Calvinism is all the buzz these days. Last year, Time Magazine listed the rise of “The New Calvinism” as number 3 on a list of “10 Ideas Changing the World Right Now” (see excerpt here). The five points of Calvinism are gaining adherents at a rapid rate. At the same time, a deep-seated rejection of Calvinism remains popular in large swaths of evangelicalism.
When it comes to the internet, fierce debates over Calvinism are the norm. Calvinists routinely suspect the worst of their “Arminian” opponents who are often pictured as near-Pelagians. Arminians think that Calvinists tout a dour, sour-faced God who gleefully condemns people to Hell with no chance for salvation. No wonder then, that Calvinists don’t evangelize.
From my vantage point, as a convert to Calvinism from a Baptist non-Calvinist viewpoint, both the Calvinist superiority complex and the Calvinism-is-of-the-devil overreaction share a common shortfall. Neither extreme really appreciates the full ramifications of Calvinism for all of life. Both have a certain amount of ignorance with respect to the history and teaching of Calvinism from the Reformation onward. A historical perspective and an appreciation for Calvinism’s impact on worldview and theology beyond the rather specific and limited focus of the five points would do much good all around.
It is these reasons and more which make Joel Beeke’s book Living for God’s Glory: An Introduction to Calvinism such an important resource. This book is packed with material illustrating how Calvinism impacts all of life.
The book starts off with an historical treatment of the origins of what we call Calvinism and a look at several of the Reformed confessions. Then it moves on to a Scriptural defense of the teachings of Calvinism. Here we find a treatment of the 5 points of Calvinism as well as the 5 solas. We also find that the sovereignty of God, or theocentrism is the doctrinal heart and soul of Calvinism.
The book goes further and surveys the piety of Calvinism and its impact in the church. In these sections we learn a lot from the Puritans on sanctification and church life. Particular emphasis is placed on the emphasis of the role of preaching in worship, which is truly Calvinism’s gift to the wider church.
The book then goes on to how Calvinism provides a “theology for all of life”. I was particularly struck by this section. The discussion of a Puritan home and marriage was eye-opening. Indeed the medieval era had downplayed the physical aspects of the marital union. The clergy were above sex, or were supposed to be, and that was left for mistresses and secret elopements. The marriage wasn’t about that, it was a societal convention. The Puritans took the Bible’s teaching on the importance of the marital union and brought back a Biblical morality and a healthy enjoyment of physical pleasures within the confines of marriage.
I also enjoyed the chapter on vocation, and how Calvinism invests the idea of a life’s calling with great significance. Political and ethical questions are also addressed from the perspective of Calvinism.
The book concludes with a chapter by Sinclair Ferguson on doxology as the end goal of Calvinism. As it was John Piper’s ministry in particular that drew me toward Calvinism, I can testify that Calvinistic theology if it is actively embraced and understood should tend toward a doxological thrust in life. Everything should be seen as flowing from God’s good hand, and our very salvation is a free gift of God’s grace. Calvinism should make us worshipful and humble, not proud.
Joel Beeke and the other contributors to this book are to be commended for showing us how doctrine should impact all of life. They open up the horizons of contemporary Christians to see the beauty of faithful orthodox piety of previous generations. The book does get long and can be quite varied at times. But the work can be seen as an anthology from which to glean what you find interesting and helpful. I recommend this book heartily.
This book is available for purchase at the following sites: Amazon.com, Westminster Bookstore, and direct from Reformation Trust
Disclaimer: This book was provided by Reformation Trust Publishing for review. The reviewer was under no obligation to provide a favorable review.
One of the things that I like about Calvinism is how seriously it takes the Bible. That is what drew me to Calvinism. Oh, my inner-Arminian (I think we all have one) comes to the fore, now and again, but I was drawn against that because of solid Biblical theology and God’s amazing Grace. However, it is the lack of sound theology with some in our camp (on the popular and pastoral level, especially)that tends to cause problems.
This books sounds good. But the first thing I think of (when considering a new book on Calvinism) is “what flavor of Calvinism are they going to present?” In other words, there is such a wide divergence of opinion/theology within all the new Calvinists, that I read one book and I think, “Gee, no way am I a Calvinist like that!” and then I read another and I think, “I agree with every major point!” And I wonder why the divergence within a single camp of theology.
I for one, love Michael Horton and the WhiteHorse Inn. Dr. Horton is exceptional on the Gospel message, Grace, sanctification, etc. He is very clear and very precise. This is not true with many “popular” Calvinists where one day they sound like Grace is their foremost concern and the next like we are soundly under the Law. Michael Horton continually brings his fellow reformed pastors and theologian to task for this. So, I wonder: Is this easily seen by others in the reformed camp?
Bob, I would love to see you explore this further. Does Michael Horton have a reformed Gospel. Or do some look at him with suspicion? Do reformed pastors readily see the poor theological conclusions that have often been promoted, against the Gospel of Grace? Or do you sense that Dr. Horton is a marginalized leader that has little influence on Reformed thought.
Is it just me, or do I see something that is worlds apart when I read Horton than when I read other popular Calvinists? I know that personally I track very well with Dr. Horton, and not so well with other popular authors/pastors/and speakers. Is it just me, or do others see this difference, this division, if you will, in the theology of the Doctrines of Grace???
JJ
Brother,
Sorry about taking so long to respond. I have mixed feelings about Horton but haven’t read enough of him or listened enough to him. I know he takes a solid stand and appreciate his dissemination of good theology. I read his contribution to a work on four views on eternal security and his section was hard to follow and didn’t have an irenic spirit. It appeared high and lofty and aloof and it didn’t focus on Scripture as much as it did high Calvinistic covenant theology. That was my feelings at the time, and that was five or more years ago so I might feel differently if I reread it. Also John Frame, who I greatly respect, took Horton to task for his recent work called Christless Christianity.
I do agree some of the newer Calvinists are lacking. But sometimes the higher Calvinists aren’t explaining themselves well or are over-reacting in ways that may not be best. That’s my thoughts.
As to this book, Joel Beeke is very much in the strain of a Horton, a thorough going Calvinist from Grand Rapids. I appreciated his perspective in this and learned a lot more about the history too.
Thanks again for your thoughts and interaction.
Thanks! I appreciate that. I will check out John Frame’s response to Horton.
It doesn’t surprise me that some would take some offense at Horton. Though, I think Horton is spot on and clear in everything I have read thus far. I haven’t looked at that four views of eternal security yet, so I will look that up and read that too. Perhaps that one is less clear or well supported… I will see.
Appreciate your insights!