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Would Esther Have Been Considered a Calvinist?

April 22, 2012 5 comments

Recently I pondered whether delving into the Old Testament Torah would help bring about some understanding to Calvinistic/sovereign grace issues within my own faith. Unbeknownst to me, my bride has been studying the book Esther in a women’s Bible study. She’s well aware of my consternation regarding Reformed theology in general and unconditional election in particular. She believes a sovereign God can, and does, direct the events in the lives of believers – and for that matter, non-believers as well. With her permission, I have copied her summary of the book of Esther and how this book has helped to bring about a new sense of purpose and understanding within her own life. 

Can everything that happens in the book of Esther be explained by naturally-occurring events?

    • The king can’t sleep one night and asks the archives of his kingdom to be read to him – which happened to be of the time Mordecai reported a coup against the king and was never rewarded for it.
    • The king is invited to a dinner by Esther.
    • Esther rose to be queen based on her beauty and personality. 
    • The king sees someone in the courtyard which happens to be Haman.  
    • A prideful Haman gives the king a grandiose idea of how to honor someone – the honor Haman actually wishes to have bestowed upon himself. 
    • Haman just happens to be “falling on the queen’s couch” when the king reenters the room. 
    • The king makes a decisive decision to have Haman executed. 
    • A newly built gallows had just been built by Haman which had been intended to hang Mordecai. 

Is it all just happenstance? It seems impossible that all of those events, taken together,  could randomly have lined up that way. It appears that everything was orchestrated and planned out. And none of the players could possibly have seen, understood or even imagined that each event had been specifically designed. 

Is there a lesson for us? Does God work this way in our lives? How do we know if God orchestrates circumstances in our lives today? The book of Esther teaches that God can use people to bring about events he desires – even through people who don’t acknowledge or worship him. The book of Esther also shows God’s heart and compassion for his people. God has good intentions toward us and the power to orchestrate human events in our favor. I believe God has the power to answer my prayers, the power to influence my mind and help me make wise decisions.

Did God orchestrate the approval process at Hamline so that I would enter their education program? Does God specifically want me to be a reading teacher? I still can’t answer these questions with 100% assurance. However, I think it’s much easier looking back over time at events to see a plan and that’s why it’s so evident in the book of Esther that there was a plan. We are looking back over time. No one in the story saw the plan as it was unfolding. The book of Esther teaches that God sees and cares and works on behalf of his people. May we trust in God’s good intentions and his providence over our lives. 

Romans 8:38-39 states, “For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.”

I’m not sure it really means anything, per se, but I find it interesting that I’ve never come across any Calvinistic reference pertaining to God exercising his sovereignty within the Book of Esther. Still, it’s hard to argue against the “lessons” of Esther that my better 7/8ths elaborated on in her journal. And, it’s hard to argue against those passages in scripture in which God takes an active role or against those individuals specifically called out by God – including Moses, Abraham, David, the disciples, Paul, et al. I don’t doubt that God, being God, can do as he pleases. That said, I’m not a “determinist” and as such am not convinced that God directs the actions and activities of each and every “free agent” (a philosophical term I seem to be coming across more often). Nevertheless, perhaps it is only through the long lens of time that we can understand the path on which we’ve walked and how all that we have encountered on that path has indeed, per Rom 8:28, worked together for the good of those who love God and have been called according to his purpose. 

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The Hope of Arminianism?

April 18, 2012 5 comments

ArminianApparently, and for the 2nd time, a comment I’ve made in response to a blog post hasn’t been accepted. Sorry, I don’t mean to offend. And, I guess I can take a hint. Again, given that my response wasn’t accepted, I thought it permissible to share my $0.02 and ask my questions here. It is, after all, my blog. ☺

Overall theme from what was initially blogged:

Arminianism allows that Christ died for all men. Given that some are in hell for whom Christ died, there must be a deficiency within Arminian doctrine as to the certainty and assurance of the Arminian’s salvation because of a mutable God being outwitted by Satan.

My response:

Wow! Could it be possible that there are honest Scriptural differences, interpretations or even misunderstandings that Arminians have related to the nature and character of God and the Calvinist doctrine of unconditional election?

Simply put, whether Calvinist, Arminian, Open Theist, Catholic, a retired Presbyterian minister or whatever – if one by faith accepts Christ’s sacrifice for their sins and proclaims Him as Savior, is that person saved?

Bluntly put, can one reject the Reformed doctrine of unconditional election and still be saved?

I’ve got a good sense what this particular Calvinist would say. But I’m curious as to other Calvinist’s opinions: is my salvation predicated on an acceptance of the Reformed doctrine of unconditional election?

Eph 1:4 – Does It Really Support Unconditional Election?

April 13, 2012 8 comments

For He chose us in him before the creation of the world to be holy and blameless in his sight.

Anyone delving into the doctrine of unconditional election has certainly come across Eph 1:4. I’ve had this verse tossed my way a number of times to “prove” that God really is the one choosing the elect. My Calvinist friends will chide me that I’m not be able to see the forest through the trees because, after all, there it is in plain “NIV” English – He chose us. What is there to not understand?

Fair enough. However, what if we were to read the verse without the prepositional phrases? After all, what is a preposition but a word that links nouns, pronouns and phrases to other words in a sentence. 

Some simple examples of prepositions: The book is ON the table. The book is BESIDE the table. He read the book BEFORE class.

In the above sentences, the highlighted prepositions locate the book in space or time and provide a logical relationship of the book to the rest of the sentence. Certainly, if prepositional phrases are removed, then the intent and meaning of a sentence can be lost – as can easily be understood in the above examples. Regarding Eph 1:4, however, it appears to me that the intent of the verse remains the same with the prepositional phrases removed:

(For) He chose us (in Him) (before the creation) (of the world) to be holy and blameless (in His sight).

Without the prepositions, then, Eph 1:4 says; He chose us to be holy and blameless. The long and short of it, then, is that Eph 1:4 appears to have nothing to do with divine selection of individuals unto salvation. This is even more readily understood when I look up the word “chose” in my Webster’s dictionary and see different meanings including: “to select freely and after consideration” and “to decide”.  For reasons beyond my language skills, the authors of the NIV Bible selected the English word “chose” when translating Eph 1:4 from Greek to English for a reason –  “chose” is the best translatable English word. I readily accept that. 

Therefore, using Webster’s common English understandings for the word “chose”, I believe a fair interpretation of this verse is that God decided that we were to be holy and blameless before He created the world

Hence, it seems to me that Eph 1:4 is not a verse that Calvinists can reasonably use to defend the doctrine of unconditional election.