Spectrum of Christian Theism

Doctrine matters.  It has been well-said that it’s important to know what you believe, and why you believe it.

This becomes especially serious when the various subjects and ramifications of belief increase in importance.

For example I may “believe” that chocolate ice cream is superior to vanilla ice cream.  I may even have occasion to defend this belief, and attempt to persuade others to agree with my point of view.  But at the end of the day it really matters very little which ice cream preference I have, and I may even change my mind.  This type of belief is quite peripheral, and I frankly don’t order my life around my food preferences.

There are, however, more central or “core” beliefs that have far reaching consequences in my mind, and in the way I live.  And no subject is more significant than a man’s beliefs about God; one’s conception of Deity.

I’m firmly persuaded that the Biblical data, which represents God’s own Self-disclosure, sets forth the kind of God that is best described by what is commonly known as Calvinism, which is nothing more or less than a doctrinal summation of the God of the Bible as He has revealed Himself.

Yet the spectrum of Christian theism is very broad indeed, encompassing a vast array of overlapping, and sometimes competing systems of thought.  I found the following quote to be a helpful summary of the broad sweep of Christian theistic thought:

There are in reality only two types of religious thought. There is the religion of faith, and there is the religion of works. We believe that what has been known in Church History as Calvinism is the purest and most consistent embodiment of the religion of faith, while that which has been known as Arminianism has been diluted to a dangerous degree by the religion of works and that it is therefore an inconsistent and unstable form of Christianity. In other words, we believe that Christianity comes to its fullest and purest expression in Reformed Faith.

In the early part of the fifth century these two types of religious thought came into direct conflict in a remarkably clear contrast as embodied in two fifth-century theologians, Augustine and Pelagius. Augustine pointed men to God as the source of all true spiritual wisdom and strength, while Pelagius threw men back on themselves and said that they were able in their own strength to do all that God commanded, otherwise God would not command it. We believe that Arminianism represents a compromise between these two systems, but that while in its more evangelical form, as in early Wesleyanism, it approaches the religion of faith, it nevertheless does contain serious elements of error.

We are living in a day in which practically all of the historic churches are being attacked from within by unbelief. Many of them have already succumbed. And almost invariably the line of descent has been from Calvinism to Arminianism, from Arminianism to Liberalism, and then to Unitarianism. And the history of Liberalism and Unitarianism shows that they deteriorate into a social gospel that is too weak to sustain itself. We are convinced that the future of Christianity is bound up with that system of theology historically called “Calvinism.’ Where the God centered principles of Calvinism have been abandoned, there has been a strong tendency downward into the depths of man centered naturalism or secularism. Some have declared – rightly, we believe – that there is no consistent stopping place between Calvinism and atheism.

The basic principle of Calvinism is the sovereignty of God. This represents the purpose of the Triune God as absolute and unconditional, independent of the whole finite creation, and originating solely in the eternal counsel of His will. He appoints the course of nature and directs the course of history down to the minutest details. His decrees therefore are eternal, unchangeable, holy, wise and sovereign. They are represented in the Bible as being the basis of the divine foreknowledge of all future events, and not conditioned by that foreknowledge or by anything originating in the events themselves.

I strongly encourage the reader to consider the entire article from whence the snippet above was taken, which is located here.

Soli Deo Gloria!

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The Ultimate Arminian Weapon Unveiled

The video below was leaked from an elite Arminian think-tank hidden in an underground bunker buried deep beneath Liberty Baptist Theological Seminary. It’s rumored that the release of this highly sensitive information may represent the death-blow for Calvinism, and many well known monergists are allegedly already heading for the hills for fear of facing off against this impregnable, irrefutable, and potent form of argumentation which has been secretly under development by the finest Arminian minds of the past several decades.

WARNING – if you are a committed Calvinist then watching this video may have unintended and unpredictable effects on your psychological, physiological, and theological wellbeing. Watch at your own risk!

Particular Redemption

Reposted in whole from “A Puritan’s Mind

Limited Atonement

The Atonement of Jesus Christ is not limited in its power to save, but in the extent to which it reaches and will save certain individuals.

Limited atonement is a theological term that has been used for centuries to define a very important aspect of the Gospel. It is a fundamental Christian doctrine which states that Jesus Christ came and died for a limited number of people. He did not die, or redeem, every individual for all of time, but for some individuals, i.e. His sheep and His church. This does not mean that the power of His death could not have saved all men if He wanted to. The power and efficacy of His death in and through one drop of His blood could have saved a million-billion worlds. That was not what God intended. The Scripture does not dabble in “possibilities.” It does, however, state that the scope of His death is limited.

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Quotes (5)

A controversialist once said, “If I thought God had a chosen people, I should not preach.” That is the very reason why I do preach. What would make him inactive is the mainspring of my earnestness. If the Lord had not a people to be saved, I should have little to cheer me in the ministry.

I believe that God will save his own elect, and I also believe that, if I do not preach the gospel, the blood of men will be laid at my door.

Our Saviour has bidden us to preach the gospel to every creature; he has not said, “Preach it only to the elect;” and though that might seem to be the most logical thing for us to do, yet, since he has not been pleased to stamp the elect in their foreheads, or to put any distinctive mark upon them, it would be an impossible task for us to perform; whereas, when we preach the gospel to every creature, the gospel makes its own division, and Christ’s sheep hear his voice, and follow him.

C.H. Spurgeon

HT: Reformation Theology