In other words, it would be a major error—both historically and doctrinally—if the five points of Calvinism were understood either as the sole or even as the absolutely primary basis for identifying someone as holding the Calvinistic or Reformed faith. In fact, the Canons of Dort contain five points only because the Arminian articles, the Remonstrance of 1610, to which they responded, had five points. The number five, far from being sacrosanct, is the result of a particular historical circumstance and was determined negatively by the number of articles in the Arminian objection to confessional Calvinism. [Myk Habets and Bobby Grow, eds., Evangelical Calvinism: Essays Resourcing the Continuing Reformation of the Church, (Eugene, OR: Pickwick Publications, 2012), 9-10.]
So even Richard Muller, Calvin and Calvinist scholar renowned, would agree with us, that the five points should not be seen as universally binding for the faithful; instead their regional and occasional nature should be understood as their primary context of meaning. Thus, when we say that we are 'Evangelical Calvinists' we are free to eschew the five points in favor of other emphases that have also developed within the history of the Reformed faith, in general, and Calvinism in particular.
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