Spinningplates2
Puritan Board Freshman
How ofter does your Church teach about Calvinism? My kids are in high school and college and have never heard a series on TULIP. (except from me)
Last edited:
Follow along with the video below to see how to install our site as a web app on your home screen.
Note: This feature may not be available in some browsers.
I would say this ranks as one of the top misconceptions I hear from people when they learn I attend a Calvinist church. They assume that all our ministers and teachers ever teach is (a) something related to TULIP or (b) something by the pen of Calvin every Sunday.How ofter does your Church teach about Calvinism? Mu kids are in high school and college and have never heard a series on TULIP. (except from me)
How ofter does your Church teach about Calvinism? Mu kids are in high school and college and have never heard a series on TULIP. (except from me)
I really do not feel an especial need to teach a series of messages on salvation that runs through 5-Points. I don't like topical series much anyway. The only topical series of any kind I've done in the four years I've been ordained I really didn't enjoy.
But the doctrines which the TULIP declare are woven through all the Bible's teaching of salvation. Last Sunday, I preached on Phil.3:12-16 which is a passage that treats largely of Perseverance of the Saints.
I agree with Rev Morecraft III that you don't need to teach Calvinism from the pulpit. Just teach the Bible honestly and you shall teach Calvinism.
I really do not feel an especial need to teach a series of messages on salvation that runs through 5-Points. I don't like topical series much anyway. The only topical series of any kind I've done in the four years I've been ordained I really didn't enjoy.
But the doctrines which the TULIP declare are woven through all the Bible's teaching of salvation. Last Sunday, I preached on Phil.3:12-16 which is a passage that treats largely of Perseverance of the Saints.
I agree, and at our church at least one of the five points is discussed - at least indirectly - every single Sunday.
I would say this ranks as one of the top misconceptions I hear from people when they learn I attend a Calvinist church. They assume that all our ministers and teachers ever teach is (a) something related to TULIP or (b) something by the pen of Calvin every Sunday.How ofter does your Church teach about Calvinism? Mu kids are in high school and college and have never heard a series on TULIP. (except from me)
I agree with Rev Morecraft III that you don't need to teach Calvinism from the pulpit. Just teach the Bible honestly and you shall teach Calvinism.
I would say this ranks as one of the top misconceptions I hear from people when they learn I attend a Calvinist church. They assume that all our ministers and teachers ever teach is (a) something related to TULIP or (b) something by the pen of Calvin every Sunday.How ofter does your Church teach about Calvinism? Mu kids are in high school and college and have never heard a series on TULIP. (except from me)
And to be technically correct, TULIP did not come from "the pen of Calvin."
The five points were developed later at the Synod of Dordt to refute the error of the Remonstrants (followers of Arminius).
So even though teaching TULIP is often called "Calvinism" it can also be called "Anti-Pelagianism."
The whole nomenclature of "the five points" and "TULIP" is of recent origin. In fact, the Canons do not follow "TULIP" but ULtIP.
The whole nomenclature of "the five points" and "TULIP" is of recent origin. In fact, the Canons do not follow "TULIP" but ULtIP.
Just imagine how much theological wrangling would have been bypassed if the acronym was ULtIP?
The Five Articles of the Remonstrants, 1610
Article 1.
[Conditional Election - corresponds to the second of TULIP’s five points, Unconditional Election]
That God, by an eternal and unchangeable purpose in Jesus Christ his Son before the foundation of the world, has determined that out of the fallen, sinful race of men, to save in Christ, for Christ’s sake, and through Christ, those who through the grace of the Holy Spirit shall believe on this his son Jesus, and shall persevere in this faith and obedience of faith, through this grace, even to the end; and, on the other hand, to leave the incorrigible and unbelieving in sin and under wrath and to condemn them as alienated from Christ, according to the word of the Gospel in John 3:36: “He that believes on the Son has everlasting life: and he that does not believe the Son shall not see life; but the wrath of God abides on him,” and according to other passages of Scripture also.
Article 2.
[Unlimited Atonement - corresponds to the third of TULIP’s five points, Limited Atonement]
That, accordingly, Jesus Christ the Savior of the world, died for all men and for every man, so that he has obtained for them all, by his death on the cross, redemption and the forgiveness of sins; yet that no one actually enjoys this forgiveness of sins except the believer, according to the word of the Gospel of John 3:16, “For God so loved the world, that he gave his only begotten Son, that whosoever believes in him should not perish, but have everlasting life.” And in the First Epistle of John 2:2: “And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.”
Article 3.
[Deprivation - corresponds to the first of TULIP’s five points, Total Depravity]
That man does not posses saving grace of himself, nor of the energy of his free will, inasmuch as in his state of apostasy and sin he can of and by himself neither think, will, nor do any thing that is truly good (such as saving Faith eminently is); but that it is necessary that he be born again of God in Christ, through his Holy Spirit, and renewed in understanding, inclination, and will, and all his faculties, in order that he may rightly understand, think, will, and effect what is truly good, according to the Word of Christ, John 15:5, “Without me you can do nothing.”
Article 4.
[Resistible Grace - corresponds to the fourth of TULIP’s five points, Irresistible Grace]
That this grace of God is the beginning, continuance, and accomplishment of all good, even to the extent that the regenerate man himself, without prevenient or assisting, awakening, following and cooperative grace, can neither think, will, nor do good, nor withstand any temptations to evil; so that all good deeds or movements that can be conceived must be ascribed to the grace of God in Christ. But with respect to the mode of the operation of this grace, it is not irresistible, since it is written concerning many, that they have resisted the Holy Spirit (Acts 7, and elsewhere in many places).
Article 5.
[Assurance and Security - corresponds to the fifth of TULIP’s five points, Perseverance of the Saints]
That those who are incorporated into Christ by true faith, and have thereby become partakers of his life-giving Spirit, as a result have full power to strive against Satan, sin, the world, and their own flesh, and to win the victory; it being well understood that it is ever through the assisting grace of the Holy Spirit; and that Jesus Christ assists them through his Spirit in all temptations, extends to them his hand, and if only they are ready for the conflict, desire his help, and are not inactive, keeps them from falling, so that they, by no deceit or power of Satan, can be misled nor plucked out of Christ’s hands, according to the Word of Christ, John 10:28: “Neither shall any man pluck them out of my hand.” But whether they are capable, through negligence, of forsaking again the first beginning of their life in Christ, of again returning to this present evil world, of turning away from the holy doctrine which was delivered them, of losing a good conscience, of neglecting grace, that must be more particularly determined out of the Holy Scripture, before we ourselves can teach it with the full confidence of our mind.
These Articles, thus set forth and taught, the Remonstrants deem agreeable to the Word of God, tending to edification, and, as regards this argument, sufficient for salvation, so that it is not necessary or edifying to rise higher or to descend deeper.
The Articles of the Remonstrants are adapted from Phillip Schaff, The Creeds of Christendom, Volume 3, Baker Books, Grand Rapids, 1996, pp 545ff.
I'm not a scholar but Dordt's answers did put a death blow to "The Five Articles of the Remonstrants" doctrinally.
The Five Articles of the Remonstrants, 1610
Article 3.
[Deprivation - corresponds to the first of TULIP’s five points, Total Depravity]
That man does not posses saving grace of himself, nor of the energy of his free will, inasmuch as in his state of apostasy and sin he can of and by himself neither think, will, nor do any thing that is truly good (such as saving Faith eminently is); but that it is necessary that he be born again of God in Christ, through his Holy Spirit, and renewed in understanding, inclination, and will, and all his faculties, in order that he may rightly understand, think, will, and effect what is truly good, according to the Word of Christ, John 15:5, “Without me you can do nothing.”
I have a question:
How often does your church teach about Calvinism that extends beyond exposition of the doctrines of grace into the various spheres of life (family, church, government, vocation, culture, etc.)? Or, to put it another way, how often does your church do something like Abraham Kuyper did in his lectures on Calvinism and talk about its implications for all of life?
I have a question:
How often does your church teach about Calvinism that extends beyond exposition of the doctrines of grace into the various spheres of life (family, church, government, vocation, culture, etc.)? Or, to put it another way, how often does your church do something like Abraham Kuyper did in his lectures on Calvinism and talk about its implications for all of life?
Do you refer to those who attempt to "extend" God's saving grace to be a common possession supposedly provided to all men?
These days, this message of "common grace" is very prominent in the visible churches.
However, such is not a biblical or historical definition of grace; nor is it orthodox "Calvinism", but rather it continues to be a merely statist, humanistic, and political "Kuyperism" adopted by some churchmen to accommodate and placate secularists, in this modern age.
I have a question:
How often does your church teach about Calvinism that extends beyond exposition of the doctrines of grace into the various spheres of life (family, church, government, vocation, culture, etc.)? Or, to put it another way, how often does your church do something like Abraham Kuyper did in his lectures on Calvinism and talk about its implications for all of life?
Do you refer to those who attempt to "extend" God's saving grace to be a common possession supposedly provided to all men?
These days, this message of "common grace" is very prominent in the visible churches.
However, such is not a biblical or historical definition of grace; nor is it orthodox "Calvinism", but rather it continues to be a merely statist, humanistic, and political "Kuyperism" adopted by some churchmen to accommodate and placate secularists, in this modern age.
I'm not talking about Kuyper's specific view of common grace, but rather his applications of Calvinism to things like literature, art, government, etc.
Or even Klaas Schilder's ideas laid forth in Christ and Culture might be a better example of what I'm thinking about--not utilizing common grace, but pressing Calvinism's implications into every aspect of one's life.
Do you refer to those who attempt to "extend" God's saving grace to be a common possession supposedly provided to all men?
These days, this message of "common grace" is very prominent in the visible churches.
However, such is not a biblical or historical definition of grace; nor is it orthodox "Calvinism", but rather it continues to be a merely statist, humanistic, and political "Kuyperism" adopted by some churchmen to accommodate and placate secularists, in this modern age.
I'm not talking about Kuyper's specific view of common grace, but rather his applications of Calvinism to things like literature, art, government, etc.
Or even Klaas Schilder's ideas laid forth in Christ and Culture might be a better example of what I'm thinking about--not utilizing common grace, but pressing Calvinism's implications into every aspect of one's life.
What you relate is exactly what Kuyper called the "common grace" of God.
Designating secular and good achievements amongst unsaved humanity, as the equivalent to the redeeming grace of God, is very incorrect and a sorry teaching.
Cultural and civic works of good do not save men. Such cannot alter their condemnation and sentence of death imposed by God for their sins of unbelief.
Civic and human charities, are worlds apart from spiritual regeneration that produces faith in the grace of God.
I'm not talking about Kuyper's specific view of common grace, but rather his applications of Calvinism to things like literature, art, government, etc.
Or even Klaas Schilder's ideas laid forth in Christ and Culture might be a better example of what I'm thinking about--not utilizing common grace, but pressing Calvinism's implications into every aspect of one's life.
What you relate is exactly what Kuyper called the "common grace" of God.
Designating secular and good achievements amongst unsaved humanity, as the equivalent to the redeeming grace of God, is very incorrect and a sorry teaching.
Cultural and civic works of good do not save men. Such cannot alter their condemnation and sentence of death imposed by God for their sins of unbelief.
Civic and human charities, are worlds apart from spiritual regeneration that produces faith in the grace of God.
Excuse me for being obtuse, but how exactly is applying Calvinism to one's own life in every aspect a disregard for God's free grace?
I am of the mind that God's free grace is precisely what enables us to live consistently with His truth in every area of life, and call others to do the same, by faith and according to His commandments.
Are you arguing/assuming that there are no implications for Calvinism beyond understanding and assent to the doctrines of grace?
I would argue that God's grace does not apply to the reprobates of this world, in any way, shape or form.
Designating secular and good achievements amongst unsaved humanity, as the equivalent to the redeeming grace of God, is very incorrect and a sorry teaching.
Cultural and civic works of good do not save men. Such cannot alter their condemnation and sentence of death imposed by God for their sins of unbelief.
I have a question:
How often does your church teach about Calvinism that extends beyond exposition of the doctrines of grace into the various spheres of life (family, church, government, vocation, culture, etc.)? Or, to put it another way, how often does your church do something like Abraham Kuyper did in his lectures on Calvinism and talk about its implications for all of life?