Quick Summary
The "Five Points of Calvinism" are a summary of the Canons of Dort (1618–1619), responding to the Arminian Remonstrance. Often summarized by the acronym TULIP, they are: Total Depravity (Radical Corruption), Unconditional Election, Limited Atonement (Particular Redemption), Irresistible Grace (Effectual Calling), and Perseverance of the Saints (Preservation). They articulate a monergistic view of salvation where God is the sole author of redemption.
The theological propositions collectively known as the “Five Points of Calvinism” represent a systematic codification of the Reformed understanding of salvation. While often popularized through the twentieth-century mnemonic acronym TULIP, these doctrines were historically formulated not as a comprehensive summary of Reformed theology, but as a specific polemical response to the “Five Articles of Remonstrance” issued by followers of Jacob Arminius in 1610. The definitive articulation of these points occurred at the Synod of Dort (1618–1619), where an international assembly of Reformed theologians defined the boundaries of orthodoxy regarding the nature of divine grace and human agency.
The fundamental premise connecting these five points is the sovereignty of God in salvation. The system presents a monergistic view of redemption—meaning that God alone is the active agent who initiates, accomplishes, and applies salvation—in contrast to the synergistic view which posits a cooperation between divine grace and the human will.
Radical Corruption (Total Depravity)
The first point addresses the anthropological crisis resulting from the Fall. The term “Total Depravity” is often misunderstood as implying that humans are as morally vicious as possible in every action. In precise theological terms, however, it denotes Radical Corruption or pervasive moral inability. Reformed theology asserts that the Fall affected every aspect of the human constitution—intellect, will, and affections—rendering the unregenerate individual spiritually “dead in trespasses and sins” (Ephesians 2:1).
Scripture describes the condition of the fallen heart not merely as sick, but as fundamentally incapable of seeking God. Romans 3:10–18 declares that “no one seeks for God,” while Jeremiah 17:9 portrays the heart as deceitful and desperately sick. Genesis 6:5 further attests that the inclination of man’s thoughts is evil continuously. Consequently, the human will is enslaved to its own fallen nature; while individuals are free to choose what they desire, they lack the moral capacity to desire God or to generate saving faith apart from divine regeneration.
Unconditional Election
Because the human agent is spiritually dead and functionally hostile to God, salvation cannot be contingent upon human initiative. The doctrine of Unconditional Election posits that God’s choice of individuals for salvation is grounded solely in His own sovereign will and eternal purpose, rather than in any foreseen merit or faith within the creature.
The theological logic is linear: if humanity is unable to respond (Radical Corruption), God must initiate. Romans 9:11 explicitly locates the basis of election in God’s purpose “before they were born or had done anything good or bad,” ensuring that salvation depends “not on human will or exertion, but on God, who has mercy” (Romans 9:16). Similarly, Ephesians 1:4–6 states that believers were chosen “before the foundation of the world” to be holy, framing election as the cause of faith, not its result.
Particular Redemption (Limited Atonement)
The third point concerns the scope and efficacy of Christ’s sacrificial death. While often termed “Limited Atonement,” Reformed theology prefers Particular Redemption or Definite Atonement to emphasize that Christ’s death was intended to secure the actual salvation of the elect, rather than merely creating a hypothetical possibility of salvation for all humanity.
This doctrine is inextricably linked to the previous points through internal logic. If Christ died for every single human being, yet many perish, then the efficacy of the atonement is ultimately determined by the human will—a will that the first point defines as incapable of choosing God. To avoid this contradiction, orthodox Calvinism asserts that the Father and the Son work in perfect harmony: the Son redeems exactly those whom the Father elected. Biblical support is drawn from texts where Christ speaks of laying down his life specifically for “the sheep” (John 10:11, 15) and purchasing the church with his blood (Acts 20:28; Ephesians 5:25).
Internal Diversity: Within the Reformed tradition, a minority view known as Amyraldism (or “Four-Point Calvinism”) accepts the other four points but rejects Limited Atonement. Proponents argue, based on verses like 1 John 2:2 and 1 Timothy 2:6, that Christ’s atonement is universal in its provision but limited in its application. However, traditional Five-Point Calvinists argue that this position undermines the unity of the Trinity and implies that Christ shed his blood in vain for those who are eternally lost.
Effectual Calling (Irresistible Grace)
The fourth point describes the application of redemption by the Holy Spirit. Effectual Calling (or Irresistible Grace) distinguishes between the external proclamation of the gospel, which can be rejected by human ears, and the internal, regenerative call of the Spirit, which inevitably brings the sinner to faith.
This doctrine does not suggest that God drags unwilling people to heaven, but rather that He transforms the rebellious will. Through regeneration, God gives a new heart (Ezekiel 36:26), making the sinner willing to come. Jesus affirms this sovereign drawing in John 6:37 and 44: “All that the Father gives me will come to me… No one can come to me unless the Father who sent me draws him.” The Spirit’s work is distinct from human persuasion; it is a creative act that raises the spiritually dead to life, ensuring that the call to faith is answered.
Preservation of the Saints (Perseverance)
The final point serves as the capstone of Christian assurance. Perseverance of the Saints asserts that those who are elected by the Father, redeemed by the Son, and regenerated by the Spirit will be deeply preserved in the faith until the end. They cannot fall away from a state of grace into eternal condemnation.
This security is grounded not in the believer’s strength, but in the immutability of God’s decree and power. Romans 8:29–30 presents an unbroken chain of salvation from predestination to glorification, implying that no link can be lost. Jesus provides the ultimate assurance in John 10:27–29, declaring that “no one will snatch them out of my hand.” While believers may struggle with sin and doubt, the Holy Spirit seals them for the day of redemption (Ephesians 1:13–14), ensuring that the work God began will be brought to completion (Philippians 1:6).
These five doctrines function as a coherent theological system designed to safeguard the glory of God. By attributing every stage of salvation—from the eternal decree to the final perseverance—to divine grace alone, the Five Points of Calvinism exclude all grounds for human boasting. They articulate a gospel in which God is not merely a passive observer or a potential helper, but the sovereign Savior who accomplishes the redemption of His people.
Frequently Asked Questions
Scholarly examination of the primary theological, historical, and biblical inquiries addressed in this guide.
What are the "Five Points of Calvinism," and how did the Canons of Dort historically give rise to them?
The "Five Points of Calvinism" are a systematic theological codification of the Reformed doctrine of soteriological monergism, formulated at the historic international Synod of Dort (1618–1619) in the Netherlands. Dort did not convene to invent a brand-new theological system or to present a comprehensive summary of Christian dogmatics; rather, the assembly was convened to evaluate and refute the Five Articles of Remonstrance published in 1610 by the followers of the late Dutch theologian Jacob Arminius. The resulting Canons of Dort answered each Remonstrant challenge point-by-point, providing a rigorous biblical defense of sovereign grace that later, particularly in twentieth-century Anglo-American pedagogy, was popularized through the famous mnemonic acronym TULIP.
