Naked Calvinism: my series on Calvinism

Calvinism is a theology according to which God controls everything which occurs in advance, including evil.

In the following series, I explain what Calvinism is and examine its philosophical as well as theological consequences.

A short introduction to Calvinism

Naked Calvinism: motivation and methodology

Naked Calvinism: on the sinful nature of man and Genesis

Naked Calvinism: the secret will of God

Why the difference between single and double predestination does not matter

A reformed preacher at the doors of heaven and hell.

The sad testimony of the daughter of a Calvinist apologist

Fostering communion and unity with committed Calvinists?

Predestined to eternally suffer? An interview with philosopher Jerry Walls

 

 

Thematic list of ALL posts on this blog (regularly updated)

My other blog on Unidentified Aerial Phenomena (UAP)

 

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Predestined to eternally suffer? An interview with philosopher Jerry Walls

Note: text like this  means a hyper-link.

 

Calvinism (also known as reformed theology) is on the rise in the Conservative Protestant world and I am not the only one who finds that deeply preoccupying. In what follows, I had the immense privilege to interview Dr. Jerry Walls, who is an outstanding philosopher of religion defending a view called Arminianism.

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Lotharson: Thank you Jerry for having accepting my interview. Could you please sum up your personal background for my readers?
Jerry Walls: I was born and raised in Knockemstiff, a small village in southern Ohio. I attended a small revivalist church where I accepted Jesus as my savior in a revival when I was 11 years old. I preached my first sermon at age 13. After high school, I attended a Wesleyan Bible college for a couple years, where I seriously engaged Wesleyan theology. I graduated from Houghton College, also a Wesleyan school before attending Princeton theological seminary. I also took a degree from Yale divinity school and then pastored a church for three years. Then I went to Notre Dame where I did a PhD in philosophy, writing a dissertation defending the doctrine of hell. So I have a pretty diverse educational background.Bild
Lotharson: Yep! What version of hell did you defense back then?
Jerry Walls: I defended the view that hell is eternal because some people freely choose to remain there forever. I also pointed out that universalism and Calvinism share the assumption that God can save anyone he will. The difference is that for Calvinism, God does not choose to save everyone, whereas for the universalists he does. I argue that God truly desires to save all, but some are lost because we are free and some choose to reject God forever.

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Lotharson: Thanks, this is truly fascinating 🙂 Would you say that annihilationism (the destruction of the lost) is perpendicular to the debates between Calvinists and free-will Arminians such as yourself?

A calvinist and an Arminian can (possibly) be either an annhilationist or believe in eternal torment. Do you think this is the case?
Jerry Walls: Yes, those are views that can be combined. But either way, whether God determines people to eternal misery or (mere!) annihilation, either way the Calvinist God does not truly love all persons.

Lotharson: I agree with this! Why do you believe that your view of hell is the right one as opposed to other options? Could you please put it in a nutshell?
Jerry Walls: Well, God’s very nature is love and he created us in his image for relationships of love, both with himself and other persons. For us to truly love God, we have to be free. If God determined our “love” for himself, he would be loving himself rather than receiving genuine love from us. So for genuine love and worship to be possible, it must be possible that we can refuse to love God, to worship and obey him and so on. If that happens, we are necessarily unhappy for we are missing out on the very thing for which we were created–loving relationship with God and other persons. Hell is the natural misery that results when we choose not to love and obey God.

Lotharson: I largely agree with this though I think it begs some questions concerning eternal torment. But right now, I’d like to talk about reformed theology. What is, to your mind, the most concise way for summing up Calvinism?

Jerry Walls: Well, the famous TULIP, particular what I call “ULI in the middle.” God unconditionally chooses to save some, but not all, Christ died only for the elect that God unconditionally chooses to save, and God gives irresistible grace to the fortunate elect.
Jerry Walls: Particularly…

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Lotharson: And what about four-point Calvinists rejecting limited atonement?
Jerry Walls: That is only because it is rather embarrassing to admit you don’t really believe “God so loved the (whole) world” and gave his Son for all. But that is only a feeble attempt to mask the hard reality that the Calvinist God does not truly love all persons. So long as you have unconditional election and irresistible grace only for the elect, it does not help to play down limited atonement. You still have limited salvation. It is limited strictly to the elect God unconditionally chooses to save, but no one else.

Lotharson: Yeah, I also think that this distinction between single and double predestination is an illusion. What are now your main arguments against reformed theology?

Jerry Walls: Well, the heart of the issue is the character of God. Is he truly a God of love who is perfectly good? You cannot claim this with any plausibility if you believe God determines people to damnation, people he could just as easily determine to salvation. He could determine all persons FREELY to accept the Gospel (as Calvinists define freedom) but choose not to. God is more glorified by unconditionally choosing to save some and damning others than he would be by determining all to accept salvation. Such claims make shambles of the claim that God is love.
Jerry Walls: Calvinists are skillful at employing the rhetoric of love and most people do not really understand what Calvinists are saying. So Calvinism maintains credibility by way of misleading rhetoric about the love of God that their theology does not really support.

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Lotharson: Many Calvinists I told that answered me that God is a JUST judge. We are not free to chose good, but when we sin we are freely sinning, so that we deserve a punishment. What’s your take on this?
Jerry Walls: Freely only means doing “willingly” what God has determined you to do. He determines your will in such a way that you “willingly” choose sin. However, you cannot do otherwise. That flies in the face of how we understand justice. A person is considered culpable only for things over which he has control. And what would we think of a judge who determined a criminal to “willingly” murder someone and then sentenced him to death for murder? We would hardly think such a judge was just. Yet, that is just how Calvinists see God.

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Lotharson: Precisely. But then Calvinists say that we have NO RIGHT to judge God’s morality. He is the potter, we are the clay and we have to abide by HIS rules, however repugnant they might seem us to be. Do you often have heard such a reply in your own debates with Calvinists?
Jerry Walls: Well, that is a very compliacated question. Can God make anything right, just by willing it? Can he make lying right? Blasphemy? I believe whatever God wills is right, but I DO NOT think it follows that God can will just anything and make it right. He is necessarily good and loving in his nature, and can only will things that are compatible with his perfect goodness. So it is not a matter of us judging God by OUR standards, but rather that our moral intuitions are part of the image of God in us. To judge the Calvinist account of God to be morally abhorrent is not to judge God, but only the Calvinist account of him. For a fuller discussion of the relationship between God and morality, see the book David Baggett and I co-authored, “Good God: The Theistic Foundations of Morality” that was published in 2011.

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Lotharson: Thanks for the link! What I don’t understand is how Calvinists manage to live. They profess that God predetermined Hitler, the Shoah and predetermined most victims to eternally suffer. How is it possible to keep living without sinking into a dark depression?

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Jerry Walls: Great question! I think the answer again goes back to the inconsistency of Calvinism. They affirm the love of God for all persons, that he is perfectly good, and so on, but fail to see how these claims are utterly incompatible with their theology. They do not consistently work out the implications of determinism and compatibilism, and often think and say things that only make sense on a libertarian view of freedom. And of course, they often resort to “mystery” under the guise that it is true piety to believe things they do not understand or that do not make rational sense. But again, if people really understood compatibilism and the true implications of Calvinism, many could not believe it.
Many however, do sink into depression if they really understand Calvinism and its implications. I recently got an email from a guy who had been watching my videos and said he was moving to embrace Arminianism after being a Calvinist his whole life. He admitted the Calvinist view of God was at odds with the biblical picture of Jesus, and that he had little joy in his Christian life. The strain between what Calvinism teaches and what he truly believed was too great, and he finally realized he needed to give up Calvinism.

Lotharson: I am glad to hear about this happy ending 🙂

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Jeremiah 32:35 is extremely embarrassing for all divine determinists holding fast to Biblical inerrancy.
“35 They built high places for Baal in the Valley of Ben Hinnom to sacrifice their sons and daughters to Molek, though I never commanded—nor did it enter my mind—that they should do such a detestable thing and so make Judah sin.”
How do Calvinists interpret this passage?

Jerry Walls: I’m not sure, but this may be good candidate for the infamous distinction between the revealed and the decretive will of God. He reveals one thing to be his will, and commands it, but decrees something altogther different! Talk about internal conflict!

Lotharson: If a human being spoke and acted in this way, would we not universally call him or her an infamous deceiver?
Jerry Walls: Or worse. For the Calvinist, God’s ways that are “higher” than ours are actually lower than the standards we expect for a decent human being.

Lotharson: Yeah, and this is truly frightening. Is Neo-Calvinism on the rise in modern Evangelicalism?
Jerry Walls: Well, if you mean by Neo-Calvinism, just classic Calvinism, then yes, very much so.
Lotharson: Are there countless Arminian Churches who are being taken over?

Jerry Walls: I’m not sure of the number, but yes, some Arminian churches are being taken over by Calvinists.
Lotharson: Does it have regrettable consequences, especially in the way non-Christians view the Church?
Jerry Walls: I doubt that non-Christians know the difference. But it does cause conflict and division in some churches.
Jerry Walls: And again, Calvinists are not usually forthright in their views to unbelievers. Calvinists often say God loves everyone.

Lotharson: Is it morally praiseworthy to worship a deity having condemned one’s own son to an eternity of suffering BEFORE he was ever born? (I’m thinking on John Piper)

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Jerry Walls: The idea of unconditional election to salvation and damnation is morally abhorrent, and applying it to your own children only makes it more graphic. But that is Calvinist piety at its best. You sacrifice not only your child but also your moral intuitions in the name of worshiping a God whose “goodness” is utterly at odds with the normal meaning of that term.

Lotharson: I wholeheartedly agree with you! But it seems to me that Conservative Arminians have also many troubles.
For (the overwhelming majority of) Conservative Evangelical Arminians, if a non-Christian goes onto the other side of the grave, he can AUTOMATICALLY count on an eternity of terrifying distress. Do you agree with this?

Jerry Walls: I believe God’s mercy endures forever and his nature of perfect love does not change the minute we die. I agree with CS Lewis that the doors of hell are locked on the inside and that God is always willing to welcome the prodigal home.

Lotharson: So, do you expect post-mortem conversions?
Jerry Walls: Yes. I believe God truly desires to save all persons, and that many persons have not had a full opportunity to hear and respond to the gospel in this life. You do not go to hell for lack of opportunity to be saved, but for steadfastly resisting the opportunity to do so. If this is true, it makes sense that persons who have not had opportunity to receive the gospel in this life will do so after death.

Could you put your views on purgatory in a nutshell and mention useful resources?

Jerry Walls: Well, in a nutshell, purgatory is about completing the sanctification process begun in this life. For a full defense of this claim, see my book “Purgatory: The Logic of Total Transformation.” For a shorter account see my article “Purgatory for Everyone” that appeared in “First Things” several years ago. I also have a couple of videos on You Tube. One is CS Lewis on Why our Souls Demand Purgatory and the other is CS Lewis and Mere Purgatory. Thanks for the interview.

Lotharson: I was delighted to have had you!

 

Fostering communion and unity with committed Calvinists?

 

Zack Hunt (The American Jesus) just wrote a thought-provoking article about the implications of Calvinism (also called Reformed Theology). It is a fictional letter to John Calvin.

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Dear John,

Ok, first off I know, “Dear John” letters are usually written between former lovers and we were never even friends. But, John, I tried. I really, really did.

I’ve heard for so long that my frustrations with Calvinism were really due to your Neo-Calvinist followers giving you a bad name. That made sense to me. After all, I couldn’t believe some of the rephrensible and callous things being said and taught today would be derived directly from someone of your theological prowess. So, I wanted to give you a chance at redemption in my eyes.

Since you’ve been, um, not present in the body for the past 450 years, I thought the best way to get acquainted with the real Calvin would be to read the work you are most famous for. I’m talking, of course, about your Institutes of the Christian Religion.

In my effort to get to know you better I spent my last semester at Yale in a class devoted entirely to the reading and discussion of your epic work. I admit we didn’t make it through every single chapter (forgive us John, but the book is nearly 1,000 pages long and we needed time to discuss what we read each week), but we did make it through almost all of it (we mostly skipped a few chapter at the end about church polity). And even with those handful of overlooked chapters, I’m still willing to bet we made it through more of the Institutes than many of your followers today have read. (I say this as a Wesleyan, who has read far far too little of what Wesley actually wrote.)

I have to admit, John, you’re a brilliant guy and a great writer. Your passion and honesty were obvious from page one and at times refreshing given the way we so often dance around what we really think in the church today. I really admire your conviction and willingness to say what you believe to be true even if it wasn’t the popular thing to say. Without a doubt, you had some great things to say and, at times, I even found myself close to shouting “Amen!” Like the time you called out those who want to believe in the absurd notion that God can predestine some to heaven while not necessarily also predestined everyone else to hell, ”This they do so ignorantly and childishly since there could be no election without its opposite reprobation.” (3.23.1)

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Ok, maybe, that amen wasn’t exactly for the reason you would like, but still, it counts for something, right?

Anyway, class is now over, our reading of your monumental achievement complete, and I’ve had some time to process everything you said.

So, can I be totally honest with you, John?

You crushed my hope for reconciliation.

I found your theology to be every bit as appalling – and maybe even more so – than your followers.

To be blunt, as a Christian, I don’t recognize your God and I have no clue what the good news is in the Institutes. That some people are saved no matter what? I guess that’s good for them. But you’re clear that God also creates people for eternal damnation,

By predestination we mean the eternal decree of God, by which he determined with himself whatever he wished to happen with regard to every man. All are not created on equal terms, but some are preordained to eternal life, other to eternal damnation; and accordingly, as each has been created for one or other of these ends, we say that he has been predestined to life or to death. (3.21.5)

And you also say that God tricks some of those same people he dooms to hell into thinking He loves them by “instilling into their minds such a sense of his goodness as can be felt without the Spirit of adoption” simply so he “better convince them.” (3.2.11) John, what kind of perverse and manipulative God would do that?

But it gets worse.

Much worse.

For, according to you, God ordains every single horrific act of evil that has or ever will occur.

As you explain over,

Scripture, moreover, the better to show that every thing done in the world is according to his decree, declares that the things which seem most fortuitous are subject to him. For what seems more attributable to chance than the branch which falls from a tree, and kills the passing traveler? But the Lord sees very differently, and declares that he delivered him into the hand of the slayer. (1.16.6)

And over,

As all contingencies whatsoever depend on it, therefore, neither thefts, nor adulteries, nor murders, are perpetrated without an interposition of the divine will. (1.17.1)

And over,

Let us suppose, for example, that a merchant, after entering a forest in company with trust-worthy individuals, imprudently strays from his companions and wanders bewildered till he falls into a den of robbers and is murdered. His death was not only foreseen by the eye of God, but had been fixed by his decree. (1.16.9)

And over again, God is behind every act of evil that ever takes places,

I concede more – that thieves and murderers, and other evil-doers, are instruments of divine providence, being employed by the Lord himself to execute the judgments which he has resolved to inflict. (1.17.5)

In other words, if a child is raped, a family murdered in their sleep, or an entire population of people sent off to the gas chambers, that wasn’t just the act of evil men. It was the will of God.

And, of course, God doesn’t just have it out for us in this life; God has it out for some people for eternity too because as you say, “Those whom the Lord favors not with the direction of his Spirit, he, by a righteous judgment, consigns to the agency of Satan.” (2.4.1)

You say all of this wrath is due to our depravity. Ignoring Paul’s words affirming the complete opposite, you say ”wherever sin is, there also are the wrath and vengeance of God” (3.11.2) And as if to drive your point home at just how much God hates us, you claim that it’s not just adults that God despises, but infants too because they ”cannot but be odious and abominable to God.” (2.1.8) John, you go to great lengths to establish the total depravity of man, and I agree that we are indeed sinful people. But in the end, based on your own argument, the one looking the most depraved is God. For it is God, not humanity, who ordains evil and institutes eternal torture regardless of act or decision.

Yes, John, you’re right. All of these quotes and points are lacking in their immediate context, but they’re not random thoughts. They are, as you demonstrate so well, the logical conclusions of your theology of divine sovereignty and, therefore, at the very heart of what you believe about God. Worse, this isn’t a case of you overstating without thinking through the conclusions. You’re clear that this sort of God who ordains genocide, murder, rape, children abuse, and every other conceivable horrendous act is the God you worship.

Not surprisingly, you say that we should fear this God, not just honor and revere Him, but actually be terrified of Him. (3.2.26) I suppose on that point we are in at least partial agreement. If this is a God who arbitrarily ordains the death of children and the torment of people before they’re even born, then of course we should fear this God.

Which is why, John, I’ve got to be brutally honest with you.

I think your God is a monster.

I don’t say that casually or based on a handful of random one liners. I say it based on the foundation of your theological project and your insitence on a God who both ordains evil and creates people simply to torment them for eternity. John, this is not the God I find in the Bible, nor is it a God I think is worthy of worship. It’s a God who can only be feared for His arbitrary, callous, and evil ways, and pitied for his enslavement to wrath.

To me, John, your God looks nothing like Jesus of Nazareth. And, for me, that’s a big problem.

Now, John, it wouldn’t be a good breakup letter if I wasn’t clear about why I don’t like you like that anymore (or I guess ever did). I’m know a lot of those reasons are obvious already, but in the spirit of your Institutes, I don’t want to leave any room for doubt as to why we need to go our separate ways.

First, John, as awed as I am by your intellect, you’re way way way overcommitted to your theological system. I know your methodology and meticulousness are derivative of your training as a lawyer, and while those can be great qualities in a person, in your Institutes your utter devotion to your theological system creates an unbelievable callousness that is totally foreign to the Jesus I meet in the gospels. Experience, reason, compassion, and even huge chunks of scripture are sacrificed on the altar of your theological system. Relationships require compassion, humility, and at a times a bit of flexibility. John, we’ve all got some work to do in those areas, but that’s especially true for you.

You also have a tendency to talk about of both sides of your mouth. This isn’t good for a relationship because it means I can never really trust what you’re saying. F0r instance, in order to acknowledge the obvious reality of freewill while defending your hardcore understanding of divine sovereignty, you try to create a make believe difference between compulsion and necessity, as if just because we necessarily have to act in a certain way because God has ordained it so, we’re not actually compelled to do that. (2.3.5) John, that makes no sense. Likewise, you argue that even though everything is determined by God long before we even exist, we’re still responsible for out actions. (1.17.5)

Look, I get it, you’ve got a system to maintain and you need to make sense of sin and guilt. But, John, you can’t have your cake and eat it too. Either we freely choose to sin and are therefore responsible, or God causes us by divine decree to sin and, therefore God is ultimately responsible. Which leads us to the worst doublespeak of all in your book. You make is clear that God ordains evil, but isn’t the author of it. John, buddy, as you heard throughout your lifetime, if God is the source of and the one who ordains evil acts, then God is the author of evil. Which means your God isn’t really as loving and good as you would have us believe. In fact, your God is pretty stinking evil.

Which is why, John, it’s hard not to conclude that Calvinism is a sustained exercise in the defense against the obvious. By which I mean you’re constantly on the defense against the obvious conclusions of your claims. To your credit you offer up an exhaustive defense, it just runs counter to basic logic. There’s just no way around the fact that you’ve simultaneously created a God who is the author of evil while rendering the Christian life irrelevant because if our eternal fate is already sealed, there is absolutely no point in bothering to live in any particular way.

Also, John, and I’m not trying to be mean here, but your use of Scripture is just awful. I know, I know, I know. Who am I to criticize the great John Calvin’s exegesis? But buddy you cherry pick scripture like it’s your spiritual gift. You completely ignore the context of the verses you pick. And, with only a few exceptions, either ignore or dismiss out of hand any and all passages that contradict your position. But, John, I’m not sure that’s the even the worst part of it for me.

As a fellow Christian I know this might be a little hard to hear, but you deal surprisingly little with what Jesus himself actually had to say. Sure, you talk about his role in salvation plenty, but when it comes to supporting your various claims, you seem to quote everybody but Jesus. In fact, I’m pretty sure you quoted the entire book of Romans. And yet the words of Jesus himself were few and far between. Knowing your bravado, I’m sure this wasn’t the case but it was almost as if you intentionally ignored him because some of the things he threw a huge wrench your system that could bring the whole thing crashing down on itself, like that pesky John 3:16-17 loving the whole world and not just the elect nonsense or that stuff in Matthew 25 or James 2 where salvation by faith alone seems to be an unwelcome guest.

But, John, I think the ultimate problem between you and me is the starting point in your grand theological endeavor. For you, everything begins and ends with the glory of God. I wholeheartedly agree that giving glory to God is an important thing. But John, I don’t know what Bible you’re reading if you think that receiving glory is God’s primary interest in and purpose for mankind. If anything, the Bible is a sustained account of God’s disinterest in glory. It’s the story of a God who desires above all to be in a loving relationship with His people and God’s willingness to do anything to make that happen, including abandoning all sense of glory even to that point of death on a cross.

But perhaps the most ironic point in your emphasis on glory is that in your attempt to glorify God you destroy that very glory through your understanding of divine sovereignty and election. For if God ordains murder, rape, and abuse, while creating some people – maybe most people – for eternal torment, then that God is not worthy of glory. Period.

Now, I know your followers today will tell me I’m “misreading” you and don’t understand what you’re “really” trying to say. I heard a lot of that this semester as we tried to reconcile the words on the page with their practical implications. But this letter isn’t about the 450 years of interpretation and reinterpretation that have followed in your wake. I’m responding to the words you yourself wrote. And, for me, what you wrote was far too often abhorrent.

And can I tell you something else, John? I don’t think your followers today are nearly as comfortable with your theology as you are. At least, not a lot of them. Don’t get me wrong. You’re on an incredibly high pedestal for them, but time and time again I see them jumping through hoops and doing mental gymnastics to avoid or at least soften the very clear claims you’re making. And I see others rejecting out of hand some of the things you said, while trying to hold on to the rest.

But I get that. We all want to defend our heroes. The bigger issue I have, John, is that you have a tendency (cause I’ll be the first to admit they’re not all like this) to create incredibly arrogant and sometimes hateful followers who are just a cold, calculating, and callous in their theology and selective in their use of scripture as you are. Just like you, too many of your prominent followers today denounce their critics as heretics while praising God for a whole host of evil things that happen in the world from earthquakes and tornadoes to the marginalization, oppression, and destruction of people made in the image of God.

John, I don’t know how to say it any other way – you’ve got a bad habit of making disciples that aren’t very christlike in their love, mercy, compassion, and grace towards others.

Now, I know if you were still around to respond, you would probably tell me like you did so many of your opponents, that I’m “virulent dog” (3.23.2) or maybe a satellite of Satan (3.17.1) because in my “rebellious spirit” (3.21.4) I have the audacity to question your understanding of God, God’s sovereignty, and election which I should never do (3.21.1-2) because by doing so I ”assail the justice of God.” (3.21.7)

Maybe you’re right.

Maybe I am an agent of Satan lost in my own heresy and sin and I just don’t realize it.

But John, I don’t think I am. Like the millions of Christians that came before you and billions that have come after, I believe in a God who confronts sin with grace, defeats evil with love, and offers redemption to all.

Which is why, John, it’s not going to work out between the two of us.

Maybe when I see you in heaven and we both see things a bit clearer, we can try this relationship thing again.

But for now, I think you would agree, we need to go our separate ways.

It’s what’s best for the both of us.

 

Grace and Peace,

Zack Hunt

 

Here follows my answer.
This is truly a wonderful post which expresses what many people think silently.

My first experiences with Calvinists (link) were kind of traumatic. There is one thing I didn’t mention in the above link: I also read a German reformed pastor stating that Hitler was God’s tool for punishing the Jewish people for having rejecting His son (forgetting to mention they rejected Him because God Himself predetermined it) and that this should be a strong reason for us to warn this sinful world, because God is going to do something far worse at the end of times.

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I (try to) love my Calvinists as fellow human beings, but I cannot view consistent ones as my fellow believers because they worship an evil demon they call God.

They uphold their belief system by resorting to countless fallacies and absurdities, and if you expose their errors, they will inevitably quote:

“For my thoughts are not your thoughts, neither are your ways my ways,” declares the Lord.9 “As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.” (Isaiah 55.8)

But there is a big irony here. Reading the verse in its immediate context shows it is all about reconciliation, that God invites all evildoers to give up their wicked ways and come back to Him. This verse seems rather to indicate that God is much more loving, much more forgiving than any man can be and even than any man could ever imagine to be.
For reformed theologians, this verse means than God is probably more vicious than the worst criminal who has ever lived.

They say that people deserve to be eternally tortured because they constantly commit misdeeds. But they almost never mention (at least in public) that:

1) God predetermined the fall of Adam and Eve and cursed us with a sinful nature (link)

2) God predetermined every one of our evil actions (link)

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The most crazy aspect is that God does all these things for SHOWING OFF His glory by pouring off his unquenchable wrath on those who were not elected before their birth .

Consistent Calvinism is a horrendous blasphemy and a very sophisticated form of devil’s worship . I’m sorry but I cannot be honest to God without putting it this way. I don’t find it pleasant at all to have to say this, and it is my hope that these people will moderate their views in such a way I’ll no longer have to see them in that manner. I don’t like conflicts for the own sake of feeling right and would largely prefer to peacefully coexist with them, were their mistakes not so egregious.

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I don’t seek communion with (consistent) Calvinists, only confrontation but always in a spirit of love (at least that’s what I’m aiming at), reminding myself that they are valuable, wonderful creatures, their horrible ideas notwithstanding.

Finally, you say that Calvinists misinterpret many Biblical verses. I agree that it’s the case, but for honesty’s sake we should recognize that the Bible itself also contains odious stuff (link), such as praying God to dash the children of one’s foes to the ground.
The Bible (along books of C.S. Lewis, Ellen White, John Wesley…) contains the human experiences of people with God, perhaps even the reports of genuine miracles but a careful and intellectually honest study of its content and context forbids us to view it as the voice of the Almighty directly talking down to us.

Unlike the opinion of militant atheists (link), you can find lots of wonderful things within its pages (when properly interpreted in their historical and cultural context) but unlike the convictions of Conservative Evangelicals, it also encompasses heinous things (link).
The basis of our theology cannot be a composite document speaking with conflicting voices but God’s perfect love and justice (as exemplified in Christ), which is necessarily far greater than that of the best (purely) human being having ever lived.

 

Edit: I’ve been harshly criticized for having said that consistent Calvinists worship an evil demon. Should I perhaps not become more moderate and consider them as Christians who are really wrong in some respects? The fact is: I don’t know and my views will perhaps evolve in the future. I don’t hate these folks and would be glad to view them as siblings in Christ. But (at least in the cases mentioned in this post and in the links) it seems really hard.

 

 

Naked Calvinism: presuppositionalism

Most Calvinists keep saying that people are generally totally closed to God’s invitation to believe in the Gospel owing to their alleged utter depravity.

As a consequence they keep saying that an evidential approach (providing people with arguments for the faith) is doomed to fail because unregenerate humans are too wicked to be receptive.

As a consequence they adopt a presuppositionalist methodology which consists in showing that all wordviews other than “Biblical Christianity” (and by that they really mean Calvinism) are incoherent.

A non-Calvinist fundamentalist offered a response which is really worth being read.

The lack of common ground between Calvinist apologists and non-Calvinists is undoubtedly real. However it is not caused by the total depravity of their opponents but by the willingness of reformed folks themselves to endorse doctrines that no decent, sensible and sensitive person can possibly accept, like God predetermining a person before her birth to become wicked while condemning her to eternal torment at the end of her life as a punishment.

This also underscores the real danger posed by a Calvinist theocracy: if you are willing to buy this, it is really a small step to introduce torture or execution against heretics (which inflict, after all, only a finite amount of suffering) as Calvin himself did with Michael Servetus.

Calvin executing Servetus?

It is no coincidence that the large majority of Islamic movements confess a believe in divine determinism very similar to reformed theology.

Important presuppositionalist.

Cornelius Van Till, Gordon Clark and James White


Naked Calvinism: the secret will of God

Youtube Version

All Calvinists who try to be consistent face a  formidable challenge.

On the one hand, they believe that God forbids us to commit sins such as adultery, thief, murder, homosexual lifestyle and so on and so forth.
On the other hand, they also believe that God predetermined and ultimately caused people to carry out all these wicked sins.

To alleviate this tension, they resort to the notion of the secret will of God.

A Calvinist website gives us a nice illustration of how this plays out in practice:

Jan-Massys-Bathsheba-Observed-by-King-David

“Think of David on the roof of his palace looking down and seeing beautiful Bathsheba washing. What was he to do? What was God’s will for him? Surely the Bible makes it plain. The Seventh Commandment states clearly: “Thou shalt not commit adultery”. God’s revealed will tells him what God wants him to do. God hates sin and desires His people to obey His commandments. But is there not another will in God? What about predestination and the decrees of God? God foreordains whatsoever comes to pass. His plan includes everything and nothing is left to chance. God “worketh all things after the counsel of his own will” (Eph.1 :11). He is not the author of sin and yet, since everything is included in His decrees, sin must be there too. This means that in a certain sense it was God’s will that David commit adultery. Nothing can happen but what God wills and David did commit adultery. The implication of this is that there are two “wills” in God…

…Surely it is impossible to have two “wills” in one individual. From the case of David we see that the two “wills” in God appear to be contradictory. The secret will determines that David should sin while the revealed will tells him that he must not sin. Of course there is no conflict in the mind of God. We find it impossible to understand how God can will that an individual sin and yet not be the author of that sin. What we often forget is that God’s mind is infinitely great. We are grasshoppers in comparison to the One who sits on the circle of the earth. We cannot comprehend God fully and even after an eternity of studying Him He will still be mysterious to us.”

Following my methodology, I won’t really go into the favorite prooftexts that Calvanists use to defend this blasphemous non-sense profound truth, since if I can only show that only one text is hugely at odds with reformed theology, I would have refuted the whole system since it cannot exist without an inerrant Bible.

That said, I cannot help but notice that divine determinism is not the only plausible interpretation of most of the texts they use. It is worth noting that the text explicitely speaking of two wills, namely Leviticus 29.29

 “The secret things belong to the Lord our God, but those things which are revealed belong to us and to our children forever, that we may do all the words of this law”

does not say that these secret things contradict the revealed will of God and it is a stretch to think this is what the author of Leviticus thought.

There are other Biblical texts which make clear that God cannot lie (according to the authors):

Titus 1:2: “[I]n hope of eternal life which God, who cannot lie, promised before time began.”

Hebrews 6:18: “[I]t is impossible for God to lie.”

Calvinists are obliged to considerably water down the meaning of the texts and pretend they just mean that God cannot directly lie but can order men not to rape while predetermining them to commit this very sin.

Jeremiah 32:35 is extremely embarassing for all divine determinists holding fast to Biblical inerrancy.

35 They built high places for Baal in the Valley of Ben Hinnom to sacrifice their sons and daughters to Molek, though I never commandednor did it enter my mind—that they should do such a detestable thing and so make Judah sin.”

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I think it is already very hard to reconcile the non-deceptive character of God with the blue text due to the same reasons I mentioned about David and Bathsheba. But the red text seems to be a fatal blow to all kinds of Calvinist claims.
Reformed apologists do the only thing they can and try to argue that the red phrase has to be considered as an allegory or hyperbole, or that “mind” could be translated as “heart”.
But try a moment to think about what that means.
God predetermined the Israelites to commit these very atrocities. He could have given them other desires but He decided they would sacrifice their children, He is the ultimate cause of their horrible behavior.

And then, while speaking to them, he told them that He never wanted them to commit these horrendous acts, without giving them any indication this was just a figure of speech.

If Calvinism is true and God really spoke at that time, I see only two possibilities: this was either an odious and detestable act of deception or God suffered under a split-brain or multiple personality disorder back then.

Now I know what many Calvinists are going to quote:

““For my thoughts are not your thoughts, neither are your ways my ways,”
declares the Lord.“As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.”  (Isaiah 55.8)

But there is a big irony here. Reading the verse in its immediate context shows it is all about reconciliation, that God invites all evildoers to give up their wicked ways and come back to Him. This verse seems rather to indicate that God is much more loving, much more forgiving than any man can be and even than any man could ever imagine to be.
For reformed theologians, this verse means than God is probably more vicious than the worst criminal who has ever lived.

Naked Calvinism: why the difference between single and double predestination does not matter

Youtube Version

 

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According to the doctrine of double predestination, God actively works to save some people but also to damn others. The first ones will enjoy everlasting bliss in His presence while the others will suffer the eternal flames of hell.

Most Calvinists insist they just believe in single predestination, that is that God just works for saving His elects while abandoning all other people to their well-deserved fate.

In what follows, I will show through an analogy that, given Calvinist presuppositions, the difference between the two kinds of predestination is insignificant.

Let us consider a group of twenty children who are playing football besides the ocean. One girl (I can be very sexist at times)  shot the ball in the wrong direction. The children are so eager to pursue the game that they disobey the order of adults not to swim in this dangerous zone and soon all are in the water. Very quickly they are carried away by a formidable tide.

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Jerry Gooddeer happened to be there in his boat. He has the possibility to save all kids. Let us now consider two possibilities:

1) Jerry decides to save Mary, Lucy, John and Peter while pushing away all other children so that they cannot escape death.

2) Jerry decides to save Mary, Lucy, John and Peter while not helping the other kids reach his boat, thereby letting them drown.

Why 1) may be worse than 2), there is little doubt that no sensible person would call Jerry a loving man in the last case.

But let us now consider

2′) Jerry decides to save Mary, Lucy, John and Peter while not helping the other kids reach his boat, thereby letting them drown.
Before everything began, Jerry made it certain that the ball would escape to the children and that they would feel the irrestible desire to run and swim after it.

The injustice of being predetermined to hell

Morally and practically speaking, I fail to see any significant difference between 1) and 2′)

DoublePredestination

Evangelist Kerrigan Skelly gives us a complementary perspective on that question whereby he quotes John Calvin.