All in all, the five points of Calvinism like the Five Solas recognize that God is the one who works salvation so only God deserves glory for every aspect of it.  God is the one who predestined all of the elect before time began apart from any merit of our own.  Jesus Christ’s atoning work purchased salvation for all of the elect.  The Holy Spirit works in the elect so that they desire to repent and believe such that God’s grace is irresistible.  And God will cause all of the elect to persevere to the end.

And we know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified. What then shall we say to these things? If God is for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? Who shall bring any charge against God’s elect? It is God who justifies. Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us….For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.

-Romans 8:28-34,38-39, ESV

Last time, we began to discuss the distinctives of Reformed theology with the Five Solas that represent the core reasons Protestants had to break away from Roman Catholicism.  John Calvin expanded on this, so this time will focus on the distinctive of most Calvinists, the five points of Calvinism: total depravity, unconditional election, limited atonement, irresistible grace, and perseverance of the saints.

Calvin and Arminius

As the Reformation spread, various positions began to form on the finer points of salvation by grace alone through faith alone in Christ alone.  One of the foremost second-generation Reformers was John Calvin, who articulated a complete theology in one of the great works of church history: Institutes of the Christian Religion.  His work was is foundational to what we now call Reformed theology, but he is best known for how his followers responded to a strong opponent regarding salvation.  Jacobus Arminius disagreed with Calvin’s view of predestination—that God determines who will receive salvation.[1]  His followers believed in the total depravity of man, but they also believed in conditional election based on faith in Christ, unlimited atonement (Christ died for all people not just the elect), that God’s grace was resistible (people can reject it), and conditional perseverance of the saints (a person had to remain in Christ in order to be truly saved).[2]  In response to these five articles, Calvinists laid out what we now know as the Five Points of Calvinism.  John Piper explains them in his book Five Points.

Total Depravity

The first point of Calvinism is one with which true Arminians would largely agree: that all people are totally depraved.  This does not mean that every person acts in as depraved a manner as possible but that our natural condition is depraved.  John Piper describes it this way: “The totality of that depravity is clearly not that man does as much evil as he could do. There is no doubt that man could perform more evil acts toward his fellow man than he does. But if he is restrained from performing more evil acts by motives that are not owing to his glad submission to God, then even his “virtue” is evil in the sight of God”.[3]  Arminians and Calvinists can agree on this because it is so clear throughout Scripture.  All have sinned (Romans 3:23) so there is no such thing as a righteous person who seeks after God (Romans 3:10-11 cf. Psalm 14:1-3, 53:1-3).  Even our “good” is so polluted by sin that it is unacceptable (Isaiah 64:6).  Plus, sin includes anything not done in faith (Romans 14:23), any good we fail to do (James 4:17), and any impure thoughts or motives, so we sin incessantly.  We are dead in sin apart from Christ, unable to do anything to save ourselves (Ephesians 2:1-3).

Despite the clarity and prevalence of human depravity in Scripture, our society largely denies it.  Most Western churchgoers today would say that people are basically good and any evil is largely due to circumstances.  Critical theory, socialism, cultural Marxism, and the like are built on this error.  Any church that ascribes to these has therefore followed Rome into the error of glorifying human teaching over Scripture.  But even it we officially agree with total depravity, we still significantly downplay our sin and cannot fathom that we deserve hell along with everyone else.  But when we honestly consider our vast sin in thought, word, deed, motive, action, and inaction, we should be cured of that error.  We are far worse than we think we are, so we should all say with Paul: “wretched man that I am, who will delivery me from this body of death?” (Romans 7:24).

Unconditional Election

Where Arminians and Calvinists begin to differ is on how God elects those He saves.  Scripture is clear that God chose those He saves in eternity past (Ephesians 1:4, 2 Timothy 1:9), but what does that mean?  Arminians would say that God foreknew all who would trust in Christ and elected to save those people, so election is conditional.  But those God foreknew are the ones who receive salvation: “For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified” (Romans 8:29-30).  This passage is the most complete form of the ordo salutis (order of salvation) in Scripture, explicitly listing God’s foreknowledge, predestination, calling, justification, and glorification while alluding to adoption and sanctification.  This only happens for believers, so foreknowledge can only refer to those God has chosen for salvation.  Predestination then is not God knowing who would choose Him and then choosing them but God choosing who He would save before even creating them (Ephesians 1:5,11).  This election is completely independent of anything we do.  Total depravity means we cannot choose God unless He first chooses us.  God made His choice before time began, and any choice we make is a result of that choice:

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