Why Calvinism Would Be Considered Heresy by the Councils of Arles, Orange, Mainz, Chiersy, and Jerusalem

Why Calvinism Would Be Considered Heresy by the Councils of Arles, Orange, Mainz, Chiersy, and Jerusalem


Calvinism is often presented as a revival of Augustinian theology. However, when examined in light of early Christian councils—particularly those that dealt with grace, free will, and predestination—it becomes clear that core Calvinistic doctrines would have been labeled heretical. This blog explores how the councils of Arles (314 AD), Orange (529 AD), Mainz (848 AD), Chiersy (853 AD), and Jerusalem (1672 AD) firmly contradict the foundational pillars of Calvinism.



1. Council of Arles (314 AD): Grace Must Be Cooperated With


Though primarily addressing Donatism, the Council of Arles laid groundwork for later teachings about moral accountability and ecclesial unity, emphasizing that salvation was not determined by rigid fatalism or divine favoritism. The spirit of Arles affirms a moral participation in grace, a concept rejected by Calvinism’s idea of irresistible grace and unconditional election.



2. Council of Orange (529 AD): Free Will and Grace


This council, responding to the extremes of Pelagianism and Semi-Pelagianism, is often cited by both Calvinists and Catholics—but incorrectly so by the former. While Orange affirms that grace initiates salvation, it explicitly denies predestination to evil, stating:


"We not only do not believe that any are foreordained to evil by the power of God, but we even state with utter abhorrence that anyone could believe it." (Canon 16)



This flies in the face of Calvin’s double predestination, where God ordains some to salvation and others to damnation.


Further, Orange teaches that while grace is necessary, humans must cooperate with it once received. This contradicts irresistible grace—a key tenet of Calvinism.



3. Council of Mainz (848 AD): Human Cooperation and Salvation


The Council of Mainz, combating predestinarian errors (specifically those of Gottschalk of Orbais), upheld that:


Christ died for all, not just the elect.


God desires all to be saved, not merely a pre-chosen few.



It rejected limited atonement, stating that Christ’s death is universal in scope. Mainz was clear: to claim that God predestines people to damnation without foreseen sin is to violate both Scripture and the goodness of God.



4. Council of Chiersy (853 AD): Against Double Predestination


Another direct response to Gottschalk, the Council of Chiersy issued canons that are utterly incompatible with Calvinism:


“God foreknew and predestined the good merits of some for eternal life, but did not predestine the evil of others for damnation.”



This clearly affirms conditional election—based on foreknowledge—and rejects reprobation as an arbitrary divine decree. Unlike Calvinism, which teaches that God’s election is entirely unconditional, Chiersy maintains that God predestines those whom He foresees will believe and cooperate with grace.



5. Council of Jerusalem (1672 AD): Total Rejection of Calvinism


The Council of Jerusalem (held by the Eastern Orthodox Church) formally anathematized Calvinism, including:


Unconditional election


Irresistible grace


Limited atonement


Total depravity without the possibility of free cooperation


Perseverance of the elect (eternal security)



It stated:


“We believe the mercy of God is for all, and no one is predestined by God to damnation.”



The council also affirms human synergy—cooperation between God’s grace and human freedom. It upholds that humans can resist God’s grace and that salvation is open to all, making the entire TULIP structure incompatible with historic Christianity.



Conclusion: Calvinism Is a Post-Biblical Heresy


Despite claiming to restore Augustinian orthodoxy, Calvinism is actually out of step with both Scripture and the historic church councils. These councils clearly affirm:


Christ died for all people.


God's grace can be resisted.


Humans must cooperate with grace.


There is no predestination to damnation.


God desires all to be saved.



In light of this, Calvinism stands condemned—not just by modern opponents—but by the ancient Church itself. It teaches a God who arbitrarily elects some to life and others to eternal torment, contrary to the heart of the gospel and the consensus of the early Christian councils.

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