The statue of David Hume, the Scottish Philosopher, dominates the square next to St. Giles Cathedral in Edinburgh, Scotland
Written by Dr. Marcus J. Serven
“The fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction.” Proverbs 1:7
Introduction:
Hume’s big brass toe
Not long after I had visited Edinburgh, Scotland for the first time, a friend asked me, “Did you rub the big toe of David Hume?” I was a bit shocked at this question, but when I asked her, “What do you mean?” she explained that people oftentimes “rub” the big brass toe on Hume’s statue out of appreciation for his philosophy. This statue is placed right in the center of the Royal Mile in Edinburgh and it is a tribute to David Hume the famous skeptic and leader of the Scottish Enlightenment. Once I was clear on the meaning, I gave a firm answer to my friend that I would never even think of “rubbing” the big brass toe of that statue because I did not appreciate the philosophy of David Hume and his inveterate skepticism.
Dr. Dallas Willard
What exactly is skepticism? The Stanford Encyclopedia of Philosophy defines it with these words: “Philosophical skepticism is the position that certainty in knowledge is never achievable, questioning the validity of beliefs that are typically taken for granted, such as those regarding the external world, causality, or sensory experience. It involves suspending judgment, arguing that justification for knowledge claims is always insufficient.” Or as some people would assert, “Question everything!” All of this sounds comfortably “neutral.” It is a view of reality that our postmodern culture would greatly appreciate. There are, however, serious problems with skepticism that I believe demonstrate it to be a flawed system of thought. Dallas Willard notes, “We live in a culture that has, for centuries cultivated the idea that the skeptical person is always smarter than one who believes. You can almost be as stupid as a cabbage as long as you doubt.” (Willard, Hearing God) In short, it is good to remember that any fool can be a skeptic.
Exposing the Bias:
Skepticism has at its very core a bias against supernaturalism. This is the idea that a transcendent God has revealed himself in nature (i.e. General Revelation) and in the Bible (i.e. Special Revelation). The concept that truth can be known outside of oneself is foreign to the skeptic. Instead, the skeptic elevates his or her own thinking to such a high level that anything outside of their own thoughts and impressions is to be doubted. In this respect it is a system of thought built upon the self. It is therefore biased towards any source of knowledge outside of the self; anything that is transcendent or supernatural. John Frame notes,
Prof. John Frame
The skeptical conclusion—that we know precisely nothing—is…so implausible, so unlikely, that it actually functions as a reductio. If an argument logically entails skepticism…there must be something wrong with the premises. Pure skepticism, of course, is irrefutable, since the skeptic allowed his critic no knowledge on the basis of which to debate. But we know that the skeptic is wrong; for if we don’t know that, we don’t know anything else. And if we do know that, it is evident that we know some things (e.g. that skepticism is false) that we cannot prove.
— Frame, A History of Western Philosophy and Theology, 704
John Stuart Mill
Since the time of the Reformation, skepticism has produced many adherents—David Hume (1711-1776), Jeremy Bentham (1748-1832), and Bertrand Russell (1872-1970) are a few notable examples. These are the “children” of the Enlightenment. One of the more famous skeptics in the 19th century was the British philosopher, John Stuart Mill (1806-1873). Mill was a skeptic along the lines of David Hume in that he rejected God’s revelation to man as well as the fallen sinful nature of man. Stated briefly, he rejected all divine revelation and elevated his own judgements over all that God said in the Bible. He believed knowledge (i.e. Empiricism) stems only from personal observation. Anything outside of what a person can personally observe and verify is not to be trusted. Mill concludes, “Over himself, over his own body and mind, the individual is sovereign” (Mill, On Liberty). R. C. Sproul summarizes Mill’s belief system in this way,
Dr. R. C. Sproul
A philosopher, John Stuart Mill, considered the manifest presence in the world of pain, suffering, violence, and wickedness, and he concluded that what we encounter on a daily basis belies any hope of a good and loving God. In skepticism he said that if God is a God of love yet he allows such pain and suffering, then he is powerless to prevent it and is nothing more than a divine weakling incapable of administering peace and justice. If, on the other hand, he has the power to prevent evil but chooses not to, standing by and allowing it, then he may be powerful but he is not good or loving. The complaint Mill raised against historical Christianity is that either God is good but not all powerful, or he is all powerful but not good. What is missing from Mill’s oversimplified equation concerning the economy of grief and pain in the world is the reality of sin.
— R.C. Sproul, An Expositional Commentary on Romans, 268
R. C. Sproul, I believe, rightly identifies what is missing in Mill’s philosophy—“the reality of sin.” It is Mill’s over-reliance upon his own intellect to define reality and the rejection of any notion of sin against God’s law and sin against fellow human beings. Wikipedia notes, “In his views on religion, Mill was an agnostic and a skeptic, though Mill believed, in terms of the right answer to the question of God’s existence, that it is ‘a very probable hypothesis.’ He also saw as perfectly rational and legitimate to believe in God as an act of hope or as the result of one’s efforts to discern the meaning of life as a whole” (Wikipedia, “John Stuart Mill”). In essence, Mill believed that it was helpful to believe in God as an “act of hope.” This type of thinking is only a hopeful fiction and not a solid foundation upon which to build a person’s ethics, morality, and essential principles. If everything is subjective, then logically nothing is objective.
Providing an Alternative View:
In contrast, every man must become epistemologically self-conscious. This means that we must recognize our own intellectual limitations, and build our life upon a reality that is outside of us (i.e. extra nos). In this way, our understanding of reality is not held captive to our own personal observations and thoughts. Moreover, man must reconcile himself with the belief that he is but a creature—fallen, finite, and mortal. Whereas, God is holy, infinite, and eternal. This type of thinking maintains the “Creator-creature” distinction. John Calvin begins his celebrated book, Institutes of the Christian Religion, with the essential premise “that our very being is nothing else than subsistence in God alone.” Calvin writes,
John Calvin
Our wisdom in so far as it ought to be deemed true and solid wisdom, consists almost entirely of two parts: the knowledge of God and of ourselves. But as those are connected together by many ties, it is not easy to determine which of the two precedes, and gives birth to the other. For, in the first place, no man can survey himself without forthwith turning his thoughts toward God in whom he lives and moves; because it is perfectly obvious, that the endowments which we possess cannot possibly be from ourselves, nay, that our very being is nothing else than subsistence in God alone.
— John Calvin, Institutes of the Christian Religion, 1:1:1
Cornelius Van Til explains Calvin’s essential theory by stating,
Dr. Cornelius Van Til
From this quotation, certain things are clear. Calvin never did start a chain of reasoning about man’s nature and destiny by taking man by himself. He did not start with man as with an ultimate starting point. Calvin did start with a general a priori position. His position is as radically opposed to that of Descartes as it is to that of Hume. Most apologetic writers who have come after Calvin have allowed themselves to be influenced unduly by Cartesian philosophy on this matter. Calvin recognized fully that if man is to have true knowledge of himself he must regard God as original and himself as derivative. He did not place God and man as correlatives next to one another, but he recognized from the outset two levels of existence and two levels of interpretation, on the one hand the divine and eternal, and on the other hand the human or temporal. To him it is perfectly obvious that the endowments that we possess are not of ourselves, but of God. Hence he says that, “not a particle of light, or wisdom, or justice, or power, or rectitude, or genuine truth, will anywhere be found, which does not flow from him: and of which he is not the cause.”
— Van Til, An Introduction to Systematic Theology, 156-157
As human beings, then, let us not begin our search for reality with the false premise that man’s individual judgements and observations are an adequate foundation for finding the truth. Instead, in humility, let us build upon the premise that God is our Maker, and that all truth and reality stems from Him; in other words, outside of us. Solomon summarized this principle by writing, “The fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction” (Prov. 1:7). This starting point in man’s quest for understanding, I believe, is a superior foundation for discerning reality and truth. It is not founded upon our own temporal thoughts and impressions (which are always changing), but upon the eternal realities of a sovereign God who has objectively established time, space, and reality. The Apostle James wisely exhorts, “Humble yourselves before the Lord, and he will exalt you” (James 4:10). Therefore, a foundation of humility removes the bias of skepticism from the mind of all thinking persons. It is beneficial for all human beings to follow this sage advice.
Resources for Further Study:
Brown, Colin. Philosophy and the Christian Faith. Downers Grove, IL: InterVarsity Press, 1968.
Burtt, Edwin A., ed. English Philosophers from Bacon to Mill. New York, NY: Random House, Inc., 1939.
David Hume: An Enquiry Concerning Human Understanding; Dialogues Concerning Natural Religion
John Stuart Mill: Utilitarianism; On Liberty
Calvin, John. Institutes of the Christian Religion. Ed. John T. McNeill. Trans. Ford Lewis Battles. 2 vols. Library of Christian Classics, no. 20-21. Philadelphia, PA: The Westminster Press, 1960.
Comesaña, Juan and Peter Klein. “Skepticism” in The Stanford Encyclopedia of Philosophy. Spring 2026 Edition. Edward N. Zalta & Uri Nodelman, eds. Accessed June 11, 2026: URL = <https://plato.stanford.edu/archives/spr2026/entries/skepticism/>.
Elwell, Walter A. ed. Evangelical Dictionary of Theology. Second Edition. Grand Rapids, MI: Baker Academic, 2001.
“Empiricism” by David A. Rausch
“Epistemology” by Paul D. Feinberg
“Hume, David” by David A. Rausch
“Naturalism” by Michael H. Macdonald
“Philosophy, Christian View of” by Stanley R. Obitts
“Reason” by Winfried Corduan
“Scottish Realism” by Douglas F. Kelly
“Utilitarianism” by David B. Fletcher
Frame, John M. Apologetics to the Glory of God: An Introduction. Phillipsburg, NJ: P&R Publishing, 1994.
Frame, John M. A History of Western Philosophy and Theology. Phillipsburg, NJ: P&R Publishing, 2015.
Johnson, Paul. Intellectuals. New York, NY: Harper Collins Publishers, 1988.
Magee, Bryan. The Story of Philosophy: 2,500 Years of Great Thinkers from Socrates to the Existentialists and Beyond. New York, NY: Barnes and Noble, 2006.
Rushdoony, Rousas John. To Be As God: A Study of Modern Thought since the Marquis de sade. Valecito, CA: Ross House Books, 2003.
Russell, Bertrand. Why I Am Not a Christian. New York, NY: Simon and Schuster, Inc., 1957.
Sproul, R.C. An Expositional Commentary on Romans. Orlando, FL: Ligonier Ministries, 2009.
Sproul, R. C. Lifeviews: Understanding the Ideas that Shape Society Today. Old Tappen, NJ: Fleming H. Revell Company, 1986.
Sproul, R. C. The Consequences of Ideas: Understanding the Concepts the Shaped Our World. Wheaton, IL: Crossway Books, 2000.
Van Til, Cornelius. An Introduction to Systematic Theology. Second Edition. Phillipsburg, NJ: P&R Publishing, 2007.
Willard, Dallas. Hearing God: Developing a Conversational Relationship with God. Updated Edition. Downers Grove, IL: InterVarsity Press, 2024.
Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2026 – All Rights Reserved
“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 [“descending like a dove”], the Son, [“when Jesus was baptized”] and the Father who speaks out loud in this text [“This is my beloved Son, with whom I am well pleased”])
— 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.)
— 1 Peter 1:1-2 “Peter, an apostle of Jesus Christ, To those who are elect exiles of the dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood: May grace and peace be multiplied to you.” (Note the three members of the Trinity are all present in this salutation at the beginning of Peter’s letter—“Jesus Christ,” (2x) “the Father,” and “the Spirit.” It is also noteworthy that the Apostle Peter not only heard the voice of the Father at Jesus’ transfiguration [Matt. 17:6], but he was also a witness to the risen Christ at his resurrection [John 21:4-19], and experienced the powerful outpouring of the Holy Spirit at Pentecost [Acts 2:14-41. These three unique experiences make Peter’s testimony all the more real and trustworthy.)
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).
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
“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.
— 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
“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
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
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)
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).
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).
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).
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).
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
It is a belief in the Sovereignty of God—specifically, that God rules and reigns in the midst of all circumstances; accomplishing all his holy will (cf. Ps. 24:1-2; Ps. 103:19; Isa. 45:5-7; Rom. 8:28). God’s sovereign work in the matter of salvation is primarily accomplished through predestination and election (Rom. 8:29-30; Eph. 1:4-5, 11).
It is a Covenant Theology—the Bible teaches that there is only one people of God (e.g. “one flock, one shepherd” Jn. 10:16) and one plan of salvation (Acts 4:10-12; Gal. 3:7-9, 29). Also it teaches a two-covenant system: (1) a Covenant of Works (Gen. 2:16-17), and (2) a Covenant of Grace (Gen. 3:15). All other individual covenants are subsumed into the two-covenant system.
The Bible teaches and Reformed theology emphasizes a “Creator-creature Distinction” that governs how we live the Christian life. In brief, we recognize that there is only one God and we are creatures created by him. Thus, we live in subjection to God and his Law (cf. Exod. 20:1-17; Ps. 24:1-10, 97:1-12; Isa. 45:5-7, 55:1-11; 1 Tim. 1:17).
Generally, Reformed theologians believe that the Law of God breaks into three categories: the Moral Law (Ten Commandments) which is eternal, the Ceremonial Law which was completely fulfilled through the sacrificial death of Christ, and the Civil Law which passed away with the end of the nation of Israel (WCF 19.4). Nevertheless, the principles of the Civil Law are extended into the present day, but not the exact particulars. In summary, the Law of God both convicts an individual of sin and acts as a tutor in leading the sinner to Christ (Rom. 3:20; Gal. 3:24). The Moral Law has not been abolished by Christ, but fulfilled (Matt. 5:17-20); it remains as an eternal standard of righteousness for holy living (Rom. 3:31), and a way unto life for every believer (Ps. 119:105). Thus, Reformed theologians have a “high regard” for the Law of God and reject all forms of antinomianism.
Man’s spiritual condition is completely fallen as a result of the transgression of Adam (Total Depravity and Total Inability). This corrupt sin nature is immediately imputed to all of Adam’s posterity, in addition to the guilt of Adam (cf. Jer. 17:9-10; Rom. 3:23, 5:12-21, 6:23; Eph. 2:1-3).
The Bible teaches and Reformed theology emphasizes the necessity of the New Birth [Gk. palingenesia] as an essential work of God in the Christian life (Deut. 10:12-16; Jn. 3:3-7; Tit. 3:5-7). By grace, each believer becomes a new creation (2 Cor. 5:16-17) by the Spirit’s work of regeneration (Divine monergism = that God alone works in the matter of salvation). Regeneration always precedes faith; since it is impossible for the sinner to believe and trust in Jesus Christ apart from the regenerating work of the Holy Spirit (Jn. 3:5-8; Tit. 3:4-7).
The only remedy for Man’s fallenness comes from the “Alien Righteousness” of Jesus Christ which is found in Christ and outside of man [Lat. extra nos]. Righteousness cannot be found inside of man since all humans are not only condemned by Adam’s sin, but they are also condemned by their own individual sins (cf. Mark 7:14-23; Rom. 5:12-21; 1 Cor. 15:20-21).
The Grace of God (Grace Alone) is necessary for salvation (Eph. 2:4-10). God’s grace toward the believer is ordinarily made manifest through the preaching of his Word, the administration of the Sacraments, and Prayer [i.e. these three are known as the Means of Grace].
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).
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).
God-given faith (Faith Alone) is the only way to receive the imputed righteousness of Christ, which results in our justification. The gift of faith is known as the material principle of our Salvation (cf. Rom. 3:21-26; Gal. 3:10-14; Eph. 2:8-9; Heb. 11:1-40).
Jesus Christ is the only name by which we may be saved (Christ Alone). The gospel is exclusive, and only faith in Jesus Christ saves the sinner from the judgement of God (cf. Jn. 14:6; Acts 4:12; 1 Pet. 2:24-25, 3:18).
For the Christian, all of life is to be lived Coram Deo (i.e. “in the presence of God”). The Christian life leads to regular acts of repentance and to our sanctification and growth in holiness (1 Cor. 10:31; Col. 3:12-17).
The marks of a true church (Lat. notae ecclesia) are: (a) the fervent preaching of the Word of God (2 Tim. 4:1-5); (b) the right administration of the two Sacraments–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).
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).
The worship of God—whether in public, family, or in private settings—is to be regulated by the Word of God alone and not by our own personal preferences or human imagination (cf. Lev. 10:1-3; Deut. 4:2, 12:31-32; Jn. 4:23-24). The primary concern of Reformed Christians is “How would God want us to worship Him?”
The Sacraments are viewed in the following manner: (1) Baptism is for believing adults and for their children (cf. Gen. 17:1-14; Acts 2:37-39; Acts 16:25-34; Col. 2:11-12). Baptism replaces circumcision and it is a sign of entrance into Christ’s church. (2) The Lord’s Supper is given by God for the spiritual nurture of His people, and it is to be received by faith (1 Cor. 11:23-32). It is a spiritual communion which represents the union that all true believers share with Jesus Christ (1 Cor. 10:16). The Lord’s Supper highlights how Jesus Christ is the true Passover lamb (1 Cor. 5:7).
The Kingdom of God [Gk. basileia tou Theou] expands and grows throughout the history of the world until its final consummation at the Return of Jesus Christ (cf. Matt. 13:31-33, 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).
The physical return of Jesus Christ comes about when the gospel of Christ’s Kingdom has been proclaimed throughout the entire world; meaning that all of the Elect are gathered into the kingdom of God (cf. Matt. 24:14; Mark 13:24-27; Rev. 7:9-10).
The final state of all human beings will be either in Heaven or Hell (cf. Matt. 25:46; Rom. 14:10-11; 2 Cor. 5:10). A person’s eternal destiny is determined by God’s electing grace (Rom. 9:16, 18; Eph. 1:4-6). In time, all of the Elect will come to saving faith in Jesus Christ (cf. Matt. 7:13-14, 21-23, 11:28-30), and the Reprobate will be left in their sinful condition (Rom. 9:19-33, 11:11-24).
All aspects of human culture that are found in this fallen world are to be thoroughly engaged—not retreated from [in Monasticism], or acquiesced to [in Secularism], but contended with [in a Reformed world and life view] (cf. Matt. 5:14-16; Jn. 15:8; Acts 17:22-34; Rom. 12:1-2; Eph. 2:10; 1 Jn. 2:15-17). The theological world-view [Ger. Weltanschauung] of Reformed Christianity seeks to boldly penetrate all spheres of human culture with the gospel of Jesus Christ (cf. Luke 19:11-27; 2 Cor. 10:3-6; Col. 2:8-9).
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.
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, 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
“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.
“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.
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).
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!
