You are quoting two separate footnotes there. Footnote 8 is referring back to the text (mentioning Calvinists who have become Catholics) and is not listing four-point CalvinistsâŚ
I
However, we could have a conversation about why limited atonement is so essential to Calvinism in your view. Itâs particularly interesting that Calvin himself does not teach limited atonement. (He doesnât explicitly deny it either, but on the whole I think his statements on the subject fit better with a four-point position.) I know of course that you donât think Calvin is infallible, but I would expect that he plays an important enough role in your theological heritage that you wouldnât want to define âCalvinistâ in a way that would exclude him (the linguistic oddity of this is of course unimportantâI know that âCalvinistâ is simply a conventional term)âŚ
Edwin
I see that you are Episcopalian. I agree with the 39 Articles of Faith on the essentials of the Christian Faith. What else can a say? The joke about 4 pointers is that all 5 points are linked together. If one point is not true, I donât think the 5 points of Calvinism is biblical truth. The 5 points of Calvinism is for spiritual growth and are not needed to be united to Christ, or being born from above. Here is interesting articles from the 39 Articles of Faith related to our topic.
I think we essentially believe the same things.
]IX. Of Original or Birth-Sin. Original sin standeth not in the following of Adam, (as the Pelagians do vainly talk
but it is the fault and corruption of the Nature of every man, that naturally is engendered of the offspring of Adam; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the Spirit; and therefore in every person born into this world, it deserveth Godâs wrath and damnation. And this infection of nature doth remain, yea in them that are regenerated; whereby the lust of the flesh, called in Greek, phronema sarkos, (which some do expound the wisdom, some sensuality, some the affection, some the desire, of the flesh), is not subject to the Law of God. And although there is no condemnation for them that believe and are baptized; yet the Apostle doth confess, that concupiscence and lust hath of itself the nature of sin.
X. Of Free-Will. The condition of Man after the fall of Adam is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith; and calling upon God. Wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will.
XI. Of the Justification of Man. We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings. Wherefore, that we are justified by Faith only, is a most wholesome Doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification.
XII. Of Good Works. Albeit that Good Works, which are the fruits of Faith, and follow after Justification, cannot put away our sins, and endure the severity of Godâs judgment; yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively Faith insomuch that by them a lively Faith may be as evidently known as a tree discerned by the fruit.
XIII. Of Works before Justification. Works done before the grace of Christ, and the Inspiration of his Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ; neither do they make men meet to receive grace, or (as the School-authors say) deserve grace of congruity: yea rather, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin.
XVII. Of Predestination and Election. Predestination to Life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore, they which be endued with so excellent a benefit of God, be called according to Godâs purpose by his Spirit working in due season: they through Grace obey the calling: they be justified freely: they be made sons of God by adoption: they be made like the image of his only-begotten Son Jesus Christ: they walk religiously in good works, and at length, by Godâs mercy, they attain to everlasting felicity.
As the godly consideration of Predestination, and our Election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal Salvation to be enjoyed through Christ as because it doth fervently kindle their love towards God: So, for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of Godâs Predestination, is a most dangerous downfall, whereby the Devil doth thrust them either into desperation, or into wretchlessness of most unclean living, no less perilous than desperation.
Furthermore, we must receive Godâs promises in such wise, as they be generally set forth to us in Holy Scripture: and, in our doings, that Will of God is to be followed, which we have expressly declared unto us in the Word of God.
Have you ever stopped to consider that you are really engaged with a party who is having a very one-sided argument with themself, and you are more or less having a one sided conversation with yourself?..
This isnât about ease, it is about truth. Show me where the OT Sacrifices were said to have been the objects of wrath and/or had punishment transferred to the animal.
lack of understanding of the whole redeeming work of ChristâŚ