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The Doctrine of the Trinity

February 10, 2026 / / 0 Comments
Jehovah’s Witnesses at the door

Written by Dr. Marcus J. Serven

“Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you.” Matthew 28:19-20a

Introduction: 

Over the years I have had numerous encounters with the “doorstep debaters” who deny the doctrine of the Trinity. Usually they are from the Jehovah’s Witnesses, or they are young men serving as Mormon missionaries. Most of these people have only heard one view concerning the Trinity. Here is an example of a conversation I had one day with a Jehovah’s Witness: 

  • JW: “I don’t believe in the Trinity because it doesn’t make any sense to me.” 
  • Me: “And so are you saying that just because you don’t understand it, therefore it can’t possibly be true?” 
  • JW: “Yes, it is not logical.” 
  • Me: “Do you know everything?” 
  • JW: “Ah…of course not!”
  • Me: “Since you admit that you don’t know everything, then is it not possible that there are many truths that are outside of your own personal knowledge?” 
  • JW: “Silence…”
  • Me: “Since God has revealed Himself in the pages of Holy Scripture, then is it not logical that as human beings—mere creatures that we are—we need to humble ourselves to God’s teachings in the Bible and not stand in judgment over them?” 
  • JW: “Silence…”
  • Me: “Well then, let me show you some of the passages in the Bible that clearly teach the doctrine of the Trinity. I believe you will find them to be a logical and sensible conclusion of what the Bible actually says.” 

The reality is that the doctrine of the Trinity is a conclusion based on a multiplicity of biblical texts. The word “Trinity” is not found in the Bible, however, the pages of the Bible are overflowing with the concept of the Trinity. What exactly is this concept? Essentially, it is that the divinity of God the Father is abundantly proved from the pages of Holy Scripture; the divinity of God the Son is clearly demonstrated by the evidences that are recorded in the Bible; and the divinity of God the Holy Spirit is also forthrightly taught by numerous passages in God’s revelation. In addition, both the Old and the New Testaments give many clear proofs for the doctrine of the Trinity. Consider these following passages:  

Biblical Texts that support the Doctrine of the Trinity: 

There are numerous texts in the Bible that make it clear that the Father is God (Gen. 1:1; Ps. 24:1-2; Isa. 45:5-7; 1 Tim. 1:17). In addition, the Bible speaks of how the Son [Jesus Christ] is God and worthy of all adoration, praise, and worship (Ps. 2:7-12; Isa. 9:6-7; Lk. 1:30-33; Jn. 1:1-5, 1:14-18; Jn. 8:56-59; Col. 1:15-20, 2:9; Heb. 1:2-4; Rev. 1:4-8). Lastly, the Bible makes it evident that the Holy Spirit is God and possesses a divine essence that is equal with the Father and the Son (Gen. 1:2; Matt. 3:16; Jn. 14:26; Jn. 15:26; Jn. 16:7-13; Acts 5:3). Therefore it is logical that God is known as a Trinity—God the Father, God the Son, and God the Holy Spirit. Beyond that, there are several texts in the Bible where the Trinitarian nature of God is clearly on display. These texts are as follows: 

— Genesis 1:26a “Then God said, ‘Let us make man in our image, after our likeness.’” (Note the use of the first-person plural personal pronoun “us” and the repeated use of he first-person plural possessive pronoun “our.” Each word refers to the plurality of the Godhead. This is not three separate Gods, but one God who has revealed himself in three persons. In other words, God is known in the Bible as a Trinity.)

— Genesis 3:22 “The the LORD God said, ‘Behold, the man has become like one of us in knowing good and evil.’” (Note the first-person plural personal pronoun “us” referring to the plurality of the Godhead) 

— Genesis 11:7 “Come, let us go down there and confuse their language, so that they may not understand one another’s speech.” (Note the first-person plural personal pronoun “us” referring to the plurality of the Godhead) 

— Matthew 3:16-17 “And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him; and behold a voice from heaven said, ‘This is my beloved Son, with whom I am well pleased.’” (Note the presence of the Holy Spirit, the Son, and [by implication] the Father in this text) 

— Matthew 28:19 “Go therefore and make disciples of all nations, baptizing them in the name of the of the Father and of the Son and of the Holy Spirit.” (Note the use of the singular noun “name,” rather than the plural noun “names.” This makes it clear that God is one, and that baptisms are blessed in that one name—the Father, the Son, and the Holy Spirit.”)

— John 10:30 “I and the Father are one.” (Jesus claims to have the same essential nature as God the Father in this verse. Immediately after Jesus makes this bold claim, the Jews pick up stones in order to stone him to death, “because you, being a man, make yourself God.” vs. 33)

— John 14:16-17 “And I will ask the Father, and he will give you another Helper, to be with you forever, even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you.” (Note how Jesus calls upon his heavenly Father to send forth the Helper [Gk. paracletos = lit. “helper,” “intercessor,” (i.e.) the Holy Spirit] to minister to his disciples. The Son, Father, and Holy Spirit are all evident in this text.) 

— 2 Corinthians 13:14 “The Grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.” (Note the reference to the triune God in this benediction: “the Lord Jesus Christ…God [the Father]…and the Holy Spirit.”) 

— Ephesians 2:18 “For through him we both have access in one Spirit to the Father.” (In the immediate context the main focus is on how Jesus Christ has brought together the Jews and the Gentiles. These two groups were formerly separated by a “wall of hostility” (vs. 12), but in Christ they are now “members of the household of God” (vs. 19). The word “him” refers to Jesus Christ. The “Spirit” and the “Father”are obvious references to the two other members of the Godhead.) 

Confessional Reconnaissance: 

— The Apostles’ Creed (c.140 AD in its initial form)

“I believe in God the Father Almighty, Maker of heaven and earth; And in Jesus Christ, his only Son, our Lord; who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell; the third day he rose again from the dead; he ascended into heaven, and sitteth at the right hand of God the Father Almighty; from thence he shall come to judge the quick and the dead; I believe in the Holy Ghost; the holy catholic church, the communion of saints; the forgiveness of sins, the resurrection of the body; and the life everlasting. Amen” 

— The Heidelberg Catechism (1563)

Q. 24: How are these articles divided? [i.e. Speaking of the three articles in the Apostles’ Creed]    

A.: Into three parts; the first is of God the Father and our creation (#1); the second, of God the Son and our redemption (#2); the third, of God the Holy Ghost and our sanctification (#3). 

(#1) Gen. 1; (#2) 1 Pet. 1:18-19; (#3) 1 Pet. 1:21-22

Q. 25: Since there is but one only divine essence (#1), why speakest thou of Father, Son, and Holy Ghost?  

A.: Because God hath so revealed Himself in His Word (#2), that these three distinct persons are the one only true and eternal God. 

(#1) Deut. 6:4; (#2) Gen. 1:26; Isa. 61:1; John 14:16-17; 1 John 5:7; John 1:13; Matt. 28:19; 2 Cor. 13:14 

— Westminster Confession of Faith (1647)

Chapter 2, Article 3. In the unity of the Godhead there be three persons, of one substance, power, and eternity: God the Father, God the Son, and God the Holy Ghost (#1): the Father is of none, neither begotten, nor proceeding; the Son is eternally begotten of the Father (#2); the Holy Ghost eternally proceeding from the Father and the Son (#3). 

(#1) Matt. 3:16-17; Matt. 28:19; 2 Cor. 13:14; See Eph. 2:18; (#2) John 1:14, 18; See Heb. 1:1-2; Col. 1:15; (#3) John 15:26; Gal 4:6

— The Westminster Larger Catechism (1648)

Q. 8: Are there more Gods than one?

A.: There is but one only, the living and true God (#1). 

(#1) Jer. 10:10; John 17:3; 1 Thess. 1:9; 1 John 5:20 

Q. 9: How many persons are there in the Godhead?

A.: There be three persons in the Godhead: the Father, the Son, and the Holy Ghost (#1); and these three are one true, eternal God, the same in substance, equal in power and glory; although distinguished by their personal properties (#2). 

(#1) Matt. 3:16-17; Matt. 28:19; 2 Cor. 13:14; (#2) John 1:1; See also Gen. 1:1-3; John 17:5; John 10:30; Ps. 45:6; See also Heb. 1:8-9; Acts 5:3-4; Rom. 9:5; Col. 2:9

An Economic View of the Trinity: 

Some Christian scholars have taught an “economic” (Gk. oikonomos = household administrator) view of the Trinity. Basically, this is the idea that each member of the Godhead has specific duties that they fulfill (Lat. opera ad extra). For example, God the Father is the creator and sustainer of the universe; God the Son is the redeemer of God’s people through his sacrificial death upon the cross; and God the Holy Spirit is the one who sanctifies the believer and assists them through the difficulties and trials of the Christian life. There is some validity to this way of thinking, however, it can be quickly demonstrated that it is superficial. If we examine the statement that God the Father is the creator, then it must be acknowledged that the Son of God was also present at the creation of the universe and that by him all things hold together (Col. 1:16-17). Moreover, it must be admitted that the Holy Spirit was also present at the creation given that the Spirit “was hovering over the face of the waters” (Gen. 1:2), and that the Spirit gave Adam the “breath of life” (Gen. 2:7). Thus, a simplistic explanation of the economic view of the Trinity seems to fall short of reality. Louis Berkhof explains the economic view of the Trinity in the following manner: 

“These are never works of one person exclusively, but always works of the Divine Being as a whole. At the same time it is true that in the economical order of God’s works some of the opera ad extra are ascribed more particularly to one person, and some more especially to another. Though they are all works of the three persons jointly, creation is ascribed primarily to the Father, redemption to the Son, and sanctification to the Holy Spirit. This order in the divine operation points back to the essential order in God and forms the basis for what is generally known as the economic Trinity.”

— Louis Berkhof, Systematic Theology, 89

Thus, our understanding of the Trinity must acknowledge that creation, redemption, and sanctification “are all works of the three persons jointly.” With this understanding the essential nature of each person is shown to be the same—all are divine and worthy of worship. Yet, there can also be a recognition of the distinction made between the three persons of the Godhead—in that they are uniquely Father, Son, and Holy Spirit. And so, as Christians we affirm the truth that there is one God who makes himself manifest in three persons. 

Key Quotes: 

— John Calvin (1509-1564)

“Again, Scripture sets forth a distinction of the Father from the Word, and of the Word from the Spirit. Yet the greatness of the mystery warns us how much reverence and sobriety we ought to use in investigating this. And that passage in Gregory of Nazianzus vastly delights me: ‘I can not think on the one without quickly being encircled by the splendor of the three; nor can I discern the three without being straightway carried back to the one.’ Let us not, then, be led to imagine a trinity of persons that keeps our thoughts distracted and does not at once lead them back to the unity. Indeed, the words “Father,” “Son,” and “Spirit” imply a real distinction—let no one think that these titles, whereby God is variously designated from his works, are empty—but a distinction, not a division.” (Calvin, Institutes 1:13:17)

— Prof. Louis Berkhof (1873-1957)

“The western conception of the Trinity reached its final statement in the great work of Augustine, De Trinitate. He too stresses the unity of essence and the Trinity of Persons. Each one of the three Persons possesses the entire essence, and is in so far identical with the essence and with each one of the other Persons. They are not like three human persons, each one of which possesses only a part of generic human nature. Moreover, the one is never and can never be without the other; the relation of dependence between them is a mutual one. The divine essence belongs to each of them under a different point of view, as generating, generated, or existing through inspiration. Between the three hypostases there is a relation of mutual interpenetration and inter-dwelling.” (Berkhof, The History of Christian Doctrines, 92)

— Dr. R. C. Sproul (1939-2017)

“The historic formulation of the Trinity is that God is one in essence and three in person. Though the formula is mysterious and even paradoxical, it is in no way contradictory. The unity of the Godhead is affirmed in terms of essence of being, while the diversity of the Godhead is expressed in terms of person…the Bible clearly affirms the full deity of the three persons of the Godhead: the Father, Son, and Holy Spirit. The church has rejected the heresies of modalism and tritheism. Modalism denies the distinction of persons within the Godhead, claiming that Father, Son, and Holy Spirit are just ways in which God expresses Himself. Tritheism, on the other hand, falsely declares that there are three beings who together make up God. The term person does not mean a distinction in essence but a different subsistence in the Godhead. A subsistence in the Godhead is a real difference in being. Each person subsists or exists “under” the pure essence of deity. Subsistence is a difference within the scope of being, not a separate being or essence. All persons in the Godhead have all the attributes of deity…The doctrine of the Trinity does not fully explain the mysterious character of God. Rather, it sets the boundaries outside of which we must not step. It defines the limits of our finite reflection. It demands that we be faithful to the biblical revelation that in one sense God is one and in a different sense He is three.” (Sproul, Essential Truths of the Christian Faith, 35-36)

“The word Trinity does not appear in Scripture. Nor do the terms homoousios or persona as such appear. That language has entered the vocabulary of the church, indeed the touchstone of orthodoxy itself, is decried by many as an intrusion into biblical faith of speculative philosophy in general and of Greek modes of thinking in particular. However, the concepts these words convey are found in Scripture, and they have been usefully employed in the church. Like it or not, the English language is tied inseparably to concepts of early Greek discrimination…It is important to remember that it did not offend the Holy Ghost to use the Greek language as a vehicle for revelation. What, then, do we mean when we express our faith in the Trinity by the formula: God is one in essence, and three in person? In addition to the numerical differences, the key distinctive concepts are essence and person. Essence, we know, refers to the being, substance, or stuff of any entity. Essence is what something ultimately is. In the formula of the Trinity it is the concept of person that is most troublesome. The term person comes from the Latin persona. It corresponds to the Greek word for face. In the ancient theater one actor could perform more than one role in a play. To assume the role of a different character the actor donned a persona or mask to dramatize the different character. This human analogy breaks down, however, when applied to God…The three persons are equal to each other in deity, dignity, power, and glory. They are distinguished in name, in the order of their being, in the mode of their action, and in their effects.” (Sproul, Right Now Counts Forever, Vol. 2, 97-98)

“This technical discussion of the Trinity can be confusing, but here is what we should come away with: the Westminster divines, following the historic formulas of the church, are being extremely careful to affirm the full deity of the Father, the Son, and the Holy Spirit, and at the same time to steer clear of tritheism or polytheism. In simple terms, the Westminster divines are saying that in an absolute, ultimate sense, God is one—one being—yet within the Godhead are three distinct persons or subsistences that must be recognized if we want to be faithful to Scripture. The subsistences, or persons, are more than offices, more than modes, more than activities, more than masks, and more than ways of appearing. The church historically has said that we do not understand how God is three in one. But we do understand that He is not three gods, and that the Father, the Son, and the Holy Spirit are all divine.” (Sproul, Truths We Confess, 65-66)

Conclusion:

It is important to remember that the doctrine of the Trinity is a theological conclusion that is based upon Holy Scripture. The Bible is clear that the Father is God, the Son is God, and the Holy Spirit is God. There are not three Gods, but only one. Therefore, we recognize that there is one God who has made himself known in three persons. These are not three divine “modes” with each “mode” fitting into a differing period of time (e.g. God the Father in the Old Testament; God the Son in the New Testament; and God the Holy Spirit in the Church age). This view represents a heresy called “modalism.” No, God the Father, God the Son, and God the Holy Spirit—the three members of the Godhead—co-exist in eternity, they are not to be confused, nor are they to be divided. They co-operate with one another in all activities related to this world and in eternity. Thus, we worship one God who has made Himself known in three persons—a Holy Trinity. 

These three volumes do a very fine job of explaining the doctrine of the Trinity! Start with Sproul, and then work your way into Berkhof and Bavinck.

Resources for Further Study:

Bavinck, Herman. The Doctrine of God. William Henricksen, trans. Edinburgh, Scotland: The Banner of Truth Trust, Reprint, 1978.

Berkhof, Louis. Systematic Theology. Fourth Edition. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1939. 

Berkhof, Louis. The History of Christian Doctrines. Edinburgh, Scotland: The Banner of Truth Trust, 1949.

Elwell, Walter A. ed. Evangelical Dictionary of Theology. Second Edition. Grand Rapids, MI: Baker Books, 2001.

  • “Christology” by Ronald S. Wallace
  • “God, Doctrine of” by Robert L. Saucy.
  • “Holy Spirit” by Thomas S. Caulley
  • “Jesus Christ” by Robert H. Stein 
  • “Only Begotten” by Everett F. Harrison
  • “Son of God” by Gary T. Burke
  • “Trinity” by Geoffrey W. Bromiley

McGrath, Alister E. Understanding the Trinity. Grand Rapids, MI: Zondervan Publishing House, 1988. 

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

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

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

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

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.

Vos, Johannes G. The Westminster Larger Catechism: A Commentary. G. I. Williamson, ed. Phillipsburg, NJ: P&R Publishing, 2002. 

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

Dr. Marcus J. Serven, ThM and DMin

The Genevan Foundation – Copyright Feb. 2026 – All Rights Reserved

The Protestant Reformation and Early European Presbyterianism (1500-1650)

April 22, 2025 /

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:

There are many significant Reformers who the Lord raised-up during the time of the Reformation. I am going to focus, however, on the four Reformers who made the most important contributions towards the growth and development of a thorough-going Protestant theology–Martin Luther, William Tyndale, John Calvin, and John Knox. These four church leaders emphasized the sovereignty of God, the utter sinfulness of humanity, the centrality of God’s justifying grace in salvation, the necessity of preaching the Bible, the proper administration of the Sacraments (Baptism and the Lord’s Supper), and a church structure based on the Bible (i.e. Elder-led). As a long-time Presbyterian Minister (since 1980), I am also extraordinarily interested in the development of European Presbyterianism. It is the foundation of Presbyterianism in America and throughout the entire world. To put it succinctly, this article will be a brief summary of the lives and ministries of four Protestant Reformers from 30,000 feet!

Setting the Stage: Why was the Reformation necessary? 

The coat of arms and motto of Geneva, Switzerland

The central reason why the Reformation was necessary was for the recovery of the gospel. Without it, the church had become a place of darkness. The motto for the city of Geneva, Switzerland during the Reformation explains this viewpoint well; it declared, Post Tenebras Lux (Lat. “after darkness, light!”). Moreover, consider this analogy: The Medieval church had become like a giant ship whose hull had become so encrusted with barnacles and seaweed that it could barely move through the water. Instead of racing through the ocean at top speed, this ship (i.e. the church) had become so burdened with the excessive weight of the “traditions of men” that the gospel message was completely obscured. The only way for this situation to change for the better was for the “traditions of men” to be stripped away so that the gospel message in its simplicity could be known once again. To accomplish this the Lord raised-up godly men (i.e. the Reformers) who took the ship (the church) into a dry dock where they scraped the sides of the church getting rid of all that encumbered it. Once this was done, the church became like a freshly cleaned and painted ship that was able to race through the oceans at top speed once again. The famous Reformation scholar Roland Bainton echoes this sentiment by saying, “The Reformation was above all else a revival of religion. So much is this the case that some have looked upon it as the last great flowering of the piety of the Middle Ages.”

Martin Luther (1483-1546) and the German Reformation:

Martin Luther, the Father of the German Reformation

Who was Martin Luther? Certainly he must be remembered as that preeminent Protestant Reformer who recovered the true gospel and rescued the Christian church from its slavery to the “traditions of men.” He began his religious career as a well-meaning, but misguided Augustinian monk. God endowed him with a remarkably curious mind that searched after truth—not just philosophical truth, but “true truth” that would actually make a difference in changing lives. He found that life-giving “truth” in the pages of Holy Scripture. There he learned that all men and women are inveterate sinners who are unable to help themselves. He also learned that God graciously sent forth his Son, Jesus Christ, as a sacrifice for sins, and that God provided the “gift of faith” so that we could believe and trust in the redemptive work of Jesus Christ on the cross. This discovery brought about a fundamental change in Luther’s life so that he realized that he had been justified on the basis of Christ’s righteousness and not his own righteousness. In gratitude he dedicated himself to live to the glory of God. The Lord used him to begin a spiritual revolution in Germany, which spread throughout Europe and in time to the rest of the world. Luther’s defense of the gospel took place at the Diet of Worms in 1521 where he stubbornly affirmed, “Here I stand; I cannot do otherwise; God help me! Amen.” He famously quarreled with Ulrich Zwingli over the nature of the Lord’s Supper. Luther also wrote against Desiderius Erasmus, the most well-regarded Roman Catholic scholar of the day. Luther took issue with Erasmus’ assertion that man has a free will when it comes to the matter of salvation. In contrast, Luther wrote in his famous treatise—The Bondage of the Will—that man is completely unable to contribute to his own salvation. Eternal salvation is totally dependent upon God’s free grace. A notable associate of Luther was Philip Melanchthon who helped to craft the Augsburg Confession in 1530 which propelled Luther’s theology throughout the centuries. 

William Tyndale (c.1494–1536) and the English Reformation:

William Tyndale, the Father of the English Reformation

In the early days of the Reformation the Lord raised-up an intrepid Reformer to continue the work of John Wycliffe–his name was William Tyndale. Little is known of Tyndale’s early life, however he had an innate gift for languages and it is reported that he became fluent in seven different ancient and foreign languages—Greek, Hebrew, Latin, German, Dutch, French, and Spanish! Tyndale attended Magdalen Hall at Oxford University where he received a Bachelor of Arts in 1512 and a Master of Arts in 1515. Later while teaching at Oxford he became deeply disturbed by the lack of Bible knowledge amongst his students and resolved to produce a new translation of the Bible. He famously quarreled with an English clergyman and said, “If God spare my life, ere many years, I will cause a boy that driveth the plough to know more of the Scripture than thou dost.” This kind of combative attitude offended the leaders of the English church, and in time Tyndale was treated as a trouble-maker, an outcast, and eventually as a heretic. He fled to the Netherlands and quietly continued his work of Bible translation. The normal way of getting copies of his Scriptures into England was to smuggle them into the country hidden in a bolt of fabric. Several sympathetic Dutch merchants assisted Tyndale in this effort. Despite the determination of the authorities in the English church to intercept these Bibles, copies of Tyndale’s work spread throughout England. Finally, while in the Netherlands Tyndale was betrayed by a fellow Englishman and captured by agents of King Henry VIII. After suffering in a dark and dank prison cell for seventeen months he was put to death by strangulation and his body was burned (1536). His final words were, “Lord open the King of England’s eyes!” In a short time, Tyndale’s prayer was answered and his associate, Miles Coverdale, was able to produce a translation of the Bible sponsored by the leader of the English Privy Council, Thomas Cromwell. Three years after Tyndale’s death The Great Bible—which is comprised mostly of Tyndale’s work—was published in 1539 and spread throughout the land. Tyndale has been rightly called “The Father of the English Reformation.”

John Calvin (1509-1564) and the Swiss Reformation:

John Calvin, Reformer of Switzerland and Western Europe

Many Christians today have distinct impressions of who John Calvin was, but most have never read a single line from his Institutes of the Christian Religion, or benefited from the careful exegesis found in his Commentaries on the Bible. In brief, it must be noted that the Reformer John Calvin has often been misinterpreted, misread, and misunderstood. He is, perhaps, best known for his views on the doctrines of election, predestination, and reprobation. He is also known for his pivotal role in the prosecution of the arch-heretic Michael Servetus who rejected the Trinity and the deity of Jesus Christ. But, none of these disconnected pieces of information can demonstrate, in my opinion, the true character of the man. And so, who really was John Calvin? Hughes O. Old, a noted scholar of Calvin’s life and theology, states the opinion that, “John Calvin is chiefly remembered as a biblical scholar and a systematic theologian.” While it is clear that Calvin distinguished himself through his theological writing and teaching ministry, he also was the preeminent pastor of the city of Geneva. After being tutored by Calvin, the Scottish Reformer John Knox stated that Geneva was “the most perfect school of Christ that ever was since the time of the Apostles.” Following Calvin’s death he was succeeded in Geneva by Theodore Beza. The spiritual children of Calvin are found amongst the French Huguenots, Dutch Reformed, English Puritans and Pilgrims, Scots-Irish Presbyterians, and especially amongst the Presbyterians of North America and Korea. In time, these disparate groups around the world became known as “Calvinists.” It is the Calvinists who acknowledge the sovereignty of God over all things, the covenantal relationship that God has with his people throughout history, and who emphasize the grace of God in salvation. Good works naturally follow the regenerating work of the Holy Spirit, so that they are recognized as the “fruit” of salvation. Also, Calvinists identify their beliefs as a “Reformed theology.” 

John Knox (c.1514-1572) and the Scottish Reformation: 

John Knox, Reformer of Scotland

Briefly stated, John Knox was born in Scotland, attended classes at St. Andrews University, experienced a life-changing conversion to Jesus Christ at twenty-nine, and a call to the ministry shortly thereafter. Following a year-long exile in St. Andrew’s Castle due to civil war, Knox was enslaved by the French and forced to row all over the North Atlantic. He came close to death while in captivity, but in God’s kind providence he was released and became a diligent and esteemed pastor in England. During the reign of Mary Tudor (i.e. “Bloody Mary”) he fled to Europe, and while there he ministered to English exiles in Frankfurt, Germany and later in Geneva, Switzerland. Knox studied Bible and theology at the feet of John Calvin. He was a husband to Marjorie Bowes, and after her untimely death, to Margaret Stewart; he was a father to two sons and three daughters. In 1559 he returned to his native Scotland where he courageously advanced the cause of the Reformation as an evangelist and later as the pastor at St. Giles Cathedral in Edinburgh. By his preaching and teaching, he was able to bring virtually all of Scotland to a thorough-going knowledge of the Lord Jesus Christ and he engendered in the Scots a stalwart resolve to advance Christ’s Kirk (or, Church) here on earth. The rallying cry of the Scottish Presbyterians (i.e. the Covenanters) was “For Christ’s Crown and Covenant.” This motto is directly connected to the preaching of John Knox, but it also expresses how the Scots rejected the claim that a King or Queen could rule over Christ’s Church. Knox and his followers assert that only Jesus Christ is head of the Church (or Kirk). After his death, Knox became widely known as the author of his gripping book, The History of the Reformation in Scotland.

Note: Three additional names could be added to this brief summary–Thomas Cartwright (1535-1603), Andrew Melville (1545-1622), and Samuel Rutherford (1600-1661). Each man made significant contributions to the development and progress of early Presbyterianism in England and Scotland. In time, I intend to add them to this article. ~MJServen

The Westminster Assembly (1643–1649):

The Westminster Assembly (1643-1649)

The Westminster Confession of Faith was composed during a time of intense strife and armed conflict in England (1642-1660). The two warring parties—the Royalists who were led by King Charles I and his son Charles II, and the English Parliament which was dominated by the Puritans, Independents, and Oliver Cromwell—struggled over the theological reform of the Anglican Church and the right of the reigning monarch to impose a religious system upon the English people. The English Civil War arose from this contentious struggle. In the midst of this conflict the English Parliament urged the writing of a statement of faith that would more clearly reflect the doctrines of the Protestant Reformation. As a result, the Westminster Assembly was made up of English pastors, scholars, and laymen; which consisted of 121 Divines, 10 Lords, and 20 Commoners. Representatives of the Scottish Covenanters were also invited to participate in the debate and formulation of a new Confession of Faith. These sessions were held from July 1, 1643 through February 22, 1649 and took place in St. Margaret’s Chapel, at Westminster Abbey in London, England. Amongst its key documents are a Confession of Faith in thirty-three chapters with numerous proof-texts from Scripture, a Larger Catechism of 196 questions, a Shorter Catechism of 107 questions, a Directory for Public Worship, and a Form of Presbyterial Church Government. Later a Book of Discipline, based on the Second Book of Discipline (1578) crafted by Andrew Melville of Scotland, was added to the Book of Church Order by many Presbyterian denominations to establish a procedure for dealing with church discipline and for settling disputes within the church. A volume containing a metrical version of the Psalms was also approved by the Westminster Assembly to be used in congregational and family worship. The Westminster standards were adopted by the Church of Scotland in 1647 and by the English Parliament in 1649. They are the sole foundational documents for all Presbyterian Churches throughout the world, especially those that are English-speaking. Those who hold to the Westminster Confession of Faith assert that the Bible is the primary standard, and the Confession of Faith and its Catechisms are considered to be a secondary standard.

If you would like to know more about…

— Martin Luther click here

— William Tyndale click here

— John Calvin click here

— John Knox click here

— The Westminster Confession of Faith & Presbyterianism click here

These three volumes are good places to start for an exploration of the Reformation–they are readable, reliable, and full of interesting anecdotes!

Resources for Further Study:

Atherstone, Andrew. The Reformation: Faith and Flames. Oxford, England: The Lion Press, 2011.

Bainton, Roland. The Reformation of the Sixteenth Century. Boston, MA: The Beacon Press, 1952.

Daniel, David. William Tyndale: A Biography. New Haven, CT: Yale University Press, 1994.

Dawson, Jane. John Knox. New Haven, CT: Yale University Press, 2015.

George, Timothy. Theology of the Reformers. Revised Edition. Nashville, TN: B&H Academic, 2013.

Estep, William R. Renaissance & Reformation. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1986.

Kelly, Douglas F. The Emergence of Liberty in the Modern World. Phillipsburg, NJ: P&R Publishing, 1992.

Kittelson, James M. Luther the Reformer: The Story of the Man and his Career. Minneapolis, MN: Augsburg Publishing House, 1986.

Letham, Robert. The Westminster Assembly: Reading its Theology in Historical Context. Phillipsburg, NJ: P&R Publishing, 2009.

Lindsey, Thomas M. The Reformation: A Handbook. First Published 1882; Edinburgh, Scotland: The Banner of Truth Trust, 2006.

Marshall, Peter, ed. The Oxford Illustrated History of the Reformation. Oxford, England: Oxford University Press, 2015.

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.

Westminster Confession of Faith. First Published in 1646; Glasgow, Scotland: Free Presbyterian Publications, 1946.

Vollmer, Philip. John Calvin: Man of the Millennium. San Antonio, TX: The Vision Forum Inc., 2008.

Dr. Marcus J. Serven, ThM and DMin

The Genevan Foundation – Copyright 2025 – All Rights Reserved

A Night Escape: John Calvin Flees Paris

February 7, 2025 /
The University of Paris–founded in AD 1150

“And we know that all things work together for good to those who love God, to those who are the called according to His purpose.” Romans 8:28

Written by Dr. Marcus J. Serven

John Calvin as a young man (c. 1533)

In his twenty-third year John Calvin (1509-1564) experienced a “sudden conversion” (c.1532). Through the work of the Holy Spirit he came to understand the depth of his own sin, and his need for a Savior. In short, the Lord changed his heart and he was born again (cf. John 3:5; Titus 3:4-7). He had become a disciple of Jesus Christ, and his everyday practices, his purpose in life, and his future plans were all thoroughly transformed by the Lord. He became a regular attender at an underground church that had secretly begun to assemble for worship in Paris. He quietly led Bible studies and sought to disciple new believers. During the early days of the French Reformation it was dangerous to profess faith in Jesus Christ and to attend an illegal church. Only participation in the Roman Catholic Church was permitted; all other church services and religious gatherings were prohibited.

Pierre Robert Olivetan–John Calvin’s older cousin

At that time Calvin had just finished his law degree at the University of Orleans. Due to his conversion, however, he determined to change his focus from law to studying theology at the University of Paris. He hoped to become a teacher of the Bible and a theological writer for the cause of Jesus Christ. While at the University, he renewed his friendship with a number of old friends from his hometown of Noyon. He also reconnected with his older cousin, Pierre Robert Olivetan (c.1506-1538) who would translate the Bible into French (1535). Calvin would write the Preface to the translation. In particular, he became a close companion of Nicholas Cop, who was the older brother of his friend Michel Cop. Nicholas Cop had the unique privilege of being selected by Francis I, the King of France, to become the Rector of the University of Paris. In this prestigious role he served as a leader of all the students and all the faculties of the colleges that made up the University. 

On All Saint’s Day, November 1, 1533, Nicholas Cop was required to give an address, or a sermon, to the assembled faculty, students, and the entire religious community. His sermon was based on Matthew 5:3, “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” In it he contrasted the righteousness of keeping the law, which man cannot fulfill, with the saving merits of Jesus Christ. He also encouraged personal study of the Bible and the application of its lessons to all of life. This was more than the Roman Catholic clergy at the Cathedral School of the Sorbonne could tolerate, and they rose-up in anger charging him with “Heresy!” They also brought charges before the French Parliament. Warned of his imminent arrest, Nicholas Cop fled the city of Paris for fear of his life. Unable to apprehend Cop, the religious authorities began searching about for anyone else who might have been associated with Cop and the Protestant movement. It became known through various sources that Calvin had assisted in writing the sermon given by Cop in the University Chapel. As a result, they pursued him so that he could be arrested, tried, and imprisoned.

One artist’s rendition of John Calvin escaping from Paris disguised as a vine-dresser

Late one evening the police came to Calvin’s lodgings to seize him. As they were pounding at the door his friends distracted the authorities with conversation. In God’s providence, Calvin was able to escape out the second-story window while a roommate lowered him down on bed sheets that were tied together into a rope. Once the police came into his room, they found a manuscript of Cop’s sermon in Calvin’s own handwriting. This confirmed their suspicion that Calvin was involved with the writing of Cop’s sermon. He now was a fugitive whose name was known to the religious authorities. His lot was permanently cast, and from this point on he was identified as a prominent leader within the Protestant Reformation. 

Margaret of Navarre

Calvin fled into the night in his bedclothes and escaped the next morning through the city gates dressed in the garment of a vine-dresser. Later he sought refuge from Margaret of Navarre (1492-1549), the King’s sister, who was sympathetic to the Protestant cause. The timid and mild-mannered John Calvin could no longer remain in the shadows. Although this was a very difficult time, God used all of these circumstances to further shape his character and to strengthen his courage. In time, he would become one of the foremost leaders of the Protestant Reformation. Indeed, “all things worked together for good” in his life—even those events that were frightening and greatly troublesome. Soli Deo Gloria! May God be praised! 

An Addendum: Emmauel Stickelberger, the preeminent biographer of Calvin, notes, “Some, not all, among the more recent students of Calvin question the Reformer’s authorship of the Rectorial address of Cop, and therefore also Calvin’s flight. Their reasons are not convincing. Calvin’s contemporary and successor, Theodore Beza, has reported both incidents as facts in his, the oldest, Calvin biography. On the MS. fragment of the address by Cop which the Geneva Library guards, there stand the words written by an old hand, “Haec Johannes Calvinus propria manu decripsit, et es auctor.” Doumergue, who is over-accurate, has not the slightest doubt (Vol. 1, pp. 331f.) Beza describes this incident in detail in his Vita Calvini.” (See: Stickelberger, Calvin: A Life, Note 7 and 8, 155-156)

The entire text of the inflammatory sermon given by Nicholas Cop is included as an Appendix in the 1536 Edition of the Institutes; also here are two of my favorite biographies of John Calvin

Resources for Further Study: 

Beza, Theodore. The Life of John Calvin: A Modern Translation of the Classic. Darlington, England: Evangelical Press, 1997.

Carr, Simonetta. John Calvin: Christian Biographies for Young Readers. Grand Rapids, MI: Reformation Heritage Books, 2008. 

d’Aubigne, Merle J. H. The History of the Reformation in the Time of Calvin. Four Volumes. New York, NY: Robert Carter and Sons, 1863; Harrisonburg, VA: Sprinkle Publications, Reprint, 2000.

Stickelberger, Emanuel. Calvin: A Life. Translated by David Georg Gelzer. London, England: James Clarke & Company, 1959.

Van Halsema, Thea. This Was John Calvin. Grand Rapids, MI: Zondervan Publishing Company, 1959.

Vollmer, Philip; with contributions by J. I. Good, and Joseph C. Morecraft, III. John Calvin: Man of the Millennium. Edited by Wesley Strackbein. San Antonio, TX: The Vision Forum, Inc, 2008.

Walker, Williston. John Calvin: Organizer of Reformed Protestantism. New York, NY: G. P. Putnam’s Sons, 1904. Reprint, New York: Schocken Books, 1969. 

Here are three books that would be suitable for children and young adults–each one includes the story of Calvin’s escape from Paris

Dr. Marcus J. Serven, ThM and DMin

The Genevan Foundation – Copyright 2025 – All Rights Reserved

Why was the Reformation Necessary?

September 22, 2023 /

— Written by Dr. Marcus J. Serven

The central reason why the Reformation (1517-1688) was necessary was for the recovery of the gospel. Without it, the church had become a place of darkness. The motto for the city of Geneva, Switzerland during the Reformation explains this viewpoint well; it declared, Post Tenebras Lux (Lat. “after darkness, light!”).

The Monument to the Reformation in Geneva, Switzerland — featuring: the Reformers Guillaume Farel, John Calvin, Theodore Beza, and John Knox
USS Missouri (BB-63)

Moreover, consider this analogy: The Medieval church had become like a giant battleship whose hull had become so encrusted with barnacles and seaweed that it could barely move through the water. Instead of racing through the ocean at top speed, this ship (i.e. the church) had become so burdened with the excessive weight of the “traditions of men” that the gospel message was completely obscured. The only way for this situation to change for the better was for the “traditions of men” to be stripped away so that the gospel message in its simplicity could be known once again. To accomplish this goal the Lord raised-up godly men (i.e. the Reformers) who took the ship (the church) into a dry dock where they scraped its sides getting rid of all of the barnacles and seaweed that encumbered it. Once this was done, that ship (i.e. the church) was able to race through the oceans at top speed once again.

Dr. Roland Bainton

The famous Reformation scholar Roland Bainton echoes this sentiment by explaining, “The Reformation was above all else a revival of religion. So much is this the case that some have looked upon it as the last great flowering of the piety of the Middle Ages” (Bainton, The Reformation of the Sixteenth Century, 3). A more recent Reformation scholar similarly notes, “The sixteenth-century reformation was one of the most dramatic and significant series of events in the history of Christianity. It sent shock waves through the western world and changed the face of Europe forever. Its impact upon the church has sometimes been likened to a second Day of Pentecost, a crucial turning point and a moment of crisis. To some, this cataclysmic rupture in the fabric of catholic Christendom was interpreted as the labour pains of Christianity reborn. As one historian has put it, ‘No other movement or religious protest or reform since antiquity has been so widespread or lasting in its effects, so deep and searching in its criticism of received wisdom, so destructive in what it abolished or so fertile in what it created’” (Andrew Atherstone, The Reformation: Faith and Flames, 6; Atherstone cites: Euan Cameron, The European Reformation, 1).

Such learned testimonies as these bear witness to the claim that the Reformation was absolutely necessary for the recovery of the Gospel. The Lord raised-up the Reformers to accomplish that important task; and they succeeded beyond all human expectations! Soli Deo Gloria!

Here are some of my most useful books for studying the Reformation

Reformed Theology: Twenty-One Core Doctrines

April 13, 2023 /
The Monument to the Reformation in Geneva highlights (left to right): William Farel, John Calvin, Theodore Beza, and John Knox. Each one of these men led the charge in advancing Reformed Theology in Europe.

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?

Pastor John Calvin (1509-1564)
  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).
The Synod of Dort (1618-1619)

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,

Dr. J. I. Packer (1926-2020)

“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:

The Westminster Assembly (1643-1649)

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!

Prof. Herman Bavinck

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.

Prof. Louis Berkhof

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.

Prof. Loraine Boettner

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.

Pastor John Calvin

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.

Thankfully, many of Calvin’s sermons are being republished as well as some of his lesser known treatises–what a treasure!

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.

Dr. Charles Hodge

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.

Dr. Anthony A. Hoekema

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.

Dr. Abraham Kuyper

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.

Prof. John Murray

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. 

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.

Dr. J. I. Packer

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.

Dr. Robert Reymond

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.

Dr. R. C. Sproul

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.

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. 

Dr. Benjamin B. Warfield

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.

Dr. David F. Wells

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. 

Rev. G. I. Williamson

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.

Dr. Cornelius Van Til

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

The Genevan Foundation – Copyright 2023 – All Rights Reserved

Assurance of our Salvation

November 4, 2022 /

“I have loved them with an everlasting love.” Jeremiah 31:3

John Calvin

Sometimes in studying theology it is especially helpful to see the contrary opinion between two opponents. Here we see the striking contrast between the Protestants and the Roman Catholics on the subject of the assurance of our salvation. Based on the clear teaching of Romans 8:14, “For those who are led by the Spirit are the sons of God” the Reformer, John Calvin, asserts the knowability of one’s assurance of salvation. He plainly states,

“All who are led by the Spirit of God are the sons of God; all the sons of God are heirs of eternal life; and therefore all who are led by the Spirit of God ought to feel assured of eternal life.”

John Calvin, Commentary on the Epistle of Paul to the Romans (1536), cf. Rom. 8:14

In contrast, the official Roman Catholic position that was adopted at the Council of Trent (1545-1563) is that “No one can know” with certainty that they have “obtained the grace of God.” Here is a statement on assurance from the Council of Trent,

The Council of Trent

“For even as no pious person ought to doubt the mercy of God, of the merit of Christ and of the virtue and efficacy of the sacraments, even so each one, when he regards himself, and his own weakness and indisposition, may have fear and apprehension touching his own grace; seeing that no one can know with a certainty of faith, which can not be subject to error, that he has obtained the grace of God.”

Canons and Decrees of the Council of Trent, Chap. 9, in Philip Schaaf, Creeds of Christendom, 2:98-99

Despite the clear teaching of the Bible on this important subject, the Roman Catholics are so enslaved to a theology of “works righteousness” [based on the observance of the Sacraments] that they cannot believe the gracious promises of God given in the Gospel. Consider these four passages from the Gospel of John on the assurance of salvation. Let each one of them sink in and become a balm to your troubled soul. Jesus proclaimed,

— John 5:24 “Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life.” 

— John 6:37 “All that the Father gives me will come to me, and whoever comes to me I will never cast out.” 

— John 10:27-29 “My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand.”

— John 14:1-3 “Let not your hearts be troubled. Believe in God; believe in me. In my Father’s house are many rooms. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also.”

Each citation from the Lord Jesus Christ provides the believer with a sure and certain promise of our standing with God. By God’s grace we are redeemed by our Savior, we are forgiven of our sins, and we receive the promise of Heaven. Glory Hallelujah! Thanks be to God for the assurance of our salvation!

— Dr. Marcus J. Serven

Sources:

Calvin, John. Commentary on the Epistle to the Romans. Rev. John Owens, ed. and trans. Edinburgh, Scotland: Calvin Translation Society; Grand Rapids, MI: Baker Book House, Reprint, 1998.

Schaff, Philip, ed. The Creeds of Christendom. Sixth Edition. Vol. 2 “The Greek and Latin Creeds.” Grand Rapids, MI: Baker Book House, Reprint, 1998.

Calvin on the Need for Reformation

October 12, 2022 /
John Calvin, Pastor of the Genevan Church

“When the truth was suffocated by such pervasive, thick darkness; when religion was polluted by so many godless superstitions; when the worship of God was corrupted by horrid sacrilege and His glory was lying prostrate; when the benefit of redemption was buried under many twisted opinions, people drunk on the destructive confidence of works sought salvation elsewhere than in Christ, the administration of the sacraments was partly mangled and destroyed, partly corrupted by many human inventions mixed in, partly defiled by for-profit markets; when the government of the church had degenerated into a totally confused wasteland; when those who were sitting in the place of pastors first damaged the church very much by a loose way of living; when they exercised harsh and especially harmful tyranny over souls, the people were led like a herd of cattle to destruction by every kind of error—Luther emerged, then others appeared, who with united devotion sought out reasons and ways by which religion could be freshly purged from so many corruptions, the doctrine of godliness be restored to its purity, and the church be brought together out of such distress into a tolerable condition. We still proceed in this course today.” (Calvin, The Necessity of Reforming the Church, 22-23)

— Dr. Marcus J. Serven

Source: John Calvin. The Necessity of Reforming the Church (1544). Sanford, FL: Reformation Trust Publishing, 2020. 

St. Bartholomew’s Day Massacre

August 27, 2022 /
Here is one artist’s portrayal of the ugly scene in Paris, France when thousands of French Huguenots were murdered at the St. Bartholomew’s Day Massacre

The St. Bartholomew’s Day Massacre on the night of August 23-24, 1572 is a sad legacy of the Roman Catholic Counter-Reformation. It is difficult for me to even imagine the horror of that night! Thousands of French Protestants (i.e. the Huguenots) were viciously murdered by Roman Catholic troops loyal to King Charles IX and his mother Catherine de’ Medici. From that time on, the Huguenots became an oppressed minority in France–often hunted down, brutally arrested, falsely imprisoned, and martyred for their faith. They persevered through much persecution and suffered for the sake of the Gospel.

French Huguenot Church in Charleston, South Carolina

In the late 1600’s many French Huguenot families fled to America. The first Huguenot church was established in Charleston, South Carolina in 1681. It still stands today and is an active congregation whose members maintain the witness of the Huguenot faith (i.e. Reformed Calvinistic Protestantism). The Huguenots who came to America and settled in the Carolinas were largely responsible for resisting the tyranny of Great Britain during the late-1700’s during the Revolutionary War. We owe them a debt that cannot be repaid.

It is proper, in my opinion, to remember them as sincere Christian men and women who treasured religious freedom and who rejected oppressive government. And that, is a wonderful testimony to their persevering spirit! Surely Jesus spoke of them when he preached, “Blessed are those who are persecuted for righteousness’ sake for theirs is the kingdom of heaven” (Matthew 5:10).

— Dr. Marcus J. Serven

Theology Study Group Resumes

August 19, 2022 /
The members of the “Theology Study Group” at Redeemer Presbyterian Church as we celebrated the conclusion of our study through Berkhof’s “Manual of Christian Doctrine”

Throughout the Fall months we will be studying the “History and Theology of the Reformation.” What is our plan? Specifically, we will interact with John Calvin’s masterful treatise The Necessity of Reforming the Church (1544), and hear lectures from Pastor Marcus Serven on the key people and core doctrines of the Protestant Reformation. Our group of serious adult learners meets at Redeemer Presbyterian Church in Austin, on Thursday mornings (9:30-11:30 AM) in room 208 of Calvin Hall. The first class begins on Thursday, September 15, 2022. For more information, or to reserve your place contact Pastor Marcus Serven (mserven@redeemerpres.org).

Our text for the Fall

The publishers of our text book–Reformation Trust Publishers–capture the main theme of John Calvin’s treatise quite well when they portray an upside down church as symbolic of the Roman Catholic doctrine of the Church. Rather than emphasizing the priority of a living and active faith in Jesus Christ, the Roman Catholics wrongly emphasize the authority and power of the Church. It is a point well taken, and Calvin forcefully argues that the proper role of the Church is to humbly serve as an assembly of believers who faithfully obey and worship the Lord Jesus Christ. This is the central reason that the church in the time of the Reformation needed to be thoroughly reformed–the church had forsaken their “first love” (Rev. 2:4). Thankfully, through the work of Calvin and many other Reformers, it was reformed. And as “heirs of the Reformation” we have received all the benefits. Soli Deo Gloria!

— Dr. Marcus J. Serven

If you want to know more about Calvin’s doctrine of the Church see my article: https://thegenevanfoundation.com/calvins-doctrine-of-the-church/

“This Age” and “the Age to Come”

April 26, 2022 /
The present reality of the Kingdom of God was persistently taught by John Calvin in the 1500’s and it made a profound and positive impact upon the people of Geneva, Switzerland and many others

Written by Dr. Marcus J. Serven

“And behold, I am with you always, to the end of the age.” Matthew 28:20b

Introduction:

Our Lord gives a defining picture of the chronology of the world in multiple passages throughout the Gospels. He speaks of “this age” and “the age to come.” In other words, Jesus teaches that there are two “ages” that we should be concerned about, and no others. “This age” refers to the present age in which we now live here on the earth. And the phrase “the age to come” refers to that age which is called the “new heavens and the new earth” where will we live with the Lord in heaven. There are not three ages: this age, an in-between age, and the age to come. There are only two ages.

“This age” in which we now live—our earthly existence—is identified with that time in which the kingdom of God “breaks-through” into human history and grows and expands into every dark corner of the earth. It anticipates the consummation of that kingdom in “the age to come.” The kingdom of God is already present, but it is not yet fulfilled. Hence, there is an over-lap between the two ages. This is sometimes referred to as the “already, but not yet” principle of the kingdom of God. To repeat, the kingdom of God is already present, but it is not yet fulfilled—there is more to come at the consummation of all earth history when Jesus Christ returns.

“This Age” and “the Age to Come” according to Geerhardus Vos

This way of thinking is often called an “inaugurated eschatology.” Simply stated, inaugurated eschatology is the belief in Christian doctrine that the end times were inaugurated in the life, death, and resurrection of Jesus, and thus there are both “already” and “not yet” aspects to the kingdom of God. Christians now live as present-day members of the kingdom of God while still anticipating a future consummation. The kingdom of God is both “realized” in the present time, but it is also “anticipated” in the future as greater fulfillments are expected.

Key Bible Passages: (all italics are mine)

“Therefore I tell you, every sin and blasphemy will be forgiven people, but the blasphemy against the Spirit will not be forgiven. And whoever speaks a word against the Son of Man will be forgiven, but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come.” Matthew 12:31-32

[The Parable of the Weeds explained] “The field is the world, and the good seed is the sons of the kingdom. The weeds are the sons of the evil one, and the enemy who sowed them is the devil. The harvest is the close of the age, and the reapers are the angels. Just as the weeds are gathered and burned with fire, so will it be at the close of the age.” Matthew 13:38-40

[The Parable of the Net] “So it will be at the close of the age. The angels will come out and separate the evil from the righteous and throw them into the fiery furnace. In that place there will be weeping and gnashing of teeth.” Matthew 13:49-50

“As he sat on the Mount of Olives, the disciples came to him privately, saying, ‘Tell us, when will these things be, and what will be the sign of your coming and of the close of the age?’” Matthew 24:3

“And behold, I am with you always, to the end of the age.” Matthew 28:20b

“Jesus said, ‘Truly, I say to you, there is no one who has left house or brothers or sisters or mother or father or children or lands, for my sake and for the gospel, who will not receive a hundredfold now in this time, house and brothers and sisters and mothers and children and lands, with persecutions, and in the age to come eternal life.’” Mark 10:29-30

“And he said to them, ‘Truly, I say to you, there is no one who has left house or wife or brothers or parents or children, for the sake of the kingdom of God, who will not receive many times more in this time, and in the age to come eternal life.’” Luke 18:29-30

“And Jesus said to them, ‘The sons of this age marry and are given in marriage, but those who are considered worthy to attain to that age and to the resurrection from the dead neither marry nor are given in marriage, for they cannot die anymore, because they are equal to angels and are sons of God, being sons of the resurrection.’” Luke 20:34-36

“Where is the one who is wise? Where is the scribe? Where is the debater of this age?” 1 Corinthians 1:20

“Yet among the mature we do impart wisdom, although it is not a wisdom of this age or of the rulers of this age, who are doomed to pass away. But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glory. None of the rulers of this age understood this, for if they had, they would not have crucified the Lord of glory.” 1 Corinthians 2:6-8

“In that case the god of this world [in Greek: aeon = age] has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God.” 2 Corinthians 4:4

“Grace to you and peace from God our Father and the Lord Jesus Christ, who gave himself for our sins to deliver us from the present evil age, according to the will of our God and Father, to whom be the glory forever and ever. Amen.” Galatians 1:3-5

“…according to the working of his great might that we worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come.” Ephesians 1:19b-21

“As for the rich in the present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy. They are to do good, to be rich in good works, to be generous and ready to share, thus storing up treasure for themselves as a good foundation for the future [lit. “for the coming age”], so that they may take hold of that which is truly life.” 1 Timothy 6:17-19

“For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, waiting for our blessed hope, the appearing of the glory of 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.” Titus 2:11-14

“For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt.” Hebrews 6:4-7

Significant Quotations:

Dr. Cornelis P. Venema

— Cornelis P. Venema (b. 1954)
“In the coming of Christ, the long-awaited coming of God’s kingdom is inaugurated. In the Gospels, both John the Baptist and Jesus announce in their preaching that the kingdom of God ‘is at hand’ (literally, ‘has drawn near’, Matt. 3:2, Mark 1:15). When Christ cast out demons, he testified to the Pharisees that this was evidence that the kingdom of God ‘had come upon them’ (Matt. 12:28). Similarly, the Gospel accounts of Christ’s miracles and the authority with which he commissioned the disciples to preach the gospel of the kingdom serve to confirm that, with his coming, the Old Testament promise regarding the future coming of the kingdom is being fulfilled. Though this kingdom has not yet come in all of its fullness, it has come in the person and work Jesus Christ, in his life, death, resurrection and ascension to the Father’s right hand, whence he presently reigns until all of his enemies have been subdued beneath his feet (1 Cor. 15:25).” (Venema, The Promise of the Future, 26)

Dr. George Eldon Ladd

— George Eldon Ladd (1911-1982)
“There is a powerful dualism in the New Testament: God’s will is done in heaven; his Kingdom brings it to earth. In the Age to Come, heaven descends to earth and lifts historical existence to a new level of redeemed life (Rev. 21:2-3). This is hinted at, although not elaborated on, in the Gospels. Those who ‘attain to that age and to the resurrection from the dead neither marry nor are given in marriage, for they cannot die any more, because they are equal to angels and are sons of God, being sons of the resurrection’ (Lk. 20:35-36). Here is a truly inconceivable order of existence. There are no human analogies to describe existence without the physiological and sociological bonds of sex and family. But this is the will of God: to conquer evil and to bring his people finally into the blessed immortality of the eternal life of the Age to Come.” (Ladd, A Theology of the New Testament, 69)

“If God’s Kingdom is the gift of life bestowed upon his people when he manifests his rule in eschatological glory, and if God’s Kingdom is also God’s rule invading history before the eschatological consummation, it follows that we may expect God’s rule in the present to bring a preliminary blessing to his people. This is in fact what we find. The Kingdom is not only an eschatological gift belonging to the age to come; it is also a gift to be received in the old aeon.” (Ladd, A Theology of the New Testament, 72)

Dr. Anthony A. Hoekema

— Anthony A. Hoekema (1913-1988)
“The nature of New Testament eschatology may be summed up under three observations: (1) the great eschatological event predicted in the Old Testament has happened; (2) what the Old Testament writers seems to depict as one movement is now seen to involve two stages: the present age and the age of the future; and (3) the relation between these two eschatological stages is that the blessings of the present age are the pledge and guarantee of greater blessings to come.” (Hoekema, The Bible and the Future, 21-22)

Dr. Geerhardus Vos

“At this point we should take a look at a theologian who has made a significant contribution to eschatological studies, but who has not received the attention he deserves. I refer to Geerhardus Vos (1862-1949), who was professor of Biblical Theology at Princeton Theological Seminary from 1893-1932…In his Pauline Eschatology, published in 1930, Vos further developed these insights, particularly as they reflected the teachings of the Apostle Paul. For the Old Testament writers, he states, the distinction between ‘this age’ and the ‘age to come’ was thought of simply in terms of chronological succession. But when the Messiah whose coming these Old Testament writers had predicted actually arrived on the scene, the eschatological process had in principle already begun, and therefore the simple scheme of chronological succession between this age or world and the age or world to come was no longer adequate. The Messianic appearance now began to unfold itself into two successive epochs; ‘the age to come was perceived to bear in its womb another age to come’ [Vos, The Pauline Eschatology, 36]…According to Vos, therefore, the New Testament believer lives both in the age or world and in the age or world to come at the same time. Vos would therefore agree with Dodd that there is a sense in which the age to come has already arrived. He would differ from Dodd, however, in maintaining that there will be a future Parousia or Second Coming of Christ, and a future consummation of the age or world to come in which all its potentialities will be fully realized.” (Hoekema, The Bible and the Future, 298-299)

Dr. Herman Ridderbos

— Herman Ridderbos (1909-2007)
“The coming of the Lord can for this reason not only be a motive for sanctification, but also a source and ground of comfort in the present ‘affliction,’ a word that does not merely refer to an incidental setback of difficulty, but very definitely characterizes the last phase of the present world preceding the coming of Christ. Therefore the revelation of the Lord Jesus from heaven also signifies rest for those who are now in this distress (2 These. 1:6-ff). Because of this hope of the glory of God the church may glory in this affliction (Rom 5: 2-5). Affliction, suffering, and glory frequently occur in one context (Rom. 8:18), indeed in the former lie the announcement and proof of the latter (Rom. 8:19-23). Hope in the appearing of Christ (Tit. 2:13) is accordingly the distinguishing mark of the Christian life (Rom. 8:24; Gal. 5:5). As the one who will appear, Christ is the hope of glory (Col. 1:27), or in the absolute sense ‘our hope’ (1 Tim. 1:1), with whose manifestation the church, too, will be manifested in glory (Col. 3:4). It is this glory which is time and again held out in prospect to the church that now finds itself in distress and suffering (1 Cor. 15:43; 2 Cor. 3:18, 4:17; Eph. 1:18; Phil. 3:4; 2 Thess. 2:14; 2 Tim. 1:10), and on which its hope is set (Col. 1:5; 1 Thess. 5:8; Tit. 1:2, 2:13, 3:7). And with what intensity this expectation is charged all those passages prove in which the apostle strongly accentuates the ‘not yet’ of the present. These the sparks shoot, as it were, to and fro between the two poles (Rom. 8:18-ff; 2 Cor. 4:16-18); there it is evident what a living and fervent longing supports and glows through all the preaching of the apostle (cf. Rom 7:24, 25, 8:23, et al.).” (Ridderbos, Paul: An Outline of His Theology, 488-489).

— Dr. Kim Riddlebarger (b. 1954)

“Both Jesus and Paul repeatedly spoke of “this age” and the “age to come” as two successive and qualitatively distinct eschatological periods. In three places in the synoptic Gospels, our Lord explicitly contrasted “this age” with “an age to come.” In Matthew 12:32 Jesus spoke of the impossibility of forgiveness for blasphemy against the Holy Spirit either “in this age or the age to come.” In Luke 18:29-30 Jesus spoke about the kingdom of God in response to the unbelief expressed by the rich young ruler. Jesus said, “I tell you the truth…no one who has left home or wife or brothers or parents or children for the sake of the kingdom of God will fail to receive many times as much in this age and, in the age to come, eternal life.” In Luke 20:34-35 Jesus declared, “The people of this age neither marry nor are given in marriage. But those who are considered worthy of taking part in that age and in the resurrection from the dead will neither marry nor be given in marriage, and they can no longer die; for thy are like the angels. They are God’s children, since they are children of the resurrection.” These texts make it clear that our Lord understood these two ages as successive and qualitatively distinct.” (Riddlebarger, A Case for Amillennialism, 82)

— Dr. Craig G. Bartholomew (b. 1961) and Dr. Michael W. Goheen (b. 1955)

“But if the old has passed away and the new has come, why do evil and death remain in the world? Paul’s letters are charged with the same tension between the “already” and “not yet” aspects of the kingdom of God that we have seen in Jesus’s own teachings but with some differences in emphasis. For Paul, the kingdom is here already in that Jesus’s death brings an end to the old and his resurrection inaugurates the new. The Spirit is described as a deposit (or down payment) on the coming kingdom (2 Cor. 1:22; 5:5; Eph. 1:14). A deposit is not merely an IOU or promise for the future; instead, it is a real payment given now as a guarantee that in the future the rest will be paid. The Spirit is also pictured as first fruits, the first part of the harvest, ready to be enjoyed now, and tangible evidence that the remainder of the harvest will also come (Rom. 8:23). The kingdom has not yet arrived for us in its fullness. We remain in a world that has not yet been fully delivered from the influence of evil, demonic powers (2 Cor. 4:4). We are still surrounded by the darkness of sin and rebellion against God (Eph. 2:2-3), even while we anticipate the full revelation of God’s kingdom in which those things shall be no more. Thus, in Paul’s thought there is no clearly marked threshold between the present age and the age to come. We live in the in-between time, in which the two ages overlap.” (Bartholomew and Goheen, The Drama of Scripture, 206-207)

These particular books have helped me to understand the present reality of the Kingdom of God more than any others–each one is superlative!

Resources for Further Study:

Bartholomew, Craig G. and Michael W. Goheen. The Drama of Scripture: Finding Our Place in the Biblical Story, Second Edition. Grand Rapids, MI: Baker Academic, 2014. 

Elwell, Walter A. ed. Evangelical Dictionary of Theology. Second Edition. Grand Rapids, MI: Baker Books, 2001.

  • “Age, Ages” by George E. Ladd
  • “Eschatology” by Frederick F. Bruce
  • “Kingdom of Christ, God, Heaven” by George E. Ladd
  • “Millennium, Views of the” by Robert G. Clouse
  • “Realized Eschatology” by Gary M. Burge
  • “Second Coming of Christ” by Millard J. Ericksen
  • “This Age, The Age to Come” by Gary M. Burge

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

Ladd, George Eldon. A Theology of the New Testament. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1974.

Ladd, George Eldon. The Presence of the Future: An Eschatology of Biblical Realism. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1974.

Lloyd-Jones, Martyn. The Kingdom of God. Wheaton, IL: Crossway Books, 1992. 

Ridderbos, Herman. The Coming of the Kingdom. Raymond O. Zorn, ed. H. de Jongste, trans. Philadelphia, PA: The Presbyterian and Reformed Publishing company, 1962.

Ridderbos, Herman. Paul: An Outline of His Theology. John R. De Witt, Trans. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1975.

Riddlebarger, Kim. The Case for Amillennialism: Understanding the End Times. Grand Rapids, MI: Baker Books, 2003. 

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

Vos, Geerhardus. The Kingdom of God and the Church. Originally published in 1903; Dallas, TX: Fontes Press, Reprint, 2017. 

Vos, Geerhardus. The Pauline Eschatology. Originally published in 1930; Phillipsburg, NJ: P&R Publishing, Reprint 1979.

Dr. Marcus J. Serven, ThM and DMin

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