Calvin’s Theology: Further Response to Johnson C. Philip (Part 4)

 Part 1, Part 2, Part 3


Johnson C. Philip in his book has mentioned many teachings of Calvin, which he felt as unbiblical. This includes infant baptism, consubstantiation, rejection of Dispensationalism, and rejection of Sola Scriptura.[1] First of all, it is not my intend here to get into those particular subjects. I am more interested, at this point, to know whether Johnson C. Philip has rightly represented Calvin. Whereas some of his accusations were true, some were lies and utter nonsense. Let me elaborate.

Infant Baptism

It is true that Calvin held to view of infant baptism. And I (with many Calvinists) believe from the Word of God that infant baptism is unscriptural. But, Johnson C. Philip forgot to mention that J. N. Darby (the pioneer of Dispensationalism) also taught infant baptism.[2][3][4][5] Will he concede that Dispensationalism is also false for that reason!? Nevertheless, the Doctrines of Grace is not founded on Calvin but on the firm foundations of the Scripture.

Rejection of Dispensationalism

It is true that Calvin rejected Dispensationalism. But it is also a fact that almost all the early dispensationalists were Calvinists. It has been already established that J. N. Darby was a Calvinist. So were C. I. Scofield and Lewis Sperry Chaffer. Scofield and Chafer were two of the greatest American dispensationalists and both developed their theology from out of a Reformed background. Scofield is known for his study bible and Chafer for his Seminary and systematic theology. Jeffrey Richards describes Chafer's theological characteristics as having "much in common with the entire Reformed tradition. Excluding eschatology, Chafer is similar theologically to such Princeton divines as Warfield, Hodge, and Machen.”[6] C. Fred Lincoln describes Chafer's 8 volume Systematic Theology as "unabridged, Calvinistic, premillennial, and dispensational."[7] Chafer once characterized the school (Dallas Seminary) in a publicity brochure as "in full agreement with the Reformed Faith and its theology is strictly Calvinistic."[8] In a letter to Allan MacRae of Westminster Theological Seminary, Chafer said, "You probably know that we are definitely Calvinistic in our theology."[9]  Further, Chafer wrote to a Presbyterian minister the following: "I am pleased to state that there is no institution to my knowledge which is more thoroughly Calvinistic nor more completely adjusted to this system of doctrine, held by the Presbyterian Church."[10]

Consubstantiation

John Calvin rejected the teaching called consubstantiation (the view that the substance of the bread and wine coexists with the body and blood of Christ in the Eucharist).[11]  John Calvin rejected this view of the Lord’s Supper. Yet, Johnson C. Philip falsely accused Calvin when he wrote “He [Calvin] taught that as soon as the bread and wine were blessed by the priest, the Lord was really and physically present in the bread and wine…… He emphasized that the bread and cup were not symbols.”[12] I beseech Dr. Johnson C. Philip to read The Institutes by John Calvin!

Rejection of Sola Scriptura

John Calvin believed in the principle of Sola Scriptura (Scripture Alone). Yet, Johnson C. Philip falsely accuses him of rejecting Sola Scriptura.

BEWARE OF FALSE ACCUSERS!

Instead of trying to prove Calvinism wrong using Scripture, Dr. Johnson C. Philip tried to deviate the attention of his readers to some other issues. He raised some false accusations, which is enough to warn every cautious reader to examine the claims of that author.

 References:

1.     Calvin, John, Institutes of the Christian Religion, (translated by Henry Beveridge), 2008, Hendrickson Publishers, Inc., Massachusetts.

2.     Ice, Thomas D., The Calvinistic Heritage of Dispensationalism, May 2009, Liberty University. (Article Archives, Pre-Trib Research Center).

3.     Rowdon, H. H., “The Early Brethren and Baptism,” Vox Evangelica 11 (1979): 55-64.



[1] Johnson C. Philip, Calvinism!, pp. 8-11.

[2] Letters, 2, 275 (letter of 1873).

[3] Ibid., 2, 59-61 (letter of 1869).

[4] Letters, 2, 58 (letter of 1869); 3, 557-559.

[5] Ibid., 2, 62 (letter of 1869).

[6] Jeffrey J. Richards, The Promise of Dawn: The Eschatology of Lewis Sperry Chafer, (Lanham, MD: University Press of America, 1991), p. 3.

[7] C. F. Lincoln, "Biographical Sketch of the Author," in Lewis Sperry Chafer, Systematic Theology (Dallas: Dallas Seminary Press, 1948), Vol. VIII, p. 6.

[8] Cited in Hannah, "Origins of the Evangelical Theological College," pp. 199-200.

[9] Cited in Ibid., p. 200.

[10] Cited in Ibid., p. 346, f.n. 323.

[11]John Calvin, Institutes of the Christian Religion, (Chapter 17, Fourth Book).

[12] Johnson C. Philip, Calvinism!, pp. 8-11.

Comments

Post a Comment

Popular posts from this blog

Calvinism - Introduction - Reply to Johnson C. Philip (Part 1)

  What is Dr. Philip warning the Brethren community about in his book? [1] ... A new cult? Liberalism? Secularism? False prophesy scenarios? No. He is sounding the alarm about a system of beliefs commonly called "Calvinism." Before starting the rebuttal, let me detail my view of Johnson C. Philip’s book. About Johnson C. Philip’s book I will enumerate those things about his book for which I am pretty much disappointed. [2] First of all, instead of trying to prove Calvinism wrong from the Scriptures, he went on to attack Calvin. It may be because of his faulty assumption that Calvinism is founded by Calvin. Secondly, there are no citations given in that book that substantiates his arguments. Finally and more importantly, he has misrepresented Calvinism. If you haven’t read his book, please go through it before reading this rebuttal. Predestination! (Fatalism?) and John Calvin After reading Dr. Philip’s book, I could not help but think with R. C. Sproul that Calvinism
Read more

Calvinism and early Brethren Movement - Reply to Johnson C. Philip (Part 2)

  Part 1 Johnson C. Philip in his book has repeatedly stated that the Doctrines of Grace (called Calvinism) was an alien doctrine to early Brethren and it crept into the assembly during 1960s. [1] But this claim is false. Many (almost all) early Brethren were Calvinists. "At the level of theology," says Brethren historian H. H. Rowdon, "the earliest Brethren were Calvinists to a man." [2] This is echoed by one of the earliest Brethren, J. G. Bellett, who was beginning his association with the Brethren when his brother George wrote, "for his views had become more decidedly Calvinistic, and the friends with whom he associated in Dublin were all, I believe without exception, of this school." [3] To establish this fact, we shall examine five prominent first generation Brethren leaders: John Nelson Darby, B. W. Newton, Anthony Norris Groves, J. G. Bellett, George Müller; and one second generation leader: C. H. Mackintosh. J. N. Darby and Calvinism John H
Read more

Calvinism and Kerala Brethren - Reply to Johnson C. Philip (Part 3)

Image
  Part 1 ,  Part 2 We have seen that the early Brethren were Calvinists. J. N. Darby, B. W. Newton, Anthony Norris Groves, J. G. Bellett, George Müller, and C. H. Mackintosh were some of them. Now let us examine the influence of Calvinism in one of the southern states in India, i.e., Kerala. As we all know, the modern Brethren movement was introduced into India by Anthony Norris Groves in 1833. The Brethren movement began to take root in Kerala during 1870s. A second wave of growth among the Kerala Brethren started in 1894 with the arrival of  V.D. David and L.M. Wordsmith . They were joined by  Handley Bird , who established assemblies in Northern Kerala. Brother K. V. Simon joined the Brethren movement during 1910s. Let us now examine the teachings of Handley Bird and K. V. Simon. Handley Bird and Calvinism The source of information concerning the theology followed by Handley Bird can be found in the book “VERPAD SABHAKALUDE CHARITHRAM” written by K V Simon. [1] In chapter 18 o
Read more