A Book Review from Books At a Glance
by Brendan Bollinger
Overview
The “five points” of Calvinism—total depravity, unconditional election, limited atonement, irresistible grace, and perseverance of the saints (referred to collectively by the acronym TULIP)—have been the topic of fierce theological debate for much of church history. Some believers ardently admire these doctrines and find in them a source of great comfort, while others just as ardently detest and reject them as a violation of the Gospel. This passion makes it very easy for tempers to boil over in discussions of these weighty issues and dissuades some well-meaning Christians from ever approaching the doctrines at all. This makes the well-rounded graciousness of Jim Orrick’s bold, clear, and fair enunciation of the doctrinal positions and convictions of Calvinism so remarkable. Working systematically through each of the “five points,” Orrick demonstrates where and how each is supported in Scripture, explains why they are important for the church, addresses numerous criticisms and concerns, and presents the implications of each.
Table of Contents
Introduction
Calvinism: More Than the Five Points
Total Depravity: We Have Received a Bleak Diagnosis
Unconditional Election: The Father Planned for the Success of the Gospel
Limited Atonement: The Son Secured the Salvation of His People
Irresistible Grace: The Holy Spirit Supernaturally Calls the Elect
Perseverance of the Saints: God Brings All His Children to Heaven
What If? Less Than the Five Points
Summary
Calvinism: More Than the Five Points
In this introductory chapter, Orrick establishes that, although Calvinism’s major doctrinal convictions can be helpfully summarized by TULIP, Calvinism is in fact more than the Five Points: it is a worldview that determines how one understands and interacts with reality. And, like all worldviews, it is built upon some important presuppositions: namely, an understanding of God as the infinitely good, wise, and powerful Creator and Sustainer of the world, and the belief that He always does as He pleases. Both these presuppositions are drawn directly from the pages of Scripture (Dan. 4:34-35, Eph. 1:11, Matt. 11:25-26); and, without thoroughly grasping them, one cannot properly understand the Five Points of Calvinism.
After establishing the foundational principles of Calvinism, Orrick then corrects some common misconceptions. First, Calvinism is not against missions and evangelism—in fact, some of the most zealous and effective missionaries and evangelists (including the founder of the modern mission’s movement, Willian Carey, and the first American missionary of the modern period, Adoniram Judson) were, and still are, Calvinists. Second, Calvinists do believe the Scripture which reads “Whosoever will, let him take the water of life freely” (Rev. 22:17 KJV), although the way in which they interpret it may be different from other Christians. Third, Calvinists do not think that people will be saved without hearing and believing the gospel. Orrick discusses some of these misconceptions in more depth in later chapters.
Total Depravity: We Have Received a Bleak Diagnosis
In this chapter, Orrick explains the doctrine of total depravity, which maintains that all men are born utterly and irreconcilably separated from God by the power of sin and death. As Orrick notes, “Sin has so corrupted and disordered the human race that unless God intervenes in a person’s life, he or she will never repent of sin and believe in the Lord Jesus Christ” (27). This does not necessarily mean that every human is as bad as possible, but it does mean that every component of human nature has been corrupted by sin and, consequently, no one can come to God unless God draws him (John 6:44). Orrick identifies one physical and three non-physical components of human nature: the body, with its passions and desires; the understanding (i.e., that by which men know truth and God who is the source of truth); the will/volition (i.e., that by which men choose things); and the affections (i.e., the loves and pleasures of men). These components were all intended to work in consistent harmony, with understanding directing the will and affections to choose and enjoy that which was good, and they were all subservient to man’s highest purpose of knowing and enjoying God. At the Fall, although none of these components were lost, they were all corrupted and distorted by sin. Now, instead of the understanding ruling the human person, the body with all its passions and desires reigns supreme. Orrick also points out that the Bible uses four terms to describe this disordered state: sin (i.e., a thing is out of its place); death; the natural person (i.e., the unregenerate person); and the flesh (i.e., the desires and passions of the fallen body).
Orrick dedicates significant space in the middle of this chapter to addressing objections against the doctrine of total depravity. First, he responds to the claim that total depravity would make God’s offer of salvation to all men insincere by pointing out that, according to this doctrine, men are incapable of obeying God’s commands. Orrick asserts that this does not negate the authenticity or sincerity of God’s commands. He then points out that this refusal of sinners to accept this offer of salvation confirms God’s justice in condemning unregenerate men. Finally, he maintains that human inability is the result of human disobedience (not vice versa). Orrick then details the effects of this doctrine: namely, it should drive us to seek the Lord, praise Him for His grace, and adjust our views of evangelism.
Unconditional Election: The Father Planned for the Success of the Gospel
The doctrine of unconditional election maintains that, before the foundation of the world, God chose certain individuals to experience salvation based solely upon His own good pleasure and not any quality or behavior (i.e., condition) of the individuals in question. Orrick is quick to point out that, although it is divisive, the term/concept of “election” is used numerous times in the Bible, which means every Bible-believing Christian must deal with it somehow. He then helpfully summarizes two alternative interpretations: universal election, which maintains that God makes salvation possible for everyone but does not guarantee the salvation of anyone; and conditional election (i.e., the Tunnel of Time theory), which maintains that, while God may indeed have elected certain individuals to salvation before the beginning of creation, his decision was based upon his prior knowledge of those individuals’ faith in him. Orrick rejects both of these alternatives: universal election because if God’s election only makes salvation possible and does not actually bring it to pass, then election is virtually meaningless; conditional election because, according to the doctrine of total depravity, no one can believe in God unless he influences them—hence, even if he knew ahead of time that certain individuals would believe, it was only because he made their belief possible. Unconditional election, on the other hand, is both logically consistent and biblically supported (Eph. 1:3-14, Rom. 9:6-23).
Orrick then counteracts some common concerns and objections to unconditional election. First, although this doctrine means it is fully possible for a member of the elect to have loved ones who are not themselves elect, it is also just as fully possible that they may be elect; and, in praying for their salvation, the Calvinist is able to place his hope in the fact that God is fully capable of working out their salvation if he so chooses. Second, although this doctrine means that God creates numerous people who are destined for hell, this is not at all detrimental to God’s character or justice since he does not condemn these individuals because they are not elected, but because they are sinners (and, furthermore, the fact that some are elected is only because of God’s grace). Third, belief in unconditional election does not kill evangelism and missions because, although the work of conversion is entirely up to God, He still chooses to work through the means of preaching and gospel proclamation to bring about His ends. Fourth, unconditional election is perfectly consistent with the gospel’s promise that “whoever will may come” because everyone who wills to come has been made to will by God’s gracious influence. This is still a tricky doctrine, and Orrick wisely advises that one be careful and caring in how one shares these truths—being wary of unduly offending a fellow brother in Christ who may disagree with it.
Limited Atonement: The Son Secured the Salvation of His People
In this chapter, Orrick maintains that “Christ died only for the elect, thereby ensuring the future justification of the elect through faith,” a doctrine which is commonly referred to as limited atonement (although Orrick prefers the term “particular redemption”) (130). He bases his claim on three points of evidence. First, numerous biblical texts attest to the truth of this doctrine (Matt 1:21; John 6:37, 17:9; Rev. 19:6-8, 21:9). Second, the tone of victorious certainty with which the Scriptures speak of the results of Christ’s accomplishment on the cross support the idea that he effectively won the salvation of his elect (not merely making it possible) (Heb. 1:3 and Romans 5:8-10). Third, the Scriptures employ numerous word pictures to describe Christ’s sacrifice which support limited atonement, including representing Christ’s work as a ransom (Mark 10:45, 1 Tim. 2:6), as accomplishing redemption (Gal. 3:13-14), and as a propitiation (Rom. 3:24-25). All three of these notable images indicate that a full payment has been made for sin and the entirety of our debt annulled. Orrick further explains that, contrary to common objections, this doctrine is perfectly fair (because God does not owe salvation to anyone) and does not violate verses that speak of salvation offered for “all” or for “the world” (since neither word is used in these verses to refer to every human who has ever lived—instead, they are used to refer to the elect). He also addresses other objections/concerns, such as the arguments that particular atonement limits the value of Jesus’ suffering, indicates that Jesus’ suffering was determined by the number of sins committed, and fails to explain why the elect are born condemned.
There are, of course, other theories of the extent of the atonement, and Orrick addresses two of the most important: namely, the theories that Christ died for all sins of all persons or that He died for some sins of all persons. He rejects the first theory on the grounds that it indicates God would have to pay for sins twice: once when Christ absorbed the punishment for sin on the cross and again when he cast unregenerate sinners into hell at the end of the age. He repudiates the second theory because it is unclear on what basis sins may be forgiven for which Christ did not die and, like the first, it indicates that God would have to punish at least some sins twice.
Irresistible Grace: The Holy Spirit Supernaturally Calls the Elect
In this chapter, Orrick presents the doctrine of irresistible grace (which he prefers to call “effectual calling”), which claims that “Christ purchased our redemption, but we partake of it only when the Spirit effectively applies it to us by working faith in us and thereby uniting us to Christ in our effectual calling” (135). This work of the Holy Spirit is utterly irresistible, will always accomplish the salvation of the one who is called and consists of the following steps/components: convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills. This last step is especially important because it helps clear up a common point of confusion around this doctrine: God does not save the elect against their wills. Rather, he renews their wills and makes them willing to comply with his grace. Orrick also specifies that there are two types/levels of calling by the Holy Spirit: general and effectual calling. The general call is issued to all men and ought to be sufficient to convince anyone who was not already totally depraved to repent and experience salvation. Because all men are, in fact, totally depraved, the general call cannot bring about salvation. The effectual call is the Holy Spirit’s special ministry to the elect, whereby he irresistibly draws them to salvation.
As in other chapters, Orrick offers a helpful summary and evaluation of some alternative viewpoints. First, he addresses the theory of a universal call, whereby the Holy Spirit calls everyone to salvation (not just the elect). Orrick takes issue with this theory on two fronts: first, the proof texts cited in support of this theory (such as John 12:32) may use the words “all” or “the world” but (as he discussed in the chapter on limited atonement) these words are not used to refer to every human who as ever lived; second, the Bible clearly teaches that those whom God calls will infallibly come to Christ. Orrick argues that the second theory, which claims that God calls all people but ultimately leaves the decision to accept salvation up to them, is also insufficient because it must admit to at least some divine intervention to bring sinners to a point of repentance (because none of us will come to God on our own in our current, depraved state).
Perseverance of the Saints: God Brings All His Children to Heaven
In this chapter, Orrick addresses the last of the five points: the perseverance of the saints, which claims that, because our salvation is utterly dependent on Christ and not on us, it follows that our salvation is eternally secure. This preservation consists of two important, interrelated ministries of God in the heart of the believer: the working of faith in the believer and the consequent union between the believer and Christ. This saving faith, according to Orrick, is neither a strong feeling nor blind optimism, rather, it is belief in what God has said because God said it, and it is necessarily accompanied by godly fruit in the life of the believer (although faith is not itself a work). Through faith, the believer is then united to Christ, which secures the believer’s justification and adoption into God’s family. In many ways, this doctrine is the consequence or fulfillment of the other four points and, as such, cannot be held in isolation (as some so-called “one-point Calvinists” try to do).
What If? Less Than the Five Points
In this concluding chapter, Orrick engages in a helpful thought exercise in which he considers what would be the case if the doctrines of Calvinism were not true and then reminds the reader of the consequences of the fact that they are true. His ultimate conclusion is that understanding the five points of Calvinism ought to drive the believer to praise and thank God for his indescribable grace. It also ought to cause the believer to ascribe all credit for his salvation to Christ alone (none to himself). Lastly (echoing the language of the Westminster Shorter Catechism) Orrick observes that these five points situate the believer to glorify God and enjoy him forever.
Analysis and Recommendation
Orrick has successfully written a book that clearly, coherently, and winsomely explains the five points of Calvinism at the level a layperson could understand. While his convictions are undoubtedly firm, he maintains a winsome and genial tone throughout the book and manages to describe opposing viewpoints both accurately and generously. His explanations are thorough and engaging, and he has laced the text with personal stories and anecdotes which help make the book feel warm and personal. As an introductory text to the tenets of Calvinism, the book positively shines!
Because of its brevity, the book leaves out a lot of pertinent information—most tellingly, there is a lack of information on the historical development of Calvinism and Arminianism. Furthermore, the summaries of opposing positions, while helpful, are still too brief to include all the details and nuance of said positions. However, as the book does not claim to be a historical study of Calvinism or opposing theologies, this can hardly count against it. As an introduction to and summary of Calvinistic doctrine, this book succeeds with flying colors and will be an excellent resource for pastors or teachers to recommend to Christians who want to learn more about Calvinism.
Brendan Bollinger