"Calminianism" (clarification added)

Some claim that Calvinism and Arminianism are both right in some ways and wrong in some ways. Thus, the good of both can be combined into a synthesis, while avoiding the errors of both. The argument for this seems very weak.

"Calminian" means something like this: we chose our salvation freely, but cannot lose our salvation once we have freely chosen it. By "free" is means the Arminian idea of power of contrary choice. That is, God does not predestine us to salvation (election). God offers it and we, by our own power, chose or reject it. Or, more technically, God does all that is necessary for salvation, but not all that is sufficient. Calvinism claims that God does all that is necessary and sufficient for the salvation of the elect. Or, more broadly, Calminianism is understood to mean that God is sovereign (something Armianism denies) and that we are responsible for our choices (something Calvinism denies).

But this will not fly. Both Calvinism and Arminian have differing and incompatible accounts of both God's sovereignty and human responsibility. It is not the case that Calvinism emphasizes sovereignty and de-emphasizes human responsibility. Nor is it the case that Arminians emphasize human responsibility and de-emphasize sovereignty. Therefore, for you cannot synthesize them.

Let me explain this with respect to Calvinism, and leave Arminianism aside. On the Calvinist model, God exercises "meticulous providence" (Paul Helm) over every detail of existence, including human salvation (Ephesians 1:11). The number of the elect is set before the creation of the universe. It is not determined by God passively "looking ahead" to see who will chose salvation. Rather, it is determined by God's sovereign grace. On this, I present chapter three from The Westminster Confession. (I have omitted the copious biblical citations.)

Chapter III

Of God's Eternal Decree

I. God from all eternity, did, by the most wise and holy counsel of His own will, freely, and unchangeably ordain whatsoever comes to pass; yet so, as thereby neither is God the author of sin, nor is violence offered to the will of the creatures; nor is the liberty or contingency of second causes taken away, but rather established.

II. Although God knows whatsoever may or can come to pass upon all supposed conditions; yet has He not decreed anything because He foresaw it as future, or as that which would come to pass upon such conditions.

III. By the decree of God, for the manifestation of His glory, some men and angels are predestinated unto everlasting life; and others foreordained to everlasting death.

IV. These angels and men, thus predestinated, and foreordained, are particularly and unchangeably designed, and their number so certain and definite, that it cannot be either increased or diminished.

V. Those of mankind that are predestinated unto life, God, before the foundation of the world was laid, according to His eternal and immutable purpose, and the secret counsel and good pleasure of His will, has chosen, in Christ, unto everlasting glory, out of His mere free grace and love, without any foresight of faith, or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving Him thereunto; and all to the praise of His glorious grace.

VI. As God has appointed the elect unto glory, so has He, by the eternal and most free purpose of His will, foreordained all the means thereunto. Wherefore, they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ by His Spirit working in due season, are justified, adopted, sanctified, and kept by His power, through faith, unto salvation. Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.

VII. The rest of mankind God was pleased, according to the unsearchable counsel of His own will, whereby He extends or withholds mercy, as He pleases, for the glory of His sovereign power over His creatures, to pass by; and to ordain them to dishonor and wrath for their sin, to the praise of His glorious justice.

VIII. The doctrine of this high mystery of predestination is to be handled with special prudence and care, that men, attending the will of God revealed in His Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election. So shall this doctrine afford matter of praise, reverence, and admiration of God; and of humility, diligence, and abundant consolation to all that sincerely obey the Gospel.

Many think this account is incompatible with human freedom, but it is not, since everything depends on how one understands human freedom. Take it from The Westminister Confession of Faith.

Chapter IX

Of Free Will

I. God has endued the will of man with that natural liberty, that is neither forced, nor, by any absolute necessity of nature, determined good, or evil.

II. Man, in his state of innocency, had freedom, and power to will and to do that which was good and well pleasing to God; but yet, mutably, so that he might fall from it.

III. Man, by his fall into a state of sin, has wholly lost all ability of will to any spiritual good accompanying salvation: so as, a natural man, being altogether averse from that good, and dead in sin, is not able, by his own strength, to convert himself, or to prepare himself thereunto.

IV. When God converts a sinner, and translates him into the state of grace, He frees him from his natural bondage under sin; and, by His grace alone, enables him freely to will and to do that which is spiritually good; yet so, as that by reason of his remaining corruption, he does not perfectly, or only, will that which is good, but does also will that which is evil.

V. The will of man is made perfectly and immutably free to do good alone in the state of glory only.

I have not given an argument for Calvinism. Rather, am claiming that synthesizing Calvinism and Arminianism into Calminianism is not a logical option. One might remain agnostic on how to combine God's sovereignty and human responsibility, but this would not be "Calminianism."