The following is from a Calvary Chapel web-site.#1 This is the typical teaching of those in this movement.

We reject "5-point Calvinism". Calvary Chapel rejects two of the five points of five point Calvinism. First, Calvinism teaches that Jesus' atonement on the Cross was limited, that is, that He died only for a chosen group, His "elect", not for the sins of the entire world. At Calvary Chapel, we believe that Jesus died on the Cross for all the sins of all people, and that anyone who wants to can accept Him as Lord and savior and be born again.

While Calvary Chapel believes that the death of Christ only provides the opportunity for anyone who wants to, to be saved. We would have to disagree with their teaching since it is at variance with what the Scriptures teach,

This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.#2

Christ came to seek and to save sinners. Therefore He did not come to merely provide an opportunity of salvation for all people to either accept or reject.

Grace be to you and peace from God the Father, and from our Lord Jesus Christ,
Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:#4

The work of Christ was to deliver and bring us to God. This is contrary to what Calvary Chapel believes. Since everyone is not delivered, etc, it follows that the work of Christ was indeed limited.

Secondly, we reject the Calvinistic teaching called "irresistible grace", which is the belief that man cannot, even if he wants to, resist the wooing and calling of God to salvation. Instead, at Calvary Chapel we believe that man has a free will and he can resist the call of God if he chooses to do so.

We will now look at what the Scriptures have to say about the calling of God.

But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;
But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.
Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.#6

Here we see that the preaching of Christ crucified is not a stumbling block or foolishness to those Jews and Greeks who are called. This implies that it is to those who are not chosen and called by God.
We would also point out that Paul did not write something along the lines of, “…but to those who did not, by their free-will, resist the call of God…”

But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light;#7

Those who are saved will show forth the praises of God Who called them out of darkness.
If what Calvary Chapel believes were true the saved would be able to show forth the praises of their “free-will decision.” “I was saved because I believed….”

We would remind you that according to their view no one is saved because of God’s grace or mercy alone. A person’s salvation rests solely on their free-will decision. As we have seen this is not in accordance with what the Scriptures teach.
In conclusion, we would have to say that Calvary Chapel should more accurately be called Free-will Chapel or some other such name. What the scriptures say about grace and about what was accomplished at Calvary is neither believed nor taught by this “Chapel.”

It is in perusing the word that we converse with the Father in his secret decrees and purposes; with the blessed Redeemer in his great undertakings, sufferings, and soul-comforting discourses; and with the blessed Spirit, who spoke by the patriarchs, prophets, and apostles. Yea, I have often found the sweetest companions, and the greatest company, when I have been alone. It is by the Spirit's operation, by the bond of love, by a unity of sentiment, and by a unity of the faith of God's elect, that "we come to the general assembly and church of the first-born which are written in heaven. It is by our arraignment and justification that we come to God the judge of all; and by the Spirit's operation that we come to the spirits of just men made perfect" Believing in Jesus for life and salvation, is coming to the Mediator of the new covenant; and receiving the atonement by faith, is coming to the blood of sprinkling, that speaketh better things than that of Abel, Heb xii. 23, 24.

“Election”! O! That blessed truth has been and still is dearer to me than life; and the way and manner of its revelation and application to my soul in deep bondage and distress, has been marvelous indeed.

I trust I can say that He has chosen me; for when I was under the law crying to the dear Lord for mercy, He spoke these words to my soul: “I have redeemed thee; thou art mine.
This precious election is made known in redemption, so that we have electing love and redeeming blood. Peter calls the Lord’s family, “Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ.” (I Pet.1:2) Hence, then, it is certain that election is known only by the Spirit, where there is no condemnation. (Rom. 8:1) Then follows the ratification of this solemn matter in the blood of sprinkling, which the Holy Ghost so blessedly reveals through the Apostle Paul in Hebrews 9; “When Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book and all the people saying, This is the blood of the testament which God hath enjoined unto you. (Heb.9:19, 20)
Redemption appears to follow close after election, and therefore must lie foursquare with that precious stone.
The ransom and the testification of it are to the elect only, and that always in “due time”. (I Tim. 2:6) So that there is no such thing as being too late in these eternal matters.
Now, as to the Redeemer, He is altogether fitted for the great work, as He must needs be, for His people had sold themselves for naught, (Isa. 52:3; Rom. 7:14) and could not by any means redeem their souls or give to God a ransom (Psa. 49:7). No, nor all the angels in heaven; none but God could redeem to God; therefore God’s eternal Son undertook to accomplish this great work. (Isa. 63:1-6). He came out of the bosom of the Father, who sent Him into the world. (John 1:18) He is the image of the invisible God. (Col.1:15) and the brightness of His glory, upholding all things by the word of His power; that purged our sin before He sat down at the right hand of the Father. (Heb.1:3). He is the “Child born” unto us, and the “Son given”, for this very purpose, (Isa. 9:6) whose name is to be called Immanuel, “God with us” (Matt. 1:23). Hence we behold Him in our nature, born of a woman, made under the law to redeem us therefrom; and yet at the same time He is the “mighty God”, the “everlasting Father”, and the “Prince of peace”. He is the most high God, and yet was made lower than the angels! (Heb.2:9) He, the mighty, the strong, (Prov. 23:11) and yet He was crucified through weakness! (2 Cor. 13:4) He is indeed the near Kinsman, in whom is the right to redeem, (Ruth 3:13)—so near that He is the Head of the body, (Eph.5:23), the Husband of the church, (Isa. 54:5) and the Brother born for adversity, (Nov. 17:17) And bless His dear name, He is not ashamed to call His people brethren, (Heb. 2:11) for we are members of His body, of His flesh and of His bones. (Eph.5:30). And this near Kinsman has redeemed us.

1. He has redeemed us out of the hands of justice, by laying down His life for us. “God commendeth His love toward us, in that, while we were yet sinners, Christ died for us.” (Rom. 5:8). That is, for His sheep, (John 10:11) whom He redeemed from under the law and the curse, by being made a curse for them. (Gal. 3:13; 4:5).
2. He redeemed us also from the house of bondage, that awful place in which we were by nature, symbolized by Israel’s being in bondage in Egypt, whence the Lord redeemed them, (Exo. 13:3) and called them to remember that redemption. (Deut. 24:18).
3. He redeemed us from the grave and the prison-house. “God will redeem my soul from the power of the grave.” (Psa 49:15.) “As for thee, also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.” (Zech. 9:11).
4. He redeemed us from the power of darkness. “Who hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son.” (Col. 1:13).
5. We are redeemed from the hand of the terrible. “And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible.” (Jer. 15:21.) “I will redeem them from death. O death, I will be thy plagues! O grave, I will be thy destruction!” (Hosea 13:14).
6. We are also redeemed from all iniquity. “He shall redeem Israel from all his iniquities.” (Psa 133:8). “Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works.” (Titus 2:14)
And lastly, we are redeemed from all evil, as was our father Jacob of old. “Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God;” “Waiting for the adoption, to wit, the redemption of our bodies.” (Rom. 8:21, 23).

Observe also the price of our redemption, and how that endears the Person of the Redeemer when it is made known by the power of the Holy Spirit. It was in His love and in His pity He redeemed us, (Isa. 63:9) and that “not with corruptible things,” as silver and gold, “but with the precious blood of Christ,” (I Peter 1:18, 19,) “in whom we have redemption through His blood, the forgiveness of sins.” (Eph. 1:7). And so the four and twenty elders sang a new song, saying, “Thou art worthy to take the book, and to open the seals thereof, for thou wast slain, and hast redeemed us to God by thy blood.” (Rev. 5:9.)
Once more, as to the extent of this atonement. It reaches to the “ends of the earth” (Isa 65:22) to “every kindred, and tongue, and people, and nation. (Rev. 5:9). It reached Jonah in the belly of hell (Jonah 2:2), Mary Magdalene in all her filth, David in his twofold iniquity, Paul in his bloody persecutions of the saints, and the thief on the cross in the last hour of his life. In a word, it extends to all the elect, all the adopted, all the sheep, all the effectually called; and so wonderful is its efficacy that it washes them, purges them, pardons them, brings them nigh; makes peace; covers, blots out, and forever puts away all the sin, filth, transgression, and impurity of all the predestinated family of the Prince of Peace.

"His fullness" of righteousness secures our unceasing justification in the courts of heaven. As we are taught by the blessed Spirit, and led into the experimental possession of that grace treasured up for us in Christ Jesus, we find Satan's accusations abounding on almost every hand. He roars; he accuses; he insinuates; he assaults; he will come to you, as he has frequently come to me, saying, "You boast of your being pardoned, but look at yourself now! Where are you? What are you? Do you experience the warm embrace of Him whom you call your Father? You know that at this very moment you have no real desire for His embrace." Ah! my dear friends, we are forced to be honest and confess that we are ofttimes so taken up with the things of this world, and so bound by a spirit of accursed indifference, that, for the time being, our desires are concentrated in self. Satan injects his blasphemous, filthy, and profane insinuations, and then fathers his own hellish progeny upon the child of God. You see this in Zech. 3:1-5. Here is an elect one plucked as a brand from the fire of sin and lust. Satan is at his right hand to resist him; but, blessed be God, there is One nearer to him than Satan. It is the ANGEL JEHOVAH, to give him not only the sense of pardon, but the experience of justification. He says to those who stand before Him, "Take away the filthy garments from him. And unto him He says, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment." God-sent ministers love to be the instruments in His hands in removing doubts, fears, unbelief, and condemnation from the minds of exercised sinners who are dear to Him, while the blessed Spirit takes of the things of Christ, His precious blood and perfect righteousness, and as He shows these to them, the fullness of Jesus' righteousness is revealed and received. This all fullness of righteousness I have endeavored to describe to you again and again, but, according to my judgment, I have fallen far short of describing its beauty and glory. I love to see all fullness of righteousness in Christ for me. I was once a child, a sinful child, but He was a child, a righteous child for me. The sins of my childhood are all taken away by His one offering and precious blood-shedding, while the righteousness of His childhood is made sweetly mine. I was a youth, a naughty youth--I was about to say a dare-devil of a youth, and I was too--but He was a youth, the Father's sinless child, who never gave His Father any anxiety or care concerning Him. The eye of His Father was always upon Him, and His eye and heart were always with the Father. As a youth, He perfectly obeyed God's holy law. He was a righteous youth. In spirit I sometimes sigh: "Remember not the sins of my youth," but, Lord, remember the righteousness of the youthful Jesus at Nazareth for me. I am a man, and I often feel myself one with Peter when he said, "Depart from me, for I am a sinful man, O Lord." Oh! my dear friends, I cannot express to you the burden and oppression my heart experiences ofttimes in ascending these pulpit stairs to speak in the name of One so holy and so pure, while I can see my life unclean, and feel the surging of iniquity and corruption within. But here is my comfort and my confidence. My Christ was an obedient Man, a righteous Man, a spotless Man, and so He is now in heaven for me. The sins of this man in the pulpit were borne, by the Man who is now in glory, into the land of never-ending forgetfulness, and He has told me, in unmistakable terms and by many infallible proofs, that His righteousness is mine, that He is made unto me RIGHTEOUSNESS, and that I am made "the RIGHTEOUSNESS OF GOD in Him." (2 Cor. 5:21) I glory in that fact that all fullness of righteousness dwells in Him for me.

Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. Jude 1:21

These words are thought to represent the saints’ continuance in the love and favor of God, as conditional, depending on their obedience, care, and keeping of themselves; and that there is a possibility of their falling from it, and consequently that they are not absolutely elected to everlasting life.#8 To which I reply;

1. That the saints’ continuance in the love and favor of God, does not depend on their obedience, or on anything done by them; since his love to them is an everlasting one, which commenced from everlasting, and will continue to everlasting; is prior to all their obedience; was in his own heart towards them, and expressed by several acts before they had done either good or evil; and continued, notwithstanding all their disobedience, in an unregenerate state, and is the source and spring of all their love and obedience to him; nor is there anything in their best works that can entitle them to his favor, or secure the continuance of it; since, when they had done all they can, they are but "unprofitable servants." Nor is there any possibility or danger of real saints falling from the love and favor of God. They may, and sometimes are, left to do those things which are displeasing to him, and, was he a man or should he act as men usually do in such cases, would at once, and effectually turn them out of his favor; but the case is, he is the Lord, and not man, and changes not in his affections as men do; "and therefore the sons of Jacob are not consumed." (Mal. 3:6.) In his severest providences towards his people, his love always remains the same, as when he hides his face from them, or chides and chastises them in a fatherly way; should it be otherwise, his love would not be everlasting, unchangeable, and from which there is no separation, as the Scriptures represent it; and besides, would be contrary to the assurances he has given of the continuance of his love, both by word and oath (Isa. 54:9, 10).
2. By the love of God, in this text, we are not to understand the love which God bears in his own heart to his people, or with which they are loved by him, but rather that love with which they love him, and of which he is the object; see Luke 11:42, which is a sense some interpreters#9 on the other side of the question readily allow of; and then the meaning of the exhortation, keep yourselves, eJautouv, one another, as it may be rendered, in the love of God, is, that though this grace of love cannot be lost, yet, inasmuch as the fervor of it may be shared, and the saints grow cold and indifferent in their expressions of it, it becomes them to make use of all proper means to maintain, increase, and inflame it, both in themselves and others, such as are mentioned in the context, as conversing together in an edifying way, about either the grace or doctrine of their most holy faith; praying either separately or together, under the influences of the Holy Ghost, and looking forward for the mercy of Christ unto eternal life. All which, with many other things, by the blessing of God, may serve to maintain and revive the grace of love, and flow it up into a flame. Though, perhaps, this phrase may chiefly design that love, peace, and concord, which ought to subsist among saints as brethren, and which they should be careful to preserve. This may be called the love of God, just as the same thing is styled the peace of God (Col. 3:15), because he calls them to it, it is of him, what they are taught by him, and in which he causes them to abound; and then the sense of the exhortation, keep yourselves, or one another in the love of God, is, endeavor to keep the unity of the Spirit in the hold of peace; provoke one another to love and good works (Eph. 4:3; Heb. 10:24; Eph. 5:2); walk in love, both to God and among yourselves, as ye have Christ for an example; which sense is strengthened by the following words, of some have compassion, making a difference, and others save with fear. And hence it will appear that this text neither militates against the doctrine of absolute election, nor countenances the doctrine of the possibility of real saints falling from a state of grace and favor with God. But,
3. Admitting that by the love of God, is meant the grace and favor of God: the exhortation to the saints, to keep themselves in it, is, to set it always before them, to keep it constantly in view, to exercise faith on it, firmly believing their interest in it, and hence keep looking and waiting for the mercy of Christ unto eternal life; or to keep themselves in it, is to meditate on it, give themselves up wholly to the contemplation of it, and employ their thoughts constantly about this delightful subject, the love of God; which is the foundation of all grace here, and glory hereafter. Once more the words eJautouv ejn ajga>ph| Qeou~ thrhsate may be rendered, preserve yourselves by the love of God, that is, against Satan’s temptations, the snares of the world, and the lusts of the flesh. Whenever Satan solicits to sin, any snare is laid to draw into it, and the flesh attempts to be predominate, betake yourselves to the love of God, as a strong hold, or preservative against sin; and reason thus, as Joseph did, "How then can I do this great wickedness, and sin against God? (Gen. 39:9) who, when I look backward, has loved me with an everlasting love: and when I look forward there is the mercy of the Lord Jesus Christ unto eternal life. Consider the words in either light, they neither prove a conditional election, nor a possibility of the saints falling from grace; against which, provision is made in Christ, who, in verse 24, is represented as "able to keep them from falling, and to present them faultless before the presence of his glory with exceeding joy."

End Notes:
1. Calvary Chapel, Castle Rock.
2. 1 Timothy 1:15
3. Luke 19:10.
4. Galatians 1:3-4.
5. 1 Peter 3:18
6. 1 Corinthians 1:23-25
7. 1 Peter 2:9
8. Whitby, p 87. 398,422,458; ed. 2. 86, 188,410,411,438.
9. Vorstius and Grotins in loc.