A Quote by Oliver D. Crisp

It is often reported that the Five Points of Calvinism are the conceptual hard-core of Reformed thought. That is very misleading. The Five Points supposedly originate with the Synod of Dort in the early seventeenth century. Yet we find important Reformed leaders who were signatories to that documentation who don't think that limited atonement is the right way to think about the scope of Christ's saving work. How can this be? The answer that recent historical theology has thrown up is that the canons of the Synod don't require adherence to the doctrine of limited atonement.

Oliver D. Crisp

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About Adherence Answer Atonement Calvinism Century Christ Conceptual Core Doctrine Documentation Early Find Five Hard Historical How Important Leaders Limited Misleading Often Points Recent Reported Require Right Right Way Saving Scope Supposedly Theology Think Thought Thrown Up Very Way Were Work

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Oliver D. Crisp
English - Author
Born: 1972

For instance, there are many mainstream Reformed theologians that deny the doctrine of "limited" atonement (the "L" in TULIP, the acrostic for the Five Points of Calvinism). These are not thinkers on the margins or troublemakers. They are leaders at the center of Reformed thinking like Bishop John Davenant.

Oliver D. Crisp

The alternative of hypothetical universalism, according to which Christ's work is sufficient for all but efficient only for the elect, was alive and well in early Reformed thought. Moreover - and importantly for our purposes - this view was not regarded as an aberration but as a legitimate position that could be taken within the confessional bounds of Reformed thought. But that means that the Five Points aren't the non-negotiable conceptual core of Calvinism after all.

Oliver D. Crisp

Sometimes we can lose the wood for the trees. Some specific issues dealt with in the book [Saving Calvinism]: the scope of election (who is saved?); the nature of the atonement (do we have to hold to penal substitution if we're Reformed?); the scope of the atonement (for whom did Christ die?); whether we have to hold to some sort of theological determinism (God ordains all that comes to pass).

Oliver D. Crisp

The atonement chapter [from the book Saving Calvinism] shows how there are real riches in Reformed theology that most Christians today have no idea about.

Oliver D. Crisp

Reformed theology so far transcends the mere five points of Calvinism that it is an entire worldview.

R. C. Sproul

In the chapter on the nature of the atonement [in the book saving Calvinism] I argue that it is a mistake to think that penal substitution is the only option on the doctrine of atonement.

Oliver D. Crisp

The book [Saving Calvinism] argues in each case that the Reformed tradition is broader and deeper than we might think at first glance - not that there are people on the margins of the tradition saying crazy things we should pay attention to, but rather that there are resources within the "mainstream" so to speak, which give us reason to think that the tradition is nowhere near as doctrinally narrow as the so-called "Five Points of Calvinism" might lead one to believe.

Oliver D. Crisp

What I am trying to argue here [Save Calvinism] and in other works before this one is that the Reformed tradition as I have characterized it is much broader and richer than many of us today imagine. It is not just about "Five Points," and it was never just about [John ] Calvin's thought.

Oliver D. Crisp

The expansion I have in mind isn't the same as distortion. Of course, there are those who say their views represent Reformed thought, but what they end up with is a caricature of what Reformed thinking is really about. I hope I am not one of those people, but readers [of the Saving Calvinism] will have to make up their own minds on that score!

Oliver D. Crisp

In many ways the book [Saving Calvinism] is trying to argue for a more popular audience things I've said in some more scholarly works, namely, that the Reformed tradition is broader and more variegated than is often reported today, and that we need to recapture something of this in order that we don't end up unnecessarily narrow in our doctrine and in order to keep some perspective.

Oliver D. Crisp

Thus, the enabling and strengthening aspect of the Atonement helps us to see and to do and to become good in ways that we could never recognize or accomplish with our limited moral capacity. I testify and witness that the enabling power of the Savior's Atonement is real. Without that strengthening power of the Atonement, I could not stand before you this morning.

David A. Bednar

The Reformed tradition at the beginning of the twenty-first century is different as a consequence of this - and different in nontrivial ways. Some may scoff at this, saying that such "developments" don't represent Reformed thought. But by what standard? Perhaps by the Westminster Confession. But this is only one Reformed confession, and it was only ever a subordinate standard.

Oliver D. Crisp

The book [Saving Calvinism] itself is not recommending that we move the borders, so to speak. It is recommending that we look at what lies within the confessional bounds of Reformed thought.

Oliver D. Crisp

Reformed theology belongs to this confessional tradition, and Reformed theologians and churches continue to write confessions even today.

Oliver D. Crisp

For those interested in Reformed thought more broadly, I'd recommend Peter Leithart's recent book on Reformed Catholicism entitled, The End of Protestantism: Pursuing Unity in a Fragmented Church (Brazos Press, 2016), as a thought-provoking and stimulating read that should get us all thinking about the future shape of the Church, wherever we come from.

Oliver D. Crisp

This, then, is the foundation of sanctification in Reformed theology. It is rooted, not in humanity and their achievement of holiness or sanctification, but in what God has done in Christ, and for us in union with him. Rather than view Christians first and foremost in the microcosmic context of their own progress, the Reformed doctrine first of all sets them in the macrocosm of God's activity in redemptive history. It is seeing oneself in this context that enables the individual Christian to grow in true holiness.

Sinclair B. Ferguson

A Quote by Oliver D. Crisp

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