Tag: Calvinism

George Whitefield: Zealous Evangelist of the 1st Great Awakening

January 22, 2024 / marcusserven

Once all churches were closed to him by a jealous English clergy, Whitefield resorted to “field preaching”

Written by Dr. Marcus J. Serven

“How beautiful are the feet of those who preach the good news!” Romans 10:15

Early one Sunday morning, on September 30, 1770, after having energetically preached an eloquent two-hour long sermon the night before, that great preacher, the Rev. George Whitefield, left this world and went into the presence of his Lord and Savior Jesus Christ. The people of the First Presbyterian Church of Newburyport, Massachusetts grieved the loss. Not only in this congregation, but in thousands of congregations throughout all thirteen colonies, England, Scotland, Wales, Ireland, and the Netherlands, Christians gathered together upon hearing the news of his death to thank God for the life of this choice servant of God. The well-known hymnist William Cowper penned these thoughtful lines about George Whitefield’s life and ministry,

“He loved the world that hated him: the tear that dropped upon his Bible was sincere; Assailed by scandal and the tongue of strife, His only answer was a blameless life, And he that forged and he that threw the dart, Had each a brother’s interest in his heart.”
William Cowper…In Dallimore, George Whitefield: God’s Anointed Servant, 198.

With his “lazy left eye” sometimes George Whitefield was derisively called “Dr. Squintum” by his many detractors

What was it about this itinerant evangelist that inspired such lines and made such a tremendous impact on the church of the 18th Century? Who could possibly have kept up the arduous schedule of regularly preaching over forty hours each week and when challenged to rest replied, “I had rather wear out, than rust out?” How was it possible that a single man could preach such powerful sermons without any amplification to upwards of 30,000 people in outdoor settings? Such were the facts concerning this great man of God—the Rev. George Whitefield.

George Whitefield was born on December 16, 1714 in Gloucester, England. He was the seventh and last child of his parents, Thomas and Elizabeth Whitefield. The family made their living from running the Bell Inn. It was in the midst of the constant comings and goings of people at the Inn that George developed a love and appreciation for all types of people. When George was only two years old his Father died. As a result, his Mother ran the Inn with her children’s help, but still insisted that her children attend worship at the local parish. Early in his life George would preach “practice” sermons to his friends and siblings. He had a flair for the dramatic, and developed a mastery of illustrating Bible stories. Although he was not yet a Christian, his passion for the Word of God seemed evident even in his youth.

Pembroke College at the University of Oxford

It became Elizabeth’s aspiration that George would end up not as an Inn-keeper, but that he would attend Oxford University and become a minister in the Church of England. This lofty goal seemed impossible for they could not possibly afford such a high expense. Eventually, Elizabeth Whitefield discovered a way that her son could attend the University; he would go as a servitor meeting the needs of well-to-do gentlemen in exchange for tuition. He entered a preparatory school near Oxford in the Fall of 1730 at age fifteen, and was then formally received into Pembroke College at the University during his seventeenth year.

Both John and Charles Wesley were good friends to Whitefield during the early years of his Christian life–however later they became theological opponents…

Whitefield performed exceedingly well in his studies at Oxford University learning to read in both Greek and Latin. He was soon tested in his personal character as to whether he would follow the pattern of revelry and riotous living of his well-to-do classmates, or not. In this test he firmly resisted their invitations and gave himself over to a pursuit of holiness and study. It was because of his restrained lifestyle that he was noticed by other like-minded students and became close friends with John and Charles Wesley. This friendship was to last a lifetime and would become a significant influence upon his future ministry. The three men along with several other students were part of a private religious society which was committed to regular attendance at worship, the study of Scripture, the practice of prayer and fasting, and ministering to orphans and the imprisoned. They were derisively called by their critics the “Holy Club,” the “Bible Moths,” and the “Bible Bigots.” This group, though, became the proving ground of what, a short time later, would become known as the Methodist movement of the First Great Awakening.

Whitefield’s conversion came about through the reading of the devotional classic The Life of God in the Soul of Man, written by the Scotsman Henry Scougal (1650-1678). In this work Whitefield became acquainted with the doctrine of the “New Birth.” As he studied Jesus’ words in John 3:1-15 he hungered after this experience and earnestly prayed that God would make him “born again.” Wrongly, Whitefield thought that this could come about through deeds of self-denial, charity, and holiness. He constantly read his Greek New Testament, denied himself food and drink, confessed his sins with long detailed lists, and even contemplated giving up his association with the “Holy Club” since he felt so unworthy. Finally, after becoming extremely ill in the Spring of 1735 he fully cast himself upon Christ and rejected all efforts of works righteousness. God wonderfully opened his eyes and by the grace of God his heart was regenerated resulting in a genuine conversion. He writes of this time,

“God was pleased to remove the heavy load, to enable me to lay hold of his dear Son by a living faith, and by giving me the Spirit of adoption, to seal me, even to the day of everlasting redemption. O! with what joy—joy unspeakable—even joy that was full of and big with glory, was my soul filled when the weight of sin went off and an abiding sense of the love of God broke in upon my disconsolate soul! Surely it was a day to be had in everlasting remembrance. My joys were like a springtide and overflowed the banks.”
Dallimore, George Whitefield: Life and Times, Vol. 1, 77.

Once converted, Whitefield would habitually arise at 4 AM spending long hours on his knees reading his English Bible, studying each verb tense in Greek, and then considering the learned thoughts from Matthew Henry’s Commentary on the Bible. He made it his unique practice “to pray over every line and every word” in both English and Greek. These initial periods of fruitful study built a strong foundation of scriptural understanding that would last his entire lifetime. Once Whitefield graduated in 1736, he was ordained as a Deacon in the Church of England and began preaching in local parishes. He had a noticeable effect upon the spiritual apathy of his listeners and began to receive many invitations to speak.

Here is a fine example of an 18th Century sailing ship of the kind Whitefield traveled on to Georgia

In the midst of these successes Whitefield’s old friend from the “Holy Club,” John Wesley who was then serving in Georgia as a missionary, invited Whitefield to come to the colony as a missionary as well. After a brief time of consideration he determined to go. The crowds that attended his preaching were extremely sad to see him leave, but he was convicted that God had called him. While on ship, Whitefield let it be known that he was a clergyman, but this had little effect on the coarse behavior of the crew. Nevertheless, Whitefield asked God to give him an opportunity to proclaim the gospel—and He did give such an opportunity. As the days at sea wore on, Whitefield took it upon himself to tutor the sailors at reading and writing. He also began a small catechism class which began to grow as the days went by. Finally, he asked the Captain for permission to preach to the ship’s officers, whereupon the Captain granted him permission to speak to the entire ship’s company. A pulpit of sorts was built for him amid-ships out of thick wooden planks laid across two sturdy chairs. After preaching with great effect that day, the Captain asked him to preach again the next day. The other ships, of which there were two, jealously moved in closer to the lead ship so that they too could hear the twenty-three year old preacher. Imagine the sight of several hundred sailors, officers in their dress uniforms, soldiers in their red coats, and many passengers gathered on the three ships sailing side by side in the middle of the Atlantic Ocean! What a unique and memorable worship service that was! Eleven profitable months were spent in Georgia preaching the Word of God throughout the colony, and this one visit was to have a great effect on shaping Whitefield’s life work. Several of the colonists had died leaving orphans that desperately needed to be cared for. Whitefield’s heart went out to them and he determined to found an orphanage for them that would be called “Bethesda.” From then on wherever he preached, he called for an offering to help with the work of the Orphan House in Georgia.

Upon his return to England to be ordained as a Priest he resumed his itinerant preaching wherever he was invited, usually preaching two or three times each day of the week. However, burning in heart was a desire to try the open air preaching style that was beginning to bear fruit in Wales under the ministry of Howell Harris. His first opportunity came on a hill overlooking the entrance of a Welsh coal mine in 1739. The hardened and rough miners were wonderfully moved by the simple declaration of God’s Word. Whitefield could tell that he was reaching them by seeing the white furrows that their tears would leave down their smutty cheeks. Many other open-air preaching opportunities followed these initial successes with growing crowds numbered as large as 30,000 people. The First Great Awakening in England had fervently begun and the preaching of George Whitefield was at the forefront of this vast outpouring of spiritual renewal.

George Whitfield preaching to the Welsh coal miners at Bristol

Along with the continuous preaching that characterized the life of George Whitefield, there was also a vigorous commitment to starting organizations that would disciple the new converts. These groups were called “societies,” and met during the week for the purpose of Bible study, prayer, accountability, and service. It was the members of these initial societies that later became known as “Methodists.” Whitefield never intended to start an organization that would compete with the Church of England, however, over the years a determined hostility grew towards him so that in 1743 he accepted a position as the Moderator of the Calvinistic Methodists.

Within the Methodist movement there developed a division over the nature of salvation. The central question was this: is each person so lost and unable to save himself that salvation is exclusively brought about by God (Calvinism), or is each person able to freely exercise his own will by choosing God in the matter of salvation (Arminianism)? George Whitefield’s sympathies lay squarely with a Calvinistic view, however, his friend and co-worker John Wesley opted for the Arminian view. Sparks flew between the two sides, prompted especially by John Wesley’s polemic tracts and verbal warnings against Whitefield’s Calvinism. To his credit, Whitefield strove to quietly resolve the issues. He wrote in his defense, “I embrace the Calvinistic scheme, not because Calvin, but Jesus Christ has taught it to me.” Eventually, he even stepped down from his position as head of the Calvinistic Methodists so that he could become “a servant of all.” It is for this reason that John Wesley has become known as the “father of Methodism,” rather than George Whitefield.

He traveled for the rest of his life preaching throughout England, Scotland, Wales, Ireland, Holland, and America—making thirteen crossings of the Atlantic Ocean in all. In America he worked with the Congregationalist Jonathan Edwards, Dutch Reformed Theodore Frelinghuysen, Presbyterians William and Gilbert Tennant, Baptists and Lutherans, and even with the agnostic scientist and statesman Benjamin Franklin—all of whom helped to shape the “Great Awakening” in the Colonies. During one six-week whirlwind preaching tour of New England in 1740, Whitefield set America on fire with spiritual revival. In forty-five days he preached over one hundred and seventy-five sermons to tens of thousands of listeners. His method of preaching was simple and direct. He had an extraordinary power to hold people spellbound from every walk of life. Benjamin Franklin estimated that he could be clearly heard in the open air by up to 30.000 people at one time. Whitefield was probably the earliest celebrity of America; wherever he went he was thronged by legions of listeners.

Whitfield was a eloquent preacher who held congregations spellbound with his gift of oratory

One famous account of his preaching was written by a farmer Nathan Cole. He reports,

“When I saw Mr. Whitefield come upon the scaffold he looked almost angelic, a young, slim, slender youth, before some thousands of people and with a bold, undaunted countenance…it solemnized my mind and put me in a trembling fear before he began to preach for he looked as if he was clothed with authority from the Great God. Hearing him preach gave me a heart wound [so that], by God’s blessing, my old foundation was broken up and I saw that my righteousness would not save me, then I was convinced of the doctrine of election and went right to quarreling with God about it because all that I could do would not save me…”
Dallimore, George Whitfield: Life and Times, Vol. 1, 541.

Whitefield suffered physically from all of his speaking and travel, but with rarely a complaint. Sometimes he was completely bed-ridden, but would revive while he stood in the pulpit and preach with great energy. Whitefield noted, “While at times he was weary in ministry, he never found himself becoming weary of ministry.” He endured repeated criticism from ecclesiastical foes of the Awakening who felt that it was so much “enthusiasm.” The common rabble abused him with interruptions, insults, and injury. Nevertheless, he genuinely sought to minister to all who came to his open-air preaching events. Some have criticized him for owning slaves and not speaking out forcefully enough on this issue. However, in his defense it must be noted that he received the slaves and a plantation as a gift from appreciative followers in South Carolina as a means of providing food and income for the Orphan House. In 1741 he married Elizabeth James, a widow ten years his senior, and enjoyed this relationship until her death in 1768. They had one child, a boy named John, who died a few months after birth. In 1748 he began a new dimension of his ministry—preaching to the nobility in London on a regular basis. These gatherings were sponsored by Lady Huntington, a generous financial supporter of the Awakening in England, and resulted in the conversion of many within English royal society. When in London he alternately preached in two massive buildings, the Tabernacle, constructed in 1741 by his enthusiastic supporters, and the Chapel, built in 1753 in an effort to reach a spiritually darkened part of the city. The ministry of these two congregations became the foundation of the evangelical movement in England for the next one hundred years. In 1768 Whitefield helped organize and promote a college for training preachers at Trevecca in Wales.

Rev. George Whitefield’s grave under the pulpit in the First Presbyterian Church in Newburyport, MA

Whitefield made his seventh and final trip to America in 1769 at fifty-three years of age. Although his health was quickly failing, his preaching was still powerful in its effects and thousands came to a saving knowledge of Jesus Christ. He died suddenly at Newburyport, Massachusetts, and is buried under the pulpit of the First Presbyterian Church. The whole nation grieved, Christian and non-Christian alike, for a man who spent himself “as a servant of all” had passed from the earth into the presence of his Lord and Savior Jesus Christ.

Here are five of my favorite books on the life and ministry of George Whitefield–each is a gem!

Resources for Further Study:

This is the first book on Whitefield I ever read–it was eye-opening!

Ahlstrom, Sydney E. A Religious History of the American People. 2 Volumes. Garden City, NY: Image Books, 1975.

Galli, Mark, ed. Christian History. Issue 38. Published by Christianity Today Inc.

Dallimore, Arnold A. George Whitefield: God’s Anointed Servant in the Great Revival of the Eighteenth Century. Wheaton,IL: Crossway Books, 1990.

Dallimore, Arnold A. George Whitfield: The Life and Times of the Great Evangelist of the 18th Century Revival. Two Volumes. Edinburgh, Scotland: The Banner of Truth Trust, 1970.

Douglas, J. D., ed. The New International Dictionary of the Christian Church. Revised edition. Grand Rapids, MI: Zondervan Publishing House, 1978.

“Arminianism” by Robert G. Clouse
“Calvinism” by William S. Reid
“Calvinistic Methodism” by A. Skevington Wood
“Edwards, Jonathan” by Paul Helm
“England, Church of” by John A. Simpson
“Franklin, Benjamin” by Harry Skilton
“Great Awakening, The” by Bruce L. Shelley
“Harris, Howell” by Ian Sellers
“Methodist” by A. Skevington Wood
“Tennent, Gilbert” by Howard A. Whaley
“Wales” by R. Tudor Jones
“Wesley, Charles” by A. Skevington Wood
“Wesley, John” by A. Skevington Wood
“Whitefield, George” by Arthur Pollard

Douglas, J. D., ed. Who’s Who in Christian History. Wheaton, IL: Tyndale House Publishers, 1992.

Dowley, Tim, ed. The History of Christianity. Revised Edition. Oxford: Lion Publishers, 1990.

Elwell, Walter A., ed. Evangelical Dictionary of Theology. Grand Rapids, MI: Baker Book House, 1984.

“Halfway Covenant” by Mark A. Noll
“Edwards, Jonathan” by Mark A. Noll
“New England Theology” Mark A. Noll
“New Light Schism” by W. A. Hoffecker
“Old School Theology” by W. A. Hoffecker
“Revivalism” by M. E. Dieter
“The Great Awakenings” by Mark A. Noll

Houghton, S. M. Sketches from Church History. Edinburgh, Scotland: The Banner of Truth Trust, 1980.

This is a readily available biography on Whitefield’s life–its a good place to start if you want to know more!

Latourette, Kenneth Scott. A History of Christianity. 2 Volumes. Revised edition. New York: Harper & Row Publishers, 1975.

Lawson, Steven J. The Evangelisic Zeal of George Whitefield. Orlando, FL: Reformation Trust Publishing, 2013.

Lovelace, Richard F. Dynamics of Spiritual Life: An Evangelical Theology of Renewal. Downers Grove, IL: Inter-Varisty Press, 1979.

Marshall, Peter, and David Manuel. The Light and the Glory. Grand Rapids, MI: Baker Book House, 1977.

Murray, Iain H. Jonathan Edwards: A New Biography. Edinburgh: The Banner of Truth Trust, 1987.

Noll, Mark A. A History of Christianity in the United States. Grand Rapids, MI: Eerdmans Publishing House, 1992.

Philip, Robert. The Life and Times of George Whitefield. First Published in 1837; Edinburgh, Scotland: Reprint, The Banner of Truth Trust, 2007.

This fine volume is a wonderful starting place for research on figures in American Christianity!

Reid, Daniel G., ed. Dictionary of Christianity in America. Downers Grove, IL: InterVarsity Press, 1990.

“Great Awakening” by H. S. Stout
“Whitefield, George” by H. S. Stout

Ryle, J. C. Christian Leaders of the Eighteenth Century. Edinburgh, Scotland: The Banner of Truth Trust, 1978.

Select Sermons of George Whitefield. Edinburgh, Scotland: The Banner of Truth Trust, 1958.

Tracy, Joseph. The Great Awakening: A History of the Revival of Religion in the time of Edwards and Whitefield. Originally published in 1842; Reprint, Edinburgh: The Banner of Truth Trust, 1976.

Wells, David F., ed. Eerdman’s Handbook to Christianity in America. Grand Rapids, MI: William B. Eerdmans Publishing House, 1983.

Woodbridge, John D., ed. Great Leaders of the Christian Church. Chicago, IL: Moody Press, 1988.

“Edwards, Jonathan” by Paul Helm
“Wesley, John and Charles” by A. Skevington Wood
“Whitefield, George” by Arnold A. Dallimore

Dr. Marcus J. Serven, ThM and DMin

Reformed Theology: Twenty-One Core Doctrines

April 13, 2023 / marcusserven

Written by Dr. Marcus J. Serven

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. It must be admitted that there are some differences between these groups. Nonetheless, they would all claim Reformed theology as the central tenet of their faith.

Oftentimes, people think of Reformed theology as simply contained in the “Five Points” of Calvin. What are the the “Five Points” of Calvin?

Total Depravity
Unconditional Election
Limited Atonement
Irresistible Grace
Perseverance of the Saints

It is helpful to remember that the “Five Points” of Calvin were crafted as a theological response to the “Five Points” of Arminius. Who was Arminius? Jacobus Arminius was a Dutch pastor who studied 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 (1618-19) 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

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).
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.
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).
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.
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).
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).
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).
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 are known as the Means of Grace].
The Holy Spirit indwells all Christians at the time of regeneration, and 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).
The Bible is the sole source of God’s revelation (Scripture Alone); it contains the Law, the Gospel, and many 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).
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).
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 (cf. Jn. 14:6; Acts 4:12; 1 Pet. 2:24-25, 3:18).
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).
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 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).
The Bible teaches of a Church Government that is led by elders [Gk: presbuteros] (cf. Exod. 18:17-23; 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 local Presbytery [Gk. presbuterion].
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?”
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).
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; Mark 1:14-15; Rev. 21:1-8).
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).
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).
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).

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 favorites–enjoy!

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

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. Institutes of the Christian Religion. Fifth Edition. John T. McNeill, ed. Ford Lewis Battles, trans. 2 Volumes. Library of Christian Classics, no. 20-21. Philadelphia, PA: The Westminster Press, 1960.

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. 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.

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.

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.

This is the four volume set of John Murray’s lifetime of studies–lectures, pamphlets, and sermons

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.

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

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

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

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.

R. C. Sproul has written a great number of fine books–here are four that I regularly consult

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. Willow Grove, PA: The Committee on Christian Education of the Orthodox Presbyterian Church, Reprint, 2008.

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

Williamson, G. I. The Westminster Confession of Faith: for Study Classes. Second Edition. Philadelphia, PA: Presbyterian and Reformed, 1964.

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

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

J. I. Packer on Calvinism and Arminianism

February 28, 2022 / marcusserven

Within all of the varieties of Protestant theology there are two central systems of thought regarding the doctrine of salvation–it is entirely of God (monergism), or it is a cooperative effort by God and man (synergism). Both systems of theology are named after men–John Calvin’s teaching reflects the monergistic view, and Jacobus Arminius’ teaching represents the synergistic view. Moreover, it must be noted that both men would probably be very uncomfortable with having their names attached to these two systems of thought–Calvinism and Arminianism. Nevertheless, their names are useful handles for identifying the differing views that each system claims. But what exactly are the differences?

J. I. Packer ably explains the differences in the quote below:

“Now, here are two coherent interpretations of the biblical gospel, which stand in evident opposition to each other. The difference between them is not primarily one of emphasis, but of content. One proclaims a God who saves; the other speaks of a God who enables man to save himself. One view presents the three great acts of the Holy Trinity for the recovering of lost mankind—election by the Father, redemption by the Son, calling by the Spirit—as directed towards the same persons, and as securing their salvation infallibly. The other view gives each act a different reference (the objects of redemption being all mankind, of calling, all who hear the gospel, and of election, those hearers who respond), and denies that any man’s salvation is secured by any of them. The two theologies thus conceive the plan of salvation in quite different terms. One makes salvation depend on the work of God, the other on a work of man; one regards faith as part of God’s gift of salvation, the other as man’s own contribution to salvation; one gives all the glory of saving sinners to God, the other divides the praise between God, who, so to speak, built the machinery of salvation, and man, who by believing operated it. Plainly, these differences are important, and the permanent value of the five points, as a summary of Calvinism, is that they make clear the areas in which, and the extent to which, the two conceptions are at variance.”
J. I. Packer, A Quest for Godliness: The Puritan Vision of the Christian Life, 128-129

These are not inconsequential matters, or just abstruse theological technicalities. Which system you adhere to gets at the very essence of the Gospel and how you lead your life as a Christian. J. I. Packer explains, “One proclaims a God who saves; the other speaks of a God who enables man to save himself.” If it is God who does the saving–then that leads to a deep and abiding sense of security and an expression of gratitude. If it is man who does the saving–then that leads to a temporal and irregular sense of security and an expression of uncertainty.

As for myself, I am totally committed to preaching and teaching the view that God does the saving. Why? Because it is the clear message of the Bible. He elects in eternity (John 15:16; Acts 13:48; Rom. 9:16; Eph. 1:3-5). He calls and convicts the sinner (John 6:44; John 10:1-5, 27-29). He regenerates the unbeliever and gives him the gift of faith to believe and trust in Christ (John 3:3, 5; Eph. 2:8-9; Titus 3:5-7). He justifies, adopts, redeems, and reconciles the new believer so that he begins to manifest a new manner of life (Rom. 3:24-26; Rom. 5:1; Rom. 8:1-2, 14-17; 2 Cor. 5:17-21). And, He progressively sanctifies the believer throughout the remainder of his life (John 17:17; 1 Cor. 6:11; 1 Thess. 4:3). In short, God gets the all glory in the matter of salvation–Soli Deo Gloria!

— Dr. Marcus J. Serven

Here is a short list of some of J. I. Packer’s most insightful books:

Packer, James I. A Quest for Godliness: The Puritan Vision of the Christian Life. Wheaton, IL: Crossway Books, 1990.
Packer, James I. Concise Theology: A Guide to Historic Christian Beliefs. Carol Stream, IL: Tyndale House Publishers, 2001.
Packer, James I. Evangelism and the Sovereignty of God. Downers Grove, IL: InterVarsity Press, 1961.
Packer, James I. Growing in Christ. Wheaton, IL: Crossway Publishers, 2007.
Packer, James I. Knowing God. Downers Grove, IL: InterVarsity Press, 1973.

All three of these books by J. I. Packer are well worth your time to read–each has been a blessing to me!

The Calvinistic Concept of Culture

September 3, 2020 / marcusserven

Van Til, Henry R. The Calvinistic Concept of Culture. Second Edition. Grand Rapids, MI: Baker Books, 1959. Forward by Richard J. Mouw, 2001. [245 pages]

Reviewed by Dr. Marcus J. Serven

I have wanted to read this particular book for a very long time, but never made it a priority to do so. Having now carefully read it through, I can see that this is a very deep volume that represents Henry R. Van Til’s entire life work. It certainly bears reading a second time, and perhaps even a third time, to fully comprehend its message. The concepts that are presented on cultural transformation from Augustine (The City of God), Calvin (Institutes of the Christian Religion), and Kuyper (Lectures on Calvinism) follow in a straight line; with each man’s thoughts neatly building upon the others. However, when Van Til includes the blistering critique of Klaas Schilder (Wat is de Hemel) against the central theme of God’s common grace (i.e. Kuyper); it is a strategy that leaves me thoroughly puzzled. I believe that this juxtaposition of views on common grace weakens the overall progress of the book and its conclusion. In my opinion, Schilder’s critique should have been left out entirely, or positioned in some other manner.

Nevertheless, despite this flaw (and I do not believe it is a fatal flaw), The Calvinistic Concept of Culture retains its place as one of the seminal books of the twentieth century to set forth a theology of culture. It should surely be read alongside other similar books, some of which do not share Van Til’s conservative biblical theology, such as: Jacque Ellul’s Meaning of the City, H. Richard Neibuhr’s Christ and Culture, and Paul Tillich’s Theology of Culture. There are, of course, several contemporary evangelical authors who embrace Van Til’s conservative biblical theology that could also be read with profit on this subject, such as: D. A. Carson’s Christ and Culture Revisited; Charles Kraft’s Christianity in Culture; Francis Schaeffer’s How should We Then Live?; and David F. Well’s penetrating four volume analysis and critique of the modern church: (1) No Place for Truth or Whatever Happened to Evangelical Theology? [1993], (2) God in the Wasteland: The Reality of Truth in a World of Fading Dreams [1994], (3) Losing Our Virtue: Why the Church Must Recover Its Moral Vision [1998], and (4) Above All Earthly Powers: Christ in a Postmodern World [2005]). Beyond this, William A. Dyrness has written a very helpful introductory article on “Christianity and Culture” in the Evangelical Dictionary of Theology, 2nd Edition (Grand Rapids, MI: Baker Books, 2001). This fine article helped me to get my bearings on this complex subject.

It should be stated first off, that the author of The Calvinistic Concept of Culture was Calvin College Professor, Henry R. Van Til (Th.M. degree from Westminster), the nephew of the better-known Dr. Cornelius Van Til (Professor of Apologetics at Westminster Theological Seminary). Professor Henry R. Van Til died suddenly in 1961 at the age of 55 (1906-1961). This was his first and only book, which was distilled from his extensive class notes, and written while on sabbatical. Throughout, Van Til gives a large number of illustrations showing the positive historical impact of Calvinism. He also illuminates the underlying presuppositions that motivate the Calvinist to influence this fallen world with the gospel: (1) our need to obey the creation mandate (Genesis 1:27), (2) our need to fulfill the cultural mandate (Genesis 1:28; Matthew 28:18-20), and (3) our need to claim all things for our reigning King, the Lord Jesus Christ (1 Corinthians 10:31; Colossians 1:15-20, 3:17).

Dr. Richard J. Mouw, formerly President of Fuller Theological Seminary, writes an insightful Forward which reveals, in summary, the major points of Van Til’s thesis. Mouw introduces the subject of cultural transformation in this way,

In a world distorted by sin, redeemed people must seek to bring all areas of human life into conformity with the Lord of creation. The mandate is all-inclusive. As Abraham Kuyper—whose influences looms large in this book—once declared, “There is not a square inch in the whole domain of our human existence over which Christ, who is sovereign over all, does not cry ‘Mine!’” And the Lord who claims all culture as part of his kingdom also calls his redeemed people to show forth his divine rule in the patterns in their cultural involvement. Here the standard Calvinistic discussion of divine cultural election is extended to emphasize the point of that election: believers who have been elected by sovereign grace are thereby called to participate in the life of a redeemed community of believers who together must find ways of bearing witness to the sovereign rule of God over all things.
Richard Mouw, Forward, x

Van Til’s book is laid out as follows,

The theological meta-narrative of The Calvinistic Concept of Culture is about subsequent Christian thinkers who have, in Van Til’s telling of the tale, best described the profound implications of this biblical plot for the understanding culture: Augustine, Calvin, and Dutch Reformed “neo-Calvinists” of the nineteenth and twentieth centuries…Van Til chooses to focus on two prominent Dutch thinkers—Abraham Kuyper and Klaas Schilder—devoting a chapter to each of them.
Richard Mouw, Forward, xi

The two following questions are central to this book: (1) “What is the definition of the word culture?”, and (2) “What is the relationship of culture to religion?” Van Til defines “culture” with the following definition,

The term “culture” has meant many things to many people. In this book I use the term to designate that activity of man, the image-bearer of God, by which he fulfills the creation mandate to cultivate the earth, to have dominion over it and to subdue it. The term is also applied to the result of such activity, namely, the secondary environment which has been superimposed upon nature by man’s creative effort. Culture, then, is not a peripheral concern, but of the very essence of life. It is an expression of man’s essential being as created in the image of God, and since man is essentially a religious being, it is expressive of his relationship to God, that is, of his religion…My thesis, then, is that Calvinism furnishes us with the only theology of culture that is truly relevant for the world in which we live, because it is the true theology of the Word.
Henry Van Til, Preface, xvii

This very fine definition brings up some salient points: (1) it roots all human culture in the truth that we are creatures made by God, (2) as creatures, we must be in right a relationship with our Creator, and that is only accomplished through faith in Jesus Christ, the Father’s eternal Son, and finally, (3) all human culture is a reflection of our covenantal relationship with God (i.e. our religion) and the blessings of God’s common grace shown to all of his creatures. Van Til would describe religion with the following words,

Religion is the inescapable covenantal relationship between God as Lord and his image-bearer, man. This relation follows from that other basic one of Creator and creature, and rests upon the faithfulness of God to the covenant which he ordained as constituting the religious relationship. This relationship extends to the whole of life; it is all-permeating; it radiates from its center in the heart out to every area on the periphery of man’s existence.
Henry Van Til, The Calvinistic Concept of Culture, 37

The covenantal aspects of our relationship with God are inescapable. All human beings alike are held to the overarching “Covenant of Life” (i.e. required obedience to God’s Law under penalty of death), and Christians are called to live out their faith in this fallen world as representatives of God’s Gospel (cf. 2 Corinthians 5:16-21). They are to be light in the midst of darkness (cf. Matthew 5:14-16). In this respect it would normative for members of Christ’s Church to live in such a way that darkness is driven from culture by the progress of the gospel. Van Til summarizes his central thesis with his oft-quoted phrase, “Culture…is religion externalized.” Just to be factual, though, it is necessary to quote the whole sentence,

But basically the antithesis is just as absolute in culture as it is in the sphere of religion, for culture is simply the service of God in our lives; it is religion externalized.
Henry Van Til, The Calvinistic Concept of Culture, 200

Van Til puts forward the life and ministry of Augustine of Hippo (A.D. 354-430) as an example of one who set out to transform fallen culture with the gospel. He states,

In short, Augustine is not a cultural optimist, who believes in culture as such, to redeem man and society. Neither is he a cultural pessimist in the Tertullian sense of condemning every form of culture simply because of its pagan origin and association. Augustine believes that the achievements of cultural striving must be permeated and transformed by Christian principles so that we develop a truly God-fearing and God-glorifying culture instead of the corrupt, God-defying culture of the world (civitas terrena).
Henry Van Til, The Calvinistic Concept of Culture, 67-68

Just what are the areas of life that might be influenced by the gospel? Or, stated in other words, where should the Christian seek to exercise “sphere-sovereignty”? There are many areas, but let one example, in particular, serve as an application of Van Til’s thesis of cultural transformation; and that is the area of music. Music is a medium that seems to transcend all cultural differences and times. In this “sphere” the sovereignty of God must also be brought to bear. Van Til powerfully contends,

Music is the foremost of the arts in its adaptability to worship. The object of music is God and his creation. The glory of God and the elevation of man are its goal, and the inspiring Psalms are its means. Since it is the goodness of God emanating through the universe that makes men sing, God ought to be the center of man’s thoughts and feelings when he sings. Seriousness, harmony, and joy must characterize our songs to God. And, although Calvin does not reject the use of hymns, he prefers to use the Psalms of David in public worship. Song is the unlimited reservoir of power, since it moves our hearts to call upon the name of God more earnestly. By it we are strong in temptation and in the face of persecution (witness the Huguenots and many martyrs who went to the stake singing), and it renews the soul. By singing the church is builded (sic) and its members united in the holy bond of love. Calvin did not condemn secular music, namely, that which had the creation of God as its object, out of hand. But the secular may not be godless; it must serve to glorify God indirectly through our joy and elevation. Therefore, music that degrades, that corrupts good manners, that flatters the flesh, must be rejected. For music has a secret and incredible power to move the hearts. When evil words are accompanied by music, they penetrate more deeply and the poison enters as wine through a funnel into the vat.
Henry Van Til, The Calvinistic Concept of Culture, 110-111

Thus, John Calvin (1509-1564) endeavored to promote godly music in Geneva that would build-up the culture rather than tear it down. He encouraged the singing of Psalms from the Bible in the worship service and around the family table. These were to be sung without instrumentation to metered-tunes that were easily learned. An initial version of the Psalter was published in Strasbourg (1539), and this was followed by numerous editions and perfections to the Psalter published in Geneva. The Psalter was a powerful tool of cultural transformation and cultural domination. Later psalm-singing developed from only singing the melody into four-part harmony (Soprano, Alto, Tenor, and Bass). That perfection became the mainstay of the Dutch Reformed Christians, the Scottish Covenanters, and the English and American Puritans. Van Til explains,

Calvin has been called the father of the Psalter. Before him the French Reformed churches knew no congregational singing. In 1537 Calvin had already proposed the introduction of congregational singing in Geneva, in order to stir up the cold hearts to prayer and to move them to praise. However, the first edition of the Psalter appears in Strasbourg in 1539, where Calvin was in exile. It contained his own metrical version of the Psalms of Strasbourg. Later Calvin eliminated his own poetry and took Marot’s version of the Psalms, while the tunes were either composed or arranged by Bourgeois and published in 1562. This version of the Psalter enjoyed twenty-five editions the year of its publication and a total of 1,400 editions.
Henry Van Til, The Calvinistic Concept of Culture, 111

To further apply this thinking of “sphere-sovereignty” to cultural transformation, Van Til explains Kuypers’ determination to establish parallel institutions that would clearly show the antithesis to those secular institutions. Van Til states,

The regenerated man must live Pro Rege, for the King, in every cultural activity, in every societal relationship, and every communal organization. Marriage, the family, the educational institutions, the state, and society as a whole must be organized along Christian principles…This has been called the organizational antithesis. Kuyper was convinced that there was no other way for the Christian to work and witness successfully in society than through separate organizations. He goes so far as to call this the third instrument, next to church and school, by which Christ maintains his hegemony in society.
Henry Van Til, The Calvinistic Concept of Culture, 131

Today, some Christians would object to Kuyper’s aggressive strategy, and would assert their desire to remain neutral rather than to inflame the opposition by being overly aggressive. Van Til strongly argues that neutrality is impossible; for what do light and darkness have in common? He contends,

Scripture allows no neutrality with respect to the claims of God and of his Christ. For the affirmation of neutrality assumes that the subject is independent of God to the point that he can safely, with impunity, disregard the claims of the Lord. This the Bible will not allow. No man has the right to ignore God; in fact, God is the ever-present, inescapable Presence that no man can ignore. Therefore, the neutrality concept of the world is a form of denial; it says in effect, “God, stay away from my door; I can get along well enough on my own.” This is the philosophy of Esau, a profane person. Neutrality is profanity, it is godliness, it constitutes the secular mind, which tries to make of religion a thing apart from life. But this is blasphemy!
Henry Van Til, The Calvinistic Concept of Culture, 201

The final analysis provided by Van Til is that cultural engagement and transformation is the duty of the Christian. Whereas, there may be subtle refinements to this theology of culture, as proposed by Schilder and others, it is nonetheless the responsibility of Christians everywhere to live as light in this dark world. We are called to retake the ground that has been too easily surrendered to the enemy. We are to do this by living a life of antithesis and cultural engagement.

Thus, it is a privilege to commend The Calvinistic Concept of Culture to a new generation of thoughtful reading Christians who wish to implement the imperatives of the gospel in this fallen world. There will certainly be opposition, both from without and within, but this does not diminish our call to be salt and light. And so, we are to live Pro Rege (for the King) and Coram Deo (before the face of God). May it be so.