View source for Five Points of Calvinism

{{Short description|Fundamental teachings of Calvinism}}
{{TULIP}}

The '''Five Points of Calvinism''' constitute a summary of [[soteriology]] in [[Reformed Christianity]]. Named after [[John Calvin]], they largely reflect the teaching of the [[Canons of Dort]]. The five points assert that God saves every person upon whom he has mercy, and that his efforts are not frustrated by the unrighteousness or inability of humans. They are occasionally known by the [[acrostic]] '''TULIP''': [[total depravity]], [[unconditional election]], [[limited atonement]], [[irresistible grace]], and [[perseverance of the saints]].<ref>{{Cite book |last=Sproul |first=R. C. |title=What Is Reformed Theology?: Understanding the Basics |publisher=Baker Books |year=2016 |isbn=978-0-8010-1846-6 |location=Grand Rapids, Michigan |page=32 |language=en-us}}</ref>

The five points are popularly said to summarize the Canons of Dort; however, there is no historical relationship between them, and some scholars argue that their language distorts the meaning of the Canons, Calvin's theology, and the theology of 17th-century Calvinistic orthodoxy, particularly in the language of total depravity and limited atonement.<ref>{{cite book |last=Muller |first=Richard A. |title=Calvin and the Reformed Tradition |publisher=Baker Academic |year=2012 |edition=Ebook |location=Grand Rapids, Michigan |pages=50–51 |language=en-us |author-link=Richard A. Muller (theologian)}}</ref> The five points were more recently popularized in the 1963 booklet ''The Five Points of Calvinism Defined, Defended, Documented'' by David N. Steele and Curtis C. Thomas. The origins of the five points and the acrostic are uncertain, but they appear to be outlined in the [[Counter Remonstrance of 1611]], a lesser-known Reformed reply to the [[Arminianism|Arminian]] [[Five Articles of Remonstrance]], which was written prior to the Canons of Dort.<ref>Document translated in {{cite book |last=De Jong |first=Peter Y. |title=Crisis In The Reformed Churches: Essays in Commemoration of the Synod of Dort (1618–1619) |publisher=Reformed Fellowship, Incorporated |year=1968 |location=Grand Rapids, Michigan |pages=52–58 |language=en-us |author-link=Peter Y. De Jong}}</ref> The acrostic TULIP was used by [[Cleland Boyd McAfee]] as early as circa 1905.<ref>{{cite book |last=Wail |first=William H. |title=The Five Points of Calvinism Historically Considered, [[The Outlook (New York)|The New Outlook]] |year=1913 |pages=104 |language=en-us}}</ref> An early printed appearance of the acrostic can be found in [[Loraine Boettner]]'s 1932 book, ''The Reformed Doctrine of Predestination''.<ref>{{cite web |last=Boettner |first=Loraine |title=The Reformed Doctrine of Predestination |url=http://www.bloomingtonrpchurch.org/refdocpre/predest.pdf  |archive-url=https://web.archive.org/web/20140527231415/http://www.bloomingtonrpchurch.org/refdocpre/predest.pdf |archive-date=27 May 2014 |access-date=5 December 2013 |publisher=Bloomingtonrpchurch.org |quote=The Five Points may be more easily remembered if they are associated with the word T-U-L-I-P; T, Total Inability; U, Unconditional Election; L, Limited Atonement; I, Irresistible (Efficacious) Grace; and P, Perseverance of the Saints.}}</ref>

* [[Total depravity]] (also called ''radical corruption)''<ref>{{Cite web |last=Sproul |first=R. C. |date=March 25, 2017 |title=TULIP and Reformed Theology: Total Depravity |url=https://www.ligonier.org/learn/articles/tulip-and-reformed-theology-total-depravity |url-status=live |archive-url=https://web.archive.org/web/20210805035204/https://www.ligonier.org/learn/articles/tulip-and-reformed-theology-total-depravity |archive-date=August 5, 2021 |access-date=August 5, 2021 |website=Ligonier Ministries |quote=I like to replace the term ''total depravity'' with my favorite designation, which is ''radical corruption''. Ironically, the word ''radical'' has its roots in the Latin word for "root," which is ''radix'', and it can be translated ''root'' or ''core''.}}</ref> asserts that as a consequence of the [[Fall of Man|fall of man into sin]], every person is enslaved to sin. People are not by nature inclined to love God, but rather to serve their own interests and to reject the rule of God. Thus, all people by their own faculties are morally unable to choose to trust God for their salvation and be saved (the term "total" in this context refers to sin affecting every part of a person, not that every person is as evil as they could be).<ref>{{cite book |last1=Steele |first1=David |url=https://archive.org/details/fivepointsofcalv00davi |title=The Five Points of Calvinism Defined, Defended, Documented |last2=Thomas |first2=Curtis |publisher=P&R |year=1963 |isbn=978-0-87552-444-3 |page=[https://archive.org/details/fivepointsofcalv00davi/page/25 25] |quote=The adjective 'total' does not mean that each sinner is as totally or completely corrupt in his actions and thoughts as it is possible for him to be. Instead, the word 'total' is used to indicate that the "whole" of man's being has been affected by sin. |url-access=registration}}</ref> This doctrine is derived from Calvin's interpretation of [[Augustine]]'s explanation about [[Original Sin]].<ref>{{cite encyclopedia |year=2005 |title=Original sin |encyclopedia=The Oxford dictionary of the Christian Church |publisher=[[Oxford University Press]] |location=Oxford, England |last=Livingstone |first=Elizabeth A. |edition=3rd |language=en-ox |isbn=978-0-19-280290-3}}</ref> While the phrases "totally depraved" and "utterly perverse" were used by Calvin, what was meant was the inability to save oneself from sin rather than being utterly devoid of goodness. Phrases like "total depravity" cannot be found in the Canons of Dort, and the Canons as well as later Reformed orthodox theologians arguably offer a more moderate view of the nature of fallen humanity than Calvin.<ref>{{cite book |last=Muller |first=Richard A. |title=Calvin and the Reformed Tradition |publisher=Baker Academic |year=2012 |isbn=978-1-4412-4254-9 |edition=Ebook |location=Grand Rapids, Michigan |page=51 |language=en-us |chapter=Was Calvin a Calvinist? |author-link=Richard A. Muller (theologian)}}</ref>
* [[Unconditional election]] (also called ''sovereign election)''<ref>{{Cite web |last=Sproul |first=R. C. |date=April 1, 2017 |title=TULIP and Reformed Theology: Unconditional Election|url=https://www.ligonier.org/learn/articles/tulip-and-reformed-theology-unconditional-election |url-status=live |archive-url=https://web.archive.org/web/20210805035437/https://www.ligonier.org/learn/articles/tulip-and-reformed-theology-unconditional-election |archive-date=August 5, 2021 |access-date=August 5, 2021 |website=Ligonier Ministries |quote=''Unconditional election'' is another term that I think can be a bit misleading, so I prefer to use the term ''sovereign election''.}}</ref> asserts that God has chosen from eternity those whom he will bring to himself not based on foreseen virtue, merit, or faith in those people; rather, his choice is unconditionally grounded in his mercy alone. God has chosen from eternity to extend mercy to those he has chosen and to withhold mercy from those not chosen. Those chosen receive salvation through Christ alone. Those not chosen receive the just wrath that is warranted for their sins against God.<ref>{{cite wikisource |title=Westminster Confession of Faith |year=1646 |ref={{harvid |WCF |1646}}}}</ref>
* [[Limited atonement]] (also called ''definite atonement)''<ref>{{Cite web |last=Sproul |first=R. C. |date=April 8, 2017 |title=TULIP and Reformed Theology: Limited Atonement |url=https://www.ligonier.org/learn/articles/tulip-and-reformed-theology-limited-atonement |url-status=live |archive-url=https://web.archive.org/web/20210805035547/https://www.ligonier.org/learn/articles/tulip-and-reformed-theology-limited-atonement |archive-date=August 5, 2021 |access-date=August 5, 2021 |website=Ligonier Ministries |quote=I prefer not to use the term ''limited atonement'' because it is misleading. I rather speak of ''definite redemption'' or ''definite atonement'', which communicates that God the Father designed the work of redemption specifically with a view to providing salvation for the elect, and that Christ died for His sheep and laid down His life for those the Father had given to Him.}}</ref> asserts that Jesus's [[substitutionary atonement]] was definite and certain in its purpose and in what it accomplished. This implies that only the sins of the elect were [[penal substitution|atoned]] for by Jesus's death. Calvinists do not believe, however, that the atonement is limited in its value or power, but rather that the atonement is limited in the sense that it is intended for some and not all. Some Calvinists have summarized this as "The atonement is sufficient for all and efficient for the elect."<ref>{{cite web |url=http://www.calvinistcorner.com/tulip.htm |title=The Five Points of Calvinism, TULIP |publisher=Calvinistcorner.com |access-date=5 December 2013 |archive-date=3 March 2020 |archive-url=https://web.archive.org/web/20200303171743/https://www.calvinistcorner.com/tulip.htm }}</ref>
* [[Irresistible grace]] (also called ''effectual grace)''<ref>{{Cite web |last=Sproul |first=R. C. |date=April 15, 2017 |title=TULIP and Reformed Theology: Irresistible Grace |url=https://www.ligonier.org/learn/articles/tulip-and-reformed-theology-irresistible-grace |url-status=live |archive-url=https://web.archive.org/web/20210805035743/https://www.ligonier.org/learn/articles/tulip-and-reformed-theology-irresistible-grace |archive-date=August 5, 2021 |access-date=August 5, 2021 |website=Ligonier Ministries |quote=I have a little bit of a problem using the term ''irresistible grace'', not because I don't believe this classical doctrine, but because it is misleading to many people. Therefore, I prefer the term ''effectual grace'', because the irresistible grace of God effects what God intends it to effect.}}</ref> asserts that the saving grace of God is effectually applied to those whom he has determined to save (that is, the elect) and overcomes their resistance to obeying the call of the gospel, bringing them to a saving faith. This means that when [[Sovereignty of God in Christianity|God sovereignly]] purposes to save someone, that individual will be saved. The doctrine holds that this purposeful influence of God's [[Holy Spirit]] cannot be resisted, but that the Holy Spirit, "graciously causes the elect sinner to cooperate, to believe, to repent, to come freely and willingly to Christ." This is not to deny the fact that the Spirit's outward call (through the proclamation of the Gospel) can be, and often is, rejected by sinners; rather, it is that inward call which cannot be rejected.
* [[Perseverance of the saints]] (also called ''preservation of the saints'';<ref>{{Cite web |last=Sproul |first=R. C. |date=April 22, 2017 |title=TULIP and Reformed Theology: Perseverance of the Saints |url=https://www.ligonier.org/learn/articles/tulip-and-reformed-theology-perseverance-saints |url-status=live |archive-url=https://web.archive.org/web/20210805035946/https://www.ligonier.org/learn/articles/tulip-and-reformed-theology-perseverance-saints |archive-date=August 5, 2021 |access-date=August 5, 2021 |website=Ligonier Ministries |quote=I think this little catchphrase, ''perseverance of the saints'', is dangerously misleading. It suggests that the perseverance is something that we do, perhaps in and of ourselves.{{nbsp}}... So I prefer the term ''the preservation of the saints'', because the process by which we are kept in a state of grace is something that is accomplished by God.}}</ref> the "saints" being those whom God has predestined to salvation) asserts that since God is sovereign and his will cannot be frustrated by humans or anything else, those whom God has called into communion with himself will continue in faith until the end. Those who apparently fall away either never had true faith to begin with (1 John 2:19), or, if they are saved but not presently walking in the Spirit, they will be divinely chastened (Hebrews 12:5–11) and will repent (1 John 3:6–9).<ref>{{cite book |chapter-url=http://www.ccel.org/ccel/boettner/predest.iv.vi.html |chapter=The Perseverance of the Saints |title=The Reformed Doctrine of Predestination |author-link=Loraine Boettner |first=Loraine |last=Boettner}}</ref>

{{Comparison among Protestants}}

English [[Reformed Baptists|Reformed Baptist]] theologian [[John Gill (theologian)|John Gill]] (1697–1771) staunchly defended the five points in his work ''The Cause of God and Truth''.<ref>{{Cite web |title=Archive.org - The cause of God and truth. In four parts. By John Gill, D.D. 1772 |date=1772 |url=https://archive.org/details/bim_eighteenth-century_the-cause-of-god-and-tru_gill-john_1772/mode/2up}}</ref> The work was a lengthy counter to contemporary Anglican [[Arminianism in the Church of England|Arminian]] priest [[Daniel Whitby]], who had been attacking Calvinist doctrine. Gill goes to great lengths in quoting numerous [[Church Fathers]] in an attempt to show that the five points and other Calvinistic ideas were held in early Christianity.<ref>Gill, John. ''The cause of God and truth. In four parts.'' 1772. Pages 453-645.</ref>

== See also ==
*[[Augustinian soteriology]]
*[[Five Articles of Remonstrance]]
*[[Predestination in Calvinism]]

==References==
{{Reflist}}

[[Category:Five Points of Calvinism|*]]
[[Category:Calvinist theology]]
[[Category:Christian soteriology]]
[[Category:Christian terminology]]