Archival Series- New Calvinism & The Millennial Generation: The Perfect Storm

In recent years there has been a great deal of attention focused on the New Calvinism. Many of the so-called “conservative” evangelicals have been at the forefront of advocating this movement and its devastating effects.

Shortly before the July 2009 FBFI Annual Fellowship convened The Merger of Calvinism with Worldliness by Dr. Peter Masters was published (Sword & Trowel 2009, No. 1). Copies of the article were distributed to delegates at the fellowship. The articles release could not have been better timed because it dealt squarely with the subject matter of the Q&A Symposium, “Let’s Discuss Conservative Evangelicalism.”

Near the close of that symposium The Merger of Calvinism with Worldliness article was mentioned within the context of a moderator’s question. The first responder, Kevin Bauder, immediately redirected the discussion away from the article and its implications for the so-called “conservative” evangelicals. The focus was never recovered for a detailed discussion of the articles relevance to the subject for which the symposium was convened.

Let’s now look back at an article by Dr. Rob Congdon in which he defines the danger of “New” Calvinism.

For the most comprehensive review and analysis of, and the answer to the New Calvinism you must read the works by Dr. Rob Congdon. You can find them at his website, Congdon Ministries International in the bookstore. Previously he wrote and we featured here New Calvinism’s Upside-Down Gospel.1

For those who are genuinely saved but have fallen under the teaching of New Calvinism, there is also concern. They, along with unsaved New Calvinists, are being led down a path that quite possibly is leading to a re-unification of Protestant churches with Roman Catholicism. Eventually, this union will spawn the worldwide religion described in Revelation…. John Piper, Al Mohler, Mark Dever, Mark Driscoll, and other New Calvinist leaders influence these young adults through their speaking, writing, and Internet blogs. They also encourage their followers to read the writings of past authority figures such as Augustine, Jonathan Edwards, and John Owens, as well as other influential Reformers or Puritans. While some of these writings provide useful spiritual insight, they also contain false biblical teaching. It is these and other writings that encourage mysticism, signs and wonders, and a continual looking back to the cross. Instead of complacent Christianity, New Calvinism seems to offer a sense of passion that is experienced through meditation on the majesty of God and the cross.

Rob Congdon’s new book is titled, New Calvinism & the Millennial Generation: The Perfect Storm.2

New Calvinism is a system of theology that combines: Reformed, Covenant, Puritan, and Augustinian theologies with present day, Post-Modern culture in an attempt to make Christianity seem more relevant to today’s Christian. Recognizing that churches are declining in numbers, fewer people are being saved, and that many Christians are carnal, not leading holy lives, concerned Christian leaders are looking back to the earlier days of the church for a solution. One solution they are turning to is New Calvinism. They are re-thinking and re-invigorating their teachings in order to make it relevant to our generation of Christianity. 1)Relevant is a key goal of New Calvinism. 2)Adherents to New Calvinism believe that the answer lies in reaching out and building bridges between all segments of Christianity. 3) According to the teachings of New Calvinism, the spiritual gifts of signs and wonders are valid for the church today. 4) New Calvinism seeks to create and redeem culture. 5) New Calvinism unites with Worldliness.

Related reading from 2009 by Dr. Peter Masters,

The new Calvinists constantly extol the Puritans, but they do not want to worship or live as they did. One of the vaunted new conferences is called Resolved, after Jonathan Edwards’ famous youthful Resolutions (seventy searching undertakings). But the culture of this conference would unquestionably have met with the outright condemnation of that great theologian. 

C J Mahaney is a preacher highly applauded in this book. Charismatic in belief and practice, he appears to be wholly accepted by the other big names who feature at the ‘new Calvinist’ conferences, such as John Piper, John MacArthur, Mark Dever, and Al Mohler. Evidently an extremely personable, friendly man, C J Mahaney is the founder of a group of churches blending Calvinism with charismatic ideas, and is reputed to have influenced many Calvinists to throw aside cessationist views. 

The new Calvinism is not a resurgence but an entirely novel formula which strips the doctrine of its historic practice, and unites it with the world. 

Why have the leading preachers servicing this movement compromised so readily? They have not been threatened by a Soviet regime. No one has held a gun to their heads. This is a shameful capitulation, and we must earnestly pray that what they have encouraged will not take over Calvinism and ruin a generation of reachable Christian young people. 

A final sad spectacle reported with enthusiasm in the book is the Together for the Gospel conference, running from 2006. A more adult affair convened by respected Calvinists, this nevertheless brings together cessationists and non-cessationists, traditional and contemporary worship exponents, and while maintaining sound preaching, it conditions all who attend to relax on these controversial matters, and learn to accept every point of view. In other words, the ministry of warning is killed off, so that every error of the new scene may race ahead unchecked. These are tragic days for authentic spiritual faithfulness, worship and piety.3

If you cannot recognize error you, your church and your family are at risk of being unwittingly swept into this movement. New Calvinism is introduced with great subtlety by certain star personalities among the evangelicals. The unsuspecting could easily be deceived into believing that New Calvinism is God’s plan for the New Testament church. I can think of no current resources that will better equip to you recognize, reject and refute the egregious errors of the New Calvinism than that of Dr. Rob Congdon’s works on this subject.


LM

Originally appeared September 3, 2013.

Site Publisher Addendum (Feb. 2020):



Kevin Bauder w/ T4G's Mark Dever (2011)

We’re hopeful the FBFI will recapture its voice to remind the membership of previous resolutions:
11.2 Ecumenical compromises of the evangelicals (Mark Dever, J. Ligon Duncan III, C. J. Mahaney, and Albert Mohler)  05-02 John Piper’s non-cessation of the charismatic sign gifts, and address the threat “New” Calvinism poses to the New Testament Church. 

Footnotes:

1) New Calvinism’s Upside-Down Gospel

2) New Calvinism & The Millennial Generation

3) The Merger of Calvinism With Worldliness

An Analysis of Bob Jones University’s Position Paper on Calvinism, Arminianism and Reformed Theology

Dr. Robert Congdon

As a follow-up to Lou Martuneac’s article of November 14, 2019, entitled “This is Not Your Father’s Bob Jones University,”[1] I have been asked to review Bob Jones University’s position paper on “Calvinism, Arminianism and Reformed Theology.”[2] The following is a brief analysis of that paper.[3]

After reading BJU’s position paper, I feel that it reflects a style commonly employed by many New Calvinists[4]. Their writing typically skirts issues to avoid offense or exclusion, while maximizing inclusivity. They achieve this by allowing the reader to supply his or her own theological definitions rather than offering clear-cut ones that would reveal Calvinist views. The fact that BJU’s paper appears to use a similar strategy concerns me.

I see this tendency throughout the paper. For example, it contains the term “exercise faith” four times. A standard dictionary definition of “exercise” is “an act of bringing into play or realizing in action.”[5] While this term could apply to an action resulting in salvation, fundamentalist Christians typically select a phrase such as “receive Christ by faith as your Savior” in this context.  Once upon a time, BJU used phrases such as “believe,” “put your faith in” and “ask Him into your heart,” to describe one’s salvation response.

As used by New Calvinists, the phrase “exercise faith” fits within the dictionary definition of “realizing in action.” Calvinism’s teaching on election is that one is regenerated prior to faith. Later on, that person "exercises faith" or “acknowledges” or “realizes” that Jesus is his or her Savior. Ligonier Ministries, a major outlet for New Calvinist teaching, says:

If the Lord has changed our hearts, giving us the disposition[6] to love Him, we will certainly exercise faith and persevere in it to the end (Phil. 1:6). But that we exercise faith at all is due to God’s sovereign grace.[7] 

A writer for The Gospel Coalition, a New Calvinist group, also uses this term, “exercise faith.”

Objectively speaking, faith is a gift from God (Eph. 2:8, although the “gift” is the whole work of salvation, not just the faith). Subjectively speaking, the person exercises faith in the gospel (Eph. 1:13). [8]

Interestingly, if you google the phrase, you’ll also find that Brigham Young University uses it:

To exercise faith in the Lord Jesus Christ is to accept Him as Savior and live in accordance to His will through repentance and obedience to His commandments. Learning to act in accordance with one’s faith in Christ is fundamental to enjoying deep, life-changing learning. [9]

It is rather sad that a Mormon school offers a clearer definition of “exercising faith” than BJU!

Contrary to the Calvinist teaching of regeneration before an act of faith, the Bible teaches that a person hears the Scriptures (Rom. 10:17), after which the Holy Spirit convicts that person’s heart, revealing the sinful condition and the need for a savior (Rom. 3:23). The person then responds by receiving, accepting, and trusting Jesus Christ alone as Savior (John 1:12).

BJU potentially reflects a Calvinist viewpoint when it says, “God’s invitation of salvation is freely offered to all men . . . and available to anyone who desires to be saved.” [10] I take this to suggest that an unsaved person has a desire to be saved. But in my experience, and in the experience of others holding similar positions, it is not desire but rather the conviction of being a sinner in need of a savior that drives a person to ask for God’s gift of salvation.

On the other hand, I have read several New Calvinist statements implying that when one is elect, and therefore regenerated prior to faith, he or she develops a desire to exercise faith or to acknowledge or recognize Jesus Christ as Savior. BJU’s phrase could be interpreted in either way and is therefore ambiguous, potentially satisfying both Calvinists and Biblicists.

Similarly, consider 2 Peter 3:9:

The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.

The Calvinist considers “all” to mean “all the elect,” while a Biblicist believes that “all” should be taken literally as referring to all human beings. Clearly, the Bible reflects this in its use of “whosoever will” in salvation passages (John 3:16; Rom. 10:13; Rev. 22:17). Again, BJU’s statement is very weak in its terminology. 

Further on in the position paper, BJU says that our sanctification “will be completed when we stand before God in our resurrection bodies.”[11] This appears to be drawing from Reformed terminology. The Biblicist position teaches that our sanctification will be completed when we appear before Jesus Christ, our Bridegroom, at the Bema. But the phrase, “stand before God” comes directly from Revelation 20:12 and refers to those at the Great White Throne Judgment.

Calvinists believe that all people from all ages, both saved and unsaved, will stand before God at this judgment event (Rev. 20:11-15). Here, God will assess who is elect and who is not. Biblicists believe that the Bema (2 Cor. 5:10) is a time of accounting (Rom. 14:12) with Jesus Christ, our Bridegroom, and not a judgment for “There is therefore now no condemnation to them which are in Christ Jesus…” (Rom. 8:1). The English word, “condemnation,” is a translation of the Greek word for “judgment.”[12] Again, BJU uses weak and ambiguous phrasing.

BJU says, “We believe that Scripture presents certain great paradoxes concerning salvation which we gladly embrace as belonging to God . . .”[13] It’s curious that here BJU uses the word, “believe” but speaks of exercising faith earlier.

Interestingly, Calvinists often use similar phrasing about “paradoxes,” yet I do not find “great paradoxes” in the Bible with reference to salvation. Surely, this is the most elementary and crucial issue of mankind. Does God truly leave this issue as a paradox unresolvable by mankind? If so, then why present it in the Scriptures at all, rather than deferring it as a matter to be dealt with in eternity?

My booklet, An Alternative View of Election offers no “paradox” but a straightforward interpretation of the biblical use of the term “election.”[14]

Finally, BJU’s view on the “doctrine of the Second Coming and Reformed Eschatology” is worded in the New Calvinist style. Reformed Theology is very weak on eschatology. It blends the catching up of the church, the Rapture event (1 Thess. 4:16ff), with the Second Coming (Matt. 24:30; Rev. 19:11), claiming that these events occur together.

Similarly, BJU says that “we believe in the visible return of the Lord Jesus Christ at His Second Coming (John 14:3; Acts 1:11; 1 Thess. 4:16; Heb. 9:28; 1 John 3:2-3)”[15] Notice, they combine references associated with the Rapture (John 14:3; 1 Thess. 4:16; 1 John 3:2-3) with references associated with the Second Coming (Acts 1:11 and Heb. 9:28).

BJU appears to favor this combination when it declares that “we acknowledge that there are interpretative differences . . . related to the timing of this glorious appearing . . .” [16] They continue by referencing Titus 2:13 that specifically speaks of the “glorious appearing” as the Second Coming of Christ to the earth. This strategy subtly combines what the Biblicist sees as two distinct events into a single “glorious appearing.”

Interestingly, the BJU Seminary Catalog stated in the front matter that “The seminary faculty holds to...a pretribulational, premillennial approach to eschatology.”[17] By its very definition, “pretribulational” distinguishes the catching up of the church prior to the 7-year Tribulation from the Second Coming of Jesus Christ at the end of the Tribulation. What has changed since BJU’s Dean Stephen Hankins quoted this statement in an email in 2011? BJU’s present usage therefore reflects either carelessness or a Reformed/Calvinist interpretation of these verses.

BJU may not officially be a Reformed or Calvinist school. But its recent publications suggest an awareness and apparent endorsement of Reformed/Calvinist thought and teaching. Perhaps its lack of precision and ambiguous use of Scripture stem from ignorance or a poor understanding of the current meanings of these terms and phrases. If so, we could excuse it and ask that the school become more informed. If, however, BJU is following the pattern exhibited by New Calvinist writing, then there is a much deeper problem at work requiring immediate action to reverse this intrusion of Reformed and Calvinist theology.

Analysist: Robert Congdon

Director of Congdon Ministries International

Originally Published November, 2019.

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[1] Lou Martuneac, “This is Not Your Father’s Bob Jones University” In Defense of the Gospel blog, Nov. 14, 2019.  https://indefenseofthegospel.blogspot.com/2019/11/this-is-not-your-fathers-bob-jones.html

[2] Position Statements, “Calvinism, Arminianism and Reformed Theology” (Greenville, SC: Bob Jones University, nd.) retrieved from https://www.bju.edu/about/positions.php on 08/21/19.

[3] The above views reflect observations by the analyst acquainted with Bob Jones University and its many graduates but who is not an alumnus. This analysis is presented as a call to BJU to rethink its position paper and also to alert BJU students and alumni to a possible trend. Presenting this analysis is at the request of some BJU alumni.

[4] New Calvinism is a repackaged form of classic Calvinism that is presented in a form more appealing to the present generations. This analysis uses the terms “Calvinist,” “Reformed,” and “New Calvinist” as essentially equal when speaking of these doctrinal statements in the BJU paper. Today, New Calvinists represent the vast majority of Calvinists.

[5] “Exercise” Merriam-Webster Online Dictionary retrieved from https://www.merriam-webster.com/dictionary/exercise on 08/21/19.

[6] Calvinism teaches that the “changed heart” is the result of regeneration before faith, thereby an elect person is now predisposed to love Christ and exercise faith about Him.

[7] “Faith and Assurance” Ligoner Ministries website, retrieved from https://www.ligonier.org/learn/devotionals/faith-and-assurance/ on 11/18/19.

[8] Eric McKiddie, “How to Call for a Gospel Response Like a Calvinist” The Gospel Coalition November 24, 2011, retrieved from https://www.thegospelcoalition.org/article/how-to-call-for-gospel-response-like-a-calvinist/ 11/19/19.

[9] “Exercise faith” Learning Model – Brigham Young University, retrieved from http://www.byui.edu/learning-model/5-principles/exercise-faith on 11/18/19.

[10] Position Statements, “Calvinism, Arminianism and Reformed Theology.”

[11] Position Statements, “Calvinism, Arminianism and Reformed Theology.”

[12] “κατάκριμα” Joseph Henry Thayer, Greek-English Lexicon of the New Testament. (Grand Rapids, MI: Zondervan Publishing House, 1977), 332.

[13] Position Statements, “Calvinism, Arminianism and Reformed Theology.”

[14] Available at www.CongdonMinistries.org website.

[15] Position Statements, “Calvinism, Arminianism and Reformed Theology.”

[16] Position Statements, “Calvinism, Arminianism and Reformed Theology.”

[17] BJU Seminary and Graduate Studies Catalog (Greenville, SC: Bob Jones University), 38. This was confirmed in a private email from Dean Stephen J. Hankins, July 21, 2011.

New Calvinism & the Millennial Generation: The Perfect Storm

In recent years there has been a great deal of attention focused on the New Calvinism. Many of the so-called “conservative” evangelicals have been at the forefront of advocating this movement and its devastating effects.

Shortly before the July 2009 FBFI Annual Fellowship convened The Merger of Calvinism with Worldliness by Dr. Peter Masters was published (Sword & Trowel 2009, No. 1). Copies of the article were distributed to delegates at the fellowship. The articles release could not have been better timed because it dealt squarely with the subject matter of the Q&A Symposium, “Let’s Discuss Conservative Evangelicalism.”

Near the close of that symposium The Merger of Calvinism with Worldliness article was mentioned within the context of a moderator’s question. The first responder, Kevin Bauder, immediately redirected the discussion away from the article and its implications for the so-called “conservative” evangelicals. The focus was never recovered for a detailed discussion of the articles relevance to the subject for which the symposium was convened.

Let’s now look back at an article by Dr. Rob Congdon in which he defines the danger of “New” Calvinism.

For the most comprehensive review and analysis of, and the answer to the New Calvinism you must read the works by Dr. Rob Congdon. You can find them at his website, Congdon Ministries International in the bookstore. Previously he wrote and we featured here New Calvinism’s Upside-Down Gospel.1

For those who are genuinely saved but have fallen under the teaching of New Calvinism, there is also concern. They, along with unsaved New Calvinists, are being led down a path that quite possibly is leading to a re-unification of Protestant churches with Roman Catholicism. Eventually, this union will spawn the worldwide religion described in Revelation…. John Piper, Al Mohler, Mark Dever, Mark Driscoll, and other New Calvinist leaders influence these young adults through their speaking, writing, and Internet blogs. They also encourage their followers to read the writings of past authority figures such as Augustine, Jonathan Edwards, and John Owens, as well as other influential Reformers or Puritans. While some of these writings provide useful spiritual insight, they also contain false biblical teaching. It is these and other writings that encourage mysticism, signs and wonders, and a continual looking back to the cross. Instead of complacent Christianity, New Calvinism seems to offer a sense of passion that is experienced through meditation on the majesty of God and the cross.

Rob Congdon’s new book is titled, New Calvinism & the Millennial Generation: The Perfect Storm.2

New Calvinism is a system of theology that combines: Reformed, Covenant, Puritan, and Augustinian theologies with present day, Post-Modern culture in an attempt to make Christianity seem more relevant to today’s Christian. Recognizing that churches are declining in numbers, fewer people are being saved, and that many Christians are carnal, not leading holy lives, concerned Christian leaders are looking back to the earlier days of the church for a solution. One solution they are turning to is New Calvinism. They are re-thinking and re-invigorating their teachings in order to make it relevant to our generation of Christianity. 1)Relevant is a key goal of New Calvinism. 2)Adherents to New Calvinism believe that the answer lies in reaching out and building bridges between all segments of Christianity. 3) According to the teachings of New Calvinism, the spiritual gifts of signs and wonders are valid for the church today. 4) New Calvinism seeks to create and redeem culture. 5) New Calvinism unites with Worldliness.

Related reading from 2009 by Dr. Peter Masters,

The new Calvinists constantly extol the Puritans, but they do not want to worship or live as they did. One of the vaunted new conferences is called Resolved, after Jonathan Edwards’ famous youthful Resolutions (seventy searching undertakings). But the culture of this conference would unquestionably have met with the outright condemnation of that great theologian. 

C J Mahaney is a preacher highly applauded in this book. Charismatic in belief and practice, he appears to be wholly accepted by the other big names who feature at the ‘new Calvinist’ conferences, such as John Piper, John MacArthur, Mark Dever, and Al Mohler. Evidently an extremely personable, friendly man, C J Mahaney is the founder of a group of churches blending Calvinism with charismatic ideas, and is reputed to have influenced many Calvinists to throw aside cessationist views. 

The new Calvinism is not a resurgence but an entirely novel formula which strips the doctrine of its historic practice, and unites it with the world. 

Why have the leading preachers servicing this movement compromised so readily? They have not been threatened by a Soviet regime. No one has held a gun to their heads. This is a shameful capitulation, and we must earnestly pray that what they have encouraged will not take over Calvinism and ruin a generation of reachable Christian young people. 

A final sad spectacle reported with enthusiasm in the book is the Together for the Gospel conference, running from 2006. A more adult affair convened by respected Calvinists, this nevertheless brings together cessationists and non-cessationists, traditional and contemporary worship exponents, and while maintaining sound preaching, it conditions all who attend to relax on these controversial matters, and learn to accept every point of view. In other words, the ministry of warning is killed off, so that every error of the new scene may race ahead unchecked. These are tragic days for authentic spiritual faithfulness, worship and piety.3

If you cannot recognize error you, your church and your family are at risk of being unwittingly swept into this movement. New Calvinism is introduced with great subtlety by certain star personalities among the evangelicals. The unsuspecting could easily be deceived into believing that New Calvinism is God’s plan for the New Testament church. I can think of no current resources that will better equip to you recognize, reject and refute the egregious errors of the New Calvinism than that of Dr. Rob Congdon’s works on this subject.


LM

Originally appeared September 3, 2013.

Site Publisher Addendum (Feb. 2020):



Kevin Bauder w/ T4G's Mark Dever (2011)

We’re hopeful the FBFI will recapture its voice to remind the membership of previous resolutions:
11.2 Ecumenical compromises of the evangelicals (Mark Dever, J. Ligon Duncan III, C. J. Mahaney, and Albert Mohler)  05-02 John Piper’s non-cessation of the charismatic sign gifts, and
Address the threat “New” Calvinism poses to the New Testament Church. 

Footnotes:

1) New Calvinism’s Upside-Down Gospel

2) New Calvinism & the Millennial Generation: The Perfect Storm

3) The Merger of Calvinism With Worldliness

An Analysis of Bob Jones University’s Position Paper on Calvinism, Arminianism and Reformed Theology

Dr. Robert Congdon

As a follow-up to Lou Martuneac’s article of November 14, 2019, entitled “This is Not Your Father’s Bob Jones University,”[1] I have been asked to review Bob Jones University’s position paper on “Calvinism, Arminianism and Reformed Theology.”[2] The following is a brief analysis of that paper.[3]

After reading BJU’s position paper, I feel that it reflects a style commonly employed by many New Calvinists[4]. Their writing typically skirts issues to avoid offense or exclusion, while maximizing inclusivity. They achieve this by allowing the reader to supply his or her own theological definitions rather than offering clear-cut ones that would reveal Calvinist views. The fact that BJU’s paper appears to use a similar strategy concerns me.

I see this tendency throughout the paper. For example, it contains the term “exercise faith” four times. A standard dictionary definition of “exercise” is “an act of bringing into play or realizing in action.”[5] While this term could apply to an action resulting in salvation, fundamentalist Christians typically select a phrase such as “receive Christ by faith as your Savior” in this context.  Once upon a time, BJU used phrases such as “believe,” “put your faith in” and “ask Him into your heart,” to describe one’s salvation response.

As used by New Calvinists, the phrase “exercise faith” fits within the dictionary definition of “realizing in action.” Calvinism’s teaching on election is that one is regenerated prior to faith. Later on, that person "exercises faith" or “acknowledges” or “realizes” that Jesus is his or her Savior. Ligonier Ministries, a major outlet for New Calvinist teaching, says:

If the Lord has changed our hearts, giving us the disposition[6] to love Him, we will certainly exercise faith and persevere in it to the end (Phil. 1:6). But that we exercise faith at all is due to God’s sovereign grace.[7] 

A writer for The Gospel Coalition, a New Calvinist group, also uses this term, “exercise faith.”

Objectively speaking, faith is a gift from God (Eph. 2:8, although the “gift” is the whole work of salvation, not just the faith). Subjectively speaking, the person exercises faith in the gospel (Eph. 1:13). [8]

Interestingly, if you google the phrase, you’ll also find that Brigham Young University uses it:

To exercise faith in the Lord Jesus Christ is to accept Him as Savior and live in accordance to His will through repentance and obedience to His commandments. Learning to act in accordance with one’s faith in Christ is fundamental to enjoying deep, life-changing learning. [9]

It is rather sad that a Mormon school offers a clearer definition of “exercising faith” than BJU!

Contrary to the Calvinist teaching of regeneration before an act of faith, the Bible teaches that a person hears the Scriptures (Rom. 10:17), after which the Holy Spirit convicts that person’s heart, revealing the sinful condition and the need for a savior (Rom. 3:23). The person then responds by receiving, accepting, and trusting Jesus Christ alone as Savior (John 1:12).

BJU potentially reflects a Calvinist viewpoint when it says, “God’s invitation of salvation is freely offered to all men . . . and available to anyone who desires to be saved.” [10] I take this to suggest that an unsaved person has a desire to be saved. But in my experience, and in the experience of others holding similar positions, it is not desire but rather the conviction of being a sinner in need of a savior that drives a person to ask for God’s gift of salvation.

On the other hand, I have read several New Calvinist statements implying that when one is elect, and therefore regenerated prior to faith, he or she develops a desire to exercise faith or to acknowledge or recognize Jesus Christ as Savior. BJU’s phrase could be interpreted in either way and is therefore ambiguous, potentially satisfying both Calvinists and Biblicists.

Similarly, consider 2 Peter 3:9:

The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.

The Calvinist considers “all” to mean “all the elect,” while a Biblicist believes that “all” should be taken literally as referring to all human beings. Clearly, the Bible reflects this in its use of “whosoever will” in salvation passages (John 3:16; Rom. 10:13; Rev. 22:17). Again, BJU’s statement is very weak in its terminology. 

Further on in the position paper, BJU says that our sanctification “will be completed when we stand before God in our resurrection bodies.”[11] This appears to be drawing from Reformed terminology. The Biblicist position teaches that our sanctification will be completed when we appear before Jesus Christ, our Bridegroom, at the Bema. But the phrase, “stand before God” comes directly from Revelation 20:12 and refers to those at the Great White Throne Judgment.

Calvinists believe that all people from all ages, both saved and unsaved, will stand before God at this judgment event (Rev. 20:11-15). Here, God will assess who is elect and who is not. Biblicists believe that the Bema (2 Cor. 5:10) is a time of accounting (Rom. 14:12) with Jesus Christ, our Bridegroom, and not a judgment for “There is therefore now no condemnation to them which are in Christ Jesus…” (Rom. 8:1). The English word, “condemnation,” is a translation of the Greek word for “judgment.”[12] Again, BJU uses weak and ambiguous phrasing.

BJU says, “We believe that Scripture presents certain great paradoxes concerning salvation which we gladly embrace as belonging to God . . .”[13] It’s curious that here BJU uses the word, “believe” but speaks of exercising faith earlier.

Interestingly, Calvinists often use similar phrasing about “paradoxes,” yet I do not find “great paradoxes” in the Bible with reference to salvation. Surely, this is the most elementary and crucial issue of mankind. Does God truly leave this issue as a paradox unresolvable by mankind? If so, then why present it in the Scriptures at all, rather than deferring it as a matter to be dealt with in eternity?

My booklet, An Alternative View of Election offers no “paradox” but a straightforward interpretation of the biblical use of the term “election.”[14]

Finally, BJU’s view on the “doctrine of the Second Coming and Reformed Eschatology” is worded in the New Calvinist style. Reformed Theology is very weak on eschatology. It blends the catching up of the church, the Rapture event (1 Thess. 4:16ff), with the Second Coming (Matt. 24:30; Rev. 19:11), claiming that these events occur together.

Similarly, BJU says that “we believe in the visible return of the Lord Jesus Christ at His Second Coming (John 14:3; Acts 1:11; 1 Thess. 4:16; Heb. 9:28; 1 John 3:2-3)”[15] Notice, they combine references associated with the Rapture (John 14:3; 1 Thess. 4:16; 1 John 3:2-3) with references associated with the Second Coming (Acts 1:11 and Heb. 9:28).

BJU appears to favor this combination when it declares that “we acknowledge that there are interpretative differences . . . related to the timing of this glorious appearing . . .” [16] They continue by referencing Titus 2:13 that specifically speaks of the “glorious appearing” as the Second Coming of Christ to the earth. This strategy subtly combines what the Biblicist sees as two distinct events into a single “glorious appearing.”

Interestingly, the BJU Seminary Catalog stated in the front matter that “The seminary faculty holds to...a pretribulational, premillennial approach to eschatology.”[17] By its very definition, “pretribulational” distinguishes the catching up of the church prior to the 7-year Tribulation from the Second Coming of Jesus Christ at the end of the Tribulation. What has changed since BJU’s Dean Stephen Hankins quoted this statement in an email in 2011? BJU’s present usage therefore reflects either carelessness or a Reformed/Calvinist interpretation of these verses.

BJU may not officially be a Reformed or Calvinist school. But its recent publications suggest an awareness and apparent endorsement of Reformed/Calvinist thought and teaching. Perhaps its lack of precision and ambiguous use of Scripture stem from ignorance or a poor understanding of the current meanings of these terms and phrases. If so, we could excuse it and ask that the school become more informed. If, however, BJU is following the pattern exhibited by New Calvinist writing, then there is a much deeper problem at work requiring immediate action to reverse this intrusion of Reformed and Calvinist theology.

Analysist: Robert Congdon

Director of Congdon Ministries International

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[1] Lou Martuneac, “This is Not Your Father’s Bob Jones University” In Defense of the Gospel blog, Nov. 14, 2019.  https://indefenseofthegospel.blogspot.com/2019/11/this-is-not-your-fathers-bob-jones.html

[2] Position Statements, “Calvinism, Arminianism and Reformed Theology” (Greenville, SC: Bob Jones University, nd.) retrieved from https://www.bju.edu/about/positions.php on 08/21/19.

[3] The above views reflect observations by the analyst acquainted with Bob Jones University and its many graduates but who is not an alumnus. This analysis is presented as a call to BJU to rethink its position paper and also to alert BJU students and alumni to a possible trend. Presenting this analysis is at the request of some BJU alumni.

[4] New Calvinism is a repackaged form of classic Calvinism that is presented in a form more appealing to the present generations. This analysis uses the terms “Calvinist,” “Reformed,” and “New Calvinist” as essentially equal when speaking of these doctrinal statements in the BJU paper. Today, New Calvinists represent the vast majority of Calvinists.

[5] “Exercise” Merriam-Webster Online Dictionary retrieved from https://www.merriam-webster.com/dictionary/exercise on 08/21/19.

[6] Calvinism teaches that the “changed heart” is the result of regeneration before faith, thereby an elect person is now predisposed to love Christ and exercise faith about Him.

[7] “Faith and Assurance” Ligoner Ministries website, retrieved from https://www.ligonier.org/learn/devotionals/faith-and-assurance/ on 11/18/19.

[8] Eric McKiddie, “How to Call for a Gospel Response Like a Calvinist” The Gospel Coalition November 24, 2011, retrieved from https://www.thegospelcoalition.org/article/how-to-call-for-gospel-response-like-a-calvinist/ 11/19/19.

[9] “Exercise faith” Learning Model – Brigham Young University, retrieved from http://www.byui.edu/learning-model/5-principles/exercise-faith on 11/18/19.

[10] Position Statements, “Calvinism, Arminianism and Reformed Theology.”

[11] Position Statements, “Calvinism, Arminianism and Reformed Theology.”

[12] “κατάκριμα” Joseph Henry Thayer, Greek-English Lexicon of the New Testament. (Grand Rapids, MI: Zondervan Publishing House, 1977), 332.

[13] Position Statements, “Calvinism, Arminianism and Reformed Theology.”

[14] Available at www.CongdonMinistries.org website.

[15] Position Statements, “Calvinism, Arminianism and Reformed Theology.”

[16] Position Statements, “Calvinism, Arminianism and Reformed Theology.”

[17] BJU Seminary and Graduate Studies Catalog (Greenville, SC: Bob Jones University), 38. This was confirmed in a private email from Dean Stephen J. Hankins, July 21, 2011.