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New CalvinismFrom Wikipedia, the free encyclopedia


Jump to navigationJump to searchThis article is about a movement that emerged in the late 21th century. For the Dutch Calvinist movement, see Neo-Calvinism.

New Calvinism, also known as the Young, Restless, and Reformed Movement,[1] is a movement within conservative evangelicalism that embraces the fundamentals of 16th-century Calvinism while seeking to engage these historical doctrines with present-day culture.

Contents

• 1History
• 2"Old" and New Calvinism
• 3Criticism
• 4Notes
• 5References
• 6Further reading
  

History[edit]

The origins of the movement are associated with a conference held in Louisville, Kentuckyin 2006, Together for the Gospel by American pastors John Piper, Mark Driscoll, Matt Chandler, Al Mohler, Mark Dever and CJ Mahaney. [2] [3][4][5] In March 2009, Timemagazine ranked it as one of the "10 Ideas Changing the World Right Now."[6]

"Old" and New Calvinism[edit]

Rooted in the historical tradition of Reformed Theology, New Calvinists are united by their common doctrine. In a Christianity Today article, Collin Hansen describes the speakers of a Christian conference:

Each of the seven speakers holds to the five points of Calvinism. Yet none of them spoke of Calvinism unless I asked about it. They did express worry about perceived evangelical accommodation to postmodernism and criticized churches for applying business models to ministry. They mostly joked about their many differences on such historically difficult issues as baptism, church government, eschatology, and the gifts of the Holy Spirit. They drew unity as Calvinist evangelicals from their concerns: with seeker churches, church-growth marketing, and manipulative revival techniques.[7]

The New Calvinists look to Puritans like Jonathan Edwards who taught that sanctificationrequires a vigorous and vigilant pursuit of holy living, not a passive attitude of mechanical progress[8] (see Lordship salvation); however, as implied by the "New" designation, some differences have been observed between the New and Old schools. Mark Driscoll, for example, has identified what he considers to be four main differences between the two:

• New Calvinism is missional and seeks to create and redeem culture.
• New Calvinism is flooding into cities.
• Old Calvinism was generally cessationist (i.e. believing the gifts of the Holy Spiritsuch as tongues and prophecy had ceased). New Calvinism is generally continuationist with regard to spiritual gifts.
• New Calvinism is open to dialogue with other Christian positions.[9]
  

This fourth distinctive is what Driscoll considers a vital component in being able to engage with contemporary society.[10]

Criticism[edit]

R. Scott Clark, professor of church history and historical theology from Westminster Seminary California, argues that New Calvinists like Driscoll should not be called Calvinists merely because they believe in the five points of Calvinism, but rather he suggests that adherence to the Three Forms of Unity and other Reformed confessions of faith is what qualifies one a Calvinist. Specifically, he suggests that many of the New Calvinists' positions on infant baptism, covenant theology, and continuation of the gifts of the Spiritare out of step with the Reformed tradition.[11]

J. Todd Billings, professor of Reformed Theology at Western Theological Seminary argues that the New Calvinists "tend to obscure the fact that the Reformed tradition has a deeply catholic heritage, a Christ-centered sacramental practice and a wide-lens, kingdom vision for the Christian's vocation in the world."[12]

Between 2012 and 2013 numerous Southern Baptist Ministers responded to New Calvinism by affirming a "Statement of the Traditional Southern Baptist Understanding".[13]The document was originally endorsed by six former SBC presidents Morris Chapman, Jimmy Draper, Paige Patterson, Bailey Smith,[14] Bobby Welch, and Jerry Vines, two seminary presidents Chuck Kelley of New Orleans Baptist Theological Seminary[15] and former SBC president and former Southwestern Baptist Theological Seminary President Paige Patterson, and five state executive directors (Jim Futral of Mississippi,[16] David Hankins of Louisiana,[17] Mike Procter of Alaska,[18] John Sullivan of Florida, and Bob White of Georgia).[19][20] The statement includes a Preamble and 10 articles of affirmation and denial as it relates to Christian Soteriology.[13]

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