GIỚI THIỆU VỀ TẬP NÀY
I didn’t grow up in Reformed theology circles. We were part of a branch of Presbyterianism that had rejected its confessional roots and only partially retained the governmental structure. I think I knew in my late teens there was something called “5-point Calvinism,” but I didn’t know what that meant, or anyone who believed in it (other than my grandfather’s hermit cousin). Fast forward 25 years, and now it’s not just an optional feature of the Presbyterian package for me. It’s a foundational part of how I understand the God of redemption. I teach it several times a year and each time my faith is always enriched.
One of the things I’ve heard many times along my own journey of discovery is someone claiming to be a “4-point” Calvinist. Often the “point” these folks don’t want to adopt is the one of the two we’re talking about the few weeks: unconditional election and limited atonement. But the deeper concern is actually a collection of unspoken logical implications drawn from the flow of the entire argument. When I learned what they were objecting to, I was quick to recognize the logical inconsistency of this pick-and-choose method. The whole rational nature of the doctrines of grace collapses under that kind of buffet-style theology. Why would people do that?
What takes much longer and much more love is to see how this is not a quibble with the theology, but commitment to God’s holiness paired with a confession of grief. When you are a broken person in relationship with broken people, Biblical terms like election and predestination (and theological counterparts like eternal security and assurance of salvation) aren’t just ideas. They carry heavy implications for those we care about. We are not just rational creatures. We are affectionate too, and very protective of our loves. And the secret is that this tension we feel is not just a problem: it’s a hint at the solution.
This week, I hope to help us repent of a separation between the rational and relational aspects of our souls that puts us between the rock of our salvation and the hard places of our experience. If God is as gracious as we Reformed folks claim He is, then the way we talk about the so-called “doctrines of grace” should reflect that. And He certainly is.
