Deviant Calvinism

Deviant Calvinism seeks to show that the Reformed tradition is much broader and more variegated than is often thought. Crisps work focuses on a cluster of theological issues concerning the scope of salvation and shows that there are important ways in which current theological discussion of these topics can be usefully resourced by attention to theologians of the past. This book contributes to theological retrieval within the Reformed theology, and establishes a wider path to thinking Calvinism differently.

Deviant Calvinism seeks to show that the Reformed tradition is much broader and more variegated than is often thought. Crisp’s work focuses on a cluster of theological issues concerning the scope of salvation and shows that there are important ways in which current theological discussion of these topics can be usefully resourced by attention to theologians of the past. This book contributes to theological retrieval within the Reformed tradition, and establishes a wider path to thinking Calvinism differently.

In this book, Andrew Hronich endeavors to synthesize the many strands of orthodox doctrine into a single telos: ultimate reconciliation. While a great deal of ink has already been spilled on this subject, this book addresses ponderances previously overlooked due to a lack of ecumenical dialogue between the differing streams of Christian tradition. Ancient lights, such as Origen, Gregory of Nyssa, and Clement of Alexandria are given a voice to speak again to the masses, whilst contemporary thinkers, such as Thomas Talbott, David Bentley Hart, and Eric Reitan, are unleashed upon the unwitting world of Christian philosophy. Stagnant tradition has hindered the church from abiding by its historic motto semper reformanda, but with its ecumenical voice, this book calls on Protestants, Catholics, and Orthodox adherents alike to acknowledge apokatastasis panton, the salvation of all beings, as the orthodoxy it always has been.

Calvinism, based on the ideas of John Calvin, is a massive religion today, with widespread church affiliations. It has influenced contemporary thought - especially western thought - on everything from civil government to money, and divorce. Jon Balserak explores the history of the religion and discusses the key ideas in Calvinist theory.

The term "extensivism" describes my position regarding the doctrine of salvation. Specifically, extensivism believes that man was created in the image of God with otherwise choice; God's salvation plan involves an all-inclusive unconditional offer of salvation to every person, reception of which is conditioned upon grace-enabled faith rather than Calvinism's exclusive plan of a limited actual offer of salvation to only the unconditionally elected. Generally, it replaces the term "non-Calvinism." These are the five primary objectives of the book: First, my considerations would result in a deeper understanding of God. Second, I will demonstrate that God salvationally loves every single person. Third, I intend to offer a precise and respectful critique of Calvinism's internal and biblical inconsistencies (these are largely due to its commitment to compatibilism and unconditional election). Fourth, I will demonstrate that God's free choice to endow man with libertarian freedom is a more biblical perspective. Fifth, because a significant percentage of people who become Calvinists do not actually understand Calvinism, I seek to present Calvinism and extensivism in language that is precisely and consistently reflective of the commitments of each perspective regarding God's sovereignty, salvific love, foreknowledge, and man's freedom; this so a person can make an informed choice about Calvinism.

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.

This book investigates a puzzling and neglected phenomenon - the rise of English Arminianism during the decade of puritan rule. Throughout the 1650s, numerous publications, from scholarly folios to popular pamphlets, attacked the doctrinal commitments of Reformed Orthodoxy. This anti-Calvinist onslaught came from different directions: episcopalian royalists (Henry Hammond, Herbert Thorndike, Peter Heylyn), radical puritan defenders of the regicide (John Goodwin and John Milton), and sectarian Quakers and General Baptists. Unprecedented rejection of Calvinist soteriology was often coupled with increased engagement with Catholic, Lutheran and Remonstrant alternatives. As a result, sophisticated Arminian publications emerged on a scale that far exceeded the Laudian era. Cromwellian England therefore witnessed an episode of religious debate that significantly altered the doctrinal consensus of the Church of England for the remainder of the seventeenth century. The book will appeal to historians interested in the contested nature of 'Anglicanism' and theologians interested in Protestant debates regarding sovereignty and free will. Part One is a work of religious history, which charts the rise of English Arminianism across different ecclesial camps - episcopal, puritan and sectarian. These chapters not only introduce the main protagonists but also highlight a surprising range of distinctly English Arminian formulations. Part Two is a work of historical theology, which traces the detailed doctrinal formulations of two prominent divines - the puritan John Goodwin and the episcopalian Henry Hammond. Their Arminian theologies are set in the context of the Western theological tradition and the soteriological debates, that followed the Synod of Dort. The book therefore integrates historical and theological enquiry to offer a new perspective on the crisis of 'Calvinism' in post-Reformation England.

Continuing the discussion initiated in volume one, volume two of Evangelical Calvinism further articulates the central motifs of this mood within Reformed theology by examining themes having to do with dogmatics and devotion. After further clarifying the methodological and dogmatic aspects common to an Evangelical Calvinism, the heart of the present volume is an explication of the vicarious ministry of Christ as it is worked out in its diverse theological dimensions. The volume offers constructive accounts of various aspects of liturgy, sacraments, and doxology, showing the vitality and lived spirituality of this Christian vision of faith and practice. Both advocates and critics of Evangelical Calvinism now have an extended and thorough body of work with which to interact. As with volume 1, this volume promises to set the agenda for contemporary and constructive Reformed studies in a way that provides an alternative to neo-Calvinism and Westminster Calvinism alike.