Two distinct experiences brought to the forefront of my thoughts the increasing significance of Reformed theology among young individuals within the American evangelical landscape.
Firstly, a few years prior in Manhattan, I found myself dining alongside two esteemed, older evangelical Anglicans. Their conversation centered on what they perceived as a prolonged scarcity of compelling preaching they had endured over the preceding decades. While my input was minimal (merely hinting at a differing perspective), it sparked an observation within me regarding the flourishing “garden” of theological interest and growth I was witnessing in my own circles.
Secondly, at the Together for the Gospel conference in April 2006, I conducted an informal age demographic survey by asking attendees to stand based on their age bracket. Among the 3,000 participants, senior citizens were few, with a small representation of those in their 50s, a significant number in their 40s, a substantial group in their 30s, and an even larger contingent in their 20s. While various interpretations could explain this age distribution, it resonated with Collin Hansen’s insightful article “Young, Restless and Reformed” published in the fall of 2006. By that time, I had already noticed this trend and concurred with his article’s premise: a discernible Reformed revival was indeed underway amongst those born in the 1970s and 1980s.
This series of discussions aims to explore a fundamental question: where’d all these Calvinists come from? This inquiry is approached not from a purely theological standpoint (attributing it solely to God’s sovereignty or increased Bible reading) but rather from a historical lens. Acknowledging the inherent challenges historians face in pinpointing causation, akin to the complexities of alchemy in chemistry, the question remains too compelling to ignore.
My intention is to propose a series of contributing factors, presented in a roughly chronological order. If self-identified Calvinists were relatively scarce in the 1950s, how did we arrive at the present landscape where they are so much more visible and influential?
1. The Enduring Legacy of C. H. Spurgeon
The first, and arguably most consistently influential factor spanning the 20th century, is the enduring body of work left by Charles Haddon Spurgeon. Spurgeon’s sermons and writings have maintained unparalleled popularity and readership.
Of course, Spurgeon himself stood upon the shoulders of giants, frequently referencing and quoting figures like Edwards, Whitefield, Bunyan, Owen, the Puritans (particularly Sibbes!), Luther, Calvin, and other Reformers. His monumental 57-volume Metropolitan Tabernacle Pulpit sermon series garnered endorsements from a remarkable array of prominent mid-20th century evangelicals. Not only were Spurgeon’s contemporaries like B. H. Carroll (founder of Southwestern Baptist Theological Seminary) deeply appreciative, but so too were leading preachers of the 1950s and 1960s. A glance at the commendations for the Pilgrim reprint of the Metropolitan Tabernacle Pulpit series reveals an astonishing list of endorsers urging readers to acquire and study these sermons in the highest terms. This list included luminaries such as W.A. Criswell, Billy Graham, Wilbur Smith, Martyn Lloyd-Jones, Stephen Olford, John Walvoord, R.G. Lee, Charles Feinberg, Herschel Hobbs, Helmut Thielicke, John R. Rice, Harold Lindsell, J. Harold Smith, Curtis Vaughn, Jack Hyles, and D. James Kennedy. This eclectic group, unlikely to unanimously endorse any other author, united in their praise for Spurgeon. Remarkably, some even publicly opposed Calvinism while simultaneously extolling Spurgeon’s virtues.
If Spurgeon represented an underground aquifer, channeling the theological richness of past generations to those who followed, then this generation of preachers – many of whom held anti-Calvinistic views – ironically served as conduits, further distributing Spurgeon’s influence. The persistent encouragement to read Spurgeon inevitably led to many doing just that. Engaging with Spurgeon’s work makes it impossible to sustain the inaccurate stereotype of Calvinists as hyper-Calvinistic or lacking in zeal for missions and evangelism.
Spurgeon embodied a balanced and robust Christian faith. His preaching consistently elevated God’s grace, centered on the cross of Christ, providing both instruction for believers and compelling calls to repentance for sinners.
In a sermon on 1 Corinthians 1:23–24, Spurgeon famously declared:
“I have my own private opinion, that there is no such thing as preaching Christ and him crucified, unless you preach what now-a-days is called Calvinism. I have my own ideas, and those I always state boldly. It is a nickname to call it Calvinism. Calvinism is the gospel, and nothing else. I do not believe we can preach the gospel, if we do not preach justification by faith without works; not unless we preach the sovereignty of God in his dispensation of grace; nor unless we exalt the electing, unchangeable, eternal, immutable, conquering love of Jehovah; nor, I think, can we preach the gospel, unless we base it upon the peculiar redemption which Christ made for his elect and chosen people; nor can I comprehend a gospel which lets saints fall away after they are called, and suffers the children of God to be burned in the fires of damnation, after having believed. Such a gospel I abhor. The gospel of the Bible is not such a gospel as that. We preach Christ and him crucified in a different fashion, and to all gainsayers we reply, ‘We have not so learned Christ.’”
Ironically, many ministers currently critical of the theological leanings of young evangelicals were themselves instrumental in recommending Spurgeon to them. These younger generations, in turn, trusted the recommendations of their pastors.
Spurgeon’s enduring influence, therefore, stands as a significant source for the contemporary rise of Calvinistic thought.
Special Added Value: As I write this from Geneva, Switzerland, with a clear view of Mont Blanc, I am reminded of John A. Broadus, a founding professor of Southern Baptist Theological Seminary and an admirer of Spurgeon. Broadus famously remarked, “The people who sneer at Calvinism might as well sneer at Mt. Blanc.”
2. The Powerful Ministry of D. Martyn Lloyd-Jones
At a J.I. Packer conference at Beeson Divinity School, Packer identified his theological heroes, including both Spurgeon and D. Martyn Lloyd-Jones. This pairing might seem unexpected given the well-documented rift between Anglican evangelicals (like Packer) and Lloyd-Jones in the mid-1960s. A sermon by Lloyd-Jones was interpreted as a call for evangelical Anglicans to withdraw from the Church of England, disrupting collaborative efforts that had characterized previous decades. This division was particularly poignant given the close relationship between Packer and Lloyd-Jones. Packer had been acquainted with Lloyd-Jones through his daughter, Elizabeth (later Catherwood), and had been deeply influenced by Lloyd-Jones theologically and spiritually. Even after the schism, Packer continued to attend Lloyd-Jones’ evening sermons when possible. The depth of their bond amplified the pain of their theological divergence.
Yet, decades later, when asked about the most significant person he had known, Packer consistently and unequivocally named Martyn Lloyd-Jones.
While perhaps less widely known in American evangelicalism compared to Britain, Lloyd-Jones maintained a powerful preaching ministry in Britain for over half a century, primarily in London. His ministry profoundly shaped countless Christians throughout the mid-20th century. His books, ranging from Spiritual Depression to Studies in the Sermon on the Mount and Preaching and Preachers, remain classics for Christian devotion, particularly cherished by ministers. Published by numerous houses, his works continue to be in print decades after his passing.
Lloyd-Jones’ preaching transcended narrow partisanship. He rarely employed theological labels, yet his sermons were the opposite of superficial, fearlessly engaging with complex theological themes. He was a leading figure in expository preaching in the English-speaking world during the mid-20th century. Gifted in bringing listeners into a palpable sense of God’s presence, his sermons, like Spurgeon’s, continue to impact through print. Amazon alone lists hundreds of titles by or about him, from extensive series on Ephesians and Romans to shorter works like “Will the Hospital Replace the Church?” Lloyd-Jones significantly enriched both the libraries and hearts of ministers. He, like Spurgeon, channeled the riches of past theological eras to contemporary readers, frequently quoting and referencing figures like J.C. Ryle, George Whitefield, John Owen, Richard Sibbes, Calvin, and Luther.
Lloyd-Jones was a towering figure in mid-20th century British evangelicalism, his influence pervasive across various evangelical organizations and initiatives, including Tyndale House, Inter-Varsity Fellowship, the International Fellowship of Evangelical Students, the Christian Medical Society, and the Evangelical Library.
Even if younger generations haven’t directly encountered Lloyd-Jones, their pastors likely have been influenced by him. Prominent figures like John Piper and Tim Keller have openly acknowledged Lloyd-Jones’ impact on their own preaching styles and theological development. In a time of diluted gospel presentations, Lloyd-Jones stood as a powerful voice for biblical fidelity, doing so with insight, biblical grounding, freshness, regularity, and charity, without resorting to divisive partisanship.
While I never experienced Lloyd-Jones preaching live, his recorded sermons powerfully convey his style. Consider this excerpt from his exposition of Romans 1, and you may almost “hear” him:
“Let us look at the first part of that statement: ‘they did not like to retain God in their knowledge. . . .’ What does that mean? The Revised Standard Version reads: ‘They did not see fit to acknowledge God,’ but even that is much too weak. What it really means is, ‘They did not approve of God,’ because the word that the Apostle uses is the word that is used for testing. It is the word that was employed for testing metals—gold and so on. A lump of metal would be shown to the expert with the query, Is this gold or is it not? They tried it by various tests on it. That is the word that is used. You apply tests—and what the Apostle is saying here is that mankind, having considered God, having examined Him, having ‘tested’ Him, decided to reject Him! Like the scientist who, given this lump, says, ‘No, this is not pure gold, this is an alloy; throw it away!’ Now that is the attitude of mankind towards God. They consider God. They are the judges, you see, and God is a subject for examination! ‘Ah, yes,’ they say, ‘very interesting; now let us see about this God! You say you believe in him . . .’ and so on. They are going to get Him, and having done so, and in spite of this full knowledge which he has given in the ways that we have seen, they decide that they are not interested; it is not worth while to bother any longer about God! The Apostle Paul wrote this, remember, nineteen hundred years ago, but you see what a perfect description it is of mankind today. How interesting to have a discussion about religion and to talk about God! Should God do this or should he not do that, and what I think about God! They examine God and reject Him. ‘They did not like to retain God in their knowledge.’ What an appalling statement! What a terrible condition! That is the state of mankind; they did not think it worthwhile to retain God in their knowledge; they deliberately put him on one side. And man in sin is doing this still.” (D. Martyn Lloyd-Jones, Romans 1, p. 383).
Where’d all these Calvinists come from? Perhaps it’s partly due to a spiritual hunger among young Christians and ministers disillusioned by superficial, self-help oriented Christian bestsellers. Discovering Lloyd-Jones has opened them to a deeper understanding of God’s grace and the God of that grace.
3. The Banner of Truth Trust: Resurrecting Reformed Literature
From Kansas, I propose a third significant influence on the resurgence of Reformed Theology: The Banner of Truth Trust. Established in 1957 by Iain Murray and others, this organization dedicated itself to reprinting Puritan and other Reformed theological works. They launched a magazine and began publishing attractively bound, high-quality reprints of classic Reformed texts, filling a void in accessible Reformed literature that had persisted for a century. Through consistent reprinting of key titles, rigorous editorial standards, word-of-mouth dissemination, and substantial student discounts, Banner of Truth made affordable, well-presented classic works available to a new generation. The libraries of contemporary ministers are now replete with books written decades and centuries prior, newly revived through Banner’s efforts. They also published contemporary authors, notably Iain Murray himself, whose works blended piety, theology, and history in a popular style aimed at church edification.
Banner’s most impactful contribution was the widespread distribution of historical theological literature. The writings of the Princeton faculty, Dutch Calvinists, and English Puritans became readily accessible again. Readers were reintroduced to 19th-century divines like the Bonars and Charles Bridges. Crucially, Banner adopted a long-term, theologically driven approach, prioritizing the dissemination of valuable works even if immediate sales were not guaranteed. They allowed classics time to permeate Christian networks and ministerial fraternals. Their sustained publishing work from the 1950s through the 1970s demonstrably contributed to the theological harvest witnessed in the 1980s, 1990s, and continuing today.
4. Evangelism Explosion: Challenging the Anti-Evangelism Myth
Some observers have noted the predominantly British origins of the influences discussed thus far. Having lived in Britain for over six years, I’ve observed a cultural characteristic – perhaps stemming from a longer history – of accepting “given-ness.” Where an American might protest “that’s unfair,” a British person might simply respond, “that’s life.” This difference reflects maturity and resignation, with both approaches possessing advantages and disadvantages. It’s noteworthy that Americans are descendants of those who left, while Britons are descendants of those who stayed, creating distinct cultural and even genetic pools.
This isn’t to suggest Britain was a Calvinistic stronghold 70-80 years ago, but rather that there was a greater cultural familiarity with biblical teachings on election and predestination, concepts that seemed more foreign to many Americans. While Reformed theology wasn’t entirely absent in mid-20th century America (e.g., Dutch Reformed communities in Michigan, Baker Book House reprints, A.W. Pink’s ministry), the broader English-speaking evangelical landscape was largely a “desert” for Reformed thought.
Then came an unexpected factor that aided the Reformed resurgence: Evangelism Explosion.
A major objection to Calvinism among American evangelicals was the accusation that it stifled missions and evangelism. For decades, American evangelicals struggled to distinguish between Calvinism and hyper-Calvinism. Calvinism affirms God’s absolute sovereignty and human responsibility, while hyper-Calvinism wrongly suggests that God’s sovereignty negates the importance of human action in evangelism. (Paul’s example in Romans 9-10 and Acts 18 directly contradicts this, showing how predestination fuels, not hinders, evangelistic zeal.) Even those who could differentiate between the two often dismissed Calvinism based on the “slippery slope” argument, claiming it inevitably led to hyper-Calvinism.
Enter Evangelism Explosion (EE). D. James Kennedy, pastor of a small PCUS church in Ft. Lauderdale starting in 1959, began training his congregation in evangelism. By 1962, this became Evangelism Explosion, a program detailed in a book now in its 4th edition, used globally and debated extensively among evangelicals. Critics from missional perspectives dismiss it as outdated and overly formulaic, while Reformed critics find it one-sided, coercive, or decisionistic. However, these critiques are less relevant to its historical impact.
Evangelism Explosion, and the subsequent growth of Coral Ridge Presbyterian Church in the 1960s, provided compelling counter-evidence to the stereotype of Calvinism hindering evangelism. Kennedy was openly Calvinistic in his soteriology and later affiliated with the PCA, adhering to the Westminster Confession. Regardless of theological nuances within EE, a demonstrably Calvinistic church actively engaged in evangelism and evangelism training throughout the 1960s and 1970s challenged pragmatic American assumptions. While perhaps not consciously recognized at the time, this weakened the argument against Reformed theology. Pastors maturing in the 1940s might have dismissed Calvinism as obsolete and anti-evangelistic, but pastors emerging in the 1980s, witnessing EE’s success, could no longer easily accept that stereotype. The widespread use of Evangelism Explosion in numerous churches provided a practical rebuttal to the “evangelism-killing” accusation.
5. The Inerrancy Controversy: Forcing Theological Engagement
Continuing chronologically, the 1970s and 1980s witnessed another key factor in Calvinism’s renewed popularity: the Inerrancy Controversy. Debates about biblical authority have been perennial, but the storm ignited by Harold Lindsell’s 1976 book, Battle for the Bible, marked a significant turning point. (Further resources are available on the 9Marks website under articles for an annotated bibliography on this issue: /article/inerrancy-bible-annotated-bibliography/ ). The Lutheran Church (Missouri Synod) was already embroiled in this debate, and the Southern Baptist Convention was entering its own crisis. Evangelicalism broadly rallied around the International Council on Biblical Inerrancy. While many inerrancy defenders weren’t Calvinists, a significant number were. This controversy amplified the voices of Calvinistic theologians like Jim Boice, R.C. Sproul, J.I. Packer, Carl F.H. Henry, and Roger Nicole, particularly among ministers. The theological legacy of Old Princeton (Hodges, Warfield, Machen) was reintroduced to a new generation.
The impact went beyond simply reading historical theologians. The Inerrancy Controversy fostered theological discourse, encouraging young evangelicals to engage in systematic theology, argumentation, and doctrinal precision, not just practical ministry skills. Furthermore, the very arguments employed to defend inerrancy often mirrored Reformed understandings of God’s sovereignty and human responsibility. Theological conversation itself, the prominence of Calvinistic defenders, and the nature of the arguments employed all contributed to Calvinism’s resurgence. The defense of biblical inerrancy in the 1970s and 1980s, therefore, played a crucial role in fostering a climate receptive to Reformed theology among younger ministers.
6. The Presbyterian Church in America (PCA): Institutional Growth of Reformed Churches
In mid-20th century America, Calvinism was in a state of relative decline, except in specific enclaves like Western Michigan. The Inerrancy Controversy in the 1970s served as a catalyst for change. One early outcome, predating the conservative shifts in the Missouri Synod Lutherans and the Southern Baptist Convention, was the formation of the Presbyterian Church in America (PCA).
Born from theological disputes within the Southern Presbyterian Church (PCUS), representatives from 260 congregations convened in December 1973, establishing what became the PCA. This denomination experienced rapid growth throughout the 1970s, 1980s, and 1990s, drawing members from Methodist, Baptist, and Episcopalian backgrounds. Currently encompassing nearly 1500 churches with over 300,000 communicant members, the PCA represents a significant force in American evangelicalism.
The PCA’s official doctrinal standard is a revised version of the Westminster Confession of Faith, a document synonymous with historical Calvinism. The denomination became home to prominent evangelical Calvinists like D. James Kennedy and James Montgomery Boice. Its seminary, Covenant Theological Seminary, grew in influence, and Reformed Theological Seminary (RTS), though independent, served as a primary training ground for PCA ministers since the 1970s. PCA churches are characterized by active evangelism and missions, exemplified by Coral Ridge Presbyterian Church and Briarwood Presbyterian, which spawned Campus Outreach. Tim Keller’s Redeemer Presbyterian Church in New York City, a PCA congregation, became a leader in church planting. Reformed University Fellowship (RUF), the PCA’s effective campus ministry, is prominent on Southern university campuses. By the late 1990s, PCA congregations were often the leading Bible-preaching, evangelistic churches near major universities, surpassing Bible churches and Baptist churches. The organizational formation and growth of the PCA over the past 30 years has undeniably been a major factor in the resurgence of Calvinism in American evangelicalism.
7. J.I. Packer: Popularizing Reformed Theology
While previous influences stemmed from Presbyterian or Baptist traditions, a surprising source for the Reformed resurgence in the 1970s and 1980s came from Episcopalians (Anglicans). Historically, Anglicanism is a Reformed denomination, a fact often overlooked in contemporary American perceptions due to historical shifts like Anglo-Catholicism and theological liberalism.
Thomas Cranmer, the first Protestant Archbishop of Canterbury, was a Reformed theologian. The 39 Articles, the Church of England’s statement of faith, is explicitly Protestant and Calvinistic. The Puritan movement was largely Anglican, and the Westminster Confession was originally intended for the Church of England. Richard Sibbes himself was Anglican.
Therefore, the English church’s contribution to the Calvinistic revival in America is not entirely unexpected. Spurgeon, Lloyd-Jones, and Banner of Truth all represent British influences. However, the 1973 publication of J.I. Packer’s Knowing God by Hodder & Stoughton (UK) and IVP (US) had an immediate and lasting impact. The 1970s and 1980s saw a surge in “[gerund]-God” books like Loving God, Desiring God, and Trusting God. This trend was significantly influenced by Knowing God.
Knowing God became a perennial bestseller, read by seminarians, small group leaders, and study groups, reaching hundreds of thousands of Christians. Packer’s broader work, from his introduction to Owen’s Death of Death to Evangelism and the Sovereignty of God and numerous articles, solidified his role as a leading theological mentor for evangelicals in the 1980s and 1990s. Despite disagreements on issues like Evangelicals and Catholics Together (ECT), Packer’s contribution to popularizing clear, accessible Reformed theology is undeniable.
8. R.C. Sproul and John MacArthur: Amplifying Reformed Voices Through Media
In the early to mid-20th century, few Christian radio or television preachers championed the doctrines of grace. Figures like Truett & Criswell (Baptists), Walter A. Maier (Lutherans), Charles Allen (Methodists), Fosdick, MacCartney, and Barnhouse (Presbyterians), and Fulton Sheen (Catholic) dominated the airwaves, but clear, Spurgeonic Calvinistic voices were largely absent from mainstream Christian media.
However, the 1960s and 1970s saw the rise of two ministries that would profoundly shape generations of ministers: those of R.C. Sproul and John MacArthur. One a paedobaptist covenantalist, the other a dispensationalist, their common ground might not have been immediately apparent. Yet, over decades, as their ministries expanded, their teachings disseminated through new technologies (cassette tapes, CDs, MP3s), and theological orthodoxy faced increasing challenges, their shared commitment to historic Protestant theology became more evident.
These technologies enabled their teaching to be stored, revisited, and shared far beyond initial broadcasts. As technology advanced, access became even easier, and both Sproul and MacArthur utilized these platforms to defend historic Protestant understandings of Scripture and the Gospel. Consequently, the influence of their teaching ministries has only grown. From coast to coast, across denominational lines, their ministries have had a quiet but consistently compounding effect for decades. Their conferences draw thousands, their books are numerous, and their integrity is widely respected.
R.C. Sproul and John MacArthur are undoubtedly among the most significant teachers for thousands of evangelical ministers over the past few decades. Their impact has been steady and consistent, more akin to Wesley than Whitefield in style, but profoundly influential. Looking at the legions of young evangelicals embracing the doctrines of grace, the ministries of these two teachers stand prominently in the background, shaping their theological landscape.
9. John Piper: The Vanguard of Passionate Reformed Theology
This is the figure many anticipated. John Piper.
Love Your Enemies (1979), his dissertation, marked his entry into publication. Academically trained as a New Testament scholar, with The Justification of God (1983) emerging from his teaching, Piper transitioned from academia to pastoral ministry. Then, in 1986, Desiring God, a “[gerund]-God” book in the vein of Knowing God, was published. This book introduced the concept of “Christian Hedonism” to a wider audience.
Initially intrigued and perplexed by the thesis, as I and others engaged with Desiring God and Piper’s subsequent writings, the power and goodness of God’s gospel, as articulated by Piper, became increasingly compelling. Piper possesses a Puritan-like ability to deeply examine an idea, explore its implications, and draw both convincing and surprising conclusions.
Piper has applied his Edwardsian-inspired theological framework to diverse aspects of Christian life and ministry – preaching, missions, suffering. His books, Desiring God Ministries, and extensive conference speaking have made him arguably the single most potent force in the recent resurgence of Reformed theology.
While acknowledging the significance of the preceding factors in preparing the ground, shifting theological discourse, and shaping leaders, John Piper’s ministry represents the crest of the wave. He embodies the visible expression of many prior influences. Desiring God Ministries serves as a conduit, channeling the work of predecessors to a rising generation.
What accounts for Piper’s influence? Ultimately, all spiritual power originates from God. However, from a human perspective, Piper’s ministry is distinguished by a potent combination: theological precision coupled with fervent, life-consuming passion. A profound hope fuels a serious joy, leading to sacrificial service.
Piper’s stark pronouncements and uncompromising calls resonate with a generation often perceived as jaded by words. Despite reaching his 60s, Piper’s discipleship, Bible study, preaching, and writing retain the freshness of a new convert’s radical commitment to God.
In his preaching, Piper makes it unequivocally clear that the sovereignty of God he proclaims is not an abstract philosophical concept, but a radical reality demanding total allegiance and potentially everything from the believer at any moment. It is also a comforting sovereignty, assuring God’s providential care and enabling believers to endure trials through Christ’s love.
While others may prioritize polling public opinion, Piper has focused on meditating on Romans, his own heart, and life as he experiences it, unflinchingly reporting his findings regarding God’s greatness and humanity’s trivial pursuits.
When those seminarians and young ministers stood at Together for the Gospel in 2006, if a two-word human explanation were needed for their presence, “John Piper” would be fitting.
10. The Rise of Secularism and Decline of Christian Nominalism: A Paradoxical Catalyst
This final influence diverges from the preceding, more readily accepted factors.
When initially considering this topic, I pondered the question of why this Reformed resurgence was occurring. The theological answer, of course, is God’s sovereignty. However, rejecting hyper-Calvinistic fatalism, I sought to understand the human factors God might be using.
While Arminian readers might agree with the preceding nine influences, this tenth point might be more contentious.
My thesis is this: Arminianism functions as a theodicy, attempting to reconcile God’s goodness with the reality of evil. It seeks to explain God in a world marked by sin and suffering.
Similar to modern “limited-God” theologies that redefine God’s knowledge or responsibility to absolve Him of blame for evil, Arminianism, with good intentions, attempts to make sense of God. (Richard Mueller’s Arminius, God, Creation, and Providence provides insightful analysis). In doing so, Arminianism, in my view, alters biblical truths regarding divine initiative in salvation and the specifics of God’s electing purposes.
The key point here is not the extent of Arminianism’s theological shifts, but the incompleteness of its theodicy in the face of increasing secularism. In a nominally Christian culture, Arminianism might seem to offer a satisfactory explanation for evil: “God is good; we are to blame.” However, as secularism erodes biblical presuppositions, this answer proves increasingly insufficient to more radical critiques. It appears as a superficial solution. While it might satisfy a nominally Christian individual, it holds little weight for deists, Buddhists, or atheists. Thinkers like A.C. Grayling, Richard Dawkins, Christopher Hitchens, and Sam Harris would not be persuaded by the Arminian explanation that God allows suffering to enable dignified, free love.
Really? Dignified love at such a cost? What kind of God needs worship?
This line of questioning, I believe, is reshaping the theological landscape. Arminianism’s half-measures are becoming less satisfying, appealing to fewer people, and increasingly associated with older generations and those harboring grievances against God.
Reformed theology, conversely, presents a God who is undeniably GOD. Objections motivating Arminianism are preempted by Calvinistic presuppositions about God’s nature. This is a sovereign God, exercising his sovereignty, centered on Himself, and morally good in His self-centeredness. To be centered on anything else would be wrong, deceptive, even evil. There is no apology for God’s self-centered glory.
This God saves to make His name known (Exodus, Ezekiel). Creation is a theater for His glory, displaying His power, holiness, and mercy. This is the God of Genesis 1 and Revelation 22. Just as Revelation emerged from persecution, the increasing societal rejection of God may paradoxically lead not to compromise, but to a rediscovery of the majestic, powerful God of the Bible – the God who created and judges, who pursued us in love to the cross.
This is undiluted Christianity. The questioning spirit of the rising generation, by God’s grace, has found this solid Rock. May they stand faithfully in these unbelieving times, until God calls them home.
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Editor’s note: This piece combines what were originally ten separate blog posts written by Mark Dever in 2007.
