Una Defensa del Calvinismo

by Charles Haddon Spurgeon

It is a great thing to begin the Christian life by believing solid doctrine. When people are always shifting their doctrinal principles, they are not likely to bring forth much fruit to the glory of God. It is good for young believers to begin with a firm hold upon those fundamental doctrines which the Lord taught in his Word.

Genres: Theology, Christian, Nonfiction, Christianity, Religion, Faith

61 pages, ebook

First published February 1, 2010

About the author

Charles Haddon Spurgeon (1834-1892) was England's best-known preacher for most of the second half of the nineteenth century. In 1854, just four years after his conversion, Spurgeon, then only 20, became pastor of London's famed New Park Street Church (formerly pastored by the famous Baptist theologian, John Gill). The congregation quickly outgrew their building, moved to Exeter Hall, then to Surrey Music Hall. In these venues, Spurgeon frequently preached to audiences numbering more than 10,000—all in the days before electronic amplification. In 1861, the congregation moved permanently to the newly constructed Metropolitan Tabernacle.

Reviews

[Brent · Rating 3 out of 5]

This book isn't so much a proper defense of Calvinism as it is Spurgeon's own reflections on why Calvinism in his opinion is true. Spurgeon goes back to the Word and back to history to show the progression of the doctrines of grace, and laments how the tides had shifted against the traditional reformed position. If anyone knows the Spurgeon's biography, you'll know he ended up having to defend Calvinism which caused terrible rifts even within his family. A great short treatise that is definitely worth the read.

Brent McCulley

[Alejandro Ramirez · Rating 5 out of 5]

"Well can I remember the manner in which I learned the doctrines of grace in a single instant. Born, as all of us are by nature, an Arminian, I still believed the old things I had heard continually from the pulpit, and did not see the grace of God. When I was coming to Christ, I thought I was doing it all myself, and though I sought the Lord earnestly, I had no idea the Lord was seeking me. I do not think the young convert is at first aware of this. I can recall the very day and hour when first I received those truths in my own soul—when they were, as John Bunyan says, burnt into my heart as with a hot iron, and I can recollect how I felt that I had grown on a sudden from a babe into a man—that I had made progress in Scriptural knowledge, through having found, once for all, the clue to the truth of God. One week-night, when I was sitting in the house of God, I was not thinking much about the preacher's sermon, for I did not believe it. The thought struck me, How did you come to be a Christian? I sought the Lord. But how did you come to seek the Lord? The truth flashed across my mind in a moment—I should not have sought Him unless there had been some previous influence in my mind to make me seek Him. I prayed, thought I, but then I asked myself, How came I to pray? I was induced to pray by reading the Scriptures. How came I to read the Scriptures? I did read them, but what led me to do so? Then, in a moment, I saw that God was at the bottom of it all, and that He was the Author of my faith, and so the whole doctrine of grace opened up to me, and from that doctrine I have not departed to this day, and I desire to make this my constant confession, "I ascribe my change wholly to God.""

C. H. Spurgeon

[Joshua Jenkins · Rating 5 out of 5]

If you wanna light a fire in your bones and preach with your hair on fire, read this and get lit. 🔥🔥🔥

[Aj Bolhous · Rating 5 out of 5]

“When the Lord entered into covenant with me, I am sure that it was all of grace, nothing else but grace. When I remember what a den of unclean beasts and birds my heart was, and how strong was my unrenewed will, how obstinate and rebellious against the sovereignty of the Divine rule, I always feel inclined to take the very lowest room in my Father’s house, and when I enter Heaven, it will be to go among the less than the least of all saints, and with the chief of sinners”

Wow. If I could highlight a whole book it would be this. So simple, short, and deep. Every Christian needs to read this.

[Graham Marker · Rating 3 out of 5]

Some decent points in my opinion. Seems he does not follow all his points to their logical conclusion, but he's very passionate. Demonstrates his theological points more from personal experience than from a strict theological treatise on scripture which is a nice angle. Kinda funny too, he made laugh.

[Nathanael Barr · Rating 4 out of 5]

“The promises of man may be broken - many of them are made to be broken - but the promises of God shall all be fulfilled.” - Spurgeon

Clear and Concise. Sometimes Calvinism gets a bad rep, but in this short book Spurgeon provides explanation and encouragement as he discusses the great doctrines of God’s grace. I think I will be coming back to this again and again.

[teddyreadingstuff · Rating 4 out of 5]

"'Salvation is of the Lord.' That is just an epitome of Calvinism; it is the sum and substance of it. If anyone should ask me what I mean by Calvinism, I should reply, 'He is the one who says, "Salvation is of the Lord." I cannot find in Scripture any other doctrine than this.' It is the essence of the Bible." - Spurgeon

I may not necessarily be a Calvinist Christian, but this has pushed me a lot closer!

[Aaron Wynn · Rating 5 out of 5]

Insightful and straightforward.
I personally thought there would be elements of this which would be stark and spicy - there wasn’t, it was logical and made sense (probably discovered more about my own theology than anything!).

It’s very short, I didn’t realise that but worth reading.
Good soup.

[Nicole · Rating 5 out of 5]

Short piece on the doctrines of grace.

[Ethan Arias · Rating 5 out of 5]

Fantastic short read!

“And when He called me by His grace, He said to me ‘I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee’” (Pg. 8)

“I am bound to the doctrine of the depravity of the human heart, because I find myself depraved in heart…” (Pg. 9)

“If anyone should ask me what I mean by a Calvinist, I should reply, ‘He is one who says, Salvation is of the Lord.’” (Pg 10)

"I have my own private opinion that there is no such thing as preaching Christ and Him crucified, unless we preach what nowadays is called Calvinism." (Pg. 11)

"I do not believe we can preach the gospel, if we do not preach justification by faith, without works: nor unless we preach the sovereignty of God in His dispensation of grace: nor unless we exalt the electing, unchangeable, eternal, immutable, conquering love of Jehovah; nor do I think we can preach the gospel, unless we base it upon the special and particular redemption of His elect and chosen people which Christ wrought out upon the cross; not can I comprehend a gospel which lets saints fall away after they are called, and suffers the children of God to be burned in the fires of damnation after having once believed in Jesus. Such a gospel I abhor." (Pg. 11)

"'[God] This is My purpose,' and it stands, nor can earth or hell alter it." (Pg. 12)

The promises of man may be broken - many of them are made to be broken - but the promises of God shall all be fulfilled. He is a promise-maker, but He never was a promise-breaker." (Pg. 14)

"There must be sufficient efficacy in the blood of Christ." (Pg. 15)

"The Father's love is not for a few only, but for an exceedingly great company." (Pg. 16)

"I believe there will be more in Heaven than in hell. If anyone asks me why I think so, I answer, because Christ, in everything, is to 'have pre-eminence,' and I cannot conceive how He could have the pre-eminence if there are to be more in the dominions of Satan than in Paradise." (Pg. 16)

"I rejoice to know that the souls of all infants, as soon as they die, speed their way to Paradise."
(Pg. 16)

"If Christ on His cross intended to save every man, then He intended to save those who were lost before He died. If the doctrine be true, that He died for all men, then He died for some who were in hell before He came into this world, for doubtless there were even then myriads there who had been cast away because of their sins." (Pg. 17)

"To think that my Saviour died for men who were or are in hell, seems a supposition too horrible for me to entertain. To imagine for a moment that He was the Substitute for all the sons of men, and that God, having first punished the Substitute, afterwards punished the sinners themselves, seems to conflict with all my ideas of Divine justice." (Pg. 18)

"I see, in one place, God in providence presiding over all, and yet I see, and I cannot help seeing, that man acts as he pleases, and that God has left his actions, in a great measure, to his own free-will.
(Pg. 20)

"I ask the man who dares to say that Calvinism is a licentious religion, what he thinks of the character of Augustine, or Calvin, or Whitefield, who in successive ages were the great exponents of the system of grace; or what we he say of the Puritans, whose works are full of them?" (Pg. 21)

"No doctrine is so calculated to preserve a man from sin as the doctrine of the grace of God." (Pg. 22)

[Jimmy · Rating 4 out of 5]

I love how this book begins with Spurgeon making the point that it is important to be grounded with right doctrines and the right Gospel early on as a Christian. He even have a great illustration of this: “If a tree has to be taken up two or three times a year, you will not need to build a very large loft in which to store the apples.” With such an opening my interests for this booklet was perked.
Technically this booklet wasn’t necessarily a point by point proof of the five point of Calvinism, often called “TULIP.” It is really more of a general defense of God’s sovereignty in salvation. Of course since Spurgeon is a Calvinist this booklet definitely touches on the points of Calvinism even if it isn’t as systematic as other defense of Calvinism might be. Spurgeon shares his thought on “free will” in light of his own observation of the depravity in his own heart and also the doctrine of Total Depravity. The bulk of the book makes observation and arguments from Christian understanding of salvation in general and how it makes sense from a high view of God’s Sovereignty. Spurgeon also deals with the objection that the doctrine of Sovereign Grace leads to an excuse of living a life of habitual sins. Edifying read.

[John Smiley · Rating 5 out of 5]

Scholar of great renown

I am learning more every day about my faith in God. This book helps clear my mind and elucidate details that I would miss on my own. John Calvin is important to me. This book helps define matters .

[Matthew · Rating 5 out of 5]

A strong introduction to what's called Calvinism. Helpful read, regardless of where you fall on the subject.

[Abbie · Rating 3 out of 5]

Listened to this super short audiobook on Spotify. I saw another review that said this isn’t as much a defense of Calvinism as Spurgeon explaining why he thinks Calvinism is right. Still had lots of good things to say and encouraging reminders of the gospel.

[Rich Schmaltz · Rating 5 out of 5]

I love reading Spurgeon. He loves Jesus and he's so kind and gracious in urging people to repent and turn to Him. It's a short little book that is helpful in understanding what is called "Calvinism" but definitely not comprehensive on the subject at all.

[Erica Lin · Rating 5 out of 5]

Highlighted quotes:

"It is a great thing to begin the Christian life by believing good solid doctrine. [...] Constant change of creed is sure loss."

•

"I have thought, if God had left me alone, and had not touched me by His grace, what a great sinner I should have been! I should have run to the utmost lengths of sin, dived into the very depths of evil, nor should I have stopped at any vice or folly, if God had not restrained me. I feel that I should have been a very king of sinners, if God had let me alone. I cannot understand the reason why I am saved, except upon the ground that God would have it so."

•

"Born, as all of us are by nature, an Arminian, I still believed the old things I had heard continually from the pulpit, and did not see the grace of God. When I was coming to Christ, I thought I was doing it all myself, and though I sought the Lord earnestly, I had no idea the Lord was seeking me."

•

"The thought struck me, "How did you come to be a Christian?" I sought the Lord. "But how did you come to seek the Lord?" The truth flashed across my mind in a moment,--I should not have sought Him unless there had been some previous influence in my mind to make me seek Him. I prayed, thought I; but then I asked myself, How came I to pray? I was induced to pray by reading the Scriptures. How came I to read the Scriptures? I did read them; but what led me to do so? Then, in a moment, I saw that God was at the bottom of it all, and that He was the Author of my faith; and so the whole doctrine of grace opened up to me, and from that doctrine I have not departed to this day, and I desire to make this my constant confession, "I ascribe my change wholly to God."

•

"Those men who think that, afterwards, we are left to our own free-will to choose this one or the other to direct our steps, must admit that our entrance into the world was not of our own will, but that God had then to choose for us. What circumstances were those in our power which led us to elect certain persons to be our parents? Had we anything to do with it? Did not God Himself appoint our parents, native place, and friends? Could He not have caused me to be born with the skin of the Hottentot, brought forth by a filthy mother who would nurse me in her "kraal", and teach me to bow down to Pagan gods, quite as easily as to have given me a pious mother, who would each morning and night bend her knee in prayer on my behalf?"

•

"He died; if the doctrine is true—that He died for all men—then He died for some who were in hell before He came into this world—for doubtless there were even then myriads there who had been cast away because of their sins!"

•

"Not only are there a few cardinal doctrines by which we can steer our ship North, South, East, or West, but as we study the Word, we shall begin to learn something about the Northwest, and Northeast, and all else that lies between the four cardinal points. The system of truth revealed in the Scriptures is not simply one straight line, but two—no man will ever get a right view of the gospel until he knows how to look at the two lines at once. For instance, I read in one book of the Bible, “The Spirit and the bride say, Come. And let him that hears say, Come. And let him that is thirsty come; and whoever wills, let him take the water of life freely.” Yet I am taught, in another part of the same inspired Word, that, “It is not of him who wills, nor of him who runs, but of God who shows mercy.” I see in one place God in providence presiding over all, and yet I see, and I cannot help seeing that man acts as he pleases, and that God has left his actions, in a great measure, to his own free will."

•

"We say, with regard to infants, Scripture said but very little, and therefore, where Scripture is confessedly scant, it is for no man to determine dogmatically."

•

"No, he proceeds farther, and asks, with reason, how the anti-Calvinistic system of conditional salvation, and election, or good works foreseen, will suit with the salvation of infants? It is plain that Arminians and Pelagians must introduce a new principle of election—and in so far as the salvation of infants is concerned, become Calvinists!"

•

"Now, there may be Calvinists who are fatalists, but Calvinism and fatalism are two distinct things. Do not most Christians hold the doctrine of the providence of God? Do not all Christians; do not all believers in God hold the doctrine of His foreknowledge? All the difficulties which are laid against the doctrine of predestination might, with equal force, be laid against that of divine foreknowledge. We believe that God has predestinated all things from the beginning, but there is a difference between the predestination of an intelligent, all-wise, all-bounteous God, and that blind fatalism which simply says, 'It is because it is to be.'"

•

"I hold God’s election, but I testify just as clearly that if any man is lost, he is lost for sin. This has been the uniform statement of Calvinistic ministers. I might refer you to our standards such as “The Westminster Assembly’s Catechism” and to all our Confessions, for they all distinctly state that man is lost for sin, and that there is no punishment put on any man except that which he richly and righteously deserves."

•

"I do know that the appointment of God extends to all things; I stand not in this pulpit, nor in any other to lay the damnation of any man anywhere but upon himself! If he is lost, damnation is all of men. But, if he is saved, salvation is still all of God."

•

"I shall quote at large from an able Presbyterian divine—“The pious Methodist is taught that the Calvinist represents God as creating men in order to destroy them; he is taught that Calvinists hold that men are lost, not because they sin, but because they are non-elected. Believing this to be a true statement, is it not amazing that the Methodist stops short, and declares himself, if not an Arminian, at least an anti-predestinarian? But no statement can be more scandalously untrue. It is the uniform doctrine of Calvinism that God creates all for His own glory—that He is infinitely righteous and kind, and that where men perish, it is only for their sins. In speaking of suffering, whether in this world, or in the world to come—whether it respects angels or men, the Westminster standards (which may be considered as the most authoritative modern statement of the system) invariably connect the punishment with previous sin, and sin only—‘As for those wicked and ungodly men whom God, as a righteous Judge, FOR their SINS does blind and harden, from them He not only withholds His grace, whereby they might have been enlightened in their understandings, and worked upon in their hearts, but sometimes also withdraws the gifts which they had, and exposes them to such objects as their corruption makes occasion of sin; and withal gives them over to their own lusts, the temptations of the world and the power of Satan, whereby it comes to pass that they harden themselves even under those means which God uses for the softening of others.’"

•

"It is an indisputable fact that we have labored more than they all for the winning of souls! Was George Whitefield any the less seraphic? Did his eyes weep the fewer tears or his heart move with less compassion because he believed in God’s electing love, and preached the sovereignty of the Most High? It is an unfounded slander!"

•

"Again I must say I am not defending certain brothers who have exaggerated Calvinism. I speak of Calvinism proper—not that which has run to seed, and outgrown its beauty and verdure. I speak of it as I find it in Calvin’s Institutes, and especially in his Expositions. I have read them carefully. I take not my views of Calvinism from common repute, but from his books; nor do I, in thus speaking, even vindicate Calvinism as if I cared for the name, but I mean that glorious system which teaches that salvation is of grace from first to last!"

•

"But permit me to say that the strength of the doctrine of Wesleyan Methodism lay in its Calvinism! The great body of the Methodists disclaimed Pelagianism in whole and in part; they contended for man’s entire depravity, the necessity of the direct agency of the Holy Spirit, and that the first step in the change proceeds not from the sinner, but from God. They denied at the time that they were Pelagians; does not the Methodist hold as firmly as ever we do, that man is saved by the operation of the Holy Spirit and only the Holy Spirit?"

•

"It is a fact that the system of doctrines called the Calvinistic, is so exceedingly simple, and so readily learned, that as a sys- tem of divinity it is more easily taught, and more easily grasped by unlettered minds than any other. The poor have the gospel preached to them in a style which assists their memories, and commends itself to their judgments; it is a system which was practically acknowledged on high philosophic grounds by such men as Bacon, Leibnitz and Newton, and yet it can charm the soul of a child, and expand the intellect of a peasant!"

•

"When it is preached, there is a something in it which excites thought. A man may hear sermons upon the other theory which shall glance over him as the swallow’s wing gently sweeps the brook—but these old doctrines either make a man so angry, that he goes home, and cannot sleep for very hatred—or else they bring him down into lowliness of thought, feeling the immensity of the things which he has heard! Ei- ther way, it excites and stirs him up not temporarily, but in a most lasting manner. These doctrines haunt him; he kicks against the pricks, and full often the Word forces a way into his soul! And I think this is no small thing for any doctrine to do—in an age given to slumber, and with human hearts so indifferent to the truth of God. I know that many men have gained more good by being made angry under a sermon than by being pleased by it—for being angry, they have turned the truth of God over and over again, and at last that truth has burned its way right into their hearts!"

•

"It also has this singular virtue—it is so coherent in all its parts. You cannot vanquish a Calvinist; you may think you can, but you cannot! The stones of the great doctrines so fit into each other that the more pressure there is applied to remove them, the more strenuously do they adhere. And you may mark that you cannot receive one of these doctrines without believing all! Hold, for instance, that man is utterly depraved, and you draw the inference, then, that certainly if God has such a creature to deal with, salvation must come from God alone! And if from Him, the offended one, to an offending creature—then He has a right to give or withhold His mercy as He wills—you are thus forced upon election, and when you have gotten that, you have all—the others must follow. Some, by putting the strain upon their judgments, may manage to hold two or three points, and not the rest; but sound logic, I take it, requires a man to hold the whole or reject the whole! The doctrines stand like soldiers in a square, presenting on every side a line of defense which is hazardous to attack, but easy to maintain. And mark you—in these times when error is so rife, and neology strives to be so rampant, it is no little thing to put into the hands of a young man a weapon which can slay his foes—a weapon he can easily learn to handle—which he may grasp tenaciously, wield readily, and carry without fatigue. A weapon, I may add, which no rust can corrode, and no blows can break—effective and well annealed—a true Jerusalem blade of a temper fit for deeds of renown! The coherency of the parts, though it is, of course, but a trifle in comparison with other things, is not unimportant."

•

"And then, I add, but this is the point my brothers will take up—it has this excellence—that it is Scriptural, and that it is consistent with the experience of believers. Men generally grow more Calvinis- tic as they advance in years. Is not that a sign that the doctrine is right? As they are growing riper for heaven; as they are getting nearer to the rest that remains for the people of God; the soul longs to feed on the finest of the wheat and abhors chaff and husks."

•

"And if you say that our doctrine is harmful to human liberty, we point you to Oliver Cromwell, and to his brave Ironsides, Calvinists to a man! If you say it leads to inaction, we point you to the Pilgrim fathers, and the wilder- ness they subdued. We can put our finger upon every spot of land the wide world over, and say, “Here was something done by a man who believed in God’s decrees, and, inasmuch as he did this, it is proof it did not make him inactive, it did not lull him to sloth.”

•

"The better way, however, of proving this point, is for each of us who hold these truths of God to be more prayerful, more watchful, more holy, more active than we have ever been before, and by so doing, we shall put to silence the gainsaying of foolish men! A living argument is an argument which tells upon every man. We cannot deny what we see and feel. Be it ours, if maligned, to disprove it by a blameless life, and it shall yet come to pass that our church and its sentiments, too, shall come forth, 'Fair as the moon, clear as the sun, and terrible as an army with banners.'”

[Clark Goble · Rating 4 out of 5]

The Calvinism verses Armenian debate is one that has been waged for quite awhile and seems to be heating up lately. For the record, I lean towards Calvinism in my theology. If you are unfamiliar with the term, the five points of Calvinism can be summed up with the acronym TULIP:

T: Total Depravity of Mankind – Sin has infected man to his very core. Our hearts, minds, and bodies are all affected by the disease of sin. Because of this, no effort of our own will can achieve salvation.

U: Unconditional Election – God elects the saved through an act of His own gracious will. Some are elected while some are not.

L: Limited Atonement – Jesus died for the elect. While His sacrifice was sufficient for all, it is not efficacious for all.

I: Irresistible Grace – Those who are elected by God are unable to resist His calling.

P: Perseverance of the Saints – Because election is an act of God, those who are so called are eternally secure in their salvation. Once saved, they are always saved.

As I mentioned earlier, I lean towards Calvinism. This isn’t to suggest that I am entirely comfortable with the manner in which it is often expressed. For instance, while the concept of Unconditional Election may be true, I don’t feel the discourse that surrounds it is always beneficial. I also have trouble with the concept of Limited Atonement as defined by Spurgeon. The Bible teaches that while it is easy to love those who love you in return, it is more rewarding to love those who are your enemies (Read Luke, Chapter 6). It is for this reason that I reject the notion that Christ only died for the elect. The notion that Christ only died for those who would ultimately love Him seems to suggest that He acted in a particularly “un-Christ-like” fashion. I’m not suggesting that His sacrifice achieved salvation for everyone, but merely suggesting that His sacrifice affords everyone the opportunity of salvation. That Christ died for everyone is the beauty of the Gospel. It is for this reason that I often say I believe in Unlimited Limited Atonement (a phrase borrowed from Mark Driscoll). Christ’s sacrifice was sufficient for all, but not efficacious for all.

Spurgeon vehemently disagrees with me. In this short essay, he makes an impassioned plea for Calvinism and argues that “to think [Christ] died for men who were or are in hell, seems a supposition too horrible for me to entertain.”

In my opinion, my quibble with Spurgeon seems to be one that is mostly semantic. Spurgeon, however, seems to find it a critical point of contention, “That Christ should offer an atonement and satisfaction for the sins of all men, and that afterwards some of those men should be punished for the sins for which Christ had already atoned, appears to me to be the most monstrous iniquity that could ever have been imputed to Saturn, to Janus, to the goddess of the Thugs, or to the most diabolical heathen deities.”

Certainly, Spurgeon and I would both agree there is a hell and that some will unfortunately spend eternity in it. Likewise we would agree that the elect have a responsibility to respond to that irresistible call of God. Where we deviate from one another is in my suggestion that Christ loves humanity enough to die for everyone – even those who choose to ultimately reject Him. It is because of this conviction that I can look any person in the eye and tell them that Christ died for them.

Spurgeon’s essay is beneficial for those who are struggling to define their own doctrinal beliefs. It can easily be read in one sitting and is available on the Kindle for less than a dollar.

[Mike · Rating 3 out of 5]

A short work that gives the reader a good introductory overview of the major tenets of Calvinism. Though it is called a defense of Calvinism, this work does not offer a strong Scriptural defense for Calvinism. Rather it presents Spurgeon's reflections on Calvinism with his personal assessment of why they must be so.

Spurgeon concludes with a very high view of this theological system:
"I have my own private opinion that there is no such thing as preaching Christ and Him crucified, unless we preach what nowadays is called Calvinism. It is a nickname to call it Calvinism; Calvinism is the gospel, and nothing else."

[Christian Huls · Rating 1 out of 5]

I admire and respect Spurgeon in many ways. Even though I am not a Calvinist, I thought I would learn something from him in this. I was very disappointed that this was merely a sermon that was more of a personal testimony as to why he is a Calvinist. He didn't "defend" Calvinism with any Scripture, just a few anecdotal arguments, mostly straw men that appears to be a misunderstanding on his part as to what Classical Arminianism actually is. In fact, most of what he holds to is not in any way contradictory to what was put forth in the Remonstrance.

[Jennifer Sutton · Rating 4 out of 5]

I don't really think the title truly describes what this booklet is about. It is actually a great primer of an EXPLANATION of Calvinism. If the structure was truly defensive in nature it would have more of the arguments against Calvinism and the rebuttals. This would actually be a good short recommendation for those that are in the beginning stages of struggling with this doctrine.

[Keisha · Rating 5 out of 5]

Beautifully written as only Spurgeon can and a good read no matter what your theological beliefs. But I will say, this is a beautiful description of the doctrines of grace and very expository on the topic as Sprugeon so often did. He just straight lays out the gospel in such a way that I don't see how someone could read this and not see gospel in every way!

[Candi Lynn · Rating 4 out of 5]

This was a very thought provoking read for me. I found many statements that I either disagreed with strongly or mildly, or agreed with to both of these degrees. I will certainly continue testing these teachings against God's Word.

[Jess Alex · Rating 3 out of 5]

Spurgeon parle de son amour pour les tulipes. Comme il a la main verte il fait pousser tout un jardin de punchline et de citations.

Mais ça n'est que ça, des punchlines de génie mais qui manquent de fond quand on les examine sérieusement.

[Stephen Willcox · Rating 5 out of 5]

The man had a golden tongure and it came thru his writings!

[Ryan · Rating 4 out of 5]

Very good little booklet on what is called Calvinism by one of America's greatest preachers. Very basic.

[N. · Rating 3 out of 5]

It was a thought-provoking read, but it's not so much what it says on the tin. It's more descriptive than a proper apologia. I'd recommend it as a brief introduction to Calvinism.

[Zach Boyle · Rating 4 out of 5]

Make me think about predestination in a new light. I am still not fully convinced on it, but the book brought up several good points.

[Josue · Rating 4 out of 5]

Me gustó muchisimo.

[Sally Kilpatrick]

Not going to lie, I had a hard time getting through this one. The number one thing I learned? I am SO not a Calvinist.

[Daniel Godínez · Rating 4 out of 5]

Libro: "Una Defensa del Calvinismo".
Escrito por: Charles Haddon Spurgeon.
Año de publicación: 2014.

“Veo en un lugar a Dios presidiendo en misericordia sobre todas las cosas y sin embargo no puedo evitar ver que el hombre actúa como se le da la gana y que Dios ha dejado sus acciones, en gran medida, a su propio libre albedrío”
-Charles Spurgeon

Argumento: En este pequeño texto, Spurgeon busca exponer su perspectiva sobre el calvinismo. Da su propia definición de “calvinismo” y cómo lo ve ligado al desarrollo doctrinal en el cristianismo. A lo largo del libro, menciona sus propias reflexiones sobre temas como: la perseverancia de los santos, la doble predestinación y el universalismo.

Mi opinión: Cuando Spurgeon habla de calvinismo, está hablando de algo diferente de lo que la mayoría de los cristianos entendería hoy en día. Por eso, tomar cualquier cosa que menciona Spurgeon como una reflexión sobre el calvinismo de hoy en día sería un grave error. Él (sin necesidad de ser riguroso), define al calvinista como “alguien que afirma que la salvación es de Jehová”. Esta definición creo que para nada corresponde a lo que hoy en día se conoce como calvinismo. Bajo esa definición, creo que casi cualquier cristiano apegado a la ortodoxia se podría llamar calvinista, incluso sus muy temidos, arminianos (por lo menos los clásicos). Y sí, entendiéndolo así, el calvinismo es el evangelio :u
Es de reconocer que humildemente reconoce su desconocimiento de posturas contrarias al “calvinismo” y va más allá, concluyendo su escrito expresando y aclarando la naturaleza secundaria de este tema. No solamente llama hermanos a los arminianos, también expresa que no quiere que lo llamen de ninguna otra manera que cristiano.
Spurgeon habla de manera excelente y en admiración de personas como Juan Wesley y Jorge Whitefield en un grado que me sorprendió bastante. Creo que esa es la principal enseñanza que me llevo de este breve y, podría decir, superficial escrito sobre calvinismo. Como cristianos, es importante acoger y enriquecernos en nuestras diferencias doctrinales mientras estudiamos y crecemos en nuestra relación con Dios.
A pesar de ser un libro cortillo la verdad es que toca temas muy interesantes pero prefiero censurarme por temas de brevedad. Tá bueno.

Conclusión: Veo a muchos calvinistas y no calvinistas estando, y no, de acuerdo con las opiniones de Spurgeon pero su conclusión sobre la unidad en el mero cristianismo creo que da en el clavo.