Berita Mingguan 21 Maret 2009

Sumber: Way of Life Ministry, Friday Church News Notes
Penerjemah: Dr. Steven E. Liauw
Graphe International Theological Seminary
(Didistribusikan dengan gratis, dengan mencantumkan informasi sumber di atas)
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ORANG TUA HARUS DIPERSALAHKAN ATAS KERUSAKAN MORAL AMERIKA (DAN JUGA INDONESIA)
Berikut ini disadur dari WorldNetDaily, 17 Nov. 2008: “Kemenangan besar pada hari Pemilu Amerika yang lalu, seharusnya tidak menjadi suatu kejutan, karena para orang tua Amerika, bahkan yang konservatif, telah terlalu lama mendidik anak-anak mereka menjadi liberal, kata Reb Bradley, penulis buku `Born Liberal, Raised Right: How to Rescue America from Moral Decline – One Family a Time.’ ….. “Beberapa dekade yang lalu, orang-orang sama manusiawinya dengan kita yang di dekade ini,” ia menulis. “Seperti kita juga, mereka menjadi marah, mereka berhawa nafsu, mereka menginginkan milik orang lain, mereka mengubur kesedihan mereka dengan satu cara atau lainnya. Tetapi, dalam satu hal yang penting, mereka berbeda dengan kita – mereka memiliki kendali diri yang lebih besar. Karena mereka lebih dapat mengekang diri sendiri, mereka tidak membiarkan diri mereka dikendalikan oleh amarah mereka; oleh karena itu tingkat pembunuhan jelas lebih sedikit. Mereka berhawa nafsu, tetapi mereka memiliki pengendalian diri dalam hal seksual yang lebih besar. Mereka menginginkan uang dan milik orang lain, tetapi mereka memiliki kemampuan untuk tidak melakukannya. Dalam 40 tahun terakhir, orang telah kehilangan sikap mengendalikan diri. Masyarakat kita tidak lagi terdiri dari orang-orang yang dapat mengekang atau mengendalikan diri mereka sendiri. Kehilangan kemampuan untuk mengontrol hawa nafsu dan dorongan-dorongan diri sendiri, adalah kehilangan apa yang dikatakan para pendiri negara kita sebagai pemerintahan diri pribadi.” …..Ide-ide ini bukanlah sesuatu yang baru, Bradley menjelaskan. Mereka hanya perlu ditemukan kembali. Ia merujuk bahwa pada tahun 1926, Gubernur Minnesota, Theodore Christianson, mendirikan komisi kejahatan di negera bagian itu. Pada akhir riset mereka, komisi tersebut menyimpulkan bahwa tendensi-tendensi kriminal bukanlah disebabkan oleh kemiskinan, pendidikan, atau lingkungan. Sebaliknya, mereka membuat observasi berikut: `Setiap bayi memulai hidupnya sebagai seorang yang liar. Ia sepenuhnya egois dan berpusat pada diri sendiri; ia menginginkan apa yang ia inginkan, kapanpun ia menginginkannya: botol susunya, perhatian ibunya, mainan temannya, jam tangan pamannya, atau apapun juga. Jika menolak memberikan hal-hal tersebut kepadanya, ia akan memuncak dalam amarah dan agresifitas, yang sudah cukup untuk membunuh orang, jika saja ia kekuatan dia tidak selemah seorang bayi. Ini berarti bahwa semua anak, bukan hanya anak-anak tertentu, tetapi seuma anak, dilahirkan cacat moral. Jika dibiarkan untuk meneruskan diri dalam dunia keegoisan seorang bayi, dan diberikan kebebasan untuk melakukan aksi-aksi impulsif untuk memenuhi segala keinginannya, setiap anak akan tumbuh menjadi seorang kriminal, seorang pencuri, seorang pembunuh, seorang pemerkosa.’” Alkitab mengatakan, “Kebodohan melekat pada hati orang muda, tetapi tongkat didikan akan mengusir itu dari padanya” (Ams. 22:15)

CHRISTIAN ROCK TIDAK BERHASIL
Sejak pembuahan Christian Rock di awal 1970an, kita diberitahu bahwa Christian Rock dibutuhkan untuk menjangkau “kaum muda.” Ia menjadi MUSIKNYA penginjilan eukumene. Kini kita tahu dari jajak pendapat Barna yang terakhir bahwa kurang dari setengah persen (0.5%) di Amerika, yang berumur 18-23 tahun, memiliki “pandangan dunia yang Alkitabiah.” Jajak pendapat tersebut mendefinisikan “pandangan dunia yang Alkitabiah” dengan kriteria seperti percaya bahwa ada kebenaran moral yang absolut, bahwa Alkitab akurat secara penuh dalam semua prinsip yang diajarkan, dan bahwa Yesus Kristus menjalani kehidupan yang tanpa dosa. Hal-hal ini adalah kebenaran yang sangat sederhana, tetapi jumlah orang muda Amerika yang mempercayainya sangatlah kecil. Bagaimana ini bisa terjadi padahal program-program penginjilan eukumene gencar dan gereja-gereja gencar menyiarkan Christian Rock? Faktanya adalah bahwa tidak ada kuasa rohani dalam Christian Rock. Roma 12:2 melarang kita untuk menjadi serupa dengan dunia, dan Allah tidak pernah senang dengan pelanggaran firmanNya. Alkitab mengatakan bahwa kehidupan Kristen harus dijalani menurut aturan ilahi, atau tidak akan hasil. “Seorang olahragawan hanya dapat memperoleh mahkota sebagai juara, apabila ia bertanding menurut peraturan-peraturan olahraga” (2 Tim. 2:5). Bahkan ketidaktaatan yang tulus pun tidak akan menyenangkan Allah. Ketika Uza mencoba untuk menyeimbangkan tabut Allah, Allah memukulnya mati (1 Sam. 6:6-7). Dari catatan Firman Tuhan, sepertinya Uza tulus ingin membantu pelayanan Tuhan, tetapi Tuhan tidak menerimanya karena tidak dilakukan sesuai dengan FirmanNya.

GELAR MASTER DALAM KEBODOHAN
Liverpool Hope University telah meluncurkan sebuah program Master of Arts dalam bidang “The Beatles, Popular Music and Society.” Ini mengingatkan kita bahwa kelompok Beatles adalah band rock yang paling populer dan berpengaruh sepanjang masa. Majalah Rolling Stone memberi mereka ranking pertama dalam daftar 100 “Artis Terbesar.” Mereka telah menjual lebih dari satu milyar rekaman secara internasional. Semua ini terjadi walaupun tidak ada satupun anggota Beatles yang bisa membaca not musik. Mereka telah didaulat sebagai “sebuah revolusi” dan “gempa kultural.” Lebih dari 8000 buku telah ditulis tentang mereka. Album mereka tahun 2000, yang berjudul “1,” langsung debut di urutan no. 1 di papan pop AS dan 16 negara lain, dan telah terjual lebih dari 3,6 juta kopi dalam minggu pertama. Bahkan para musisi Kristen Kontemporer adalah fans Beatles. Phil Keaggy “menghormati Beatles” dalam albumnya Crimson and Blue tahun 1993. Galactic Cowboys mengakui bahwa yang mempengaruhi mereka paling besar adalah Beatles. Grup Caedmon’s Call sering memainkan musik-musik Beatles. dc Talk memulai konser “Jesus Freak” mereka dengan lagu “Help” dari Beatles. Gitaris utama grup Jars of Clay dikabarkan adalah seorang “fanatik Beatles.” Kami memberi banyak lagi contoh dalam artikel “The Beatles and Contemporary Christian Music,” yang dapat dilihat di website Way of Life. Pengaruh buruk dari Beatles meresapi masyarakat Barat dan dapat dirasakan di seluruh dunia. Ketika John Lennon berkomentar pada tahun 1966 bahwa Beatles lebih populer daripada Yesus, barangkali dia benar. Beatles telah memainkan pengaruh yang hebat atas hati dan pikiran, bukan saja dari orang-orang terhilang, bahkan juga dari orang-orang yang mengaku Kristen, dan telah membantu menciptakan suatu bentuk kekristenan yang korup yang menggabungkan penyembahan berhala dengan Kristus, suatu bentuk kekristenan yang merasa salah untuk menghakimi dosa atau untuk hidup dengan ketat berdasar pada standar Alkitab, atau untuk mengatakan bahwa hanya ada satu jalan kebenaran. Rata-rata orang Kristen hari ini sama sekali tidak gelisah untuk pergi ke gereja pada hari Minggu, lalu menonton film-film rating R dan mendengarkan musik-musik rating R pada hari-hari lain. Dan rata-rata orang Kristen lebih tahu tentang bintang rock dan bintang olahraga dan komedi-komedi murahan televisi daripada Alkitab. “Secara lahiriah mereka menjalankan ibadah mereka, tetapi pada hakekatnya mereka memungkiri kekuatannya. Jauhilah mereka itu!” (2 Tim. 3:5).

KASIH YANG TIDAK BERSYARAT?
Gereja-gereja “emerging” mengklaim bahwa kasih Allah tidak bersyarat, tetapi ini adalah kesalahan yang serius. Kasih Allah memang tidak dapat dipahami dan diselami, tetapi sama sekali bukan tidak bersyarat. Perhatikan pernyataan-pernyataan berikut yang Tuhan Yesus Kristus buat: “Barangsiapa memegang perintah-Ku dan melakukannya, dialah yang mengasihi Aku. Dan barangsiapa mengasihi Aku, ia akan dikasihi oleh Bapa-Ku dan Akupun akan mengasihi dia dan akan menyatakan diri-Ku kepadanya.” (Yoh. 14:21). “Akulah pokok anggur dan kamulah ranting-rantingnya. Barangsiapa tinggal di dalam Aku dan Aku di dalam dia, ia berbuah banyak, sebab di luar Aku kamu tidak dapat berbuat apa-apa. Barangsiapa tidak tinggal di dalam Aku, ia dibuang ke luar seperti ranting dan menjadi kering, kemudian dikumpulkan orang dan dicampakkan ke dalam api lalu dibakar” (Yoh. 15:5-6). “Bukan setiap orang yang berseru kepada-Ku: Tuhan, Tuhan! akan masuk ke dalam Kerajaan Sorga, melainkan dia yang melakukan kehendak Bapa-Ku yang di sorga. Pada hari terakhir banyak orang akan berseru kepada-Ku: Tuhan, Tuhan, bukankah kami bernubuat demi nama-Mu, dan mengusir setan demi nama-Mu, dan mengadakan banyak mujizat demi nama-Mu juga? Pada waktu itulah Aku akan berterus terang kepada mereka dan berkata: Aku tidak pernah mengenal kamu! Enyahlah dari pada-Ku, kamu sekalian pembuat kejahatan!” (Mat. 7:21-23). “Barangsiapa percaya kepada Anak, ia beroleh hidup yang kekal, tetapi barangsiapa tidak taat kepada Anak, ia tidak akan melihat hidup, melainkan murka Allah tetap ada di atasnya” (Yoh. 3:36). “Tidak! kata-Ku kepadamu. Tetapi jikalau kamu tidak bertobat, kamu semua akan binasa atas cara demikian” (Luk. 13:3).

Berita Mingguan 28 Maret 2009

Sumber: Way of Life Ministry, Friday Church News Notes
Penerjemah: Dr. Steven E. Liauw
Graphe International Theological Seminary

USAHA PAYAH DAVID WILKERSON UNTUK BERNUBUAT
Pengkhotbah Pantekosta, David Wilkerson, baru-baru ini mencoba lagi untuk bernubuat. Awal bulan ini dia mengatakan: "Sebuah bencana yang mengguncang bumi akan segera terjadi. Bencana ini akan sedemikian menakutkan, kita semua akan gemetar – bahkan yang paling saleh di antara kita. Selama sepuluh tahun saya telah memperingatkan tentang seribu api yang akan datang ke New York City. Ia akan melahap seluruh megaplex tersebut, termasuk daerah New Jersey dan Connecticut. Kota-kota besar di seluruh Amerika akan merasakan kerusuhan dan kebakaran besar – seperti yang kita saksikan di Watts, Los Angeles, bertahun-tahun yang lalu. Akan ada kerusuhan dan kebakaran di kota-kota seluruh dunia. Akan ada penjarahan – termasuk di Times Square, New York City" ("What You Need to Know," Christianity Today, 16 Maret 2009). Wilkerson, yang adalah pengarang buku populer The Sword and the Switchblade, adalah seorang nabi palsu. Saya mengatakan ini dengan otoritas nubuat-nubuat dia sendiri. Pada awal 1970an, dalam nubuatnya yang disebut "The Vision," Wilkerson memprediksikan bahwa kelompok kharismatik akan dikeluarkan dari Gereja Roma Katolik [Editor: ini tidak terjadi, tetap ada orang-orang Katolik Kharismatik hari ini]. Untuk tahun 1993, dia menubuatkan bahwa akan ada 1000 api di New York City akibat kerusuhan antar-ras. Untuk tahu 1999, dia menubuatkan bahwa tidak akan ada lagi jaringan televisi Kristen, bahwa semuanya akan bangkrut dan runtuh. Untuk tahun 2000, dia menubuatkan kehancuran ekonomi yang hebat. Tidak ada satupun yang terjadi. Seorang nabi yang alkitabiah [pada zamannya] tidak bisa salah. Ia harus 100% benar dalam 100% waktu. "Apabila seorang nabi berkata demi nama TUHAN dan perkataannya itu tidak terjadi dan tidak sampai, maka itulah perkataan yang tidak difirmankan TUHAN; dengan terlalu berani nabi itu telah mengatakannya, maka janganlah gentar kepadanya" (Ul. 18:22). Tidak ada keraguan bahwa Amerika dan seluruh dunia sedang menuju suatu bencana yang menakutkan. Alkitab dengan jelas menggambarkannya, dan kita tidak perlu tambahan-tambahan nubuat aneh lainnya. " Hal-hal yang tersembunyi ialah bagi TUHAN, Allah kita, tetapi hal-hal yang dinyatakan ialah bagi kita dan bagi anak-anak kita sampai selama-lamanya, supaya kita melakukan segala perkataan hukum Taurat ini" (Ul. 29:29).

KAMUS MENDEFINISI ULANG PERNIKAHAN UNTUK MEMASUKKAN PASANGAN HOMOSEKSUAL
Berikut disadur dari Christian Post, 19 Maret 2009: "Salah satu perusahaan kamus besar telah mendefinisi ulang pernikahan dengan kata-kata yang lebih luas dibandingkan definisi pemerintah AS. Mirip dengan definisi pernikahan dalam hukum federal, Merriam-Webster menyatakan pernikahan sebagai `suatu keadaan bersatu dengan seseorang dari jenis kelamin lain sebagai suami atau istri dalam suatu hubungan yang disetujui bersama dan mengikat, yang diakui oleh hukum.' Semua negara bagian Amerika mengakui pernikahan berdasarkan kriteria ini, kecuali Connecticut dan Massachusetts. Tetapi kamus ini menyimpang dari pengakuan pernikahan oleh hukum pemerintah federal dan hampir semua negara bagian, dengan menambahkan definisi kedua yang menganggap persatuan antara pasangan sesama jenis sebagai `pernikahan. ' Merriam-Webster menambahkan pengertian kedua akan pernikahan pada tahun 2003, bahkan sebelum pernikahan gay disahkan dimanapun di negara AS. Sementara kamus edisi sebelum 2003 dari perusahaan ini tidak menyinggung pernikahan sesama-jenis, versi yang paling akhir kini juga mendefinisikan pernikahan sebagai `suatu keadaan bersatu dengan orang sesama jenis kelamin dalam sebuah hubungan yang mirip dengan pernikahan tradisional. '"

ORANG-ORANG MODERNIS YANG TELAH MENGGERGAJI YESAYA
"Menurut tradisi kuno, nabi Yesaya mati digergaji. Mengenai kebenaran tradisi ini kita tidak bisa pasti, tetapi kita tahu bahwa salah satu keberhasilan awal Higher Criticism adalah melakukan operasi yang sama terhadap nubuat sang nabi. Sedemikian populernya teori bahwa nubuat [kitab Yesaya] terbagi dua, sehingga seolah-olah tidak ada orang yang berpendidikan yang meragukan bahwa kitab Yesaya ditulis oleh dua orang. Kita diberitahu dengan tiada henti, bahwa pasal 40 hingga selesai, ditulis bukan oleh Yesaya, melainkan oleh seorang nabi zaman pembuangan – sang Tidak Dikenal yang Agung. Sepertinya, sungguh luar biasa sekali, betapa banyaknya orang-orang hebat yang tidak dikenal di antara para Yahudi, sampai-sampai anak cucu mereka pun tidak mengenal mereka, hingga, tiba di zaman pencerahan ini, para Higher Critics bangkit dan menemukan mereka, dan memperkenalkan mereka dengan sedemikian rupa, kecuali nama mereka, yang tidak diketahui. Tentunya betapa rendah hati, dan menghilangkan diri sendiri, para penulis ini! Dan betapa anehnya para umat Yahudi tidak mengenali orang-orang mereka yang terbaik! Benar, orang Yahudi tidak selalu menerima para utusan Allah; mereka membunuh para nabi, dan melempari mereka dengan batu. Tetapi membunuh seseorang berbeda dengan mengabaikan seseorang. Tidak bisa mematikan seseorang tanpa mengakui bahwa dia pernah eksis" (Archibald McCaig).

ORGAN HATIMU YANG SIBUK
Berikut ini disadur dari Creation Moments, http://www.creation moments.net/ radio/transcript .php?t=2181: "Organ hati seorang dewasa berukuran sebesar bola football, dan beratnya sekitar 3 pon, sehingga ia adalah organ interna yang paling besar. Terletak dengan nyaman di bawah tulang-tulang rusuk, organ hatimu melakukan lebih dari 500 fungsi berbeda. Ia adalah penghubung vital antara jantung, paru-paru, dan sistem pencernaan. Di dalam organ hati, ada banyak sekali pembuluh-pembuluh kecil di mana setiap tetes darah diproses. Di sinilah, kondisi darah dimonitor secara konstan untuk memastikan bahwa semua aspek sesuai dengan standar. Jika darah memerlukan lebih banyak lagi zat tertentu, maka hati menyediakannya. Zat-zat kimia yang tidak berguna dipecahkan untuk menjadi zat-zat yang berguna. Protein dibentuk di dalam hati, faktor-faktor pembekuan darah dikalibrasi, keseimbangan hormon dipertahankan, dan berbagai racun dinetralisir. Jika ada zat-zat tertentu diperlukan untuk melawan suatu infeksi, mereka dihasilkan dalam organ hati dan ditambahkan ke dalam darah. Hati juga menyimpan vitamin dan mineral dan mempersiapkan dirinya untuk memberikan tubuhmu energi cepat jika anda sedang memerlukan. Sebagai tambahan, hati memproduksi cairan empedu, yang penting untuk pencernaan. Struktur-struktur seperti yang ditemukan dalam organ hati telah menyebabkan banyak evolusionis meninggalkan ide bahwa kehidupan adalah hasil kecelakaan selama jutaan tahun. Organ hati telah didesain terlalu baik dan terintegrasi ke dalam tubuh, sehingga tidak mungkin ia dihasilkan oleh proses yang tak bertujuan dan tak berpikiran. Tentunya jauh lebih masuk akal untuk mengakui adanya seorang Pencipta yang maha bijaksana yang mengasihi ciptaanNya, termasuk anda dan saya."

RESENSI DISALIBKAN OLEH MEDIA

Buku

DISALIBKAN OLEH MEDIA:

Fakta dan Fiksi tentang Yesus Sejarah

oleh:

Rev. Prof. C. Marvin Pate, Ph.D. dan

Sheryl L. Pate, M.A.

Penerbit: Yayasan ANDI, Yogyakarta, 2008

Penerjemah: Yeri Ekomunajat.

Apakah yang Sesungguhnya Dikatakan dan Dilakukan oleh Yesus?

Adakah Injil-injil yang Hilang?

Benarkah Yesus Menikah?

Temukan jawabannya di dalam buku ini!

Deskripsi dari Denny Teguh Sutandio:

Di dalam Matius 16:13, Tuhan Yesus bertanya kepada para murid, “Kata orang, siapakah Anak Manusia itu?” Lalu, para murid menjawab di ayat 14, “Ada yang mengatakan: Yohanes Pembaptis, ada juga yang mengatakan: Elia dan ada pula yang mengatakan: Yeremia atau salah seorang dari para nabi.” Jawaban mereka mewakili opini manusia yang pernah mereka dengar. Orang lain melihat Kristus bukan dengan perspektif yang benar, dengan perspektif manusia berdosa yang menginginkan kebebasan dari penjajah pada waktu itu. Namun, bukan itu yang dibutuhkan Kristus. Maka di ayat 15, Kristus bertanya langsung kepada para murid-Nya, “Tetapi apa katamu, siapakah Aku ini?” Melalui anugerah Allah, Rasul Petrus menjawab, “Engkau adalah Mesias, Anak Allah yang hidup!” (ay. 16) Jawaban ini mewakili iman Petrus dan juga menjadi iman kita atas anugerah Allah. Selain itu, jawaban ini juga menjadi pertanda pembeda antara para pengikut Kristus yang termasuk anak-anak Allah Vs anti-Kristus yang TIDAK termasuk anak-anak Allah (meskipun beberapa atau bahkan banyak dari mereka beribadah dan religius). Perhatikan reaksi antara para murid Kristus dengan banyak ahli Taurat dan orang Farisi terhadap Kristus. Para murid-Nya mewakili pengikut Kristus yang setia, karena mereka percaya dan menjalankan apa yang Kristus firmankan, sedangkan banyak ahli Taurat dan orang Farisi mewakili para anti-Kristus, karena mereka tidak menerima Pribadi Kristus yang berbeda dari hasrat mereka yang berdosa yang menginginkan kebebasan dari penjajahan. Hal ini menjadi refleksi bagi kita juga. Mereka yang mengikut Kristus dengan setia percaya kepada dan di dalam Kristus, setia kepada firman-Nya, dan taat menjalankan firman-Nya. Sedangkan mereka yang seolah-olah aktif di gereja namun sebenarnya anti-Kristus adalah mereka yang pura-pura percaya kepada Kristus di dalam mulut, namun tidak pernah mengerjakan apa yang difirmankan-Nya. Atau mungkin juga, para anti-Kristus adalah mereka yang bertoha “pendeta” atau “pemimpin gereja”, namun sudah tidak lagi percaya akan finalitas Kristus sebagai Tuhan dan satu-satunya Juruselamat, lalu kompromi dengan semua agama. Yang lebih parah, para anti-Kristus itu muncul dalam cara-cara terselubung yang seolah-olah baik namun menyesatkan dan menghujat Kristus, yaitu melalui media.

Melalui media, para anti-Kristus di zaman postmodern ini tidak lagi takut menyuarakan apa yang mereka sebut sebagai “kebenaran.” “Kebenaran” yang mereka suarakan sebenarnya menghujat pribadi, kematian, kebangkitan, dan kedatangan Kristus yang kedua kalinya. Apa saja yang cocok menurut pikiran mereka yang berdosa, mereka anggap sebagai “kebenaran,” namun jika ada yang tidak cocok dengan pikiran mereka, mereka akan menganggapnya sebagai bidat/sesat, eksklusif, dll. MunculnyaJesus Seminar, “Injil” Gnostik (berupa “Injil” Thomas, “Injil” Yudas, dll) yang diklaim sebagai “Injil” asli yang seharusnya menggantikan posisi Injil Yohanes, novel (dan film) The Da Vinci Code dari Dan Brown, 3 teori yang menyanggah kebangkitan Kristus dari beberapa pakar “theologi.” Tidak hanya itu, buku The Bible Codedari Michael Drosnin yang sempat mengguncang dunia seolah-olah memberi tahu kita tentang kedatangan Kristus yang kedua kali. Kemudian, di zaman postmodern yang meneriakkan relativisme, finalitas Kristus dan Kitab-kitab Injil dipertanyakan oleh mereka yang justru berpendidikan “theologi.”

Jika demikian, bagaimana sikap orang Kristen? Ada pemimpin gereja yang ketakutan jemaatnya diracuni oleh hal-hal seperti demikian, lalu mati-matian melarang jemaatnya menonton film atau membaca buku-buku yang mengajarkan hal-hal yang bertentangan dengan Alkitab. Tindakan ini seolah-olah baik, namun sayangnya: ekstrem, fanatik, dan kekanak-kanakan (childish). Di sisi lain, ada pemimpin gereja yang sudah diracuni oleh filsafat dunia berdosa di atas menerima mentah-mentah argumentasi mereka yang konyol, lalu mengajarkannya di gereja dengan mengatakan bahwa yang penting bukan Yesus menurut sejarah, melainkan Kristus menurut iman. Di antara dua sisi ekstrem, bagaimana sikap orang Kristen seharusnya? Sebagai orang Kristen, kita percaya bahwa ketika kita beriman kepada Kristus dan kebenaran Alkitab, itu terjadi bukan karena kita mengerti terlebih dahulu, tetapi melalui anugerah Allah (bdk. Ibr. 11:3). Namun, anugerah Allah yang memberikan iman tersebut tidak berhenti sampai di situ. Menurut bapa gereja Augustinus, iman harus mencari pengertian (credo ut intelligam), sehingga iman Kristen yang kokoh tetap harus belajar mengerti apa yang diimani dan pengertian itu semakin memperkokoh iman kita, begitu seterusnya. Pengertian akan historisitas (kesejarahan) iman Kristen inilah yang dipaparkan dengan begitu jelas, tegas, bertanggungjawab, dan Alkitabiah oleh Rev. Prof. C. Marvin Pate, Ph.D. dan istri, Sheryl L. Pate, M.A. di dalam bukunya Disalibkan oleh Media ini. Di dalam bukunya, kedua penulis membahas alur cerita dari masing-masing problem (misalnya, Jesus Seminar, The Da Vinci Code, penemuan kain kafan Turin, dll), lalu disusul dengan perdebatan yang muncul di antara mereka yang pro dan kontra dengan problem tersebut, dan diakhiri dengan analisa cermat dan teliti dari kedua penulis ini berdasarkan Alkitab dan logika Kristen yang bertanggungjawab.

Biarlah buku ini boleh menjadi berkat untuk memmperkuat iman Kristen ini agar makin mencintai Allah dan firman-Nya. Amin. Soli Deo Gloria.

Profil Rev. Dr. C. Marvin Pate dan Sheryl L. Pate:

Rev. Prof. C. Marvin Pate, Ph.D. adalah Ketua Departemen Theologi Kristen dan Elma Cobb Professor of Christian Theology di Chesley and Elizabeth Pruet School of Christian Studies, Ouachita Baptist University, U.S.A. dan melayani di Caddo Valley Baptist Church. Beliau adalah anggota dari: Society of Biblical Literature dan National Association of Baptist Professors of Religion. Beliau menyelesaikan studi Diploma di Moody Bible Institute, Chicago, IL., U.S.A. pada tahun 1974; Bachelor of Arts (B.A.) di University of Illinois, Chicago, IL., U.S.A. pada tahun 1976; Master of Arts (M.A.) di Wheaton College, Wheaton, IL., U.S.A. pada tahun 1982; danDoctor of Philosophy (Ph.D.) di Marquette University, Milwaukee, WI, U.S.A. pada tahun 1988. Buku-buku yang ditulis oleh beliau:

Ø “The Church,” dalam Evangelical Dictionary of Biblical Theology. Diedit oleh Walter A. Elwell (Grand Rapids, MI: Baker Books, 1996), pp.95-98.

Ø “First and Second Corinthians,” dalam Evangelical Dictionary of Biblical Theology. Diedit oleh Walter A. Elwell (Grand Rapids, MI: Baker Books, 1996), pp. 118-123.

Ø The Reverse of the Curse: Paul, Wisdom, and the Law. WUNT II/114, diedit oleh Martin Hengel dan Otfried Hofius (J. C. B. Mohr/Paul Siebeck, 2000)

Ø Behind the Masks: Personality Disorders in the Church. Ditulis bersama Sheryl L.. Pate (Broadman and Holman, 2000).

Ø Communities Living in the Last Days: The Dead Sea Scrolls, the New Testament and the Story of Israel. (InterVarsity Press, 2000).

Ø Four Views of Revelation. Editor dan kontributor (Zondervan, 1998).

Ø Doomsday Delusions. Ditulis bersama Calvin B. Haines (InterVarsity Press, 1995).

Ø Luke: Moody Gospel Series (Moody Press, 1995).

Ø The End of the Age Has Come: The Theology of Paul (Zondervan, 1995).

Ø The Glory of Adam and the Afflictions of the Righteous: Pauline Suffering in Context (Edwin Mellen Press, 1993).

Ø Adam Christology as the Exegetical and Theological Substructure of 2 Corinthians 4:7-5:21 (University Press of America, 1991).

Ø The Story of Israel: A Biblical Theology. Editor dan kontributor (InterVarsity, October, 2004)

Ø Deliverance Now and Not Yet: The New Testament and the Great Tribulation. C. Marvin Pate dan Douglas Kennard (Baltimore, MD: Peter Lang Publisher, 2004).

Ø Iraq: Babylon of the End-Times? C. Marvin Pate dan J. Daniel Hays (Grand Rapids, MI: Baker Books, 2003).

Ø The Apocalypse: A Historical Novel. J. Daniel Hays dan C. Marvin Pate (Grand Rapids, MI: Zondervan, 2004).

Ø Crucified in the Media: Finding the Real Jesus amidst the Headlines. C. Marvin dan Sheryl L. Pate (Grand Rapids, MI: Baker, January, 2005).

Tulisan beliau baru-baru ini:

· Dictionary of Biblical Prophecy, ditulis bersama Scott Duvall dan Danny Hays, Zondervan

· Introduction to Johannine Literature, Zondervan

Sheryl L. Pate, M.A. adalah seorang penulis buku-buku laris yang meraih gelar Bachelor of Arts (B.A.) dan Master of Arts (M.A.) dalam bidang pendidikan dari Concordia University. Beliau mengajarkan pembuatan catatan harian dan mengajar kelas-kelas di Pusat Keluarga dan Masyarat Ben M. Elrod di Ouachita Baptist University dan telah memberikan banyak presentasi mengenai manfaat dokumentasi pengalaman hidup seseorang melalui tulisan. Beliau dan suaminya telah menggembalakan sepuluh gereja sepanjang pernikahan mereka yang telah berlangsung hampir 30 tahun. Buku pertama yang mereka tulis bersama-sama adalah Behind the Masks: Personality Disorders in the Church (Broadman & Holman).

"Faith is to believe what you do not see; the reward of this faith is to see what you believe" (Augustinus)

CALVINISME DI DALAM KAUM INJILI, FUNDAMENTAL, BAPTIS INDEPENDEN

Updated March 29, 2008 (first published October 18, 2006) (David Cloud, Fundamental Baptist Information Service, P.O. Box 610368, Port Huron, MI 48061, 866-295-4143, fbns@wayoflife.org; for instructions about subscribing and unsubscribing or changing addresses, see the information paragraph at the end of the article) -

CALVINISM ON THE MARCH AMONG EVANGELICALS

A 2007 study shows that Calvinism is on the rise in the Southern Baptist Convention and is especially prominent among recent seminary graduates. Ed Stetzer, director of LifeWay Research, says that nearly 30% of recent graduates now serving as pastors are Calvinists (“Calvinism on the Rise,” Christian Post, Nov. 29, 2007). Roughly 10% of SBC pastors at large define themselves as Calvinists, but that includes only those who hold to all five points of TULIP theology and not those who hold to sovereign or unconditional election but not necessarily to all other points of Calvinism. LifeWay Research limits their surveys to a very narrow definition of Calvinism, and I suspect it might not want to know the true influence of Calvinism in the convention. 

A report in Christianity Today for September 2006 was entitled “Young, Restless, Reformed: Calvinism Is Making a Comeback--And Shaking up the Church.” It documents the rapid spread of Calvinism in Evangelical circles, and I am seeing the same thing among Fundamentalists.

The report cites John Piper, R.C. Sproul, R. Albert Mohler, Louie Giglio, Joshua Harris, J.I. Packer, and the Puritans as among the chief influences responsible for the upsurge in Calvinism. Piper’s book “Desiring God” has sold more than 275,000 copies.

The trend toward the acceptance of Calvinism is evident at leading evangelical seminaries such as Trinity Evangelical Divinity School, Gordon-Conwell Theological Seminary, and Southern Baptist Theological Seminary. 

Under the direction of Al Mohler, Southern Seminary has become “a Reformed hotbed” and is turning out “a steady flow of young Reformed pastors.”

Writing in SBC Life, Malcolm Yarnell, associate professor of systematic theology at Southwestern Baptist Theological Seminary, observed that TULIP theology is causing division in churches. Steve Lemke, provost of New Orleans Baptist Theological Seminary, warns: “I believe that [Calvinism] is potentially the most explosive and divisive issue facing us in the near future. It has already been an issue that has split literally dozens of churches, and it holds the potential to split the entire convention” (“The Future of Southern Baptists as Evangelicals,” April 2005). Lemke says that “the newest generation of Southern Baptist ministers” is “the most Calvinist we have had in several generations.” He warns that Calvinism can result in a lowered commitment to evangelism, saying: “For many people, if they’re convinced that God has already elected those who will be elect … I don’t see how humanly speaking that can’t temper your passion, because you know you’re not that crucial to the process.

There are exceptions to this, but in my estimation there can be no doubt that Calvinism tends to cool evangelistic fervor. Among Calvinists, evangelism is done IN SPITE OF Calvinism, not because of it. Those who protest that it doesn’t hinder evangelism point to EXCEPTIONS rather than to the rule. While Charles Spurgeon was an evangelistic Calvinist, for example, a large number of Calvinists of his day opposed him and denounced his broad, indiscriminate invitations for sinners to come to Christ. One Calvinist publication warned in Spurgeon’s day, “... to preach that it is man’s duty to believe savingly in Christ is ABSURD” (Earthen Vessel, 1857; cited in Spurgeon vs. the Hyper Calvinists by Iain Murray).

Calvinism almost killed the evangelistic zeal of the Baptist churches of England in the 18th century. Baptist historian Thomas Armitage wrote: “William Carey’s ‘Inquiry into the Obligations of Christians to use means for the Conversion of the Heathen’ was published in 1792, but it found few readers and produced little effect. To most of the Baptists Carey’s views were visionary and even wild, in open conflict with God’s sovereignty. At a meeting of ministers, where the senior [John] Ryland presided, Carey proposed that at the next meeting they discuss the duty of attempting to spread the Gospel amongst the heathen. … Ryland, shocked, sprang to his feet and ordered Carey to sit down, saying: ‘When God pleases to convert the heathen, he will do it without your aid or mine!’

CALVINISM ALSO ON THE MARCH AMONG FUNDAMENTALISTS

A few years ago I visited the Bob Jones University bookstore and was amazed at the large number of volumes that were available on Puritanism, and there is no warning about the Reformed theology. I thought to myself at the time that this probably signifies that many BJU teachers and graduates are being influenced by Puritan theology.

Since then I have seen growing evidence of this. I know of formerly non-Calvinist Baptist churches that have become Calvinistic after BJU graduates were called to the pastorate. On a recent trip to Australia I was shown a publication (“Why Read the Puritans Today”) that was sent out to an independent Baptist mailing list by a BJ graduate. The booklet lists 10 reasons for the renewed interest in Puritanism. The recommendation was not accompanied by any warning about Reformed theology and its attendant Calvinism and Amillennialism. I don’t know if this BJ grad is a Calvinist, but he is certainly helping to promote Calvinism with this type of thing.

And this is not something limited to those associated with Bob Jones. In 2005 an extensive survey was done of “young fundamentalists.” Entitled “Young Fundamentalists’ Beliefs and Personal Life,” the survey results are available online at http://www.sharperiron.org/ downloads/ 2005%20Young%20Fundamentalists%20Survey%20Results.pdf. For the purposes of the survey, a “young fundamentalist” is one who is under 35 years old. The survey contained 135 questions pertaining to life and doctrine, and roughly 1,100 surveys were completed. The vast majority of respondents identified themselves with three fundamentalist schools: Bob Jones University (29%), Maranatha Baptist Bible College (22%), and Northland Baptist Bible College (21%). When it comes to Calvinist views, an amazing 58% of the respondents hold a Calvinist view of sovereign election, with another 8% unsure. THUS ONLY ABOUT 35% OF THE RESPONDENTS TO THE FUNDAMENTALIST SURVEY REJECT CALVINISM. Some 14% of the respondents hold to either amillennial (8%) or postmillennial (5%) views, which goes hand in hand with Reformed theology. I believe we will see this percentage increase in coming days, with a growing rejection of the pre-millennial, pre-tribulation position.

When someone put the original edition of my article on the growth of Calvinism (from our Friday Church News Notes) on the Shaperiron.org web site as a blog, there were 16 pages of responses and most of the replies were either in favor of or sympathetic toward Calvinism or were neutral. Many of them ridiculed me in a fashion that I have found to be typical among “young” Calvinists. A haughty smirkness characterized many of the responses.

FEEDBACK FROM PASTORS

In response to an article I posted to the Fundamental Baptist Information Service on September 25, 2006, I got many e-mails from pastors who confirmed my view that Calvinism is growing among fundamental Baptists. Following are a few excerpts from these e-mails:

“I would have to say that from what I have seen your concern about Calvinism growing in our circles is not unfounded. The Bible college from which I graduated took a stand against Calvinism (and still does officially), but during some recent turmoil there, they have brought back to head the Bible department a man who just a few years ago was pressured to leave because of his calvinistic beliefs. ... it is disappointing to see how few preachers even recognize the calvinistic nature of his teachings, or are willing to look into them. He and the school deny any calvinism, but I have seen his class notes, and talked to students in his classes, and the calvinism is plain to see for anyone looking for it.

“I see Calvinism as becoming a greater and greater problem as time progresses and I have stated the same to my own church family as well. Not only are many of the independent Baptist churches leaning towards Calvinism, but the one IFCA church in town is also infiltrated by Calvinism. At the very least, much of what I have seen amongst Independent Baptist Churches around here is a softness regarding Calvinism -- a refusal to address the false teachings that John Calvin and his followers propagated.

“I think that Calvinism has long been in Independent Baptist churches. I left Tennessee Temple Seminary in 1978 because I was discouraged by the Calvinism there. Dr. Wingate was the main culprit but there were others. Dr, Preston Philips was a 5 pointer.

“I have also noticed a Calvinistic trend among ‘young fundamentalists’ who blog a lot online. The typical ‘young fundamentalist’ blogger, from what I’ve seen, is one reared in a Hyles type church, who may have even attended H.A.C., and who later rejects the ‘hysterical’ elements of that kind of fundamentalism, including the shallow soul-winning techniques. By the by, they drop a lot of what they formerly stood for, including the KJV, etc. Once they get past the ‘A B C repeat after me’ salvation formula, their soteriology often seems to come full swing into the realm of Calvinism. I view it as a matter of backlash against the methods they were trained with. They begin to question the shallow side, and rightly so, but while still in that questioning phase they are ripe for the pickings to false teachers of every sort on the subject. Their natural inclination is to run as far away as they can from the false no-repentance salvation, and they run right past the Biblical position straight into the arms of Calvin. They also tend to get mixed up on exactly what is and what is not properly to be labeled ‘Lordship Salvation.’ ... You have to figure for so many that are out there blogging, there must be hundreds that are not. It makes you wonder how pervasive and common it really is, especially among the younger set, and especially among those who leave Hyles-ism behind them.

“You are absolutely correct in your assumption that Calvinism is growing among fundamentalism. I've been a fundamentalist all my life, and I was at one point a 5-point Calvinist. I am NOT any longer, but I do believe I can look at this particular subject from an ‘inside’ view. I knew at my college (Pensacola Christian College) there was (and I believe still is) a large Calvinist ‘underground.’ In fact, there is at least one Bible faculty member there who is rumored to be one. The most obvious place to look is on the Sharper Iron blog (www.sharperiron.org). You can see it there in the forums. I think this may also be attributed to the growing influence of John MacArthur, John Piper and Mike Dever among fundamentalists.

“I believe Calvinism is rapidly spreading through fundamental Baptist circles fueled mainly by the theological inclusivism of many of our Bible Colleges and seminaries.

“Simply said, I know of several young graduates who have come out of Bob Jones who have this Calvinistic mentality who did not enter with it.

“I hear that Calvinism is being promoted in many fundamental Bible colleges and seminaries. I notice more and more Calvinistic and Banner of Truth books each time I visit the BJU campus bookstore. ... I think many younger preachers start reading Calvinists and eventually become ‘Five-Pointers.’

“Most of the ‘conservative’ pastors in the upstate South Carolina area align themselves with the idea that they are a 2 to 3 point Calvinist. However, when I first became a pastor in the area over 11 years ago the men that were 2 to 3 points are now full 5 point Calvinists and 9 out of 10 are in the purpose driven/Rick Warren influence. It may also be noted that all the Baptist Churches that are dropping the Baptist name and becoming a purpose driven church are pastored by 5 point Calvinists. One even is named Five Point Fellowship.

“I have personally witnessed Calvinism on the rise in Fundamental Baptist circles ever since the 1960's. I am from upstate NY, and my family attended a Dutch Reformed church where Calvinism is essential to the belief system which includes both Covenant and Reformed Theology. Both independent Baptist churches in our area were heavily influenced by Calvinistic teachings in the 1970's from BBC Clarks Summit. ... Here in Illinois, I have engaged a new pastor who adopted Calvinism while a missionary. ... He claims to be leading his people into the views of amillenialism, while he is feeding them a weekly diet of calvinistic and covenant theology.

“I am deeply concerned with the spread of Calvinism in fundamental schools today. I’m afraid many young preachers are accepting the Calvin Philosophy as an easy way out to avoid to the work of soulwinning. Sadly, we have a lot of ‘professional pastors’ but very few ‘soulwinning pastors’ today. I know all the theological problems with Calvinism, but how about addressing the practical problems like churches not growing, souls not being saved, drawing people from other churches but seeing very few salvations. Our churches are in trouble and we had better get back to some old-fashioned evangelism!

“A very good friend of mine said to me, ‘Bob, what changes have you seen here in American churches since you've been back?’ I quickly noted the rise in reformed theology in some of my supporting churches, as well as just talk along those lines that pastors have alluded to or directly spoken in support of getting back to reformed thinking. He said he had not noticed that but would pay more attention. About a month later, he phoned me and said that I was right. He is seeing it more and more, and reviewing some past occasions, he remembers more talk in that area. So, there truly is a trend developing here in this area.

WHY CAVINISM IS GROWING AMONG INDEPEPENDENT BAPTISTS

The following are some of the replies I received from pastors in regard to why Calvinism is increasing among fundamental Baptists:

The following is from Pastor Wilber Unger, Bethel Baptist Church, London, Ontario, --

“First, I think it is a response to the sickening practice of shallow, unscriptural methods of evangelism in our Baptist Churches. Any believer with spiritual discernment must conclude, in time, that what we have seen for the last 35 years is not true Biblical evangelism. As a movement in general we have deceived people who are now hanging on to a false hope and will die and go to hell--little different than the RC church or any other false religion. ... As a consequence of the above mentioned condition, some churches may now be swinging the pendulum in the opposite direction. I think I did that at one point.

“Secondly, there are a lot of popular names in our day who are promoting Calvinism. A large percentage of the books available are written by Calvinists who are subtly promoting their unscriptural teachings. Many people will accept what they say based on the credibility the so-called Christian community has given them. In my opinion, very few people really accept the Word of God as their rule for faith and practice. Most people are content to accept what they hear because they trust the speaker or writer. Following a leader who is persuasive and seemingly sincere and popular is good enough for them. Bible truth is of lesser importance. If the plain words of Scripture don’t mean what they say and if new definitions have been given to words and people willingly accept such serious error how can you help them?

“Thirdly, I think there is a serious ignorance as to the heresy in Calvinism. Augustine, who is accepted by Rome as one of its church fathers, is quite heretical in many of his teachings. When Luther and Calvin came along, they came part of the way out of Rome and gave new life to some of Augustine’s teaching. In some cases, Calvin exceeded Augustine’s heresies. Both men kept infant baptism, and both persecuted and killed “heretics”--those who followed the word of God faithfully and rejected the heresies of Calvin. I think if people knew the history of Calvinism and its heretical position from the beginning, they wouldn’t be so easily deceived by it.

“Fourthly, Reformed theology has become popular and Premillenialism is losing its appeal and influence. I believe this is in preparation for the whole Protestant movement to make its way back to Rome. It is very sad to see Baptists who are so loose and careless with God’s Word, move in the direction of compromise; first with the worldly evangelicals and later with Rome. God forbid!

“Fifth, I think it is unwise to align ourselves in any way with Calvinists who seem to be evangelistic, and some are! For example, Ian Paisley’s group or Peter Masters in London, England. I have listened to some of Ian Paisley’s sermons and I think he is a powerful preacher and filled with the Spirit, but he holds to Calvinism, and that is dangerous.

“My burden and prayer is to see God raise up a new generation of Baptist believers who truly follow God’s word as their only rule for faith & practice. May God in His rich and wonderful grace give us a harvest of souls and laborers to do the work of taking the gospel to our community and beyond.

The following is from Pastor Bobby Mitchell, Mid-Coast Baptist Church, Brunswick, Maine www.midcoastbaptistchurch.com:

“You may know this, but I am convinced that an important link to the influx of Calvinism among fundamentalists is Ian Paisley and the Free Presbyterians. Dr. Paisley has been introduced to young Baptist men and women for decades at BJU and other schools, now including Crown College. My dad was a student at BJU in the early 1970's. He has told me many times that Paisley was the favorite preacher there. Of course, students bought his books and were influenced further by him.

“My dad can point you to young men that left BJU’s undergraduate programs to enroll in Presbyterian seminaries because of the Paisley influence. Of course, there are Free Presbyterian churches in Greenville, such as the one my dad’s old college friend joined and had his babies sprinkled in. This man left the Baptist ranks because of the Paisley influence at BJU. Another Baptist preacher who I am close to lost his ‘Timothy’ to Presbyterianism after this young man left Ambassador Baptist College and went to BJU for his master’s work. There he was introduced to reformed theology and is now a baby-sprinkler.

“Clarence Sexton had Ian Paisley and other Presbyterians in to preach at his church and school over the last year. I listened via the internet as he introduced Paisley and made light of the fact that he is a Presbyterian and we are Baptists. There was no warning of the fact that the Free Presbyterian church views baptism as a ‘controverted issue’ that is a matter of ‘personal liberty.’ There was no refutation of their Calvinism. As a matter of fact, the Reformers' portraits line the halls of Temple Baptist Church.

“Because Dr. Paisley is such a tremendous speaker I predict that many of the young preachers training at Crown will become further involved with his books and theology. I will not be surprised to see a battle over Calvinism taking place in the dormitories and classrooms of Crown College in the future.

“He is presented as ‘a Baptist that goes by the label Presbyterian,’ but we know that is not the truth. Dr. Paisley is an avowed Presbyterian. The difference should be defined and clear to Baptists. The pastors and students that I know of who protested the preaching of Paisley and other Presbyterians at a Baptist conference (Temple/Crown) have either been ignored by Pastor Sexton or told things like, ‘don’t be divisive.’

The following is from Pastor Chris Matthews, Smoky Valley Independent Baptist Church --

“I am not certain if this will be what you are looking for or not. These are some observations I have made over time, they are solely my opinions.

“1. Many have turned to Calvinism as an answer to the lactose or nonexistent presentation of repentance in salvation given by most present day IFBs. 1-2-3 repeat after me is the extreme opposite of Calvinism and both are ditches on either side of the narrow way.

“2. Others yet have seen it as the ‘intellectual’ theological view. This is how many on the web present the doctrine, especially as they speak of the reformers’ writings.

“3. Another possibility is that many want to have an excuse to live like the devil and blame the fact that their kids turned out like hellions on ‘my children were not of the elect.’ I don't see this as a conscious decision but a possible reason none the less.

“4. Most have not heard a clear cut presentation on the errors of Calvinism from their pastors and/or church leaders. Nor have they heard the biblical definitions of biblical words that Calvinists pervert.

“5. Many look at Charles Spurgeon as next in line after the trinity and want to be like him. It would be better in my opinion if they would just smoke his cigars instead of choking on his Calvinism.

“6. It is a status symbol to say I am of the elect.

“7. Calvinism's cohorts seem to think that they have a better understanding of God than anybody else.

“8. Possibly the biggest reason is the infiltration of churches by Calvinists. Every now and then you hear about a church into which a family comes and secretly spreads the lie of Calvinism among the people and then leads a church split. This is not just happening in Baptist or fundamental churches, either.

“There are probably many more reasons and even more exceptions to those reasons. We as pastors and preachers need to teach our people the errors of Calvinism and of its torch holders. I have expressed to our congregation that the quickest way for somebody to be removed physically from the premises is for them to propagate the false teachings of Calvinism or Charismaticism.

CONCLUSION

There is no doubt that Calvinism is increasing among independent Baptists. It is prolific within the General Association of Regular Baptists and is increasing dramatically among Southern Baptists.

As already noted, a chief culprit in the growth of Calvinism is literature. The writings of John Piper and John MacArthur are popular among fundamentalists. The writings of the Puritans and of Charles Spurgeon, who was deeply influenced by the Puritans by his own testimony, also contribute to the growth of Calvinism. On a recent trip to England I had a nice visit with Dr. Peter Masters at Metropolitan Tabernacle. He graciously showed me the various artifacts associated with previous esteemed pastors, particularly Charles Spurgeon and John Gill. Dr. Masters told me that visiting preachers often like to sit in Gill’s chair, which is located in a hallway outside of Masters’ office; but I told him that I would be afraid that I might catch Gill’s Calvinism!

I admire a great many things about Spurgeon and the Puritans and many modern-day Calvinists, but I vehemently disagree with Reformed theology regardless of who teaches it and how much I might agree with them on other matters. I must make an issue of it, because they make an issue of it!

I reject the Quick Prayerism doctrine that is so prevalent among independent Baptists just as vehemently, and I have no doubt that the unscripturalness of this popular evangelistic program and the doctrinal shallowness of many independent Baptist churches and schools has caused some to fall into the arms of Calvinism and its more intellectual approach.

Having studied the Bible earnestly and prayerfully for 34 years and having studied both sides of this issue, I am convinced that neither Calvinism nor Quick Prayerism is Scriptural.

I have no ill will toward those who differ, and I thank the Lord for every good thing in them; but here I must stand, and I believe it is an issue worth standing for.

For more on this subject see 

“The Calvinism Debate” - http://www.wayoflife.org/fbns/calvinismdebate.html

Dave Hunt’s Refutation of Calvinism - http://www.wayoflife.org/fbns/davehunt-calvinrefutation.html

“Calvin’s Camels” - http://www.wayoflife.org/fbns/calvins-camels.html

THE OTHER SIDE OF CALVINISM

"Calvinism and the Baptists" (by Laurence M. Vance, Ph.D)

The controversy over Calvinism among the Baptists calls for special attention. Not only has this debate raged among the Baptists for hundreds of years, the greatest exponents of Calvinism today are not the Presbyterian or Reformed but the Baptists. The fact that a Baptist says he is not a Calvinist means nothing, for the Baptists, more than any other Calvinists, when seeking to draw attention away from the name of Calvin, use the phrase "Doctrines of Grace" as a metaphor for Calvinism.105 Another term used by Baptists is "Sovereign Grace."106 The term "grace" by itself is also used to stand for the doctrines of Calvinism.107 One Calvinistic Baptist even wrote a book called Grace Not Calvinism.108 But just as was pointed out previously, if Calvinism is the doctrine of grace found in the Bible then this implies that if you disagree with Calvinism then you are denying salvation by grace. Some Calvinistic Baptists get downright offended when they are accused of being Calvinists. Joseph Wilson, the former editor of a Calvinistic Baptist newspaper, went on record as saying:
We are Sovereign Grace Landmark Missionary Baptists. That's what we are. That's how we advertise ourselves. That's what we desire to be known as, and to be called by others. Call us this, and you will get no argument. We are not ashamed of this. We are glad to wear this label. Call us "Calvinists" and you offend us.109

The attempt of these "Sovereign Grace Baptists" to distance themselves from John Calvin by claiming to maintain the "Doctrines of Grace" and denying that they are Calvinists is not only insulting to all adherents and recipients of the doctrine of God's free grace in salvation, but has further obscured their true identity and therefore made necessary more diligent study of Calvinism and the Baptists.

All of the arguments thus far encountered that are used to prove the truth of Calvinism are continued by the Baptists who espouse this doctrine. The glowing statements about Calvinism that present it as the only true form of biblical Christianity are repeated with a vengeance:
The doctrines of Calvinism, if believed, are a sovereign remedy against the two great heresies in the so-called Christian world, viz: ritualism, or sacramental salvation, on the one hand, and rationalism, on the other; the one the offspring of superstition, the other, the product of infidelity.110
There is no such thing as preaching Christ and him crucified, unless you preach what now-a-days is called Calvinism.111

Milburn Cockrell, the editor of another Calvinistic Baptist newspaper, maintains that nothing proves the state of apostasy that most Baptist Churches are in more than "their departure from the doctrine of free and sovereign grace."112 Indeed, he does not even recognize as a true Baptist church a church which is against Calvinism:
We do not recognize as true churches those who denounce the doctrines of grace as the doctrines of the Devil. We will not grant a letter to nor receive a letter from any such so-called Baptist church. We grant that a church may be weak on sovereign grace and yet retain its church status, but we do not believe that a church which violently and openly opposes sovereign grace can be a true New Testament Baptist Church."113

Cockrell never does explain the difference between "violently and openly" opposing sovereign grace and being "weak on sovereign grace." How "weak on sovereign grace" does a Baptist church have to be to forfeit its "church status"? And furthermore, who decides when the line has been crossed?

But in spite of their aversion to the name of Calvin, the Baptists have always made use of the Calvinist/Arminian dichotomy to fortify their position just like their Presbyterian and Reformed "cousins." Once again two things about Arminianism need to be emphasized. The first is that when a Calvinist uses the term, he never limits it to the supposed doctrines of James Arminius, for according to Calvinists, Arminianism is anything contrary to Calvinism. And secondly, the arbitrary division of men into either Calvinist or Arminian is the strength of the Calvinistic system, for if there are only two tenable viewpoints then if you are not a Calvinist you have to be an Arminian. Roy Mason (1894-1978) claims "the two terms are fixed and established" so that "whether a person wants to be labeled Calvinistic or Arminian or not, there is no way in which they can avoid it."114 Once this two-tiered system is set up, the usual shocking statements about Arminianism are made:
Arminianism is a modern form of the way of Cain, for it makes man's words, worth, and works to do more than Christ did. In truth Arminianism is paganism and popery under the banner of Christianity. It will culminate in the worship of a man in the person of the final Antichrist.115
Adam and his wife were the first to demonstrate the philosophy which came eventually to be known theologically as "Arminianism." They devised a system of soteriology which, while it included some elements of divine revelation, rested squarely upon their own wisdom rather than upon God's.116

Once the Calvinist labels all his opponents as Arminians, the guilt by association argument is likewise used. Kenneth Good (1916-1991) reminds us that Pentecostals, Holiness, and Charismatics "are all definitely Arminian."117 He also makes the doleful connection between Arminianism and Semi-Pelagianism.118 Nevertheless, some Calvinistic Baptists consider it a "cheap tactic," and despair of this division of all men into these two camps: "I wrote an article some years ago in which I pled with preachers, not to call other preachers Arminians or Calvinists. If they are Baptists, they are not Calvinists, and they are not Arminians."119 But as we shall soon see, the Calvinists will not recognize any mediating position between Calvinism and Arminianism.

Because of their insistence that Calvinism is the Gospel, the Calvinistic Baptists have made some rash statements about "Arminianism" that some of their number have been forced to mitigate. Cockrell insists that "the Christ of Arminianism is not the Christ of the New Testament."120 Wilson claims that "no one has ever been or ever will be saved in the way taught by Arminianism."121 These are serious charges, for they insinuate that no one but a Calvinist can be saved. But some Sovereign Gracers tread lightly on this matter, for they admit that they were "saved under the preaching of an Arminian preacher and church."122 Even Wilson himself acknowledges that "many of us were saved in Arminian churches under Arminian preaching."123 So how does he get around his earlier statements? He explains: "Understand that I do verily believe that some (even many) Arminians are saved, but I adamantly insist that they were saved in the way taught by Sovereign Grace."124 The fact that these saved Arminians may live their life in contempt of Calvinism is no problem, for these Arminians "will be Sovereign Gracers when they do get to heaven, and will shout on the banks of sweet and everlasting deliverance, rejoicing because their doctrine was false."125

Although the Calvinistic Baptists insist they have the right to reject the terms Calvinist and Calvinism, they will not accord this privilege to their opponents. Keener says Calvinism should be called "anti-Arminianism."126 The aforementioned Wilson, who so adamantly rejects the label Calvinist, laments that those Baptists who are opposed to Calvinism "are ashamed of the word 'Arminian.'"127 He says to his antagonists: "Call yourselves what you will; Arminian is what you are.128 But suppose a detractor of Calvinism refuses the label? Wilson further contends that "you don't have to call yourself either; but not calling yourself either does not change the fact of what you are. Refusing to call yourself an Arminian does not change the fact that, that is what you are."129 Good insists that "there are some Arminians who do not know that they are Arminians."130 Because of this duplicity of the Calvinists, the terms Calvinist and Calvinism will be used throughout this book to apply to any man or doctrine that is Calvinistic--whether the designations are accepted or not. And in spite of the obsession that Calvinists have with the terms Arminian and Arminianism, they claim that "a sort of 'Calviphobia' develops in the Arminian mind" when the subject of Calvinism is broached.131 But in view of the astounding and exaggerated things that have been said thus far about Arminianism, it is evident that it is the Calvinist who has a phobia due to his obsession with Arminianism. This is no more evident than when a Baptist simply chooses to identify himself as a Bible-believer.

To those Baptists who accept the Bible as the final authority instead of the philosophical speculations and theological implications of Calvinism or Arminianism the Calvinist reserves the most scorn. To call oneself a "Biblicist," instead of either a Calvinist or an Arminian, although it is particularly offensive to the adherents of both systems because it correctly implies that they are both unbiblical, is especially troubling to a Calvinist because of his adamant insistence that one must be either a Calvinist or an Arminian. In answer to those who say "the truth lies between Calvinism and Arminianism," Spurgeon replied: "It does not; there is nothing between them but a barren wilderness."132 Good insists that those who claim the title of Biblicist seek "for a simplistic slogan in order to evade the issues or avoid the studies."133 And while he commends the desire to be identified as a Biblicist, Good regards "the foundation of the reasoning" as "rather shaky. It actually does not have an adequate Scripture-basis."134 The problem that Good has with Biblicists is that "they are not actually Biblicists at all."135 They are actually "following the doctrinal system invented by Arminius."136 In other words, they are Arminians--just like everyone else who is not a Calvinist. Curtis Pugh maintains that Biblicist pastors "ask church members to allow them to 'talk out of both sides of their mouths.'"137 But believing that Calvinism is biblical, he simply regards himself "also as a Biblicist"138 to stop the debate. Any attempt to be just a Bible-believing Baptist and you are labeled with the moniker of "Calminian,"139 obviously a derivative from the only two accepted systems.

A corollary to the Calvinist/Arminian dichotomy, and one that is peculiar to the Baptists, is the former division of Baptists into two groups (where have we heard this before?) termed "General" and "Particular" Baptists--General Baptists holding that Christ died for all men in general, and Particular Baptists viewing the Atonement as only for the particular group of God's so-called elect.140 In America these were called "Separate" and "Regular" Baptists.141 After resurrecting these titles, Calvinists make statements extolling the virtues of the Calvinistic Baptists:
"Baptist orthodoxy was preserved among the Particular or Calvinistic Baptists."142
"Only the English Particular Baptists remained unscathed by the theological apostasy."143

Naturally, this implies that the General or Separate Baptists were somewhat less than orthodox. Good implies that we should identify with the Particular Baptists because they were the "largest body of Baptist churches,"144 while Jack Warren, the editor of another Calvinistic Baptist newspaper, bids us to "return to the old paths and to our Particular Baptist roots."145

Some Baptists, however, refused to be wed to these arbitrary distinctions. In this country, as related by the Baptist historian David Benedict (1779-1874), an unusual association of churches was once formed in Western Pennsylvania called the "Covenanted Independent Baptists." Of these churches he relates: "These churches are, as they say, called by some Semi-Calvinists, by others, Semi-Arminians."146 After discussing the types of Baptists in England, the English Baptist historian Thomas Crosby (c. 1685-1752) pertinently observed in his The History of the English Baptists:
And I know that there are several churches, ministers, and many particular persons, among the English Baptists, who desire not to go under the name either of Generals or Particulars, nor indeed can justly be ranked under either of these heads; because they receive what they think to be truth, without regarding with what human schemes it agrees or disagrees with.147

And of this same time period, a more recent Baptist historian relates of a fund established in 1717 to assist needy ministers that it was "argued against restricting it to the Particular Baptists" since "many Baptists did not go under either name."148 So not all Baptists accepted these man-made designations, contrary to the ardent efforts of the Calvinists to force all their opponents into the Arminian camp.

Like their fellow Calvinists, the Sovereign Grace Baptists also use the historical argument when attempting to prove the truth of their doctrine. Naturally, they start with the Bible and simply progress through time. Mason begins by contending that "the Bible is a predestinarian book."149 "Christ and His apostles" were Calvinistic, according to Milburn Cockrell.150 The Apostle Paul was even a Sovereign Grace preacher.151 Not wanting to limit it just to the apostles, Mason insists that "Christians of the New Testament times were strong believers in the greatness and sovereignty of God and consequently in the doctrines of election and predestination."152 And besides appealing to the Calvinism of the Puritans, Covenanters, and Huguenots, he also relates that "the great theologians of history" and "most of the creeds of historic Christendom" have been Calvinistic.153 Other Baptists likewise appeal to these Calvinistic creeds as proof of the truth of Calvinism.154 Regarding the Baptists in particular, Mason maintains: "Baptists have been Predestinarians down through the centuries, from the days of Christ."155 Garner Smith reiterates that "the doctrines of grace were believed and taught by Baptists before Calvin ever came on the scene."156 Another adds that "the majority of Baptists have historically been Calvinistic."157 Warren reminds us that "our heritage is one of Calvinism"158 Wilson insists that Calvin got his Calvinism from the "Baptist preservation" of his doctrines.159 Therefore Spurgeon could say: "The longer I live the clearer does it appear that John Calvin's system is the nearest to perfection."160 Sometimes an appeal is made by Baptists to the Calvinism of the old Philadelphia Baptist Association (established 1707).161 Other times the entreaty is to the Calvinism of the Baptist confessions of faith.162 Even the non-Baptist Boettner appeals to the Calvinism of the Baptist confessions when seeking to prove the truth of Calvinism with the historical argument.163 The Presbyterian McFetridge merely says: "The Baptists, who are Calvinists,"164 and then goes on expecting the reader to just accept his statement.

Because the Presbyterian and Reformed groups are inherently Calvinistic, they have never appealed to individual men in history who were Calvinists as have the Baptists. From the Baptist authors we can find not only sections,165 but whole chapters in books devoted to Calvinistic Baptists in history.166 There are also books on the subject as well.167 The stated thesis of one writer is that "Calvinism, popularly called the Doctrines of Grace, prevailed in the most influential and enduring arenas of Baptist denominational life until the end of the second decade of the twentieth century."168 But even supposing without any reservation that this statement is true, how does that prove that Calvinism is true and that as a consequence all Baptists should be Calvinists? What is implied in the above thesis (and what the author spends the rest of his book attempting to prove) is that because the majority of great Baptist preachers, theologians, and missionaries were Calvinistic--Calvinism must be true. Besides the aforementioned Spurgeon, the roll call of Calvinistic Baptists reads as follows:

Isaac Backus (1724-1806); W. B. Johnson (1782-1862)

Abraham Booth (1734-1806); Adoniram Judson (1788-1850)

James P. Boyce (1827-1888); Benjamin Keach (1640-1704)

John Brine (1703-1765); William Kiffin (1616-1701)

John A. Broadus (1827-1895); Hanserd Knollys (1599-1691)

John Bunyan (1628-1688); John Leland (1754-1841)

William Carey (1761-1834); Basil Manly Sr. (1798-1868)

B. H. Carroll (1843-1914); Basil Manly Jr. (1825-1892)

Alexander Carson (1776-1884); Patrick Hues Mell (1814-1888)

John L. Dagg (1794-1884); Jesse Mercer (1769-1841)

Edwin C. Dargan (1852-1930); J. M. Pendleton (1811-1891)

Andrew Fuller (1754-1815); J. C. Philpot (1802-1869)

Richard Furman (1755-1825); Arthur W. Pink (1886-1952)

John Clarke (1609-1676); Luther Rice (1783-1836)

J. B. Gambrell (1841-1921); John Rippon (1751-1836)

John Gano (1727-1804); John C. Ryland (1723-1792)

John Gill (1697-1771); John Skepp (c. 1670-1721)

J. R. Graves (1820-1893); A. H. Strong (1836-1921)

Robert Hall (1728-1791); John Spilsbery (1593-1668)

Alva Hovey (1820-1903); H. Boyce Taylor (1870-1932)

R. B. C. Howell (1801-1868); J. B. Tidwell (1870-1946)

Henry Jessey (1601-1663); Francis Wayland (1796-1865)

The impressive list of names of prominent Baptists who supposedly were Calvinistic that is regularly compiled by the Sovereign Grace Baptists is supposed to so overwhelm the reader as to convince him that he ought to be a Calvinist if he is to be a historic Baptist. But if the Calvinism of the abovementioned men is actually checked, it will be found that it ranges from radical to mild and everything in between. Indeed, some of these Calvinists disputed with each other over the subject. So what exactly is the historic Baptist position?

Of these men there are three that stand out as having had the greatest influence: John Gill, Charles Spurgeon, and Arthur W. Pink--all Englishmen.

Called "Dr. Voluminous" because of his vast writings,169 Gill is arguably the greatest scholar the Baptists have ever had, his Calvinism notwithstanding. At the age of twenty-one, he was called to pastor an already notable church at Goat's Yard Passage, Fair Street, Horselydown, in the London borough of Southwark.170 Here he remained for over fifty years. Besides his commentary on the whole Bible, he is noted for his Body of Divinity and his numerous polemical writings on baptism and Calvinism. Most of Gill's works have been reprinted by The Baptist Standard Bearer.171 As was mentioned previously, Spurgeon is the one whom both Baptists and Pedo-Baptists appeal to as an example of a Calvinist who had a fruitful ministry. What is not generally known, however, is that Spurgeon was the successor of John Gill, albeit a few years later. Like his predecessor, Spurgeon assumed the pastorate at a young age and remained until his death. He is chiefly remembered for his sermons, which continued to be published for years after his death. The extent of Spurgeon's Calvinism is continually debated, with both sides using extracts from his sermons to prove their respective points. But although many non-Calvinists have sought to downplay his Calvinism, Spurgeon is the quintessential Calvinist. Good claims that "what David was to the forces of Israel in the days of Goliath, Spurgeon has been to the Calvinistic Baptists in our own times."172 Naturally, his Calvinistic sermons have been extracted from the thousands he preached and published seperately.173 Most of Spurgeon's works have been reprinted by Pilgrim Publications.174 Although an Englishman, Pink began his ministry in the United States after a short stint at Moody Bible Institute in 1910.175 Beginning as a premillennial dispensationalist, Pink later rejected both teachings but remained a radical Calvinist throughout his life. He is best known for his books that grew out of the articles in his magazine Studies in the Scriptures, the most infamous one being The Sovereignty of God, first published in 1918.176 Pink's Calvinism upset some Calvinists so bad that an attempt was made to tone it down by The Banner of Truth Trust, by issuing, in 1961, a "British Revised Edition" of The Sovereignty of God in which three chapters and the four appendixes were expunged.177 For this they have been severely criticized (and rightly so) by other Calvinists.178 Most of Pink's works are in print today from a variety of different publishers.179

Among the roll call of Calvinistic Baptists can also be found four great leaders of the modern Baptist missionary movement: Adoniram Judson, Luther Rice, William Carey, and Andrew Fuller. Their professed Calvinism is especially valuable to Calvinists because it is used to prove that Calvinism is not incompatible with missionary work. Judson and Rice were American Congregationalists who later became Baptists: the former going to Burma and the latter raising funds in the United States. But whatever their profession, they proved by their actions on behalf of foreign missions the pretense of their "Calvinism." Carey, called the "father of modern missions,"180 was an Englishman who went to India. He authored Inquiry into the Obligation of Christians to Use Means for the Conversion of the Heathen, and because of his proficiency in acquiring languages, was responsible for numerous versions of the Scriptures in other languages. And while it is true that Carey's missionary society was officially entitled the "Particular Baptist Society for the Propagation of the Gospel Among the Heathen," to maintain that Carey was a consistent Calvinist is another story. It is because of this disparity that John Ryland supposedly retorted to Carey at his appeal for the use of means in mission work: "Young man, sit down. When God pleases to convert the heathen, he will do it without your aid or mine."181 While pastoring at Kettering, England, Fuller issued The Gospel Worthy of All Acceptation in 1785 and was instrumental in the formation of the Baptist missionary society that sent Carey to India. Thus their actions prove that it is only in spite of their Calvinism that these men undertook their missionary efforts.

Because the designations Regular and Separate, as well as Particular and General, are no longer used to denominate Baptists, most Calvinistic Baptists have some sort of name identifying themselves as Calvinists. Since the Baptist aversion to the name of Calvin precludes them from using his name, one can find prefixes like "Sovereign Grace," "Hardshell," "Primitive," "Old," "Old School," "Strict," "Orthodox," or "Reformed." The "Gospel Standard Baptists" are a Calvinistic group and so are the "Continental Baptist Churches." The name of "Missionary Baptists" that some Calvinistic Baptists take upon themselves is a misnomer. All Baptists should be missionary Baptists. The reason that the Sovereign Grace Baptists use the aforementioned term is to distinguish themselves from the stricter Primitive Baptists--the ones who practice their Calvinism. These Baptists are all quick to emphasize their Calvinism, so it isn't hard to recognize most of them. However, some Baptists are hard to pin down. You will find Baptists with Calvinistic leanings in the various Baptist associations and fellowships, as well as among those who are strictly independent. There has of late even been a resurgence of Calvinism in the Southern Baptist Convention.182 Upon inquiry, most of these men will affirm their Calvinism; however, this is not to say that all of them publicly preach and teach these opinions nor put them into practice. Some of these men are what might be called "closet-Calvinists," since they keep their Calvinism, like the proverbial skeleton, in the closet, lest their church members take to heart what their pastor believes and stop visitation and giving to missions. This is not to imply that these men disdain visitation and missions--quite the contrary--they might be ardent about visiting and support many missionaries. They are woefully inconsistent; they never resolutely employ their theology. One Calvinist has rather accurately termed these men "shelf-Calvinists," since their Calvinism is mainly to be found on their library shelves.183 Several newspapers are published by the Calvinistic Baptists (The Christian Baptist, Atwood, Tennessee; The Berea Baptist Banner, Mantachie, Mississippi; The Baptist Examiner, Ashland, Kentucky; the Baptist Evangel, Saginaw, Texas), and they maintain some small colleges (Baptist Voice Bible College, Wilmington, Ohio; Landmark Baptist Theological Seminary, Fort Worth, Texas; Lexington Baptist College, Lexington, Kentucky), but one would never know these publications and schools were Calvinistic without further inquiry. So as was mentioned at the beginning of this section, the fact that a Baptist says he is not a Calvinist means nothing. It often takes diligent study in order to identify whether or not a Baptist church, school, or preacher is Calvinistic. Occasionally, however, a group of Sovereign Grace Baptists do put out a directory of their churches.

The concerted attempt of the Calvinistic Baptists to equate Calvinism with Baptist orthodoxy is not shared by their Presbyterian and Reformed "cousins." These two groups are basically the same in doctrine: the term Reformed emphasising the doctrines of the Reformation and the term Presbyterian emphasising their form of church government. The history of how each group developed will be found in the next four chapters. But in relation to the Baptists, it should first be pointed out that the Presbyterian and Reformed denominations consider their theology to be that of biblical Christianity:
It is my firm conviction that the only theology contained in the Bible is the Reformed theology.184
Christianity comes to its fullest expression in the Reformed Faith.185
The apostolic doctrine was that of Reformed Theology.186

To appeal to a broader spectrum of Christianity, however, sometimes the term Reformed is deemphasized. The title of the widely-adopted theology textbook by the Reformed theologian Louis Berkhof (1873-1957) was changed from Reformed Dogmatics to Systematic Theology, and similar changes were made to some of his other books as well.187

There are two doctrines that are central to the Reformed Faith: Covenant theology and Calvinism. The first is abhorrent to all Baptists and the second is treasured by the Sovereign Grace Baptists. This antinomy of the Baptists is one reason for this work, for as will be maintained throughout this book, Calvinism is not only wrong doctrine, it is Reformed doctrine. That Reformed theology is to be identified with Covenant theology there is no doubt.188 The relationship is so strong that Sproul even avows that "Reformed theology has been nicknamed 'Covenant theology.'"189 But the adherents of Reformed theology likewise identify it with Calvinism:
This term is often used synonomously with the term Calvinistic when describing a theological position.190
The great advantage of the Reformed Faith is that in the framework of the Five Points of Calvinism it sets forth clearly what the Bible teaches concerning the way of salvation."191
Predestination can be taken as a special mark of Reformed theology.192

So Calvinism is to be equated with Reformed theology--not just by mere acquiescence, but being a fully cognate term. The aforementioned D. James Kennedy relates why he is a Presbyterian: "I am a Presbyterian because I believe that Presbyterianism is the purest form of Calvinism."193 Moreover, Kuyper maintains that "Calvinism means the completed evolution of Protestantism."194 Talbot and Crampton further insist that "if the church does not return to her Reformational shorings, she will reap the worldwind of a truncated gospel and man centered faith."195 But if Calvinism is the quintessence of Protestantism; the culmination of the Reformation, then it is built on a spurious foundation, for as even the Calvinistic Baptists would agree, the Reformation was just that: a reformation, not a complete return to biblical Christianity. When Loraine Boettner wrote his book The Reformed Doctrine of Predestination, he inadvertently told the plain truth: predestination in the Calvinistic system is a Reformed doctrine just like the Catholic Mass is a Catholic doctrine. Calvinism is therefore distinctly a Reformed doctrine, the Baptists notwithstanding.

Although Kenneth Good maintains that Baptists can be Calvinists (his book Are Baptists Calvinists?) without being Reformed (his book Are Baptists Reformed?), those of the Reformed persuasion disagree:
It is our contention that a Reformed Baptist is really an impossibility. The Baptist who defends free will, man's initiative in the work of salvation, resistible grace, the altar call, the free and well-meaning offer of the gospel, etc., is the Baptist who is consistent. The Baptist who defends dispensationalism, in whatever form it takes, is the Baptist who consistently maintains his position. The Baptist, on the other hand, who maintains the doctrines of grace and repudiates dispensationalsim is inconsistent in his theology. I do not deny that he may, in his theology, be a Calvinist. I do not deny that he may truly repudiate dispensationalism. But he is guilty of a happy inconsistency for all that.196
Those who hold to the truth of infant baptism have generally maintained that the ideas of believers' baptism and sovereign grace are mutually exclusive, and that those who hold to these two positions hold a contradictory view of salvation.197

One cannot be a Presbyterian or Reformed without being a Calvinist, but one can certainly be a Baptist. A Calvinistic Baptist should be a misnomer, because, in the words of the Dutch Reformed Herman Hanko: "A Baptist is only inconsistently a Calvinist."198
105. Curtis Pugh, "Six Reasons I Love the Doctrines of Grace," The Berea Baptist Banner, November 5, 1994, pp. 207-208; Thomas J. Nettles, By His Grace and for His Glory (Grand Rapids: Baker Book House, 1986), p. 13; Tom Ross, Abandoned Truth: The Doctrines of Grace (Xenia: Providence Baptist Church, 1991), pp. ix-x.
106. Joseph M. Wilson, "Sovereign Grace Versus Arminianism," The Baptist Examiner, July 22, 1989, p. 1; Jack Warren, "For Sovereign Grace; Against Arminian Heresy," Baptist Evangel, January­March 1997, p. 2.
107. Ted Gower, "Am I a Calvinist?" The Baptist Examiner, November 21, 1992, p. 9; Jimmie B. Davis, in "The Berea Baptist Banner Forum," The Berea Baptist Banner, March 5, 1990, p. 51.
108. Forrest L. Keener, Grace Not Calvinism (Lawton: The Watchman Press, 1992).
109. Joseph M. Wilson, "From the Editor," The Baptist Examiner, June 22, 1991, p. 2.
110. Patrick H. Mell, The Biblical Doctrine of Calvinism (Cape Coral: Christian Gospel Foundation, 1988), p. 18.
111. Spurgeon, Sovereign Grace Sermons, p. 129.
112. Milburn Cockrell, Introduction to Tom Ross, Abandoned Truth: The Doctrines of Grace, p. v.
113. Milburn Cockrell, "Second Trip to the Philippines," The Berea Baptist Banner, January 5, 1995, p. 4.
114. Mason, pp. 5, 4-5.
115. Cockrell, Introduction to Tom Ross, p. vi.
116. Good, Calvinists, p. 85.
117. Ibid., p. 62.
118. Ibid., pp. 60-61, 96.
119. Keener, p. 21.
120. Cockrell, Introduction to Tom Ross, p. vi.
121. Wilson, Sovereign Grace, p.3.
122. Garner Smith, in "The Berea Baptist Banner Forum," The Berea Baptist Banner, September 5, 1992, p. 172.
123. Joseph M. Wilson, "Is There an Arminian Gospel?" The Baptist Examiner, December 7, 1991, p. 11.
124. Wilson, Sovereign Grace, p.3.
125. Ibid.
126. Keener, p. 18.
127. Joseph M. Wilson, "Sovereign Grace View and Arminian View of Salvation," The Baptist Examiner, July 18, 1992, p. 8.
128. Ibid.
129. Ibid.
130. Good, Calvinists, p. 63.
131. Ibid.
132. Charles H. Spurgeon, quoted in Good, Calvinists, p. 63.
133. Good, Calvinists, p. 2.
134. Ibid.
135. Ibid., p. 124.
136. Ibid.
137. Curtis Pugh, "The Biblicist Position," The Berea Baptist Banner, July 5, 1993, pp. 128-129.
138. Ibid., p. 121.
139. Good, Calvinists, pp. 124, 133, 140; Cockrell, Introduction to Tom Ross, p. v.
140. Thomas Crosby, The History of the English Baptists (Lafayette: Church History Research & Archives, 1979), vol. 1, p. 173.
141. John T. Christian, A History of the Baptists (Texarkana: Bogard Press, 1922), vol. 2, p. 407; Thomas Armitage, The History of the Baptists (Watertown: Maranatha Baptist Press, 1980), vol. 2, p. 731.
142. Good, Calvinists, p. 150.
143. Nettles, By His Grace, p. 73.
144. Good, Calvinists, p. 156.
145. Jack Warren, "More on Particular Baptists," Baptist Evangel, January 1994, p. 2.
146. David Benedict, A General History of the Baptist Denomination in America, and Other Parts of the World (Gallatin: Church History Research & Archives, 1985), vol. 1, p. 602.
147. Crosby, vol. 1, p. 174.
148. Robert G. Torbet, A History of the Baptists, 3rd ed. (Valley Forge: Judson Press, 1963), p. 70.
149. Mason, p. 5.
150. Cockrell, Introduction to Tom Ross, p. v.
151. Warren, For Sovereign Grace, p. 2.
152. Mason, p. 1.
153. Ibid., p. 2.
154. Fred Phelps, "The Five Points of Calvinism," The Berea Baptist Banner, February 5, 1990, p. 25
155. Mason, p. 3.
156. Garner Smith, in "The Berea Baptist Banner Forum," The Berea Baptist Banner, February 5, 1995, p. 30.
157. Kober, p. 46.
158. Warren, Particular Baptists, p. 2.
159. Wilson, Sovereign Grace, p. 1.
160. Charles H. Spurgeon, quoted in Iain H. Murray, The Forgotten Spurgeon (Edinburgh: The Banner of Truth Trust, 1978), p. 79.
161. Good, Calvinists, p. 156; Nettles, By His Grace, p. 42.
162. Mason, p. 24; Good, Calvinists, pp. 34-35, 66-67, 80; The Biblical and Historical Faith of Baptists on God's Sovereignty (Ashland: Calvary Baptist Church, n.d.), pp. 50-51.
163. Boettner, Predestination, p. 1.
164. McFetridge, p. 49.
165. Tom Ross, Abandoned Truth, pp. 21-28; Good, Calvinists, pp. 137-149.
166. Mason, chap. 3; Robert B. Selph, Southern Baptists and the Doctrine of Election (Harrisonburg: Sprinkle Publications, 1988), chap. 2.
167. Nettles, By His Grace and for His Glory; The Biblical and Historical Faith of Baptists on God's Sovereignty.
168. Ibid., 13.
169. Nettles, By His Grace, p. 73.
170. For a biography of Gill by his immediate successor, see John Rippon, A Brief Memoir of the Life and Writings of the Late Rev. John Gill, D.D. (Harrisonburg: Gano Books, 1992); for a more recent work, see George M. Ella, John Gill and the Cause of God and Truth (Durham: Go Publications, 1995).
171. The Baptist Standard Bearer, Number One Iron Oaks Dr., Paris, AR 72855.
172. Good, Calvinists, p. 147.
173. Spurgeon's Sovereign Grace Sermons; Spurgeon's Sermons on Sovereignty (Pasadena: Pilgrim Publications, 1990).
174. Pilgrim Publications, P.O. Box 66, Pasadena, TX 77501.
175. For the life of Pink, see Richard P. Belcher, Arthur W. Pink: Born to Write (Columbia: Richbarry Press, 1982), and Iain H. Murray, The Life of Arthur W. Pink (Edinburgh: The Banner of Truth Trust, 1981); for an examination and analysis of his Calvinism, see Richard P. Belcher, Arthur W. Pink: Predestination (Columbia: Richbarry Press, 1983).
176. Arthur W. Pink, The Sovereignty of God, 4th ed. (Grand Rapids: Baker Book House, 1949). All references to this book are to this edition.
177. Arthur W. Pink, The Sovereignty of God, rev. ed. (Edinburgh: The Banner of Truth Trust, 1961).
178. Marc D. Carpenter, "The Banner of Truth Versus Calvinism," part 1, The Trinity Review, May 1997, pp. 1-4.
179. Most are published by Baker Book House, P.O. Box 6287, Grand Rapids, MI 49516.
180. Good, Calvinists, p. 79.
181. Ibid., p. 73.
182. See in the official journal of the Southern Baptist Convention, "A Study Tool for the Doctrine of Election," SBC Life, April 1995, pp. 8-9, and "Arminian/Calvinist Responses," SBC Life, August 1995, pp. 8-9.
183. Kenneth H. Good, Are Baptists Reformed? (Lorain: Regular Baptist Heritage Fellowship, 1986), p. 67.
184. R. B. Kuiper, God-Centered Evangelism (London: The Banner of Truth Trust, 1966), p. 9.
185. Boettner, Reformed Faith, p. 24.
186. Talbot and Crampton, p. 79.
187. Henry Zwaanstra, "Louis Berkhof," in David F. Wells, ed. Dutch Reformed Theology (Grand Rapids: Baker Book House, 1989), pp. 48, 53. His publisher, the Wm. B. Eerdmans Publishing Co., used to be known as "The Reformed Press."
188. For a brief assessment of Reformed theology, see George W. Zeller, The Dangers of Reformed Theology (Middletown: The Middletown Bible Church, n.d.); for a major critique, see Good, Are Baptists Reformed? for a comprehensive analysis of Covenant theology, see Renald E. Showers, There Really is a Difference (Bellmawr: The Friends of Israel Gospel Ministry, 1990).
189. R. C. Sproul, Grace Unknown (Grand Rapids: Baker Books, 1997), p. 99.
190. Coppes, p. x.
191. Boettner, Reformed Faith, p. 24.
192. John H. Leith, Introduction to the Reformed Tradition, rev. ed. (Atlanta: John Knox Press, 1981), p. 103.
193. D. James Kennedy, Why I Am a Presbyterian (Fort Lauderdale: Coral Ridge Ministries, n.d.), p. 1.
194. Kuyper, p. 41.
195. Talbot and Crampton, p. 78.
196. Herman Hanko, We and Our Children (Grand Rapids: Reformed Free Publishing Association, 1988), p. 11.
197. Hanko, Covenant of Grace, p. 2.
198. Hanko, We and Our Children, p. 12.