For lots of reasons, I am not a Calvinist. Mostly I think I lean in a apophatic direction in relation to the inner workings of Divine sovereignty. However, this book convinces me that Michael Horton is one of the good guys. Here is a passionate defense of Calvinism rooted in the doctrine of grace. At the center of Horton's Calvinism is Christ's justification (of the elect) through the cross. God's election is cast in terms of Divine love and his plan for us. He argues for the centrality of penal substitution (as an objective model) and the perseverance of the saints as confidence in God's plan from the start.

Appropriately, Horton is gracious with Arminians and other Christians he disagrees with, even while asserting their errors water down the outworking of grace. I think that this emphasis on divine grace is what I enjoy most about Horton's brand of Calvinism. I remain unconvinced though appreciative of many of his salient points. I liked how he pointed at the historic missionary activity of Calvinists to show that belief in divine sovereignty does not entail passivity. ( )

For Calvinism, by Michael Horton, was released as a part of a simultaneous release with Against Calvinisim by Roger Olson. I read and reviewed Olson's book at the end of last year/beginning of this year....literally, I believe that is what I did on New Year's Eve. :-D I was not in as great a hurry to read For Calvinism as I was Against Calvinism by Olson. I had already read much by Horton and was already pretty firmly “for Calvinism”, so I figured Olson's book was a good place to start.

After reading Olson's critique of reformed theology, specifically the doctrines of grace, I was unimpressed with his argument against “Calvinism”. However, as we are beginning a study of Ephesians at church, and “Calvinism” is flooding convention thought in the SBC, yet again, I thought this would be a good time to read Horton's take on the validity of “Calvinism”.


There is much to take away from this book. “Calvinism”, or Reformed Theology(preferable), is not a TULIP. This is significant for a couple of reasons. First off, the TULIP acronym, was invented after 1900 as a way of summarizing the Synod of Dordt, the five points themself a reaction to the Remonstrants' five points. Greater still, is the fact that the terminology attached to TULIP leads to great confusion. The TULIP does not define the points to which they are assigned sufficiently or clearly. This is why, in his book, Horton addresses some of the points with different terminology(ie, Total Depravity=Radical Depravity; Irresitible Grace=Effectual Grace; Limited Atonement=Definite Atonement). While RUDEP may not be as easy to remember as TULIP, the exchange of a memorable acronym for an accurate one is probably worth the effort.

The greater reason not to equate TULIP with Reformed Theology as a whole is because the Reformed understanding of the Christian faith cannot be reduced to five points of soteriology. Horton devotes an entire chapter, and sections within chapters, expounding on the riches of Reformed Theology and practice. He makes an argument for the Regulative principle, Covenant theology, how Reformed theology views the atonement and the extent of the redeeming work of Christ beyond just sinners but unto all of creation, how Reformed Theology interacts with society and creation, etc... Reformed faith and practice cannot be reduced to the TULIP(or even RUDEP) and, beyond that, the TULIP is not even the central dogma of Reformed theology.

Horton devotes a chapter to Calvinism and missions/evangelism. It is a great chapter, and an important one, because so often(as in Geisler's Chosen But Free) the accusation is made that Calvinist theology impedes evangelism and missions. That believing in the sovereign grace of God erases any desire to share the Gospel with a neighbor or labor for the Gospel to reach the ends of the world. Horton begins the chapter with page after page of historical examples to the contrary. From the time of Calvin (who trained hundreds of missionaries) on, Horton lays out historical example after example of Christians who held dearly to the doctrines of grace and also labored faithfully, sacrificially, and often unto death to see that the Gospel was proclaimed to those who had never heard the name of Jesus. Horton shows that statistically, those who hold to Reformed theology, send as much or more money to support foreign missions, and as many or more missionaries onto the mission field. In fact, citing a PCA News report, the Presbyterian Church in America(Reformed, doctrines of grace, allegedly no desire or need to do missions) supports three times as many foreign missionaries per capita as the Southern Baptist Convention supports foreign and domestic missionaries per capita. After showing that history and statistics do not match the caricature of the mission/evangelism-hating Calvinist, Horton spends time discussing the theological underpinnings of Reformed missions.

In the final chapter, Horton unpacks some of the strengths of Reformed theology, and some of the dangers we can stumble upon if we embrace the doctrines of grace. This chapter is a gentle rebuke for some who are in the “cage stage" and may be using this book as ammunition to attack brothers and sisters who may not agree with their flower of choice. It is also a good reminder for those of us who have grown out of the “cage stage”, lest we necessitate a re-caging.

I am a Horton fan, from the White Horse Inn to Modern Reformation, to his systematic theology and his preaching, and I am a fan of this book. I will admit, as with everything I have read by Horton, at times I get left behind in the text, a little lost. Olson's writing style is much more suited to introductions to issues. Against Calvinism, while not watered down, was a much easier read for me than For Calvinism was at a few parts. Being said, I would commend this book to all and encourage any who may get bogged down at parts to keep working through it. The payoff from this book is worth the effort. I would agree with Roger Olson, mostly, on his recommendation of the book from the foreword.
Anyone interested in reading the best case possible for Calvinism must read this book. It is informative, engaging, clear, and self-critical. It helpfully contributes to the ongoing discussions and debates about God's sovereignty among evangelicals...After reading this book I can recommend it wholeheartedly with the reservation that I strongly disagree with its central claims...It is possible to be committed and fair, critical and generous. For Calvinism proves it and my hearty endorsement reveals it.--Roger Olson ( )

I found "For Calvinism" to be very well written, clear, understandable and amply backed up with scripture. Michael Horton did a just and respectful job of contrasting the doctrines of grace with Arminianism, Pelagianism and various heresies. ( )

In For Calvinism, Michael Horton (Professor of Systematic Theology and Apologetics at Westminster Seminary California and cohost of the White Horse Inn) reveals the rich Biblical and historical roots that exist beneath the doctrines of grace that are most commonly referred to as Calvinism. Published by Zondervan alongside Roger Olsen’s Against Calvinism, these two books speak to one of the theological trends that (according to Time magazine) is “changing the world.”
Chapter Summaries

In chapter one, The Essence of Calvinism, the author seeks to dismantle stereotypes and caricatures, and in turn, show where Calvinism lands among various theological positions (Pelagianism, Semi-Pelagianism, Arminianism, and Socianism).

In chapter two, Of Regents and Rebels: The Human Condition, Horton aspires to display that genuine Reformed theology does not begin with Total Depravity, but with the Creator God and His prize creation, man. Man was created with freedom of will, and chose sin, evil, and death, thereby shackling all of creation in sin. The result is that all of humanity now chooses sin freely, and – controlled by sin – cannot choose otherwise.

Chapter three, Loved Before Time (Election), the author builds a Biblical case for the doctrine of election and distinguishes and clarifies that doctrine from that of reprobation. For an extended section of this chapter, click here.

In chapter four, Mission Accomplished (Atonement), he tackles what is, without a doubt, the most debated and discussed aspect of Calvinism’s five points. He describes “Limited Atonement,” as an “unfortunate label,” and prefers “alternative terms such as ‘definite atonement’ or ‘particular redemption,’” as they clarify the position better.

All orthodox Christians maintain that the atonement is limited either in its extent or in its nature. Calvinists believe that it is limited (or definite) in its extent, but unlimited in its nature or efficacy: Christ’s death actually saved the elect. Arminians believe that it is unlimited in its extent, but limited in its nature or efficacy: Christ’s death makes possible the salvation of everyone, but does not actually save any.

Chapter five, titled Called and Kept (Effectual Calling and Perseverance), differentiates between perseverance and security, as well as providing another (better?) term for definition – “effectual calling” rather than “irresistible grace.”

In chapter six, Calvinism and the Christian Life, the author spends extensive time dispelling the notion that Calvinism hinders piety. He maintains that this is a caricature, and that election is a crucial impetus for the pursuit of godliness.

Chapter seven, Calvinism and Christian Missions, was perhaps my favorite chapter. In it, Horton probed the rich heritage of Calvinist missions, taking the accusation that Calvinism leads to a lack of passion for missions head-on.

For example, Southern Baptist church historian William R. Estep, a noted authority on Anabaptism, asserts that “logically, Calvinism is anti-missionary.” If election is true, he argues, “evangelism and missionary effort are exercises in futility.” The premises in Estep’s article do indeed follow logically to his conclusion. If election eliminates personal responsibility for responding to the gospel and the gospel itself is not to be proclaimed indiscriminately to every person, of course the missionary enterprise would be a fool’s errand. However, none of the premises is actually held by Calvinists. But they are widely assumed by non-Calvinists. It is a caricature of Calvinism that leads to the conclusion that, on logical grounds, it is inimical to missions.

He goes on to describe the rich history of Calvinist missions, from Calvin himself to William Carey to John Eliot to David Brainerd to David Livingstone to Karl F. A. Gutzlaff to Jonathan Goforth to Samuel Zwemer. Horton then goes beyond these men’s stories and gives a compelling Biblical argument for the logic of Calvinism in missions.

And in chapter eight, Calvinism Today: A SWOT Analysis, the author looks in-depth at the strengths and weaknesses of Calvinism, as well as it’s opportunities and threats. Listed among the strengths and weaknesses are: intellectual boldness and cold intellectualism, a love for truth and factionalism, respect for tradition and traditionalism.
Conclusion

In For Calvinism, Horton gives a strong, clear, Biblically-faithful witness that speaks to the tremendous strengths of the doctrines of grace. He encounters caricatures and stereotypes head-on – giving historical evidence through sermons, creeds, and catechisms – explaining that those who hold those certain positions stand on the fringes of Reformed theology, or are misunderstood assumptions by those outside of Calvinism about Calvinists.

The chapters on the rich heritage of Calvinism and Christian piety, and that of Calvinists and missions and evangelism are worth twice the price of the book in and of themselves. In my experience, these two issues are those most criticized by those outside of Calvinist circles. Concerns with Calvinism generally focus on a belief that election will hinder the believer’s efforts in sanctification, or that it would hinder the passionate resolve to share the gospel to all nations. These two chapters simply stop those arguments cold.

Sadly, For Calvinism will primarily be read by the already-convinced, or the will-not-be-convinced. This is not due to the author’s tone, as much as the topic. Few stumble upon books like For Calvinism without a predetermined position in mind. However, even those predisposed against Calvinism will find in Dr. Horton a gracious host, welcoming them to explore the vast richness of the Calvinist theology.

These doctrines of grace may be vilified or celebrated, but they are never boring or trivial. Throughout the history of the church their recovery has provoked debate, reformation, renewal, and mission.