A Quote by 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

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Aberration According After Alive Alternative Bounds Calvinism Christ Conceptual Core Could Early Efficient Elect Five Hypothetical Importantly Legitimate Means Moreover Only Our Points Position Purposes Regarded Sufficient Taken Thought Universalism View Well Which Within Work

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Oliver D. Crisp
English - Author
Born: 1972

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

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

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

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

R. C. Sproul

No confession is inerrant; Reformed Christians are supposed to be those who seek to be constantly reformed according to the Word of God - and that includes our confessions as well.

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 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

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

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

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

Oliver D. Crisp

[ Jonathan] Edwards is the person who really made theological determinism a serious option for Reformed thinkers, and the influence his views had in nineteenth century Reformed thought, in the USA and the UK in particular, is enormous.

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

The key to every man is his thought. Sturdy and defying though he look, he has a helm which he obeys, which is the idea after which all his facts are classified. He can only be reformed by showing him a new idea which commands his own.

Ralph Waldo Emerson

Justice is the first virtue of social institutions, as truth is of systems of thought. A theory however elegant and economical must be rejected or revised if it is untrue; likewise laws and institutions no matter how efficient and well-arranged must be reformed or abolished if they are unjust.

John Rawls

Reformed theology does NOT teach that God brings the ELECT kicking and screaming, against their will, into His kingdom. It teaches that God so-works in the hearts of the Elect as to make them willing and pleased to come to Christ. They come to Christ because they want to. They want to because God has created in their hearts a desire for Christ.

R. C. Sproul

Gundar isn't so much a ship's captain as a reformed pirate and a heathen." [Evanlyn] looked apologetically at Gundar. "No offense, Gundar." The skirl shrugged cheerfully. "None taken, little lady. It's a pretty fair description. Not sure about the reformed part," he added thoughtfully.

John Flanagan

A Quote by Oliver D. Crisp

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