By Alan C. Clifford
Charenton Reformed Publishing
94 pages. £5.95
ISBN 0952671603
This book reflects the author's conclusions about Calvinism through his doctoral studies. He explores the hotly-debated issue of whether Calvin taught limited atonement. In the light of this, he examines the validity of interpretations of Calvinism made by subsequent theologians, particularly that of the French pastor Moise Amyraut (1596-1664).
The author believes that 'conventional Calvinism continues to misread Calvin', claiming that Calvin's theology on the atonement is based upon an understanding of the dual aspects of Divine will - both secret and revealed. Thus, although Calvin believed God's will to be one, he saw that it is set before us in Scripture as twofold. According to Dr. Clifford, Calvin sees God's revealed will as universal and conditional, while his secret will is restricted and absolute, and therefore relates the gospel to the former and election to the latter. The author claims that Calvin held to a universal propitiation offered to all, but also to the restricted efficacy of the atonement.
Dr. Clifford asserts that from the time of Beza onwards, Calvinists have distorted Calvin's theology and created a kind of 'high Calvinism', not truly based on the teachings of the reformer.
The introduction outlines the historical background, commenting on the difference between the theology of Calvin and Owen, and then goes on to defend the Amyraldians as proponents of authentic Calvinism.
After the introduction comes the focal point of the book: a selection of 90 extracts from the writings of John Calvin, directly expounding his views on the extent of the atonement. It is wonderful to have set before you a collection of quotations from Calvin's writings on this subject, which allow the reformer to speak for himself. This whole section is written without comment, leaving the reader to decide where Calvin really stood.
The book ends with four appendices: three are critiques of works by authors who uphold that Calvin taught limited atonement. These are of limited value without previous knowledge of the works. The last appendix is of much wider interest and examines justification. It highlights the differences between the views of the reformer himself and the high Calvinists who followed him.
Whatever one's opinions about 'authentic Calvinism', one would have to admit that Dr. Clifford writes authoritatively and convincingly on a subject with which he is thoroughly acquainted and has extensively researched. However, since the book is scholarly and serious, the style is wordy and heavy going at times, and theological jargon abounds. Quite a lot of background knowledge is assumed. It would not be an easy read for any who are unfamiliar with some of the historical details, such as the contents of historic catechisms, and will not appeal to general Christian readers unless they have a keen interest in the 'four or five point' debate. Nevertheless, the content is thought-provoking and stimulating, and challenging reading especially for all who claim to be 'authentic' Calvinists!
