Oliver Crisp on Calvin and Reformed Theology

tonygill — Sun, 30 Nov 2014 09:00:09 +0000

Who was John Calvin and why did his theological ideas take hold the way they did? And is Reformed Theology, which traces its roots to Calvin, really as narrow as is typically portrayed? Prof. Oliver D. Crisp, a professor of systematic theology (and more) at the Fuller Theological Seminary, helps all of us understand the mystery that is Calvinism and Reformed theology and why he named his latest book Deviant Calvinism: Broadening Reformed Theology. As Tony is not much of a theologian, this interview was immensely helpful in making some seemingly esoteric topics readily accessible.

Our conversation begins with Prof. Crisp explaining what hamartiology and soteriology are to Tony, who has a problem with his -iologies. We learn that hamartiology is the study of sin whereas soteriology is he study of salvation, both of which mesh nicely with Oliver’s interest in Reformed theology. To better understand Reformed theology, though, we next step back to one of the great founders of this intellectual tradition — John Calvin. Prof. Crisp reviews Calvin’s wandering ways and his efforts in reforming Geneva, noting that Calvin played the role of theologian, preacher, and politician. We also compare Calvin’s historical shadow to Luther’s and wonder why the latter cast a much larger one (with Luther getting his very own “Reformation Day” and Calvin did not). Oliver offers up a few ideas as to why Luther has overshadowed Calvin. We also talk a bit about Calvin’s relation with the Roman Catholic Church.

We next move into a theological discussion, examining the general themes of Calvin and the Magisterial Reformers. Prof. Crisp reviews the general themes of these reformers and the more specific views of Calvin. These folks (and Calvin in particular) tended to emphasize divine sovereignty, the notion that humans are morally corrupt and entirely dependent on God’s grace, incarnation as a substitute, revelation in nature versus Scripture, the doctrine of election, and absolute predestination. Oliver points out that most people tend to focus on election (predestination) to the neglect of other aspects of Calvin’s thought. Prof. Crisp’s own work is to highlight the greater theological breadth and depth of Reformed thinkers than what is typically assumed.

Our next segment reviews how the ideas of Calvin and the early reformers spread to places such as Scotland and influenced Presbyterianism. We also discuss the transformation of Reformed thought through the ages, covering theologians from John Knox to Jonathan Edwards to Karl Barth, as well as the movements of “school theology” and pietism. In the midst of this Tony remembers to wish George Whitefield a happy 300th birthday, which brings us up to 21st century and what Tony has been perceiving as a revival of Reformed thought, something Oliver calls the “Reformed recovery” or what Colin Hanson terms the “young, restless, and reformed.” Oliver explains how certain doctrines have been picked up and adopted by non-traditional Reformed churches (such as Baptists and non-aligned evangelicals) as well as some confessional denominations. We discuss the influences of new multi-denominational seminary training and influential thinkers such as John Piper and Tim Keller.

At this point we dive into theology, with an examination of TULIP, a boiled down, five-point version of the Synod of Dort. This acronym stands for Totally depraved, Unconditional election, Limited atonement, Irresistible grace, and Perseverance of saints. It is here that Oliver discusses how not all Reformed theologians subscribe rigorously to these five points and that there is a great deal of diversity within the thinking. He uses the example of Bishop John Davenant who was a major participant at the Synod of Dort (1618-19) to demonstrate that Reformed thinking was quite variegated from its earliest of days. Here we dig into other theological topics such as the sufficiency-efficiency debate surrounding atonement, free will, and universalism. Oliver helps Tony figure out all of this stuff with an analogy to Hal Jordan and his alter-ego, the Green Lantern.

We conclude the interview with Prof. Crisp’s thoughts on how this deep theology matters to the laity after Tony suggests that this all sounds like esoteric debates about how many angels can dance on a pin. Oliver has two fantastic responses. First, he argues that there is a virtue in knowing simply for knowledge as an end-in-itself. Second, Oliver points out that there is a trickle down effect wherein pastors who are trained in theology are able to develop a consistent underlying theology and set of principles that assist them in bringing the Gospels to the wider laity. Recorded: November 6, 2014.

Douglas Baker on Dominionism, Michele Bachmann, & Rick Perry

tonygill — Mon, 19 Sep 2011 08:00:25 +0000

Recently, Republican presidential candidates Michele Bachmann and Rick Perry have been accused by some journalists of being influenced by a political theology known as Dominionism. Also known as Christian Reconstructionism, this line of thinking supposedly advocates for a theologically-based government based largely on Old Testament law. But are some of these assertions simply misrepresentations of various Christian thinkers, and of the positions of the GOP candidates. Douglas Baker, assistant to the provost at Union University and a regular columnist at Patheos.com (the Crisis and Kairos column), discusses the philosophy behind Dominionism. We trace the roots of this theological perspective back many centuries and discuss how thinkers such as St. Augustine and John Calvin approached the ongoing tension between the Kingdom of God and the Kingdom of Man, reflecting upon the proper role of religious thought and law should play in secular governance. Our discussion then turns to two contemporary figures who are said to have had influenced modern Christian Reconstructionists — Rousas John Rushdoony and Francis Schaeffer. Baker argues that Rushdoony, although capturing the attention of some of the critics of Dominionism such as Michelle Goldberg and Sarah Diamond with his more extreme views, has largely been a marginal figure in the thinking of most evangelical Christians. Instead, Doug Baker asserts that Francis Schaeffer has had a more profound and moderate impact on evangelicals, influencing the likes of Chuck Colson, James Kennedy, and Jerry Falwell. We discuss why some journalists and authors have tended to focus on Rushdoony, and how they have misrepresented the debate over the role of religious faith in the public square that is ongoing amongst evangelical Christians. We then talk about the proper role religion should play in government, noting that religion can sometimes have a corrupting influence on politics and how politics may have a corrupting influence on religion. This discussion takes us back to James Madison’s thoughts on religion during the Founding and allows us to think about the recent Faith-Based Initiative that was pursued under our last three presidents, most notably George W. Bush. We finish up with Doug’s thoughts on how and to what extent Michele Bachmann and Rick Perry — two of the leading contenders for the Republican nomination for president in 2012 (as of mid-September 2011) — have been influenced by Christian Reconstructionism. Doug then shares his thoughts on whether LSU is a contender for the national football championship or not. Recorded: September 15, 2011.

Research On Religion » Karl Barth

Oliver Crisp on Calvin and Reformed Theology

Douglas Baker on Dominionism, Michele Bachmann, & Rick Perry