Debating Calvinism

1. The Nature of God's Sovereignty: Absolute Control vs. Allowing Man's Will

Over all His creatures His is sovereign. He uses them as He pleases, and does for them or to them all that He wills.

God's absolute rule. James White argues that God's sovereignty means He works all things according to the counsel of His will, not just in major events but in all things, including the actions and intentions of men and nations. This divine decree is the basis of God's eternal purpose and glorification, and man's will cannot thwart it. Scriptural support includes:

• Psalm 115:3: "He does whatever He pleases."
• Proverbs 16:33: "Its every decision is from the LORD."
• Isaiah 46:10: "My purpose will be established, And I will accomplish all My good pleasure."

Man's freedom exists. Dave Hunt counters that while God is supreme ruler, His sovereignty does not eliminate human choice or deny that all men can receive or reject Christ. God sovereignly endued man with free will so he could love God from the heart, which brings greater glory than ruling over puppets. Hunt argues that God effects His will in spite of man's free choice, not by denying it, and that God allows sin, rather than causing it, to permit man's freedom.

Compatibilism debated. White introduces "compatibilism," the belief that God's sovereign decree is compatible with man's creaturely will, citing examples like Joseph's brothers' evil intent being used by God for good (Genesis 50:20) and the crucifixion (Acts 4:27-28). Hunt rejects this, arguing that these passages show God using man's evil intent, not causing it, and that Calvinism's view makes God the author of sin, turning the Bible into a charade of meaningless commands and judgments.

2. The Condition of Fallen Man: Total Inability vs. Ability to Respond

As a natural (unspiritual) man he is dead in sin and altogether opposed to what is good.

Man's spiritual death. James White asserts that man, due to the corruption of his nature, is unable to make the first move toward God. He is dead in sin, enslaved to its power, and an enemy of God, incapable of doing what is pleasing to Him. This state of "total depravity" means man lacks the capacity to exercise saving faith or repent without God's prior, effective grace. Key texts cited include:

• Romans 3:10-18: "There is none who understands, there is none who seeks for God."
• Romans 8:7-8: The mind set on the flesh is hostile toward God and "is not even able to do so."
• Ephesians 2:1: "You were dead in your trespasses and sins."

Man can seek God. Dave Hunt argues that the Bible presents both God's sufficiency and man's responsibility. He denies that unregenerate man is unable to believe the gospel, citing numerous Scriptures that call upon the unsaved to seek God and promising that they will find Him if they do so with all their heart. Hunt contends that believing the gospel requires no special "ability," only understanding and willingness, which God enables through the Holy Spirit's conviction. Examples include:

• Deuteronomy 4:29: "thou shalt seek the LORD thy God, thou shalt find him, if thou seek him with all thy heart."
• Jeremiah 29:13: "Ye shall seek me, and find me, when ye shall search for me with all your heart."
• Revelation 22:17: "Whosoever will, let him take the water of life freely."

Inability vs. Unwillingness. White interprets passages like John 6:44 ("No one can come to Me unless the Father... draws him") and John 8:43 ("You cannot hear My word") as statements of man's inherent inability. Hunt interprets these as statements of unwillingness or restricted access, not inherent incapacity, arguing that if men were truly unable to hear or come, God's commands and invitations would be senseless. He maintains that man's will is enslaved to sin, but he is still capable of responding to God's drawing and the gospel call.

3. God's Choice in Salvation: Unconditional Election vs. Election Based on Foreknowledge

Before the world was made, God's eternal, immutable purpose... moved Him to choose (or to elect), in Christ, certain of mankind to everlasting glory.

God's free choice. James White defines unconditional election as God choosing certain individuals to salvation solely based on His "good pleasure of His will," with nothing in the creature meriting or attracting His favor. This election is personal ("us"), unto salvation ("holy and blameless"), and eternal ("before the foundation of the world"), making it plainly unconditional as the chosen did not yet exist to fulfill conditions. Ephesians 1:4-6 is a key text, emphasizing God's purpose and grace.

Election based on foreknowledge. Dave Hunt argues that election is not unto salvation but unto blessings for those God foreknew would believe. He cites Romans 8:29 ("whom he did foreknow, he also did predestinate") and 1 Peter 1:2 ("elect according to the foreknowledge of God the Father") as proof that God's foreknowledge of man's faith is the basis of predestination and election. Hunt rejects the idea that election is unconditional, as it would contradict God's desire for all to be saved and His offer of salvation to all who believe.

Foreknowledge defined. White contends that the biblical term "foreknew" (proginosko) when used of God, always has a personal object (the elect, His people, Christ) and refers to a personal choice or relationship, not merely passive observation of future events. He argues that all who are foreknown are predestined, called, justified, and glorified, demonstrating a chain of divine actions not dependent on human will. Hunt dismisses this, insisting "foreknowledge" means knowing in advance what man will do of his free will, and that Calvinists redefine the term to fit their theory.

4. The Scope and Efficacy of Christ's Atonement: Particular Redemption vs. Universal Provision

Did Christ actually save anyone at the cross, or did He simply make people savable?

Atonement's intention and scope. James White argues that Christ died with the intention of redeeming His elect people and accomplished that task. This "particular redemption" means Christ's death was a truly substitutionary atonement for a specific group, not merely a theoretical one making salvation possible for all. He contends that if Christ died for every individual, including those in hell, it would imply God punishes sins twice and that Christ's atonement failed for many, limiting its power.

• Matthew 1:21: "He will save His people from their sins."
• John 10:11, 15: "I lay down My life for the sheep."
• Revelation 5:9: Redeemed men "from every tribe and tongue and people and nation."

Atonement for all. Dave Hunt asserts that Christ died for all mankind, making salvation available to all who believe. He argues that limiting the atonement to the elect contradicts numerous Scriptures stating God loves the world and Christ is the propitiation for the sins of the whole world. Hunt contends that Christ's death paid the penalty for Adam's sin and all sins, making redemption available, but man must believe to receive it. He uses Old Testament types like the Passover lamb and the bronze serpent, which were for all Israel, to argue the Cross is for all.

• John 1:29: "Lamb of God, who taketh away the sin of the world."
• John 3:16: "God so loved the world, that he gave his only begotten Son...that the world through him might be saved."
• 1 John 2:2: "He is the propitiation...for the sins of the whole world."

Substitution and Intercession. White argues that Christ's intercession is for those for whom He died, and since His intercession always avails (Hebrews 7:25), He must intercede only for the elect, thus dying only for them. Hunt counters that Christ interceded for His crucifiers (Luke 23:34), who were not all elect, and that His intercession for believers does not mean He didn't die for others. He maintains that the Cross's infinite power is not limited by being offered to all, but Calvinism limits it by restricting it to a select group.

5. The Power of God's Grace: Irresistible vs. Resistible

It is simply the belief that when God chooses to move in the lives of His elect and bring them from spiritual death to spiritual life, no power in heaven or on earth can stop Him from so doing.

Grace's effectiveness. James White defines "irresistible grace" as God's sovereign regeneration of the elect, which is effective and cannot be stopped by human will. This doctrine flows from God's unconditional election and man's total inability. He argues that saving faith is a gift from God, not an autonomous human act, and that God's grace powerfully brings the elect to faith and repentance without human cooperation. Scriptural support includes:

• Philippians 1:29: "it has been granted for Christ's sake, not only to believe in Him, but also to suffer for His sake."
• Hebrews 12:2: Jesus is the "author and perfecter of faith."
• Acts 16:14: "the Lord opened her heart to respond to the things spoken by Paul."

Grace can be resisted. Dave Hunt argues that "irresistible grace" is an unbiblical oxymoron, as grace is the opposite of irresistible. He contends that God's grace can be resisted, citing Stephen's accusation that the Jews "always resist the Holy Ghost" (Acts 7:51). Hunt maintains that while God's grace enables, man must willingly respond and believe the gospel. He argues that if grace were irresistible and limited to the elect, it would disparage God's love and make the gospel offer to the nonelect insincere.

Faith as a gift. White argues that passages like Ephesians 2:8-9 ("by grace you have been saved through faith; and that not of yourselves, it is the gift of God") indicate that faith itself is part of the gift of salvation, not something man generates. Hunt counters that "that" refers to salvation as a whole, not faith specifically, and that numerous Scriptures speak of faith as something for which the individual is responsible ("your faith," "ye of little faith"), not a passive gift. He insists that enablement from God is essential, but it implies responsibility on the part of the one enabled.

6. The Order of Salvation: Regeneration Before Faith vs. Faith Leading to Regeneration

Do we believe to become born again, or must we first be born again before we can exercise true, saving faith?

Regeneration precedes faith. James White argues that regeneration, the spiritual quickening of a dead sinner, must precede saving faith. He contends that man's total inability means he cannot believe or repent until God first gives him spiritual life. White interprets 1 John 5:1 ("Whoever believes that Jesus is the Christ is born of God") to mean that believing is evidence of being born of God, not the cause, citing parallel constructions in 1 John 2:29 and 4:7. This order is essential for Calvinism's view of God's sovereign work in salvation.

Faith precedes regeneration. Dave Hunt argues that Scripture clearly teaches that faith in the gospel is the means by which regeneration occurs. He cites numerous passages stating that believing leads to salvation and eternal life, which are synonymous with regeneration. Hunt contends that Calvinism reverses the biblical order to maintain its system, making the gospel unnecessary for the elect (who are regenerated without it) and ineffective for the nonelect (who cannot believe). Key texts cited include:

• John 20:31: "that believing ye might have life through his name."
• Acts 16:31: "Believe on the Lord Jesus Christ, and thou shalt be saved."
• 1 Peter 1:23, 25: "Being born again...by the word of God...which by the gospel is preached unto you."

Interpreting 1 John 5:1. White interprets the Greek perfect tense verb "is born of God" as referring to a completed action preceding the present tense participle "believes," indicating that being born of God is the cause of believing. Hunt accepts that the verse can be taken both ways but argues that the scores of other verses stating that believing leads to salvation/life/being born again establish the correct order: faith first. He challenges White to reverse other verses similarly (e.g., "Believe and be saved" becomes "Be saved and believe").

7. The Character of God's Love: Differentiated/Particular vs. Undifferentiated/Universal

Surely love is the most important and most thrilling subject of all—and nothing is so beautiful as God's love manifest in Jesus Christ.

God's love is multifaceted. James White argues that the Bible teaches God's love is not undifferentiated or equal for all. Just as humans properly discriminate in love (e.g., for spouse vs. neighbor), God's love varies in kind and nature towards His creation. He loves plants and animals differently than humans, and He loves His elect people with a redemptive love not shown to rebel sinners. White contends that denying God this freedom to differentiate love is unbiblical and stems from human tradition, not Scripture.

• Psalm 5:5: God hates all who do iniquity.
• Romans 9:13: "JACOB I LOVED, BUT ESAU I HATED."
• John 17:9: Jesus prays "not on behalf of the world, but of those whom You have given Me."

God's love is for all. Dave Hunt argues that "God is love" means love is the very essence of His nature, and this love extends to all mankind. He contends that God's love is not limited to a select group and that it is unbiblical and repugnant to conscience to suggest God would predestine billions to eternal torment whom He could save. Hunt argues that God's love is demonstrated by offering salvation to all and having "no pleasure in the death of the wicked," not by limiting redemptive love to the elect.

• Psalm 145:9: "The LORD is good to all; and his tender mercies are over all his works."
• Ezekiel 33:11: "I have no pleasure in the death of the wicked; but that the wicked turn from his way and live."
• 1 Timothy 2:4: God "will have all men to be saved."

Love and Justice. White argues that God's love is compatible with His justice, showing patience to those who deserve wrath while saving the elect in love. Hunt counters that it is not love at all to damn those who could be saved, regardless of their deserving punishment. He argues that God's standards of love and mercy, which He requires of man (e.g., loving enemies, being merciful), are not lower than His own, and that God's love provides a way of escape for all who are willing to receive it.

8. The Role of Man's Will: Enslaved vs. Free to Choose God

Man's will has its proper place in the matter of salvation... When a man receives the Divine Grace of Christ, he does not receive it against his will.

Man's will is enslaved. James White affirms that man has a will, but argues that the unregenerate will is enslaved to sin (John 8:34) and incapable of choosing what is pleasing to God (Romans 8:7-8). He contends that while man wills according to his fallen nature, this does not contradict God's ultimate decree over all things, including man's will. White dismisses Hunt's examples of "freewill offerings" and "willing hearts" as irrelevant to the unregenerate state or as compatible with God's sovereignty.

Man's will is free. Dave Hunt argues that the Bible clearly teaches man has a will and the ability to choose God if he so desires. He rejects the Calvinist idea that man's will is so enslaved it cannot respond to God, citing numerous Scriptures that command and appeal to man's will to choose, repent, and obey. Hunt contends that God desires a willing response from the heart, which requires genuine freedom of choice, and that denying this turns biblical commands and appeals into a charade. Examples include:

• Deuteronomy 30:19: "Choose life."
• Joshua 24:15: "Choose you this day whom ye will serve."
• Isaiah 1:19-20: "If ye be willing and obedient... But if ye refuse and rebel..."

Compatibilism vs. Contradiction. White maintains that God's sovereign decree and man's will are compatible, citing passages where God influences or hardens hearts (Joshua 11:20). Hunt argues this is a contradiction, asserting that if God decrees everything, man's will is not free, and God is the author of sin. He contends that God's desire for willing offerings and heart responses proves man's will is genuinely free, not merely acting out a divine script.

9. The Gospel Offer: Sincere to All vs. Only Effective for Elect

Why did Christ command the gospel to be preached to every creature if man is dead and can't believe it and if God has from eternity past predetermined to save only a select group, damning the rest?

Gospel as means to an end. James White argues that God ordains both the ends (salvation of the elect) and the means (preaching the gospel). Since the identity of the elect is unknown, the gospel is commanded to be preached to every creature. He contends that the gospel is God's chosen instrument to bring the elect to faith, and while it brings salvation to them, it justly brings judgment to those who willingly reject it, thus glorifying God in both outcomes.

• Romans 1:16: Gospel is "power of God unto salvation to every one that believeth."
• 1 Corinthians 1:30: "By His doing you are in Christ Jesus."

Gospel as universal offer. Dave Hunt argues that commanding the gospel to be preached to every creature is senseless and insincere if the nonelect cannot believe and the elect are regenerated without it. He contends that the gospel is a genuine offer of salvation to all mankind, and its effectiveness depends on the individual's response of faith. Hunt rejects the Calvinist interpretation that "all men" or "the world" in gospel passages refers only to the elect or "all kinds of men," arguing this distorts the plain meaning of Scripture to fit a man-made theory.

• Mark 16:15: "preach the gospel to every creature."
• Acts 17:30: God commands "all men every where to repent."
• Revelation 22:17: "Whosoever will, let him take the water of life freely."

Purpose of Commands. White argues that commands to repent and believe serve to show the unregenerate their inability and dependence on God's grace, and for believers, they provide direction and assurance. Hunt counters that such commands are meaningless if man lacks the ability to obey them without a grace God withholds from many. He argues that God's repeated pleadings with Israel, knowing they would rebel, demonstrate His genuine desire for their repentance, not a preordained outcome.

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Last updated: May 10, 2025