Joel R. Beeke

This is a masterwork by the authors. It is a labor of love and a gift to the church. In A Puritan Theology: Doctrine for Life Beeke and Jones have collated a wide range of Puritan writings into what is a essentially a Puritan systematic theology. Before reading this book I had what would be considered a stereotypical view of whom the Puritans were: Christians who were distinctive by being rigorous, dour and extreme, seeking to impose their particular understanding of theology on society at show more large. Oh, how wrong that view was, and how much better I am for reading this book and having it corrected.

Beeke and Jones provide a historical overview of the times that the Puritans lived in and the particular forces they were a part of and subject to. Then they go step-by-step through each of the focal points of systematic theology, drawing from the extensive writings of the many pastors of the Puritan tradition.

While no Puritan wrote a systematic theology in the sense of Calvin or Turretin, many of them did write both very widely and with great depth. In some chapters Beeke and Jones delve deeply into the perspective of a single Puritan while in others they draw from many people's writings. Examples of the former are Stephen Charnock on the Attributes of God, and John Owen on Justification by Faith Alone. Examples of the latter are chapters on the Holy Spirit and the Lord's Supper. I was stunned at the power of Charnock's writing and his love for his savior that lay beneath it. It makes me want to go back and read more directly from the source.

Beeke and Jones haven't just written a work of scholarly exposition, although this book is certainly that, but they have also made great effort to consistently show the warmth and pastoral concern the Puritan's had for the people they ministered to.

The book's last section are chapters that discuss various aspects of Puritan thought and practice and the relevance they have for the church today. For me these closing chapters tied it all together, showing practical ways in which the Puritans could give guidance to my own spiritual life and the life of the congregation I serve.

Puritan theology is a refined expression of Reformed theology, as the Puritans followed the magisterial Reformers and therefore they continued to build and shape what was done before them. Beeke and Jones have done a tremendous service to the church in showing us that Puritan theology speaks today to the 21st century as clearly as it did to the 17th century in which it was written. show less

As in a military conflict, so in the ongoing war that is the Christian life: perseverance like that of a marathon runner is a neccessity--even, and especially, in the face of what seems to be daunting odds.--Joel Beeke, Getting Back in the Race.


Dr. Beeke, or Mr. Puritan as he is known around my living room, offers some great insight from Christian minds of the past, along with his own gems, on how the Christian is to run the good race. Specifically, in this book, he deals with the perils and show more the prescriptions for one who has fallen down during this race and even might be slipping backwards. To be a backslidden Christian is a terrible and dangerous place to be and Beeke does well to warn his reader.

What does Beeke mean by "backsliding"?

Backsliding is a season of increasing sin and decreasing obedience in those who profess to be Christians. Not every sin is backsliding. Christians must sadly expect their lives to consist of a continual cycle of sinning and repenting of sin by faith in Christ crucified(1 John 1:9-2:2). In backsliding, however, this cycle of repentance is broken and spiritual ground is lost.

Beeke outlines briefly the purpose of Getting Back in the Race.
The purpose of this book is to awaken Christians to the reality of backsliding, to help us recognize it when it starts, to show where it may leadand to empower believers--those who are in the grip of backsliding, or those in a postition to help the afflicted--to get back into the race by the grace of God.
Beeke does not discount the grace filled miracle that is the perseverance of a believer. He argues that perseverance is as mighty a miracle as conversion itself.

How do we do that? How do we keep up the pace? It's one thing to begin the Christian life, but quite another to persevere in it. It's one thing to repent and believe the Gospel, but quite another to go on repenting and go on believing. The miracle of Pentecost in Acts 2:4 is great, but in some ways, Acts 2:42 is even greater: "And they continued steadfastly in the apostles' doctrine and in fellowship and in breaking of bread, and in prayers."

After this brief introduction, Beeke asks the reader the permission to engage them directly, as if a pastor speaking to a backslidden brother or sister. The tone of the book is direct and hard but loving and not harsh. The use of second person is very effective in making the topics covered personal and cutting, not cutting like an assailant, but cutting like a surgeon wielding a scalpel to remove a cancerous tumor that promises to infect the entire body.

Beeke divides this book into 4 chapters plus an introduction and conclusion. He takes time to help the reader discern if they are backslidden, or simply a repentant sinner. He illustrates this as the difference between a runner stumbling and a runner falling to the ground and possibly not getting up. Getting Back in the Race is essentially an exposition of Hosea 14:1-9, specifically applying it to those of us who have begun the race, but at certain times have laid face-first on the ground, debating whether they can, or even desire to, return to their feet and finish the race.

Beeke's book is confrontational, loving and direct. He doesn't waste time tiptoeing around sensitive subjects, but dives headfirst into some tough waters. This is a quick, good read for anyone who feels they might be backslidden or has opportunities to minister to those who are. show less

In Living for God’s Glory, Joel Beeke (president of Puritan Reformed Theological Seminary) presents a compact-yet-comprehensive look at Calvinism. Beeke’s presentation includes biblical and historical support for the five points most often associated with Calvinism – Total Depravity, Unconditional Election, Limited Atonement, Irresistable Grace, and Perseverance of the Saints – but goes on to discuss the origins of Calvinism, as well as its role in sanctification, ecclesiology, and show more other matters such as marriage and family.

According to Beeke, Calvinism is not predominantly hinged on the doctrine of predestination, but rather, it stresses, “the comprehensive, sovereign, fatherly lordship of God over everything: every area of creation, every creature’s endeavors, and every aspect of the believer’s life” (41). This theocentricity serves as the primary mark of Calvinism. Everything else stems from that central tenet. God’s sovereignty is revealed in salvation, in sanctification, in ecclesiology, in worship, in preaching, in evangelism, in marriage, and in parenting.

That fully-developed worldview is Beeke’s greatest contribution to the Calvinism discussion. So often, debates linger on the extent of the atonement and the false accusation that Calvinism hinders evangelistic zeal, that some find it impossible to wrap their minds around the Biblically-grounded, all-encompassing, joy-inducing, worldview that is Calvinism.

Critique

Beeke’s introduction to Calvinism is well written and clearly the result of many years of studies and research. And, generally speaking, he is a gracious host to those who are perhaps exploring reformed theology for the first time. However, he makes one very specific statement that readers may find troubling.

In discussing the extent of the atonement, he writes:

“Some Christians today are fond of saying, ‘I am a four-point Calvinist.’ They accept all of the TULIP acronym except limited atonement because they think it sounds too restrictive to say that Christ died only for the elect. ‘Christ died for everyone,’ they say, ‘and, with the Spirit’s help, each person must accept Jesus Christ as Savior and Lord as an act of free will. When that occurs, that person is born again.’
Basically, this is popularized Arminian theology, which the Synod of Dort argued against in the Second Head of the Canons, titled ‘The Death of Christ, and the Redemption of Men Thereby.’”

In doing so, he eliminates a large number of those who would agree with him on every single point aside from limited (or, as he prefers, definite) atonement. There is a strong argument that Calvin himself would differ with Beeke on this point. Many who might agree with Beeke even on this point, might argue that he draws the circle too small, around too few, and fails to honor those who would differ on this point with strong historical and (even more importantly) biblical support.

Aside from this critique, Beeke has provided an excellent resource that strives to move the discussion beyond five points, and presents a compelling and comprehensive perspective on Calvinism. Detractors will find points of contention, for Beeke does not shrink back from controversy. However, those who come to the book to gain a better grasp of this rich theological heritage will be encouraged and strengthened with a renewed sense of understanding what it means to live for God’s glory. show less

Calvinism is all the buzz these days. Last year, Time Magazine listed the rise of “The New Calvinism” as number 3 on a list of “10 Ideas Changing the World Right Now”. The five points of Calvinism are gaining adherents at a rapid rate. At the same time, a deep-seated rejection of Calvinism remains popular in large swaths of evangelicalism.

When it comes to the internet, fierce debates over Calvinism are the norm. Calvinists routinely suspect the worst of their “Arminian” opponents show more who are often pictured as near-Pelagians. Arminians think that Calvinists tout a dour, sour-faced God who gleefully condemns people to Hell with no chance for salvation. No wonder then, that Calvinists don’t evangelize.

From my vantage point, as a convert to Calvinism from a Baptist non-Calvinist viewpoint, both the Calvinist superiority complex and the Calvinism-is-of-the-devil overreaction share a common shortfall. Neither extreme really appreciates the full ramifications of Calvinism for all of life. Both have a certain amount of ignorance with respect to the history and teaching of Calvinism from the Reformation onward. A historical perspective and an appreciation for Calvinism’s impact on worldview and theology beyond the rather specific and limited focus of the five points would do much good all around.

It is these reasons and more which make Joel Beeke’s book Living for God’s Glory: An Introduction to Calvinism such an important resource. This book is packed with material illustrating how Calvinism impacts all of life.

The book starts off with an historical treatment of the origins of what we call Calvinism and a look at several of the Reformed confessions. Then it moves on to a Scriptural defense of the teachings of Calvinism. Here we find a treatment of the 5 points of Calvinism as well as the 5 solas. We also find that the sovereignty of God, or theocentrism is the doctrinal heart and soul of Calvinism.

The book goes further and surveys the piety of Calvinism and its impact in the church. In these sections we learn a lot from the Puritans on sanctification and church life. Particular emphasis is placed on the emphasis of the role of preaching in worship, which is truly Calvinism’s gift to the wider church.

The book then goes on to how Calvinism provides a “theology for all of life”. I was particularly struck by this section. The discussion of a Puritan home and marriage was eye-opening. Indeed the medieval era had downplayed the physical aspects of the marital union. The clergy were above sex, or were supposed to be, and that was left for mistresses and secret elopements. The marriage wasn’t about that, it was a societal convention. The Puritans took the Bible’s teaching on the importance of the marital union and brought back a Biblical morality and a healthy enjoyment of physical pleasures within the confines of marriage.

I also enjoyed the chapter on vocation, and how Calvinism invests the idea of a life’s calling with great significance. Political and ethical questions are also addressed from the perspective of Calvinism.

The book concludes with a chapter by Sinclair Ferguson on doxology as the end goal of Calvinism. As it was John Piper’s ministry in particular that drew me toward Calvinism, I can testify that Calvinistic theology if it is actively embraced and understood should tend toward a doxological thrust in life. Everything should be seen as flowing from God’s good hand, and our very salvation is a free gift of God’s grace. Calvinism should make us worshipful and humble, not proud.

Joel Beeke and the other contributors to this book are to be commended for showing us how doctrine should impact all of life. They open up the horizons of contemporary Christians to see the beauty of faithful orthodox piety of previous generations. The book does get long and can be quite varied at times. But the work can be seen as an anthology from which to glean what you find interesting and helpful. I recommend this book heartily.

Disclaimer: This book was provided by Reformation Trust Publishing for review. I was under no obligation to offer a favorable review.

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