
Post a Comment