Joel R. Beeke, president and professor of systematic theology and homiletics at Puritan Reformed Theological Seminary in Grand Rapids, MI, has provided the church with a well-researched and beautifully written introduction to Calvinism which can be obtained here.  The genius of this book is that it goes beyond the typical introduction to the Reformed faith with its focus on the TULIP by stressing that Calvinism is a comprehensive world and life view.  TULIP does come in for a thorough exposition, but it is placed within its proper setting like a beautiful translucent diamond set against the backdrop of black velvet.

Dr. Beeke is the primary author of Living for God’s Glory, but he is by no means its only author.  He has brought other men on board to contribute in areas where they have experience and expertise.  The other writers involved in the production of this book include James Grier, Michael Haykin, Derek Thomas, Ray Lanning, Robert Oliver, Ray Pennings, Nelson Kloosterman, and Sinclair Ferguson.  These men provide the church with an intellectually stimulating and spiritually enlivening account of experimental (read “experiential”) Calvinism at its most sober and winsome best (which is no mean feat in itself).

Living for God’s Glory comes to us with six sections:  Calvinism in history, Calvinism in the mind, Calvinism in the heart, Calvinism in the church, Calvinism in practice, and Calvinism’s goal.  The first section surveys the Reformational origins of the Calvinistic faith and its creedal basis.  Readers are reminded of the medieval Roman Catholic context in which Prostestantism arose and it is noted that while John Calvin is perhaps the most significant of the Protestant Reformers in the Reformed wing of the Reformation, he is by no means the only contributor to the movement.   Beeke then discusses the growth of Calvinism and its differences with Lutheranism and he explores its position within the church today.  The second chapter within the first section gives brief summaries of several “living” Reformed confessions and catechisms indicating the vital importance that Calvinist denominations have attached to a clear and forthright articulation of the faith.

In the second section on Calvinism in the mind, the genius of Calvinism is highlighted with its emphasis on the sovereignty of God and it is well stated that Calvinism is Christianity at its best and most comprehensive.  It is in this section that the TULIP is given its appropriate exposition along with a discussion of the five “solas.”  This section is brought to a helpful conclusion with a consideration of Philosophical Calvinism.  The section on Calvinism in the heart focuses on the ministry of the Holy Spirit and the life of sanctification.  We learn here that Calvinistic piety is profoundly rooted in the believer’s mystical union with Christ, has a double bond with the Spirit and faith and involves justification and sanctification.

The Calvinism in the church section was extremely fascinating with its unfolding of what Calvinism has meant for the Reformation of the church.  Here we find that the heart of the Reformation of the church was the return to the centrality of the preached Word.  That Word is not only explained but also specifically applied to different types of hearers.  In this way the Spirit aims the Word at the head and heart of those who hear it proclaimed.  Especially useful here is the chapter on Calvin’s evangelism where several caricatures are debunked.  The most pernicious is that Calvin was not in any way interested in evangelism or missions.  The Puritan approach to evangelism through pulpit proclamation is explicated with clarity and cogency.

Calvinism in practice offers a pointed reminder that Christianity, while anchored in the corporate worship of the church, is not and ought not to be limited to what goes on within the four walls of a church building for a few hours on Sunday.  The Puritans would have scoffed at such an idea.  We are reminded that Calvinism offers a theology for all of life, including marriage, family life, work, politics, and ethics.  The closing chapter points us to the doxological character of Calvinism which is reflected in its biblical teaching, its singing, and in its Christian experience.

Each chapter has thought-provoking questions and endnotes for those who want to track down references and tackle further reading.  There are no surprises here.  This is a solid “meat and potatoes” introduction to the Reformed faith.  I thoroughly enjoyed my reading of this book.  My only criticism is that there is no discussion at all of the redemptive-historical or biblical theological contribution to the richness of Calvinism.  This is all the more surprising since the redemptive-historical approach was adumbrated by such Puritan stalwarts as John Owen and Jonathan Edwards.  While some may want to pit Puritanism or experimental Calvinism against redemptive-historical theology, this is neither necessary nor wise.  It is not necessary as I have already noted that the Puritans and the Reformed at their best were sensitive to themes in Scripture and theology that would later be developed by the likes of Geerhardus Vos.  Covenant theology itself is but biblical theology at its best.  And it is not wise to pit a proper view of Christian experience against redemptive history.  After all, redemptive history is the ground of our appropriation of grace and if an individual does not actually experience salvation, then he or she is merely playing the game of Christianity or church.  To ask which of these, redemptive-history or Christian experience, is more important is like asking which arm or leg is more important, the right or the left!  Quite frankly we need both.  Perhaps if another edition of Living for God’s Glory is produced it can bring out the necessity of the redemptive-historical for practical Christian experience.  This concern aside, this is the book to give unbelievers and friends and family, who may be believers, but who wonder why we are all so overwhelmed with God’s glorious beauty and sovereignty.  Joel Beeke has given us further evidence that Calvinism is Christianity come into its own.