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Five Points of Calvinism, The
Concise guide explains the five points of Calvinism, known as TULIP, in clear, contemporary language. Also includes The Belgic Confession of Faith, the Heidelberg Catechism, and more.
136 pages, Paperback
First published February 1, 1996
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March 17, 2023
A fantastic clear and concise guide to understanding Calvinism. Clearly laying out all 5 points, showing the relevant biblical passages, and also rebutting responses in an effective manner. It has made me shift my views on a lot of theological issues and has put me on a journey of reading John Calvin himself.
That being said, the last few chapters were a letdown. After the 5 points, it feels as if the author felt the need to repeat himself much more in those last few chapters. It was good to see the 5 points in action but this book could have been at least 40 pages shorter. One final criticism is the chapter on Limited Atonement. I felt it was barebones and not drawn out enough. This could be due to the complexity of that particular point, but it has made thirst for knowledge on that specific point.
Overall a great book that has shifted me theologically. High Church Episcopal Reformed Catholic with Presbyterian characteristics for the win!
That being said, the last few chapters were a letdown. After the 5 points, it feels as if the author felt the need to repeat himself much more in those last few chapters. It was good to see the 5 points in action but this book could have been at least 40 pages shorter. One final criticism is the chapter on Limited Atonement. I felt it was barebones and not drawn out enough. This could be due to the complexity of that particular point, but it has made thirst for knowledge on that specific point.
Overall a great book that has shifted me theologically. High Church Episcopal Reformed Catholic with Presbyterian characteristics for the win!
January 20, 2020
A biblically sound, understandable, and humbly and charitably written book on the doctrines of grace (Reformed theology, AKA Calvinism). It's packed with proof texts, which are not just listed, but are explained. The book addresses many objections.
The book does an excellent job showing how the 5 Points are not only biblical but are interdependent; that denying one logically undermines the others.
Notes
Total Depravity
Bible gives examples of relative good (2 Kings 10:30; 12:2; Luke 6:33; Rom 2:14).
Common grace restrains evil and also enables relative (not true) good.
Relative good done by reprobate isn't truly good because it isn't motivated by love and faith, so it's actually sin.
Verses: Gen 6:5; 8:21; Jer 17:9; Ps 51:5; Rom 3:10-18; 8:7-8; Matt 7:17-18; 13:14; 1 Cor 1:1-18, 21; 2:14; 12:3; John 6:44, 65; 8:43; 15:4-5; Acts 16:14; Eph 4:18; 2 Cor 3:12-18.
Bible compares regeneration to heart changed from stone to flesh (Ezek 11:19), birth (John 3:3), creation (2 Cor 5:17; Gal 6:15), resurrection (Eph 2:1; Col 2:13). In all these situations, the subject is passive, not active.
Unconditional Election
God has foreordained (sovereignly planned) everything (Eph 1:11; Gen 45:5-8; Acts 4:27-28).
Verses: John 6:37-39; 15:16; Acts 13:48; 2 Thess 2:13; Eph 1:4-5; Rom 8:29-30; 9:6-26.
The objection of the injustice of election in Rom 9:14 would only arise if election is unconditional.
If God foreknows all events, then logically, those foreknown events must occur. Thus, if God foreknows that a person will believe, then logically, that person must believe.
Humans are free to do exactly what they want. God does not coerce anyone against their will.
Humans have free agency, but don't have free will, in same way that alcoholics have free agency to drink or not (they're not compelled), but not free will, because they can't help but drink (they're enslaved to alcohol).
Christians technically don't have free will either, because though they have choice to reject Christ, Christ won't let them (John 6:37, 39, etc.).
Limited Atonement
Verses: John 6:37-40; 10:15, 26; 15:13; Matt 1:21; Acts 20:28; Eph 5:25; 1 John 4:10; Rom 5:8; 8:32.
Limited atonement means Christ's atonement was limited to a definite, particular number of people; it wasn't for all humans who have ever or will ever exist.
If Christ loved all humans equally, and died for them all, that would break the illustration of marriage between Christ and Church, because that would mean Christ gave Himself for others beside His bride, which would be polygamous.
God doesn't love all people the same (Acts 3:2; Rom 8:29; 9:13).
Atonement must be limited because election is limited.
In John 3:16-17, "world" means that Christ saved people from every tribe and nation, not that He saved every person in the world.
Bible says Jesus's death actually, not theoretically, atoned for sin (Gal 3:13; Rom 5:10). If He died for all, then all would be redeemed (saved), and go to Heaven. Did this happen for Judas, or Esau, or others whom the Bible condemns? No.
When 2 Cor 5:14-15 says "one died for all," it also says, "therefore all died," which refers to spiritual death of believer (Rom 6), not to physical death experienced by all. It also says these "would live unto Him" which can only be said of believers. This passage refers to believers.
Bible teaches that God intends salvation only for certain people, but it also teaches that God freely and sincerely offers salvation to everyone (Ezek 33:11; Is 45:22; 55:1; Matt 11:28; 23:37; 2 Pet 3:9; Rev 22:17).
Passages that seem universalistic (1 John 2:2; John 1:29; 3:32; 2 Cor 5:14-15; 1 Tim 2:6) use "world" and "all" in restricted, limited sense, as seen from context. Other passages use those words in limited sense (Luke 2:1-2; 1 Cor 6:12; 15:22; 10:23; John 12:32).
Irresistible Grace
Verses: John 6:37, 44; 10:16; Rom 8:29-30.
Irresistible (or efficacious, effectual, unconquerable, certain) grace means that the Holy Spirit so works in a person's life that they will definitely and certainly be changed from evil to good.
Grace must be irresistible, because otherwise everyone in their depravity would reject Christ.
Word "draw" in John 6:44 is same used for drawing net of fish (John 21:6, 11) and Paul being dragged (Acts 16:19; 21:30). The fish and Paul were powerless to resist.
Perseverance of the Saints
Verses: Rom 8:38-39; John 6:39, 51; 10:28-29; 11:25; Eph 1:13-14; 1 Pet 1:4-5;
If Christ was really punished for the sins of His people (Gal 3:13), they can't go to Hell and be punished. They must go to Heaven.
Bible speaks of believers having eternal life in past and present tense, not only in future tense (John 3:36; 5:24; 1 John 5:13).
Verses that speak of people falling away from faith (2 Tim 3:5; 2 Cor 11:14; Matt 7:22-23) don't disprove perseverance; they are simply warnings that people can have external faith (seem to others to be believers) but not truly be Christians (Rom 9:6). They are warnings to Christians to make their calling and election sure (2 Pet 1:10).
The Great Mystery
Bible is clear that everything, even disasters (which can include human sin), are ordained by God. See Joseph being sold into slavery (Gen 45:8; 50:20) and Jesus' crucifixion (Acts 2:23; 4:28).
God's sovereignty and human responsibility may seem logically contradictory, but we must believe both, because the Bible teaches both. The Bible says truth can seem foolish (1 Cor 1:19).
We can't fully understand the doctrines of grace because we're finite mortals (Isa 55:9; Job 38; Deut 29:29).
"Although man is totally depraved and unable to believe, and that although faith is a gift of God produced by the irresistible work of the Holy Spirit, nevertheless, it is up to man to believe. He has the duty to obey God's command to believe."
Twelve Theses on Reprobation
We can speak of 2 parts to reprobation: preterition and condemnation. Preterition means that God passed by some while electing others. Condemnation means that those who are passed by are eternally condemned for their sin. Preterition is unconditional (God doesn't reprobate people based on foreseen actions) (Rom 9:13-18). Condemnation is conditional in sense that once someone is passed by, they are condemned for sin and unbelief.
If election is true, reprobation must be true. If God consciously chooses some, He necessarily consciously passes by others.
The book does an excellent job showing how the 5 Points are not only biblical but are interdependent; that denying one logically undermines the others.
Notes
Total Depravity
Bible gives examples of relative good (2 Kings 10:30; 12:2; Luke 6:33; Rom 2:14).
Common grace restrains evil and also enables relative (not true) good.
Relative good done by reprobate isn't truly good because it isn't motivated by love and faith, so it's actually sin.
Verses: Gen 6:5; 8:21; Jer 17:9; Ps 51:5; Rom 3:10-18; 8:7-8; Matt 7:17-18; 13:14; 1 Cor 1:1-18, 21; 2:14; 12:3; John 6:44, 65; 8:43; 15:4-5; Acts 16:14; Eph 4:18; 2 Cor 3:12-18.
Bible compares regeneration to heart changed from stone to flesh (Ezek 11:19), birth (John 3:3), creation (2 Cor 5:17; Gal 6:15), resurrection (Eph 2:1; Col 2:13). In all these situations, the subject is passive, not active.
Unconditional Election
God has foreordained (sovereignly planned) everything (Eph 1:11; Gen 45:5-8; Acts 4:27-28).
Verses: John 6:37-39; 15:16; Acts 13:48; 2 Thess 2:13; Eph 1:4-5; Rom 8:29-30; 9:6-26.
The objection of the injustice of election in Rom 9:14 would only arise if election is unconditional.
If God foreknows all events, then logically, those foreknown events must occur. Thus, if God foreknows that a person will believe, then logically, that person must believe.
Humans are free to do exactly what they want. God does not coerce anyone against their will.
Humans have free agency, but don't have free will, in same way that alcoholics have free agency to drink or not (they're not compelled), but not free will, because they can't help but drink (they're enslaved to alcohol).
Christians technically don't have free will either, because though they have choice to reject Christ, Christ won't let them (John 6:37, 39, etc.).
Limited Atonement
Verses: John 6:37-40; 10:15, 26; 15:13; Matt 1:21; Acts 20:28; Eph 5:25; 1 John 4:10; Rom 5:8; 8:32.
Limited atonement means Christ's atonement was limited to a definite, particular number of people; it wasn't for all humans who have ever or will ever exist.
If Christ loved all humans equally, and died for them all, that would break the illustration of marriage between Christ and Church, because that would mean Christ gave Himself for others beside His bride, which would be polygamous.
God doesn't love all people the same (Acts 3:2; Rom 8:29; 9:13).
Atonement must be limited because election is limited.
In John 3:16-17, "world" means that Christ saved people from every tribe and nation, not that He saved every person in the world.
Bible says Jesus's death actually, not theoretically, atoned for sin (Gal 3:13; Rom 5:10). If He died for all, then all would be redeemed (saved), and go to Heaven. Did this happen for Judas, or Esau, or others whom the Bible condemns? No.
When 2 Cor 5:14-15 says "one died for all," it also says, "therefore all died," which refers to spiritual death of believer (Rom 6), not to physical death experienced by all. It also says these "would live unto Him" which can only be said of believers. This passage refers to believers.
Bible teaches that God intends salvation only for certain people, but it also teaches that God freely and sincerely offers salvation to everyone (Ezek 33:11; Is 45:22; 55:1; Matt 11:28; 23:37; 2 Pet 3:9; Rev 22:17).
Passages that seem universalistic (1 John 2:2; John 1:29; 3:32; 2 Cor 5:14-15; 1 Tim 2:6) use "world" and "all" in restricted, limited sense, as seen from context. Other passages use those words in limited sense (Luke 2:1-2; 1 Cor 6:12; 15:22; 10:23; John 12:32).
Irresistible Grace
Verses: John 6:37, 44; 10:16; Rom 8:29-30.
Irresistible (or efficacious, effectual, unconquerable, certain) grace means that the Holy Spirit so works in a person's life that they will definitely and certainly be changed from evil to good.
Grace must be irresistible, because otherwise everyone in their depravity would reject Christ.
Word "draw" in John 6:44 is same used for drawing net of fish (John 21:6, 11) and Paul being dragged (Acts 16:19; 21:30). The fish and Paul were powerless to resist.
Perseverance of the Saints
Verses: Rom 8:38-39; John 6:39, 51; 10:28-29; 11:25; Eph 1:13-14; 1 Pet 1:4-5;
If Christ was really punished for the sins of His people (Gal 3:13), they can't go to Hell and be punished. They must go to Heaven.
Bible speaks of believers having eternal life in past and present tense, not only in future tense (John 3:36; 5:24; 1 John 5:13).
Verses that speak of people falling away from faith (2 Tim 3:5; 2 Cor 11:14; Matt 7:22-23) don't disprove perseverance; they are simply warnings that people can have external faith (seem to others to be believers) but not truly be Christians (Rom 9:6). They are warnings to Christians to make their calling and election sure (2 Pet 1:10).
The Great Mystery
Bible is clear that everything, even disasters (which can include human sin), are ordained by God. See Joseph being sold into slavery (Gen 45:8; 50:20) and Jesus' crucifixion (Acts 2:23; 4:28).
God's sovereignty and human responsibility may seem logically contradictory, but we must believe both, because the Bible teaches both. The Bible says truth can seem foolish (1 Cor 1:19).
We can't fully understand the doctrines of grace because we're finite mortals (Isa 55:9; Job 38; Deut 29:29).
"Although man is totally depraved and unable to believe, and that although faith is a gift of God produced by the irresistible work of the Holy Spirit, nevertheless, it is up to man to believe. He has the duty to obey God's command to believe."
Twelve Theses on Reprobation
We can speak of 2 parts to reprobation: preterition and condemnation. Preterition means that God passed by some while electing others. Condemnation means that those who are passed by are eternally condemned for their sin. Preterition is unconditional (God doesn't reprobate people based on foreseen actions) (Rom 9:13-18). Condemnation is conditional in sense that once someone is passed by, they are condemned for sin and unbelief.
If election is true, reprobation must be true. If God consciously chooses some, He necessarily consciously passes by others.
November 2, 2019
3.5 stars
In 1972, long before the revival of reformed thought in America, Edwin Palmer penned The Five Points of Calvinism. At that point, reformed thought and Calvinism was a marginalized perspective in American evangelicalism. As a child of 1980s evangelicalism, I grew up not just as an Arminian, but as an Arminian who didn’t believe any other options were biblically viable.
I navigated my own theological transformation to a reformed perspective in college (kicking and screaming all the way). Some twenty years later I recently led a discipleship group through Palmer’s book. It was my first time through the book as well. And there was a lot of kicking and screaming on behalf of the group. I always enjoy walking through these conversations in a discipleship context and every time I do, I’m reminded that while the grip of Arminian thought on the American church has waned, it is certainly strong.
Palmer clarifies several basic, but foundational points upfront: Calvinism is a misnomer—while Calvin was a proponent of the theological position, he is just one of many, and certainly not the first. While Palmer allows the label Calvinist, he presses back that it isn’t the best or most accurate label. Additionally, reducing Calvinism to five points is misleading. Calvinism is an attempt not to overlay a system on the Bible, but rather an attempt to read the Bible faithfully and submit to its comprehensive teaching.
Palmer’s book takes the reader simply through the five points of Calvinism. Palmer is at his best when he is exegeting scripture and making a strong argument that the five points must either be accepted together or rejected together. To that end, the system of interpretation rises or falls on the “T”: Total Depravity.
Some of the strongest sections are Palmer dealing with the question of whether or not people are free. He says, “Contrary to what most people think, the Calvinist teaches that man is free—one hundred percent free—free to do exactly what he wants. God does not coerce a single one against his will… He does precisely what he would like. He follows his heart’s desires.” I thought Palmer’s reflection on language that is used for conversion was particularly insightful. Palmer argues that the New Testament metaphors for conversion: resurrection, new birth, new creation, and workmanship all point to the inability of the convert.
Palmer asks an important question regarding the cross: “What did Christ actually do on the cross? Did he actually take away the guilt of his people? Or did he just do it theoretically?” It is that question that was important for my own theological transformation. Palmer asks another helpful question regarding the Bible’s use of the phrase “eternal life”: “The believer has eternal life. Not that he will get it in the future, but that he has it right now.”
The two drawbacks of the book are that Palmer can be combative at times. His tone can feel condescending and at times pushes the reader away. The second weakness of Palmer’s book is similar: Palmer would improve his argument if he took some time to do a better job of defending the Arminian perspective. If Palmer spent time with each point unpacking the Arminian biblical argument, I think the book would be even stronger. Instead, Palmer tends to dismissively bring up a text used by Arminians and dismiss it quickly.
Palmer’s book has been read by many and will continue to be widely read. It’s a very helpful resource, even if it isn’t perfect.
For more reviews, see www.thebeehive.live.
In 1972, long before the revival of reformed thought in America, Edwin Palmer penned The Five Points of Calvinism. At that point, reformed thought and Calvinism was a marginalized perspective in American evangelicalism. As a child of 1980s evangelicalism, I grew up not just as an Arminian, but as an Arminian who didn’t believe any other options were biblically viable.
I navigated my own theological transformation to a reformed perspective in college (kicking and screaming all the way). Some twenty years later I recently led a discipleship group through Palmer’s book. It was my first time through the book as well. And there was a lot of kicking and screaming on behalf of the group. I always enjoy walking through these conversations in a discipleship context and every time I do, I’m reminded that while the grip of Arminian thought on the American church has waned, it is certainly strong.
Palmer clarifies several basic, but foundational points upfront: Calvinism is a misnomer—while Calvin was a proponent of the theological position, he is just one of many, and certainly not the first. While Palmer allows the label Calvinist, he presses back that it isn’t the best or most accurate label. Additionally, reducing Calvinism to five points is misleading. Calvinism is an attempt not to overlay a system on the Bible, but rather an attempt to read the Bible faithfully and submit to its comprehensive teaching.
Palmer’s book takes the reader simply through the five points of Calvinism. Palmer is at his best when he is exegeting scripture and making a strong argument that the five points must either be accepted together or rejected together. To that end, the system of interpretation rises or falls on the “T”: Total Depravity.
Some of the strongest sections are Palmer dealing with the question of whether or not people are free. He says, “Contrary to what most people think, the Calvinist teaches that man is free—one hundred percent free—free to do exactly what he wants. God does not coerce a single one against his will… He does precisely what he would like. He follows his heart’s desires.” I thought Palmer’s reflection on language that is used for conversion was particularly insightful. Palmer argues that the New Testament metaphors for conversion: resurrection, new birth, new creation, and workmanship all point to the inability of the convert.
Palmer asks an important question regarding the cross: “What did Christ actually do on the cross? Did he actually take away the guilt of his people? Or did he just do it theoretically?” It is that question that was important for my own theological transformation. Palmer asks another helpful question regarding the Bible’s use of the phrase “eternal life”: “The believer has eternal life. Not that he will get it in the future, but that he has it right now.”
The two drawbacks of the book are that Palmer can be combative at times. His tone can feel condescending and at times pushes the reader away. The second weakness of Palmer’s book is similar: Palmer would improve his argument if he took some time to do a better job of defending the Arminian perspective. If Palmer spent time with each point unpacking the Arminian biblical argument, I think the book would be even stronger. Instead, Palmer tends to dismissively bring up a text used by Arminians and dismiss it quickly.
Palmer’s book has been read by many and will continue to be widely read. It’s a very helpful resource, even if it isn’t perfect.
For more reviews, see www.thebeehive.live.
July 24, 2023
A very consumable book. The tone was a bit demeaning and disparaging, which makes me knock it down a bit.
December 18, 2022
Short, clear book on Calvinism. Palmer walks through the scriptural evidence for each point.
October 4, 2017
While heady and full of theological jargon for a newborn Christian, this is easily the most clearly exegeted, cleanly explained work on Calvinism I've read yet. It also lacks the pompous attitudes of earlier works-- a virtue that cannot be extolled enough when trying to accurately explain Calvinism to someone who thinks it's nonsense.
January 21, 2020
The doctrine is sound, but the tone is a little combative.
November 5, 2017
A very concise book explaining about TULIP not as an idea self-made by Calvin, but as the truth extracted from the Bible. The expository is so thorough and enlightening, completed by the discussions in the format of Q&A making it even easier to digest. The most important thing is that it makes us Christians sure of our salvation, yet, most importantly, grateful beyond words because it is by the grace alone (Sola Gratia).
March 11, 2020
The 5 points are well fleshed out with many comparisons to Arminianism.
Many objections are also considered.
Some points however are reiterated excessively.
Finally, after all the justification with scripture for every point, as a whole the 5 points are presented as being impossible to reconcile logically.
Namely that God authors sin, causes us to sin yet holds us responsible.
This has to simply be accepted by the believer.
Many objections are also considered.
Some points however are reiterated excessively.
Finally, after all the justification with scripture for every point, as a whole the 5 points are presented as being impossible to reconcile logically.
Namely that God authors sin, causes us to sin yet holds us responsible.
This has to simply be accepted by the believer.
May 14, 2021
Wonderfully concise and yet thorough, second probably only to Sproul in the content. Palmer addresses the 5 Points; Total Depravity, Unconditional Election, Limited Atonement, Irresistible Grace, and the Perseverance of the Saints in such wonderful detail and simplifies in a manner that reminds me of a Reformed C.S. Lewis. He pulls no punches and yet approaches the inconsistencies of the Arminian argument with Christian love.
January 1, 2018
This book is an elementary primer on the doctrines of grace, better known as "the five points of Calvinism". It is a classic on Calvinistic soteriology and is aimed towards the reader with little to no knowledge of Reformed theology. This particular book gave me some much needed clarity on my own personal theological journey towards the Reformed faith. Highly recommended for the beginner.
October 27, 2020
This is a great book. It is rooted and the word and has been a great resource on many bookshelves. Very Bibles centres and with wonderful illustrations. I think the only thing this book is missing that would have made me give it five stars is a bit more meat on the practical implications. It is there, but could do with more drawing out.
April 10, 2024
Read this little pamphlet a few weeks ago. Pretty good over all, and some helpful illustrations and explanations in a few places. But there were historical inaccuracies on the first pages. Mainly, Dabney claims that Arminius wrote the articles of remonstrance (he didn't, his followers wrote them after he died).
If you read this, do it for the theology, and not the history.
If you read this, do it for the theology, and not the history.
July 28, 2023
TULIP has never been explained more clear and concise. Palmer’s explanation will answer any questions or objections you may have but also owns up to the fact that we can’t explain everything due to the mysteries of God. This is a must read for every Christian!
August 9, 2021
Explained the key concepts really well
March 25, 2017
¯\_(ツ)_/¯
July 14, 2017
A good, simple book to introduce someone to the Doctrines of Grace and the Reformed tradition... but not much more than that.
August 11, 2011
The Five Points of Calvinism was first published in 1972. Then again in 1980, the year of Edwin Palmer's death. And three decades later, you will still be hard pressed to find a more brief yet thorough treatment of the TULIP of theology. (No, really. I just spent ten minutes looking over my bookcase—to no avail.)
Don't let the cover of this book fool you. Though it says "A Study Guide" on the front, it stands up perfectly fine for personal reading. However, every chapter is followed by over a dozen (sometimes two dozen) in-depth questions about the previous chapter. When I say in-depth, I mean you should probably have a good grasp on the material at hand before leading a group through such questions.
If I had one disappointment, it was that Michael Horton didn't have more to say in the foreword. I thoroughly enjoyed both Christless Christianity and The Gospel-Driven Life and was hoping for more than just a glorified blurb in the front of the book.
However the resource materials in the back were a pleasant surprise, making up for my disappointment in Michael Horton's brevity. Here you will find excerpts addressing the five points of Calvinism from The Belgic Confession of Faith, The Westminster Confession of Faith and the Heidelberg Catechism.
Rating: 4 out of 5 stars
Recommended for: Anyone investigating Calvinism, all those who consider themselves part of the Young, Restless and Reformed
This book was a free review copy provided by Baker Books.
Don't let the cover of this book fool you. Though it says "A Study Guide" on the front, it stands up perfectly fine for personal reading. However, every chapter is followed by over a dozen (sometimes two dozen) in-depth questions about the previous chapter. When I say in-depth, I mean you should probably have a good grasp on the material at hand before leading a group through such questions.
If I had one disappointment, it was that Michael Horton didn't have more to say in the foreword. I thoroughly enjoyed both Christless Christianity and The Gospel-Driven Life and was hoping for more than just a glorified blurb in the front of the book.
However the resource materials in the back were a pleasant surprise, making up for my disappointment in Michael Horton's brevity. Here you will find excerpts addressing the five points of Calvinism from The Belgic Confession of Faith, The Westminster Confession of Faith and the Heidelberg Catechism.
Rating: 4 out of 5 stars
Recommended for: Anyone investigating Calvinism, all those who consider themselves part of the Young, Restless and Reformed
This book was a free review copy provided by Baker Books.
October 12, 2016
Most people, when first acquainted with the so-called Five Points of Calvinism, Total depravity, unconditional election, limited atonement, irresistible grace and perseverance of saints, might assume the acronym TULIP perfectly summarises the main tenets of Calvinism; they are wrong. Essentially, the five points are a response from followers of Calvin to the main objections to Calvin by the followers of Arminius. The problem Calvin's followers - though well intentioned, no doubt - have created, is an image of Calvin which is even more Calvinistic than Calvin himself. The result is that, instead of reading Calvin's Institutes for themselves, people end up arguing for and against the merits of predestination. This aside, the book is both a helpful study guide and a good read. The author does well to put forward a convincing case and considers and responds to objections in a considered manner. If you like Calvin, as I do, you will like this book. And I did.
October 28, 2019
Most books are rated related to their usefulness and contributions to my research.
Overall, a good book for the researcher and enthusiast.
Read for personal research
- found this book's contents helpful and inspiring - number rating relates to the book's contribution to my needs.
Overall, a good book for the researcher and enthusiast.
Read for personal research
- found this book's contents helpful and inspiring - number rating relates to the book's contribution to my needs.
January 10, 2022
Good so far as the so-called "Five Points of Calvinism" are concerned, but Calvinism without covenant will inevitably end in some form of hyper-Calvinism or another.
August 18, 2011
nice primer on the facts and support of calvinism... For someone questioning what it is about. But for in depth thoughts and passion for the sovereignty of God it felt lacking.
May 26, 2012
Very clear about the views of a sovereign grace following believer. If you are interested in knowing what others believe frankly those who are called Calvanist. Pick this book up.
August 16, 2012
Very good book on the subject of Calvinism. Clear and concise.
January 28, 2015
Clear, concise, convincing.
July 20, 2015
Astonishingly clear and informative. A wonderful introduction to Calvinism.
October 4, 2016
Very good.
April 27, 2017
A great book covering the 5 points of Calvinism, but not as a stale 5 points, but as a beautiful system of how God sovereignly reigns, and graciously saves an undeserving people for himself. Palmer provides a lucid introduction to Calvinism and helps the reader better understand the Trinitarian work in salvation. Palmer shows the wonderful chain of salvation, that though we have fallen and are radically depraved and even dead in our sins that God has elected a people who in time Christ would both live and die for and then whom the Holy Spirit would make alive and irresistibly call. Those then who were elected, atoned for, called, would then be preserved to the end by the power of God. Salvation belongs to the Lord.
My one point of contention comes in chapter 6 when Palmer talks about man's free will and God's sovereignty. He calls it an "apparent" contradiction and then later says that a Calvinist admits it is "illogical" and goes on to quote Paul in 1 Cor 1:18, "The word of the cross is foolishness to those who are perishing." At agree with Paul, but not Palmer's application of this text. Christ dying vicariously for the elect and atoning for their sins and imputing his righteousness is a foolish idea to those who are perishing. But to then apply that verse to man's freedom and God's sovereignty, and stating that it justifies a contradiction does not follow. To say, "God is sovereign" and then to say "God is not sovereign," that is a contradiction and is illogical, but to say that, "man has free will" and that "God is sovereign" is not a contradiction. God's sovereignty and man's free will (though of course we need to define free will) are both true though we do not understand perfectly how this works. You can call it an apparent contradiction with the "judgment of the first glance," but illogical or a true contradiction it is not.
With that said, the second half of chapter 6 is a real delight. Palmer shows how Calvinism did not diminish zeal for the gospel but actually the examples of Calvin and Paul would indicate that the doctrines which we call Calvinism actually brought an intensity and diligence to the pursuit of Christ, holiness and a longing to make the gospel known. I look forward to re-reading pages 108-113 when passion for the glory of God and the love of neighbor wane. In fact it could be useful for those who are interested in this book to see the fruit that has grown out of men whose roots were firmly planted in these doctrines as they rested in Christ by faith. "Wisdom is justified by her children."
My one point of contention comes in chapter 6 when Palmer talks about man's free will and God's sovereignty. He calls it an "apparent" contradiction and then later says that a Calvinist admits it is "illogical" and goes on to quote Paul in 1 Cor 1:18, "The word of the cross is foolishness to those who are perishing." At agree with Paul, but not Palmer's application of this text. Christ dying vicariously for the elect and atoning for their sins and imputing his righteousness is a foolish idea to those who are perishing. But to then apply that verse to man's freedom and God's sovereignty, and stating that it justifies a contradiction does not follow. To say, "God is sovereign" and then to say "God is not sovereign," that is a contradiction and is illogical, but to say that, "man has free will" and that "God is sovereign" is not a contradiction. God's sovereignty and man's free will (though of course we need to define free will) are both true though we do not understand perfectly how this works. You can call it an apparent contradiction with the "judgment of the first glance," but illogical or a true contradiction it is not.
With that said, the second half of chapter 6 is a real delight. Palmer shows how Calvinism did not diminish zeal for the gospel but actually the examples of Calvin and Paul would indicate that the doctrines which we call Calvinism actually brought an intensity and diligence to the pursuit of Christ, holiness and a longing to make the gospel known. I look forward to re-reading pages 108-113 when passion for the glory of God and the love of neighbor wane. In fact it could be useful for those who are interested in this book to see the fruit that has grown out of men whose roots were firmly planted in these doctrines as they rested in Christ by faith. "Wisdom is justified by her children."
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