Atta-Boy!

My son asked me to go outside and play football with him the other day. Mind you, he’s 5. So football for him looks a lot safer for me now than it will in a few years.

We were throwing the ball back and forth, and he was loving every minute of it. I’d throw it as high as I could, and he’d watch it come crashing down to the ground and bounce strange directions. He’d mimic me and watch it bounce again.

He’d say, “Daddy…watch me!” And I’d watch him throw the ball up in the air and hear him squeal with delight that he did it.

Of course, when he would, I’d go nuts, making a big deal and encouraging him that he threw the ball.
Then one time, unintentionally, I didn’t encourage him. I didn’t tell him he did a good job. I watched him throw the ball, then walked over to pick it up and continue the cycle.
It’s not that he didn’t do a good job…I just didn’t tell him that he did.
And he asked me a question that caused me to stop mid-stride:

Dat cool, daddy?

He wanted to know if he was still doing it right. He wanted validation from someone who knew the ropes, and knew what a “good throw” was supposed to look and feel like. He wanted to hear from his dad that I thought what he was doing was cool.

Don’t we all have a bit of that longing inside of us?

We all want to be validated by someone who knows the ropes. By someone who’s been in our shoes and walked where we’re going. Who can shed a little light on our paths to make the journey a little more navigable.
Older leaders: we need your encouragement. We need your ‘atta-boy!’ We need your wisdom and insight. We need your gut-level response to our gut-level response.

Don’t give up on us. We need you.

But encourage one another daily, as long as it is called Today, so that none of you may be hardened by sin’s deceitfulness. – Hebrews 3:13

In our daily walks sometimes we can feel like we are doing all this on our own. In those moments we find our self frustrated and on the brink of giving up. We long to hear God's encouragement and the crazy thing is.... it's there. We just seem to miss it.

--We say: 'It's impossible' God says: All things are possible
(Luke 18:27)

  --We say: 'I'm too tired' God says: I will give you rest
(Matthew 11:28-30)

  --We say: 'Nobody really loves me' God says: I love you
(John 3:1 6 & John 3:34 )

  --We say: 'I can't go on' God says: My grace is sufficient
(II Corinthians 12:9 & Psalm 91:15)

  --We say: 'I can't figure things out' God says: I will direct your steps
(Proverbs 3:5- 6)

--We Say: 'I can't do it' God says: You can do all things
(Philippians 4:13)

--We Say: 'I'm not able' God says: I am able
(II Corinthians 9:8)

--We say: 'It's not worth it' God says: It will be worth it
(Roman 8:28 )

 --We say: 'I can't forgive myself' God says: I Forgive you
(I John 1:9 & Romans 8:1)

 --We say: 'I can't manage' God says: I will supply all your needs
(Philippians 4:19)

 --We say: 'I'm afraid' God says: I have not given you a spirit of fear
(II Timothy 1:7)

 --We say: 'I'm always worried and frustrated' God says: Cast all your cares on ME
(I Peter 5:7)

 --We say: 'I'm not smart enough' God says: I give you wisdom
(I Corinthians 1:30)

 --We say: 'I feel all alone' God says: I will never leave you or forsake you
(Hebrews 13:5)

If you are a leader in any way. Don't miss the moments to invest in those under you. Don't miss the opportunities to encourage and strengthen your leaders. As little as that seems, it goes a long way. Today if your feeling like giving up, God's encouraging voice is there every single day that you need it. His word is filled with it, go ahead and dig in. The next time you feel like throwing in the towel, Open God's word and hear His still small voice saying "Atta-Boy!"

Joy for the Joyless

For so many people, Christmas is pure joy. Gifts. Family. Food. Relaxing. Celebrating.But for some, Christmas is tough.

It’s a reminder of our pain.

Maybe you lost someone you loved, and every Christmas season you’re reminded.
Maybe you’re lonely, and all of the chatter about family, friends, and celebrations reminds you that you don’t have anyone. No family. No children. No spouse. Nobody to celebrate with Christmas morning.
Maybe you got fired during the holidays one year. Maybe your dream crumbled before your eyes.
If you have a family, and you’re able to see them on Christmas, you’re prone to forget about others’ loneliness.
If you haven’t lost someone you love this time of year, it’s easy to forget that others have.
If you have plenty, it’s easy to forget that others don’t.
This season, remember that Jesus came for the broken. The hopeless. The helpless. The shattered. The confused. The sick. The lonely. The angry. The depressed. The fakers. The weak. The ones in pain.

Jesus came for us.
He didn’t stay up in heaven and simply tell us he loved us. He entered our pain. He shifted our world. He came to be one of us, and offer us hope.
He doesn’t offer hope that this life is going to be easy, pain-free, and full of wealth. But He promises to be with us through it all.
Christmas reminds us of that. At Christmas, we see a God who’s not far off, but is near. A God who can sympathize with us in our weakness. (Hebrews 4:15) A God who doesn’t just let His creation groan in pain from afar, but through whom all things hold together.

For God in all his fullness was pleased to live in Christ, and through him God reconciled everything to himself. He made peace with everything in heaven and on earth by means of Christ’s blood on the cross. – Colossians 1:19-20

Jesus came for us.

Just One Last Time

 I was sitting in my home with my family waiting for my parents to join us for Christmas morning.

My parents finally came pulling into my driveway and frantically running into our home

"Mom, Dad... What's wrong? I ask them....

All I heard in reply was the rapidly-inhaling wheeze someone has when their words are battling with their tears.

“What’s wrong? Take a deep breath.”
“It’s Mammaw…she’s…”
*wheeze*
“Guys, What’s wrong with Mammaw?”
*wheeze*
“She had a heart attack, son. She’s on her way to the Hospital.”

My world started spinning. I felt like things slowed down and sped up, all in the same moment. Everything seemed incredibly real and tangible…and at the same time, chaotic. In shock, all we new to do was to pray.  So we said a quick prayer and all I remember after that was the sound of the ignition as it combined with the screeching of tires from my parents car as they sped away to the hospital.

Immediately following that my older sister Dawn calls me and asks me to come pick her up and head to meet the family at the hospital. We quickly call our friends from Church to see if they can watch the kids and then my wife and i speed out to pick up my sister.I will never forget the Call we got just 3 miles from the Hospital.
"She's gone son, She's gone."

I couldn't believe my ears, I was in Shock. Was she really gone? We were just with her two nights ago... She seemed so well? I wrestled with my feelings over the next few miles while my wife and sister were overcome by their emotions.

When we came walking into the area she was in, we all cried and hugged each other in shock of what just happened. I just had to see her one last time, My wife, sister and I walked into the room where she was. Mammaw was laying on the bed. She’d died in her own home. She hadn’t been feeling the best, but her general demeanor and look were improving. Then, she was gone. In an instant, she went to be with Jesus. I bent down and kissed her cheek, a tear dripping down mine onto hers. “I love you, Mammaw” I whispered.

Last Year, on Christmas morning, I lost my Grandma. I’ll remember that day for the rest of my life. I’m reminded of her love, her warmth, her laugh, and her put-everything-from-the-freezer-in-the-pot soup. Every Christmas Eve, I remember the breakfasts we’d eat and the gifts we’d open. I remember the shows she loved and the coffee she drank. I remember the smell her house had. I remember the letters she would write to me when I was living in Chicago away from my family and running from God. She would affirm me that no matter what, God still loved me and had a plan for me. I remember what her Bible looked like and the worn cover from the years of use. I will always view her as a cornerstone for the Weidman family, a pillar of Faith, and a Woman of God

I wish I had one last Christmas with her. That I could have one last Christmas to hear her laugh at Tippy jumping off of her couch at everyone in the room. That we had one last Family get-together to eat her huge, very-unhealthy-but-very-good meal. That one last time I could hear her say, “Eat, honey. Eat ’til you’re full. Then eat some more. Eat slow and eat a lot.” That I could open up the refrigerator one last time and see all of the drinks she’d gotten…she always had your favorite good and cold.

I wish I could tell her I love her Just one last time

Marks of The Church

Like a day trader watches the markets, or a political junkie watching C-SPAN, I observe the church. It’s fascinating. It’s theology in action. Another term you might hear regarding the church is ecclesiology. Fancy word. Comes from the greek word ekklesia, which simply means assembly. Ecclesiology is the study of the church, an assembly of believers, and its various functions (worship, ordinances, teaching, etc). In other words, theology in action. So when Scot McKnight blogged about the marks of a church, I thought I’d chime in.

Scot provides eight marks via Mark Driscoll. As Scot notes on his blog, and I will echo, I’m not interested in Driscoll or his theology at this point, just the list of marks associated with the church. The marks are:

1. The church is made up of regenerated believers in Jesus
2. The church is organized under qualified leadership
3. The church gathers to hear preaching and to respond in worship
4. The church rigfhtly administers the sacraments
5. The church is spiritually unified
6. The church is holy
7. The church is devoted to fellowship
8. The church is committed to Jesus’ mission

Scot asks what we would strike out or add. I’ll take these one by one. The first mark is a good foundational place to begin. I understand these are brief statements with a lot to unpack behind them. I would add something to make clear the church is also a safe place to ask questions for the believer and unbeliever alike.

The second mark is fairly straight forward, except in many cases it is interpreted either too loosely or not at all. What constitutes “qualified” leadership? The Bible is quite clear on the subject, see 1 Timothy 3.

To number three I would add teaching. However, the language of this mark is interesting. Is worship a response to preaching? Can worship exist independent of preaching or teaching? Another note I would add is that preaching or teaching itself can be a worshipful act. I would simply say the church gathers to worship, whatever that looks like in the moment.

The fourth mark is another one of those statements with a lot of theological unpacking behind it. A sacrament is simply a ceremony or rite ordained by Jesus. The word sacrament comes from a Latin word sacramentum, which is something set apart as sacred or holy. To the early church, proclamation of the Gospel and teaching were also regarded as sacramentum. This means marks three and four are closely related.

Mark five refers to the church’s spiritual unification. This is obviously important locally and universally. Nothing to add or strike here.

Mark six is holiness. The church as the bride of Christ is called to be holy. I would add something referring to how holiness is attained. I would make reference to the church being a place of discipleship, and as a result of discipleship the church continually becoming more Christlike through sanctification.

Number seven, committed to fellowship, I’m all for.

Finally, number eight, committed to Jesus’ mission, I wholeheartedly agree with.

In summary, I wonder how helpful lists like this are. Certainly for church leaders it is vital. But when I read mark six, the church is holy, I immediately think sanctification and discipleship would be better emphasized. Why not simply say one of the marks of the church is it disciples believers and encourages sanctification? Our holiness, after all, is found in Christ, and only in Christ. In the end, it’s all about Jesus, not lists. We can create and critique lists all day long, but do we love God and love our fellow man? If we do, I don’t think a list could contain all the marks of a Holy Spirit empowered church operating in the love of Jesus.

Passing Through

Ever feel like you are in the wilderness?  The word “wilderness” means solitary place, or dry place.  A wilderness experience may begin by feeling very spiritually dry or the feeling that you are all alone.  Not only is this difficult, but many believers do not know how to maintain their spiritual walk during these times.

So, what do you do when you wake up in a wilderness like experience?

 

1.  Be consistent.
Do not allow the enemy to steal your private time with God.  Many people allow their feelings to determine whether they seek God or not.  This is the biggest mistake of all!  Actually, seeking Him when you are desperate may be the very thing you need to get to the next level of intimacy with Him.

2.  Do Not Quit.
Luke 12:37 says, blessed are those servants, who are watching when the master comes.  Due to circumstances, the other servants gave up and began to do other things than care for the Master’s causes.  They allowed circumstances to make their decisions.  Never allow your feelings to rule your dealings!

3. Live Intentionally!
Intentional living does not subject itself to what’s happening.  Living intentionally is focused living with purposed action.  When you live intentionally, your decisions are based upon your convictions, goals, and actions that result in living the life you desire. Intentionality means acting your way into a feeling, not feeling your way into an action.

--The next time the wilderness feeling shows up in your life, just stay steady.--

 The wilderness is only for a season and you are passing through!

Questions To Ask Yourself Before 2013

I’m not a big fan of New Year resolutions, but I’m a HUGE fan of transformations! I think any time we can turn a page and have a opportunity to ask ourselves some serious questions because we are facing a new chapter is a good thing.

The beginning of a new year is a great time to step back and ask questions that can become seed for new transformations in our lives. Here are some questions I try to ask myself at the beginning of a new season of life…

Spiritual

- How is my love relationship with Jesus?

- If I truly love Jesus as I say, would others around me know it by how I reflect Him?

- What do I need to change so my heart is more His, and others can see it in me?

Physical

- Am I taking care of my body?

- What do I need to add to my life to become more healthy?

- What do I need to take out of my life to become more healthy?

Emotional

- Am I happy with my life right now?

- Am I excited about the future?

- What do I need to add to my life to increase my joy?

- What do I need to get out of my life to increase my joy?

I know, those are very simple, but they can bring huge change if you answer them honestly and prayerfully. It’s not an exercise to just buzz through, but rather one that takes some planning and real work.

Answer the questions and WRITE DOWN your new plan of attack, and refer to it daily. I pray your new season will be greater than you ever imagined!

Lead BIG my friends.

The Glorious Middle

The “middle” part of your salvation, what theologians call “progressive sanctification,” is more important right now than either justification* or glorification*.

Go ahead. Label me a heretic. It’s okay. You can use the hashtag #DerekWeidmanTheHeretic.

It’s all talk

 

We tend to talk a lot about the beginning and end of salvation.
We love to (rightly) look backwards and remind ourselves of our sin and our story. Remind ourselves of our beautiful Savior.
We also love to (rightly) look forwards with hope, anticipating eternity in heaven.
But the most important part of your spiritual growth is not in looking back. It’s also not in looking forward. It’s in what you’re going to do now. 
In looking back on who Jesus is, what He did, and growing to understand his love and grace more doesn’t propel you to live differently, what good is it? ** If this dreaming back doesn’t leave you more generous, loving, forgiving, and full of grace, then has it done anything?
Looking backwards isn’t as important right now.

In looking forward with great hope in the second coming of Jesus, to the day when there will be no more tears or crying or pain, doesn’t mean you take more faith risks, then you’re just an idle dreamer. If you’re not consistently breathing hope into the life of others with your forward-reaching dreams, if you’re not progressively becoming more loving, more gracious, more hospitable, and less bitter, then what good are your mere daydreams? They’ve become a sort of twisted self-pleasing fantasy.
Looking forward isn’t as important right now.

The Glorious Middle

 

What’s important right now is the “glorious middle,” that part of your salvation that’s overlooked because it’s not sexy. It’s sexy to talk about what’s coming. It’s sexy to talk about what has passed. But what’s now is what we’re all experiencing, the doldrums of existence on earth. It’s picking the kids up from school. It’s being late for work. It’s getting sick. It’s dealing with loss and pain. It’s being financially strapped. It’s dealing with difficult relationships. It’s not ever having enough time.
It’s in those, shockingly normal activities, to which Paul says, “Work out your own salvation with fear and trembling.” (Philippians 2:12) How do I know that Paul’s referring to the mundane, everyday life here? Because he follows this command with, “Do all things without grumbling…” (Philippians 2:14) Nobody grumbles about heaven. Nobody grumbles about the great sacrifice Christ paid on our behalf. Either of those will get you kicked out of a deacon’s meeting faster than if a couple of poker chips were to fall out of your pocket.
Think deeply on who Jesus is, the depth and filthiness of your sin, and the glorious forgiveness that God offers us in Christ.
Think deeply on the promised life to come, eternity spent in the presence of God.
But don’t neglect the “glorious middle,” the glorious, yet unglamorously normal life that God has called you to right here and now.
That’s more important.


Don’t leave your Gospel zipper undone.


* justification – the moment when God declares you “just” before him, as a judge declares a criminal just and free. This happens the moment you place your faith in Christ.

* glorification – this will be your nature after death, where you will be made whole for eternity, in heaven with God.

** I’m not advocating salvation by works here. Salvation is by faith alone, in Christ alone. I’m talking about ongoing, progressive sanctification.

Keep "X" In Christmas

Taking a break from looking extensively at reformed theology, today's post is a look at "X"Mas.

We use the letter ‘x’ for a variety of things.

• It marks the spot on a treasure map.
• It stands for ‘kisses,’ as when you sign something XOXO
• It represents an unknown amount of something. As in something that costs $XX.XX
• It represents getting rid of something. I’m “X”-ing that out. Striking it from the record.

Used alone, ‘X’ often stands in place of something else. In other words, it “replaces” the real meaning that should be intended. It stands in place of something more important that, for whatever reason, you did not wish to display.

Replacing Christ with an X

Which can get a little hairy when it comes to Christmas, right? X-mas is seen by many as a way of, quite literally, removing Christ from Christmas. Replacing the King of the world with an “X.” I mean, at least it’s a capital letter when it’s done…but still, it seems a bit too easy to be rid of the most pivotal person in all of human history.
And, come on…nobody says, “Happy X Day” for Labor Day or “Happy Xter” for Easter or “X Luther King, Jr. Day” for Martin Luther King, Jr. Day. That would be weird. Except for Xter day…I kind of like how that sounds.

Greek to English

Before you get yourself in a tizzy over the X that people often use “in place of Christ” in Merry X-mas, I think it prudent to understand a bit about language. Here’s rule number 1:

Greek is different than English.

At least that’s what they taught me in Bible College.
And it’s so relevant in this situation.
English has basically transliterated the Greek word (which is the language of the New Testament) for Christ. The Greek word for the name of Jesus Christ is pronounced ‘yay-soos’ ‘cree-s-toss’. Spelled out, it looks like this: Ιησούς Χριστός.
Notice the first letter of the second word: ‘X’. “X” is the first Greek letter in the name of Jesus. And that ‘X’ isn’t actually an ‘X’ like it is in English. It’s actually a “Chi.” You may have seen/heard this in various fraternities/sororities (e.g., the sorority: Chi Omega).
Throughout history, ‘X’ has been a shorthand way of referring to Jesus because it’s the first letter of his name in Greek. In no way meant to be disrespectful or derogatory, ‘X’ has historically just been a way of referring to Jesus Christ.
‘X’ is not, and has not been, a replacement for Christ in Christmas. There are many ways to keep Christ out of Christmas…but unfortunately for those of you who like to hop on the “keep Christ in Christmas” bandwagon, this isn’t one of them.

So I’m starting a new campaign.

“Keep X in Christmas!”

I’m having buttons made as we speak.
Merry X-Mas!

Did Jesus Die For All?

 In this post we will look at the teaching of LIMITED ATONEMENT. Those who hold to limited atonement believe that the death of Christ was for the elect of God.  They believe Jesus did NOT die for the sins of the world (1 John 2:2) but for the sins of the elect out of the world. They believe Jesus died to gather the elect children of God. They also believe Jesus didn’t suffer on the cross for all people but only for the elect.  The question then becomes why do Calvinists who hold to limited atonement teach that we must exercise faith in Jesus Christ, His death, and His resurrection to secure salvation?  While they acknowledge that we must do so, why should we if Christ died for our sin which must include the sin of unbelief?

In actuality, those who hold to limited atonement do not believe that faith saves.  The death of Christ saves.  Jesus died to secure the salvation of the elect.  They accuse Arminians of believing in an atonement that does not actually save anyone but merely provides the means to salvation.  However, consider the limited atonement view for a moment.  If Jesus died for the sins of the elect and if He did in fact secure their salvation on the cross, the elect then are sinless since He died for their sins and provided the perfect righteousness of God on their behalf.  The sin of unbelief nor any other sins do not apply to the elect since God predestined the elect and sent His Son to atone for their sins on the cross.  Justification is not then by faith but unto faith since God must regenerate the elect for them to believe in the first place and since their salvation has already been accomplished and applied in Christ.

From the viewpoint of the reprobate, limited atonement means that they are not lost for rejecting Christ or their unbelief but simply because Jesus didn’t die for them.  His blood was not shed for them and they are lost because God simply chose to reject them and save only the elect.  The non-elect then are in destroyed in an eternal hell not because of their sins or unbelief in Jesus and the gospel but because Jesus simply did not die for them.  As one Calvinist noted that even in hell the people there will be there for the glory of God.  I am not sure how that is glorious?

Over and over again we are called to place our faith in Jesus Christ for our salvation.  Belief is the heart of John’s Gospel (John 1:12; 5:24; 20:31) and belief/faith is the heart of the book of Acts.
--Romans 10:9-10 is a clear statement regarding salvation through faith in Jesus Christ and His cross.  --Romans 3:23-25 is another place where faith is the key to salvation.
Notice Romans 3:25-26:
“whom God put forward as a propitiation by his blood, to be received by faith.  This was to show God’s righteousness, because in his divine forbearance he had passed over former sins.  It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.”

The sinner then, according to the above passage, is declared justified through faith as Romans 5:1 says later.  Romans 5:8 says that Jesus died for us while we were still sinners but by faith in Jesus (verse 1) we are now reconciled to God through Jesus (Romans 5:9-11).  Romans 5:18 even says,
“Therefore, as one trespass led to the condemnation for all men, so one act of righteousness leads to justification and life for all men.”  

The key is that this gift of salvation must be received through faith according to Romans 5:17.  The universalist loves to read Romans 5:18 but they ignore verse 17 that says that we must receive this free gift of God’s Son.

Ironically, Calvinists use Romans 5:18 to teach universal total depravity but deny universal redemption in the Son.  They believe that Adam’s sin affected all as Romans 5:18 says but they deny the second part of the verse that says that Jesus’ sacrifice leads to justification and life for all men.  Romans 10:14-17 says that this salvation comes through faith in Jesus Christ who must be preached.
Bear in mind that no person has ever been saved or ever will be saved apart from faith.  This is the design of God (Hebrews 11:6).  Galatians 3:24 says that we are justified by faith and verse 26 says that we are sons of God through faith.  Jesus said in John 6:29 that the work of God (for salvation) is to believe or have faith in the Son.  There is no salvation but through faith.  The Calvinist statement then toward Arminians that belief in a unlimited atonement must lead to universalism is false unless you hold to the Calvinist view of the cross where Jesus died for the salvation of the elect apart from faith.  If that is your view of the cross then yes the atonement of Jesus would be a universal redemption.  But this is not the Arminian view. Arminians believe that a person must believe to be saved.  Arminians believe that the saving work of Jesus on the cross is sufficient only for those who believe the gospel and repent.  They become the elect of God at that point (1 Timothy 4:10).  The elect believe the gospel (Acts 13:48).  Those who reject the cross are lost in their sins and unbelief (John 3:17-18; Revelation 20:11-15; cf. Matthew 25:46).

Yes Jesus died for All. Yes Jesus Died for our sins but we must exercise faith to be saved (John 1:12-13; Ephesians 2:8-9; Titus 3:5-7).  And This call goes out to All (Acts 2:38-39).

God Loves You..... Maybe?

In my last post, I brought up some questions about Reformed theology that I’ve wrestled with. This time around, I’ll be writing about a few of the issues I have with Calvinism and the tension I feel with them. I don’t think Calvinism is the most consistent soteriology, at least as it’s commonly practiced, and I would prefer consistency across the board. Can a consistent Calvinist tell a stranger on the street that God loves them? The stranger might not be elect. D.A. Carson would say yes, tell them God loves them because He has given them common grace and provided for them temporal blessings. He might have even allowed them to hear the Gospel’s (universal) call. It seems like a tricky issue. Calvinists don’t know who the elect are any more than I do.

What about with regard to pastoral care? What if a young Christian, struggling with assurance of salvation, walked into a pastor’s office and began pouring out all of their doubts. Serious doubts. Doubts that keep you up at night. What does pastoral care look like from a consistent Calvinist perspective? The whole issue hangs on how the question is framed. From the Calvinist perspective, it all depends on election, doesn’t it? The worry becomes, “am I truly elect? Has God chosen to save me? What if I don’t love God? What if I don’t believe in Jesus? Am I damned and there’s nothing I can do about it?” That seems to be the reality of Reformed soteriology. I often hear from Reformed believers that the fifth point of Calvinism, perseverance of the saints (the “P” in TULIP), is a great comfort to them. It means that it’s impossible for an elect believer to fall from God’s grace and lose his or her salvation. Though, again, so much depends on the framing of the issue. Instead of struggling with losing one’s salvation, a Calvinist in doubt would probably worry about their elect status. If they weren’t elect (which they have no control over, it’s a decision made by God alone), then they will fall away from the faith.

To set this next part up, classical Calvinism would say election is God’s domain. We play no part. If you are, in fact, elect, when God pours out His grace on you, it’s irresistible. You will be unable to resist or decline it. You will be saved, no ifs, ands, or buts about it. Then I read this from Calvin:

Besides this there is a special call which, for the most part, God bestows on believers only, when by the internal illumination of the Spirit he causes the word preached to take deep root in their hearts. Sometimes, however, he communicates it also to those whom he enlightens only for a time, and whom afterward, in just punishment for their ingratitude, he abandons and smites with greater blindness. (Calvin, Institutes of the Christian Religion, 3.24.8)

This is confusing, especially when read with classical Calvinism’s doctrine of irresistible grace and the efficiency of God’s special calling (which is 100% effective according to classical Calvinism) in mind. Calvin isn’t referring to God’s universal call, but the special call that goes out to the elect. In this passage, Calvin describes God opening someone’s heart, calling them with His special calling and giving them grace, only to smite them with even greater blindness because they didn’t respond to Him with gratitude. To borrow some words from Dr. Jerry Walls, that kind of sounds like they could’ve responded (in the Arminian sense) to God’s call, doesn’t it? Based on my understanding of irresistible grace, Calvin’s statement doesn’t add up. God’s special call went out, grace was given, and grace was rejected with ingratitude. Was irresistible grace resisted? How does this fit within Calvinism’s soteriology? To borrow some more words from Dr. Walls, can someone explain that to me in Calvinist terms?

Can a Calvinist truly say to the man on the street, “God loves you”, when in truth, it’s unknown if God truly loves them? I think it’s a valid question. How we answer could impact how we do evangelism and missions. How does the Calvinist counsel the doubting Christian? Can he honestly tell them of God’s love and desire for their salvation, knowing all along that if they aren’t elect they are eternally damned? Temporal blessings don’t amount to much at that point. What does a man profit if he gains the world but loses his soul? And finally, what do we do with problem passages from Calvin like the one above? It seems to be inconsistent with classical Calvinism’s doctrine of irresistible grace.

I’ll end by saying this: God loves you, and His desire is for your salvation.

In coming posts, I’ll discuss prevenient grace, unlimited atonement, Arminianism’s high view of God’s character and sovereignty, and more from the other side of the debate. Maybe I should recruit a solid Calvinist to post some rebuttals…

Heresy?

One of the most fascinating areas of theology, at least to me, is soteriology, specifically the doctrine of Election. I was thrown head first into this doctrine about 2 years ago. The recent growth in Calvinistic Theology (aka Reformed Theology) has been astounding. Each of us depending on our church background have a preconceived idea of Calvinism or Arminianism. Just mentioning one of the words might bring up a certain image or feeling. You may find yourself automatically on the defensive, or you might identify with one and feel a sense of security (no pun intended). Either way, it's one of the dominant theological debates of our day. SBC seminaries are increasingly leaning toward the Reformed Tradition. In fact, the Southern Baptist Theological Seminary has been called "ground zero" for the neo-Calvinist movement. As seminary students graduate and begin to assimilating into churches, a growing percentage will bring Calvinism with them.

I consider this to be an in-house Christian issue. Both classical Arminianism and Calvinism are well within Christian orthodoxy. I echo Dr. Roger Olsin's statement that it's impossible for someone to be an Calminian (One who mixes both theology to form their own). I don't embrace extremes on either side. Both hyper- Arminianism and hyper-Calvinism are unbiblical and do damage to the Gospel.

There are a number of questions I've wrestled with. (1) If the Reformed version of election is true, and if we carry it to a logical conclusion, what does it look like for the individual in the Church? (2) Is some are chosen (the elect), doesn't that mean the rest are also chosen to be Damned? I've struggled with the notion that it is possible for one to accept predestination without double-predestination. Choosing one thing over the other is making a dicision with regard to both things, isn't it? (3) To what extent has God sent out His Grace to mankind? (4) Can the TULIP stand without all five points? (5) Is it possible to be a three point or a four point Calvinist? (6) Does free will exist or is every last thing in the universe predestined before the foundations of the earth to be a certain way?

I suppose this is an introduction to a series of writings that have been brewing on the inside of me for quite some time now. I hope to address each of these questions, and many more surrounding this subject. I would be out of place to label any of these points of view as heresy. For one, either of these points of views are NOT heresy. Second, Heresy is a BIG word and must be used sparingly, My aim here is to explore this subject and hopefully write about it soundly

--I will give you a spoiler..... I'm a Arminian--