Leighton Flowers of YouTube fame, with reference to his anti-Calvinist soteriological position known as Provisionism, asserts that his theological framework is genuinely ‘Christocentric,’ whereas his counterparts in classical Calvinism are not. The irony of this is too hard to ignore for me. Flowers’ premise is as follows: he believes that classical Calvinists’ theistic determinism keeps them from operating from a genuinely Christocentric approach because instead they think from a God who deterministically causes all things to obtain through decrees. What you will notice with this premise, for Flowers, in this sort of deterministic God-world relation, is that a foreign God (juxtaposed with the one ‘revealed’ in Holy Scripture) is operative for the Calvinist. That in the Calvinist depiction, according to Flowers, all of reality is steamrolled (and thus flattened) to such an extent that there can be no genuine, or responsive relationship possible between God and humanity. As such, for Flowers, the Calvinist is merely playing an automaton role in the Puppet-Master’s hand to the extent that it is ALL God (and thus the Calvinists’ definition of Divine Sovereignty, according to Flowers), and nothing of humanity.
His alternative theory of salvation is what, indeed, he calls Provisionism. His nomenclature, language he coined himself, is intended to signify the expansive nature of God’s love for all of humanity; to the point that, according to Flowers, God in Christ died for all of humanity (us Evangelical Calvinists don’t disagree with him on this point), thus ‘providing’ provision for all who will. But then he goes awry. He posits, in contradistinction to classical Calvinism, that human beings simpliciter are born with a God-given capacity to say Yes or No to God’s provision of salvation to whomever will. He rejects the notion of original sin, which he strictly relegates to an Augustinian invention, and instead theorizes that humanity, even after the Fall has retained an affective-intellectualist capaciousness that allows humans, from within themselves to deliberate whether or not they want to accept the Gospel offer once confronted with it. Flowers maintains that his theory of salvation is genuinely “Christocentric” purely because God in Christ has made provision through unlimited atonement for all of humanity. But this isn’t sufficiently Christocentric; not to the point that Flowers can sustain his assertion that his is a genuinely Christocentric soteriology in contraposition to his counter-locutors, the “Calvinists.”
You see, Flowers’, and this is the irony, is still operating from what us Evangelical Calvinists would identify as a dualistic-Augustinian frame of reference. This type of dualism operates, necessarily so, from a competitive frame of reference vis-à-vis a God-human relation. In other words, just as Flowers (rightly) critiques the classical Calvinist for thinking God from a brute-sovereignist understanding (what I would identify with the decretum absolutum), he simply thinks from the obverse of this. That is, his theory thinks of humanity, in relationship to God in Christ, in just as abstract terms as does the classical Calvinist. It is just that he locates this abstraction in a liberum arbitrium (i.e., an isolated or independent human freewill) rather than in the decretrum absolutum (absolute decree) of the Calvinists. But both approaches, respectively, have not thought a God-human relation through a principial doctrine of the vicarious humanity of Jesus Christ. That is to say, neither the Provisionists nor the classical Calvinists think a God-human relation through the lens offered by the Chalcedonian patterning provided for by the patristic homoousion.
This is where the Evangelical Calvinists offer a genuinely Christ-conditioned alternative to the whole of the sort of Augustinian-laced dualisms that both the Provisionists and classical Calvinists, respectively, suffer from. As Evangelical Calvinists we think from a non-dualist non-competitive frame (so my Athanasian Reformed label) wherein we posit salvific theory from the hypostatic-union and consubstantial realities of the Divine and human coming into an inseparable union in the singular person of Jesus Christ. This means that, after Thomas F. Torrance et al., we think from the homoousial reality of a Godward to human / humanward to God movement as the actualization of God’s grace for all of humanity; particularly as ‘all of humanity’ (in actualistic terms, which is very important to press) is indeed Christ’s archetypal humanity. In other words, for the Evangelical Calvinist, salvation (or re-conciliation) obtains in the Incarnation&Atonement of God as that is realized/acutalized in the Theanthropos person of Jesus Christ. For the Evangelical Calvinist, Jesus is God’s salvation realized for the world. Not in a ‘corporate’ or hypothetical sense (as the Provisionists tacitly want to maintain), but in an actualized sense, such that all of humanity has indeed been redeemed and atoned for in Jesus Christ; just because He is God’s humanity for the world. This presents apparent dilemmas for some, like they think the reduction of this necessarily leads to Christian universalism, but they would be wrong (this can be addressed at a later time).
I think Flowers has good intentions, but he doesn’t have the theological resources to offer a genuinely Christocentric approach towards a theory of salvation. He is still operating out of the Latin or Augustinian frame of reference that he says he is critiquing. He still thinks of salvation from dualist optics wherein humanity still stands abstract or aloof from God; that is until they may or may not actualize the offer of salvation that God in Christ has left hanging over humanity’s head to do with as they will. Flowers’ alternative is merely, as noted, the obverse of the classical Calvinist offering insofar as he thinks about humanity in abstraction from Christ’s humanity; he simply thinks this abstraction from what he calls libertarian freewill (rather than from the Calvinists thinking that equally thinks in abstraction, but from the absolute decree instead). This is the irony of Flowers’ alternative. He thinks he is offering a genuine solution to the theological dilemmas offered by the classical Calvinist decretum absolutum, but in point of fact he is only forwarding the same Augustinian dualist and God-human competitive relationship that he had hoped to conquer. There is a better way; a genuinely Christ-conditioned way that thinks a God-human relation from the hypostatic-union of God and humanity in and from the singular person of Jesus Christ.