THE REMONSTRANCE REFUTED

[This article originally published here:  Wild Boar Issue #2 - July 1996 ]

A Book Review

The Grace of God, the Bondage of the Will.

Edited by Thomas R. Schreiner and Bruce Ware. Grand Rapids: Baker, 1995. 2 vols.

The purpose of this work is to offer a biblical and theological defense of Calvinism. It is a response to two recent books advocating Arminianism, Grace Unlimited (Minneapolis: Bethany, 1975) and The Grace of God, the Will of Man (Grand Rapids: Zondervan, 1989), both edited by Clark Pinnock. The contributors to the present work are convinced that Arminianism is unbiblical and "will work to weaken the church of Jesus Christ" (p.14). So, they have set out to make a biblical case for Calvinism, and to argue that the only reason people object to the latter is that they are unnecessarily held captive by certain logical problems that seem to arise from Calvinist theology.

In Part 1, the biblical case for Calvinism is given. R. C. Ortland examines several Old Testament passages which clearly teach that God is absolutely sovereign over his creation. As Isaiah records, "I am God, and there is none like me, declaring the end from the beginning and from ancient times things not yet done, saying 'My counsel shall stand, and I will accomplish all my purpose'" (Is. 46:9-10). Other articles follow defending the doctrine of election in the New Testament. Of particular note here are the contributions of John Piper and Wayne Grudem. Piper marvelously defends the unpopular notion that there are "two wills" in God---one "will" that desires all to be saved, and another "will" that only some be effectively elected to salvation. Grudem makes a convincing case that the troublesome passage in Heb. 6:4-6 is not referring (as is usually supposed) to the truly saved, but to non-Christians who have become affiliated with the church.

Some Arminians have argued that there are no real differences in the practical consequences that Calvinism and Arminianism have for Christian living. Part 2 is concerned to show that this assumption is false. Jerry Bridges and others argue that divine sovereignty bolsters faith in God, especially during adverse circumstances, and that the Calvinist can engage in preaching, evangelism, and prayer, with the confidence that God will make these activities effective in accomplishing His purposes.

Part 3 deals with the history of the dispute. R.A. Muller contends that (despite modern revisionist tendencies) Arminius was not simply reacting to a rigid predestinarianism developed by second-generation Calvinism, but was attempting to replace Reformed Theology with a self-consciously semi-Pelagian system. Also of note is W. Travis' piece on the Modern Missions Movement. He reminds us that Calvinists have always been at the forefront of missions.

Part 4 addresses theological and philosophical concerns. Bruce Ware demonstrates that the Bible clearly teaches the effectual call and irresistible grace. Thomas Schreiner shows that the Wesleyan view of prevenient grace is nowhere to be found in Scripture. J.A. Crabtree critiques the notion of divine "Middle Knowledge," a view used by some Arminians to reconcile divine sovereignty with human freedom. John Feinberg goes on to present an account of human freedom that purports to be compatible with theological determinism. Though even few Calvinists will be totally satisfied with his account, Feinberg does show that human responsibility is not obviously incompatible with determinism.

The Grace of God, the Bondage of the Will ably accomplishes its objectives. It provides a thorough defense of the doctrines of grace, and will be a standard resource on this theological dispute for years to come.