Excerpts from "A Primer on Hyper-Clavinism"

by Phil Johnson
Originally posted on Phil's Home Page
Statement on offsite articles

1. The denial of the gospel call. This first and most extreme type of hyper-Calvinism denies that the gospel calls all sinners to repentance and faith. The gospel call (the invitation to come to Christ for salvation—Rev. 22:17; Matt. 11:28-29; Isa. 45:22; 55:1-7) is denied to all but the elect.

Historic Reformed theology notes that there are two different senses in which Scripture uses the word "call." The apostle Paul usually employs the word to speak of the effectual call, whereby an elect sinner is sovereignly drawn by God unto salvation. Obviously this "call" applies only to the elect alone (Rom. 8:28-30).

But Scripture also describes a general call. In Matthew 22:14, Jesus said, "Many are called, but few are chosen." There those who are "called" are clearly more than the elect. So our Lord is quite obviously using the word "call" in a different sense from how Paul used it in Romans 8:30.

The general call, sometimes known as the external call, is the call to faith and repentance inherent in the gospel message itself. When the gospel is preached, the general call goes out indiscriminately to all who come under the preaching of the gospel. This call is issued by the preacher as an ambassador of Christ.

The effectual call, sometimes known as the internal call, is the regenerating work of God in the hearts of His elect, whereby He draws them to Christ and opens their hearts unto faith. This call is for the elect alone and is issued by God alone.

This first variety of hyper-Calvinism denies the general, external call, and insists that the gospel should be preached in a way that proclaims the facts about Christ's work and God's electing grace—without calling anyone to do anything.

This is the worst form of hyper-Calvinism in vogue today. I'd class it as an extremely serious error, more dangerous than the worst variety of Arminianism. At least the Arminian preaches enough of the gospel for the elect to hear it and be saved. The hyper-Calvinist who denies the gospel call doesn't even believe in calling sinners to Christ. He almost fears to whisper the gospel summons to other believers, lest anyone accuse him of violating divine sovereignty.

English hyper-Calvinists (mostly Baptists), American "Gospel Standard" hypers, and Primitive Baptists have traditionally held to this form of hyper-Calvinism. They generally oppose evangelism of any kind. They would (usually) also embrace all five errors of hyper-Calvinism listed above. Their rhetoric tends to be extremely arrogant and elitist—the natural outgrowth of such theology. Normally they claim that they alone are consistent and true to the doctrines of divine sovereignty, and label every other view "Arminianism" or (lately) "hypo-Calvinism."

An early 18th-century British independent (baptistic) pastor named William Huntington is the godfather of this position. This brand of hyper-Calvinism often also has strong antinomian tendencies, traceable back to Huntington, who denied that the moral law is binding as a rule of life on the Christian. Such antinomianism harmonizes well with hyper-Calvinism's denial of human responsibility. (It is also an extension of the same wrong thinking that denies the preceptive will of God.)

2. The denial of faith as a duty. This variety of hyper-Calvinism ("type-2 hyper-Calvinism") suggests that since unbelievers are incapable of faith apart from enabling grace, believing in Christ must never be presented to them as a duty. (See Arthur Pink's excellent article "Duty-Faith," refuting this this erroneous notion.)

Those holding this position go to great lengths to deny that faith is ever presented in Scripture as the duty of the unregenerate. (Obviously, much Scripture-twisting is necessary to justify such an opinion. See, for example, Acts 17:30.) Instead, advocates of this position suggest that each sinner must seek a warrant for his faith before presuming to exercise faith in Christ. The sinner does this by looking for evidence that he is elect (an utterly absurd notion, since faith is the only real evidence of election).

Understandably, this brand of hyper-Calvinism tends to make sinners obsessed with conviction of sin and self-examination. Those who hold this position rarely know true, settled assurance.

The denial that faith is the sinner's duty illustrates how hyper-Calvinism and Arminianism arise from the same false notion. The one fallacy that lies at the heart of both Arminianism and hyper-Calvinism is the erroneous assumption that human inability nullifies responsibility.

The Arminian reasons, If sinners are incapable of faith apart from God's enabling grace, then the gospel would not call them to believe. Therefore sinners must not really be in so helpless a state. And so the Arminian adjusts the message in a way that nullifies the doctrine of human inability.

The hyper-Calvinist, on the other hand, reasons thus: If sinners are incapable of faith apart from God's enabling grace, then the gospel would not call them to faith. Therefore the gospel cannot really mean that faith is the sinner's duty. And so the hyper-Calvinist adjusts the message in a way that nullifies the sinner's responsibility.

Scottish church historian John Macleod also noticed that Arminians and hyper-Calvinists err on the same point. He wrote,

When we look into it, we find [in hyper-Calvinism] the common Arminian position that man's responsibility is limited by his ability. . . . Each side takes up the principle from its own end. They fail together to recognise that the sinner is responsible for his spiritual impotence. It is the fruit of sin; and man's sin does not destroy nor put out of court God's right to ask for . . . [obedience and] service and repentance and faith [despite the fact that] that His sinful creatures have disabled themselves from yielding to Him. His title to make His demand is entirely and absolutely unimpaired. . . . There is a glorious superiority to man's reasonings shown by Him who bids the deaf hear and the blind look that they may see. They cannot do what He bids them do. Yet He claims what is His own. . . . Do what we may, we cannot get away from the obligation that binds us to be all that God would have us to be, and to do all that He would have us to do. Such is our sin and not only our misery that we cannot yield the return of homage that our Maker and King calls for at our hand. [Scottish Theology (Edinburgh: Banner of Truth, 1974 reprint), 141-42.]

In other words, the sinner's inability to obey God does not nullify his duty to do so. This is a crucial point—perhaps the most crucial point of all—because it is the very point that ultimately distinguishes true Calvinism from both Arminianism and hyper-Calvinism. Both Arminians and hyper-Calvinists will protest that it is illogical or unjust to teach that God demands what sin renders us incapable of doing.

But it is neither illogical or unjust. Sin itself is a moral issue, and since sin is the cause of our inability, it is, as Jonathan Edwards said, a moral inability, not a natural one. The defect in man is his own fault, not God's. Therefore man's own inability is something he is guilty for, and that inability cannot therefore be seen as something that relieves the sinner of responsibility.

On this point, type-2 hyper-Calvinism is no better than Arminianism; in fact, the two spring from the same polluted source.

3. The denial of the gospel offer. Type-3 hyper-Calvinism is based on a denial that the gospel makes any "offer" of Christ, salvation, or mercy to the non-elect. An alternative of this view merely denies that the offer of divine mercy is free and universal. For an excellent discussion of this issue, see "The Free Offer of the Gospel," by John Murray and Ned B. Stonehouse.

If the hyper-Calvinists in England tend to be Baptists, in America the Presbyterian variety seems more common. The best-known American hyper-Calvinists are the Protestant Reformed Churches (PRC). They deny that there is any sort of "offer" (in the sense of a proffer or tender or proposal of mercy) in the gospel message. They also deny that they are hyper-Calvinists, because they insist that the only variety of hyper-Calvinism is that which denies the gospel call (Type-1 above).

The most articulate advocate of the PRC position is David Engelsma, whose book Hyper-Calvinism and the Call of the Gospel is an interesting but in my view terribly misleading study of the question of whether PRC theology properly qualifies as hyper-Calvinism. Engelsma does some selective quoting and interpretive gymnastics in order to argue that his view is mainstream Reformed theology. But a careful reading of his sources shows that he often quotes out of context, or ends a quote just before a qualifying statement that would totally negate the point he thinks he has made. Still, for those interested in these issues, I recommend his book, with a caution to read it very critically and with careful discernment. (Elsewhere I have posted an excellent on-line critique of Engelsma's book from David Ponter.)