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How the Protestant Reformers are Still Changing the World

Tag: Dr. R. C. Sproul

The Doctrine of Sanctification

July 16, 2024 /

“…work out your own salvation with fear and trembling…” Phil. 2:12b

Written by Dr. Marcus J. Serven

From the very earliest days in my walk with Jesus Christ, I remember reading these words in St. Paul’s Letter to the Philippians and wondering exactly what they meant. Did these verses mean that my salvation was somehow not by grace and that I needed to “work” my way into heaven? That interpretation seemed contrary to so many other passages in the Bible–especially those that clearly teach salvation by grace through faith (e.g. Rom. 3:24-26; Eph. 2:8-9; Tit. 3:4-7)–and as a result I couldn’t accept it. But what was the answer to my question?

Over the years, as I matured in my own understanding of the Bible, I finally arrived at a rational answer that made sense. First of all, I recognized that God’s sovereign “work” of predestination supersedes and undergirds everything I might do in time by working “out my own salvation.” Secondly, I learned that all of my “works of obedience” were the result of God’s prior “work of regeneration” in my life (John 1:12-13; Tit. 3:4-7). Hence, God gets all the glory–Soli Deo Gloria! By the Holy Spirit I was transformed by regeneration and was made into a “new creation” (2 Cor. 5:17). Thirdly, I concluded that when Paul uses the expression “work out your own salvation” (Gk: soterion katergazesthe) in Phil. 2:12 he is referring to the entire scope of the Christian’s life and not just to that one moment in time when a person first believes in Jesus Christ. To express this thought more personally, when God first began His “good work” in me, He promised to “bring it to completion at the day of Jesus Christ” (Phil 1:6). This should give all Christians hope–God is at work in your life slowly maturing you so that your salvation is complete at the Last Day when you are raised to glory (cf. 2 Cor. 5:1-5; Phil. 3:20-21)

And so, how would you understand Paul’s statement in Philippians 2:12-13? Here is his entire argument contained in two verses:

“Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure.” Philippians 2:12-13

English Standard Version

Dr. R. C. Sproul struggled over the meaning of this passage for many years. Here is Sproul’s interpretation, and thankfully his view dovetails quite nicely with what my own views on this passage have been. Frankly, that is confirming to me and lets me know that I have not been going down the wrong trail!

Rev. Dr. R. C. Sproul (1939-2017)

“Those verses (Phil. 2:12-13) were weighty to me because I began to see that spiritual growth is something that, in the ultimate sense, rests in the grace of God. He is working in us, through us, and with us. But at the same time there is an admonition for us to work out our salvation. I understood even then that spiritual growth, this progress in the Christian life, is a matter of labor, or toil. It may be a labor of love, to be sure, but the apostle Paul, under the inspiration of the Holy Spirit, chooses that word carefully and precisely: work. Sanctification is not a casual endeavor. Paul tells us to work out our salvation with fear and trembling. Now understand, this is not the fear and trembling of someone who cowers in the darkness out of total intimidation or some kind of paralyzing phobia. Rather, he’s writing about a labor of care and of concern and of diligence that we take very seriously—to the point of fear and trembling. We don’t tremble before our human adversaries in fear. We tremble before God and we do so with hope, knowing that God is working within us. We work because God works in us to work.” (Sproul, Growing in Holiness: Understanding God’s Role and Yours, 10-11) 

R. C. Sproul, Growing in Holiness: Understanding God’s Role and Yours, 10-11

Moreover, the Westminster Shorter Catechism expresses the doctrine of sanctification with the following words,

Q. 35: What is sanctification?

A.: Sanctification is the work of God’s free grace (#1), whereby we are renewed in the whole man after the image of God (#2), and are enabled more and more to die to sin, and live unto righteousness (#3).

(#1) 2 Thes. 2:13

(#2) Eph. 4:23-24

(#3) Rom. 6:4, 6; Rom. 8:1

Westminster Shorter Catechism, Question 35

This question and answer from the Westminster Shorter Catechism makes it very clear that God is the one who is “working” in our sanctification. Yes, there is no denying the fact that efforts in holy living are required of individual Christians so that we work “with fear and trembling.” The Apostle Peter exhorts us to holiness by stating, “As obedient children, do not be conformed to the passions of your former ignorance, but as he who called you is holy you also be holy in all your conduct, since it is written, ‘You shall be holy, for I am holy'” (1 Pet. 1:14-16).

In other words, we obey the Lord in our sanctification by seeking to live in holiness. But, let us recall that Paul continues the verse by declaring, “for it is God who works in you, both to will and to work for his good pleasure” (Phil. 2:13). Verse 13 then powerfully drives home the point that God’s work undergirds all efforts we might make in the Christian life. That fact should give Christians a lot of comfort. We can know with certainty that progress in the Christian life (i.e. our sanctification) is not solely up to us. God is the one who “works in you, both to will and to work for His good pleasure.” His work of sanctification is the undergirding foundation of the Christian life. Soli Deo Gloria!

Dr. R. C. Sproul has written a great number of books that I value, but here are three that touch on the subject of sanctification.

Rev. Dr. Marcus J. Serven, ThM and DMin

The Genevan Foundation – Copyright 2024  – All Rights Reserved

The Passive Obedience of Christ

March 21, 2024 /

“I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father; and I lay down my life for the sheep.” John 10:14-15

— Dr. Marcus J. Serven

Each week when we celebrate the Lord’s Supper at Redeemer Presbyterian Church here in Austin, I am reminded of how our Lord “laid down his life” for the sake of sinners. This great truth becomes even more precious to me as we get closer to Good Friday. For it was on that day roughly two thousand years ago that Jesus went to the Cross as a sacrifice for sins. Contrary to common opinion, Jesus was not caught up in a calamitous swirl of events that he could not get out of. Instead, he willingly and purposefully went to the Cross, giving up his life for the sake of others. He put himself forward as a substitute; taking our place on the Cross. Such striking images as these were designed by God to remind us of the passive obedience of Jesus Christ. He was given a mission by his Father, and that mission was to become “a curse” on behalf of God’s people (Gal. 3:13). Jesus was obedient to that mission, despite the injustices of his experience. Prof. Louis Berkhof gives a detailed analysis of Christ’s passive obedience. He thoughtfully writes,

Prof. Louis Berkhof (1873-1957) of Calvin Theological Seminary

“Christ as Mediator also entered the penal relation to the law, in order to pay the penalty in our stead. His passive obedience consisted in His paying the penalty of sin by His sufferings and death, and this discharging the debt of all His people. The sufferings on Christ, which have already been described, did not come upon Him accidentally, nor as the result of purely natural circumstances. They were judicially laid upon Him as our representative, and were therefore really penal sufferings. The redemptive value of these sufferings results from the following facts: They were borne by a divine person who, only in virtue of His deity, could bear the penalty through to the end and thus obtain freedom from it. In view of the infinite value of the person who undertook to pay the price and to bear the curse, they satisfied the justice of God essentially and intensively. They were strictly moral sufferings, because Christ took them upon Himself voluntarily, and was perfectly innocent and holy in bearing them. The passive obedience of Christ stands out prominently in such passages as the following: Isa. 53:6; Rom. 4:25; 1 Pet. 2:24, 3:18: 1 John 2:2, while His active obedience is taught in such passages as Matt. 3:15, 5:17-18; John 15:10; Gal. 4:4-5; Heb. 10:7-9, in connection with the passages which teach us that Christ is our righteousness, Rom. 10:4; 2 Cor. 5:21; Phil. 3:9; and that He secured for us eternal life, the adoption of sons, and an eternal inheritance, Gal. 3:13-14, 4:4-5; Eph. 1:3-12, 5:25-27.”

Berkhof, Systematic Theology, 381

Jesus succeeded in accomplishing the mission given to him by his Father. This truth is patently evident with the words Jesus uttered on the Cross, “It is finished!” (Jn. 19:30). Meaning that the redemptive work of Jesus has been fully accomplished. There is nothing more to be added.

Consider now these additional comments by Dr. Anthony Hoekema that explain the meaning of the term passive obedience:

Dr. Anthony A. Hoekema (1913-1988) of Calvin Theological Seminary

“The term “passive obedience” is often misunderstood; many think that it means an obedience in which Christ was “passive” and not active, and “obedience in passivity.” But this is not what the adjective “passive” in this expression is intended to convey. The term “passive obedience” originated in the Latin writings of the seventeenth century Lutheran and Reformed theologians. One of these Johannes Wollebius, used the expression passiva obedienta (“passive obedience”) as equivalent to passio (“suffering,” here used of the suffering of Christ). By “passiive obedience,” therefore, we must understand the sufferings of Christ, culminating in his death on the cross; to avoid misunderstanding, however, I prefer the term “suffering obedience.” By “active obedience” we must understand Christ’s perfect keeping of God’s law; here I prefer the term “law-keeping obedience.”

hoekema, saved by grace, 181

Thus, Anthony Hoekema gives us a clearer picture of passive obedience. The term refers to how Jesus gave up his life for the sake of others. He suffered (Lat. passio) on the Cross for the purpose of providing redemption for sinners. For this sacrificial action we should all be extraordinarily grateful!

It must also be acknowledged that the passive obedience of Christ refers to all of the indignities he suffered here on the earth during the course of his life–his birth, his family background, his life experiences, his betrayal, his shameful trial, and the awful circumstances of his death. The Westminster Shorter Catechism addresses this fact by speaking of the “Humiliation of Christ.” Here is Question #27 and its answer:

Q. 27 Wherein did Christ’s humiliation consist? A. Christ’s humiliation consisted in his being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross; being buried, and continuing under the power of death for a time.

westminster shorter catechism, #Q. 27

And so, it must be concluded that all of Jesus’ life on the earth represents his passive obedience. He obeyed the wishes of his Father by being born amongst men and enduring all of the travails of the human condition–yet he does so without sin. In this way, he is able to fulfill the mission of redeeming the people of God from the penalty of sin. He becomes sin for us. Dr. R. C. Sproul puts it this way,

Dr. R. C. Sproul (1939-2017) of Ligonier Ministries

“The cross represents the passio magnum, the great suffering of Christ. The suffering far transcends physical pain. It is more than a human death; it is an atonement. Christ is the sacrificial lamb. He must bear the weight of divine displeasure. He must feel the wrath of the Father poured out against sin. He must not only be executed by man, He must be forsaken by God.”

Sproul, The Glory of Christ, 149-150

Such clear and forceful words as these demonstrate that the passive obedience of Jesus Christ signifies that his death on the Cross was entirely purposeful. He died for the sake of others. Or, to quote Jesus’ own words, “I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father; and I lay down my life for the sheep” (Jn. 10:14-15). Thanks be to God!

Key Bible Passages:

Here is a brief selection of passages from both the Old and New Testaments that teach about the passive obedience of Jesus Christ. All Bible quotations are from the English Standard Version, Good News Publishers, 2001.

— “Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was wounded for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his stripes we are healed. All we like sheep have gone astray; we have turned–every one–to his own way; and the LORD has laid on him the iniquity of us all.” Isa. 53:4-6

— “The Son of Man came not to be served but to serve, and to give his life as a ransom for many.” Matt. 20:28 (See also Mark 10:45)

— “…for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith.” Rom. 3:23-26

— “Jesus our Lord…was delivered up for our trespasses and raised for our justification.” Rom. 4:24b-25

— “He who knew no sin, became sin for us, so that we might become the righteousness of God” 2 Cor. 5:21

— “…our great God and Savior Jesus Christ, who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works.” Tit. 2:13b-14

— “But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.” Heb. 9:11-12

— “And just as it is appointed for a man to die once, and after that comes judgment, so Christ, having been offered once to bear the sins of many will appear a second time, not to deal with sins but to save those who are eagerly waiting for him.” Heb. 9:27-28

— “And if you call on him as Father who judges impartially according to each one’s deeds, conduct yourselves with fear throughout the time of your exile, knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver and gold , but with the precious blood of Christ, like that of a lamb without blemish or spot.” 1 Pet. 1:17-19

— “He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed.” 1 Pet. 2:24

— “For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit.” 1 Pet. 3:18

— “He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.” 1 John 2:2

If you want to know about the active obedience of Jesus Christ, then follow this link to an article I have written on that subject: https://thegenevanfoundation.com/the-active-obedience-of-christ/

Resources for Further Study: 

Berkhof, Louis. Systematic Theology. 4th Edition. Grand Rapids, MI: William B. Eerdman’s Publishing Company, 1939.

Boice, James Montgomery and Philip Graham Ryken, The Heart of the Cross. Wheaton, IL: Crossway Books, 1999.

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

Morris, Leon. The Apostolic Preaching of the Cross. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1955.

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

Reymond, Robert L. “Obedience of Christ” in Evangelical Dictionary of Theology. Walter A. Elwell, ed. Second Edition. Grand Rapids, MI: Baker Academic, 2001.

Sproul. R. C. Essential Truths of the Christian Faith. Wheaton, IL: Tyndale House Publishers, 1992.

Sproul, R. C. The Glory of Christ. Wheaton, IL: Tyndale House Publishers, 1990.

Stott, John R. W. The Cross of Christ. Downers Grove, IL: InterVarsity Press, 1986.

The Confession of Faith and Catechisms. American Edition (1788). Jointly published by Great Commission Publications (PCA) in Atlanta, GA, and the Committee on Christian Education (OPC) in Willow Grove, PA, 2005.

Warfield, Benjamin B. “Christ Our Sacrifice” in The Person and Work of Christ. Samuel G. Craig, ed. Philadelphia, PA: Presbyterian and Reformed Publishing Company, 1950.

Rev. Dr. Marcus J. Serven, ThM and DMin

The Genevan Foundation – Copyright 2024 – All Rights Reserved

J. Gresham Machen and R. C. Sproul on “Saving Faith”

March 1, 2024 /

“Truly, truly, I say to you, whoever believes has eternal life.” John 6:47

How we define “saving faith” is a vital aspect of biblical Christianity. For example, is “saving faith” in Jesus Christ merely holding to a set of historical facts about our Lord? Or, is “saving faith” a dependance upon God in a time of intense personal crisis? James writes, “You believe that God is one; you do well. Even the demons believe–and shudder!” (James 2:19) In each case, based on James, we would have to answer, “No” neither of these two examples is a faith that “saves.” And so, what exactly is “saving faith?” Consider what J. Gresham Machen has to say about how faith is not a meritorious work, but a means that God uses to bring us to belief in Christ. He emphatically states,

Dr. J. Gresham Machen (1881-1937)

“The efficacy of faith, then, depends not upon the faith itself, considered as a psychological phenomenon, but upon the object of the faith, namely Christ. Faith is not regarded in the New Testament as itself a meritorious work or a meritorious condition of the soul; but it is regarded as a means which is used by the grace of God: the New Testament never says that man is saved on account of his faith, but always that he is saved through his faith or by means of his faith; faith is merely the means which the Holy Spirit uses to apply to the individual soul the benefits of Christ’s death.”

Machen, “What is faith?” pages 180-181

Moreoever, consider what R. C. Sproul writes about the three necessary elements of “saving faith,”

Dr. R. C. Sproul (1939-2017)

“During the Reformation a threefold definition of saving faith emerged. The constituent elements of saving faith are (1) notitia, (2) assensus, and (3) fiducia. Each element was regarded as necessary for saving faith. None of these elements, even fiducia, taken alone or separately, is a sufficient condition for saving faith. All three are essential to it…Notitia has to do with the content of faith, the data or information to be received, understood, and embraced. Faith has a clear and rational object. What we believe has eternal consequences…As the Latin word assensus suggests, the second essential element of saving faith is intellectual assent. Intellectual assent involves the assurance or conviction that a certain proposition is true…Fiducia means a positive disposition of the soul or mind to an object. To see how this works with respect to the necessary condition for saving faith, let us consider the case of Satan and his response to Christ. Satan does not lack intelligence. He is aware—clearly aware—of the identity of Christ. Satan has the notitia. He is also fully cognizant of the truth of the identity of Christ. Satan has the assensus. But Satan personally places no fiducia or trust in Christ. He resists Christ. He does will to oppose Christ. He has no affection for Christ. In fact he despises Christ. His unmitigated hatred for Christ displays itself in an enmity that knows no bounds. The disposition or inclination of Satan’s “heart” is utterly negative. Therefore it can be said Satan does not possess “faith” in Christ.”

R. C. Sproul, “Faith alone” pages 75, 76, 78, 85

These two theologians–and many others–plumb the depths of “saving faith,” and they make it clear that only God can give this faith. The Apostle Paul states, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God.” (Eph. 2:8-9) Man does not produce “saving faith”–only God can give it. The Westminster Larger Catechism summarizes this important teaching by stating,

“What is justifying faith? Justifying faith is a saving grace, wrought in the heart of a sinner by the Spirit and Word of God, whereby he, being convinced of his sin and misery, and of the disability in himself and all other creatures to recover him out of his lost condition, not only assenteth to the truth of the promise of the gospel, but receiveth and resteth upon Christ and His righteousness, therein held forth, for pardon of sin, and for the accepting and accounting of his person righteous in the sight of God for salvation.”

Westminster Larger Catechism, Q.#72

And so, in answer to the question what is “saving faith?” It is abundantly clear that “saving faith” is much more than merely a belief in historical facts about Jesus Christ. In addition, it is more than a dependance upon God in a time of intense personal crisis. True “saving faith” is the means that God uses to apply the benefits of Christ’s death to the sinner. It also involves (1) a belief in the facts about Jesus Christ (notitia), (2) a personal conviction that Jesus Christ is the true Savior of God’s people (assensus), and (3) a whole-hearted trust in Jesus Christ for the forgiveness of sins (fiducia). Simply stated, God gets all the glory in the matter of salvation. He gives “saving faith” to the unbeliever. He also gives assurance to the Christian that sins have been forgiven through Jesus Christ. Soli Deo Gloria!

— Dr. Marcus J. Serven

Sources:

Machen, J. Gresham. What is Faith? First published 1925; Edinburgh, Scotland: The Banner of Truth Trust, reprinted 1991. 

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

The Confession of Faith and Catechisms. American Edition (1788). Jointly published by Great Commission Publications (PCA) in Atlanta, GA, and the Committee on Christian Education (OPC) in Willow Grove, PA, 2005. 

R. C. Sproul on Faith

August 20, 2022 /
Dr. R. C. Sproul (1939-2017)

“The book of Hebrews gives us a definition of faith: ‘Now faith is the substance of things hoped for, the evidence of things not seen’ (Hebrews 11:1). Faith comprises the essence of our hope for the future. In simple terms this means that we trust God for the future based on our faith in what He has accomplished in the past. To believe that God will continue to be trustworthy is not a gratuitous faith. There is every reason to believe that God will be as faithful to His promises in the future as He has been in the past. There is a reason, a substantive reason, for the hope that is in us. The faith that is the evidence of things unseen has primary but not exclusive reference to the future. Nobody has a crystal ball that works. We all walk into the future by faith and not by sight. We may plan and make projections, but even the best foresight we have is based upon the edge of tomorrow. We view the present and can recall the past. We are experts in hindsight. The only solid evidence we have or our own future is drawn from the promises of God. Here faith offers evidence for things unseen. We trust God for tomorrow.” (R. C. Sproul, Essential Truths of the Christian Faith, 183-184)

R. C. Sproul on Adoption

July 15, 2022 /
Dr. R. C. Sproul (1939-2017)

“Christ is God’s single heir by nature. He is the Father’s Son. We who are adopted become heirs of God, joint heirs with Christ, and ours is the most valuable and rich inheritance that anybody can have. The inheritance is given by God the Father to His Son, and everything Christ possesses is given to us, as His adopted brothers and sisters, including the gift of eternal life. He is called the first fruits of those who are raised from the dead. As God the Father has raised our elder brother from the grace, so He promises to do the same for us. It is an incalculable inheritance that God has preserved for His people, and at the last day God will say to His children, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world’ (Matt. 25:34).” (Sproul, Truths We Confess, 283) 

R. C. Sproul on Justification

July 13, 2022 /
Dr. R. C. Sproul (1939-2017)

“Justification stands at the beginning of the Christian life, at the moment we truly believe in Christ. At that instant, God reckons to us the righteousness of Christ, and we are declared just. Martin Luther expressed this concept with the phrase simil justus et peccator. Those four Latin words mean that we are, at the same time, both righteous and sinful. How can that be? On the surface, it sounds like a contradiction, doesn’t it? But we are indeed just by virtue of the justness or the righteousness of Christ, which is given to us. God imputes the righteousness of Jesus to you. That’s the basis of your justification. But, in and of yourself, you remain a sinner. That’s the whole point of the Protestant doctrine of justification. God doesn’t wait for us to be worthy of salvation. He doesn’t wait for us to become holy before we’re counted as righteous. ‘While we were still sinners, Christ died for us’ (Rom. 5:8).” (Sproul, Growing in Holiness: Understanding God’s Role and Yours, 76-77)

R. C. Sproul on “Free Will”

April 26, 2022 /
Dr. R. C. Sproul

“The Reformers believed that the will, although in a fallen state, could still achieve civic virtue or civic righteousness. Fallen man can still obey the traffic lights and so on, but he cannot incline himself to the things of God. Jesus said, ‘This is why I told you that no one can come to me unless it is granted him by the Father’ (John 6:65). ‘No one can’ means that no one is able. One of the key doctrines of the Reformation was sola gratia, meaning that we are saved by God’s grace alone and not from our own efforts. Does fallen man have the ability to turn to Christ and to choose Him before he is born of the Holy Spirit? Most professing evangelical Christians today believe that faith comes first and then rebirth. This presupposes that the unconverted person has the ability to incline himself, or choose to come, to Jesus Christ. Augustine, Luther, Calvin, and Edwards said that no one is able to do that. If we continue to think that in our fallen state we have the moral ability to come to Christ apart from the grace of God, we do so at our own peril. In John 6:65, our Lord clearly says that no one is able to come to Him unless the ability to do so is given to him by the Father. Fortunately for us, Jesus puts the word ‘unless’ in the statement. That word points to what we call a necessary condition, a sine qua non. A necessary condition has to be met before a desired result can occur. The desired result is coming to Christ; the necessary condition is that the ability to come must be given to each person by the Father. Only God gives that ability. No one can come to Christ on his own; we are not able to, unless God gives us the moral ability to do it.” (Sproul, Truths We Confess, 235-236)

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

Summer Class: “The Abiding Validity of Reformed Theology”

May 18, 2021 /
Four treasured books that have given me a lasting appreciation for Reformed Theology

“Reformed theology so far transcends the mere five points of Calvinism that it is an entire worldview.” ~Dr. R. C. Sproul

Class Description:

Is a belief in Reformed Theology a valid option for the contemporary Christian? The central thesis of this class is that Reformed Theology has “an abiding validity” since it freely flows from the pages of Holy Scripture. With that thesis in mind, we will explore the distinct beliefs of Reformed Theology in the Bible, in the key personalities of the Early Church, in the teaching of the Protestant Reformers, and in the significant Reformed thinkers of the modern era. Moreover, we will discuss how Reformed Theology has shaped modern culture—even though there are many who deny this fact—and how it has positively impacted education, care for the poor, law, politics, economics, a free society/liberty, vocation, the arts, missions, and social change. There will be multiple handouts and book recommendations given out for the benefit of each student.  

Location:

Redeemer Presbyterian Church (PCA) located in Austin, Texas. We will meet in Room 206 which is the large classroom upstairs in Calvin Hall.

Time:

Sunday mornings (10:15-11:00 AM) [See class schedule below]

Class Instructor: 

Rev. Dr. Marcus J. Serven is a longtime teacher of the Bible, Reformed theology, and the history of Christ’s Church. After a lengthy pastoral career of serving Presbyterian churches in both California and Missouri (1980-2016), Marcus and his family relocated to Austin, Texas in order to retire—but God had other plans! He now serves as the Pastor of Christian Discipleship at Redeemer Presbyterian Church and is a member of the Presbytery of South Texas (PCA). Marcus has earned degrees from the University of California at Davis (BA), Fuller Theological Seminary (MDiv), and Covenant Theological Seminary (ThM and DMin). He is an active member of the Evangelical Theological Society and the Calvin Studies Society. 

Class Schedule: 

— June 6 – What is Reformed Theology? (Part 1)

— June 13 – What is Reformed Theology? (Part 2)

— June 20 – The Early Church: Paul, Ignatius, Justin Martyr, Tertullian, Augustine

— June 27 – The Protestant Reformation: Zwingli, Bucer, Luther, Calvin, Knox

— July 4 – Independence Day/No Class 

— July 11 – Significant Reformed Thinkers: Kuyper, Machen, Schaeffer, Sproul, Packer

— July 18 – A Reformed Worldview: Law, Politics, Care for the Poor

— July 25 – A Reformed Worldview: A Free Society/Liberty, Education, Personal Vocation

— August 1 – No Class

— August 8 – A Reformed Worldview: Economics, the Arts, Missions, Social Change

I hope you can join us as we study Reformed Theology–its foundation in the Bible, its proponents in the Early Church, the Reformation, and the Modern Era. And lastly, we’ll reflect upon its significant (but oftentimes unacknowledged) influence upon all that is good and life-producing in modern culture. You may be surprised at what you learn! Come check it out!

— Dr. Marcus J. Serven

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