For several weeks I’ve been listening to a series of sermons arguing against the so-called Five Points of Calvinism [1]. While there are many things in the series that I could critique: misunderstandings, quotes out of context, and mischaracterizations, one of the pastor’s main arguments against Calvinism [2] is that their theology makes assurance of salvation impossible. If this were true, it would be a good reason to take issue with Reformed Theology. [3] I am not responding because one pastor disagrees but because this often is a misunderstanding or misrepresentation of Reformed Theology.
So, in this blog post, I would like to demonstrate from the Reformed Confessions that Calvinists historically believe in assurance of salvation and that it can be had by believers. Reformed Theology in no way contradicts the possibility of assurance. Now to be sure, this pastor has an independent, fundamental Baptist understanding of assurance. His understanding of assurance certainly differs from the Reformed view, but having differences is not the same as denying the possibility of assurance.
The best place to start for a Reformed understanding of assurance is with the Canons of Dort, the document from which the traditional Five Points of Calvinism originated:
The elect in due time, though in various degrees and in different measures, attain the assurance of their eternal and unchangeable election, not by inquisitively prying into the secret and deep things of God but by observing in themselves, with a spiritual joy and holy pleasure, the infallible fruits of election pointed out in the word of God – such as a true faith in Christ, filial fear, a godly sorrow for sin, a hungering and thirsting after righteousness, etc.
First Head of Doctrine I Article 12
There are three main sections in this statement: 1. The possibility of attaining assurance, 2. The incorrect means of attaining assurance, 3. The biblical manner of attaining assurance. The first section clearly states that assurance is a possibility; however, the Canons of Dort later teach that this assurance is obtained according to the measure of faith of the believer [4]. Therefore, not all believers have full certainty all the time. Yet, it is the norm for believers to strive for and obtain assurance of salvation. Even so, that assurance is given in different degrees and in different measures, that is, not everyone has same level of assurance.
Many who are introduced to the doctrines of grace assume that in order to know that one is elect, you must gain access to a secret list that only God has, which lists the people who are elect and are not elect. Or, that one can only truly know his election when he dies. I think this is the assumption this pastor had. The second section of this article rules this out as an illegitimate way of determining whether or not one is of the elect. If “inquisitively prying into the secret and deep things of God” was the means to assurance of salvation or election, then it would only be possible for those who receive extraordinary revelation from God to be assured that they are elect (This is actually the view of the Roman Catholics, namely, the one can only have assurance by special revelation). Reformed believers reject the idea that extraordinary revelation is necessary for assurance. Reformed believers teach that “the believer may, without extraordinary revelation, in the right use of means attain thereunto [assurance].” [5]
The third section share several biblical marks that indicate one is of the elect. These marks come from the word of God. The first thing one should look for to determine if he is part of the elect is a true faith in Christ. If you want to know if you are part of the elect, you have to ask yourself , “Have I believed in Jesus Christ as Lord and Savior?” If you have truly trusted in Christ, this is an indication that you’re part of the elect and your faith will endure until the end. Next, consider whether or not you have the reverent fear of God as father rather than a terrified fear of him as judge. This filial fear of God can only be in one’s heart if the Father put it there by his Spirit. Then, consider whether you have a godly sorrow for sin or a worldly sorrow for sin. Paul describes the difference when he says, “For godly grief produces a repentance that leads to salvation without regret, whereas worldly grief produces death. For see what earnestness this godly grief has produced in you, but also what eagerness to clear yourself, what indignation, what fear, what longing, what zeal, what punishment! In every point you have proved yourself innocent in the matter.” [5] Only the elect sorrow over their sin in a godly manner. Finally, although etc implies their are further biblical marks of salvation, you should examine your desires. Do you long to grow in righteousness and to be more like Christ? The non-elect/unbelievers do not have these longings. Having these marks to a greater of lesser degree gives assurance of God’s election and of having obtained eternal life.
Assurance of faith is important theologically and especially practically, and any system of theology that makes assurance impossible falls short of biblical teaching. Reformed Theology as explained above does not contradict assurance of salvation.
[1] The Five Points of Calvinism are often represented as the acrostic, TULIP. However, this mneumonic device is easily misunderstood and was not used until the 20th century. The Five Points actually refer to the five heads of doctrine in the Canons of Dort (See Kenneth J Stewart, Ten Myths About Calvinism).
[2] I hate the nick name Calvinism because I am not a follower of Calvin but of the Lord Jesus Christ. The Bible not Calvin is the authority for what I believe. For good or ill, Calvin’s name has stuck as a descriptor for the biblical tradition I believe. I would prefer to be called a Confessional Baptist.
[3] I use the names Reformed Theology, Calvinism, and Doctrines of Grace interchangebly.
[4] Head of Doctrine 5 Article 9
[5] Westminster Confession Chapter 18 Article Paragraph 3
[6] 2 Corinthians 7:10-11 ESV
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