You’re flabbergasted by all the fuss over the Calvinist/Traditionalist “thing;”
You affirm what Scripture affirms, whether or not you can fit it all into a neat, logical system;
You find in Scripture that God ultimately determines destinies AND that men must freely choose to reject or believe;
You see unconditional election not as a limiting factor in whom may be saved, but as a mysterious correlation to the efforts we expend in the “fields white with harvest;”
You believe that the Holy Spirit bears witness of the truth to all whenever the gospel is preached;
You hold that unbelief is always sinful and never mere unfortunate ignorance—that God’s truth is not without a testimony even among the unreached who have “exchanged the truth of God for a lie…”
You hold that God must generate faith in the sense that He must persuade the averse sinner, but biblical regeneration is rebirth, and no one is born again until they first believe;
You affirm that men are as naturally able to believe as to disbelieve, and that their moral inability, while figuratively referring to their unwillingness, makes it certain that no one will come to Christ without the Father’s drawing;
You affirm that all things go with certainty according to God’s eternal plan, but that no man perishes of necessity;
You find in the Bible a universal warrant, that applies even to the nonelect, to believe on Christ and be saved—that “there’s room at the cross for you,” no matter who you are.
You hold that any man who perishes has only his own free rejection of God to blame, and his own sins to be punished for.
You stopped reading before this line because you have more important things to concern yourself with.
This is the last post in this series, and concludes my attempt to provide a compelling articulation for the middle ground on which so many Southern Baptists stand—holding that God is the ultimate Determiner of destinies and that men have free will in the matter (but without going to the lengths of Calvinism or Traditionalism).
An important question, which goes to the heart of the Calvinism debate, was asked by Dr. Eric Hankins, at the 2017 Connect 316 Banquet:
On Calvinist principles, God could have foreordained the salvation of all just as easily, just as righteously, as He foreordained the salvation of only some. What else can such an act be called except “evil”? This is not a misrepresentation of Calvinism. I see no way around this implication. If there is one, Southern Baptists are going to need to hear it.
There is a Biblical solution to this supposed implication, but it’s found only in the middle view. As we’ve already seen in this series, in issue after issue, Calvinists and Traditionalists have chosen a divisive simplicity over a deeper complexity. Any time that a doctrine is stripped of an inherent complexity by two opposing arguments, the dispute will not end until the complexity is restored. This issue is no different. Continue reading →
The posts in this series are not in any particular order; but it may be helpful, before reading this one, to read the following posts: “The 3rd Rail: Inability of the Will is Never Literal,” and, “The 3rd Rail: The Fallacy of a Restrictive Foreknowledge.”
As we have seen in previous posts in this series, God’s knowledge of all events from outside of time does not in any way restrict man’s freedom to freely act—that, in fact, we retroactively write God’s foreknowledge with every decision we make. Many may balk at this because it sounds so foreign to our linear, temporal thinking; but we cannot expect a timeless God to interact with our world in ways that we comfortably understand. If we dare to ask tough questions, then we ought not to be satisfied with pat answers, but should strive beyond comfort to glimpse the truth, even if it be unexpected. But this is not to say that God is not in control. Middlers affirm that God determines the destinies of men—we simply deny that He does this against or in spite of their free will. Continue reading →
It is possible to put so much emphasis on one Biblical principle that another equally important Biblical principle becomes obscured in the shadow, and eventually rejected. Baptist Centrists going all the way back to Andrew Fuller have recognized this problem in the teachings of our Necessarian (Calvinist) and Libertarian (Traditionalist & Arminian) brothers. This unbalanced emphasis is evident in how either side presents their support from Scripture. Fuller stated it well:
If I find two doctrines affirmed or implied in the Scriptures, which, to my feeble understanding, may seem to clash, I ought not to embrace the one and to reject the other because of their supposed inconsistency; for, on the same ground, another person might embrace that which I reject, and reject that which I embrace, and have equal Scriptural authority for his faith as I have for mine. Yet in this manner many have acted on both sides: some, taking the general precepts and invitations of Scripture for their standard, have rejected the doctrine of discriminating grace; others, taking the declarations of salvation as being a fruit of electing love for their standard, deny that sinners without distinction are called upon to believe for the salvation of their souls. Hence it is that we hear of Calvinistic and Arminian texts; as though these leaders had agreed to divide the Scriptures between them. The truth is, there are but two ways for us to take: one is to reject them both, and the Bible with them, on account of its inconsistencies; the other is to embrace them both, concluding that, as they are both revealed in the Scriptures, they are both true, and both consistent, and that it is owing to the darkness of our understandings that they do not appear so to us […]
We in the middle watch with dismay as justification for the extremes of one side is claimed to be based on the extremes of the other (in the ongoing Calvinism/Traditionalism debate). Why ignore the middle position? There are more than two choices here. In fact, both sides can actually come to near agreement on some issues, with a few minor adjustments—adjustments that bring them more in line with sound, Biblical truth. The issue of the inability of sinners is one in desperate need of common sense and Biblical clarity, which will provide some common ground for both sides—that is, for those who are willing to open their eyes and consider what the middle has to offer. Continue reading →
Imagine how sinners would react if the gospel offered no promise of eternal life to those who believe. If there were no amazing grace, no opportunity for forgiveness, no loving heavenly Father to welcome us into His family, no Savior who gave His life to save us, but only a proclamation that God ought to be worshipped for who He is, and that sin must be punished, would anyone come to God in faith? If only hell awaited—even for believers—would any be willing to pray, “Not my will but Thine be done?” No one would come.
Calvinists and Traditionalists have been arguing, with varying degrees of amity and enmity, since the SBC was formed. But between these two (with slight overlap of both) is a less argumentative and more cooperative middle view. Because this middle view has commonalities with both Calvinism and Traditionalism, this group has little problem working with pastors and supporting missionaries from either end of the spectrum. However, this ability to cooperate leaves the middle position “out of sight and out of mind,” since we (I count myself among them) usually have little use for “in-house” theological debate*. When we encounter Calvinists who demand that God is the ultimate determiner of the destinies of men, we give a hearty, “Amen!”–and Continue reading →
John Murray’s treatment of sanctification, particularly his essay, “The Agency in Definitive Sanctification,” makes some surprising inroads toward grasping the believer’s retroactive, realistic identification with Christ. He does not go as far as to acknowledge that the reality of the spiritual union of Christ in the believer brings a title to all that Christ accomplished just as if the believer had accomplished it. Instead, he prefers to call it a mysterious “divine constitution.” But he does recognize the “tension” between the historical objectivity of Christ dying and rising again, and the fact of the believer subjectively dying to sin and rising to new life in Christ—and that the two are often spoken of in the New Testament as if they were one and the same events. The believer did not die to sin until coming to Christ in faith; and yet, the power of that dying to sin is firmly grounded in the once-and-for-all quality of Christ’s death—as if the historically objective death of Christ somehow became an historically objective fact of the believer’s life once he came to Christ. Continue reading →
The theology of Andrew Fuller, as set out in his greatest work, The Gospel Worthy of All Acceptation, is centrally located between those Calvinists who see sinners as walking corpses—no more able to believe than a dead body is able to raise itself from the dead—and those of the other side who see sinners as fully enabled by God’s grace to choose (their will being the determining factor). To Fuller, men are able to believe, but will nonetheless remain unwilling until God does a supernatural work of grace to reverse their unwillingness.
Regeneration only causes a man to do what he otherwise could have and should have done but refused. This puts the feet of the universal gospel offer on much more Biblical ground, and removes much of the repugnance of the Calvinist doctrine. The gospel is to be preached to all men because all men do have the ability—and the warrant—to embrace it; and that gospel would save any who do—even the unelect if they would but be willing. Continue reading →