It is often thought that one cannot be a Reformed Protestant and affirm ability to make free choices. However, this is incorrect I both affirm Reformed Theology (Calvinism or Doctrines of grace) and Mere Molinism. The ability to make choices that are not casually determined by God while also affirming that God is sovereign as well.
For example God is not the author of sin and evil. Evil comes from not being regenerated by God or by resistance to Gods will. God is both sovereign and elects, predetermined everything while not casually determining everything we do or not do.
Through Gods middle knowledge he can and does know everything that can and will happen in every circumstance without causing everything deterministically. Some people define this as a form of libertarian free will and others consider this a form of broadly free compatibilist theology.
This means I affirm true choices that are not casually determined by God, but, I fully embrace the Doctirine(s) of Grace otherwise known as the 5 points of Calvinism or Reformed Theology. However, I listen to non Calvanist sources all the time. Neither am I someone that only attend one church only via sermons or sources of worship music.
The Doctrines of Grace or Calvinism/Reformed Theology is best explained using the term TULIP. The following definition comes from Legionair Ministries website on the 5 points or Reformed Theology.
The five points, as they are stated in order to form the acrostic TULIP, are: total depravity, unconditional election, limited atonement, irresistible grace, and perseverance of the saints.
The doctrine of total depravity reflects the Reformed viewpoint of original sin. That term—original sin—is often misunderstood in the popular arena. Some people assume that the term original sin must refer to the first sin—the original transgression that we’ve all copied in many different ways in our own lives, that is, the first sin of Adam and Eve. But that’s not what original sin has referred to historically in the church. Rather, the doctrine of original sin defines the consequences to the human race because of that first sin.
That is, as a result of the sin of Adam and Eve, the entire human race fell, and our nature as human beings since the fall has been influenced by the power of evil. As David declared in the Old Testament, “Oh, God, I was born in sin, and in sin did my mother conceive me” (Ps. 51:5). He was not saying that it was sinful for his mother to have borne children; neither was he saying that he had done something evil by being born. Rather, he was acknowledging the human condition of fallenness—that condition that was part of the experience of his parents, a condition that he himself brought into this world. Therefore, original sin has to do with the fallen nature of mankind. The idea is that we are not sinners because we sin, but that we sin because we are sinners.
In the Reformed tradition, total depravity does not mean utter depravity. We often use the term total as a synonym for utter or for completely, so the notion of total depravity conjures up the idea that every human being is as bad as that person could possibly be.
It means that the fall was so serious that it affects the whole person. The fallenness that captures and grips our human nature affects our bodies; that’s why we become ill and die. It affects our minds and our thinking; we still have the capacity to think, but the Bible says the mind has become darkened and weakened. The will of man is no longer in its pristine state of moral power. The will, according to the New Testament, is now in bondage. We are enslaved to the evil impulses and desires of our hearts. The body, the mind, the will, the spirit—indeed, the whole person—have been infected by the power of sin.
So what is required for us to be conformed to the image of Christ is not simply some small adjustments or behavioral modifications, but nothing less than renovation from the inside. We need to be regenerated, to be made over again, to be quickened by the power of the Spirit. The only way in which a person can escape this radical situation is by the Holy Spirit’s changing the core, the heart. However, even that change does not instantly vanquish sin. The complete elimination of sin awaits our glorification in heaven.
The above explanation was sourced to clear up misunderstandings people often have about total depravity as meaning the same thing as choice being an illusion. The truth is that the T does not require no choice or as stated that all people are totally evil at all times in all choices they make.
Unconditional Election: I affirm predestination and election, but logically, this is not the same thing as causal determinism. God elects to create a world in which he knew with omniscient certainty, exactly how all things will happen. All things means all things, from all movements of subatomic particles to all actions of free creatures. Thereby, he elects, guarantees, and predestines EVERYTHING, including our free choices that are not causally determined.
Limited Atonement: God only intends to save through Christ’s cross those whom he gives congruent or irrisistable grace, the atonement is limited in scope, giving us L (limited atonement).
Irresistible grace/effectual calling/effectual call/Congruent grace/Monergism:
It means essentially that the divine operation called rebirth or regeneration is the work of God alone. An erg is a unit of labor, a unit of work. The word energy comes from that idea. The prefix mono- means “one.” So monergism means “one working.” It means that the work of regeneration in the human heart is something that God does by His power alone—not by 50 percent His power and 50 percent man’s power, or even 99 percent His power and 1 percent man’s power. It is 100 percent the work of God. He, and He alone, has the power to change the disposition of the soul and the human heart to bring us to faith.
In addition, when He exercises this grace in the soul, He brings about the effect that He intends to bring about. When God created you, He brought you into existence. You didn’t help Him. It was His sovereign work that brought you to life biologically. Likewise, it is His work, and His alone, that brings you into the state of rebirth and of renewed creation. Hence, we call this irresistible grace. It’s grace that works. It’s grace that brings about what God wants it to bring about. If, indeed, we are dead in sins and trespasses, if, indeed, our wills are held captive by the lusts of our flesh and we need to be liberated from our flesh in order to be saved, then in the final analysis, salvation must be something that God does in us and for us, not something that we in any way do for ourselves.
However, the idea of irresistibility conjures up the idea that one cannot possibly offer any resistance to the grace of God. However, the history of the human race is the history of relentless resistance to the sweetness of the grace of God. Irresistible grace does not mean that God’s grace is incapable of being resisted. Indeed, we are capable of resisting God’s grace, and we do resist it. The idea is that God’s grace is so powerful that it has the capacity to overcome our natural resistance to it.
It is not that the Holy Spirit drags people kicking and screaming to Christ against their wills. The Holy Spirit changes the inclination and disposition of our wills, so that whereas we were previously unwilling to embrace Christ, now we are willing, and more than willing. Indeed, we aren’t dragged to Christ, we run to Christ, and we embrace Him joyfully because the Spirit has changed our hearts. They are no longer hearts of stone that are impervious to the commands of God and to the invitations of the gospel. God melts the hardness of our hearts when He makes us new creatures.
The Holy Spirit resurrects us from spiritual death, so that we come to Christ because we want to come to Christ. The reason we want to come to Christ is because God has already done a work of grace in our souls. Without that work, we would never have any desire to come to Christ.
Or another way to describe it is congruent grace.
God gives the elect a congruent grace, namely, a special quality of grace that is so perfectly adapted to their unique characters, temperaments, and situations that they infallibly yet freely respond affirmatively to its influence. Such grace is extrinsically efficacious, thus furnishing us with I (irresistible grace).
Sometimes this Docterine is instead called effectual call or effectual calling.
Perseverance of the saints/Once saved always saved:
Writing to the Philippians, Paul says, “He who has begun a good work in you will perfect it to the end” (Phil. 1:6). Therein is the promise of God that what He starts in our souls, He intends to finish. So the old axiom in Reformed theology about the perseverance of the saints is this: If you have it—that is, if you have genuine faith and are in a state of saving grace—you will never lose it. If you lose it, you never had it.
We know that many people make professions of faith, then turn away and repudiate or recant those professions. The Apostle John notes that there were those who left the company of the disciples, and he says of them, “Those who went out from us were never really with us” (1 John 2:19).
Of course, they were with the disciples in terms of outward appearances before they departed. They had made an outward profession of faith, and Jesus makes it clear that it is possible for a person to do this even when he doesn’t possess what he’s professing. Jesus says, “This people honors Me with their lips, but their heart is far from Me” (Matt. 15:8).
Jesus even warns at the end of the Sermon on the Mount that at the last day, many will come to Him, saying: “Lord, Lord, didn’t we do this in your name? Didn’t we do that in your name?” He will send them away, saying: “Depart from Me, you workers of iniquity. I never knew you” (Matthew 7:23). He will not say: “I knew you for a season and then you went sour and betrayed Me. No, you never were part of My invisible church.”
The whole purpose of God’s election is to bring His people safely to heaven; therefore, what He starts He promises to finish. He not only initiates the Christian life, but the Holy Spirit is with us as the sanctifier, the convictor, and the helper to ensure our preservation.
As stated on Free Thinking Ministries website this is not in conflict with embracing a mere form of Molinism or middle knowledge the two are compatible.
In sum, a combination of original Molinism and Congruism yields subscription to all Five Points of Calvinism, thus making it quite possible to be both a Calvinist and a Molinist.
