In Part I, I gave a brief background to the publication of a book entitled The Sovereignty of God (Kentucky: Baptist Book Concern, 1894) by longtime editor of The Western Recorder, T.T. Eaton. >>>
- part one contains Northrup’s original series first published in The Standard and later in The Magazine of Christian Literature, both publications of which were widely circulated (which may account for Eaton’s quest to publish a definitive, scholarly reply);
- part two records Watts’ replies to Northrup with some rejoinders to Watts from Northrup;
- part three offers a final word from Northrup since, according to Eaton, it would only be judicious if Northrup had the “last word” since his articles stood as the occasion for the dialog in the first place1
Below are selections taken from the third essay2 in part one of The Sovereignty of God.3 The chief aim of the essay, Northrup writes, is to “discuss the following question:
Does the doctrine of God's Sovereignty in Predestination, as contained in the strict Calvinistic system, necessarily imply that the perdition of a part of mankind—the non-elect—is not only certain, but inevitable, let them do what they can to obtain salvation, even in the way appointed in the gospel?”
Northrup begins the essay by defining three “doctrinal systems” known as “Calvinistic” which differ from each other chiefly as regards the order of divine decrees (pp. 62-63):
- supra-lapsarianism (which Northrup equates with hyper-Calvinism);
- strict Calvinism (which Northrup equates with infra-lapsarianism);
- and moderate Calvinism (of which exist two types)
It is the second “doctrinal system”—strict Calvinism—toward which the northern Baptist theologian aims his intellectual guns.4 After a lengthy treatise in examining both Reformed confessions and Reformed theologians, Northrup gathers up the conclusions drawn from the evidences considered under a heading entitled “WHAT STRICT CALVINISM INVOLVES” if these propositions are true5:
- (1) that men are, at birth, under condemnation—"subject to death with all its miseries, spiritual, temporal and eternal,"
- (2) that their inability to repent and believe ‘is as complete as the inability of the blind to see, or of the dead to restore themselves to life”
- (3) that eternal life is absolutely dependent upon repentance and faith
(4) that regeneration, of which repentance and faith are fruits, is a work of God in relation to which "man is altogether passive"- (5) that God's action in regenerating some and leaving others in a state of unregeneracy, is the certain and necessary result of the decrees of election and preterition,
- (6) that these decrees are, in the logical order, antecedent to and irrespective of all personal action, having respect solely to pre-natal depravity and guilt
- (7) that these decrees are eternal and immutable, and the number included in each "is so certain and definite that it cannot be either increased or diminished"
if these propositions are true it is demonstrably certain that the eternal perdition of a part of the human race—all the non-elect—is not only certain, but inevitable, let them do what they can to obtain salvation, even in the way appointed in the gospel. For, since the eternal and immutable decree not to extend to them saving grace was formed antecedent to and irrespective of their personal action, they can do nothing that will have a favorable bearing upon their eternal destiny; they cannot repent and believe; they cannot renew themselves; God himself cannot deliver them from their state of depravity and condemnation, for He cannot reverse His irreversible decrees. Their perdition is, therefore, as unavoidable as it would be if He had decreed to send them to hell on the day of their birth" (pp.73-74, all italics original).
In Part III, I’ll post one of two questions Northrup asks in consequence of the concluding propositions about strict Calvinism’s theory of God’s Sovereignty in Predestination listed above from his third essay.
1Eaton shows the best side of being “fair and balanced” here since he could have just as easily let Watts have the last word since Watts most probably expressed Eaton’s personal theological sympathies. How unlike the propagandistic type of exchange we observe on many subjects contended within the evangelical community today stands Eaton’s editorial courtesy toward Northrup.
2pp. 62-89
3The fact is, Northrup’s essays are not the easiest to follow. He uses extremely tight reasoning which forces the reader to move slowly through his presentation, a process unaccommodating to today’s internet junkies who crave substance but only if it is in the form of a tweet. Sticking with Northrup—even if you have to re-read, re-read, and re-read—will produce a profitable intellectual windfall be assured
4recall once again, I mentioned in part I that Northrup apparently aligned himself with the third doctrinal system—moderate Calvinism—even though he doesn’t say so in so many words. Whatever the case, in his rebuttals to Watts it seems clear he most certainly rejected allegiance to any form of Arminianism.
5the paragraphs are broken apart solely for enhanced readability purposes
Peter, your research on these issues and sharing with us the very words written from these conversations and books from the past and present are priceless to me and so many others who follow your post. Thank you for all the time and work you put into this.
In Christ
Theo & Pam Knight
Posted by: pam knight | 2013.01.08 at 02:40 PM
Theo & Pam,
Thank you for the encouragement. Many believers like yourselves exist across both the SBC specifically and evangelicalism broadly who realize a vast biblio-theological cemetery remains among us, and unfortunately the skeletons of confessions, creeds, and theologies having little affinity with our Southern Baptist heritage fill many of those graveyards. And, it's a realization concerning which you frequently can't quite put your finger on but you know it exists nonetheless. History inevitably comes to our aid in those times. Too, many do not have the time while others may not have the resources available to do some of the digging up of the past. I am only glad to be of help to you both.
Grace always...
Posted by: peter lumpkins | 2013.01.08 at 03:27 PM
"And, it's a realization concerning which you frequently can't quite put your finger on but you know it exists nonetheless. "
One reason I so appreciate it is because the SBC nowadays looks nothing like the one I grew up in. (many churches, btw) It looks nothing like the one my great grandparents wrote about. Or my grandparents/parents who never missed a convention.
I will say this, the one I grew up in and the one my grandparents passed on was one that the focus was on missions not the pastor. In fact, the pastors wanted it that way. We always had missionaries in our homes and were constantly conversing with them, hosting them, traveling with them when they were here on furlough, etc.
The SBC I grew up in was NOT pastor/leader centered but missions centered. We knew who were were in Christ and longed to tell the nations. It was not composed of celebrities making their names great among the nations so they could have more followers.
I really do think it has come to that, sadly.
Posted by: lydia | 2013.01.08 at 04:13 PM
What's so amusing is the loudest voices telling us that Traditionalism is not what the majority of the SBC believes are YRR who came out of OTHER denominations in adulthood into the SBC. So those of us who grew up in the SBC know less than those who've only recently found the SBC in their young lives.
Posted by: Mary | 2013.01.08 at 06:42 PM