The phrase ‘Young, Restless, Reformed’ is getting a bit of a workout these days. Calvinism was nominated by TIME magazine as one of ’10 Ideas Changing The World Right Now’ earlier this year, which means that Calvinism is having some impact on US Christianity. (TIME magazine equates the US with the world more often than not.)
Even the venerable magazine Christianity Today is taking notice. Well, sort of. Originally Collin Hansen, a member of their editorial staff, was asked to write a book on the ’emergent’ Christian movement. Hansen considered the offer and then convinced CT that his time would be better spent writing something of a survey of the individuals associated with the resurgence in Calvinistic theology, as well as providing a primer on some of their theological distinctives. The result is ‘Young, Restless, Reformed – A Journalist’s Journey With The New Calvinists’. (Crossway, 2008, 160pgs)
It has to be recognised that Hansen holds a calvinist theology. He also is making a case that calvinist theology will be leading force within US Christianity. His use of journalism is not so much investigative and critical as it is exploratory and introductory. This book makes a case, it doesn’t discover one. But Hansen is upfront about that from the very beginning.
So, what do we have?
A pretty engaging introduction to many of the prominant figures associated with calvinism in the US with particular focus being given to John Piper, Albert Mohler, C.J. Mahaney and Mark Driscoll.
The history of calvinism in the US explored, with particular emphasis given to Jonathan Edwards. Hansen also seeks to dispel two common charges against calvinism: that those who believe it are unloving and that it kills missionary endeavour through personable interviews which point out the burgeoning outreach activities that these folk are undertaking on campuses, in communities and overseas.
An element of Hansen’s overall thesis is also the book’s largest unexplored question. Those who are familiar with the names mentioned above will not be surprised to see Hansen make the claim that ‘it is a new day for Calvinism when Baptists and charismatics have become chief spokesmen.’ (pg 109) Yet just a couple of pages later he quotes Michael Horton as making the observation: ‘When we hear, for instance, the term Reformed used to describe a broader interest in the sovereignty of God and the five points of Calvinism, we say ‘Hurrah!’ That’s great, that’s terrific! That’s not Reformed. That’s five point Calvinism… Reformed is defined by the whole confession, and that involves covenant theology and the whole kit and kaboodle.’ (pg110-111)
Apart from some observations about the common friendship and cooperative works between these people, Hansen doesn’t really explore that thought at all.
Is it legitimate to describe someone who rejects covenant theology, or believes that the New Testament sign gifts are still active today, or (as is the case with some in Australia) don’t accept all five points of calvinist theology as reformed?
The book raises this question and then leaves it. If it seeks to make any answer at all it seems to be that it seems more likely that those who are classically reformed will come to accept positions such as the continuation of sign gifts rather than those holding these interpretations will forgo them. (pg103)
I found ‘Young, Restless, Reformed’ and engaging and informative read. If you wanted something to give to a Christian who wants to know more about calvinism and was a little wary it is a nice introduction.
The wider issue of how calvinism and reformed theology will come to be expressed in the US (and around the world) is one that we will watch with keen interest.
Young, Restless, Reformed is available at Koorong.
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