The following is my fourth installment on this topic. The first can be found here, the second here, and the third here. You can tell this is something I think about a lot. I often find engagement with others who are passionate about their understanding. Some people, of course, favor harmony over discord and hope to avoid the subject whenever it arises. To those I say…fine. Be that way. We’ll see what Jesus says during orientation to heaven! Then you’ll see. You’ll ALL SEE!
Sorry, I’m back. I do hope this essay gives you some insights to challenge what you may have heard a parent, Sunday School Teacher, Pastor or other say about ‘what the Bible says’. One man’s foundational beliefs can be another man’s heresy. And I’m not referring to disagreements over translation such as when William Tyndale’s translation choices, such as rendering ekklesia as “congregation” instead of “church,” and metanoia as “repentance” instead of “penance,” challenged established Church doctrines. I’m discussing how the same verse can be held up by one group reading one meaning and to another, a completely opposite meaning.
This blog explores (again) one of the most significant theological debates in Christian history: whether salvation is determined solely by God’s sovereign will (as held in Calvinism) or whether it depends on human response and free will (as affirmed in Arminianism). By examining key Scriptures used by each position—alongside the counterarguments each side offers—this study aims to clarify how proponents of each view interpret the biblical text. The goal is not merely to identify proof texts but to understand how theological convictions shape the reading of Scripture and to appreciate the enduring tension between divine sovereignty and human responsibility in the doctrine of salvation.
In this corner…
Calvinism (Divine Sovereignty and Predestination):
Strengths:
- Strong textual support in passages like Romans 9, Ephesians 1, John 6, and Acts 13.
- Emphasizes God’s initiative, sovereignty, and glory in salvation.
- Historically grounded in Augustine, the Reformers, and confessional traditions (e.g., Westminster, Dort).
Challenges:
- Requires interpreting universal-sounding texts (e.g., 1 Tim 2:4, 2 Pet 3:9) in non-literal or qualified ways.
- Raises philosophical and theological questions about free will, justice, and human responsibility.
Arminianism (Free Will and Conditional Election):
Strengths:
- Aligns well with broad invitations to salvation (e.g., John 3:16, Romans 10:9) and warnings against unbelief.
- Preserves a real sense of human moral responsibility and choice.
- Supported by the early church fathers (e.g., Justin Martyr, Irenaeus), and key evangelical traditions (e.g., Wesleyanism).
Challenges:
- Must explain away “predestination” and “election” texts as corporate or foreseen faith.
- Faces tension with texts that strongly emphasize divine initiative and monergism.
Below is a table contrasting Calvinist and Arminian interpretations of key scriptures. The first half lists scripture used for Calvinist arguments, and the second half lists scripture used for Arminian arguments. Enter your thoughts in that column and see if this table helps advance your understanding of God’s plan for salvation. If you conclude one or the other perspectives aligns with yours, try to then answer the question “so what?” How does holding a particular position impact you? Does it change any behavior, mindset, understanding of God or any of your fundamental convictions?
| Scripture | Calvinist Interpretation | Arminian Response | My Thoughts |
| Romans 9:15–16 “I will have mercy on whom I have mercy…” | God’s mercy is His call. God is sovereign, giving mercy is not based on human will or actions. | Context is national election (Israel), not individual salvation. God’s mercy is responsive to faith. | |
| Ephesians 1:4–5 “He chose us in him before the foundation of the world…” | God predestined individuals to salvation unconditionally. | Election is corporate (“in Christ”); individuals join by faith. Predestination is based on foreknown belief. | |
| John 6:44 “No one can come… unless the Father… draws him.” | Effectual drawing by the Father ensures salvation for the elect. | Drawing is universal (cf. John 12:32) but resistible. Not all who are drawn respond. | |
| Romans 8:29–30 “Those whom he foreknew he also predestined…” | An unbreakable chain of salvation for the elect. | Foreknowledge is of freely chosen faith; predestination follows foreseen belief. | |
| Acts 13:48 “As many as were appointed to eternal life believed.” | Only the predestined respond to the gospel. | “Appointed” may mean predisposed or inclined—not a fixed decree of God. | |
| 2 Timothy 1:9 “Saved… not because of works but… grace… before the ages.” | God’s saving grace and calling were established before creation. | God’s plan existed before time, but individuals enter it freely by faith. | |
| John 10:26–28 “You do not believe because you are not among my sheep…” | Unbelief proves one is not elect; only the sheep believe. | Being a sheep is the result of believing, not the cause. “My sheep” follow His voice by choice. | |
| Proverbs 16:4 “The Lord has made everything… even the wicked for a day of disaster” | God predestines even the wicked for judgment. | God uses the wicked for His purposes but doesn’t cause wickedness. Judgment is just, not prescripted. | |
| Isaiah 46:9–10 “Declaring the end from the beginning… My purpose shall stand.” | God sovereignly ordains all events, including salvation. | God knows all but does not cause all. His purposes include space for free will. | |
| Exodus 33:19 “I will be gracious to whom I will be gracious…” | God’s mercy is not influenced by human conditions. | God is free but not arbitrary; His mercy aligns with His justice and is offered universally, though conditioned on faith. |
Table 2: Arminian Verses and Calvinist Responses
| Scripture | Arminian Interpretation | Calvinist Response | My Thoughts |
| John 3:16 “Whoever believes… shall not perish…” | Salvation is open to all who believe—emphasizing free will. | “Whoever believes” describes the method, not the scope; only the elect will believe due to God’s enabling grace. | |
| 1 Timothy 2:3–4 “God… desires all people to be saved…” | God’s saving will is universal, not selective. | “All people” means all kinds (Jew/Gentile), not every individual. God’s decreed will is to save only the elect. | |
| 2 Peter 3:9 “The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish…” | God wants everyone to repent, supporting universal offer. | “You” refers to the elect to whom the letter is addressed; God’s patience ensures none of them perish. | |
| Joshua 24:15 “Choose this day whom you will serve…” | Human choice in serving God is real and expected. | This refers to covenant obedience, not regeneration or salvation. God must first enable the heart to choose. | |
| Revelation 3:20 “I stand at the door and knock…” | Jesus invites all to respond to Him—free choice emphasized. | Spoken to believers (a church), not unbelievers; the “knock” is for restored fellowship, not salvation. | |
| Matthew 23:37 “Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing…” | Jesus expresses desire to save, but people resisted. | Refers to leaders of Jerusalem rejecting Jesus as Messiah, not a denial of election. | |
| Romans 10:9–10 “If you confess… and believe… you will be saved.” | Salvation is conditional on individual faith and confession. | Confession and belief only occur after regeneration; God enables the heart to respond. | |
| Deuteronomy 30:19 “Now choose life, so that you and your children may live …” | God gives people the real ability to choose life or death. | Applies to covenant law-keeping, not spiritual rebirth; only grace empowers true choice. | |
| Hebrews 3:15 “Do not harden your hearts…” | Warning implies one can resist God’s call. | The elect will heed this warning; the reprobate will not, and their hardening is part of God’s judgment. | |
| 2 Corinthians 5:20 “Be reconciled to God.” | Reconciliation depends on personal response. | The appeal is genuine, but only the elect will respond due to God’s effectual calling. |
Below are the three common retorts from each theological perspective, followed by how the opposing side often responds in defense.
Arminian Retorts to Calvinism (with Calvinist Responses):
- Arminian: “If God predestines some to salvation, does that mean He created others just to be damned?”
Calvinist Response: God’s decree is just and holy; all deserve judgment. That He saves any is a mercy. The reprobate are passed over, not actively damned without cause. - Arminian: “Why are there so many warnings in Scripture about falling away or enduring to the end?”
Calvinist Response: These warnings are means God uses to preserve the elect. True believers will heed them only through the power of the Holy Spirit and persevere—those who fall away were never truly saved (cf. 1 John 2:19). - Arminian: “How can love be genuine if there’s no choice?”
Calvinist Response: Regeneration changes the heart so that love for God flows freely. Love that results from grace is no less authentic; it’s more secure because it depends on God’s unchanging and reliable will, not fickle human will.
Calvinist Retorts to Arminianism (with Arminian Responses):
- Calvinist: “If salvation is partly up to man, can he boast in his decision?”
Arminian Response: No—faith is not a work or something to boast about. Choosing to receive a gift doesn’t make one worthy of it; salvation remains entirely by grace. - Calvinist: “How can a spiritually dead person choose life without being regenerated first?”
Arminian Response: “Dead” in sin means alienated or separated—not incapable of responding. God enables all by prevenient (anticipatory) grace, restoring the ability to respond freely. - Calvinist: “If God foresees who will believe and merely ratifies that, isn’t He just a passive observer?”
Arminian Response: Foreknowledge doesn’t mean passivity. God is sovereign in creating a world where free response is possible and meaningful; sovereignty includes the freedom to permit human choice.
ChatGPT, what do you think?
“From a textual balance perspective, the Calvinist position has stronger direct support from passages that describe God’s sovereign choice and initiative in salvation. However, the Arminian view gains credibility from the wider biblical narrative emphasizing human response, responsibility, and God’s desire that none perish.
Many modern scholars (e.g., N.T. Wright, Craig Keener, Thomas Schreiner) recognize that both themes—God’s sovereignty and human responsibility—coexist in Scripture, even if not systematically reconciled. Thus, your conclusion may depend on theological priorities (e.g., God’s freedom vs. human dignity).”
Alrighty then, who’s with me!? (or against me)?
Below is a detailed list identifying prominent Christian leaders—both historical and contemporary—who align with either Calvinism (emphasizing predestination and God’s sovereignty) or Arminianism (emphasizing human free will in salvation). Each figure is briefly profiled with their theological stance and contributions.
Calvinism (Predestination & Divine Sovereignty) Supporters
Historical Figures
- John Calvin (1509–1564)
French theologian and reformer; foundational figure in Reformed theology. His seminal work, Institutes of the Christian Religion, articulates doctrines of predestination and God’s absolute sovereignty. - Jonathan Edwards (1703–1758)
American revivalist preacher and theologian; emphasized the sovereignty of God in salvation, notably in his sermon “Sinners in the Hands of an Angry God.” - Charles H. Spurgeon (1834–1892)
British Baptist preacher known as the “Prince of Preachers”; upheld Calvinist doctrines, particularly the total depravity of man and unconditional election. - B.B. Warfield (1851–1921)
Professor at Princeton Theological Seminary; staunch defender of Reformed orthodoxy and biblical inerrancy. - Loraine Boettner (1901–1990)
American theologian; author of The Reformed Doctrine of Predestination, a comprehensive defense of Calvinist soteriology.
Contemporary Figures
- R.C. Sproul (1939–2017)
Founder of Ligonier Ministries; prominent teacher of Reformed theology, emphasizing God’s holiness and sovereign grace. - John Piper
Founder of Desiring God Ministries; advocates for “Christian Hedonism” within a Calvinist framework, stressing God’s sovereignty in salvation. - Michael Horton
Professor at Westminster Seminary California; author of For Calvinism and host of the White Horse Inn radio program. - Albert Mohler
President of the Southern Baptist Theological Seminary; influential in the resurgence of Calvinism within the Southern Baptist Convention. - Mark Driscoll
Formerly identified with “New Calvinism”; while he has distanced himself from traditional Calvinist labels, his earlier teachings incorporated aspects of Reformed theology.
Arminianism (Free Will & Conditional Election) Supporters
Historical Figures
- Jacobus Arminius (1560–1609)
Dutch theologian; challenged Calvinist predestination, proposing that God’s election is based on foreknowledge of human free will decisions. - John Wesley (1703–1791)
Founder of Methodism; emphasized prevenient grace and the believer’s ability to accept or reject salvation. - Richard Watson (1781–1833)
Methodist theologian; systematized Wesleyan Arminian theology in his Theological Institutes. - Thomas C. Oden (1931–2016)
Methodist theologian; advocated for classical Arminianism, emphasizing prevenient grace and human cooperation in salvation. - William Burt Pope (1822–1903)
British Methodist theologian; known for his Compendium of Christian Theology, articulating Arminian doctrines.
Contemporary Figures
- Roger E. Olson
Professor of Theology at Baylor University; author of Arminian Theology: Myths and Realities, defending classical Arminianism. - Ben Witherington III
New Testament scholar; critiques Calvinist interpretations, advocating for a Wesleyan-Arminian perspective. - Greg Boyd
Pastor and theologian; proponent of open theism, emphasizing human free will and God’s dynamic relationship with creation. - Clark H. Pinnock (1937–2010)
Theologian who transitioned from Calvinism to Arminianism; advocated for open theism and the openness of God. - Brian Abasciano
President of the Society of Evangelical Arminians; focuses on New Testament exegesis supporting Arminian theology.
Is There any Common Ground?
Both Calvinists and Arminians affirm that faith is a gift from God, but they diverge on whether this gift can be resisted or even outright rejected. Below is a chart comparing Scriptures used by Arminians and Calvinists regarding whether the gift of faith can be resisted or not:
| View | Scripture | Text (ESV) | Key Claim |
| Arminian | Acts 7:51 | “You stiff-necked people… you always resist the Holy Spirit.” | God’s grace can be resisted. |
| Matthew 23:37 | “…how often would I have gathered your children… and you were not willing!” | Human unwillingness can thwart God’s invitation. | |
| Hebrews 3:15 | “Today, if you hear his voice, do not harden your hearts…” | Implies real ability to reject God’s call. | |
| 2 Peter 2:1 | “…denying the Master who bought them…” | Salvation provision can be denied. | |
| John 5:40 | “You refuse to come to me to have life.” | Willful rejection of Christ despite invitation. |
| View | Scripture | Text (ESV) | Key Claim |
| Calvinist | John 6:37 | “All that the Father gives me will come to me…” | Effectual calling ensures response. |
| John 6:44 | “No one can come… unless the Father… draws him.” | God’s drawing guarantees coming. | |
| Romans 8:30 | “Those whom he predestined… he also called… justified…” | A secure, unbreakable process of salvation. | |
| Philippians 1:29 | “It has been granted… to believe in him…” | Faith is sovereignly given. | |
| Ezekiel 36:26–27 | “I will give you a new heart… cause you to walk in my statutes…” | Regeneration produces guaranteed obedience. |
Conclusion: And My Driving Force
God is sovereign. How can I conclude (boast?) that my life experiences and resultant choices have culminated in me having faith in God. So many key factors were well outside my purview, like when, where, and to whom I was born. These uncontrollable factors impact millions of humans around the world. If you want to get worked up about what is fair, why is it fair that should some be “born” with a Christian influence while others inherit generations of different beliefs.
Should anyone be trusted to make such an important and eternal decision as choosing to believe in God, trust in Jesus’ sacrifice as adequate to assuage a just God’s punishment, and be responsible for their own lifelong sanctification? With all the free will I can muster, I freely and fully abdicate to the Triune God, who has been shown to be loving and merciful, over allowing a being who freely chose to wear leisure suits in the ‘70’s. I surrender all that I am (which is merely filthy rags (Isa 64:6) and worms (Isa 41:14)) to my creator when I pray “your will be done”.
My belief that I am among the chosen and fully subject to God’s will means I am incapable of resisting this loving God or ever being rejected by Him. This means I live with an energy, renewed daily, to do His will. I am forever grateful that any people have been chosen to start their life on this rock in space then eventually share in an eternal life in heaven. This gives me hope where others see dread. I find I am able to give of myself in all circumstances without fear for my future because I know that I nor any other power on earth or in the heavens can do anything to interfere with His plan. I am being rescued from both inherited and self-initiated sin. This is completely assured. I testify about the Lord (“go and make disciples”) since I believe people may be living their lives as one of those elected to eternal life but they are not yet fully aware and therefore likely not enjoy the same enviable relationship with our Creator.
Why share my faith? As Paul writes in Romans 10:13, “For Everyone who calls on the name of the LORD will be saved. But how can they call on him to save them unless they believe in him? And how can they believe in him if they have never heard about him? And how can they hear about him unless someone tells them? And how will anyone go and tell them without being sent?” Jesus brought Good News to the world. His apostles followed suit as have the faithful for 20 centuries. I join with a notorious company, an army if you will, when I, thanks solely to the power of the Holy Spirit, do the same.