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Saving Calvinism: Expanding the Reformed Tradition
Is there hope for Calvinism beyond TULIP?
For many, Calvinism evokes the idea of a harsh God who saves a select few and condemns others to eternal torment. Others find comfort in the Five Points of TULIP with its emphasis on the sovereignty of God's grace.
Oliver Crisp thinks both sides have too small a picture of the Reformed tradition. There are ample resources for developing a more expansive Calvinism. Reformed Christians have inherited a vast mansion, but many of them only live in two rooms, reading John Calvin and Jonathan Edwards on repeat, while the rest of the house lies waiting for someone to discover its treasures.
Saving Calvinism explores some of the thorniest problems in the Reformed tradition, including free will, the extent of the atonement, and the possibility of universal salvation. By engaging a host of Reformed thinkers and exploring often ignored ideas, Crisp shows that Calvinism is much more diverse and flexible than the stereotype suggests.
For many, Calvinism evokes the idea of a harsh God who saves a select few and condemns others to eternal torment. Others find comfort in the Five Points of TULIP with its emphasis on the sovereignty of God's grace.
Oliver Crisp thinks both sides have too small a picture of the Reformed tradition. There are ample resources for developing a more expansive Calvinism. Reformed Christians have inherited a vast mansion, but many of them only live in two rooms, reading John Calvin and Jonathan Edwards on repeat, while the rest of the house lies waiting for someone to discover its treasures.
Saving Calvinism explores some of the thorniest problems in the Reformed tradition, including free will, the extent of the atonement, and the possibility of universal salvation. By engaging a host of Reformed thinkers and exploring often ignored ideas, Crisp shows that Calvinism is much more diverse and flexible than the stereotype suggests.
158 pages, Kindle Edition
First published December 4, 2016
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About the author
Oliver D. Crisp
52 books35 followersOliver D. Crisp (PhD, University of London, DLitt, University of Aberdeen) is professor of analytic theology at the University of St. Andrews. He is the author of several books, including Analyzing Doctrine: Toward a Systematic Theology, Saving Calvinism: Expanding the Reformed Tradition, Jonathan Edwards Among The Theologians, and The Word Enfleshed: Exploring the Person and Work of Christ. He is a founding editor of the Journal of Analytic Theology, and co-organizes the annual Los Angeles Theology Conference with Fred Sanders.
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November 20, 2018
Crisp, Oliver. Saving Calvinism: Expanding the Reformed Tradition. Grand Rapids, MI: InterVarsityPress, 2016.
The Reformed theological tradition is like inheriting a large, albeit old house. It has many rooms and in these rooms are old treasures. The Young, Restless, and Reformed movement, however, decided that only a few rooms are worth inhabiting. So begins Oliver Crisp in a short read that explores other dimensions of Reformed theology.
This book is quite light. It won’t convince any Arminians, and most Reformed readers will be disappointed that some arguments aren’t pursued further. However, Crisp cogently and succinctly outlines a number of options and provides bibliographies at the end of each chapter.
Election
Before we think about election, whether we believe in it or not, Crisp warns us not to impose temporal concepts back into eternity. There was no literal “moment” where God decided to elect, since a moment connotes time, and time hadn’t yet been created. Maybe “intentions” is a better word (though probably still inadequate). It seems we are thrust back onto something like Boethius’s model.
Perhaps there is another way. Athanasius spoke of Christ as the subject of election (Discourse against Arians, Book 2.75-77), and one could link that with Athanasius’s speaking of Christ as the Father’s willing, and then link that back to the decree to elect. It bears reflection, though Crisp doesn’t point out that option.
In any case, the point of Jesus isn’t the decretum absolutum, or the hidden God, but the fullness of God dwelling in him and reconciling all things to himself (Col. 1:19-20)
Free Will
In his section on Free Will Crisp explores the different ways Jonathan Edwards and John Girardeau developed free will. Edwards’ view is fairly well-known, so we will focus on Girardeau’s. Crisp notes, “There are situations in which fallen human beings have the power of contrary choice” (Crisp 77). Crisp criticizes Edwards’ view because it seems to make God the direct author of sin. While Girardeau’s view is more palatable, it is conceptual ambiguous. It is quite possible that God ordains some actions but they aren’t determined by him (79). That’s very interesting, though Crisp doesn’t give any examples.
Universalism
It seems odd that there should be a chapter on universalism in a book on Calvinism. Fear not. Crisp doesn’t affirm it. He uses it as a foil for a “hopeful Christian particularism.” This position affirms the doctrine of hell and that God-in-Christ saves (or will save) a particular number of humanity. It just asserts, along with WGT Shedd, that this number is quite large.
The Atonement
He doesn’t actually attack limited atonement. He summarizes other models and shows problems with all. I’ll focus on several:
Nonpenal substitution: originally propounded by J. Macleod Campbell and popuarlized by the Torrance clan. According to this view, “Christ offered up a perfect act of penitence on behalf of fallen human beings” (120; see Hebrews 5:7-10).
Hypothetical universalism; draws on the sufficient/efficient distinction of Peter Lombard. The atonement is powerful enough to save all, yet only the elect are saved. Seems right so far. Crisp gives the example of a medical team going to a village to innoculate them against a terrible disease. The vaccine is powerful enough to save the whole village, yet only some are saved.
Crisp then lists some potential problems with this view.
The Reformed theological tradition is like inheriting a large, albeit old house. It has many rooms and in these rooms are old treasures. The Young, Restless, and Reformed movement, however, decided that only a few rooms are worth inhabiting. So begins Oliver Crisp in a short read that explores other dimensions of Reformed theology.
This book is quite light. It won’t convince any Arminians, and most Reformed readers will be disappointed that some arguments aren’t pursued further. However, Crisp cogently and succinctly outlines a number of options and provides bibliographies at the end of each chapter.
Election
Before we think about election, whether we believe in it or not, Crisp warns us not to impose temporal concepts back into eternity. There was no literal “moment” where God decided to elect, since a moment connotes time, and time hadn’t yet been created. Maybe “intentions” is a better word (though probably still inadequate). It seems we are thrust back onto something like Boethius’s model.
Perhaps there is another way. Athanasius spoke of Christ as the subject of election (Discourse against Arians, Book 2.75-77), and one could link that with Athanasius’s speaking of Christ as the Father’s willing, and then link that back to the decree to elect. It bears reflection, though Crisp doesn’t point out that option.
In any case, the point of Jesus isn’t the decretum absolutum, or the hidden God, but the fullness of God dwelling in him and reconciling all things to himself (Col. 1:19-20)
Free Will
In his section on Free Will Crisp explores the different ways Jonathan Edwards and John Girardeau developed free will. Edwards’ view is fairly well-known, so we will focus on Girardeau’s. Crisp notes, “There are situations in which fallen human beings have the power of contrary choice” (Crisp 77). Crisp criticizes Edwards’ view because it seems to make God the direct author of sin. While Girardeau’s view is more palatable, it is conceptual ambiguous. It is quite possible that God ordains some actions but they aren’t determined by him (79). That’s very interesting, though Crisp doesn’t give any examples.
Universalism
It seems odd that there should be a chapter on universalism in a book on Calvinism. Fear not. Crisp doesn’t affirm it. He uses it as a foil for a “hopeful Christian particularism.” This position affirms the doctrine of hell and that God-in-Christ saves (or will save) a particular number of humanity. It just asserts, along with WGT Shedd, that this number is quite large.
The Atonement
He doesn’t actually attack limited atonement. He summarizes other models and shows problems with all. I’ll focus on several:
Nonpenal substitution: originally propounded by J. Macleod Campbell and popuarlized by the Torrance clan. According to this view, “Christ offered up a perfect act of penitence on behalf of fallen human beings” (120; see Hebrews 5:7-10).
Hypothetical universalism; draws on the sufficient/efficient distinction of Peter Lombard. The atonement is powerful enough to save all, yet only the elect are saved. Seems right so far. Crisp gives the example of a medical team going to a village to innoculate them against a terrible disease. The vaccine is powerful enough to save the whole village, yet only some are saved.
Crisp then lists some potential problems with this view.
December 14, 2017
Generous Calvinism may seem like an oxymoron, but Oliver Crisp provides just that by filing the rough edges off a narrow, ossified version of this venerable tradition. The result is a Calvinism that embraces the breadth of its own heritage.
Calvinism is often known for what to many seems to be extreme views of predestination, total depravity and the like which make up the acrostic TULIP--a rather recent summary (see Ten Myths of Calvinism, ch. 3) for Total depravity, Unconditional election, Limited atonement, Irresistible grace, and the Perseverance of the saints. The problem is that Calvinists are sometimes their own worst enemies in this regard--propounding their dogma in harsh, angry terms.
Recent proponents such as Tim Keller, Michael Horton, and Kevin Vanhoozer have given the movement a more careful and thoughtful presentation that is truer to the spirit of and range of the Reformed legacy. Oliver Crisp adds his own contribution to the discussion in four beneficial ways.
First, he is a master of clarity. Crisp explains the core (yet sometimes difficult to grasp) ideas of Calvinism in ordinary language with, yes, a "crispness," that is a model for all. The book and each chapter are clearly organized so we know exactly where we've been, where we are going, and why.
Second, he does so with a wonderful array of metaphors, analogies and illustrations that make his prose vivid and memorable. Creating a video game, an ancient king, a broken transistor radio, a child using a cell phone, a play, paying parking fines, providing vaccines, and presents under a Christmas tree are just a few Crisp employees. Here we see a master teacher at his best
Third, Crisp includes a variety of representatives from within Calvinism that are just as venerable as Jonathan Edwards and D. Martin Lloyd-Jones--such as B. B. Warfield and Karl Barth. He also introduces lesser-known lights such as Girardeau who argued against Edwards that humans can make free choices not determined by God, as long as those don't concern salvation. Crisp likewise gives an open hearing, with arguments for and against such variations as optimistic particularism and hopeful particularism when considering how many will be saved.
Fourth, Crisp is not just generous toward the broader Reformed tradition. He is generous toward the narrower perspective that is often stereotyped. He gives the best arguments for these viewpoints, acknowledging their strengths, even when he might end up elsewhere. He does not build straw men, weakly constructed, only to knock them down with a flick of his finger.
In this excellent introduction, Crisp clearly appreciates the whole Reformed tradition, and he wants his readers to do so as well.
Calvinism is often known for what to many seems to be extreme views of predestination, total depravity and the like which make up the acrostic TULIP--a rather recent summary (see Ten Myths of Calvinism, ch. 3) for Total depravity, Unconditional election, Limited atonement, Irresistible grace, and the Perseverance of the saints. The problem is that Calvinists are sometimes their own worst enemies in this regard--propounding their dogma in harsh, angry terms.
Recent proponents such as Tim Keller, Michael Horton, and Kevin Vanhoozer have given the movement a more careful and thoughtful presentation that is truer to the spirit of and range of the Reformed legacy. Oliver Crisp adds his own contribution to the discussion in four beneficial ways.
First, he is a master of clarity. Crisp explains the core (yet sometimes difficult to grasp) ideas of Calvinism in ordinary language with, yes, a "crispness," that is a model for all. The book and each chapter are clearly organized so we know exactly where we've been, where we are going, and why.
Second, he does so with a wonderful array of metaphors, analogies and illustrations that make his prose vivid and memorable. Creating a video game, an ancient king, a broken transistor radio, a child using a cell phone, a play, paying parking fines, providing vaccines, and presents under a Christmas tree are just a few Crisp employees. Here we see a master teacher at his best
Third, Crisp includes a variety of representatives from within Calvinism that are just as venerable as Jonathan Edwards and D. Martin Lloyd-Jones--such as B. B. Warfield and Karl Barth. He also introduces lesser-known lights such as Girardeau who argued against Edwards that humans can make free choices not determined by God, as long as those don't concern salvation. Crisp likewise gives an open hearing, with arguments for and against such variations as optimistic particularism and hopeful particularism when considering how many will be saved.
Fourth, Crisp is not just generous toward the broader Reformed tradition. He is generous toward the narrower perspective that is often stereotyped. He gives the best arguments for these viewpoints, acknowledging their strengths, even when he might end up elsewhere. He does not build straw men, weakly constructed, only to knock them down with a flick of his finger.
In this excellent introduction, Crisp clearly appreciates the whole Reformed tradition, and he wants his readers to do so as well.
November 5, 2022
Thought provoking.
October 26, 2017
Summary: An exploration of the breadth of theological resources, including alternate theological positions, within what is often thought to be the narrow bounds of Calvinism.
Oliver Crisp asks us to imagine taking possession of a huge old mansion with many rooms and only exploring a few of those on the ground floor. He thinks that is the situation today for many who tout “the Reformed tradition.” He writes:
“Returning to our example of the old mansion that is only partially occupied. Reformed theology has many rooms that the current generation, the ‘Young, Restless, and Reformed’ of whom Collin Hansen writes, have not explored. Sometimes this means that what goes under the name ‘Reformed theology’ is actually only the downstairs rooms we occupy. There is much more to explore and much more to learn. Some of that task will enrich and enliven us. But sometimes we will be faced with a broadening of our views on matters we thought the Reformed tradition had closed down or narrowed. Often in popular culture today Reformed theology is thought to be a cold, narrow thing. If this volume goes some way toward addressing that misperception by helping its readers to understand how expansive and encompassing Reformed thought actually is, it will have done its job” (p. 17).
In the words of Thomas H. McCall, ““Oliver Crisp wants to save Calvinism—from some of its most impassioned proponents.” Another way of putting it is that Crisp wants to show how Calvinism is far more than TULIP, an acronym that stands for what are often thought to be the defining beliefs of Calvinism–total depravity, unconditional election, limited atonement, irresistible grace, and perseverance of the saints. Crisp argues that there is so much more to Calvinism, and that even some of these defining beliefs are understood in differing ways among confessional Calvinists.
In Chapter One, he takes on TULIP and shows the broader context of creeds and confessions and doctrine concerning the church, sacraments, and the authority of scripture in an ever-reforming church. Chapter Two explores the doctrine of election and a positive account of this doctrine that comforts rather than arouses dread by exploring the timelessness of God, a supralapsarian view of election, that God ordained the incarnation, and chose us in Christ prior to, rather than after the fall and that the incarnation from creation on was essential in uniting us with God. In Chapter Three, he shows differing positions on free will held by Jonathan Edwards and John Girardeau and addresses the question of how any of these views might be held without making God the author of sin.
Calvinism is often thought to be sharply antithetical to any version of universalism. In Chapter Four, Crisp observes that there were a number of Reformed theologians including William Shedd and Benjamin Warfield who held that the majority of humanity would be saved. This was not a hopeful universalism, but rather an optimistic particularism, rooted in the power of God, his desire that none would perish, and the inclusion of whole classes in the saved of those incapable of belief. Chapter Five turns to the theology of the atonement, classically thought to be the doctrine of penal substitution. He allows that this has been a view held by many, but that other, particularly older writers going back to Anselm held to the idea of satisfaction, that the divine Son who dies satisfies the justice of God, not as punishment in our place but as an act of merit. He also looks at views of penal nonsubstitution and non penal substitution, showing that one single model does not dominate. Finally in Chapter Six, he takes on the issue of the “limited atonement,” setting forth ways in which a hypothetical universal atonement may be possible within Reformed theology.
All this is to demonstrate the breadth, depth, and diversity within the Reformed tradition. I suspect that there will be those who read this account of Crisp’s book who will repudiate that account and insist that Calvinism is “this and only this.” What Crisp has done is not to relativize Calvinism, but to challenge its reduction to “five points” and the concealment of the diversity of ideas that have historically characterized Reformed theology. For those repelled by the perception of Calvinism as narrowly and reductively uniform, this concisely written text might suggest that one look again or more closely and that there are greater riches in this tradition than often thought. One would also hope this might be true of the “young, restless, and Reformed” crowd, that they will indeed at least explore the other rooms and floors of the great mansion of Reformed thought, discovering there are yet great riches than they imagined.
Oliver Crisp asks us to imagine taking possession of a huge old mansion with many rooms and only exploring a few of those on the ground floor. He thinks that is the situation today for many who tout “the Reformed tradition.” He writes:
“Returning to our example of the old mansion that is only partially occupied. Reformed theology has many rooms that the current generation, the ‘Young, Restless, and Reformed’ of whom Collin Hansen writes, have not explored. Sometimes this means that what goes under the name ‘Reformed theology’ is actually only the downstairs rooms we occupy. There is much more to explore and much more to learn. Some of that task will enrich and enliven us. But sometimes we will be faced with a broadening of our views on matters we thought the Reformed tradition had closed down or narrowed. Often in popular culture today Reformed theology is thought to be a cold, narrow thing. If this volume goes some way toward addressing that misperception by helping its readers to understand how expansive and encompassing Reformed thought actually is, it will have done its job” (p. 17).
In the words of Thomas H. McCall, ““Oliver Crisp wants to save Calvinism—from some of its most impassioned proponents.” Another way of putting it is that Crisp wants to show how Calvinism is far more than TULIP, an acronym that stands for what are often thought to be the defining beliefs of Calvinism–total depravity, unconditional election, limited atonement, irresistible grace, and perseverance of the saints. Crisp argues that there is so much more to Calvinism, and that even some of these defining beliefs are understood in differing ways among confessional Calvinists.
In Chapter One, he takes on TULIP and shows the broader context of creeds and confessions and doctrine concerning the church, sacraments, and the authority of scripture in an ever-reforming church. Chapter Two explores the doctrine of election and a positive account of this doctrine that comforts rather than arouses dread by exploring the timelessness of God, a supralapsarian view of election, that God ordained the incarnation, and chose us in Christ prior to, rather than after the fall and that the incarnation from creation on was essential in uniting us with God. In Chapter Three, he shows differing positions on free will held by Jonathan Edwards and John Girardeau and addresses the question of how any of these views might be held without making God the author of sin.
Calvinism is often thought to be sharply antithetical to any version of universalism. In Chapter Four, Crisp observes that there were a number of Reformed theologians including William Shedd and Benjamin Warfield who held that the majority of humanity would be saved. This was not a hopeful universalism, but rather an optimistic particularism, rooted in the power of God, his desire that none would perish, and the inclusion of whole classes in the saved of those incapable of belief. Chapter Five turns to the theology of the atonement, classically thought to be the doctrine of penal substitution. He allows that this has been a view held by many, but that other, particularly older writers going back to Anselm held to the idea of satisfaction, that the divine Son who dies satisfies the justice of God, not as punishment in our place but as an act of merit. He also looks at views of penal nonsubstitution and non penal substitution, showing that one single model does not dominate. Finally in Chapter Six, he takes on the issue of the “limited atonement,” setting forth ways in which a hypothetical universal atonement may be possible within Reformed theology.
All this is to demonstrate the breadth, depth, and diversity within the Reformed tradition. I suspect that there will be those who read this account of Crisp’s book who will repudiate that account and insist that Calvinism is “this and only this.” What Crisp has done is not to relativize Calvinism, but to challenge its reduction to “five points” and the concealment of the diversity of ideas that have historically characterized Reformed theology. For those repelled by the perception of Calvinism as narrowly and reductively uniform, this concisely written text might suggest that one look again or more closely and that there are greater riches in this tradition than often thought. One would also hope this might be true of the “young, restless, and Reformed” crowd, that they will indeed at least explore the other rooms and floors of the great mansion of Reformed thought, discovering there are yet great riches than they imagined.
December 18, 2016
The title begs the question - does Calvinism need saving? And if so from who or what? This book is in some ways both a sequel and an introduction to Crisp’s other books Deviant Calvinism: Broadening Reformed Theology (Fortress, 2014), Retrieving Doctrine: Essays in Reformed Theology (IVP Academic, 2011), and Revisioning Christology: Theology in the Reformed Tradition (Ashgate, 2011) - although this one is much shorter and more accessible than its precursors.
The aim is clearly stated:
‘It is an attempt to provide a Reformed perspective concerning human salvation that seeks to broaden what is thought of as “Calvinistic” when it comes to such matters—not so much by presenting a revision of Calvinism but by attempting to remind modern Calvinists of the breadth of resources at their disposal’ (9)
He uses the analogy of a house - much of modern Calvinism, often depicted as New Calvinism, only uses two rooms downstairs. Crisp’s goal is to open up the house. For Crisp Calvinism is broader than the TULIP five points. Although, he does look at each one of the five points
Calvinism is not the monolith most people assume it is - Crisp shows the diversity of Calvinism. Whether all Calvinists would agree is another issue! It is highly doubtful, for example, that this book would have been published by the Banner of Truth!
Crisp takes a fresh look at variants of Calvinistic theology. In chapters 2 and 3 he takes a look at election and freewill. Here he considers infra- and supralapsarianism and then draws upon Jonathan Edwards and John Giradeau. Girdeau opposed Edwards’ view of free will. (Crisp has dealt with Girardeau elsewhere (Crisp, 2014).) Crisp comments:
‘Even if Girardeau’s position is in some respects incomplete or underdeveloped, it does show that not all Reformed thinkers have been of one mind on the matter of theological determinism.’
Crisp’s discussion on God permitting evil is particularly stimulating - here he introduces the notion of skeptical theism, by which ‘we don’t know why God permits evil, but we can trust that there is some good reason for doing so’.
Crisp maintains that it is possible to be a universalist and a Calvinist:
‘it seems to me that one can be a Calvinist and a universalist. However, even if Scripture does not support universalism, it is still possible to think that the purposes of God in salvation are much more expansive than is sometimes reported’.
Not all Calvinists endorse penal substitution - again Crisp shows penal substitution is the favoured view of most Calvinists not all have adopted this perspective. He examines several other ways of understanding the atonement these include: satisfaction, as developed by Anselm of Canterbury; vicarious penitence; and penal non-substitution. Crisp sensibly advocates not one model but kaleidoscopic meta-model approach.
He then goes on to look at hypothetical universalism as supported by John Davenant and John Preston. Although Crisp doesn’t endorse it he makes an excellent case for it being consistent with Calvinism.
The book is eminently readable and deserves a wide readership. Crisp has certainly shown that Calvinism has a wide theological range and is wider than the traditional five points seems to suggest - even though the five points provide a good summary they are not a theological straitjacket. Crisp even suggests that: ‘Holding to all of the five points is not, in fact, a necessary condition for being a Calvinist’. Although I don’t agree with all the points Crisp makes, the book does make for a stimulating and thought-provoking read.
The aim is clearly stated:
‘It is an attempt to provide a Reformed perspective concerning human salvation that seeks to broaden what is thought of as “Calvinistic” when it comes to such matters—not so much by presenting a revision of Calvinism but by attempting to remind modern Calvinists of the breadth of resources at their disposal’ (9)
He uses the analogy of a house - much of modern Calvinism, often depicted as New Calvinism, only uses two rooms downstairs. Crisp’s goal is to open up the house. For Crisp Calvinism is broader than the TULIP five points. Although, he does look at each one of the five points
Calvinism is not the monolith most people assume it is - Crisp shows the diversity of Calvinism. Whether all Calvinists would agree is another issue! It is highly doubtful, for example, that this book would have been published by the Banner of Truth!
Crisp takes a fresh look at variants of Calvinistic theology. In chapters 2 and 3 he takes a look at election and freewill. Here he considers infra- and supralapsarianism and then draws upon Jonathan Edwards and John Giradeau. Girdeau opposed Edwards’ view of free will. (Crisp has dealt with Girardeau elsewhere (Crisp, 2014).) Crisp comments:
‘Even if Girardeau’s position is in some respects incomplete or underdeveloped, it does show that not all Reformed thinkers have been of one mind on the matter of theological determinism.’
Crisp’s discussion on God permitting evil is particularly stimulating - here he introduces the notion of skeptical theism, by which ‘we don’t know why God permits evil, but we can trust that there is some good reason for doing so’.
Crisp maintains that it is possible to be a universalist and a Calvinist:
‘it seems to me that one can be a Calvinist and a universalist. However, even if Scripture does not support universalism, it is still possible to think that the purposes of God in salvation are much more expansive than is sometimes reported’.
Not all Calvinists endorse penal substitution - again Crisp shows penal substitution is the favoured view of most Calvinists not all have adopted this perspective. He examines several other ways of understanding the atonement these include: satisfaction, as developed by Anselm of Canterbury; vicarious penitence; and penal non-substitution. Crisp sensibly advocates not one model but kaleidoscopic meta-model approach.
He then goes on to look at hypothetical universalism as supported by John Davenant and John Preston. Although Crisp doesn’t endorse it he makes an excellent case for it being consistent with Calvinism.
The book is eminently readable and deserves a wide readership. Crisp has certainly shown that Calvinism has a wide theological range and is wider than the traditional five points seems to suggest - even though the five points provide a good summary they are not a theological straitjacket. Crisp even suggests that: ‘Holding to all of the five points is not, in fact, a necessary condition for being a Calvinist’. Although I don’t agree with all the points Crisp makes, the book does make for a stimulating and thought-provoking read.
January 13, 2024
I like the idea of this book.
The author seems to recognize that for the reformed tradition to evolve and grow, it must become less dogmatic about certain beliefs. He compares the reformed tradition to a mansion, in which few have explored beyond the rooms of Calvin and Jonathan Edwards… losing out on the richness that other voices could bring.
Aiming to keep within the tradition, he points out some varying views that reformed theologians (like Karl Barth, TF Torrance and others) have held over the centuries. In doing so, he gives permission to those who might struggle with the dogma of TULIP and penal substitutionary atonement to explore ideas like universal reconciliation (which Barth never taught, but said we should hope for) and alternate atonement theories.
On atonement, he rightly supposed that PSA presupposes a wrathful Father who requires child abuse to satisfy his anger. After exploring alternate views, he suggests that perhaps “we should approach the topic with a healthy dose of intellectual humility, bearing in mind the breadth of view that can be found on the matter, even within the reformed tradition.”
For those within the reformed church who wrestle with reformed theology, I suppose it’s nice to know you have some options of alternate voices who are still within the tradition. This book is a good first step in broadening horizons and exploring beyond the dogma.
The author seems to recognize that for the reformed tradition to evolve and grow, it must become less dogmatic about certain beliefs. He compares the reformed tradition to a mansion, in which few have explored beyond the rooms of Calvin and Jonathan Edwards… losing out on the richness that other voices could bring.
Aiming to keep within the tradition, he points out some varying views that reformed theologians (like Karl Barth, TF Torrance and others) have held over the centuries. In doing so, he gives permission to those who might struggle with the dogma of TULIP and penal substitutionary atonement to explore ideas like universal reconciliation (which Barth never taught, but said we should hope for) and alternate atonement theories.
On atonement, he rightly supposed that PSA presupposes a wrathful Father who requires child abuse to satisfy his anger. After exploring alternate views, he suggests that perhaps “we should approach the topic with a healthy dose of intellectual humility, bearing in mind the breadth of view that can be found on the matter, even within the reformed tradition.”
For those within the reformed church who wrestle with reformed theology, I suppose it’s nice to know you have some options of alternate voices who are still within the tradition. This book is a good first step in broadening horizons and exploring beyond the dogma.
May 24, 2024
This is the first book that I have read all year that I have wanted to stop reading. In fact I had to strongly convince myself to keep reading so I could finish. This book may be titled Saving Calvinism but instead it should have been called, "Defedning Oliver Crisp's terrible theology".
I don't even know where to start. Despite apparently having written a book on Jonathan Edwards, the author seems to really dislike Edwards. Sure, there's moments when he agrees with them but for the most part it seems very antagonistic towards him. In addition to that, the author seems to be promoting universalism much more than he seems to be "Saving Calvinism". If someone did not have strong theology or firmly believe in the central tenants of calvinist theology, it would be easy for them to be sucked into the unorthodox views of calvinist theology that are outlined in this book (sovereignty of God, election, women preachers, etc.) On top of everything else, the author also does this really weird thing where literally any other pronoun would suffice but he continues to refer to she for everything even in places where it just doesn't make much grammatical sense. Clearly it was done on purpose and became quite annoying.
For me, the best part about this book was finishing it and I'm so glad that I have. I feel like I need a palate cleanser now to get this terrible taste out of my mouth.
I don't even know where to start. Despite apparently having written a book on Jonathan Edwards, the author seems to really dislike Edwards. Sure, there's moments when he agrees with them but for the most part it seems very antagonistic towards him. In addition to that, the author seems to be promoting universalism much more than he seems to be "Saving Calvinism". If someone did not have strong theology or firmly believe in the central tenants of calvinist theology, it would be easy for them to be sucked into the unorthodox views of calvinist theology that are outlined in this book (sovereignty of God, election, women preachers, etc.) On top of everything else, the author also does this really weird thing where literally any other pronoun would suffice but he continues to refer to she for everything even in places where it just doesn't make much grammatical sense. Clearly it was done on purpose and became quite annoying.
For me, the best part about this book was finishing it and I'm so glad that I have. I feel like I need a palate cleanser now to get this terrible taste out of my mouth.
November 7, 2017
This book wasn't at all what I was expecting. I was expecting more of a commentary on how Reformed theology is expanding in modern culture; instead it's an academic review of minority positions held throughout Reformed history. Crisp briefly explains many different views on various doctrines - the chapter on the cross offers no less than five (penal substitution, nonpenal substitution, penal nonsubstitution, penal example, and "the kaleidoscope view", with others mentioned). None are taken to great depth, however, there are reading lists at the end of each chapter if you want to explore further. The one doctrine/theory that came up in many chapters was hypothetical universalism. Despite the heavy word count devoted to hypothetical universalism, I didn't follow the argument much at all.
I don't know enough about Reformed theology to analyze his explanations of various positions; I had a hard time following much of it due to unfamiliarity. This book offers few conclusions but many jumping off points. It may be a better fit for someone looking for that kind of academic exercise but it isn't the right fit for me this season.
I don't know enough about Reformed theology to analyze his explanations of various positions; I had a hard time following much of it due to unfamiliarity. This book offers few conclusions but many jumping off points. It may be a better fit for someone looking for that kind of academic exercise but it isn't the right fit for me this season.
September 13, 2018
Well written and very insightful. The Reformed tradition is often much broader than we normally think. However, one of the points, namely, the idea you can be a universalist and a Calvinist (in the sense of being a particularist about the atonement, whereby the particular number you have in mind is all of humanity) is consistent within the Reformed tradition, may be true but only in a technical sense. There is an entire chapter dedicated to this argument from technicality. Which, while insightful, undermines the strength of the book, in my opinion. Since arguments from technicality are a bit like arguments from silence: can't be disproven but hard to hold under scrutiny.
September 25, 2019
This book is less provocative than its title. But still worthwhile. Crisp attempts to “expand” Reformed thought by (1) distinguishing between a vague 5-point “Calvinism” on the one hand, and the broad Reformed tradition(s) on the other, and (2) by highlighting minority thinkers and viewpoints within that tradition.
Such viewpoints (e.g. “hopeful universalism”) might appeal to a broader number of Christians. However, Crisp never seemed totally convinced by any of them himself. Still, clear thinking and writing all around. Worth the read.
Such viewpoints (e.g. “hopeful universalism”) might appeal to a broader number of Christians. However, Crisp never seemed totally convinced by any of them himself. Still, clear thinking and writing all around. Worth the read.
January 18, 2023
An interesting book with many issues worth considering for those who identify with Calvinistic and Reformed theology.
It is a light and easy read, showcasing clear, relatively condensed arguments and little exegetical work (as the author acknowledges).
Crisp often argues for positions he doesn’t hold. I think his concern to promote humility in theological dialogue and recognition of different views within his tradition is generally commendable. The book’s title is probably more provocative than its content. Overall, a good introduction to the topic.
It is a light and easy read, showcasing clear, relatively condensed arguments and little exegetical work (as the author acknowledges).
Crisp often argues for positions he doesn’t hold. I think his concern to promote humility in theological dialogue and recognition of different views within his tradition is generally commendable. The book’s title is probably more provocative than its content. Overall, a good introduction to the topic.
September 9, 2024
Crisp is an analytic philosopher, and his writings can be a bit dry. This is meant for a lay audience, however, and does a nice job of presenting a more left wing and inclusive Calvinist perspective. He rightly shows that hard right American evangelicalism is not necessarily the only representative of the Reformed (he lays out a lot of definitions, and helpfully distinguishes between "Calvinist" and "Reformed") tradition.
February 5, 2017
In Saving Calvinism Oliver Crisp provides an exploration into the diversity of thought in the tradition of Calvinism. This work first and foremost serves as a major correction to anyone who assumes that Calvinism is a monolithic theological system. As a Baptist I am appreciative of other theological traditions be they Calvinist, Wesleyan, and others. Other traditions help us examine theological issues from another perspective and help open our eyes to how our own tradition might bias our interpretation of Scripture.
Crisp begins his work by defining what it means to be Reformed and in what ways Calvinism extends beyond the Reformed tradition. Regarding Calvinism he states, "It is a theological tradition that is broad and deep and that encompasses a range of different views within the bounds of a confessional approach to the Christian life, not all of which are commensurate with all of these five points, or theological emphases, though they are representative of much in that tradition." One cannot make sense of church history without making some allowance for diversity within the tradition of Calvinism. In the following chapters Crisp explores issues ranging from election, free will, universalism, and the nature and extent of the atonement.
I think the most helpful chapters in this work are chapters three, four, and six. In his third chapter he contrasts Jonathan Edwards understanding of the will, which is the one most often adopted by those espousing Calvinism, with that of John Giradeau who held that in some areas of life human beings do have the power of contrary choice. Giradeau's view of the will seems to parallel that found in confessional Lutheranism. In chapter three Crisp contrasts hopeful universalism and optimistic particularism. He cites Warfield and Shedd as examples of those who held to optimistic particularism as seen in their belief that all who are incapable of making a rational choice about faith in Christ will be saved, which I should note is distinct the Westminster Confession of Faith which argues only for the salvation of elect infants. Chapter six provides a cogent look into the long history hypothetical universalism has had within Calvinism, hypothetical universalism being the position that accepts the death of Christ being sufficient for all.
Whether Calvinist or not Crisp provides a look at the history of some key doctrines with which every Christian tradition must address at some point and the implications that possible responses have. I think one of Crisp's greatest strengths is his appeal to mystery. What many Calvinists and nonCalvinists do not make allowance for is the fact that some things are still a mystery to us and are not fully explained in Scripture. I do believe the greatest weakness of the work is his unwillingness to declare some beliefs beyond orthodoxy such as universalism.
Disclosure: I received an egalley of the book from the publisher for the purpose of reviewing it. The opinions I have expressed are my own, and I was not required to write a positive review
Crisp begins his work by defining what it means to be Reformed and in what ways Calvinism extends beyond the Reformed tradition. Regarding Calvinism he states, "It is a theological tradition that is broad and deep and that encompasses a range of different views within the bounds of a confessional approach to the Christian life, not all of which are commensurate with all of these five points, or theological emphases, though they are representative of much in that tradition." One cannot make sense of church history without making some allowance for diversity within the tradition of Calvinism. In the following chapters Crisp explores issues ranging from election, free will, universalism, and the nature and extent of the atonement.
I think the most helpful chapters in this work are chapters three, four, and six. In his third chapter he contrasts Jonathan Edwards understanding of the will, which is the one most often adopted by those espousing Calvinism, with that of John Giradeau who held that in some areas of life human beings do have the power of contrary choice. Giradeau's view of the will seems to parallel that found in confessional Lutheranism. In chapter three Crisp contrasts hopeful universalism and optimistic particularism. He cites Warfield and Shedd as examples of those who held to optimistic particularism as seen in their belief that all who are incapable of making a rational choice about faith in Christ will be saved, which I should note is distinct the Westminster Confession of Faith which argues only for the salvation of elect infants. Chapter six provides a cogent look into the long history hypothetical universalism has had within Calvinism, hypothetical universalism being the position that accepts the death of Christ being sufficient for all.
Whether Calvinist or not Crisp provides a look at the history of some key doctrines with which every Christian tradition must address at some point and the implications that possible responses have. I think one of Crisp's greatest strengths is his appeal to mystery. What many Calvinists and nonCalvinists do not make allowance for is the fact that some things are still a mystery to us and are not fully explained in Scripture. I do believe the greatest weakness of the work is his unwillingness to declare some beliefs beyond orthodoxy such as universalism.
Disclosure: I received an egalley of the book from the publisher for the purpose of reviewing it. The opinions I have expressed are my own, and I was not required to write a positive review
April 4, 2017
Crisp, along with Jamie Smith, is quickly becoming one of my favorite Calvinists. This book is an extremely compact introduction to ways of theological thinking within the Calvinist/Reformed tradition that fall outside the TULIP-model.
Overall, it's an easy-to-read summary, and each chapter has a helpful reading list for further exploration. Some chapters are stronger than others - the discussion of free will stands above the chapter on the cross, for example - but this is a great resource for anyone who struggles with the rigid TULIP-model they may have been taught.
If you don't know Crisp's work, this is a great introduction. If you are already conversant, especially with theologians like Barth, T.F. Torrance, and Kathryn Tanner, then there probably won't be much to discover here.
Overall, it's an easy-to-read summary, and each chapter has a helpful reading list for further exploration. Some chapters are stronger than others - the discussion of free will stands above the chapter on the cross, for example - but this is a great resource for anyone who struggles with the rigid TULIP-model they may have been taught.
If you don't know Crisp's work, this is a great introduction. If you are already conversant, especially with theologians like Barth, T.F. Torrance, and Kathryn Tanner, then there probably won't be much to discover here.
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