Category: Theology (Page 3 of 5)

Written by Dr. Marcus J. Serven

“For with you is the fountain of life; in your light do we see light.” Psalm 36:9

Introduction:

What exactly is Reformed theology? Essentially, Reformed theology is made up of those core theological doctrines that flow out of the Protestant Reformation. It is a belief in the sovereignty of God, a recognition of Covenant theology, and the practice of a Presbyterian form of Church government. These particular doctrines represent the beliefs and practices of congregations who identify themselves as Reformed churches. Examples of historic Reformed churches would be the following: the French Huguenots, Swiss Reformed, Dutch Reformed, Scots Presbyterians, Irish Presbyterians, English and American Puritans, Reformed Episcopalians, Reformed Baptists, American Presbyterians, and even the American Pilgrims. Over the centuries, the Reformed faith would spread throughout the entire world–to Korea, China, Australia, India, South Africa, the Middle East, Eastern Europe, Mexico, and South America! It must be admitted that there are some differences in practice between all of these disparate groups. Nonetheless, they would all claim Reformed theology as one of the central tenets of their faith.

Oftentimes, people think of Reformed theology as simply contained in the “Five Points” of Calvin (i.e. T-U-L-I-P). Briefly stated, what are the the “Five Points” of Calvin?

1. Total Depravity — is the belief that every part of mankind is so thoroughly infected by sin, that all human beings are “dead in [their] trespasses and sins,” “sons of disobedience,” and “by nature children of wrath” (Eph. 2:1-3; Jer. 17:9-10; Mk. 7:14-23; Jn. 1:12-13; Rom. 1:18-32, 3:9-18, 23, 6:23, 9:16).
2. Unconditional Election — is the belief that God has “before the foundation of the world” unconditionally chosen certain individuals by grace to be the Elect (Eph. 1:4-10; Acts 13:48; Rom. 8:29-30, 33, 9:6-18; 2 Tim. 2:10). In time, they are given “the gift of faith” by the Lord and brought into a new relationship with God by faith in Jesus Christ (Eph. 2:8-9; Tit. 3:4-7).
3. Limited Atonement — is the belief that Jesus Christ died on the Cross for the sake of the Elect, making certain their salvation by his atoning work (Isa. 53:4-6; Jer. 31:31-34; Matt. 20:28; Jn. 10:11, 14-15, 27-29).
4. Irresistible Grace — is the belief that at the time of God’s own choosing the Lord will irresistibly call each one of the Elect to Himself (Jn. 6:44, 10:1-4, 11:43-44; Acts 9:1-19, 16:14; 1 Cor. 2:14; 2 Cor. 2:15-16).
5. Perseverance of the Saints — is the belief that the Lord will preserve the Elect through the challenges and difficulties of life so that they exhibit persevering faith in the midst of all trials and temptations (Matt. 6:16-20, 24:13; Jn. 3:3-8, 6:37, 39, 47, 10:27-29, 15:8; Rom. 10:8-10; Eph. 1:13-14; Phil. 1:6, 2:12-13; 1 Pet. 1:3-5; 1 Jn. 5:13).

It is helpful to remember that the “Five Points” of Calvin were crafted as a theological response to the “Five Points” of Arminius. Jacobus Arminius was a young Dutch student who was educated in Geneva under Calvin’s successor, Theodore Beza. When Arminius returned to the Netherlands to serve as a pastor in the Dutch Reformed Church, he formally rejected the Reformed theology that he had been taught at the Genevan Academy and developed an entirely new set of doctrines regarding salvation (i.e. Soteriology). Essentially, Arminius taught that all of mankind has the ability to choose God in the matter of salvation apart from any prior work of God. Serious theological controversy erupted from Arminius’ teachings, and a national synod was finally held to settle the issue. In response the Synod of Dort (1618-1619) carefully delineated the “Five Points” of Calvin as the orthodox view of the doctrine of salvation. This was beneficial at clarifying the controversy over salvation. But, the “Five Points” of Calvin didn’t go far enough in expressing all that Reformed theology holds to–especially in the areas of Covenant theology, church government, ecclesiology, sacraments, and eschatology. Hence, I have listed below twenty-one core doctrines of Reformed theology that expand on many of these important details.

Dr. J. I. Packer describes Reformed theology (i.e. Calvinism) in this same expansive manner. He thoughtfully writes,

“Calvinism is a whole worldview, stemming from a clear vision of God as the whole world’s Maker and King. Calvinism is the consistent endeavor to acknowledge the Creator as the Lord, working all things after the counsel of his will. Calvinism is a theocentric way of thinking about all life under the direction and control of God’s own word. Calvinism, in other words, is the theology of the Bible viewed from the perspective of the Bible—the God-centered outlook which sees the Creator as the source, and means, and end, of everything that is, both in nature and in grace. Calvinism is thus theism (belief in God as the ground of all things), religion (dependance upon God through Christ for all things), all in their purest and most highly developed form. And Calvinism is a unified philosophy of history which sees the whole diversity of processes and events that take place in God’s world as no more, and no less, than the outworking of his great preordained plan for his creatures and his church. The five points assert no more than that God is sovereign in saving the individual, but Calvinism, as such, is concerned with the much broader assertion that he is sovereign everywhere.”

J. I. Packer, A Quest for Godliness: The Puritan Vision of the Christian Life, 129

I whole-heartedly agree with Packer’s assessment.

Given that Reformed theology developed from the time of the Reformation until this present day–some Christians might argue that it is no longer valid. It is a highly “dated” theology, they say, that is no longer relevant for the complexities of this modern world. In response to that argument, however, I would assert that, “Reformed theology has an abiding validity since it freely flows from the pages of Holy Scripture. Thus, it is truly a Biblical theology that comes forth from God alone by his Word and is valid for all peoples, in all cultures, and at all times.”  With that short introduction, I now want to list the twenty-one core doctrines of Reformed theology that round out the entire picture of all that it addresses.

Twenty-One Core Doctrines of Reformed Theology 

1. It is a belief in the Sovereignty of God—specifically, that God rules and reigns in the midst of all circumstances; accomplishing all his holy will (cf. Ps. 24:1-2; Ps. 103:19; Isa. 45:5-7; Rom. 8:28). God’s sovereign work in the matter of salvation is primarily accomplished through predestination and election (Rom. 8:29-30; Eph. 1:4-5, 11).
2. It is a Covenant Theology—the Bible teaches that there is only one people of God (e.g. “one flock, one shepherd” Jn. 10:16) and one plan of salvation (Acts 4:10-12; Gal. 3:7-9, 29). Also it teaches a two-covenant system: (1) a Covenant of Works (Gen. 2:16-17), and (2) a Covenant of Grace (Gen. 3:15). All other individual covenants are subsumed into the two-covenant system. 
3. The Bible teaches and Reformed theology emphasizes a “Creator-creature Distinction” that governs how we live the Christian life. In brief, we recognize that there is only one God and we are creatures created by him. Thus, we live in subjection to God and his Law (cf. Exod. 20:1-17; Ps. 24:1-10, 97:1-12; Isa. 45:5-7, 55:1-11; 1 Tim. 1:17).
4. Generally, Reformed theologians believe that the Law of God breaks into three categories: the Moral Law (Ten Commandments) which is eternal, the Ceremonial Law which was completely fulfilled through the sacrificial death of Christ, and the Civil Law which passed away with the end of the nation of Israel (WCF 19.4). Nevertheless, the principles of the Civil Law are extended into the present day, but not the exact particulars. In summary, the Law of God both convicts an individual of sin and acts as a tutor in leading the sinner to Christ (Rom. 3:20; Gal. 3:24). The Moral Law has not been abolished by Christ, but fulfilled (Matt. 5:17-20); it remains as an eternal standard of righteousness for holy living (Rom. 3:31), and a way unto life for every believer (Ps. 119:105). Thus, Reformed theologians have a “high regard” for the Law of God and reject all forms of antinomianism.
5. Man’s spiritual condition is completely fallen as a result of the transgression of Adam (Total Depravity and Total Inability). This corrupt sin nature is immediately imputed to all of Adam’s posterity, in addition to the guilt of Adam (cf. Jer. 17:9-10; Rom. 3:23, 5:12-21, 6:23; Eph. 2:1-3).
6. The Bible teaches and Reformed theology emphasizes the necessity of the New Birth [Gk. palingenesia] as an essential work of God in the Christian life (Deut. 10:12-16; Jn. 3:3-7; Tit. 3:5-7). By grace, each believer becomes a new creation (2 Cor. 5:16-17) by the Spirit’s work of regeneration (Divine monergism = that God alone works in the matter of salvation). Regeneration always precedes faith; since it is impossible for the sinner to believe and trust in Jesus Christ apart from the regenerating work of the Holy Spirit (Jn. 3:5-8; Tit. 3:4-7).
7. The only remedy for Man’s fallenness comes from the “Alien Righteousness” of Jesus Christ which is found in Christ and outside of man [Lat. extra nos]. Righteousness cannot be found inside of man since all humans are not only condemned by Adam’s sin, but they are also condemned by their own individual sins (cf. Mark 7:14-23; Rom. 5:12-21; 1 Cor. 15:20-21). 
8. The Grace of God (Grace Alone) is necessary for salvation (Eph. 2:4-10). God’s grace toward the believer is ordinarily made manifest through the preaching of his Word, the administration of the Sacraments, and Prayer [i.e. these three are known as the Means of Grace]. 
9. The Holy Spirit indwells all Christians at the time of regeneration, and progressively leads them to a life of holiness and sanctification throughout this earthly life (cf. Rom. 8:9-17; 1 Cor. 3:16-17, 6:19-20; 1 Jn. 4:4).
10. The Bible is the sole source of God’s revelation (Scripture Alone); it contains the Law, the Gospel, and fundamental principles for how we should live, worship, and think (cf. Ps. 119:105; Isa. 40:8; 2 Tim. 3:16-17; Heb. 4:12-13).
11. God-given faith (Faith Alone) is the only way to receive the imputed righteousness of Christ, which results in our justification. The gift of faith is known as the material principle of our Salvation (cf. Rom. 3:21-26; Gal. 3:10-14; Eph. 2:8-9; Heb. 11:1-40).
12. Jesus Christ is the only name by which we may be saved (Christ Alone). The gospel is exclusive, and only faith in Jesus Christ saves the sinner from the judgement of God (cf. Jn. 14:6; Acts 4:12; 1 Pet. 2:24-25, 3:18).
13. For the Christian, all of life is to be lived Coram Deo (i.e. “in the presence of God”). The Christian life leads to regular acts of repentance and to our sanctification and growth in holiness (1 Cor. 10:31; Col. 3:12-17).
14. The marks of a true church (Lat. notae ecclesia) are: (a) the fervent preaching of the Word of God (2 Tim. 4:1-5); (b) the right administration of the two Sacraments–Baptism and the Lord’s Supper–that Jesus has given (Matt. 28:18-19; 1 Cor. 11:17-34); and (c) the practice of Church discipline (Matt 18:15-20; Gal 6:1-2).
15. The Bible teaches that local Church Government is led by elders [Gk: presbuteros, episkopos] and by deacons [Gk. diakonias](cf. Exod. 18:17-23; Acts 6:1-6; 1 Tim. 3:1-13; Tit. 1:5-9). These church officers are representative leaders who are elected by the congregation and held accountable (a) by Christ as the head of the church (Col. 1:18), (b) by one another, and (c) by the regional assembly of elders, the Presbytery [Gk. presbuterion]. Some elders serve vocationally as pastors, evangelists, or teachers (Eph. 4:11-12). Whereas, others serve in a ruling capacity (1 Tim. 5:17; Tit. 1:5).
16. The worship of God—whether in public, family, or in private settings—is to be regulated by the Word of God alone and not by our own personal preferences or human imagination (cf. Lev. 10:1-3; Deut. 4:2, 12:31-32; Jn. 4:23-24). The primary concern of Reformed Christians is “How would God want us to worship Him?” 
17. The Sacraments are viewed in the following manner: (1) Baptism is for believing adults and for their children (cf. Gen. 17:1-14; Acts 2:37-39; Acts 16:25-34; Col. 2:11-12). Baptism replaces circumcision and it is a sign of entrance into Christ’s church. (2) The Lord’s Supper is given by God for the spiritual nurture of His people, and it is to be received by faith (1 Cor. 11:23-32). It is a spiritual communion which represents the union that all true believers share with Jesus Christ (1 Cor. 10:16). The Lord’s Supper highlights how Jesus Christ is the true Passover lamb (1 Cor. 5:7).
18. The Kingdom of God [Gk. basileia tou Theou] expands and grows throughout the history of the world until its final consummation at the Return of Jesus Christ (cf. Matt. 13:31-33, 16:18; Mark 1:14-15; Rev. 21:1-8). By grace, all true Christians are part of the Invisible Church as well as members of the Visible Church (Matt. 13:24-30; Phil. 3:20-21).
19. The physical return of Jesus Christ comes about when the gospel of Christ’s Kingdom has been proclaimed throughout the entire world; meaning that all of the Elect are gathered into the kingdom of God (cf. Matt. 24:14; Mark 13:24-27; Rev. 7:9-10).
20. The final state of all human beings will be either in Heaven or Hell (cf. Matt. 25:46; Rom. 14:10-11; 2 Cor. 5:10). A person’s eternal destiny is determined by God’s electing grace (Rom. 9:16, 18; Eph. 1:4-6). In time, all of the Elect will come to saving faith in Jesus Christ (cf. Matt. 7:13-14, 21-23, 11:28-30), and the Reprobate will be left in their sinful condition (Rom. 9:19-33, 11:11-24).
21. All aspects of human culture that are found in this fallen world are to be thoroughly engaged—not retreated from [in Monasticism], or acquiesced to [in Secularism], but contended with [in a Reformed world and life view] (cf. Matt. 5:14-16; Jn. 15:8; Acts 17:22-34; Rom. 12:1-2; Eph. 2:10; 1 Jn. 2:15-17). The theological world-view [Ger. Weltanschauung] of Reformed Christianity seeks to boldly penetrate all spheres of human culture with the gospel of Jesus Christ (cf. Luke 19:11-27; 2 Cor. 10:3-6; Col. 2:8-9).

Conclusion:

Either in part, or in the whole, each one of these twenty-one core doctrines of Reformed theology are summarized in the Westminster Confession of Faith. For this reason, I believe, the Westminster Assembly should be widely recognized as the preeminent body of theologians who have explained the distinctive beliefs and practices of Reformed theology. Let me say this clearly, the Westminster Confession of Faith is not a replacement for the Bible; but I believe it is an accurate summary of the Bible. Therefore, as Christians we acknowledge that the Bible is our primary standard and that the Confession of Faith is always to be seen as our secondary standard. In addition to the Westminster Confession of Faith, the Westminster Assembly also produced the Larger and Shorter Catechisms. These are exquisite tools for teaching adults and children the doctrines that are necessary for living the Christian life. Dr. R. C. Sproul notes,

“One of the most important confessions of faith ever penned, particularly in the English-speaking world, is the Westminster Confession of Faith. By the confession’s own statements, no confession written by uninspired authors is to be taken as having supreme authority over the believer. Confessions cannot bind the conscience in the manner that the Word of God can and does. At the same time, though human confessions and creeds are penned by fallible people without the benefit of the inspiration of the Holy Spirit, the profound level of theological and biblical precision manifest in the Westminster Confession of Faith is awe-inspiring. The Westminster Confession is the most precise and accurate summary of the content of biblical Christianity ever set forth in a creedal form. Creeds such as the Belgic Confession, the Heidelberg Catechism, and the Scots Confession should be highly regarded, but no historic confession surpasses in eloquence, grandeur, and theological accuracy the Westminster Confession of Faith.”

— Dr. R. C. Sproul, Truths We Confess, “Preface”, 1.

Let us give thanks to God for the Westminster Confession of Faith and the Larger and Shorter Catechisms. They are a benefit not only to us but to all future generations. Through them the Lord has brought “light” into the darkness–let us rejoice!

Select Bibliography:

There are a vast number of fabulous books and articles on Reformed Theology that could be listed. But these are some of my all-time favorites–enjoy!

Bavinck, Herman. Christian Worldview. Translated and edited by Nathaniel G. Sutanto, James Eglinton. and Cory C. Brock. Wheaton, IL: Crossway, 2019.

Bavinck, Herman. Reformed Dogmatics. Four Volumes. John Bolt, ed. John Vriend, trans. Grand Rapids, MI: Baker Academic, 2003.

Bavinck, Herman. Reformed Ethics: Created, Fallen, and Converted Humanity. Vol. 1. John Bolt, ed. Grand Rapids, MI: Baker Academic, 2019.

Bavinck, Herman. The Doctrine of God, William Hendricksen, trans. & ed. Edinburgh, Scotland: The Banner of Truth Trust, 1951.

Beeke, Joel R. and Sinclair B. Ferguson, eds. Reformed Confessions Harmonized. Grand Rapids, MI: Baker Books, 1999. 

Berkhof, Louis. Manual of Christian Doctrine. Second Edition. Arlington Heights, IL: Christian Liberty Press, 2003.

Berkhof, Louis. Systematic Theology: New Combined Edition. Fourth Edition. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1996.

Boettner, Loraine. The Reformed Doctrine of Predestination. Phillipsburg, NJ: Presbyterian & Reformed Publishing, 1932.

Boettner, Loraine. The Reformed Faith. Phillipsburg, NJ: Presbyterian & Reformed Publishing, 1983.

Calvin, John. Calvin’s Commentaries. 46 vols. Various translators. Edinburgh: Calvin Translation Society, 1847-55; reprint edition in 22 volumes, Grand Rapids, MI: Baker Book House, 1998.

Calvin, John. Golden Book of the True Christian Life. Translated by Henry J. Van Andel. Grand Rapids, MI: Baker Book House, 1952.

Calvin, John. Institutes of the Christian Religion. Edited by John T. McNeill. Translated by Ford Lewis Battles. 2 vols. Library of Christian Classics, no. 20-21. Philadelphia: The Westminster Press, 1960.

Calvin, John. Selected Works of John Calvin: Tracts and Letters. 7 volumes. Co-edited by Henry Beveridge and Jules Bonnet. Originally published in Edinburgh by the Calvin Translation Society, 1851; reprint, Grand Rapids, MI: Baker Book House, 1983.

Calvin, John. The Necessity of Reforming the Church. Reprint, Dallas, TX: Protestant Heritage Press, 1995.

Clouse, Robert G. “Covenant Theology” in The New International Dictionary of the Christian Church. J. D. Douglas, ed. Revised Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.

Fortner III, S. Donald. The Presbyterian Story: Origins and Progress of a Reformed Tradition. Eugene, OR: Wipf and Stock Publishing, 2013.   

Godfrey, W. Robert. Saving the Reformation: The Pastoral Theology of the Canons of Dort. Orlando, FL: Reformation Trust Publishing, 2019.

Hart, Darrel G. and John R. Muether. Seeking a Better Country: 300 Years of American Presbyterianism. Phillipsburg, NJ: P&R Publishing, 2007.

Hodge, Charles. Systematic Theology. 3 Volumes. Peabody, MA: Hendricksen Publications, Reprint, 1981. 

Hodge, Archibald A. Outlines of Theology. Edinburgh, Scotland: The Banner of Truth Trust, Reprint, 1972.

Hoekema, Anthony A. Created in God’s Image. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1986.

Hoekema, Anthony A. Saved By Grace. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1989.

Hoekema, Anthony A. The Bible and the Future. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1979.

Jellema, Dirk. “Predestination” in The New International Dictionary of the Christian Church. J. D. Douglas, ed. Revised Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.

Kuiper, R. B. The Glorious Body of Christ. Edinburgh, Scotland: The Banner of Truth Trust, 1966.

Kuyper, Abraham. Lectures on Calvinism: Six Lectures from the Stone Foundation Lectures Delivered at Princeton University. Columbia, SC: ReadaClassic.com, 2020.

Letham, Robert. The Lord’s Supper: Eternal Word in Broken Bread. Phillipsburg, NJ: P&R, 2001. 

Loetscher, Lefferts A. A Brief History of the Presbyterians. Third Edition. Philadelphia, PA: The Westminster Press, 1978. 

Lucas, Sean Michael. On Being Presbyterian: Our Beliefs, Practices, and Stories. Phillipsburg, NJ: P&R Publishing, 2006.

McKim, Donald K., ed. Encyclopedia of the Reformed Faith. Louisville, KY: Westminster/John Knox Press, 1992. 

McNeill, John T. The History and Character of Calvinism. London, England: Oxford University Press, 1954.

Meeter, Henry H. Revised by Paul A. Marshall. The Basic Ideas of Calvinism. 6th Edition. Grand Rapids, MI: Baker Book House, 1990.

Murray, John, Christian Baptism, Phillipsburg, NJ: Presbyterian and Reformed Publishing, 1980.

Murray, John. Collected Writings of John Murray. Four Volumes. Edinburgh, Scotland: The Banner of Truth Trust, 1976.

Murray, John. Redemption—Accomplished and Applied. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1955. 

Packer, J. I. Evangelism and the Sovereignty of God. Downers Grove, IL: InterVarsity Press, 1961.

Packer, J. I. Knowing God. Downers Grove, IL: InterVarsity Press, 1973.

Packer, J. I. “Saved by His Precious Blood: An Introduction to John Owen’s The Death of Death in the Death of Christ” in A Quest for Godliness: The Puritan Vision of the Christian Life. Wheaton, IL: Crossway Books, 1990.

Reid, W. Stanford. “Presbyterianism” in The New International Dictionary of the Christian Church. J. D. Douglas, ed. Revised Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.

Reid, W. Stanford. “The Reformed Tradition” in Evangelical Dictionary of Theology. First Edition. Grand Rapids, MI: Baker Academic, 1984.

Reymond, Robert L. A New Systematic Theology of the Christian Faith. Second Edition. Nashville, TN: Thomas Nelson Publishers, 1998.

Reymond, Robert L. John Calvin: His Life and Influence. Ross-shire, Scotland: Christian Focus Publications, 2004.

Robertson, O. Palmer. The Christ of the Covenants. Philippsburg, NJ: P&R Publishing Company, 1980.

Sproul, R. C. Chosen by God. Wheaton, IL: Tyndale House Publishers, 1989.

Sproul, R. C. Faith Alone: The Evangelical Doctrine of Justification. Grand Rapids, MI: Baker Books, 1995.

Sproul, R. C. Scripture Alone: The Evangelical Doctrine. Phillipsburg, NJ: P&R Publishing, 2005.

Sproul, R. C. The Holiness of God. Wheaton, IL: Tyndale House Publishers, 1985.

Sproul, R. C. Truths We Confess: A Systematic Exposition of the Westminster Confession of Faith. Orlando, FL: Reformation Trust Publishing, 2019. 

Sproul, R. C. What Is Reformed Theology? Understanding the Basics. Grand Rapids, MI: Baker Books, 1997.

Sproul, R. C. Willing to Believe: The Controversy Over Free Will. Grand Rapids, MI: Baker Books, 1997.

Steele, David N., Curtis C. Thomas, S. Lance Quinn. The Five Points of Calvinism: Defined, Defended, and Documented. Second Edition. Phillipsburg, NJ: P&R Publishing, 2004. 

Warfield, Benjamin B. Studies in Theology. First published in 1932; Edinburgh, Scotland: The Banner of Truth Trust, 1988.

Warfield, Benjamin B. The Inspiration and Authority of the Bible. Samuel G. Craig, ed. Philadelphia, PA: The Presbyterian and Reformed Publishing Company, 1948.

Warfield, Benjamin B. The Plan of Salvation. Philadelphia, PA: Presbyterian Board of Publication, 1915; Avinger, TX: Simpson Publishing Company, Reprint 1989.

Warfield, Benjamin B. The Person and Work of Christ. Philadelphia, PA: The Presbyterian and Reformed Publishing Company, 1950.

Wells, David F. ed. Reformed Theology in America: Dutch Reformed Theology. Grand Rapids, MI: Baker Book House, 1989.

Wells, David F., ed. Reformed Theology in America: Southern Reformed Theology. Grand Rapids, MI: Baker Book House, 1989. 

Wells, David F., ed. Reformed Theology in America: The Princeton Theology. Grand Rapids, MI: Baker Book House, 1989.

Westminster Confession of Faith and Catechisms. American Edition, 1788. Co-Published by Willow Grove, PA: The Committee on Christian Education of the Orthodox Presbyterian Church and Suwanee, GA: Great Commission Publications, Reprint, 2008. 

White, Henry A. Southern Presbyterian Leaders 1683-1911. Edinburgh, Scotland: The Banner of Truth Trust, Reprint, 2000.

Williamson, G. I. The Heidelberg Catechism: A Study Guide. Phillipsburg, NJ: P&R Publishing, 1993.

Williamson, G. I. The Westminster Confession of Faith: for Study Classes. Second Edition. Phillipsburg, NJ: P&R Publishing, 2004.

Wylie, James A. The History of Protestantism. 3 Volumes. Kilkeel, N. Ireland: Mourne Missionary Trust, 1990.

Van Dixhoorn, Chad. Confessing the Faith: A Reader’s Guide to the Westminster Confession of Faith. Edinburgh, Scotland: The Banner of Truth Trust, 2014.

Van Til, Henry R. The Calvinistic Concept of Culture. Second Edition. Grand Rapids, MI: Baker Books, 1972.

Van Til, Cornelius. Christian Apologetics. Second Edition. William Edgar, ed. Phillipsburg, NJ: P&R Publishing, 2003.

Venema, Cornelis P. The Promise of the Future. Edinburgh, Scotland: The Banner of Truth Trust, 2000.

Vos, Geerhardus. Biblical Theology. Fourth Edition. Edinburgh, Scotland: The Banner of Truth Trust, 2014.

Dr. Marcus J. Serven, ThM and DMin

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