Post by civic on Jul 8, 2023 18:17:24 GMT -8
Readers would be wise to read both of these books for the clarity they contribute to the issues. The famous, though admittedly inadequate, acronym T-U-L-I-P for Calvinism’s belief system becomes a loose organizing outline for both books. For any who have been asleep for the last hundred years or so, the so-called five points (a summary of the conclusions of the Synod of Dort—1618-1619) of Calvinism are Total depravity, Unconditional election, Limited atonement, Irresistible grace, and Perseverance of the saints. Olson attacks Calvinism using these well-known tenets. For more precision Horton prefers “particular redemption” and “effectual grace” in place of the “L” and “I” in the acronym.
Horton strives to show readers how pervasive over the centuries have been these “doctrines of grace.” He regularly cites various groups and luminaries who have espoused these positions—including various Reformed churches, the Church of England, Baptists, and Lutherans, while admitting that at various points there were exceptions. On this same front, Olson show that Calvinists have no corner on the label “reformed,” and denominational or associational labels do not guarantee theological commitments. After all, there are “freewill” and “general” Baptists, while sometimes Lutherans are viewed as distinct from the reformed. We should leave labels aside and look for biblical support and logical consistency.
Since “Calvinism” forms the terms of the debate, both authors liberally cite proponents to present what they see as the tenets, and, for Olson, also the errors, of Calvinism. Readers can’t fault Olson for failure to engage with actual Calvinists—including Calvin himself and Calvinist documents such as the Synod of Dort or the Westminster Confession of Faith. In fact, recent Calvinists (e.g., A.H. Strong, L. Boettner, A. Hoekema, Edwin Palmer, R.C. Sproul, J. Piper, M. Erickson, and J. Frame) feature prominently in his presentation all the way through. Often in so doing, Olson shows how much Calvinists differ among themselves, and how often they depart from Calvin himself, e.g., on the issue of limited atonement. Both authors would agree that Calvin would not recognize some who call themselves Calvinists!
Horton seeks to walk a fine line in his defense of the “doctrines of grace,” for he opposes what he sees as the current semi-pelagian state of contemporary evangelicals—though they may espouse some of the petals of the TULIP. He also takes issue with inconsistent Calvinists who wish to eliminate or soften some of the more objectionable (to them) tenets (e.g., limited or particular atonement) becoming “Calminians” in the process (a category that Olson also vehemently rejects as irrational). Horton likewise wants to avoid what he sees as the excesses of the hyper-Calvinists who he believes are responsible for many of the misconceptions and false caricatures people have of all Calvinists. Even Horton’s effort to replace “irresistible grace” with “effectual grace” is his attempt to avoid making grace appear coercive. Yet Olson asks, if only some are effectually called and the non-elect cannot or will not exercise faith, is grace not coercive in some sense, as uncomfortable as the term may be?
For his part, Olson repudiates the Calvinists’ usurpation of the phrase “doctrines of grace” to characterize their position. It’s a doctrine of grace only if a person happens to be one of God’s elect! Do we normally use the language of love and grace, when it is restricted to a limited number of the underserved—especially when there are no discernible reasons why God would limit his love and grace? As a result, one of Olson’s strongest objections to Calvinism turns on the view of God that emerges, in his opinion. Jesus instructs his followers to love their enemies, but, apparently, God does not when he passes by some sinners he could save but instead leaves them to their well-deserved fate, Hell. And this is foreordained for God’s glory, Olson asks. And can God be sovereign over all the details of life and not be responsible for sin?
Horton strives to show readers how pervasive over the centuries have been these “doctrines of grace.” He regularly cites various groups and luminaries who have espoused these positions—including various Reformed churches, the Church of England, Baptists, and Lutherans, while admitting that at various points there were exceptions. On this same front, Olson show that Calvinists have no corner on the label “reformed,” and denominational or associational labels do not guarantee theological commitments. After all, there are “freewill” and “general” Baptists, while sometimes Lutherans are viewed as distinct from the reformed. We should leave labels aside and look for biblical support and logical consistency.
Since “Calvinism” forms the terms of the debate, both authors liberally cite proponents to present what they see as the tenets, and, for Olson, also the errors, of Calvinism. Readers can’t fault Olson for failure to engage with actual Calvinists—including Calvin himself and Calvinist documents such as the Synod of Dort or the Westminster Confession of Faith. In fact, recent Calvinists (e.g., A.H. Strong, L. Boettner, A. Hoekema, Edwin Palmer, R.C. Sproul, J. Piper, M. Erickson, and J. Frame) feature prominently in his presentation all the way through. Often in so doing, Olson shows how much Calvinists differ among themselves, and how often they depart from Calvin himself, e.g., on the issue of limited atonement. Both authors would agree that Calvin would not recognize some who call themselves Calvinists!
Horton seeks to walk a fine line in his defense of the “doctrines of grace,” for he opposes what he sees as the current semi-pelagian state of contemporary evangelicals—though they may espouse some of the petals of the TULIP. He also takes issue with inconsistent Calvinists who wish to eliminate or soften some of the more objectionable (to them) tenets (e.g., limited or particular atonement) becoming “Calminians” in the process (a category that Olson also vehemently rejects as irrational). Horton likewise wants to avoid what he sees as the excesses of the hyper-Calvinists who he believes are responsible for many of the misconceptions and false caricatures people have of all Calvinists. Even Horton’s effort to replace “irresistible grace” with “effectual grace” is his attempt to avoid making grace appear coercive. Yet Olson asks, if only some are effectually called and the non-elect cannot or will not exercise faith, is grace not coercive in some sense, as uncomfortable as the term may be?
For his part, Olson repudiates the Calvinists’ usurpation of the phrase “doctrines of grace” to characterize their position. It’s a doctrine of grace only if a person happens to be one of God’s elect! Do we normally use the language of love and grace, when it is restricted to a limited number of the underserved—especially when there are no discernible reasons why God would limit his love and grace? As a result, one of Olson’s strongest objections to Calvinism turns on the view of God that emerges, in his opinion. Jesus instructs his followers to love their enemies, but, apparently, God does not when he passes by some sinners he could save but instead leaves them to their well-deserved fate, Hell. And this is foreordained for God’s glory, Olson asks. And can God be sovereign over all the details of life and not be responsible for sin?
On points such as this, Horton frankly admits “mystery,” a category that includes, he avers, many theological conundrums: one God in three persons, a divine-human Jesus, and divine sovereignty and human freedom. In Horton’s words, “Calvinism recognizes the paradox that lies at the heart of every great doctrine of the faith” (p. 35). When Calvinism appears to defy logic, expect paradox. Olson is not convinced when he discovers what he sees as direct contradictions in the Calvinist position.https://denverseminary.edu/the-denver-journal-article/for-calvinism-against-calvinism/
anyone read either book by Horton or Olsen ?
Michael Horton. For Calvinism. Grand Rapids: Zondervan, 2011. 208 pp. $16.99. Paper. ISBN: 978-0310324652.
Roger E. Olson. Against Calvinism. Grand Rapids: Zondervan, 2011. 207 pp. $16.99. Paper. ISBN: 978-0310324676.
Roger E. Olson. Against Calvinism. Grand Rapids: Zondervan, 2011. 207 pp. $16.99. Paper. ISBN: 978-0310324676.
