The Untouchables of The Abrahamic Religions

Many of us living in the western societies of North America and Europe are appalled when we learn of how those in the lower castes in countries like India are treated by their countrymen of the upper castes. Indeed those who have the misfortune of being born into one of the lower castes are still often referred to as the “untouchables” and are relegated to a life of poverty and are sometimes viewed as being “less than human” by their upper-caste counterparts.

Many of those who hail from the Abrahamic faiths of Christianity, Judaism or Islam might tend to look at the caste systems as being backward or even abominable and might even point out how our faith does not allow for such a system of prejudice. But is that a true statement? Are there individuals that Christians or Jews or Muslims seperate as being “less than human” and therefore untouchable?

I’m sure that many Christians living with the aftermath of 9-11 are aware that extremist Muslims consider non-Muslims as “infidels”, but are they aware of what the term “infidel” even means or that the term originally was one that Christians used for non-Christians? The actual term that the Islamic clerics tend to use is “Kafir” and in some of the more extremist forms of Islam anyone who does not believe in Allah is a kafir and is not only ritually unclean but is considered to be less than human. Therefore killing a kafir or infidel is not considered to be murder in some Islamic circles. I must point out that not all Muslims believe this way.

Orthodox Judaism has their own form of infidels who are often called goyim. In some Talmudic and Kabbalist literature, non-Jews are referred to as having animal-souls and are therefore not afforded even basic human rights. The Kabbala goes so far as to call Jesus and Mohamed ‘dead dogs’ and as recently as recently as 2005 Rabbi Saadya Grama of New Jersey made a statement to the effect that Jews and non-Jews were in fact two different species and that goy were inherently evil. Again, I must point out that not all Jews believe this way.

But what about Christians? Surely there are no Christians who consider no-Christians as sub-human, right? Although Christianity has thankfully moved past the dark ages of the Inquisition, it wasn’t so very long ago that Catholics and Protestants were busy gunning each other down throughout Ireland and viewed each other as less than human. And there are a number of Christian hate-groups who hang out on the fringes, such as those associated with groups like the Christian Identity as well as hyper-Calvinist fundamentalists like those of Westboro Baptist Church.

But what about the moderate Christians? We don’t think of non-Christians as untouchables or sub-human, right?

Even moderate Calvinists will plainly tell you that Jesus Christ only died for the elect, it’s part of the TULIP of Calvinism: Limited Atonement. In other words, God created two types of humans at the beginning of time; those predestined for Heaven and those predestined to Hell. Of those predestined to Hell, no amount of Grace will ever reach them. In fact, some Calvinists will say that the reprobates misery in Hell is supposed to add to the enjoyment of Heaven for the elect. If that is not dehumanization then I don’t know what is.

Although non-Calvinist Christians will affirm that Christ died for all, there is still a tendency for some to limit God’s grace and power to certain people. I have seen some Christian bloggers who like to post what they call Total Depravity articles. In these articles they will scan the headlines to find an individual accused of some perversion and label them as Totally Depraved. To me, it’s the same thing as saying that these individuals are beyond the reach of God and cannot be saved or healed. This bothers me as I see it being no different than any other form of dehumanization.

If we have relegated any individual or group of individuals to whatever hell that we might believe in, isn’t this the same thing as saying that they are beyond the help or love of God and therefore should be shunned and shamed? Are these people not untouchables? What moral reason do we really have to extend the love of Christ to someone who we believe is already damned?

Even among the more generous and liberal minded Christians, is the specter of the existence of hell enough to cause us to deem some of those that we come across as being an untouchable? When we see in the headlines a mugshot of a person convicted of a perverse sex-crime or the image of a Taliban waving an automatic weapon do we automatically relegate that person as among the already damned? What about a Hindu woman in India or a Buddhist monk, do we view them as having already received their sentence to Hell?

As I pointed out for the Muslims and Jews, most Christians do not de-humanize those who they might see as unsaved. Most Calvinists will even point out that they do not know who is among the elect and therefore do not dehumanize anyone. Still though, I find myself wondering about how we look at those who we determine are not “of the faith”. Do we not tend to dehumanize them, if only in our own mind? As long as we have doctrines of hell and total depravity, isn’t dehumanization a fact of life? Is it not possible that God might indeed be bigger than hell and total depravity? I wonder…

Romans 8:29-30 – Problems For Wesleyans and Calvinists Alike?

For those He foreknew He also predestined
to be conformed to the image of His Son, so
that He would be the firstborn among many
brothers.
And those He predestined, He also
called; and those He called, He also justified;
and those He justified, He also glorified.

Romans 8:29-30 (Holman CSB)

I’ve been studying this passage over the last several days, and to be quite honest, it seems to me to cause problems for both Calvinist as well as Wesleyan theology. Although this passage has often been used as one of the Calvinist proof-texts for the order salutis, a literal reading of the verse 29 seems to me to indicate foreknowledge rather than predestination at least with regards to my understanding of the Calvinist conception of predestination.

On the flip side of the coin, verse 30 seems to me to cause some problems for the Wesleyan doctrine of Prevenient Grace, which in Wesleyan theology is absolutely critical. In fact, John Wesley was once quoted as saying that “he was but a “hair’s breadth” away from Calvinism, and it is prevenient grace which provides the “hair” (An introduction to Wesleyan Theology, William M Greathouse and H. Ray Dunning, Pg. 67-68). In reality, from my readings, it seems that prevenient grace and entire sanctification were the primary factors separating Wesley from Calvin.

But back to the verses. In verse 29, Paul writes “those He foreknew He also predestined to be conformed to the image of His Son.” From a straightforward reading of this, it seems to me not that Paul is implying predestination as in a Divine decree to salvation, but rather that those who God (in advance) knew would accept salvation He predestined to be conformed to the image of Christ. In other words, the people that God foreknew from the foundation of the world would accept Christ are predestined to be completely sanctified and eventually, at the resurrection, glorified. I am reminded of Philippians 1:6, “I am sure of this, that He who started a good work in you will carry it on to completion until the day of Christ Jesus.”

I’ve read in a from a number of sources that none of the uses of the word “predestined” or “election” in the New Testament refer to predestination as it relates explicitly to salvation, although I readily admit that I have not yet studied every single place that it is used in great depth. However, at least here in Romans 8:29 it seems apparent to me that predestination is not so much referring to a Divine decree of salvation itself in a Calvinist sense, but rather to the justification, sanctification and glorification of those who God foreknew would accept Christ as Lord and Savior.

Verse 30 is where I find a problem with Wesleyan prevenient grace. Paul writes “and those He predestined, He also called…”. My understanding of prevenient grace is that through prevenient grace ALL mankind is called, but only some accept that prevenient grace and therefore salvation in Christ. In this verse however, it would appear that only those that God foreknew and therefore are predestined to be justified and therefore glorified receive that calling from God. Could it be that those individuals who God foreknows would never accept Christ do not receive a “calling” at all?

I looked up all of the examples of “called” and “calling” in my concordance, and all of the ones that I came across seemed to indicate that the people being referred to as “called” were believers. Is it possible that God’s calling only extends to those that he knows will accept that calling? If so, what kind of problems does that present to a Wesleyan conception of prevenient grace?

Interesting questions. I wonder if it’s possible to be a four-point Calvinist Wesleyan who believes in the possibility of Entire Sanctification and has a Molinistic understanding of God’s foreknowledge?

Although John Wesley didn’t agree with all of John Calvin’s theology, he read most of Calvin’s works and agreed with much of it. I sometimes wonder if Wesley and Calvin had been contemporaries and had the opportunity for dialogue, what type of theology they might have come up with. Just for fun, it might have been interesting to have had a conference with the two of them and Luis de Molina as well.

Anybody have thoughts on the questions that I have posed with this passage?

"If Calvin’s God Exists, I Would Insist on Being Damned"

I ran across this rather shocking statement on Victor Reppert’s blog last summer during a period where Victor wrote a quite prolific number of blog posts considering Calvinism. This statement was made by a Catholic friend of his who once said “If Calvin’s God exists, I would insist on being damned. But it would do me no good.” You can read the entire post along with a plethora of comments here.

At the time that I read this post, I was wrestling with some of the implications of Calvinism and wrote several posts on the subject myself. One of the more troubling aspects of Calvinism that came to mind that I wrote about was that if Calvinism were true, wouldn’t that mean that innocent babies, if they were not among the elect, could go to Hell? You can read that post here, “A Problem with Unconditional Election.”

However, even with all of the problems that I have encountered, both theological as well as philosophical,  with some of the more disturbing implications of Calvin’s TULIP, I still found this statement about insisting on being damned rather than worship “Calvin’s God” to be more troubling than Calvinism itself. What Christian could honestly insist on going to Hell rather than serve God, even if they discovered that the true nature of God was not what what they would personally prefer?

Although I still have some  philosophical as well as theological reservations about some of the implications of Calvinism, I have learned enough humility to realize that I definitely don’t know or understand the mind of God, and if Calvinism turned out to be “true”, I would love God just the same, trusting that God, in His infinite love and wisdom, would one day explain to me why He did things the way that He did, and that at that time, it would all make perfect sense to me.

In all actuality, there is no such thing as a “Calvinist God” or an “Arminian God” or even a “Catholic God.” There is simply One God, whose Son Jesus Christ made the ultimate sacrifice so that I might have life eternal. And, although I would like to believe that every single person on the planet would join me in accepting Christ as Lord, the simple fact of the  matter is that there are some who won’t. Whatever Hell there may end up being, I am convinced that there will definitely be a portion of mankind that will end up there. How and why that those unfortunates end up there ultimately is not up to me, although I can do my part in spreading the Gospel.  

I have a difficult time believing that the person who made the statement that I started out this post with truly loves God. I have run into many people whose love for God appears to be conditional. They say, “I’ll love God if…..”, instead of simply loving God no matter what.The “if” can be a number of things; “if God saves my marriage”, “if God heals me”, “if God saves my child”; there is an infinite number of ways that people choose to limit their love for God.

I have also run into atheists who claim that their atheism is due to the fact that they picture God as a tyrant. They reject Christianity because of a pre-concieved perception of a tyrant God and make claims similar to that of Victor’s Catholic friend. My own brother has expressed similar sentiments, stating that he would “rather go to Hell than to worship a God who acts like a selfish three-year old.” It might be expected for an atheist to make a statement such as this, but for someone who professes to be a Christian to say something along these lines is something else altogether.

Myself? I sometimes feel like a “brand that was plucked from the fire.” I am so grateful for the saving work that God’s grace has accomplished in my life that I simply choose to love God…no matter what. Although I still have a lot of questions about Calvinism, theodicy (the problem of Evil), as well as other theological quandaries that I occasionally come across, I refuse to allow any of these limit my love for God.

My wife sometimes talks about a pastor that she knew before we got married who would often say that “There is only one question that God is going to ask us when we get to Heaven. That one question is going to be ‘How much did you love my Son?’” In many ways, I think that is a true statement. I think that if we truly love God, we will not allow anything to distract us from loving Him, just as He says that He will not allow anything to separate us from  His love (Romans 8: 38-39).

In the final analysis, it’s really not going to matter much whether we are Arminian or Calvinist, Catholic or Pentecostal. What’s going to matter is how much we love God. If we truly love God, we will be able to accept those things that we don’t understand, simply trusting that God is God and therefore He knows what He is doing. I imagine that everyone who makes it to Heaven will discover that they were in error in some most of their theology, but those who truly love God will simply be able to laugh off those things that they were wrong about. I imagine that there will be quite a few of us going, “I can’t believe that I believed THAT about God!”

Can A True Calvinist Truly Repent?

I’ve been home with a wicked case of bronchitis and sinusitis the last couple of days and really haven’t been up to blogging any. I’m starting to come around (a little) and hope to be back up to speed in a couple of days.

Last night I watched an apocalyptic movie called The Final Storm in which a mysterious stranger (Luke Perry) shows up at a remote farmhouse occupied by Gilliam (Lauren Holly), Tom (Steve Bacic) and their son while the world is imploding around them. Tom and Gilliam can’t quite figure out what is happening but their new guest keeps dropping clues that the Apocalypse has occurred and randomly drops different Bible verses to substantiate his claims.

As the plot unfolds it becomes apparent that that Silas (the mysterious stranger) not only has a pretty good familiarity with the Bible but that he also has a dark past. It also becomes clear that his view of God and of the world is highly deterministic. On several occasions he comments that everything that is going on is pre-ordained and that there is nothing that anyone can do to alter any of the events that are occurring.

Toward the end of the movie, Silas is having a conversation with Gilliam in the front yard and she asks Silas if he has any regrets about his life. Silas responds, “I don’t see why I should regret anything that I didn’t have any choice in.” He goes on to tell her that every single thing that has happened in their life was pre-arranged and had brought them to this moment in time.

Silas’ actions and comments throughout the movie got me to wondering about how a true five-point Calvinist could ever truly repent of their sins. In a true deterministic worldview such as the one that many five-point Calvinists hold, every choice that we make is by God’s ordination. In such a worldview, how can you ever truly repent of anything that you ever did. If you truly believe that you didn’t have any choice in your choices, then why should you regret them? How could you ever truly repent of your past sins if you believed that God was the one pulling the strings all along anyway?

A Calvinist Who Questions The Practicality of Teaching "Once Saved, Always Saved"

Good post from C. Michael Patton over at Parchment and Pen:

Why I Don’t Like “Once-Saved-Always-Saved”

He addresses many of the concerns that I have with the teaching. While he holds to the “P” of the TULIP, that is Perseverance Of The Saint’s, he finds practical and pastoral problems with the teaching of ‘Once Saved, Always Saved” as it is taught by many churches. The post got me back to thinking about the whole issue of justification once again. Timely post for me.

The Calvinistic Conundrum

Polycarp had this on his blog today. Pretty good poem by John Wesleys brother. Kinda sums up my feelings on Unconditional Election.

The Calvinistic Conundrum – Charles Wesley

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Full text of the poem can be found here.