Calvin, Augustine, and an Unfeeling God
In last week’s MMM, I summarized the basic tenets of Calvinism, abbreviated by the acronym TULIP (Total Inability, Unconditional Election, Limited Atonement, Irresistible Grace, and Perseverance of the Saints). John Calvin himself did not originate this acronym, nor for that matter the doctrine that bears his name. Much of “Reformed Theology” as it is known today and as it is expressed in TULIP was refined after Calvin’s death in an effort to refute Calvin’s opponent, Arminius. The real origins of Calvinism and Reformed Theology, however, can be traced back to Augustine, the 4th-5th Century philosopher-turned-monk who was Bishop of Hippo from A.D. 396-430. Augustine is considered the “Father of Roman Catholicism” and one of the most influential figures in Western Christianity. John Calvin was greatly influenced by Augustine’s writings. Augustine himself, however, was greatly influenced by Greek Philosophy. In fact, before converting to Catholicism, Augustine was considered to be greatest philosopher of his time. He had also for many years practiced the Persian religion of Manichaeism. Though he eventually turned away from his former Manichaeism, the influence of such Greek philosophies as Stoicism, Platonism, and Neo-platonism never left him, and he is credited with introducing Greek thought into Christianity. It is this Greek thought that is the basis of Calvinism.
Last week we saw how each of the individual tenets in TULIP are logically based on the one prior to it (i.e., P is based on I, which is based in L, etc.). But there is also a logical precursor to the entire system. That logical precursor is the idea of the sovereignty of God. As I stated in our opening article of this series, Calvinism sees God as absolutely sovereign, and the one who takes sole initiative in our salvation. According to Calvinism, man can do nothing to affect a sovereign God in any way. If man’s actions or choices affect God in even the tiniest way, then God is no longer sovereign. In Calvinism, God is “irresistible Ruler” and the “unmoved Mover.” Therefore, there is nothing we can ever do to change God’s mind. God has predetermined everything, and man cannot resist, obstruct, or change his will in any way. If God wills a man to be saved, it will be God’s irresistible will. And if man is lost, it can only be because God has willed it. It is readily apparent, then, how the doctrines of particular, individual predestination, and all the elements of TULIP, are based on one’s view of God.
But where did this understanding of God come from? Is it from the Bible? Or is it from the Greek philosophy that so greatly influenced Augustine and in turn Calvin? In Greek philosophy, God is immutable, a word from which we get “immune.” That is, God cannot be touched by the actions or choices of man. The idea of God’s immutability is in turn based on the idea of God’s perfection. If God is perfect, the argument goes, then he cannot change, for any change would mean he had been less than perfect before the change. Therefore, if God is perfect, he must be absolutely immutable. Such is the Greek view of God. The Greeks saw God, therefore, as impassionate, unfeeling, and untouched by the affairs of this world. With some modification, this is also the God of Calvinism. But is this the God of the Bible? Is this the God who came to earth to live as a man and die for our sins? Is this the God who throughout Biblical history is seen as deeply involved in the affairs of men? Next week we’ll see what the Bible says about whether or not God is “immutable” and “untouchable.” In other words, we’ll see if man can change God’s mind and actions. In the meantime, don’t stop praying, for contrary to Calvinism, God hears and God feels and God responds--because God cares.
© 2008 Randy Hohf