Rev. Ronnie Rogers Responds

September 17, 2013

Former Calvinist, Rev. Ronnie Rogers – and author of  “Reflections of a Disenchanted Calvinist: the Disquieting Realities of Calvinism” — is pastor of Trinity Baptist Church in Norman, Okla. As well, he is a contributing writer for SBCToday.

Rev. Rogers sort-of burst onto SBCToday’s scene about two years ago when we became more aware of him, and particularly of his book. Since that time, he has written numerous posts for this blog, and in our opinion has offered sound responses to that which makes the majority of Southern Baptists uncomfortable regarding Calvinism (“majority” per LifeWay’s survey).

Reading after Pastor Rogers requires (for some) a dictionary nearby so one may learn the meaning of  “elide” and “transmogrify” and a veritable cornucopia of other phrenic argot (or, more hard words). Wordsmiths must delight in words that replace several others, e.g., transmogrify: to transform as if by magic.

On September 13, SBCToday posted Pastor Rogers’ latest submission: “Is Libertarian Free Will Eternal?” The post continues to generate about 60 clicks/day. And it generated some comments that attempted to take Pastor Rogers to task.

One of Pastor Rogers’ responses to someone who took exception to the post, as well as his book, offered answers to the inquisitor that were stunning, outstanding and, frankly, debilitating to the commenter’s objections and apparent positions.

We decided to publish Pastor Rogers’ answers as a standalone post on the blog. We do this not to embarrass anyone at all, and we apologize in advance if that is the perception because it is certainly not the motivation. SBCToday offers this post for three reasons:

1. We want to share info we find valuable to our readers.

2. Similar to 1. We borrow Pastor Rogers’ words in noting that SBCToday “believe[s] the unbridled reality of Calvinism’s teachings and entailments need to be made known to both Calvinists and non-Calvinists alike.”

3. The Calvinism Committee Report, aka T5, calls for continuing conversation about the issues noted below.

Here is the last sentence of Rev. Roger’s response. SBCToday thinks it apropos to begin with it:

 “My concern is that people do not understand enough about Calvinism and alternative options. Consequently, misrepresenting Calvinism is contrary to my purpose and spirit”
– Rev. Ronnie Rogers.


Here is a comment to which Rev. Rogers responded
:
“You were a four-pointer, rejecting Limited Atonement. The starting point for Calvinism is God’s knowledge before He created the world of those who were to be saved (the elect) and those who were not to be saved (the non-elect/reprobate). Non-Calvinists usually ignore this point, so I was confused as to how you could accept it and still reject Calvinism.”

Rev. Rogers’ response:
First, the starting point of Calvinism is not “God’s foreknowledge of those who were to be saved” because non-Calvinists believe that God knows everything. The starting point of Calvinism is that it pleased God to unconditionally elect some to Salvation and predetermined some for damnation (actively, passively or consequently). The position you stated, and Calvinism’s actual position that I stated are very different. Additionally, surely you are aware of the notable Calvinists throughout church and Baptist history who did not accept limited atonement (David Allen has done some important work in this area; for example, see his chapter in Whosoever Will).

As a four-point Calvinist, I recognized, as do other four-point Calvinists, that limited atonement logically fits into the Tulip. However, we also believe, that the clear and ubiquitous teaching of Scripture says Christ meaningfully died for the sins of the world. Consequently, the departure of a four-pointer from limited atonement is not due to his lack of understanding of Calvinism, but rather a decision to depart from the system of Calvinism when they believe it is contradicting the straightforward teaching of a panoply of scriptures. Now, you may continue to opine that four-pointers do not really understand Calvinism, but wouldn’t it be better to recognize that some can disagree with you and other Calvinists because they do understand and believe the clarity of Scripture is superior to the logic of the system? Someone can understand your position and simply disagree, i.e., disagreement does not entail not understanding. They may be right or they may be wrong, but that is a discussion beyond deeming that they do not understand because if they did….well…..

Now, you may want to dismiss me as an obtuse dolt who studied, taught and preached Calvinism for twenty years (I defended the arguments for Calvinism that I now reject) and spent another twelve years in thinking through some conflicts that I found between Calvinism and Scripture (as espoused by both four and five point Calvinists); however, it seems somewhat naive or hubristic for a five-pointer to conclude such about all four-point Calvinists today as well as many of the past. Again, David Allen has done us all a great service in cataloging many of the notables. Here are just a few from his book and blogs, Bullinger, Cranmer, Baxter, Hodge, Shedd, etc. I would suggest that the arguments about Calvin’s position have merit if for nothing more than his averring both sides of the coin in his commentaries, etc.

My dear brother, would it not be better to recognize that some do not reject limited atonement because they do not understand Calvinism (which implies if they did they would really not be so misguided) but simply reject the logic of some Calvinists understanding of the Scripture? Simply put, my rejection of any part of Calvinism, Calvinism’s re-inventions of some very clear scriptures, and the disquieting realities that I do not find reflective of the nature of God or the gospel as revealed in Scripture does not mean that I do not understand Calvinism, or Owen for that matter.

Another comment to Pastor Rogers:
“At the same time, you continue to affirm that God knew the non-elect when He created the world and that they were not to be saved; you also still affirm total depravity; and consequently, you affirm the role of grace to enable a person to accept salvation. People who understand Calvinism (Vance seems to, and Hunt enough to agree with Vance) know that they must reject Total Depravity and ignore God’s knowledge of the non-elect when He created the world. So, you called yourself a Calvinist by affirming TUIP but never grasped the significance of denying L. Then you became disenchanted with Calvinist theology while still affirming T and grace.”

And Pastor Rogers’ response:
I must admit, I find this concern quite baffling, and rather misleading, albeit unintentionally so. I will try to respond; first, of course, whether one is a Calvinist or not, God being omniscient, He has always known who the elect were, and for anyone to deny that God always knew who would be saved seems beyond the pale of orthodoxy. This is the kind of talk that clearly implies that non-Calvinists deny that God knew who the elect are, which is absolutely untrue your citations notwithstanding.

Again, the essence of Calvinism is not the affirmation that God knows who will be saved (the elect), but rather that He unconditionally chose some to salvation and did everything necessary to predetermine that these unconditionally elect would freely choose to believe (although their choosing was not between choices); this freely exercised faith arises from their new nature which was forced upon them; additionally, God simultaneously predetermined to withhold the same (He could have saved everyone) from the vast majority of His creation, even though He told His people to present salvation to them like it was really available. While I do believe you did so unwittingly, your wording is an example of double talk, which elides the actual teachings and disquieting realities of Calvinism and implies even worse for non-Calvinists.

I believe in election because the Bible teaches election, and I believe any true Biblicist must affirm election. Some Calvinists believe that rejecting Calvinism’s definition of election (unconditional) is the exact same as rejecting the biblical passages regarding election — only Calvinists are Biblicists. I would argue that the rejection of Calvinism’s unduly causal sovereignty and compatibilist free will is not the same as rejecting Scripture, some Calvinists claims notwithstanding. Thus, if you can accept that one can believe in election, while rejecting Calvinism’s definition, then you can see how I could have been a Calvinist-Biblicist and now I am simply a Biblicist. If you cannot, then you cannot.

Second, at one time I accepted Total Depravity (TD) as Calvinistically defined (compatibilism, dead with the only possible solution of unconditional election and regeneration then faith). Now, it is that understanding of TD that I reject. I make no pretense of my present views being consistent with the Tulip. I am in no way trying to mimic the TULIP, or define things in such a way that allows me to be a quasi-Calvinist. I reject the TULIP and anything that I say that is consistent with an aspect of it is coincidental. I am seeking to express what I believe the Scripture teaches to the best that I understand it. That being the case, I believe the Scripture teaches TD rightly understood. Again, I am rejecting Calvinism’s understanding as well as the idea that rejection is tantamount to rejecting the biblical teaching. The opposite of TD is partial depravity, which I categorically reject. Would you think I understood Calvinism more if I believed in partial depravity? I believe the Scripture teaches that man is totally depraved (extensively), so that every part of him is so affected by the fall that He will not and cannot come to God on his own—I believe I sufficiently explain this in my book.

Having been a Calvinist, I recognize the difficulty of some Calvinists to accept that one can believe in TD and reject Calvinism’s compatible understanding. Calvinists often chide non-Calvinists for minimizing the depravity of man (in some cases justifiably so), but when I, and others, teach TD (without Calvinism’s compatibilism) based upon incorporating all of the relevant characteristics as laid out in Scripture, it is said that we do not understand Calvinism — strange conclusions to me.

Calvinism is a system of thought that seeks to explore and explain the Scripture. It seeks to do this consistently, comprehensively, emanating from and reflective of a devotion to God, and many godly and knowledgeable followers of Christ believe the system is the best at handling the totality and perplexities of Scripture. It is also true that Calvinism is not Scripture. Nor is it the only consistent, comprehensive, system that reflects a devotion to God from a host of godly and knowledgeable followers of Christ. Having been a Calvinist, your conclusions about me notwithstanding, I understand how difficult it is for some Calvinist to believe that someone else may be right.

Another comment to Rev. Rogers:
“You make several allegations of double-talk by Calvinists (not that individual Calvinists do not say goofy things or not always say what they believe – but what Calvinists say and what Calvinism is can be different things), and I could not make sense of the reasons for your disenchantment with Calvinism from them.”

Now Rev. Rogers:
I have gone to great lengths to define what I mean by double talk (see authorial glossary in “Refections”), which unfortunately for some seems to have done little good. I do not mean espousing inconsistencies that arise from human frailty — goofy or inconsistent positions — of which we are all guilty. Rather, by double talk, I specifically and only mean thinking, praying, writing or speaking in such a way that obscures what I call the disquieting realities of Calvinism (as your earlier explanation of Calvinism seemed to do).

If a person accepts and unabashedly proclaims these realities, then he can be a knowledgeable and consistent Calvinist; but if one is unwilling to face, accept and proclaim them, he cannot be a consistent Calvinist. Additionally, I am not calling anyone a double talker nor is my use of this term intended in any sense to be pejorative. Now I am very clear about this, and if you seriously read my book, I believe it would be difficult not to understand my meaning. I give numerous examples of what I mean by double talk throughout the book. It is the ubiquitous presence of such in theology books, commentaries, and messages of Calvinism that fuels my disenchantment.

You said: “I saw your allegations as straw men.”
I infer that you meant this to be a serious statement, and I take it accordingly. Actually, this one statement indicates that I wrote a book that was not based upon knowledge of the subject and therefore required manufactured arguments. Saying an argument is a straw man and demonstrating such to be the case are two very different undertakings. If you can show me where you think I made a straw man argument, I would greatly appreciate it. Then, either I will clarify, or if it is indeed a fallacious argument, I will disavow it, and then thank you for pointing it out to me. I am very susceptible to saying dumb things. I may have even made an invalid argument concerning problems within Calvinism (which I learned almost entirely from studying and listening to Calvinists), but I am not aware of any. I have no desire to misrepresent Calvinism because I believe the unbridled reality of Calvinism’s teachings and entailments need to be made known to both Calvinists and non-Calvinists alike. I want people to really understand Calvinism as some very knowledgeable Calvinists do and forthrightly declare — which I applaud. My concern is that people do not understand enough about Calvinism and alternative options. Consequently, misrepresenting Calvinism is contrary to my purpose and spirit.  (End of Pastor Rogers’ comments.)

SBCToday neither requires nor expects any busy pastor who may post here to be attentive to this blog either by responding immediately, later, or at all. If Pastor Rogers chooses to respond, then he will do so at his convenience. But after having read this, one may deem that discretion truly is the better part of valor.

 

Words With Friends, part 2: Precise Names for Soteriological Views

August 29, 2013

by Dr. Rick Patrick, pastor
FBC Sylacauga, Ala.

From 1982-1990, the television sitcom Newhart entertained America with eccentric characters who lived in a small Vermont town, among them three backwoodsmen who lived in a shack and whose last name was never mentioned. The spokesman for the brothers introduced them the same way every time: “Hi, I’m Larry; this is my brother Darryl, and this is my other brother Darryl.” With apologies to boxer George Foreman, the failure to identify your children with unique names is intrinsically ridiculous.

In a similar fashion, confusion reigns in a small town not far from a church I previously served as Pastor. This town featured street names practically identical to one another—names like Third Place, Third Street, Third Lane, Third Avenue and Third Circle led to the next block where one might find Park Drive, Park Road, Park Court, Park Trail and Park Way. Most Pastors in the community, when attempting visitation, did not even bother with maps or directions, but simply dropped by the fire station for assistance from the professionals who memorized the confusing street patterns in order to save lives.

Fortunately, there is a better way. By giving brothers and streets and theological positions their own unique names, we contribute to clarity, precision and mutual understanding on the part of everyone involved. To put it simply, the Calvinist Family has entirely too many brothers using the same name. We can do something about it.

In Part One of Words With Friends, I discussed a unique, whole, acceptable and unused term for the specific view of salvation doctrine that I believe accurately describes the majority position among Southern Baptists—Savabilism. In Part Two, I will now turn my attention to the moniker Calvinism, a multi-faceted, umbrella term whose strongest proponents must even admit fails the test of theological precision quite miserably. Some will say, “But Calvinism is not a monolithic system.” Indeed. To paraphrase a line from The Incredibles: “If everyone is a Calvinist, then no one is.” Only by providing each theological view their own name, room and cell phone will our communication improve.

A TAXONOMY OF UNIQUE SOTERIOLOGICAL LABELS

1. Fatalist: Also called Hyper-Calvinist, this view rejects the idea that the atonement in any respect was intended for the salvation of all. It thus discourages inviting all men to believe in Christ for salvation. Fatalism lies beyond the scope of Calvinism per se. Thus, a Fatalist is truly no Calvinist at all. An example would be John Gill.

2. Calvinist: This view embraces all five points of the TULIP, while also affirming the free offer of the gospel to all men. May the label “Five Point Calvinist” become viewed as a redundant term, for there is truly no other kind. An example would be Al Mohler. It is possible, however, to identify three noteworthy Calvinist subcategories:

2a. Supralapsarianist: Also called High Calvinist, this view embraces all five points of the TULIP while placing the creation of the elect and the reprobate logically prior to the fall of man. An example would be Jonathan Edwards.

2b. Infralapsarianist: Also called Low Calvinist, this view embraces all five points of the TULIP while placing God’s choice of the elect and the reprobate logically after the fall of man. An example would be Charles Spurgeon.

2c. Nonlapsarianist: This view rejects both of the lapsarian positions above, considering them either speculative, unnecessary or lacking in scriptural support. An example would be Herman Bavinck.

3. Amyraldist: A position disaffirming limited atonement but holding to the other four points of the TULIP. While God provided Christ’s atonement for all, He saw that none would believe on their own, and thus elected unconditionally those He would bring to faith in Christ. An example would be Richard Baxter.

4. Molinist: A position disaffirming limited atonement and irresistible grace, reconciling divine determinism with man’s free will without appealing to the Calvinist explanation of a mystery. Through God’s “middle knowledge,” He knows what His free creatures would do under any circumstance, as illustrated by the statement, “If you enter the ice cream shop, you will choose chocolate.” God also actualizes the world in which we freely choose that which God intends for us. An example would be William Craig Lane.

5. Savabilist: While compatible with the Molinist understanding of election, this view affirms one point of the TULIP, namely perseverance of the saints. Unlike Arminianism, perseverance of the saints is a doctrine embraced in a completely non-negotiable manner. An example would be Eric Hankins.

6. Arminian: A position disaffirming unconditional election, limited atonement and irresistible grace, while embracing an interpretation of total depravity that affirms total inability. Unlike Savabilism, this view remains open to either perspective concerning the perseverance of the saints. An example would be Roger Olsen.

7. Semipelagian: According to the Oxford Dictionary of the Christian Church, this is “the name given to doctrines on human nature upheld in the Fifth Century by a group of theologians who, while not denying the necessity of grace for salvation, maintained that the first steps towards the Christian life were ordinarily taken by the human will and that grace supervened only later.” An example would be Saint Faustus of Riez.

Please note that the label Semipelagian is rejected by Arminians and Savabilists alike, for neither maintains that the process of salvation is initiated by human free will. In the same way, on the other end of the spectrum, the label Fatalist is rejected by Calvinists and Amyraldists, for they embrace the free offer of the gospel to all men. Our ongoing conversation regarding soteriology invites enormous damage whenever we attempt to push the definitions of our debate partners into either extreme position on the spectrum.

CONCLUSION

 In conclusion, this two-part essay has attempted to promote the use of specific, clear, whole words for each soteriological view. The goal is to distance ourselves from the kind of language encumbered by modifying terms and negating prefixes. To those who say, “We are all Calvinists of one sort or another,” let me reply, “Such a characterization is not at all helpful, for it is profoundly denied by those who disaffirm Calvinism.”

Fortunately, there is a much better way to approach this subject. If we desire to promote improved understanding, collegial conversation and respectful dialogue, let us begin by avoiding the tendency to lump every position into a few broad categories. Let us give each specific view a term of its own and a friendly welcome to the soteriological table. In this manner, whenever I ask Darryl to pass the salt, everyone knows what I mean.

Words With Friends, part 1, Savabilism: A Whole, Positive, Acceptable and Unused Term

August 27, 2013

by Dr. Rick Patrick, pastor
FBC Sylacauga, Ala.

The Truth, Trust and Testimony in a Time of Tension Report stands as a visionary call for Southern Baptists to engage in collegial conversation regarding our differences in soteriology and other associated matters. Clearly, this outstanding report should not be viewed as a call to abandon the discussion, but rather as a challenge to those on both sides to conduct the conversation using our best manners. One might even compare the T5 Report to a football referee who gathers the captains from both sides prior to the kickoff and exhorts them to exercise good sportsmanship and to play a clean game. In other words, this important conversation is not over. It is only just beginning.

For quite some time, those with doctrinal convictions similar to mine have been in search of a term with which to identify ourselves. It is especially important to us that this term be acceptable among those with whom we disagree. Let us assure you that in our search for such a label, we are not seeking to offend, but to identify our position with the kind of theological precision that encourages mutual understanding. It is surprisingly harder than one might imagine to identify with an acceptable name the soteriological position which we believe to be the majority view among Southern Baptists. Thus far, our attempts have proven unsuccessful, but we are blessed with plenty of time and patience, and will eventually find a term everyone can agree upon.

The Disqualification of Every Currently Proposed and Utilized Term
Below is a listing of terms that, for the various reasons explained, are inadequate to define our soteriology and, in some cases, are even particularly offensive to us. By looking at all of the terms that do NOT work, we draw closer to the one that does.

1. Non-Calvinist: No one should have to define themselves simply by what they are not. This definition by negation sadly contributes to the unfortunate misunderstandings found in many of our discussions, as it is often assumed that our position is #2 below. As a Dallas Cowboys fan, I would hate to go through life known only as a Non-Redskins fan.

2. Anti-Calvinist: Some Calvinists may misunderstand my view as consisting solely in the opposition of theirs. This is precisely why we need to state our position using a positive term. Certainly, the views will remain in conflict, but it will be much easier to see that each side is simply promoting their own position rather than attacking the opposing view. While I am FOR them and not AGAINST them, I am not WITH them, at least theologically, on this family of issues. I am certainly with them in sharing Christ.

3. Modified Calvinist: It has been suggested on occasion that all Southern Baptists are Calvinists of one sort or another. Those of us who disaffirm as many as four out of the five petals on the TULIP refuse to view ourselves as any kind of Calvinist at all.

4. Modified Arminian: This offensive label is a partial term. No one wants to be called a modified-this or a semi-that. It fails since Arminians view Perseverance of the Saints as a negotiable doctrine while our position is uncompromisingly committed to it. Since we disaffirm such Arminian baggage, most of us view this label as a pejorative term.

5. Semi-Pelagian: Most Southern Baptists believe that God has given all men the ability to respond to the Holy Spirit’s drawing through the gospel. To disaffirm Total Inability is not to embrace a man-centered theology nor to suggest that man initiates the salvation process. In the summer of 2012, many Calvinists equated our position, held by seminary presidents, pastors, theologians and a Who’s Who of denominational leaders, with this 1500-year-old heresy. Fortunately, this ugly name-calling chapter is now over.

6. Biblicist: Some prefer to use this term, by which they mean that their position is the only one found in the Bible. Clearly, this label would be claimed by both sides. It is thus unacceptable not because it offends but because it fails to differentiate.

7. Baptist: Once again, one cannot simply claim to hold THE Baptist or Southern Baptist view on this matter, since there are many Southern Baptists on both sides.

8. Traditionalist: By referencing A Statement of the TRADITIONAL Southern Baptist Understanding of God’s Plan of Salvation, this term actually met many of the necessary criteria: (1) it was not a term of negation, (2) it was not a partial term, and (3) it was not associated with any theological views containing unnecessary baggage. While it did gain a fair measure of support and usage on my side of the theological aisle, it was deemed unacceptable by Calvinists who interpreted the word “traditional” only in its historical and cultural sense. They assumed we were claiming that our Southern Baptist heritage only supported our position without including theirs. Interestingly, among dozens of articles, I never read a single Traditionalist who made this assertion. Regardless, the term Traditionalist is out. The search for an acceptable theological label continues.

A Case for the Use of the Term Savabilism
Before discussing the merits of the term Savabilism, I would like to make an appeal first to my Calvinist friends and then to my Traditionalist / Non-Calvinist friends:

  • Calvinist brothers, it is in your interest to show us grace as we define ourselves. Name-calling will not suit anyone’s purposes. When you choose a name for us that we do not like, it only inflames this “time of tension.” Perhaps you view us through your theological grid as Arminians or Modified Arminians or even Semi-Pelagians. Since we disaffirm these labels and consider them offensive, it would help if you would recognize our right to self-identify. When you think about it, a very basic part of any relationship is calling someone what they would like to be called. If we can agree upon a term and clearly define what it means, will you please consider using it in place of the more pejorative names used previously?
  • Traditionalist / Non-Calvinist brothers, it is in our interest to define ourselves using a term that is whole, positive, acceptable and unused, rather than one that is partial, a term of negation, offensive to Calvinists or already associated with other views. Finding this word disabuses us of the charge that we are merely AGAINST something without being FOR something. It gives us definition, direction and a sense of identity. But achieving this goal is actually much harder than you might imagine. The primary consideration cannot be the “sound” or “familiarity” of the word. In fact, a brand new word is actually quite helpful since it does not carry the sort of loaded baggage that has derailed our other proposals. It simply behooves us to settle on a term and insist upon its use so others will stop calling us ugly names.

Savabilism is a term that not only fits semantically but works quite nicely grammatically. It may not be perfect in every respect. It may take everyone a while to get used to it. But consider its many advantages:

  • It is a whole and complete word in the sense that it does not require a prefix like “semi-” or “non-” or “anti-” or an additional descriptor such as “modified.” The term can stand alone, on its own two feet, strong and independent of other views.
  • It is a positive term, or if you will pardon the double negative, it is not a term of negation. I believe this one consideration alone instantly improves soteriological relations in our convention. Until now, the conversation has largely been an issue of Calvinism: Pro or Con? The issue is framed as if those with convictions like mine have nothing better to do than pick on Calvinists. As a Savabilist, however, I can refer to my view positively without any reference at all to the “C” word.
  • It is a term without prior theological connotations. When we reference any form of a word like Calvinist or Arminian or Pelagian, we instantly invite confusion and a lack of theological precision, as we struggle to differentiate our unique position from the various strains found within these overarching, all-encompassing terms. Meaningful communication grinds to a halt when one uses such theological terms loaded with the baggage of various different meanings, all of which must be unloaded and repacked in order to clarify the present meaning.
  • It is a unique term unused even outside any theological context. Whereas the term “Traditionalist” carried with it the unfortunate hint of a historical or cultural sense, the term “Savabilist” does not invite any such misunderstanding. It is able to mean what we say it means, without the need to fight off preconceived notions drawn from its widespread use either historically or culturally.

What Is A Savabilist?

A Savabilist believes every lost person is savable.

A Savabilist believes that when he shares his faith, the other person’s response is truly free and has not yet been determined. A Savabilist believes God certainly knows what the other person’s response will be, but denies that He causes the person to respond in that manner.

A Savabilist believes God does not unconditionally choose but that He unconditionally loves.

A Savabilist believes that because of this unconditional love, Jesus died to atone for the sins of every single person. Hence, every single person is savable.

A Savabilist believes it is God’s one and only true will for every person to be saved.

A Savabilist believes God has given to every person the ability to respond to the Holy Spirit’s drawing through the gospel, either by freely choosing to accept God’s grace or by freely choosing to resist it.

A Savabilist is not a universalist. A Savabilist believes that many people will die and go to hell.

A Savabilist believes the reason the lost go to hell is neither because God chose them for hell, nor because God declined to choose them for heaven, but rather because they freely chose to reject the grace of God.

A Savabilist believes that once a person freely places their faith in Christ and He saves their soul, they cannot possibly lose their salvation, but will persevere eternally since their salvation is sealed by God forever.
= = = = = = =

In Words With Friends—Part Two, I will labor to promote a more precise taxonomy for the broad array of positions currently crowded together under the banner of Calvinism. My fervent hope is that someday soon every Exit Sign on the Soteriological Highway will have its own unique street name so we can find our way home without confusion.