Calvinism, as part of its Doctrine of Total Depravity, has adopted a corpse/cadaver as a metaphor for the natural man. Since a corpse is unable to believe, they argue the natural man is unable to believe apart from a preceding, supernatural, and sovereign work of regeneration by God. But is the analogy of a corpse/cadaver for the natural man accurate? Actually, the Bible uses a very different analogy.
Tag Archives: Calvinism
The term “elect” simply means chosen, and “election” means to be chosen. In the Bible, these terms are used of: 1) Messiah/Christ, 2) the holy angels, and 3) the nation of Israel. The Lord Jesus Christ is perfect and without sin, so His election by God cannot have anything to do with personal salvation. The holy angels are unfallen, such that they do not require salvation (and the fallen angels are not eligible for salvation). However, by far the most common use of elect/election relates to the nation of Israel. The nation of Israel has always been comprised of both believing and unbelieving Jews (cf. Rom3:3; 9:6), so the election of Israel cannot pertain to the salvation of individual Jewish persons.
Biblical “election” is God’s choice of a person or persons for a particular purpose in His divine plan. Christ was chosen by God to be the redeemer of believing humanity (Jn3:16). The angels were chosen by God to be His governing and ministering spirits within the creation (Heb1:14). And the nation of Israel was chosen by God for a myriad of reasons, but primarily to be His principal channel of revelation to fallen humanity, through which God brought forth both the Person of Messiah (Rom9:3-5) and the Holy Scriptures (Rom3:1-2). These purposes have nothing to do with the personal salvation of the objects of God’s election.
Reformed theology’s notion that “election” is God’s choice of who He will save and who he will not, made before His work of creation and having nothing to do with faith on the part of its objects, finds no support in the Bible.
A full length article on this subject has been added under Biblical Studies. God bless!
“. . . God . . . hath begotten us again . . . who are kept by the power of God through faith unto salvation ready to be revealed in the last time.” (1 Peter 1:3-5)
The Bible reveals that a person is saved by the grace of God, through personal faith in Jesus Christ, entirely without any works on his part (Ephesians 2:8-9; John 20:31; Romans 4:5), and that the saved believer is given by God the gift of eternal life (Romans 6:23; 1 John 5:13). This is part and parcel of the gospel itself. The teaching of the Bible on this issue is clear and unequivocal, against which no Christian would argue.
Argument arises among Christians, however, over the question of whether a genuine believer can ever lose his salvation, which (at least at a particular time) he actually possessed. Arminians answer this question, “Yes”. They argue that salvation is conditioned on personal faith, and that once a person ceases to believe he is no longer saved, nor is he in possession of eternal life, though at one time he may have been in actual possession of it . In their view, a “believer” who commits heinous and/or habitual sin is one who has ceased believing and has, as a consequence, lost his salvation. Thus, in Arminian theology, the maintenance of a believer’s salvation is the responsibility of the believer.
Calvinists answer the question, “No”. They argue that the salvation of an individual is a sovereign work of God that is unconditional and immutable. God even supplies as a sovereign gift the personal faith upon which salvation would appear to be conditioned. In Calvinistic theology, there is no possibility of ever reversing God’s sovereign work that bestows upon an individual the entire package of personal faith, regeneration, salvation, and eternal life. In their view, since personal faith is part of an unconditional and immutable work of God on behalf of an elect person, a genuine believer will necessarily persevere in faith to the very end of his life. Any “believer” who commits heinous and/or habitual sin is one who was never actually in possession of salvation, even though at one time he may have professed personal faith and even appeared to manifest behaviors associated with salvation.
Both of these theological positions result in scenarios in which a genuine believer can never find rest, having an unshakeable confidence that he is saved and can never lose his salvation. The Arminian believes he can, through a lapse in faith or temptation into sin, lose his salvation and the eternal life he once possessed. The Calvinist believes that, in order to be assured he is one of God’s elect who has been sovereignly regenerated, saved, and granted eternal life, he must persevere in his faith and good works without significant lapse until death or the rapture . In practice, neither Arminianism nor Calvinism afford a believer the confidence one finds revealed in the New Testament (John 10:27-29; 20:31; 1 John 5:13).
The New Testament answers the question, “No”. A genuine believer who has been born again and received from God the gift of eternal life can never lose his salvation. The reason for this conclusion, however, is different than that offered by Calvinism, and it undergirds the basis of a believer’s assurance, peace, and rest. The security of the believer in his salvation is a gracious and certain work of God. This is clearly seen in 1 Peter 1:3-5. The “who” of the relative clause in 1 Peter 1:5 hearkens back to the “us” in 1 Peter 3:3 (i.e., believers, recipients of the new birth). Believers are said to be “kept” (a present passive participle, ‘[are] continually being guarded’), that is preserved. The believer’s preservation is “by the power of God” (the efficient agency), “through faith” (the secondary cause), “unto salvation” (the result); for this reason it is sure, depending on the promised work of God alone. This is perhaps the strongest assertion of the eternal security of the believer in his salvation to be found in the New Testament.
 One does have to wonder how something described in the New Testament as eternal life could endure for only a finite, and perhaps very short, period of time.
 Most Reformed theologians, of course, would not make a distinction between the rapture and the second coming of Christ.
“To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.” (Isaiah 8:20)
The Five Points of Calvinism (i.e., TULIP) are a logically consistent soteriological system. Beginning from the first point, Total Depravity, the subsequent points of Unconditional Election, Limited Atonement, Irresistible Grace, and Perseverance of the Saints seem to necessarily follow. It is this elegant and logical consistency that can be very intellectually satisfying, accounting for Calvinism’s power of attraction for many thinking believers. Logical consistency alone, however, is not the standard of truth. Rather, “[God’s] word is truth” (John 17:17), and it is against the absolute standard of “the law and the testimony” (Isaiah 8:20) that every claim must be measured.
The deviancy of Calvinism from the plumb line of Scripture begins with its understanding of Total Depravity. Scripture asserts that the unregenerate man is “dead in trespasses and sins” (Ephesians 2:1). Calvinists understand this assertion to mean that “the sinner is so spiritually bankrupt that he can do nothing pertaining to his salvation”; he cannot even respond to God by exercising the personal faith required for salvation (Acts 16:30-31) without first being sovereignly regenerated by God. From Paul’s use of the word “dead” in Ephesians 2:1, Calvinists construct the metaphor of the unregenerate man as a corpse (R. C. Sproul) or a cadaver (John F. MacArthur); since a literal corpse would not be able to respond to God in any way, the unregenerate man cannot either. Many Calvinists prefer the term Total Inability over Total Depravity to better express this concept, but based on their own analogy of corpse/cadaver the most accurate expression would be utter inability.
Metaphors (by definition) are partial, incomplete representations of reality; they inevitably break down when pressed too far. The Calvinist’s metaphorical construct of a physical corpse for the unregenerate man goes too far. For example, a physical corpse, in addition to being unable to believe, is also unable to sin, and yet the unregenerate man has no impediment to such an activity whatsoever. Scripture clearly presents a picture in which all men are commanded by God to believe in order to be saved (e.g., Isaiah 45:22; Mark 1:15; Acts 16:30-31), along with the implication that it is possible for unregenerate men to do so (e.g., John 3:16; 6:40; 7:37; 20:31; Revelation 22:17). The Calvinistic construct of the unregenerate man’s abilities/inabilities clearly lies beyond the true picture one sees in Scripture. Thus, although the subsequent four points may logically follow from the first, they suffer from an unbiblical understanding of Total Depravity that proves fatal for the system as a whole.
For additional analyses of Calvinistic teaching compared to Scripture, see:
 “The view one takes concerning salvation will be determined, to a large extent, by the view one takes concerning sin and its effects on human nature. It is not surprising, therefore, that the first article dealt with in the Calvinistic system is the biblical doctrine of total inability or total depravity.” David N. Steele and Curtis C. Thomas, The Five Points of Calvinism (Presbyterian & Reformed Publishing Company, Phillipsburg, NJ, 1963) 24.
 Steele and Thomas, The Five Points of Calvinism, 25.
 An axiom of Calvinism is that regeneration precedes faith.