Warning: Table './adm9mrks_cms/watchdog' is marked as crashed and should be repaired query: INSERT INTO watchdog (uid, type, message, variables, severity, link, location, referer, hostname, timestamp) VALUES (0, 'php', '%message in %file on line %line.', 'a:4:{s:6:\"%error\";s:12:\"user warning\";s:8:\"%message\";s:323:\"Duplicate entry '1054893' for key 1\nquery: INSERT into captcha_sessions (uid, sid, ip_address, timestamp, form_id, solution, status, attempts) VALUES (0, 'c3782b14c2d5f3ce618f18ad6e32e228', '23.21.9.44', 1409657374, 'comment_form', '3407f12f742172d002328625db33dbd8', 0, 0)\";s:5:\"%file\";s:71:\"/home/adm9mrks/public_html/drupal/sites/all/modules/captcha/captcha.inc\";s:5:\"%line\";i:99;}', 3, '', 'http://www.9marks.org/blog/whered-all-these-calvinists-come-part-5-10', � in /home/adm9mrks/public_html/drupal/includes/database.mysql.inc on line 135
Where'd All These Calvinists Come From? Part 5 of 10 | 9Marks
English Español 简体中文 Português
9Marks Explained : A Letter From Mark Dever

Where'd All These Calvinists Come From? Part 5 of 10

Print

In case you hadn't noticed, I've been attempting to reconstruct the history of the resurgence of Calvinism among younger evangelicals in the late 20th century, and I've been attempting to do this even in the order of these posts.  So I'm not suggesting that the first (or the tenth) reason I'll give is the most important.  Rather, I'm suggesting that in the 1940's there was little encouragement, though there were Spurgeon re-prints.  Then there was added the increasingly known preaching of Lloyd-Jones.  To that, by the late 1950's, you could add the re-prints of Banner of Truth.  Then, in the 1960's & 1970's, I have suggested that the rise of Evangelism Explosion was quietly undermining one of the main objections American evangelicals had to a Calvinistic soteriology.

As we move into the 1970's and 1980's I would suggest that another main cause for the renewed popularity of Calvinism came through the Inerrancy Controversy.  Controversy over the authority of Scripture has always been there.  From the early church to the Reformation, various challenges to Scripture's authority were met and defenses erected.  From the rising deism inside "Christian" countries in the 17th and 18th centuries, to the early work of Biblical critics in the 18th and 19th centuries, Bible-believing Christians have had to articulate their understanding of God's infallible working through sinful humans to compose His perfect Scriptures.  From Gaussen in Geneva to Warfield in Princeton, the 19th-century churches produced careful defenses of the inerrancy of the Bible.

Controversy over the Bible has always been with us.  But it is the storm summarized and energized by Harold Lindsell's 1976 Battle for the Bible that I specifically have in mind.  (See the 9Marks website under articles for an annotated bibliography on this issue.) The Lutheran Church (Missouri Synod) was already in the depths of the storm by this time.  The Southern Baptist Convention was just entering it.  And evangelicalism at large became galvinized by the International Council on Biblical Inerrancy.  Many of the most stalwart defenders of inerrancy were not Calvinists.  But many were.  Through this controversy, Jim Boice, RC Sproul, Jim Packer, Carl F. H. Henry, Roger Nicole and many other Calvinistic theologians were given larger audiences, especially among ministers.   Old Princeton (especially the Hodges, Warfield & Machen) was re-introduced to a new generation. 

But there was more to it all than young ministers beginning to read a Hodge here and there, or Carl Henry's vast project (God, Revelation and Authority in 6 volumes!).  Theology was being discussed.  Young evangelicals were encouraged not simply to preach and pray, visit and counsel, but to engage in theological thinking, to argue systematics.  And not only that, but the very shape of the arguments used to promote inerrancy were exemplary of the Reformed understanding of God's complete and ultimate sovereignty over the completely responsible action of human agents.  Much more could be said, but you get the idea.  In the 1970's and 1980's, many young ministers were being educated theologically by theologians who had Calvinistic soteriology and a Reformed understanding of God and of His work with humanity.  Part of what has led to Calvinism among the young has been the defense of Biblical inerrancy--in having a theological conversation at all, but especially by who was defending it, and how.

Comments   |   RSS Subscribe

Hey Reed, Good whack to get things going! right on with the first #1 .relationship with our Creator and Loving Everlasting Father, autolbsely demands that Jesus be Lord! How good He is to all who trust in Him who faithfully adhere to Him and listen for His voice. We are not sheep without the Shepherd Let Jesus be Lord in every aspect of our living!The second one regarding Scripture is very thought provoking differences in this ought to be permissible if we can recognize that it is through Scripture that we encounter the truth about God. I agree we can avoid bibliolatry while continuing devotion to our God with the utmost respect for his word. After all He himself is the Living Word and speaks to us by the Spirit!Communion and Baptism were some of His commands, we should include in that loving one another as He loved us.Awaiting to hear reflections from others on your conversation of essentials. I expect we can think of some other foundations as well meant to support the life of a viable church in our days?

Hi Reed,I would say you have obviously hit imroptant irreducibles, but I think I would split off incarnational ministry from ecclesiastical irreducibles. Maybe your thinking about incarnational ministry has more breadth than mine.When I think of incarnational ministry I think of Christians living joyfully and passionately in purposeful relationships with pre-believers so that they experience the love and grace Jesus gives to us. In my mind, incarnational ministry involves first being transformed by the life of grace and then sharing that life with others. I would say your list of irreducibles is necessary to grow in grace, but incarnational ministry primarily involves sharing that life of faith with others in genuine relationships. However, I agree that your list names most of the irreducibly necessary components of the Church or of a Christian life. I would like to add prayer to the list, too. (I would also add fellowship but that seems to be included in communion if it isn't taken privately.)

Post new comment

Since commenting on a blog is an act of public communication, 9Marks encourages all commenters to use their real first and last names. Thanks!
The content of this field is kept private and will not be shown publicly.
  • Allowed HTML tags: <em> <strong> <cite> <code> <ul> <ol> <li> <dl> <dt> <dd>
  • Lines and paragraphs break automatically.

More information about formatting options

CAPTCHA
This question is for testing whether you are a human visitor and to prevent automated spam submissions.