Calvinistic and Socinian Systems Examined and Compared

Andrew Fuller wrote this theological treatise in 1793 as a direct response to the growing influence of Socinian theology in English dissenting circles. Socinianism, which denied the Trinity and the deity of Christ while emphasizing human reason and moral capability, had gained particular traction among some Baptist and Presbyterian congregations. Fuller, serving as pastor of Kettering Baptist Church and secretary of the newly formed Baptist Missionary Society, saw the need for a systematic refutation that would clarify the distinctions between orthodox Calvinism and this rationalist alternative.

Fuller's argument proceeds by methodically comparing the two systems across fundamental doctrines. He demonstrates how Socinianism's elevation of human reason above Scripture leads inevitably to the denial of essential Christian truths, particularly the Trinity, the incarnation, and substitutionary atonement. Against this, he articulates what he terms "moderate Calvinism," which maintains divine sovereignty while affirming genuine human responsibility and the universal offer of the gospel. Fuller argues that true Calvinism, properly understood, actually provides the strongest foundation for both doctrinal orthodoxy and evangelistic fervor, since it grounds salvation entirely in God's grace while maintaining that the gospel call extends sincerely to all people.

The work established Fuller as a leading voice in what became known as "Fullerism" or "moderate Calvinism," a position that significantly influenced nineteenth-century evangelical theology and missions. His careful theological distinctions helped resolve tensions that had paralyzed many Calvinist churches regarding evangelism, providing intellectual foundation for the modern missionary movement. The treatise demonstrates how rigorous doctrinal thinking can serve pastoral and evangelistic ends rather than hindering them.

Who should read this: Pastors and theologians seeking to understand the development of evangelical Calvinism and its relationship to missionary activity will find Fuller's arguments illuminating. Those interested in how theological systems shape practical ministry, particularly in contexts where rationalist challenges to orthodox Christianity require careful response, will benefit from Fuller's methodical approach.