Abstract
Saving Calvinism is a short but focused engagement with contemporary soteriology among the ‘new Calvinists’ – a form of Calvinism found primarily among white, middle-class and younger American evangelicals. Oliver D. Crisp does not name his targets but instead takes aim at the overarching theme of the ‘Five Points’ of Calvinism, which are usually summed up with the acronym TULIP (total depravity, unconditional election, limited atonement, irresistible grace and perseverance of the saints). Saving Calvinism contains an introduction, six chapters and a conclusion. The first chapter surveys the idea of TULIP; the second studies election; the third turns to free will; the fourth surveys universalism; the fifth and sixth look at the atonement. Crisp does not reject TULIP but is instead concerned that the new Calvinists are primarily ‘captivated with an idea’ (p. 11), and that this has led to ‘theological amnesia’ (p. 12). By the end of the book, it is clear that Crisp is concerned with historical amnesia as well. All six chapters contain recommendations for further reading. Although not intended as a survey of the Reformed tradition as a whole, Saving Calvinism could easily operate as a sure guide for such study.
One of Crisp’s most important arguments is that the Reformed tradition is bigger than just Calvin’s writings and the doctrines designated by the TULIP acronym. Saving Calvinism strives to save Calvinism from itself by setting it within the larger Reformed tradition. However, because he refuses to be polemical and instead wishes to be conversational, it is not always clear what Crisp’s more specific goals are. He certainly wants to press the new Calvinists beyond tribal theological tendencies. In Chapters 4 and 6, he shows that there are various soteriological schemas, such as hypothetical universalism, that have historically existed within the Reformed tradition. In Chapter 2, he counters individualistic interpretations of predestination by emphasizing the corporate nature of both salvation and the Church. Furthermore, throughout these pages, Crisp notes the broad range of confessional documents that have historically existed within the Reformed tradition. However, although Saving Calvinism is offered as a corrective, it remains unclear who or what Crisp is concerned to admonish. Nonetheless, for Anglo-American evangelicals who attend churches where clergy are not trained within a theological tradition (or simply not trained at all), Crisp offers a deeply informed and patient analysis of some key theological matters.
Saving Calvinism is a cleverly entitled foray into contemporary American evangelicalism. It is limited in its appeal and scope; non-Calvinists will likely find little here of interest, but Calvinists who want to learn more about the Reformed tradition will benefit from reading this book.