The Calvinism Debate - Way of Life Literature

If election is “sovereign” and “unconditional” in a Calvinistsense and the believer has no choice whatsoever in the matterof salvation, these passages don’t make any sense.If, on the other hand, election involves an element offoreknowledge (1 Pet. 1:2) and involves a personal choice onthe part of the sinner (“whosoever believeth,” Jn. 3:15, 16;12:46; Acts 10:43; Rom. 9:33; 10:11; 1 John 5:1; Rev. 22:17;etc.), the exhortations and warnings in Hebrews make perfectsense. Because if this is true, and we know that it is becausethe Bible everywhere teaches it, then the sinner, being givenlight from Christ (Jn. 1:9) and being drawn by Christ (Jn.12:32) and being convicted and enlightened by the HolySpirit (Jn. 16:8) can, because of this gracious divineenablement, either believe on Christ or not and it is alsopossible for a sinner to come close to salvation withoutactually possessing it. erefore he needs to be exhorted tobelieve on Jesus Christ truly and sincerely and not to turnaway before he has been genuinely born again and indwelt bythe Holy Spirit and adopted into God’s family.11. Calvinism cannot explain prayer.Arthur Pink says, “God’s will is immutable, and cannot bealtered by our cryings” (e Sovereignty of God, p. 173).In fact, God’s will can be altered by our prayers.Prayer can never demand that God do something. Prayer isnot demanding but asking. Prayer must always be inaccordance with “the will of God” (Rom. 1:10). ‘If we askanything according to his will he heareth us” (1 Jn. 5:14). Butthat is not to say that prayer is merely a robotic response tothat which God has eternally predetermined. God has givenman the responsibility to pray and has pledged Himself toanswer, as long as the prayer is in accordance with His will.at means that it is up to man whether to pray or not topray, how much to pray, and how earnestly. And thoseprayers change things in the world!39