As Doutrinas da Graça

7/28/2019 As Doutrinas da Graa

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As Doutrinas da Graa

http://themoorings.org/doctrine/issues/Calvinism/daisy.html

Many today identify Calvinism with the system of doctrine that bears the name TULIP. Muitos hojeidentificar o calvinismo com o sistema de doutrina que leva o nome de tulipa. The letters of the acronymcorrespond to five doctrines known as the doctrines of grace, also as the five points of Calvinism. As letras

da sigla correspondem a cinco doutrinas conhecidas como as doutrinas da graa, tambm como os cincopontos do calvinismo.

T = Total depravity T = Total depravao U = Unconditional election U = eleio incondicional L = Limited atonement L = Limited expiao I = Irresistible grace I = graa irresistvel P = Perseverance of the saints P = Perseverana dos santos

Calvin himself never codified the doctrines of grace in this manner. Calvino nunca codificou as doutrinas dagraa dessa maneira. Indeed, he would have objected to how these doctrines are understood and taught by

some who call themselves Calvinists. Na verdade, ele teria se opuseram forma como essas doutrinas soentendidas e ensinadas por alguns que se dizem calvinistas. Yet when properly formulated, all five pointsare Biblical in substance, although they easily become unbiblical in emphasis unless they are kept in balancewith the doctrines of responsibility. No entanto, quando adequadamente formulados, os cinco pontos bblicoem substncia, apesar de facilmente tornar-se na nfase bblica a menos que sejam mantidos em equilbriocom as doutrinas de responsabilidade.

Total DepravityDepravao Total

Question addressed by the first point:Questo abordada pelo primeiro ponto:

Who is worthy to be saved? Quem digno de ser salvo?

Defensible answer:Defensible resposta:

God finds nothing in any man that makes him deserving of eternal life. Deus no encontranada de qualquer homem que o faz merecedor da vida eterna. Every man is totally depraved.Todo homem totalmente depravado.

Defense:Defesa:

10 As it is written, There is none righteous, no, not one:10 Como est escrito: No h justo,nem sequer um:11 There is none that understandeth, there is none that seeketh after God.11 H quementenda, no h ningum que busque a Deus.12 They are all gone out of the way, they are together become unprofitable: there is none thatdoeth good, no, not one.12 Eles so todos ido para fora do caminho, eles esto juntos setornam inteis: no h ningum que faa o bem, no h sequer um.

Romans 3:10-12Romanos 3:10-12

Indefensible answer:resposta indefensvel:

Man is incapable of doing good. O homem incapaz de fazer o bem.

Refutation:Refutao:


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Although Scripture says, "The plowing of the wicked, is sin" (Prov. 21:4), it is judging notthe act, but the motive. Embora a Escritura diz: "A lavoura dos mpios pecado" (Prov.21:04), no julgar o ato, mas o motivo. The motive may be tainted either by prideful self-sufficiency or by idolatrous dependence on heathen gods. O motivo pode ser maculada, quer

por orgulhosa auto-suficincia ou dependncia idlatras sobre os deuses pagos. But becauseplowing helps to sustain life, the act itself may be wholly good. Mas, porque ajuda a lavourapara sustentar a vida, o ato em si pode ser totalmente bom.

Unconditional ElectionEleio Incondicional

Question arising from the first point and addressed by the second point:Pergunta decorrentes doprimeiro ponto e dirigida pelo segundo ponto:

Though all men are too wicked to deserve eternal life, God chooses (elects) some forsalvation. Embora os homens so demasiado mau para merecer a vida eterna, Deus escolhe(elege) alguns para a salvao. Does He choose them because they are less wicked? Ele noescolh-los porque eles so menos maus?


The answer is, no. A resposta no. God's decision to bestow saving grace takes no accountof human merit. A deciso de Deus para conceder a graa salvadora no leva em conta omrito humano. That is, divine election is unconditional. Ou seja, a eleio divina incondicional.

Defense:Defesa:

Paul was saved, though he was the chief of sinners (1 Tim. 1:15). Paulo foi salvo, embora ele

era o chefe dos pecadores (1 Tm. 1:15).


God's bestowal of saving grace is arbitrary. outorga de Deus da graa salvadora arbitrria.

Refutation:Refutao:

God's avowal, "Jacob have I loved, but Esau have I hated" (Rom. 9:13), does not mean thatHis love for Jacob was arbitrary or at random. confisso de Deus, "Amei a Jac, mas odiei aEsa" (Rom. 09:13), no significa que o Seu amor por Jac foi arbitrria ou aleatoriamente.God loves His elect because He made them to be vessels of honor and, seeing the end fromthe beginning, He has known from eternity past what by grace they would become. Deus amaos seus eleitos, porque Ele os fez a ser vasos de honra e, vendo o fim desde o incio, eleconheceu desde a eternidade passada pela graa que eles se tornariam. So, His election is notwithout consideration of each man's person and potential. Assim, sua eleio no , semconsiderao da pessoa de cada homem e potencial. It is motivated by love for those whowill someday conform to the image of Christ. motivado pelo amor para aqueles que um diavai estar em conformidade com a imagem de Cristo.

L imited AtonementExpiao L imitada

Question arising from the second point and addressed by the third:Pergunta decorrentes do segundoponto e dirigida pelo terceiro:


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If God saves men although they are sinners, will all be saved? Se Deus salva os homensembora sejam pecadores, todos sero salvos?


All men will not be saved. Todos os homens no sero salvos. The benefits of Christ'satonement are not bestowed on all men, but reserved for a few. Os benefcios da expiao deCristo no so concedidos a todos os homens, mas reservou para poucos.

Defense:Defesa:

Jesus said, Jesus disse:

13 Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth todestruction, and many there be which go in thereat:13 Entrai pela porta estreita: porque larga a porta, e espaoso o caminho que conduz perdio, e muitos so os que entram por ela;14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there bethat find it.14 Porque estreita a porta e apertado o caminho que leva vida, e poucos h quea encontrem.

Matthew 7:13-14Mateus 7:13-14

Point L, properly understood, is a rejection of universalism. Ponto L, bem entendido, umarejeio do universalismo.


Christ died only for the elect. Cristo morreu apenas pelos eleitos.

Refutation:Refutao:

Many passages teach that Christ died for all men. Muitas passagens ensinam que Cristomorreu por todos os homens.

14 For the love of Christ constraineth us; because we thus judge, that if one died for all, thenwere all dead:14 Porque o amor de Cristo nos constrange, porque julgamos assim, que, se ummorreu por todos, em seguida, foram todos mortos:15 And that he died for all, that they which live should not henceforth live unto themselves,

but unto him which died for them, and rose again.15 E que ele morreu por todos, que os quevivem no vivem at agora devem-se, mas para aquele que por eles morreu e ressuscitou.

2 Corinthians 5:14-152 Corntios 5:14-15

And he is the propitiation for our sins: and not for our's only, but also for the sins of the wholeworld.E ele a propiciao pelos nossos pecados, e no apenas para os nossos, mas tambm

pelos pecados de todo o mundo.

1 John 2:21 Joo 2:2

......We trust in the living God, who is the Savior of all men, specially of those thatbelieve.Ns confio em Deus, que o Salvador de todos os homens, especialmente dos quecrem.

1 Timothy 4:101 Timteo 4:10

Christ's redemptive work was evidently sufficient to purchase salvation for all men, wouldthey simply accept it. obra redentora de Cristo foi, evidentemente, suficiente para comprar asalvao para todos os homens, que eles simplesmente aceit-la. But though it wasuniversally sufficient, it was not universally efficient. Mas se fosse universalmente


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suficiente, no era universalmente eficientes. That is, it did not actually confer salvation uponall men. Isto , na verdade no conferem a salvao a todos os homens.

I r resistible GraceGraa I rresistvel

Question arising from the third point and addressed by the fourth:Pergunta decorrentes do terceiro

ponto e dirigida pelo quarto:God saves sinners through the gospel, which urges them to believe in Christ as their Savior.Deus salva pecadores atravs do evangelho, que exorta-os a crer em Cristo como seuSalvador. But if human depravity will keep at least some from responding correctly to thegospel, will not all be lost, since all are by nature equally froward and hostile to the truth?Mas se a depravao humana vai manter pelo menos alguns de responder corretamente parao evangelho, no sero perdidos, j que todos so iguais por natureza perversa e hostil verdade?


God is capable of saving a man even though he is God's bitter enemy. Deus capaz de salvarum homem mesmo que ele amargo inimigo de Deus. Divine grace works irresistibly upon astubborn heart and transforms it so that it is willing to believe the gospel. graa divinatrabalha em cima de um irresistvel corao teimoso e transforma-lo para que ele estejadisposto a crer no evangelho.

Defense:Defesa:

Paul, again, is the sterling example. Paulo, novamente, o exemplo de libras esterlinas. Hewas the chief of sinners, but God saved him. Ele era o chefe dos pecadores, mas Deus o

salvou. Moreover, Jesus said that although a camel could go through the eye of a needlemore easily than a rich man could attain heaven, with God all things are possible (Luke18:25-27). Alm disso, Jesus disse que, apesar de um camelo pode passar pelo buraco deuma agulha mais facilmente do que um homem rico, poderia alcanar o cu, com Deus tudo possvel (Lucas 18:25-27).


God saves sinners against their will. Deus salva pecadores contra sua vontade.

Refutation:Refutao:

God never forces a man to accept Christ. Deus nunca fora um homem a aceitar a Cristo.Rather, He works in a man's heart and mind until, of his own free volition, he desires toaccept Christ. Pelo contrrio, Ele trabalha no corao do homem e da mente, at que de sua

prpria vontade livre, ele deseja aceitar a Cristo.

Perseverance of the SaintsPerseverana dos Santos

Question arising from the fourth point and addressed by the fifth:Pergunta decorrentes do quarto

ponto e dirigida pelo quinto

If salvation is entirely a work of God, might He take it away just as irresistibly as He gave it?Se a salvao inteiramente obra de Deus, Ele pode tir-lo to irresistvel como ele lhe deu?


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A man truly saved will never lose his salvation. Um homem verdadeiramente salvos nuncaperder a sua salvao.

Defense:Defesa:

Jesus promised, Jesus prometeu:

All that the Father giveth me shall come to me; and him that cometh to me I will in no wisecast out.Tudo o que o Pai me d vir a mim, e que vem a mim de maneira sbia fora elencono.

John 6:37Joo 6:37


Any man who believes he is saved can be sure of his salvation. Qualquer homem queacredita que ele guardado pode ter certeza da sua salvao.

Refutation:Refutao:

Jesus warned, Jesus advertiu:

21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; buthe that doeth the will of my Father which is in heaven.21 Nem todo o que me diz: Senhor,Senhor, Senhor, entrar no reino dos cus, mas aquele que faz a vontade de meu Pai que estnos cus.22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name?22Muitos me diro naquele dia: Senhor, Senhor, no profetizamos ns em teu nome?and in thyname have cast out devils?e em teu nome no expulsamos demnios?and in thy name donemany wonderful works?e em teu nome no fizemos muitos milagres?23 And then will I profess unto them, I never knew you: depart from me, ye that workiniquity.23 E ento direi-lhes: Nunca vos conheci: afastar-me, vs que praticais a iniqidade.

Matthew 7:21-23Mateus 7:21-23

The Doctrines of ResponsibilityAs Doutrinas de Responsabilidade

TULIP clearly presents the Biblical doctrines of divine grace, but ignores the Biblical doctrines of humanresponsibility. TULIP apresenta claramente as doutrinas bblicas da graa divina, mas ignora a doutrina

bblica da responsabilidade humana. For each of the five points of Calvinism, there is a counterbalancingtruth. Para cada um dos cinco pontos do calvinismo, h uma verdade que se compensam.

Deliberate SinDeliberada Sin

Possible distortion:As eventuais distores:

Point T alone could lead some to believe that depravity is a condition we passively receive. TPoint sozinho poderia levar alguns a acreditar que a depravao uma condio que recebem

passivamente.

Corrective:Corretiva:


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The doctrine of Total Depravity is balanced by the doctrine of Deliberate Sin. A doutrina daDepravao Total equilibrada pela doutrina do pecado deliberado.

All we like sheep have gone astray; we have turned every one to his own way; and the LORDhath laid on him the iniquity of us all.Todos ns como ovelhas desgarradas; virmos cadauma a seu modo, eo Senhor fez cair sobre ele a iniqidade de ns todos.

Isaiah 53:6Isaias 53:6

We all cooperate with our innate depravity by sinning wilfully. Ns todos cooperar com anossa depravao inata de pecar deliberadamente. Sin is our conscious choice. O pecado anossa escolha consciente.

Al l-Encompassing CallEnglobando todos-Call


Point U alone could be taken to mean that some might be denied salvation though they desire

it. Ponto U s poderiam ser tomadas no sentido de que alguns poderiam ser negada asalvao que eles desejam.


The doctrine of Unconditional Election is balanced by the doctrine of All-EncompassingCall. A doutrina da eleio incondicional equilibrada pela doutrina abrangente Call.

For God so loved the world, that he gave his only begotten Son, that whosoever believeth inhim should not perish, but have everlasting life.Porque Deus amou o mundo, que deu o seuunignito Filho unignito, para que todo aquele que nele cr no perea, mas tenha a vida

eterna.

John 3:16Joo 3:16

......And let him that is athirst come.E quem tem sede venha.And whosoever will, lethim take the water of life freely.E quem quiser, tome a gua da vida livremente.

Revelation 22:17Apocalipse 22:17

The Bible clearly teaches that salvation is available to whoever wants it. A Bblia ensinaclaramente que a salvao est disponvel para quem quiser.

I nfin ite LoveI nfi nite Love


Some might infer from Point L alone that God is indifferent to the lost. Alguns podemdeduzir Point L s que Deus indiferente para os perdidos.


The doctrine of Limited Atonement is balanced by the doctrine of Infinite Love. A doutrinada Expiao Limitada equilibrada pela doutrina do Infinito Amor.


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The Lord is .O Senhor .....longsuffering to us-ward, not willing that any should perish,but that all should come to repentance.longnimo para conosco, os, no querendo quenenhum perea, seno que todos cheguem ao arrependimento.

2 Peter 3:92 Pedro 3:9

For God so loved the world, that he gave his only begotten Son, that whosoever believeth inhim should not perish, but have everlasting life.Porque Deus amou o mundo, que deu o seuunignito Filho unignito, para que todo aquele que nele cr no perea, mas tenha a vida

eterna.

John 3:16Joo 3:16

God loves the whole world of man, including all who will reject His love. Deus ama omundo do homem, incluindo todos os que rejeitam o Seu amor.

Spontaneous FaithEspontnea F


Point I alone could be construed as saying that a man should wait for saving faith to descendmysteriously from above. Ponto que eu s poderia ser interpretado como dizendo que umhomem deve esperar para a f salvadora para descer misteriosamente de cima.


The doctrine of Irresistible Grace is balanced by the doctrine of Spontaneous Faith. Adoutrina da Graa Irresistvel equilibrada pela doutrina da f espontnea.

For with the heart man believeth unto righteousness; and with the mouth confession is madeunto salvation.Porque com o corao se cr para justia e com a boca se faz confisso para asalvao.

Romans 10:10Romanos 10:10

Saving faith originates in the authentic desires of a man's heart. A f salvadora originrioda f desejos do corao de um homem. It comes not from without, but from within. Novem de fora, mas de dentro. If, in his heart, a man desires to be saved and believes that hecan be saved only through Christ, he need not postpone a decision for Christ until God grantshim a special kind of faith. Se, no seu corao, um homem deseja ser salvo e acredita que eles pode ser salvo atravs de Cristo, ele no precisa adiar uma deciso por Cristo at que Deus

lhe concede um tipo especial de f. He already has exactly the faith he needs. Ele j temexatamente a f que ele precisa.

Yieldedness of the SaintsRendio dos Santos


Some might view Point P alone as an excuse for carelessness in the Christian life. Algunspodem ver Ponto P s como uma desculpa para o descuido na vida crist.



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The doctrine of Perseverance of the Saints is balanced by the doctrine of Yieldedness of theSaints. A doutrina da Perseverana dos Santos equilibrado pela doutrina da rendio dosSantos.

Wherefore the rather, brethren, give diligence to make your calling and election sure: for if yedo these things, ye shall never fall.Portanto, irmos, dar a diligncia para tornar a suavocao e eleio: em vez de se fizerdes estas coisas, nunca jamais cair.


The proof that a man is saved is a life befitting a saved man. A prova de que um homem salvo uma vida, um homem digno salvos.

DAISYDAISY

The doctrines that bring TULIP into balance therefore constitute another five points, which we will call thedoctrines of responsibility. As doutrinas que trazem TULIP em equilbrio, portanto, constituir outro de cinco

pontos, que chamamos as doutrinas de responsabilidade.

T = Total Depravity T =Depravao Total

D = Deliberate Sin D = pecadodeliberado

U = Unconditional Election U =Eleio Incondicional

A = All-Encompassing Call A= Call All-Englobando

L = Limited Atonement L =Expiao limitada

I = Infinite Love I = AmorInfinito

I = Irresistible Grace I = graa

irresistvel

S = Spontaneous Faith S = A

f espontneaP = Perseverance of the Saints P= Perseverana dos Santos

Y = Yieldedness of the SaintsY = rendio dos Santos

Common Objections to the Doctrine of ElectionObjees comuns para aDoutrina da Eleio

The doctrine of election disregards the free will of man.A doutrina da eleio ignora o livre-arbtrio

do homem.

It looks to many as if TULIP is saying that every man is appointed to a destiny which he cannot alterthathe faces heaven or hell without consideration of what he himself wants. Parece que muitos, como se TULIPest dizendo que cada homem designado para um destino que ele no pode alterar o que ele enfrenta o cuou o inferno sem levar em conta o que ele quer.

But TULIP does not deny that a man's future depends on his own free choice. Mas TULIP no nega que ofuturo do homem depende de sua prpria escolha livre. It merely starts on the premise that every man's freechoice, apart from grace, is to reject God. Limitou-se a inicia-se na premissa de que a livre escolha de cadaum, alm de graa, rejeitar a Deus. Only by grace can a man's heart be changed so that his free choice is to

accept salvation in Christ. Somente pela graa podemos corao de um homem ser alterado para que suaescolha livre para aceitar a salvao em Cristo. Yet this defense of TULIP spawns another objection. Noentanto, esta defesa da TULIP gera outra objeo.


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God would be unjust to grant saving grace to some and to withhold it from others.Deus seria injustoao conceder a graa salvadora para alguns e para ret-lo dos outros.

I will answer this objection by means of a parable. Eu vou responder a esta objeco, por meio de umaparbola. Suppose I see ten people walking resolutely toward a cliff. Suponha que eu veja dez pessoascaminhando decididamente em direo a um precipcio. One is my own child. Um deles o meu prpriofilho. I vehemently warn them all, but they laugh in my face and trample underfoot the evidence I showthem of their peril. Eu veementemente avis-los todos, mas eles riem da minha cara e ps pisam as provasque eu mostro-lhes a sua conta e risco. If I then tackle my child and tie him down so that he can go nofarther, am I unjust because I do not forcibly restrain the rest, because I let them suffer the consequences oftheir stupidity? Ora, se eu resolver o meu filho e amarr-lo para que ele possa ir mais longe, eu sou injusto,

porque eu no forosamente conter o resto, porque eu deix-los sofrer as conseqncias de sua estupidez?This is a poor analogy to God's predicament, because the issue between man and God is more personal. Esta a analogia pobre contrariedade Deus, porque a questo entre o homem e Deus mais pessoal. Man hasallied himself with God's archenemy. O homem se aliou com o arquiinimigo de Deus. Is God unjust if Hedoes not intervene to save every man from the consequences of his own deliberate treason against God?Deus injusto se Ele no intervm para salvar todos os homens das conseqncias de sua prpria traiodeliberada contra Deus? By no means. De maneira nenhuma. He is infinitely gracious to save any man. Ele

infinitamente misericordioso para salvar algum.Many Christians have not come to terms with the clear teaching of Romans 9. Muitos cristos no chegarama um acordo com o claro ensinamento de Romanos 9.

10 And not only this; but when Rebecca also had conceived by one, even by our father Isaac;10 E no somenteisto, mas tambm Rebeca, quando concebeu de um, at mesmo por nosso pai Isaac;11 (For the children being not yet born, neither having done any good or evil, that the purpose of God accordingto election might stand, not of works, but of him that calleth;)11 (para as crianas que ainda no nasceu, notendo feito bem ou mal, para que o propsito de Deus segundo a eleio ficasse firme, no de obras, mas poraquele que chama;)12 It was said unto her, The elder shall serve the younger.12 Foi-lhe dito: O maior servir o menor.

13 As it is written, Jacob have I loved, but Esau have I hated.13 Como est escrito: Amei Jac, Esa, mas euodiava.14 What shall we say then?14 Que diremos, pois?Is there unrighteousness with God?H injustia da parte deDeus?God forbid.Deus me livre.15 For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom Iwill have compassion.15 Porque diz a Moiss: Terei misericrdia de quem eu quiser ter misericrdia, e tereicompaixo de quem me aprouver ter compaixo.16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.16 Assim, pois,no depende do que quer, nem daquele que corre, mas de misericrdia que Deus sheweth.17 For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my

power in thee, and that my name might be declared throughout all the earth.17 Porque diz a Escritura a Fara,mesmo para o mesmo efeito que eu te levantei, para que eu pudesse mostrar meu poder em ti, e que meu nomeseja anunciado em toda a terra.

18 Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.18 Portanto, tem elemisericrdia de quem quer ter misericrdia, e quem quer endurece.19 Thou wilt say then unto me, Why doth he yet find fault?19 Dirs ento para mim, Por que ele ainda sequeixa?For who hath resisted his will?Para quem tem resistido sua vontade?20 Nay but, O man, who art thou that repliest against God?20 Mas, homem, quem s tu, que a Deus replicas?Shall the thing formed say to him that formed it, Why hast thou made me thus? Porventura a coisa formada dirao que a formou: Porque me fizeste assim?21 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another untodishonour?21 no tem o oleiro poder sobre o barro, para da mesma massa fazer um vaso para honra e outro

para desonra?22 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering thevessels of wrath fitted to destruction:22 E se Deus, querendo mostrar a sua ira e tornar conhecido seu poder,suportou com muita longanimidade os vasos de ira preparados para a perdio:

23 And that he might make known the riches of his glory on the vessels of mercy, which he had afore preparedunto glory.23 E que ele poderia dar a conhecer as riquezas da sua glria nos vasos de misericrdia, que deantemo preparou para a glria.

Romans 9:10-23Romanos 9:10-23


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We cannot fathom all the reasons why God has not chosen to save everyone. Ns no podemoscompreender as razes pelas quais Deus no escolheu salvar todos. But one reason, according to this

passage, is that God is "willing to shew his wrath, and to make his power known" (v. 22). Mas um dosmotivos, de acordo com esta passagem, que Deus est "disposto a mostrar sua ira e tornar conhecido o seu

poder" (v. 22). He wants us to know Him in all the complexity of His Person. Ele quer que ns conhecemosem toda a complexidade da sua pessoa. Inseparable from His character is a holy wrath toward such perfidyas man has committed, and inseparable from His divine resources is the power to implement eternalretribution. Inseparvel de sua personagem uma ira santa na direo perfdia como o homem cometeu, einseparvel Seus recursos divina o poder de aplicar punio eterna. So that we might love Him better, Hewants to show us a full picture of His holiness and power. Para que possamos am-Lo melhor, Ele quer nosmostrar uma viso completa de sua santidade e poder.

God expressly states that He wants every man to be saved. Deus afirma expressamente que Ele querque todos os homens sejam salvos.

It has seemed to many that the doctrine of election runs afoul of the New Testament principle that Goddesires the salvation of all men. Pareceu a muitos que a doutrina da eleio executado em conflito com o

princpio do Novo Testamento que Deus deseja a salvao de todos os homens.

Who [God] will have all men to be saved , and to come unto the knowledge of the truth. Que [Deus]que todos os homens sejam salvos e cheguem ao pleno conhecimento da verdade.

1 Timothy 2:41 Timteo 2:4

The Lord is .O Senhor .....longsuffering to us-ward, not willing that any should perish, but that all shouldcome to repentance.longnimo para conosco, os, no querendo que nenhum perea, seno que todos cheguemao arrependimento.


But these texts are intended primarily to accomplish the following purposes: Mas estes textos so destinadosprincipalmente para realizar as seguintes finalidades:

1. 1. They give a general answer to the problem of evil. Eles do uma resposta geral para o problema domal. God is disclaiming responsibility for the death that entered the world through sin. Deus est negando aresponsabilidade pela morte, que entrou no mundo atravs do pecado. He is saying that a sinner perishes not

by God's choice, but by his own choice, as a result of his free decision to enlist in the cosmic rebellionagainst God. Ele est dizendo que um pecador no perece por escolha de Deus, mas por sua prpria escolha,como resultado da sua deciso livre para se alistar na rebelio csmica contra Deus.

Perhaps it will be helpful to consider an analogous case. Talvez seja til examinar um caso anlogo.Suppose our country was overrun by a foreign army, and as they swept through my town, a hostile soldiercame to my door with the obvious intent of shooting anyone he found inside. Suponha que nosso pas foiinvadida por um exrcito estrangeiro, e como eles varreu minha cidade, um soldado hostis vieram minha

porta com a inteno bvia de algum disparar ele encontrou l dentro. In self-defense, I would aim my gunat the door and pull the trigger as soon as he burst through. Em auto-defesa, eu teria como objectivo a minhaarma na porta e puxar o gatilho, logo que estourou completamente. While waiting tensely for the moment of

battle, I might well feel that I had no desire to kill this man, that I was not willing that he should perish.Enquanto espera tensa para o momento da batalha, eu poderia sentir que eu no tinha vontade de matar estehomem, que eu no estava querendo que ele perea. Yet to protect everything I held dear, I would nothesitate to kill him as soon as he appeared, and I would rest assured that he himself bore the blame for his

death. No entanto, para proteger tudo o que eu amava, eu no hesitaria em mat-lo logo que ele apareceu, euteria certeza de que ele prprio furo a culpa por morrer. An objector might press the analogy further and say,"Yes, but if you were all-powerful like God, you could capture the soldier and change his allegiance." Umoponente pode pressionar a analogia mais longe e dizer: "Sim, mas se voc fosse todo-poderoso como Deus,voc poderia capturar o soldado e mudar a sua lealdade." I could, but probably I would not, especially if he


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were a hardened killer, guilty of many atrocities in the past. Eu poderia, mas provavelmente eu no teria,especialmente se ele fosse um assassino endurecido, culpada de muitas atrocidades no passado. And if Ishould take his life, I would not be acting unjustly by any standard. E se eu tomar sua vida, eu no estariaagindo injustamente por qualquer padro. If I spared his life, I would not be treating him justly, butextending undeserved mercy and grace. Se eu poupou sua vida, eu no seria trat-lo com justia, masalargando imerecida misericrdia e graa. We are all like that soldier. Somos todos como esse soldado. Weare hardened sinners, with a record of transgressions leaving no grounds in justice to spare our lives. Somos

pecadores endurecido, com um registro de transgresses sem deixar motivos de justia para poupar nossasvidas. If God chooses not to save us, He is just. Se Deus no escolhe para nos salvar, Ele justo. If He savesus, He is gracious and merciful. Se Ele nos salva, porque Ele clemente e misericordioso.

2. 2. These texts give an answer to the sinner seeking God's will concerning salvation. Estes textos do umaresposta ao pecador que busca a vontade de Deus sobre a salvao. God never tells such an inquirer, "I wantyou to be lost." Deus nunca diz como um inquiridor: "Eu quero que voc seja perdido". His answer isalways, "I want you to be saved." Sua resposta sempre: "Eu quero que voc seja salvo".

The Doctrines of Grace

Many today identify Calvinism with the system of doctrine that bears the name TULIP. The letters of theacronym correspond to five doctrines known as the doctrines of grace, also as the five points of Calvinism.

T = Total depravity U = Unconditional election L = Limited atonement I = Irresistible grace P = Perseverance of the saints

Calvin himself never codified the doctrines of grace in this manner. Indeed, he would have objected to howthese doctrines are understood and taught by some who call themselves Calvinists. Yet when properlyformulated, all five points are Biblical in substance, although they easily become unbiblical in emphasisunless they are kept in balance with the doctrines of responsibility.

Total Depravity

Question addressed by the first point:

Who is worthy to be saved?

Defensible answer:

God finds nothing in any man that makes him deserving of eternal life. Every man is totallydepraved.

Defense:

10 As it is written, There is none righteous, no, not one:11 There is none that understandeth, there is none that seeketh after God.12 They are all gone out of the way, they are together become unprofitable: there is none thatdoeth good, no, not one.

Romans 3:10-12


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Indefensible answer:

Man is incapable of doing good.

Refutation:

Although Scripture says, "The plowing of the wicked, is sin" (Prov. 21:4), it is judging notthe act, but the motive. The motive may be tainted either by prideful self-sufficiency or byidolatrous dependence on heathen gods. But because plowing helps to sustain life, the actitself may be wholly good.

Unconditional Election

Question arising from the first point and addressed by the second point:

Though all men are too wicked to deserve eternal life, God chooses (elects) some forsalvation. Does He choose them because they are less wicked?

Defensible answer:

The answer is, no. God's decision to bestow saving grace takes no account of human merit.That is, divine election is unconditional.

Defense:

Paul was saved, though he was the chief of sinners (1 Tim. 1:15).


God's bestowal of saving grace is arbitrary.

Refutation:

God's avowal, "Jacob have I loved, but Esau have I hated" (Rom. 9:13), does not mean thatHis love for Jacob was arbitrary or at random. God loves His elect because He made them to

be vessels of honor and, seeing the end from the beginning, He has known from eternity pastwhat by grace they would become. So, His election is not without consideration of eachman's person and potential. It is motivated by love for those who will someday conform tothe image of Christ.

L imited Atonement

Question arising from the second point and addressed by the third:

If God saves men although they are sinners, will all be saved?

Defensible answer:

All men will not be saved. The benefits of Christ's atonement are not bestowed on all men,but reserved for a few.

Defense:


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Jesus said,

13 Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth todestruction, and many there be which go in thereat:14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there bethat find it.

Matthew 7:13-14

Point L, properly understood, is a rejection of universalism.


Christ died only for the elect.

Refutation:

Many passages teach that Christ died for all men.

14 For the love of Christ constraineth us; because we thus judge, that if one died for all, thenwere all dead:15 And that he died for all, that they which live should not henceforth live unto themselves,

but unto him which died for them, and rose again.

2 Corinthians 5:14-15

And he is the propitiation for our sins: and not for our's only, but also for the sins of the wholeworld.

1 John 2:2

. . . We trust in the living God, who is the Savior of all men, specially of those that believe.1 Timothy 4:10

Christ's redemptive work was evidently sufficient to purchase salvation for all men, wouldthey simply accept it. But though it was universally sufficient, it was not universallyefficient. That is, it did not actually confer salvation upon all men.

I r resistible Grace

Question arising from the third point and addressed by the fourth:

God saves sinners through the gospel, which urges them to believe in Christ as their Savior.But if human depravity will keep at least some from responding correctly to the gospel, willnot all be lost, since all are by nature equally froward and hostile to the truth?

Defensible answer:

God is capable of saving a man even though he is God's bitter enemy. Divine grace worksirresistibly upon a stubborn heart and transforms it so that it is willing to believe the gospel.

Defense:


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Paul, again, is the sterling example. He was the chief of sinners, but God saved him.Moreover, Jesus said that although a camel could go through the eye of a needle more easilythan a rich man could attain heaven, with God all things are possible (Luke 18:25-27).


God saves sinners against their will.

Refutation:

God never forces a man to accept Christ. Rather, He works in a man's heart and mind until,of his own free volition, he desires to accept Christ.

Perseverance of the Saints

Question arising from the fourth point and addressed by the fifth:

If salvation is entirely a work of God, might He take it away just as irresistibly as He gave it?

Defensible answer:

A man truly saved will never lose his salvation.

Defense:

Jesus promised,

All that the Father giveth me shall come to me; and him that cometh to me I will in no wise

cast out.

John 6:37


Any man who believes he is saved can be sure of his salvation.

Refutation:

Jesus warned,

21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; buthe that doeth the will of my Father which is in heaven.22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and inthy name have cast out devils? and in thy name done many wonderful works?23 And then will I profess unto them, I never knew you: depart from me, ye that workiniquity.

Matthew 7:21-23

The Doctrines of Responsibility

TULIP clearly presents the Biblical doctrines of divine grace, but ignores the Biblical doctrines of humanresponsibility. For each of the five points of Calvinism, there is a counterbalancing truth.


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Deliberate Sin

Possible distortion:

Point T alone could lead some to believe that depravity is a condition we passively receive.

Corrective:The doctrine of Total Depravity is balanced by the doctrine of Deliberate Sin.

All we like sheep have gone astray; we have turned every one to his own way; and the LORDhath laid on him the iniquity of us all.

Isaiah 53:6

We all cooperate with our innate depravity by sinning wilfully. Sin is our conscious choice.

Al l-Encompassing Call


Point U alone could be taken to mean that some might be denied salvation though they desireit.

Corrective:

The doctrine of Unconditional Election is balanced by the doctrine of All-Encompassing

Call.

For God so loved the world, that he gave his only begotten Son, that whosoever believeth inhim should not perish, but have everlasting life.

John 3:16

. . . And let him that is athirst come. And whosoever will, let him take the water of life freely.

Revelation 22:17

The Bible clearly teaches that salvation is available to whoever wants it.

I nfin ite Love


Some might infer from Point L alone that God is indifferent to the lost.

Corrective:

The doctrine of Limited Atonement is balanced by the doctrine of Infinite Love.The Lord is . . . longsuffering to us-ward, not willing that any should perish, but that allshould come to repentance.


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2 Peter 3:9

For God so loved the world, that he gave his only begotten Son, that whosoever believeth inhim should not perish, but have everlasting life.

John 3:16

God loves the whole world of man, including all who will reject His love.

Spontaneous Faith


Point I alone could be construed as saying that a man should wait for saving faith to descendmysteriously from above.

Corrective:

The doctrine of Irresistible Grace is balanced by the doctrine of Spontaneous Faith.

For with the heart man believeth unto righteousness; and with the mouth confession is madeunto salvation.

Romans 10:10

Saving faith originates in the authentic desires of a man's heart. It comes not from without,but from within. If, in his heart, a man desires to be saved and believes that he can be savedonly through Christ, he need not postpone a decision for Christ until God grants him a specialkind of faith. He already has exactly the faith he needs.

Yieldedness of the Saints


Some might view Point P alone as an excuse for carelessness in the Christian life.

Corrective:

The doctrine of Perseverance of the Saints is balanced by the doctrine of Yieldedness of theSaints.

Wherefore the rather, brethren, give diligence to make your calling and election sure: for if yedo these things, ye shall never fall.

2 Peter 1:10

The proof that a man is saved is a life befitting a saved man.

DAISY

The doctrines that bring TULIP into balance therefore constitute another five points, which we will call thedoctrines of responsibility.


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T = Total Depravity D = Deliberate Sin

U = Unconditional Election A = All-Encompassing Call

L = Limited Atonement I = Infinite Love

I = Irresistible Grace S = Spontaneous Faith

P = Perseverance of the Saints Y = Yieldedness of the Saints

Common Objections to the Doctrine of Election

The doctrine of election disregards the free will of man.

It looks to many as if TULIP is saying that every man is appointed to a destiny which he cannot alterthathe faces heaven or hell without consideration of what he himself wants.

But TULIP does not deny that a man's future depends on his own free choice. It merely starts on the premisethat every man's free choice, apart from grace, is to reject God. Only by grace can a man's heart be changedso that his free choice is to accept salvation in Christ. Yet this defense of TULIP spawns another objection.

God would be unjust to grant saving grace to some and to withhold it from others.

I will answer this objection by means of a parable. Suppose I see ten people walking resolutely toward acliff. One is my own child. I vehemently warn them all, but they laugh in my face and trample underfoot theevidence I show them of their peril. If I then tackle my child and tie him down so that he can go no farther,am I unjust because I do not forcibly restrain the rest, because I let them suffer the consequences of theirstupidity? This is a poor analogy to God's predicament, because the issue between man and God is more

personal. Man has allied himself with God's archenemy. Is God unjust if He does not intervene to saveevery man from the consequences of his own deliberate treason against God? By no means. He is infinitelygracious to save any man.

Many Christians have not come to terms with the clear teaching of Romans 9.

10 And not only this; but when Rebecca also had conceived by one, even by our father Isaac;11 (For the children being not yet born, neither having done any good or evil, that the purpose of God accordingto election might stand, not of works, but of him that calleth;)12 It was said unto her, The elder shall serve the younger.13 As it is written, Jacob have I loved, but Esau have I hated.14 What shall we say then? Is there unrighteousness with God? God forbid.

15 For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom Iwill have compassion.16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.17 For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my

power in thee, and that my name might be declared throughout all the earth.18 Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.19 Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?20 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it,Why hast thou made me thus?21 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another untodishonour?22 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering thevessels of wrath fitted to destruction:

23 And that he might make known the riches of his glory on the vessels of mercy, which he had afore preparedunto glory.

Romans 9:10-23


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We cannot fathom all the reasons why God has not chosen to save everyone. But one reason, according tothis passage, is that God is "willing to shew his wrath, and to make his power known" (v. 22). He wants usto know Him in all the complexity of His Person. Inseparable from His character is a holy wrath towardsuch perfidy as man has committed, and inseparable from His divine resources is the power to implementeternal retribution. So that we might love Him better, He wants to show us a full picture of His holiness and

power.

God expressly states that He wants every man to be saved.

It has seemed to many that the doctrine of election runs afoul of the New Testament principle that Goddesires the salvation of all men.

Who [God] will have all men to be saved, and to come unto the knowledge of the truth.

1 Timothy 2:4

The Lord is . . . longsuffering to us-ward, not willing that any should perish, but that all should come torepentance.

2 Peter 3:9

But these texts are intended primarily to accomplish the following purposes:

1. They give a general answer to the problem of evil. God is disclaiming responsibility for the death thatentered the world through sin. He is saying that a sinner perishes not by God's choice, but by his ownchoice, as a result of his free decision to enlist in the cosmic rebellion against God.

Perhaps it will be helpful to consider an analogous case. Suppose our country was overrun by a foreignarmy, and as they swept through my town, a hostile soldier came to my door with the obvious intent ofshooting anyone he found inside. In self-defense, I would aim my gun at the door and pull the trigger assoon as he burst through. While waiting tensely for the moment of battle, I might well feel that I had nodesire to kill this man, that I was not willing that he should perish. Yet to protect everything I held dear, Iwould not hesitate to kill him as soon as he appeared, and I would rest assured that he himself bore the

blame for his death. An objector might press the analogy further and say, "Yes, but if you were all-powerfullike God, you could capture the soldier and change his allegiance." I could, but probably I would not,especially if he were a hardened killer, guilty of many atrocities in the past. And if I should take his life, Iwould not be acting unjustly by any standard. If I spared his life, I would not be treating him justly, butextending undeserved mercy and grace. We are all like that soldier. We are hardened sinners, with a recordof transgressions leaving no grounds in justice to spare our lives. If God chooses not to save us, He is just. IfHe saves us, He is gracious and merciful.

2. These texts give an answer to the sinner seeking God's will concerning salvation. God never tells such aninquirer, "I want you to be lost." His answer is always, "I want you to be saved."

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As Doutrinas da Graça