Chapter 17

Sit down, young man. When God decides to save the heathen,
he will do it without your help or mine!
— Calvinist Baptist to William Carey.^{^[106]}

Another development that has alarmed mission-minded moderates has been the growing influence of the theology known as Calvinism, among some Fundamentalist leaders. To simplify a very complex matter, Calvinism teaches that God has already predestined every eternal soul to heaven or hell, and human freedom to choose plays no part in this decision. It is obvious that this view would create problems for the theological foundation of and personal motivation to support missions and evangelism.

While Calvinism has gained many adherents in the Fundamentalist community, many oppose the philosophy, including Paige Patterson, Adrian Rogers, and Richard Land, president of the SBC Ethics and Religious Liberty Commission.

Calvinism takes its name from Reformed theologian John Calvin (1509–1564). Five-point Calvinism, advocated by Southern Baptist Calvinists such as Mark Coppenger, Al Mohler, and Tom Nettles, was adopted by the Synod of Dort in 1618–1619 in the Netherlands . Classic Calvinism rests on the foundation of five propositions. Those “five points” are often referred to using the acronym TULIP.^{^[107]}

U Unconditional election: humans are not chosen for salvation on the basis of any foreseen merit, quality, or achievement.

L Limited atonement: Christ died only for the elect, those chosen by God. Not all humans have been chosen for salvation; those not chosen are destined for eternal punishment from before birth.

I Irresistible grace: those chosen for salvation cannot refuse to receive it. It is irresistible.

A gathering of seven persons in Euless, Texas, in November 1982 was the beginning of an effort to turn the Southern Baptist Convention toward a more strict Calvinist doctrine. Early Southern Baptist leaders were influenced to a certain extent by Calvinism, but generally rejected the Calvinist teaching of “limited atonement.” Limited Atonement is the position that God elects certain persons for salvation and others for damnation. No matter how much a person may want to repent, Calvinists say, only God’s elect are able to repent and believe.

Calvinist Timothy George of Beeson Divinity School in Birmingham , Alabama , says: “Whosoever will believe may be saved. But it is efficient only among those whom God has elected to salvation.” Outspoken Calvinist Al Mohler, president of Southern Seminary, says believing that God alone determines who will be saved also requires a belief that God has chosen some people not to be saved.^{^[108]}

William R. Estep, distinguished professor of church history emeritus at Southwestern Seminary, said in 1997: “Baptists have never been doctrinaire Calvinists, as a careful study of the sources [reveals].” Estep said: “Most of the ardent advocates of this movement have only a slight knowledge of Calvin or his system.”^{^[109]}

Despite alarm from moderates and fellow Fundamentalists, Calvinism continues to make inroads into Southern Baptist institutions. In 1997, Tom Nettles, an ardent defender of five-point Calvinism, joined the Southern Seminary faculty.

Fisher Humphreys, professor of religion at Samford University ’s Beeson Divinity School , said Calvinists and non-Calvinists have been a part of the SBC since its founding, but over time the SBC has moved away from Calvinism, affirming freedom of the human will to choose Christ as personal savior and Lord. This doctrinal direction has been important to our drive for evangelism and missions.^{^[110]}

106. Wayne Nicholson, Columbus, OH, in a guest editorial in Baptists Today, March 19, 1998, 7.

107. Alister E. McGrath, Christian Theology: An Introduction (Cambridge, MA: Basil Blackwell, Inc., 1994), 398.

108. “Founders’ group works to preserve Calvinism in Southern Baptist Life,” Baptists Today, February 16, 1995, 4-5.

109. “History Professor Disputes Calvinism of Early Baptists,” Christian Index, May 1, 1997, 10-11.

110. For more on the difference between a Calvinist and a free and faithful Baptist, see Bill Bruster, Is Your Church Free or Reformed? (Atlanta: Cooperative Baptist Fellowship, 2001).





Chapter 17 Tearing Down Missions: The Takeover’s Calvinist Theology Sit down, young man. When God decides to save the heathen, he will do it without your help or mine! — Calvinist Baptist to William Carey.^{^[106]} Another development that has alarmed mission-minded moderates has been the growing influence of the theology known as Calvinism, among some Fundamentalist leaders. To simplify a very complex matter, Calvinism teaches that God has already predestined every eternal soul to heaven or hell, and human freedom to choose plays no part in this decision. It is obvious that this view would create problems for the theological foundation of and personal motivation to support missions and evangelism. While Calvinism has gained many adherents in the Fundamentalist community, many oppose the philosophy, including Paige Patterson, Adrian Rogers, and Richard Land, president of the SBC Ethics and Religious Liberty Commission. Calvinism takes its name from Reformed theologian John Calvin (1509–1564). Five-point Calvinism, advocated by Southern Baptist Calvinists such as Mark Coppenger, Al Mohler, and Tom Nettles, was adopted by the Synod of Dort in 1618–1619 in the Netherlands . Classic Calvinism rests on the foundation of five propositions. Those “five points” are often referred to using the acronym TULIP.^{^[107]} T Total depravity of human nature. U Unconditional election: humans are not chosen for salvation on the basis of any foreseen merit, quality, or achievement. L Limited atonement: Christ died only for the elect, those chosen by God. Not all humans have been chosen for salvation; those not chosen are destined for eternal punishment from before birth. I Irresistible grace: those chosen for salvation cannot refuse to receive it. It is irresistible. P Perseverance of the saints: those chosen for salvation cannot lose it. A gathering of seven persons in Euless, Texas, in November 1982 was the beginning of an effort to turn the Southern Baptist Convention toward a more strict Calvinist doctrine. Early Southern Baptist leaders were influenced to a certain extent by Calvinism, but generally rejected the Calvinist teaching of “limited atonement.” Limited Atonement is the position that God elects certain persons for salvation and others for damnation. No matter how much a person may want to repent, Calvinists say, only God’s elect are able to repent and believe. Calvinist Timothy George of Beeson Divinity School in Birmingham , Alabama , says: “Whosoever will believe may be saved. But it is efficient only among those whom God has elected to salvation.” Outspoken Calvinist Al Mohler, president of Southern Seminary, says believing that God alone determines who will be saved also requires a belief that God has chosen some people not to be saved.^{^[108]} William R. Estep, distinguished professor of church history emeritus at Southwestern Seminary, said in 1997: “Baptists have never been doctrinaire Calvinists, as a careful study of the sources [reveals].” Estep said: “Most of the ardent advocates of this movement have only a slight knowledge of Calvin or his system.”^{^[109]} Despite alarm from moderates and fellow Fundamentalists, Calvinism continues to make inroads into Southern Baptist institutions. In 1997, Tom Nettles, an ardent defender of five-point Calvinism, joined the Southern Seminary faculty. Fisher Humphreys, professor of religion at Samford University ’s Beeson Divinity School , said Calvinists and non-Calvinists have been a part of the SBC since its founding, but over time the SBC has moved away from Calvinism, affirming freedom of the human will to choose Christ as personal savior and Lord. This doctrinal direction has been important to our drive for evangelism and missions.^{^[110]} Previous Chapter \| Next Chapter 106. Wayne Nicholson, Columbus, OH, in a guest editorial in Baptists Today, March 19, 1998, 7. 107. Alister E. McGrath, Christian Theology: An Introduction (Cambridge, MA: Basil Blackwell, Inc., 1994), 398. 108. “Founders’ group works to preserve Calvinism in Southern Baptist Life,” Baptists Today, February 16, 1995, 4-5. 109. “History Professor Disputes Calvinism of Early Baptists,” Christian Index, May 1, 1997, 10-11. 110. For more on the difference between a Calvinist and a free and faithful Baptist, see Bill Bruster, Is Your Church Free or Reformed? (Atlanta: Cooperative Baptist Fellowship, 2001).
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