Calvinism, properly, the whole system of theology taught by John Calvin, including his doctrine of the sacraments, etc. It is now, however, generally used to denote the theory of grace and predestination set forth in Calvin's Institutes, and adopted, with more or less modification, by several of the Protestant churches.
(1.) [Calvin's definition and explanation of Predestination]
Predestination, by which God adopts some to the hope of life, and adjudges others to eternal death. no one desirous of the credit of piety dares absolutely to deny. But it is involved in many cavils, especially by those who make foreknowledge the cause of it. We maintain that both belong to God; but it is preposterous to represent one as dependent on the other. Predestination we call the eternal decree of God, by which he hath determined in himself what he would have to become of every individual of mankind. For they are not all created with a similar destiny: but eternal life is foreordained for some, and eternal damnation for others. Every man, therefore, being crea- ted for one or the other of these ends, we say he is pre- destinated either to life or to death. . . .
Though it is sufficiently clear that God, in his secret counsel, freely chooses whom he will, and rejects others, his gratuitous election is but half displayed till we come to particular individuals, to whom God not only offers salvation, but assigns it in such a manner that the certainty of the effect, is liable to no suspense or doubt." He sums up the chapter in which he thus generally states the doctrine in these words: " In conformity, therefore, to the clear doctrine of the Scripture, we assert that, by an eternal and immutable counsel. God hath once for all determined both whom he would admit to salvation, and whom he would condemn to destruction. We affirm that this counsel, as far as concerns the elect, is founded on his gratuitous mercy, totally irrespective of human merit; but that to those whom he devotes to condemnation, the gate of life is closed by a just and irrehensible, but incomprehensible judgement. . . . — Institutes III, ch. 21.
(2) As to the theory that predestination depends on an foreknowledge of holiness. Calvin says: election does not flow from holiness, but holiness from election.
(3.) So, as to the ground of reprobation: "'God hath hath mercy on whom he will have mercy, and whom he will he hardeneth. . . If, therefore, we can assign no reason why he grants mercy to his people but because such is his pleasure, neither shall we find anvy other cause but his will for the reprobation of others
(4.) Calvin denies that his doctrine makes God the author of sin, asserting that the ruin of sinners is their own work:
Their perdition depends on the divine predestination in such a manner that the cause and matter of it are found in themselves. For the first man fell because the Lord had determined it should so happen. The reason of this determination is unknown to us. Man therefore, falls according to the appointment of Divine Providence, but he falls by his own fault. The Lord had a litle before pronounced every thing that he had made to be 'very good.' Whence, then, comes the depravity of man to revolt from his God? Lest it should be thought to come from creation, God approved and commended what bad proceeded from himself. By his own wickedness, therefore, man corrupted the nature he had received pure from the Lord.
From the above passages it will be seen that Calvin went beyond the Augustinian theory of predestination, and held to the supralapsarian view. Supralapsarianism regards man, before the fall, as the object of the unconditional decree of salvation or damnation; Sublapisarianism, on the other hand, makes the decree subordinate to the creation and fall of man. According to Dr. Shedd's definition, "supralapsarianism holds that the decree to eternal bliss or woe [ingeres, exists??????] in the order of nature, the decree to apostasy: Supralapsarianism holds that it succeeds it" (History of Doctrines, ii, 192). The Supralapsarians hold that God decreed the fall of Adam; the Sublapsarians, that he permitted it. Some writers have maintained that Calvin was not a supralapsarian, but that view of his teaching is hardly tenable.
Bibliography
M'Clintock, John, and James Strong. Cyclopædia of Biblical, Theological, and Ecclesiastical Literature. New York: Harper & Brothers, 1894.
Last modified 29 August 2016