Monday, May 23, 2011

New Calvinism


Consider This...
Theological Thoughts to Encourage the Heart & Stir the Mind ___________________________________________________
Volume I         May 2011      Issue 20

         As we saw in the last article, there are current and popular theological positions that are not new but are experiencing resurgence. Reformed theology has been around since the early Church fathers. Many of its teachings are founded in the pages of the Holy Scriptures. It has experienced many changes and challenges over the years. The Renaissance and the Enlightenment brought about a near end for Reformed teachings. As we noted last week, it has gained its strength back and is experiencing a great revival. This revival is finding itself in more places then just the historically Reformed Churches and mature theologians. It is appearing in many of the “Community” and “non- denominational” churches. It is finding itself taking root in the younger generations. This is evidenced by the many options of conferences that promote and teach Reformed theology such as the Passion and Resolved conferences.
         As the resurgence occurs, there are going to be obvious areas that take on a new form or mode. One such area of Reformed theology that is experiencing this is Calvinism.
         Calvinism is often mistaken as being a list of five soteriological doctrines, commonly memorized as the TULIP. However, Calvinism is more than this. It is a way of systematizing all of theology, a way of understanding the Church and how one should live a holy life. Calvinism finds its greatest examples in the Puritans. Most famously noted are Jonathan Edwards and John Bunyan. But it is experiencing a change as Reformed theology reignites. We have now what is referred to as New Calvinism or New Calvinists.
At its most basic, New Calvinism is defined as “Theologically conservative, socially liberal.” While this is a decent generalization, it does leave a bit of ambiguity. At times, there can be vast differences in theology as well as in lifestyle. One must approach New Calvinism with caution yet not always flee from its influence. In the coming paragraphs we will explore a collection of reasons as to why this is the case in approaching New Calvinism.
         Calvinism paints a picture of God that expresses His great glory and transcendence. Man is abased and in total rejection of God, there is no good found in him. It is by God’s divine election that man is unconditionally saved. God is sovereign over all and receives all the glory. This is what New Calvinism would uphold as true and is the basis of many of their teachings and expressions of worship.
Much of the teaching that is proclaimed by New Calvinist pastors will ring with this type of doctrine. The five Sola’s of the Reformation are still an overarching theme in their doctrine of Salvation and Justification. The Holy Scriptures are held in high regard and seen as sufficient in every area.
         New Calvinist pastors are not shy in proclaiming the deep theologies of Scripture. Many of them are very vocal on the ills facing society because of a lack of understanding the core doctrines of the Bible. Not only do the preachers speak with passion and excitement concerning the doctrines of Calvinism, but the worship is filled with contemplative and theologically rich music.
Hymns are a noticeable starting point for many Calvinists and New Calvinists. Hymns were more then just a song, but were meant for didactic purposes. Musicians were not simply entertainers, but teachers. The 1600’s through the mid-1800’s brought about some of the Church’s great hymns This is the time that Calvinism was at its peak in history. The modern music of the New Calvinist can be easily mistaken for the modern music of the culture. However, the lyrics of many songs have remained faithful to the Word of God and do, in fact, teach and educate as one is drawn into musical worship. The music is sung with passion and emotion that finds its starting point in the person and work of God.
For these reasons, the New Calvinist must be applauded. The most essential doctrines are taught with a sense of importance and desire. When it comes to the need of Christ, New Calvinism is fast to point to the glories of Calvary and of Salvation. Many young people are drawn to the New Calvinists because of the depth of their teaching and sense of reality that comes from Calvinistic doctrine.
         Even with all of this praise, there is the unfortunate necessity to see the dark side of New Calvinism. For it would not need the word “New” if it was not changing from true Calvinism. It would be as this author is, a “Young Calvinist,” which is often seen as another part of New Calvinism.
As the definition early on states, there is a “socially liberal” side to this doctrine. This can take form in many different ways. Some are more politically liberal than others, while others are more morally liberal than others. However, the devastating aspect is in the overall progressive sanctification of the believer.
         New Calvinists love the teachings of the Puritans. However, it seems to be applicable in theology only. For the Puritans applied Calvinism to all areas of life. This resulted in piety and the desire for holiness in ones life. The Puritans, however, understood the need to be in the world and not of the world. The New Calvinist are quite the opposite; they are very much “world-like.” It would be unfair to make general statements as to the acts that they participate in, but these acts do not bring about holiness into ones life. These acts may or may not be sin, but they are un-useful for the Kingdom.
There are two other points that need to be addressed when looking at the New Calvinist. These are areas that can be generalized a bit and still be fair, even though they do not represent the whole of this movement. These two areas are both doctrinal and can cause much confusion.
         The first is that of their Eccelesiolgy. Many of the churches that model the New Calvinist view are structured in a very interesting way. They have taken the Hierarchical and Congregationalist models and blended them. Many of these churches have ruling boards headed by the Pastor. The body itself has limited say in the direction of the church. However, the ruling of the church is from within the Church itself, as it has no outside overseer. These types of government in a church allow for there to be a feeling of anonymity.
The second doctrinal area is that of the sign gifts. This doctrine is not elevated in the teaching of New Calvinism. It is often times avoided. It does not mean that all hold to the continuation of the gifts, but there is little fight over their cessation as well. This is an area that will begin to experience problems as the movement progresses in the coming years. For the moment it is more of a confusion then a heretical teaching of New Calvinists.
         The response to New Calvinism is both positive and negative. One needs to be cautious. The greatest need for this movement is prayer. Prayer that they will remain strong in their theological understanding and teaching of Salvation, as well as the need for sanctification. It is by ones complete corporeal transformation, that one is able to evangelize most effectively. May this movement be one that has a long life here on earth and brings all the glory to God alone.

Soli Deo Gloria
John A Frey III
            

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