“For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, ‘Abba! Father!” Romans 8:15
Rev. G. I. Williamson (1925-2023)
One of the earliest books I ever read that explained the details of the Westminster Confession of Faith was written by the Rev. G. I. Williamson (1925-2023). At the time I was a young man serving in my first solo ministerial position as the Pastor of Campbell Presbyterian Church (PCA) in San Jose, CA. A compassionate Ruling Elder at our church gave me my first copy of The Westminster Confession of Faith: For Study Classes. That copy is now falling apart from many years of usage and I have replaced it with a new copy of the 2nd edition. I found Williamson’s writing style to be simple, direct, filled with an abundance of Scripture, and thoroughly orthodox. Reading through his volume on the Confession of Faith gave me lots of personal encouragement. I finally realized that I wasn’t the only one who embraced the doctrines of God’s sovereignty, the grace of God in salvation, and the progress of God’s kingdom throughout history. In short, it was “a breath of fresh air” for a young red-haired Presbyterian pastor! Even though I never met Rev. G. I. Williamson in person, through his books I welcomed him into my life as a “spiritual father.” It is appropriate, then, for me to quote Pastor Williamson on the subject of adoption. Here is a citation that clearly states his views on the role of the Holy Spirit in the doctrine of adoption:
God chose his elect not only to be regenerated, justified, sanctified, and glorified, but also to be adopted. Therefore, we note that the Lord Jesus did this work in order that we might be adopted, as well as called, justified, sanctified, and glorified. “God sent forth His Son, born of a woman, born under the law, to redeem those who were under the law, that we might receive the adoption of sons” (Gal. 4:4-5). To receive the Holy Spirit is to receive “the Spirit of adoption” (Rom. 8:15). One cannot receive the Spirit nor can one trust in Christ apart from adoption. “But as many as received Him, to them He gave the right to become Children of God, even to those who believe in His name” (John 1:12). But what is adoption? “Adoption, as the term clearly implies, is an act of transfer from an alien family into the family of God himself” (John Murray, Redemption Accomplished and Applied, Grand Rapids: Eerdmans, 1955). It means that those who were by nature children of wrath, children of darkness, even children of Satan (Eph. 2:3; Col. 3:6; John 8:44), are constituted children of light and of God.
Williamson, The Westminster Confession of Faith, 146
Words such as these speak of the wonderful transformation that comes about through the work of the Holy Spirit. Unrighteous sinners are transformed into sons and daughters who are wrapped in the robes of Christ’s righteousness (Rom. 3:24-26; Rom. 5:1-2; 2 Cor. 5:21; Col. 1:13-14). Our sins are forgiven, and our standing before God is made possible through the atoning work of Jesus (Isa. 53:4-6; Heb. 10:22; 1 Pet. 2:24-25). This is not just a hypothetical change, but it is an entirely new reality (Jn. 3:1-8; Rom. 5:18-19; 2 Cor. 5:17; Col. 3:1-17). When we come to truly believe the idea that the objective work of Jesus on the Cross has subjective results in our lives, it produces a thankful heart that praises God for our deliverance. Moreover, the Spirit of God indwells the believer and becomes a “guarantee” of our inheritance as the people of God (Rom. 8:14-17; Gal. 4:4-7; Eph. 1:13-14, 18; 1 Pet. 1:3-5). These are precious doctrines that have comforted many believers in times of distress and trial.
Beyond the indwelling presence of the Spirit of adoption, the believer also has access to God in a way that was never experienced before. In particular, the believer can come into the presence of God through prayer. Williamson notes,
One of the chief privileges belonging to those who receive the grace of adoption is prayer. Only those who are adopted can pray in a manner acceptable unto God. Thus the Spirit given in effectual calling is the Spirit of adoption, whereby believers are enabled to pray (Rom. 8:15). The Spirit enables us to realize that we are sons and to exercise the privilege of prayer as sons. “The Spirit also helps us in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered” (Rom. 8:26). Finally, we note that God treats such persons as children. They receive his pity and protection (Ps. 103:13; Prov. 14:26). They are under his watchful providence (Matt. 6:30-32; 1 Peter 5:7). He also subjects them to appropriate discipline because they are his sons (Heb. 12:6-11). But above all, he keeps them in safety even to the end (Rom. 8:23, 28, 38-39).”
Williamson, The Westminster Confession of Faith, 148
It is wonderful to know that the Lord is completely available to us–at any time, in any place, and under any circumstances (Heb. 4:16; 10:23). He hears the prayers of his people, and he delights to assure us that “all things work together for good, for those who are called according to his purpose” (Rom. 8:28). Moreover, he promises that in the midst of our anxieties we can “let our requests be made known to God. And the peace of God which surpasses all understanding, will guard your hearts and your minds in Christ Jesus” (Phil. 4:6b-7). It is a great privilege to have access to God. This truth is the foundation of our prayers. God hears his people, and we can be thankful for that fact.
I hope you have enjoyed this brief introduction to the writings of Rev. G. I. Williamson. He had a lengthly pastoral career of over fifty years serving congregations in the Associate Reformed Presbyterian Church, the Reformed Churches of New Zealand, and the Orthodox Presbyterian Church. After retiring in 2011, he settled in Iowa and served the regional church by preaching, teaching, and writing. Rev. G. I. Williamson has four noteworthy books that you might want to have in your own personal library. All are in print. In my opinion, all of them are “winners.” Here they are:
Williamson, G. I. The Westminster Confession of Faith: for Study Classes. Second Edition. Phillipsburg, NJ: P&R Publishing, 2004.
Williamson, G. I. The Shorter Catechism: For Study Classes. Second Edition. Phillipsburg, NJ: P&R Publishing, 2003.
Vos, Johannes G. The Westminster Larger Catechism: A Commentary. Edited by G. I. Williamson. Phillipsburg, NJ: P&R Publishing, 2002.
Williamson, G. I. The Heidelberg Catechism: A Study Guide. Phillipsburg, NJ: P&R Publishing, 1993.
Let us give praise to Almighty God for the life and ministry of the Rev. G. I. Williamson (1925-2023). He lived for Christ, and died in Christ. And even though he is “absent from the body,” according to the promise of God he is now “present with the Lord” ( 2 Cor. 5:1-9). Soli Deo Gloria!
In this picture we are discussing the importance of “by faith alone” (Sola Fide) and how Martin Luther came to that understanding as he studied Romans 1:16-17
Over the course of this Winter/Spring term I offered a class in theology on Thursday mornings (9:30-11:30 AM) sponsored by Redeemer Theological Academy. This course focused on the “Doctrine of Salvation.” Along with my teaching times, we worked our way through J. I. Packer’s well-regarded book, Evangelism and the Sovereignty of God, and later this Spring we will read John Murray’s classic study, Redemption: Accomplished and Applied. Throughout the class I regularly bring up citations from the Westminster Confession of Faith. My personal goal is to familiarize students with our Confession of Faith, and also to help them fill-up their own library with excellent Reformed literature.
Here are three of our textbooks–each one is a “keeper!”
We enjoyed a large response to the class this term! Twenty-five students signed-up to attend. Our average attendance over the first seven weeks of class is twenty-one students per session. Three students are taking the class for credit towards a Certificate of Theological Studies. Due to the large turn-out we moved into a larger classroom in Calvin Hall. This more commodious room gives us much more space to set out tables and chairs. We have lots of questions throughout the class time, and I try my best to not let us go down too many “rabbit trails.” I don’t always succeed in that effort! Nevertheless, we all have an enjoyable time seeking to understand the ways of God much better.
Our church elders have recently approved the development of a new ministry at Redeemer Presbyterian Church in Austin, TX. It is called Redeemer Theological Academy. We will be offering college-level classes in Biblical studies, Theology, Church History, Apologetics, and Ministry skills. I will serve as the director of this endeavor. Other instructors will be added over time. Our plans for the winter months (2024) are twofold:
“The Doctrine of Salvation” – This weekly class begins on Thursday, January 18th in Calvin Hall [Thursday mornings 9:30-11:30 AM, Room 208]. It will be taught by Pastor Marcus Serven. As part of the class we will read J. I. Packer’s Evangelism and the Sovereignty of God, and John Murray’s Redemption: Accomplished and Applied.
“Burning Theological Questions” – These occasional Friday evening seminars will focus on some of the key questions that many Christians have about the Christian faith—such as “Is there any hope for the future?” and “What evidences are there for the bodily resurrection of Jesus Christ?” [dates and locations to be determined]. Various speakers will be presenting these seminars. More information coming soon!
Both classes and seminars are provided free-of-charge to all members and attendees of Redeemer Presbyterian Church. In addition, students will be able to take classes for “credit” towards a Certificate of Theological Studies, or to “audit” classes. A Certificate of Theological Studies gives each successful student a strong foundation in the study of the Bible and Christian theology so that they can better serve the church in appropriate ministries. Men and women are welcome, plus mature High School and College students.
“The LORD brings the counsel of the nations to nothing; he frustrates the plans of the peoples. The counsel of the LORD stands forever, the plans of his heart to all generations” Psalm 33:10-11
Written by Dr. Marcus J. Serven
Introduction:
Every theological system contains distinctive marks that identify the way of thinking and believing that is inherent to that system. For example, Roman Catholic theology focuses on a highly developed sacramentalism. Arminian theology focuses on the freedom of the will and personal choice in the matter of salvation. Pentecostal theology emphasizes the sign gifts of the Holy Spirit and spiritual renewal. Lutheran theology is built upon the Bible’s teaching on justification by grace through faith. Anglican/Episcopalian theology focuses on a highly developed liturgy in worship. And, Reformed theology is particularly focused on the sovereignty of God in the matters of creation, providence, and salvation.
But which theological system is true? Given that Christians reject the notion that truth is completely unknowable, and the attitude that truth doesn’t really matter, then how does one rightly discern the truth? Those within the Reformed community would answer that we know truth by studying God’s revelation to us through the Bible. God speaks to us through his Word. The Bible doesn’t answer every possible question we may have about God and his ways, but it does give us all that we need to know about God, matters of faith, and the Christian life. Hence, for those in Reformed churches an emphasis on studying, preaching, and teaching the Bible has always been paramount. Moreover, the Reformation dictum—“The Bible interprets the Bible”—formalizes the way in which truth is known; by comparing one passage of Scripture with another. The easier to understand passages shed light upon the more difficult passages. It is in this way truth can be known.
Key Biblical Words:
Some Christians deny the doctrine of God’s sovereignty by simply asserting the there are no words in the Bible that teach the sovereignty of God. This is false. Below are references to the words in the Bible that directly teach that God sovereignly rules over the affairs of men. These words cannot be denied, nor can their frequency be ignored. God is sovereign as these words assert.
— Old Testament names of God > (Heb.) Yahweh Sabaoth = “LORD of hosts” (1 Sam. 1:3; 1 Sam. 17:45); El Elyon = “God Most High” (Gen. 14:18-20; Ps. 47:2; Ps. 57:2; Ps. 78:35); El Shaddai = “God Almighty” (Gen. 17:1; Job 5:17)
— “rule” and “dominion” and “reign” (Heb.) mashal > Judges 8:23; Ps. 47:8; Ps. 99:1
— “ruler” and “king” and “Sovereign” (Gk.) dunastes > 1 Tim. 6:15
— “Elect” and “election” and “chosen” (Gk.) eklectos (23x) and ekloges (7x) > Matthew 24:22-24; Mark 13:20, 22, 27; Luke 18:7; Romans 8:33, 9:11, 11:5, 7 and 28; Colossians 3:12; 1 Thessalonians 1:4; 2 Timothy 2:10; Titus 1:1; 1 Peter 1:1; 2 Peter 1:10
— “Foreknew” and “foreknown” (Gk.) proginosko (7x) > Acts 26:5; Romans 8:29, 11:2; 1 Peter 1:20; 2 Peter 3:17
— “Predestined” and “predestination” and “foreordain” (Gk.) prooridzo (6x) > Acts 4:28; Romans 8:28-30; 1 Corinthians 2:7; Ephesians 1:5, 11
William Tyndale’s Bible — the beginning of all future Bibles in the English language
Key Texts from the Bible:
(English Standard Version; all italics are mine)
— Judges 8:23 – Gideon said to them, “I will not rule over you, and my son will not rule over you; the LORD will rule over you.”
— 1 Chronicles 29:10-13 – (10) Therefore David blessed the LORD in the presence of the assembly. And David said: “Blessed are you, O LORD, the God of Israel our father, forever and ever. (11) Yours, O LORD, is the greatness and the power and the glory and the victory and the majesty, for all that is in the heavens and in the earth is yours. Yours is the kingdom, O LORD, and you are exalted as head above all. (12) Both riches and honor come from you, and you rule over all. In your hand it is to make great and to give strength to all. (13) And now we thank you, our God, and praise your glorious name.”
— Job 42:1-2 – Then Job answered the LORD and said: “I know that you can do all things, and that no purpose of yours can be thwarted.”
— Psalm 47:8 – God reigns over the nations; God sits on his holy throne.
— Psalm 103:19 The LORD has established his throne in the heavens, and his kingdom rules over all.
— Proverbs 21:1-2 (1) The king’s heart is a stream of water in the hand of the LORD; he turns it wherever he will. (2) Every way of a man is right in his own eyes, but the LORD weighs the heart.
— Isaiah 45:5-7 (5) I am the Lord, and there is no other, besides me there is no God; I equip you, though you do not know me, (6) that the people may know, from the rising of the sun and from the west, that there is none besides me; (7) I form light and create darkness, I make well-being and create calamity, I am the LORD, who does all these things.
— Isaiah 46:8-11 – (8) Remember this and stand firm, recall it to mind, you transgressors, (9) remember the former things of old; for I am God, and there is none like me, (10) declaring the end from the beginning and from ancient times things not yet done, saying, “My counsel shall stand, and I will accomplish all my purpose, (11) calling a bird of prey from the east, the man of my counsel from a far country. I have spoken, and I will bring it to pass; I have purposed, and I will do it.”
— Daniel 4:34-35 – (34) At the end of the days I, Nebuchadnezzar, lifted my eyes to heaven, and my reason returned to me, and I blessed the Most High, and praised and honored him who lives forever, for his dominion is an everlasting dominion, and his kingdom endures from generation to generation; (35) all the inhabitants of the earth are accounted as nothing, and he does according to his will among the host of heaven and among the inhabitants of the earth and none can stay his hand or say to him, “What have you done?”
— Matthew 10:29-31 – (29) Are not two sparrows sold for a penny? And not one of them will fall to the ground apart from your Father. (30) But even the hairs of your head are all numbered. (31) Fear not, therefore; you are of more value than many sparrows.
— Matthew 24:22, 24, 31 (22) And if those days had not been cut short, no human being would have been saved. But for the sake of the elect those days will be cut short. … (24) For false Christs and false prophets will arise and perform great signs and wonders, so as to lead astray, if possible, even the elect. … (31) And he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other.
— Acts 2:22-24 (22) Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know—(23) this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men, (24) God raised him up, loosing the pangs of death, because it was not possible for him to be held by it.
— Acts 13:48 (48) And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed.
— Acts 17:26-27 – (26) And he made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place, (27) that they should seek God, in the hope that they might feel their way toward him and find him. Yet he is actually not far from each one of us.
— Romans 8:29-30 (29) For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be firstborn among many brothers. (30) And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.
— Romans 9:10-13 (10) And not only so, but also when Rebecca had conceived children by one man, our forefather Isaac, (11) though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of his call—(12) she was told, “The older will serve the younger.” (13) As it is written, “Jacob I loved, but Esau I hated. “
— Ephesians 1:3-5, 11 (3) Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, (4) even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love (5) he predestined us for adoption through Jesus Christ, according to the purpose of his will. … (11) In him we obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will.
— 1 Timothy 6:13-16 – (13) I charge you in the presence of God, who gives life to all things, and of Christ Jesus, who in his testimony before Pontius Pilate made the good confession, (14) to keep the commandment unstained and free from reproach until the appearing of our Lord Jesus Christ, (15) which he will display at the proper time—he who is the blessed and only Sovereign, the King of kings and Lord of lords, (16) who alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see. To him be honor and eternal dominion.
— 2 Timothy 2:10 (10) Therefore I endure everything for the sake of the elect, that they may also obtain the salvation that is in Christ Jesus with eternal glory.
Confessional Reconnaissance:
Many Creeds, Confessions, and Catechisms could be consulted on the subject of God’s sovereignty. These particular ones from the time of the Reformation support the doctrine of God’s sovereignty and give evidence of this through the statements on God’s attributes, his providential will, and the doctrines of election and predestination. In brief, it could be affirmed that the doctrine of God’s sovereignty is earnestly believed by Presbyterians, Reformed churches, some Lutherans, the Puritans and Pilgrims, many Baptist and Congregational churches, and also by many Episcopalians and Anglicans.
— The Scots Confession of Faith (1560):
Chapter 1 – Of God: We confess and acknowledge one only God, to whom only we must cleave, whom only we must serve, whom only we must worship, and in whom only we must put our trust; who is eternal, infinite, unmeasurable, incomprehensible, omnipotent, invisible: one in substance, and yet distinct in three persons, the Father, the Son, and the Holy Ghost: By whom we confess and believe all things in heaven and in earth, as well visible as invisible, to have been created, to be retained in their being, and to be ruled and guided by his inscrutable Providence, to such end as his eternal wisdom, goodness, and justice has appointed them, to the manifestation of his own glory.
(Schaaf, The Creeds of Christendom, Vol. 3, 439-440)
— The Belgic Confession (1561):
Article 13: We believe that the same God, after He has created all things, did not forsake them, or give them up to fortune or chance, but that He rules and governs them according to His holy will, so that nothing happened in this world without His appointment; nevertheless, God neither is the author of, nor can he charged with, the sins which are committed. For His power and goodness are so great and incomprehensible, that He orders and executes His work in the most excellent and just manner, even when devils and wicked men act unjustly. And as to what He doth surpassing human understanding, we will not curiously inquire into it further than our capacity will admit of; but with the greatest humility and reverence adore the righteous judgments of God which are hid from us, contenting ourselves that we are disciples of Christ, to learn only those things He has revealed to us in His Word without transgressing these limits. This doctrine affords us unspeakable consolation, since we are taught thereby that nothing can befall us by chance, but by the direction of our most gracious and heavenly Father, who watches over us with a paternal care, keeping all creatures so under His power that not a hair of our head (for they are all numbered), nor a sparrow, can fall to the ground, without the will or our Father, in whom we do entirely trust; being persuaded that He so restrains the devil and all our enemies that, without His will and permission, they cannot hurt us. And therefore we reject that damnable error of the Epicureans, who say that God regards nothing, but leaves all things to chance.
(Beeke and Ferguson, eds. Reformed Confessions Harmonized, 40-42)
— The Heidelberg Catechism (1563):
Q. 26: What believest thou when thou sayest, “I believe in God the Father, Almighty, Maker of heaven and earth.?”
A.: That the eternal Father of our Lord Jesus Christ (who of nothing made heaven and earth, with all that is in them; who likewise upholds and governs the same by His eternal counsel and providence) is for the sake of Christ His Son, my God and my Father; on whom I rely so entirely, that I have no doubt but He will provide me with all things necessary for soul and body; and further, that He will make whatever evils He sends upon me, in this valley of tears, turn out to my advantage; for He is able to do it, being Almighty God, and willing, being a faithful Father.
Q. 27: What dost thou mean by the providence of God?
A.: The almighty and everywhere present power of God; whereby, as it were by His hand, He upholds and governs heaven, earth, and all creatures; so that herbs and grass, rain and drought, fruitful and barren years, meat and drink, health and sickness, riches and poverty, yea, and all things come, not by chance, but by His fatherly hand.
Q. 28: What advantage is it to us to know that God has created, and by His providence doth still uphold all things?
A.: That we may be patient with adversity; thankful in prosperity; and that in all things, which may hereafter befall us, we place our firm trust in our faithful God and Father, that nothing shall separate us from His love; since all creatures are so in His hand, that without His will they cannot so much as move.
(Beeke and Ferguson, eds. Reformed Confessions Harmonized, 40-42)
— The Thirty-Nine Articles (1571):
Article 17 – Of Predestination and election
Predestination to life is the everlasting purpose of God whereby (before the foundations of the world were laid) he has constantly decreed by his council secret to us, to deliver from curse and damnation those whom he has chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honor. Wherefore they which are indued with so excellent a benefit of God are called according to God’s purpose by his Spirit working in due season; they through grace obey the calling; they are justified freely; they are made sons of God by adoption; they are made like the image of his only begotten Son Jesus Christ; they talk religiously in good works; and at length by God’s mercy, they attain to everlasting felicity.
(Noll, ed. Confessions and Catechisms of the Reformation, 291)
— The Canons of Dort (1619):
Article 8: For this was the sovereign counsel, and most gracious will and purpose of God the Father, that the quickening and saving efficacy of the most precious death of His Son should extend to all the elect, for bestowing upon them alone the gift of justifying faith, thereby to bring them infallibly to salvation: that is, it was the will of God, that Christ by the blood of the cross, whereby He confirmed the new covenant, should effectually redeem out of every people, tribe, nation, and language, all those, and those only, who were from eternity chosen to salvation and given to Him by the Father; that He should confer upon them faith, which together with all the other saving gifts of the Holy Spirit, He purchased for them by His death; should purge them from all sin, both original and actual, whether committed before or after believing; and having faithfully preserved them even to the end, should at last bring them free from every spot and blemish to the enjoyment of glory in His own presence forever.
(Beeke and Ferguson, eds. Reformed Confessions Harmonized, 33)
— Westminster Confession of Faith (1647):
Chapter II – Of God, and the Holy Trinity
2. God hath all life, glory, goodness, blessedness, in and of himself; and is alone in unto himself all-sufficient, not standing in need of any creatures which he hath made, nor deriving glory from them, but only manifesting his own glory in, by, unto, and upon them. He is the alone fountain of all being, of whom, through whom, and to whom are all things; and hath most sovereign dominion over them, to do by them, for them, or upon them whatsoever himself pleaseth. In his sight all things are open and manifest, His knowledge is infinite, infallible, and independent upon the creature, so as nothing is to him contingent, or uncertain. His is most holy in all his counsels, in all his works, and in all his commands. To him is due from angels and men, and every other creature, whatsoever worship, service, or obedience he is pleased to require of them.
(Beeke and Ferguson, Reformed Confessions Harmonized, 7-9)
Chapter III “Of God’s Eternal Decree”
1. God from all eternity did, by the most wise and holy counsel of his own free will, freely, and unchangeably ordain whatsoever comes to pass; yet so, as thereby neither is God the author of sin, nor is violence offered to the will of the creatures; nor is the liberty or contingency of second causes taken away, but rather established.
2. Although God knows whatsoever may or can come to pass upon all supposed conditions, yet hath he not decreed anything because he foresaw it as future, or as that which would come to pass upon such conditions.
8. The doctrine of this high mystery of predestination is to be handled with special prudence and care, that men, attending to the will of God revealed in his Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election. So shall this doctrine afford matter of praise, reverence, and admiration of God; and of humility, diligence, and abundant consolation to all that sincerely obey the gospel.
(Beeke and Ferguson, Reformed Confessions Harmonized, 29-31)
Helpful Quotes:
John Calvin, Reformer of Geneva
— John Calvin (1509-1564) “We call predestination God’s eternal decree, by which he compacted with himself what he willed to become of each man. For all are not created in equal condition; rather, eternal life is foreordained for some, eternal damnation for others. Therefore, as any man has been created to one or the other of these ends, we speak of his predestined to life or to death.” (Calvin, Institutes 3:21:5)
“But if we have been chosen in him, we shall not find assurance of our election in ourselves; and not even in God the Father, if we conceive him as severed from his Son. Christ, then is the mirror wherein we must, and without self deception may, contemplate our own election. For since it is into his body the Father has destined those to be engrafted whom he has willed from eternity to be his own, that he may hold as sons all whom he acknowledges to be among his members, we have a sufficiently clear and firm testimony that we have been inscribed in the book of life [cf. Rev. 21:27] if we are in communion with Christ.” (Calvin, Institutes 3:24:5)
Prof. Louis Berkhof
— Prof. Louis Berkhof (1873-1957) “God knows Himself and in Himself all things that come from Him (internal knowledge). He knows all things as they actually come to pass, past, present, and future, and knows them in their real relations. He knows the hidden essence of things, to which the knowledge of man cannot penetrate. He sees not as man sees, who observes only the outward manifestations of life, but penetrates to the depths of the human heart. Moreover, He knows what is possible as well as what is actual; all things that might occur under certain circumstances are present to His mind.” (Berkhof, Systematic Theology, 67)
Pastor Arthur W. Pink
— Pastor Arthur W. Pink (1886-1952) “The sovereignty of God. What do we mean by this expression? We mean the supremacy of God, the kingship of God, the godhood of God. To say that God is sovereign is to declare that God is God. To say that God is sovereign is to declare that He is the Most High, doing according to His will in the army of heaven, and among the inhabitants of the earth, so that none can stay His hand or say unto Him what doest Thou? (Dan. 4:35). To say that God is sovereign is to declare that He is the Almighty, the Possessor of all power in heaven and earth, so that none can defeat His counsels, thwart His purpose, or resist His will (Ps. 115:3). To say that God is sovereign is to declare that He is “The Governor among the nations” (Ps. 22:28), setting up kingdoms, overthrowing empires, and determining the course of dynasties as pleaseth Him best. To say that God is sovereign is to declare that He is the “Only Potentate, the King of kings, and Lord of lords” (1 Tim. 6:15). Such is the God of the Bible.” (Pink, The Sovereignty of God, 19)
Dr. Loraine Boettner
— Dr. Loraine Boettner (1901-1990) “The basic principle of Calvinism is the sovereignty of God. This represents the purpose of the Triune God as absolute and unconditional, independent of the whole finite creation, and originating solely in the eternal counsel of His will. He appoints the course of nature and directs the course of history down to the minutest details. His decrees therefore are eternal, unchangeable, holy, wise, and sovereign. There are represented in the Bible as being the basis of the divine foreknowledge of all future events, and not conditioned by that foreknowledge or by anything originating in the events themselves.” (Boettner, The Reformed Faith, 2)
Rev. G. I. Williamson
— Rev. G. I. Williamson (b.1925— ) “Some have thought that God makes predestination depend on what he foresees. Thus many have heard that God predestines to everlasting life those he foresees will by their own power turn to him. This contradicts Scripture, which teaches clearly (1) that no man has the power to do this by nature, (2) that such power is a gift of God, and (3) that the gift is given to those chosen of God for the gift. It is not, then, a question of predestination or foreknowledge. It is, and can be, only a question of predestination and foreknowledge. This we may indicate by asking two simple questions: (a) Does God know for certain what will happen before it happens? All Christians would no doubt say yes. (b) But if God knows that a thing is certain to happen before it happens, we may then ask, what makes it certain? We are unable to escape the conclusion that God foresees with certainty only because he guarantees the certainty he foresees. Things are “predestined according to the purpose of Him who works all things according to the counsel of His will” (Eph. 1:11). God foresees that the elect will be “holy and without blame before Him” (Eph. 1:4), and that they will experience “sanctification by the Spirit and belief in the truth” ( 2 Thess. 2:13). But this is foreseeable only because he “chose us in Him before the foundation of the world” (Eph. 1:4). His predestination is the cause of the holiness which he foresees. He does not choose us because he foresees that we will believe, but he foresees that we will believe because he has chosen us. Only thus are works wholly excluded (Eph. 2:8-10).” (Williamson, The Westminster Confession of Faith: For Study Classes, 41-42)
Rev. Dr. R. C. Sproul
— Rev. Dr. R. C. Sproul (1939-2017) “When we speak of divine sovereignty we are seeking about God’s authority and about God’s power. As sovereign, God is the supreme authority of heaven and earth. All other authority is lesser authority. Any other authority that exists in the universe is derived from and dependent upon God’s authority. All other forms of authority exist either by God’s command or by God’s permission. The word authority contains within itself the word author. God is the author of all things over which he has authority. He created the universe. He owns the universe. His ownership gives him certain rights. He may do with his universe what is pleasing to his holy will. Likewise, all power in the universe flows from the power of God. All power in this universe is subordinate to him. Even Satan is powerless without God’s sovereign permission to act.” (Sproul, Chosen By God, 24)
“The Reformation view of double predestination is not this symmetrical, positive-positive view, but rather a positive-negative view. When God made His eternal decrees of salvation and reprobation in light of the (still future) fall, His decision to elect some people was based on His knowledge that people would need salvation. God’s decree of salvation was based on His knowledge of a world that is fallen. Contemplating this whole of humanity, God knew that every last one of them would be dead in sin and trespasses, fallen, corrupt, hostile to him, having no inclination toward divine things. Every one of them would be a slave to sin, refusing to have God in their thinking, walking according to the course of this world and the power of Satan. That is the condition of the fallen, corrupt humanity that God saw when decreeing election. Out of this group of rebels, God, in His mercy, elected to save some and to visit them with His special grace of redemption. He positively intervenes in their lives to quicken them from spiritual death and to work faith in their hearts, thereby meeting the condition for salvation. The others He passes over, leaving them in their sin. He does not force them into unbelief. But He knows that unless He intervenes, they will persist in unbelief and end up in damnation. On the mercy side of the ledger, God intervenes in people’s lives and brings their salvation to pass; on the other side, He does not intervene, leaving people to their own devices.” (Sproul, Truths We Confess, 80-81)
Dr. Robert Reymond
— Dr. Robert Reymond (1932-2013) “What the Scriptures intend then when they ascribe omnipotence to God is that God has the power to do what it takes power to do. He has the power to do even that which he does not will to do, and the only reason he does not exercise his power in this area is that he does not will to do so (this truth points up the fact that God has full authority over his power at all times; it is ever under the governance of his eternal plan and wise control). But whatever he wills to do he has the power to do. In other words, God can do, and does, all his holy will. But God does not will to do all that he has the power to do. God has the power, for example, to rid the world of all evil right now, but for wise and holy reasons, determined from all eternity, he does not will to do so. This then is the conception of God’s omnipotence as Christian theism has perceived it: God has the power to do everything that he had determined that he will do, and even the power to do that which is noncontradictory which he does not will to do. The Christian should have no problem accepting this since there is nothing in the conception, when properly explained, that is self-contradictory.” (Reymond, A New Systematic Theology of the Christian Faith, 193)
“Before the creation of the world, out of his mere free grace and love, God elected many undeserving sinners to complete salvation without any foresight of faith or good works or any other thing in them as conditions and causes which moved him to choose them. That is to say, the ground of their election is not in them, but in him.” (Reymond, A New Systematic Theology of the Christian Faith, 1125)
Rev. Dr. J. I. Packer
— Dr. James I. Packer (1926-2020) “Evangelism is the inalienable responsibility of every Christian community, and every Christian man. We are all under orders to devote ourselves to spreading the good news, and to use all our ingenuity and enterprise to bring it to the notice of the whole world…While we must always remember that it is our responsibility to proclaim salvation, we must never forget that it is God who saves. It is God who brings men and women under the sound of the gospel, and it is God who brings them to faith in Christ. Our evangelistic work is the instrument that He uses for this purpose, but the power that saves is not the instrument: it is the hand of the One uses the instrument. We must not at any stage forget that.” (Packer, Evangelism and the Sovereignty of God, 26-27)
Resources for Further Study:
Berkhof, Louis. Systematic Theology. Fourth Edition. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1939.
Boettner, Loraine. The Reformed Doctrine of Predestination. Phillipsburg, NJ: Presbyterian and Reformed Publishing Company, 1932.
Boettner, Loraine. The Reformed Faith. Phillipsburg, NJ: P&R Publishers, 1983.
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.
Hoekema, Anthony A. Saved By Grace. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1989.
Packer, James I. Evangelism and the Sovereignty of God. Downers Grove, IL: InterVarsity Press, 1961.
Peterson, Robert A. Election and Free Will: God’s Gracious Choice and Our Responsability. Philipsburg, NJ: P&R Publishing, 2007.
Pink, Arthur W. The Sovereignty of God. Grand Rapids, MI: Baker Book House, 1930.
Reymond, Robert L. A New Systematic Theology of the Christian Faith. Second Edition. Nashville, TN: Thomas Nelson Publishers, 1998.
Schreiner, Thomas R. and Bruce A. Ware, eds. Still Sovereign: Comtemporary Perspectives on Election, Foreknowledge, and Grace. Grand Rapids, MI: Baker Books, 2000.
Sproul, R. C. Chosen by God. Wheaton, IL: Tyndale Publishers, 1986.
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.
Rev. Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2023 – All Rights Reserved
There are a lot of bookstores around, but finding one that specializes in Reformed Theology and Scottish church history is pretty unique. Such a bookstore actually exists in Scotland; it is called Edinburgh Books. In addition to lots of second-hand and antiquarian volumes on a million differing subjects, they have an entire room dedicated to Scottish church history. The well-stocked bookshelves run from the floor to the ceiling! I had the privilege of visiting this fine bookstore a little over a week ago. One additional benefit is that I got to go with a very old friend–Mr. Bill Potter. Bill is an absolute expert on Scottish church history, and especially on the Scottish Covenanters. I had a lot of fun discussing the value of various books that we found on the shelves, plus it led to some “sweet discoveries” that I thought about purchasing. And so, what did I actually buy?
Here we are rummaging through the Scottish church history section like two kids in a candy shop!
In answer I have to admit that I didn’t buy as much as I wanted to buy! I had to keep in mind not only my finances, but also how much room I had in my suitcase and what it might weigh with the added weight. Specifically, I was delighted to find a hardbound copy of Prof. Jane Dawson’s well-regarded biography of John Knox; Robert Shaw’s An Exposition of the Confession of Faith; a hardbound copy of Thomas Watson’s The Ten Commandments; a collection of Roger Nicole’s theological writings; and a classic work on Scottish church history by T. Ratcliffe Barnett, The Story of the Covenant. Wow, what a spectacular haul!
Overall this was a delightful excursion, and one that I hope to repeat on my next trip to Scotland! If you ever find yourself in Edinburgh this is the bookstore you want to visit. My earnest recommendation for you is taken from the life of Augustine when a small child said to him, “Tolle Lege, Tolle Lege!“–“take up and read, take up and read!”
What exactly is Reformed theology? Essentially, Reformed theology is made up of those core theological doctrines that flow out of the Protestant Reformation. It is a belief in the sovereignty of God, a recognition of Covenant theology, and the practice of a Presbyterian form of Church government. These particular doctrines represent the beliefs and practices of congregations who identify themselves as Reformed churches. Examples of historic Reformed churches would be the following: the French Huguenots, Swiss Reformed, Dutch Reformed, Scots Presbyterians, Irish Presbyterians, English and American Puritans, Reformed Episcopalians, Reformed Baptists, American Presbyterians, and even the American Pilgrims. It must be admitted that there are some differences between these groups. Nonetheless, they would all claim Reformed theology as the central tenet of their faith.
Pastor John Calvin (1509-1564)
Oftentimes, people think of Reformed theology as simply contained in the “Five Points” of Calvin. What are the the “Five Points” of Calvin?
Total Depravity
Unconditional Election
Limited Atonement
Irresistible Grace
Perseverance of the Saints
It is helpful to remember that the “Five Points” of Calvin were crafted as a theological response to the “Five Points” of Arminius. Who was Arminius? Jacobus Arminius was a Dutch pastor who studied in Geneva under Calvin’s successor, Theodore Beza. When Arminius returned to the Netherlands to serve as a pastor in the Dutch Reformed Church, he formally rejected the Reformed theology that he had been taught at the Genevan Academy and developed an entirely new set of doctrines regarding salvation (i.e. Soteriology). Essentially, Arminius taught that all of mankind has the ability to choose God in the matter of salvation apart from any prior work of God. Serious theological controversy erupted from Arminius’ teachings, and a national synod was finally held to settle the issue. In response the Synod of Dort (1618-19) carefully delineated the “Five Points” of Calvin as the orthodox view of the doctrine of salvation. This was beneficial at clarifying the controversy over salvation. But, the “Five Points” of Calvin didn’t go far enough in expressing all that Reformed theology holds to–especially in the areas of Covenant theology, church government, ecclesiology, sacraments, and eschatology. Hence, I have listed below twenty-one core doctrines of Reformed theology that expand on many of these important details.
Dr. J. I. Packer describes Reformed theology (i.e. Calvinism) in this same expansive manner. He thoughtfully writes,
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 are known as the Means of Grace].
The Holy Spirit indwells all Christians at the time of regeneration, and leads them to a life of holiness and sanctification throughout this earthly life (cf. Rom. 8:9-17; 1 Cor. 3:16-17, 6:19-20; 1 Jn. 4:4).
The Bible is the sole source of God’s revelation (Scripture Alone); it contains the Law, the Gospel, and many principles for how we should live, worship, and think (cf. Ps. 119:105; Isa. 40:8; 2 Tim. 3:16-17; Heb. 4:12-13).
God-given faith (Faith Alone) is the only way to receive the imputed righteousness of Christ, which results in our justification. The gift of faith is known as the material principle of our Salvation. (cf. Rom. 3:21-26; Gal. 3:10-14; Eph. 2:8-9; Heb. 11:1-40).
Jesus Christ is the only name by which we may be saved (Christ Alone). The gospel is exclusive, and only faith in Jesus Christ saves the sinner (cf. Jn. 14:6; Acts 4:12; 1 Pet. 2:24-25, 3:18).
For the Christian, all of life is to be lived Coram Deo (i.e. “in the presence of God”). The Christian life leads to regular acts of repentance and to our sanctification and growth in holiness (1 Cor. 10:31; Col. 3:12-17).
The marks of a true church (Lat. notae ecclesia) are: (a) the fervent preaching of the Word of God (2 Tim. 4:1-5); (b) the right administration of the two Sacraments that Jesus has given (Matt. 28:18-19; 1 Cor. 11:17-34); and (c) the practice of Church discipline (Matt 18:15-20; Gal 6:1-2).
The Bible teaches of a Church Government that is led by elders [Gk: presbuteros] (cf. Exod. 18:17-23; 1 Tim. 3:1-13; Tit. 1:5-9). These church officers are representative leaders who are elected by the congregation and held accountable (a) by Christ as the head of the church (Col. 1:18), (b) by one another, and (c) by the local Presbytery [Gk. presbuterion].
The worship of God—whether in public, family, or in private settings—is to be regulated by the Word of God alone and not by our own personal preferences or human imagination (cf. Lev. 10:1-3; Deut. 4:2, 12:31-32; Jn. 4:23-24). The primary concern of Reformed Christians is “How would God want us to worship Him?”
The Sacraments are viewed in the following manner: (1) Baptism is for believing adults and for their children (cf. Gen. 17:1-14; Acts 2:37-39; Acts 16:25-34; Col. 2:11-12). Baptism replaces circumcision and it is a sign of entrance into Christ’s church. (2) The Lord’s Supper is given by God for the spiritual nurture of His people, and it is to be received by faith (1 Cor. 11:23-32). It is a spiritual communion which represents the union that all true believers share with Jesus Christ (1 Cor. 10:16). The Lord’s Supper highlights how Jesus Christ is the true Passover lamb (1 Cor. 5:7).
The Kingdom of God [Gk. basileia tou Theou] expands and grows throughout the history of the world until its final consummation at the Return of Jesus Christ (cf. Matt. 13:31-33; Mark 1:14-15; Rev. 21:1-8).
The physical return of Jesus Christ comes about when the gospel of Christ’s kingdom has been proclaimed throughout the entire world; meaning that all of the Elect are gathered into the kingdom of God (cf. Matt. 24:14; Mark 13:24-27; Rev. 7:9-10).
The final state of all human beings will be either in Heaven or Hell (cf. Matt. 25:46; Rom. 14:10-11; 2 Cor. 5:10). A person’s eternal destiny is determined by God’s electing grace (Rom. 9:16, 18; Eph. 1:4-6). In time, all of the Elect will come to saving faith in Jesus Christ (cf. Matt. 7:13-14, 21-23, 11:28-30), and the Reprobate will be left in their sinful condition (Rom. 9:19-33, 11:11-24).
All aspects of human culture that are found in this fallen world are to be thoroughly engaged—not retreated from [in monasticism], or acquiesced to [in secularism], but contended with [in a Reformed world and life view] (cf. Matt. 5:14-16; Jn. 15:8; Acts 17:22-34; Rom. 12:1-2; Eph. 2:10; 1 Jn. 2:15-17). The theological world-view [Ger. Weltanschauung] of Reformed Christianity seeks to boldly penetrate all spheres of human culture with the gospel of Jesus Christ (cf. Luke 19:11-27; 2 Cor. 10:3-6; Col. 2:8-9).
Select Bibliography:
There are a vast number of fabulous books and articles on Reformed Theology that could be listed. But these are some of my favorites–enjoy!
Bavinck, Herman. Reformed Dogmatics. Four Volumes. John Bolt, ed. John Vriend, trans. Grand Rapids, MI: Baker Academic, 2003.
Bavinck, Herman. The Doctrine of God, William Hendricksen, trans. & ed. Edinburgh, Scotland: The Banner of Truth Trust, 1951.
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. Institutes of the Christian Religion. Fifth Edition. John T. McNeill, ed. Ford Lewis Battles, trans. 2 Volumes. Library of Christian Classics, no. 20-21. Philadelphia, PA: The Westminster Press, 1960.
Clouse, Robert G. “Covenant Theology” in The New International Dictionary of the Christian Church. J. D. Douglas, ed. Revised Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.
Fortner III, S. Donald. The Presbyterian Story: Origins and Progress of a Reformed Tradition. Eugene, OR: Wipf and Stock Publishing, 2013.
Godfrey, W. Robert. Saving the Reformation: The Pastoral Theology of the Canons of Dort. Orlando, FL: Reformation Trust Publishing, 2019.
Hart, Darrel G. and John R. Muether. Seeking a Better Country: 300 Years of American Presbyterianism. Phillipsburg, NJ: P&R Publishing, 2007.
Hodge, Archibald A. Outlines of Theology. Edinburgh, Scotland: The Banner of Truth Trust, Reprint, 1972.
Hoekema, Anthony A. The Bible and the Future. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1979.
Jellema, Dirk. “Predestination” in The New International Dictionary of the Christian Church. J. D. Douglas, ed. Revised Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.
Kuiper, R. B. The Glorious Body of Christ. Edinburgh, Scotland: The Banner of Truth Trust, 1966.
Loetscher, Lefferts A. A Brief History of the Presbyterians. Third Edition. Philadelphia, PA: The Westminster Press, 1978.
Lucas, Sean Michael. On Being Presbyterian: Our Beliefs, Practices, and Stories. Phillipsburg, NJ: P&R Publishing, 2006.
McKim, Donald K., ed. Encyclopedia of the Reformed Faith. Louisville, KY: Westminster/John Knox Press, 1992.
Prof. John Murray
McNeill, John T. The History and Character of Calvinism. London, England: Oxford University Press, 1954.
Murray, John. Collected Writings of John Murray. Four Volumes. Edinburgh, Scotland: The Banner of Truth Trust, 1976.
Murray, John. Redemption—Accomplished and Applied. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1955.
This is the four volume set of John Murray’s lifetime of studies–lectures, pamphlets, and sermons
Packer, J. I. Evangelism and the Sovereignty of God. Downers Grove, IL: InterVarsity Press, 1961.
Packer, J. I. Knowing God. Downers Grove, IL: InterVarsity Press, 1973.
Dr. J. I. Packer
Packer, J. I. “Saved by His Precious Blood: An Introduction to John Owen’s The Death of Death in the Death of Christ” in A Quest for Godliness: The Puritan Vision of the Christian Life. Wheaton, IL: Crossway Books, 1990.
Reid, W. Stanford. “Presbyterianism” in The New International Dictionary of the Christian Church. J. D. Douglas, ed. Revised Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.
Reymond, Robert L. A New Systematic Theology of the Christian Faith. Second Edition. Nashville, TN: Thomas Nelson Publishers, 1998.
Robertson, O. Palmer. The Christ of the Covenants. Philippsburg, NJ: P&R Publishing Company, 1980.
Dr. R. C. Sproul
Sproul, R. C. Faith Alone: The Evangelical Doctrine of Justification. Grand Rapids, MI: Baker Books, 1995.
Sproul, R. C. Truths We Confess: A Systematic Exposition of the Westminster Confession of Faith. Orlando, FL: Reformation Trust Publishing, 2019.
Sproul, R. C. What Is Reformed Theology? Understanding the Basics. Grand Rapids, MI: Baker Books, 1997.
Sproul, R. C. Willing to Believe: The Controversy Over Free Will. Grand Rapids, MI: Baker Books, 1997.
R. C. Sproul has written a great number of fine books–here are four that I regularly consult
Steele, David N., Curtis C. Thomas, S. Lance Quinn. The Five Points of Calvinism: Defined, Defended, and Documented. Second Edition. Phillipsburg, NJ: P&R Publishing, 2004.
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.
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.
Rev. G. I. Williamson
Westminster Confession of Faith and Catechisms. Willow Grove, PA: The Committee on Christian Education of the Orthodox Presbyterian Church, Reprint, 2008.
White, Henry A. Southern Presbyterian Leaders 1683-1911. Edinburgh, Scotland: The Banner of Truth Trust, Reprint, 2000.
Williamson, G. I. The Westminster Confession of Faith: for Study Classes. Second Edition. Philadelphia, PA: Presbyterian and Reformed, 1964.
Dr. Cornelius Van Til
Wylie, James A. The History of Protestantism. 3 Volumes. Kilkeel, N. Ireland: Mourne Missionary Trust, 1990.
Van Til, Henry R. The Calvinistic Concept of Culture. Second Edition. Grand Rapids, MI: Baker Books, 1972.
Van Til, Cornelius. Christian Apologetics. Second Edition. William Edgar, ed. Phillipsburg, NJ: P&R Publishing, 2003.
Venema, Cornelis P. The Promise of the Future. Edinburgh, Scotland: The Banner of Truth Trust, 2000.
Vos, Geerhardus. Biblical Theology. Fourth Edition. Edinburgh, Scotland: The Banner of Truth Trust, 2014.
Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2023 – All Rights Reserved
The books of certain authors have a prominent place in my own personal library. My shelves are full of volumes written by Herman Bavinck, Louis Berkhof, John Calvin, Sinclair Ferguson, Martin Luther, John Murray, J. I. Packer, R. C. Sproul, B. B. Warfield, and David Wells. I’m going to guess that you get the drift of my theological interests! Here is another name that deserves mention–Rev. G. I. Williamson. He has written several books on Christian doctrine, but perhaps the best known of his writings is the well-regarded: The Westminster Confession of Faith: For Study Classes, P&R, (1st edition) 1964, (second edition) 2004.
Rev. G. I. Williamson (1925–present)
Over the years I have used both editions in countless Bible studies, Youth Meetings, Sunday School classes, and in my own study and reflection on the Westminster Confession of Faith. As a Presbyterian minister I have made it my goal to write out and carefully study each head of doctrine in the Confession of Faith. G. I. Williamson’s book has helped me immensely in fulfilling that personal resolution. He gives a comprehensive explanation of each chapter in the Confession of Faith and refers to many of the Scripture proofs that give the rationale for every point of doctrine. For me, this approach is invaluable! Below are two quotes from his summary on the often-neglected doctrine of Adoption. Each explanation is clear, pastoral, and timely for Christians everywhere to reflect upon and treasure. Enjoy!
“Adoption, like the other aspects of the application of redemption, is inseparably connected with (1) the eternal decree of God, and (2) the mediatorial work of Christ. We are “predestined…to adoption as sons” (Eph. 1:5). Because “He chose us in Him before the foundation of the world, that we should be holy and without blame before Him” (vs. 4), he ordered not only the end from the beginning, but also every step necessary to the attainment of that end. One step that is necessary to the attainment of this end is adoption. God chose his elect not only to be regenerated, justified, sanctified, and glorified, but also to be adopted.” (Williamson, The Westminster Confession of Faith: for Study Classes, 145-146)
“But what is adoption? “Adoption, as the term clearly implies, is an act of transfer from an alien family into the family of God himself” (John Murray, Redemption Accomplished and Applied, [Grand Rapids: Eerdmans. 1955]). It means that those who were by nature children of wrath, children of darkness, even children of Satan (Eph. 2:3; Col. 3:6; John 8:44), are constituted children of light and of God…Finally, we note that God treats such persons as children. They receive his pity and protection (Ps. 103:13; Prov. 14:26). They are under this watchful providence (Matt. 6:30-32; 1 Peter 5:7). He also subjects them to appropriate discipline because they are his sons (Heb. 12:6-11). But above all, he keeps them in safety even to the end (Rom. 8:23, 28, 38-39).” (Williamson, The Westminster Confession of Faith: for Study Classes, 146, 148)
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).
Louis Berkhof’s highly-regarded Systematic Theology
Prof. Louis Berkhof (1873-1957): “Sanctification: It is a work of God in which believers co-operate. When it is said that a man takes part in the work of sanctification, this does not mean that man is an independent agent in the work, so as to make it partly the work of God and partly the work of man; but merely, that God affects the work in part through the instrumentality of man as a rational being, by requiring of him prayerful and intelligent co-operation with the Spirit. That man must co-operate with the Spirit of God follows: (a) from the repeated warnings against evils and temptations, which clearly imply that man must be active in avoiding the pitfalls of life, Rom. 12:9, 16-17; 1 Cor. 6:9-10; Gal. 5:16-23; and (b) from the constant exhortations to holy living. These imply that the believer must be diligent in the employment of the means at his command for the moral and spiritual improvement of his life, Micah 6:8; John 15:2, 8, 16; Rom. 8:12-13; Rom. 12:1-2, 17; Gal. 6:7-8, 15.” (Berkhof, Systematic Theology, 534)
“Christ as Mediator also entered the penal relation to the law, in order to pay the penalty in our stead. His passive obedience consisted in His paying the penalty of sin by His sufferings and death, and this discharging the debt of all His people. The sufferings on Christ, which have already been described, did not come upon Him accidentally, nor as the result of purely natural circumstances. They were judicially laid upon Him as our representative, and were therefore really penal sufferings. The redemptive value of these sufferings results from the following facts: They were borne by a divine person who, only in virtue of His deity, could bear the penalty through to the end and thus obtain freedom from it. In view of the infinite value of the person who undertook to pay the price and to bear the curse, they satisfied the justice of God essentially and intensively. They were strictly moral sufferings, because Christ took them upon Himself voluntarily, and was perfectly innocent and holy in bearing them. The passive obedience of Christ stands out prominently in such passages as the following: Isa. 53:6; Rom. 4:25; 1 Pet. 2:24, 3:18: 1 John 2:2, while His active obedience is taught in such passages as Matt. 3:15, 5:17-18; John 15:10; Gal. 4:4-5; Heb. 10:7-9, in connection with the passages which teach us that Christ is our righteousness, Rom. 10:4; 2 Cor. 5:21; Phil. 3:9; and that He secured for us eternal life, the adoption of sons, and an eternal inheritance, Gal. 3:13-14, 4:4-5; Eph. 1:3-12, 5:25-27.” (Berkhof, Systematic Theology, 381)
Source: Louis Berkhof. Systematic Theology. 4th Edition. Grand Rapids, MI: William B. Eerdman’s Publishing Company, 1939.
