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Tag: Reformed Theology (Page 2 of 3)

Reformed Theology: Twenty-One Core Doctrines

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

Introduction:

What exactly is Reformed theology? Essentially, Reformed theology is made up of those core theological doctrines that flow out of the Protestant Reformation. It is a belief in the sovereignty of God, a recognition of Covenant theology, and the practice of a Presbyterian form of Church government. These particular doctrines represent the beliefs and practices of congregations who identify themselves as Reformed churches. Examples of historic Reformed churches would be the following: the French Huguenots, Swiss Reformed, Dutch Reformed, Scots Presbyterians, Irish Presbyterians, English and American Puritans, Reformed Episcopalians, Reformed Baptists, American Presbyterians, and even the American Pilgrims. Over the centuries, the Reformed faith would spread throughout the entire world–to Korea, China, Australia, India, South Africa, the Middle East, Eastern Europe, Mexico, and South America! It must be admitted that there are some differences in practice between all of these disparate groups. Nonetheless, they would all claim Reformed theology as one of the central tenets of their faith.

Oftentimes, people think of Reformed theology as simply contained in the “Five Points” of Calvin (i.e. T-U-L-I-P). Briefly stated, what are the the “Five Points” of Calvin?

Pastor John Calvin (1509-1564)
  1. Total Depravity — is the belief that every part of mankind is so thoroughly infected by sin, that all human beings are “dead in [their] trespasses and sins,” “sons of disobedience,” and “by nature children of wrath” (Eph. 2:1-3; Jer. 17:9-10; Mk. 7:14-23; Jn. 1:12-13; Rom. 1:18-32, 3:9-18, 23, 6:23, 9:16).
  2. Unconditional Election — is the belief that God has “before the foundation of the world” unconditionally chosen certain individuals by grace to be the Elect (Eph. 1:4-10; Acts 13:48; Rom. 8:29-30, 33, 9:6-18; 2 Tim. 2:10). In time, they are given “the gift of faith” by the Lord and brought into a new relationship with God by faith in Jesus Christ (Eph. 2:8-9; Tit. 3:4-7).
  3. Limited Atonement — is the belief that Jesus Christ died on the Cross for the sake of the Elect, making certain their salvation by his atoning work (Isa. 53:4-6; Jer. 31:31-34; Matt. 20:28; Jn. 10:11, 14-15, 27-29).
  4. Irresistible Grace — is the belief that at the time of God’s own choosing the Lord will irresistibly call each one of the Elect to Himself (Jn. 6:44, 10:1-4, 11:43-44; Acts 9:1-19, 16:14; 1 Cor. 2:14; 2 Cor. 2:15-16).
  5. Perseverance of the Saints — is the belief that the Lord will preserve the Elect through the challenges and difficulties of life so that they exhibit persevering faith in the midst of all trials and temptations (Matt. 6:16-20, 24:13; Jn. 3:3-8, 6:37, 39, 47, 10:27-29, 15:8; Rom. 10:8-10; Eph. 1:13-14; Phil. 1:6, 2:12-13; 1 Pet. 1:3-5; 1 Jn. 5:13).
The Synod of Dort (1618-1619)

It is helpful to remember that the “Five Points” of Calvin were crafted as a theological response to the “Five Points” of Arminius. Jacobus Arminius was a young Dutch student who was educated in Geneva under Calvin’s successor, Theodore Beza. When Arminius returned to the Netherlands to serve as a pastor in the Dutch Reformed Church, he formally rejected the Reformed theology that he had been taught at the Genevan Academy and developed an entirely new set of doctrines regarding salvation (i.e. Soteriology). Essentially, Arminius taught that all of mankind has the ability to choose God in the matter of salvation apart from any prior work of God. Serious theological controversy erupted from Arminius’ teachings, and a national synod was finally held to settle the issue. In response the Synod of Dort (1618-1619) carefully delineated the “Five Points” of Calvin as the orthodox view of the doctrine of salvation. This was beneficial at clarifying the controversy over salvation. But, the “Five Points” of Calvin didn’t go far enough in expressing all that Reformed theology holds to–especially in the areas of Covenant theology, church government, ecclesiology, sacraments, and eschatology. Hence, I have listed below twenty-one core doctrines of Reformed theology that expand on many of these important details.

Dr. J. I. Packer describes Reformed theology (i.e. Calvinism) in this same expansive manner. He thoughtfully writes,

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

“Calvinism is a whole worldview, stemming from a clear vision of God as the whole world’s Maker and King. Calvinism is the consistent endeavor to acknowledge the Creator as the Lord, working all things after the counsel of his will. Calvinism is a theocentric way of thinking about all life under the direction and control of God’s own word. Calvinism, in other words, is the theology of the Bible viewed from the perspective of the Bible—the God-centered outlook which sees the Creator as the source, and means, and end, of everything that is, both in nature and in grace. Calvinism is thus theism (belief in God as the ground of all things), religion (dependance upon God through Christ for all things), all in their purest and most highly developed form. And Calvinism is a unified philosophy of history which sees the whole diversity of processes and events that take place in God’s world as no more, and no less, than the outworking of his great preordained plan for his creatures and his church. The five points assert no more than that God is sovereign in saving the individual, but Calvinism, as such, is concerned with the much broader assertion that he is sovereign everywhere.”

J. I. Packer, A Quest for Godliness: The Puritan Vision of the Christian Life, 129

I whole-heartedly agree with Packer’s assessment.

Given that Reformed theology developed from the time of the Reformation until this present day–some Christians might argue that it is no longer valid. It is a highly “dated” theology, they say, that is no longer relevant for the complexities of this modern world. In response to that argument, however, I would assert that, “Reformed theology has an abiding validity since it freely flows from the pages of Holy Scripture. Thus, it is truly a Biblical theology that comes forth from God alone by his Word and is valid for all peoples, in all cultures, and at all times.”  With that short introduction, I now want to list the twenty-one core doctrines of Reformed theology that round out the entire picture of all that it addresses.

Twenty-One Core Doctrines of Reformed Theology 

  1. It is a belief in the Sovereignty of God—specifically, that God rules and reigns in the midst of all circumstances; accomplishing all his holy will (cf. Ps. 24:1-2; Ps. 103:19; Isa. 45:5-7; Rom. 8:28). God’s sovereign work in the matter of salvation is primarily accomplished through predestination and election (Rom. 8:29-30; Eph. 1:4-5, 11).
  2. It is a Covenant Theology—the Bible teaches that there is only one people of God (e.g. “one flock, one shepherd” Jn. 10:16) and one plan of salvation (Acts 4:10-12; Gal. 3:7-9, 29). Also it teaches a two-covenant system: (1) a Covenant of Works (Gen. 2:16-17), and (2) a Covenant of Grace (Gen. 3:15). All other individual covenants are subsumed into the two-covenant system. 
  3. The Bible teaches and Reformed theology emphasizes a “Creator-creature Distinction” that governs how we live the Christian life. In brief, we recognize that there is only one God and we are creatures created by him. Thus, we live in subjection to God and his Law (cf. Exod. 20:1-17; Ps. 24:1-10, 97:1-12; Isa. 45:5-7, 55:1-11; 1 Tim. 1:17).
  4. Generally, Reformed theologians believe that the Law of God breaks into three categories: the Moral Law (Ten Commandments) which is eternal, the Ceremonial Law which was completely fulfilled through the sacrificial death of Christ, and the Civil Law which passed away with the end of the nation of Israel (WCF 19.4). Nevertheless, the principles of the Civil Law are extended into the present day, but not the exact particulars. In summary, the Law of God both convicts an individual of sin and acts as a tutor in leading the sinner to Christ (Rom. 3:20; Gal. 3:24). The Moral Law has not been abolished by Christ, but fulfilled (Matt. 5:17-20); it remains as an eternal standard of righteousness for holy living (Rom. 3:31), and a way unto life for every believer (Ps. 119:105). Thus, Reformed theologians have a “high regard” for the Law of God and reject all forms of antinomianism.
  5. Man’s spiritual condition is completely fallen as a result of the transgression of Adam (Total Depravity and Total Inability). This corrupt sin nature is immediately imputed to all of Adam’s posterity, in addition to the guilt of Adam (cf. Jer. 17:9-10; Rom. 3:23, 5:12-21, 6:23; Eph. 2:1-3).
  6. The Bible teaches and Reformed theology emphasizes the necessity of the New Birth [Gk. palingenesia] as an essential work of God in the Christian life (Deut. 10:12-16; Jn. 3:3-7; Tit. 3:5-7). By grace, each believer becomes a new creation (2 Cor. 5:16-17) by the Spirit’s work of regeneration (Divine monergism = that God alone works in the matter of salvation). Regeneration always precedes faith; since it is impossible for the sinner to believe and trust in Jesus Christ apart from the regenerating work of the Holy Spirit (Jn. 3:5-8; Tit. 3:4-7).
  7. The only remedy for Man’s fallenness comes from the “Alien Righteousness” of Jesus Christ which is found in Christ and outside of man [Lat. extra nos]. Righteousness cannot be found inside of man since all humans are not only condemned by Adam’s sin, but they are also condemned by their own individual sins (cf. Mark 7:14-23; Rom. 5:12-21; 1 Cor. 15:20-21). 
  8. The Grace of God (Grace Alone) is necessary for salvation (Eph. 2:4-10). God’s grace toward the believer is ordinarily made manifest through the preaching of his Word, the administration of the Sacraments, and Prayer [i.e. these three are known as the Means of Grace]. 
  9. The Holy Spirit indwells all Christians at the time of regeneration, and progressively leads them to a life of holiness and sanctification throughout this earthly life (cf. Rom. 8:9-17; 1 Cor. 3:16-17, 6:19-20; 1 Jn. 4:4).
  10. The Bible is the sole source of God’s revelation (Scripture Alone); it contains the Law, the Gospel, and fundamental principles for how we should live, worship, and think (cf. Ps. 119:105; Isa. 40:8; 2 Tim. 3:16-17; Heb. 4:12-13).
  11. God-given faith (Faith Alone) is the only way to receive the imputed righteousness of Christ, which results in our justification. The gift of faith is known as the material principle of our Salvation (cf. Rom. 3:21-26; Gal. 3:10-14; Eph. 2:8-9; Heb. 11:1-40).
  12. Jesus Christ is the only name by which we may be saved (Christ Alone). The gospel is exclusive, and only faith in Jesus Christ saves the sinner from the judgement of God (cf. Jn. 14:6; Acts 4:12; 1 Pet. 2:24-25, 3:18).
  13. For the Christian, all of life is to be lived Coram Deo (i.e. “in the presence of God”). The Christian life leads to regular acts of repentance and to our sanctification and growth in holiness (1 Cor. 10:31; Col. 3:12-17).
  14. The marks of a true church (Lat. notae ecclesia) are: (a) the fervent preaching of the Word of God (2 Tim. 4:1-5); (b) the right administration of the two Sacraments–Baptism and the Lord’s Supper–that Jesus has given (Matt. 28:18-19; 1 Cor. 11:17-34); and (c) the practice of Church discipline (Matt 18:15-20; Gal 6:1-2).
  15. The Bible teaches that local Church Government is led by elders [Gk: presbuteros, episkopos] and by deacons [Gk. diakonias](cf. Exod. 18:17-23; Acts 6:1-6; 1 Tim. 3:1-13; Tit. 1:5-9). These church officers are representative leaders who are elected by the congregation and held accountable (a) by Christ as the head of the church (Col. 1:18), (b) by one another, and (c) by the regional assembly of elders, the Presbytery [Gk. presbuterion]. Some elders serve vocationally as pastors, evangelists, or teachers (Eph. 4:11-12). Whereas, others serve in a ruling capacity (1 Tim. 5:17; Tit. 1:5).
  16. The worship of God—whether in public, family, or in private settings—is to be regulated by the Word of God alone and not by our own personal preferences or human imagination (cf. Lev. 10:1-3; Deut. 4:2, 12:31-32; Jn. 4:23-24). The primary concern of Reformed Christians is “How would God want us to worship Him?” 
  17. The Sacraments are viewed in the following manner: (1) Baptism is for believing adults and for their children (cf. Gen. 17:1-14; Acts 2:37-39; Acts 16:25-34; Col. 2:11-12). Baptism replaces circumcision and it is a sign of entrance into Christ’s church. (2) The Lord’s Supper is given by God for the spiritual nurture of His people, and it is to be received by faith (1 Cor. 11:23-32). It is a spiritual communion which represents the union that all true believers share with Jesus Christ (1 Cor. 10:16). The Lord’s Supper highlights how Jesus Christ is the true Passover lamb (1 Cor. 5:7).
  18. The Kingdom of God [Gk. basileia tou Theou] expands and grows throughout the history of the world until its final consummation at the Return of Jesus Christ (cf. Matt. 13:31-33, 16:18; Mark 1:14-15; Rev. 21:1-8). By grace, all true Christians are part of the Invisible Church as well as members of the Visible Church (Matt. 13:24-30; Phil. 3:20-21).
  19. The physical return of Jesus Christ comes about when the gospel of Christ’s Kingdom has been proclaimed throughout the entire world; meaning that all of the Elect are gathered into the kingdom of God (cf. Matt. 24:14; Mark 13:24-27; Rev. 7:9-10).
  20. The final state of all human beings will be either in Heaven or Hell (cf. Matt. 25:46; Rom. 14:10-11; 2 Cor. 5:10). A person’s eternal destiny is determined by God’s electing grace (Rom. 9:16, 18; Eph. 1:4-6). In time, all of the Elect will come to saving faith in Jesus Christ (cf. Matt. 7:13-14, 21-23, 11:28-30), and the Reprobate will be left in their sinful condition (Rom. 9:19-33, 11:11-24).
  21. All aspects of human culture that are found in this fallen world are to be thoroughly engaged—not retreated from [in Monasticism], or acquiesced to [in Secularism], but contended with [in a Reformed world and life view] (cf. Matt. 5:14-16; Jn. 15:8; Acts 17:22-34; Rom. 12:1-2; Eph. 2:10; 1 Jn. 2:15-17). The theological world-view [Ger. Weltanschauung] of Reformed Christianity seeks to boldly penetrate all spheres of human culture with the gospel of Jesus Christ (cf. Luke 19:11-27; 2 Cor. 10:3-6; Col. 2:8-9).

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!

Prof. Herman Bavinck

Bavinck, Herman. Christian Worldview. Translated and edited by Nathaniel G. Sutanto, James Eglinton. and Cory C. Brock. Wheaton, IL: Crossway, 2019.

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

Bavinck, Herman. Reformed Ethics: Created, Fallen, and Converted Humanity. Vol. 1. John Bolt, ed. Grand Rapids, MI: Baker Academic, 2019.

Bavinck, Herman. The Doctrine of God, William Hendricksen, trans. & ed. Edinburgh, Scotland: The Banner of Truth Trust, 1951.

Prof. Louis Berkhof

Beeke, Joel R. and Sinclair B. Ferguson, eds. Reformed Confessions Harmonized. Grand Rapids, MI: Baker Books, 1999. 

Berkhof, Louis. Manual of Christian Doctrine. Second Edition. Arlington Heights, IL: Christian Liberty Press, 2003.

Berkhof, Louis. Systematic Theology: New Combined Edition. Fourth Edition. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1996.

Prof. Loraine Boettner

Boettner, Loraine. The Reformed Doctrine of Predestination. Phillipsburg, NJ: Presbyterian & Reformed Publishing, 1932.

Boettner, Loraine. The Reformed Faith. Phillipsburg, NJ: Presbyterian & Reformed Publishing, 1983.

Calvin, John. 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.

Dr. Charles Hodge

Hart, Darrel G. and John R. Muether. Seeking a Better Country: 300 Years of American Presbyterianism. Phillipsburg, NJ: P&R Publishing, 2007.

Hodge, Charles. Systematic Theology. 3 Volumes. Peabody, MA: Hendricksen Publications, Reprint, 1981. 

Hodge, Archibald A. Outlines of Theology. Edinburgh, Scotland: The Banner of Truth Trust, Reprint, 1972.

Hoekema, Anthony A. Created in God’s Image. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1986.

Dr. Anthony A. Hoekema

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

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

Jellema, Dirk. “Predestination” in The New International Dictionary of the Christian Church. J. D. Douglas, ed. Revised Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.

Dr. Abraham Kuyper

Kuiper, R. B. The Glorious Body of Christ. Edinburgh, Scotland: The Banner of Truth Trust, 1966.

Kuyper, Abraham. Lectures on Calvinism: Six Lectures from the Stone Foundation Lectures Delivered at Princeton University. Columbia, SC: ReadaClassic.com, 2020.

Letham, Robert. The Lord’s Supper: Eternal Word in Broken Bread. Phillipsburg, NJ: P&R, 2001. 

Loetscher, Lefferts A. A Brief History of the Presbyterians. Third Edition. Philadelphia, PA: The Westminster Press, 1978. 

Lucas, Sean Michael. On Being Presbyterian: Our Beliefs, Practices, and Stories. Phillipsburg, NJ: P&R Publishing, 2006.

McKim, Donald K., ed. Encyclopedia of the Reformed Faith. Louisville, KY: Westminster/John Knox Press, 1992. 

McNeill, John T. The History and Character of Calvinism. London, England: Oxford University Press, 1954.

Prof. John Murray

Meeter, Henry H. Revised by Paul A. Marshall. The Basic Ideas of Calvinism. 6th Edition. Grand Rapids, MI: Baker Book House, 1990.

Murray, John, Christian Baptism, Phillipsburg, NJ: Presbyterian and Reformed Publishing, 1980.

Murray, John. Collected Writings of John Murray. Four Volumes. Edinburgh, Scotland: The Banner of Truth Trust, 1976.

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

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

Packer, J. I. Evangelism and the Sovereignty of God. Downers Grove, IL: InterVarsity Press, 1961.

Dr. J. I. Packer

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

Packer, J. I. “Saved by His Precious Blood: An Introduction to John Owen’s The Death of Death in the Death of Christ” in A Quest for Godliness: The Puritan Vision of the Christian Life. Wheaton, IL: Crossway Books, 1990.

Reid, W. Stanford. “Presbyterianism” in The New International Dictionary of the Christian Church. J. D. Douglas, ed. Revised Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.

Reid, W. Stanford. “The Reformed Tradition” in Evangelical Dictionary of Theology. First Edition. Grand Rapids, MI: Baker Academic, 1984.

Dr. Robert Reymond

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

Reymond, Robert L. John Calvin: His Life and Influence. Ross-shire, Scotland: Christian Focus Publications, 2004.

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

Sproul, R. C. Chosen by God. Wheaton, IL: Tyndale House Publishers, 1989.

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

Dr. R. C. Sproul

Sproul, R. C. 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. Willow Grove, PA: The Committee on Christian Education of the Orthodox Presbyterian Church, 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

G. I. Williamson on Adoption

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)

— Dr. Marcus J. Serven

St. Bartholomew’s Day Massacre

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

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

French Huguenot Church in Charleston, South Carolina

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

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

— Dr. Marcus J. Serven

Berkhof on Sanctification

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)

Berkhof on “The Passive Obedience of Christ”

Prof. Louis Berkhof

“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.

— Dr. Marcus J. Serven

Berkhof on “The Active Obedience of Christ”

Prof. Louis Berkhof

“Christ as Mediator entered into the federal relation in which Adam stood in the state of integrity, in order to merit eternal life for the sinner. This constitutes the active obedience of Christ, consisting in all that Christ did to observe the law in its federal aspect, as the condition for obtaining eternal life. The active obedience of Christ was necessary to make His passive obedience acceptable with God, that is, to make it an object of God’s good pleasure. It is only on account of it that God’s estimate of the sufferings of Christ differs from His estimate of the sufferings of the lost. Moreover, if Christ had not rendered active obedience, the human nature of Christ itself would have fallen short of the just demands of God, and He would not have been able to atone for others. And, finally, if Christ had suffered only the penalty imposed on man, those who shared in the fruits of His work would have been left exactly where Adam was before he fell. Christ merits more for sinners than the forgiveness of sins. According to Gal. 4:4-5 they are through Christ set free from the law as the condition of life, are adopted to be sons of God, and as sons are also heirs of eternal life, Gal. 4:7. All this is conditioned primarily on the active obedience of Christ. Through Christ the righteousness of faith is substituted for the righteousness of the law, Rom. 10:3-4. Paul tells us that by the work of Christ ‘the righteousness of the law is fulfilled in us,’ Rom. 8:3-4; and that we are made ‘the righteousness of God in Him,’ 2 Cor. 5:21.” (Berkhof, Systematic Theology, 380)

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

— Dr. Marcus J. Serven

Update on the Theology Study Group

An after class celebration at Pok-e-Jo’s Smokehouse in Austin

Over the past twenty-two months I have really enjoyed the privilege of teaching theology to this serious group of adult-learners. We call ourselves the “Theology Study Group.” Our class formed in the Summer of 2020 with four students and over time we grew to sixteen students. The basic plan was to meet weekly on Thursday mornings (weather, vacations, and illnesses permitting) at Redeemer Presbyterian Church. The Lord has certainly blessed us as we dug deep into the Bible and wrestled with all of the major doctrines of the Christian faith.

Today we reached the final pages in Louis Berkhof’s “Manual of Christian Doctrine” and we discussed–as you might expect–the Return of Christ and the coming Judgment Day. The promise of “the blessed hope” which is “the appearing of…our great God and Savior Jesus Christ” (Titus 2:13) is a strong motivation to holy living and faithfulness. What a privilege it is to reflect on these precious doctrines of God. Class members: (L-R) Max, Donna, Steven, Albert, David, Joel, Bret, me, Steven, and Boyd. Missing from this picture are regular attenders: Robert, Brian, Joseph, and Jack.

— Dr. Marcus J. Serven

R. C. Sproul on “Free Will”

Dr. R. C. Sproul

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

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

Louis Berkhof on the “Mode of Baptism”

Prof. Louis Berkhof of Calvin Theological Seminary

“Is immersion that only proper mode of baptism? The generally prevailing opinion outside of Baptist circles is that, as long as the fundamental idea, namely, that of purification, finds expression in the rite, the mode of baptism is quite immaterial. It may be administered by immersion, by pouring or effusion, or by sprinkling. The Bible simply uses a generic word to denote an action designed to produce a certain effect, namely, cleansing or purification, but nowhere determines the specific mode in which the effect is to be produced. Jesus did not prescribe a certain mode of baptism. He evidently did not attach as much importance to it as the Baptists do. Neither do the Biblical examples of baptism stress any particular mode…That this purification was sometimes effected by sprinkling, is evident from Num. 8:7; 19:13, 18, 19, 20; Ps. 51:7; Ezek. 36:25; Heb. 9:10…Neither is this possible in connection with the following passages of the New Testament: Matt. 3:11; Luke 11:37-38; 12:50; Rom. 6:3; 1 Cor. 12:13; Heb. 9:10 (cf. verses 13, 14, 19, 21); 1 Cor. 10:1-2. Since the word baptizo does not necessarily mean ‘to immerse,’ and because the New Testament does not in any case explicitly assert that baptism took place by immersion, the burden of proof would seem to rest on the Baptists…The passages referred to in the preceding prove that many Old Testament washings (baptizings) took place by sprinkling. In a prophecy respecting the spiritual renewal of the New Testament day the Lord says: ‘And I will sprinkle clean water upon you, and ye shall be clean,’ Ezek. 36:25. The matter signified in baptism, namely, the purifying Spirit, was poured out upon the Church, Joel 2:28-29; Acts 2:4, 33. And the writer of Hebrews speaks of his readers as having their hearts sprinkled from an evil conscience, Heb. 10:22.” (Berkhof, Systematic Theology, 629-631)

John Calvin on “Infant Baptism”

Here is a short summary statement of John Calvin’s argument for applying the sign of baptism to the children of Believers:

John Calvin (1509-1564)

“Reason would tell us that baptism is rightly administered to babies. The Lord did not give circumcision long ago without making them (infants) partakers of everything represented by circumcision. He would have been deceiving his people with a sham, if he had reassured them with false signs. The idea is very shocking. He distinctly states that the circumcision of the infant is the seal of covenant promise. If the covenant remains firm and unmoved, this is just as relevant to the children of Christians today as it was to the children of the Jews under the Old Testament…The truth of baptism applies to infants, so why do we deny them the sign? The Lord himself formally admitted infants to his covenant, so what more do we need?”

John Calvin, Institutes of the christian religion, 4:16:5 (Beveridge Edition)

Most Reformed and Presbyterian families embrace Calvin’s way of thinking when it comes to our “Covenant Children.” We understand that God has given each child to the Christian family as a “heritage,” a “reward,” and a “blessing” (Ps. 127:3-5). And, that the sign and seal of the Old Testament–which was circumcision (Gen. 17:7-9; Rom. 4:11)–has now been replaced by baptism in the New Testament (Col. 2:11-12). Standing on the promises of the Covenant of Grace, Christian parents are solemnly tasked by Jesus Christ “to make disciples” of their children by “baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matt. 28:19). Lastly, they are instructed by the Apostle Paul to “bring them up in the discipline and instruction of the Lord” (Eph. 6:4; Matt. 28:20). This is serious business!

An Infant Baptism at Covenant Family Church in Troy, MO

Therefore, it is imperative that Christian fathers and mothers embrace the promises of God for each one of their children (Ps. 78:1-8). Consider the Apostle Peter’s striking admonition to his fellow Jews on the day of Pentecost, “For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself” (Acts 2:39). In other words, those who follow Jesus Christ as His disciples are responsible by faith to entrust the spiritual awakening of their own children to God’s gracious work (John 3:3-5; Titus 3:5-7). We do this by presenting our “Covenant Children” for baptism and by instructing them in the truths of the Gospel as they mature.

Soli Deo Gloria!

— Dr. Marcus J. Serven

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