What Reformed Theology is Not

     There is a lot of confusion in the evangelical world concerning Reformed Theology.  In this brief article by Westminster Seminary professor Dr. Michael Horton, he helps clear up some of the fog by giving us clarification on what Reformed Theology/Calvinism is not.  

What Is Reformed Theology?: Covenant Theology

     The 6th lesson in our video series of Reformed Theology with R. C. Sproul in Covenant Theology is based on 3 main biblical covenants.  The basis of a covenant is an agreement among parties binding them to perform undertakings for one another.  Although God's covenants are central to the biblical record, and are written about in early church history, the Reformers developed from the Scriptures a more elaborate, systematic approach that is known as Covenant Theology.  There are 3 main covenants in Covenant Theology that we will consider:

1. The Covenant of Redemption: Adam would bring the whole of the human race into the helpless condition of sin.  In eternity past, God the Father and God the Son covenanted together for the redemption of God's elect.  The Father appointed and sent the willing Son to be the 2nd Adam and mediator by fulfilling all righteousness in perfect obedience to the law of God in both its demands and punishments.  In time, Christ purchased His church with His precious blood and lives as her High Priest following His resurrection!  The 1689 London Baptist Confession states the eternal pact of redemption wonderfully:  "It pleased God, in His eternal purpose, to choose and ordain the Lord Jesus, His only begotten Son, according to the covenant made between them both, to be the mediator between God and man; the prophet, priest, and king; head and savior of the church, the heir of all things, and judge of the world; unto whom He did from all eternity give a people to be His seed and to be by Him in time redeemed, called, justified, sanctified, and glorified" (Isa. 42:1; 1 Pet. 1:19-20; Acts 3:22; Heb. 5:5-6; Ps. 2:6; Lk. 1:33; Eph. 1:22-23; Heb. 1:2; Acts 17:31; Isa. 53:10; Jn. 17:6; Rom. 8:30 . . . great devotional verses!).  Note: We can also glean from Scripture that God the Holy Spirit covenanted to be sent by the Father and Christ to apply the redemption of Christ to believers.  
2. The Covenant of Works: This is the covenant between God and man made in the garden of Eden.  This covenant consisted of a promise of eternal life and confirmation in righteousness to Adam upon the condition of perfect obedience during a probationary period.  Adam's served as the head of humanity in this agreement either bringing further blessing or the penalty of death (physical and spiritual) to his posterity.  Article 19:1 of the London Baptist Confession (LBC) says, "God gave to Adam a law of universal obedience written in his heart, and a particular precept of not eating the fruit of the tree of knowledge of good and evil; by which he bound him and all his posterity to personal, entire, exact, and perpetual obedience; promised life upon the fulfilling, and threatened death upon the breach of it, and endued him with the power and ability to keep it" (Gen. 1:27; Eccles. 7:29; Rom. 10:5; Gal. 3:10,12).  But as we know, Adam broke his agreement bringing the whole human race into sin and guilt.  The LBC Article 6:3 elaborates, "They (Adam and Eve) being the root, and by God's appointment, standing in the room and stead of all mankind, the guilt of the sin was imputed, and corrupted nature conveyed, to all their posterity descending from them by ordinary generation, being now conceived in sin, and by nature children of wrath, the servants of sin, the subjects of death, and all other miseries, spiritual, temporal, and eternal, unless the Lord Jesus set them free" (Rom. 5:12-19; 1 Cor. 15:21-22, 45, 49; Psa. 51:5; Job 14:4; Eph. 2:3; Rom. 6:20; Rom. 5:12; Heb. 2:14-15; 1 Thess. 1:10).  
3. The Covenant of Grace: God in His infinite mercy and grace, condescended to redeem man after he became irreversibly without hope.  In this covenant, the 2nd Adam, the Lord Jesus Christ must be trusted as Redeemer/Savior.  Christ acted as the new head of humanity in His perfect obedience to the moral demands and sin-bearer as he endured the penalty of the law of God.  Through faith in the promised Seed of Genesis 3:15 (the one who would "bruise the head of Satan" by Himself taking the punishment for sin) God's elect is justified in Christ and given the gift of eternal life!  The 1689 LBC article 8:5 states, "The Lord Jesus, by His perfect obedience and sacrifice of Himself, which He through the eternal Spirit once offered up unto God, hath fully satisfied the justice of God, procured reconciliation, and purchased an everlasting inheritance in the kingdom of heaven, for all those whom the Father hath given unto Him" (Heb. 9:14, 10:14; Rom. 3:25-26, Jn. 17:2; Heb. 9:15).  As it pertains to those with faith in Christ, the 1689 LBC article 14:1 says, "The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the Word; by which also, and by the administration of baptism and the Lord's supper, prayer, and other means appointed of God, it is increased and strengthened" (2 Cor. 4:13; Eph. 2:8; Rom. 10:14, 17; Lk. 17:5; 1 Pet. 2:2; Acts 20:32).  

     We failed, Christ succeeded, we benefit eternally solely from Christ's merit.  And . . . God planned and ordained it before He created the world.  The Father planned redemption, the Son accomplished it, the Spirit applies it!  Happy Valentine's Day!

Song of worship by Sarah Sadler celebrating God's great love for us in Christ:

What Is Reformed Theology?: Sola Fide (Part 2)

     "He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him" (2 Cor. 5:21).

     "Now to the one who works, his wage is not credited as favor, but as what is due.  But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness . . . " (Rom. 4:4-5).  Emphasis mine.  


     "The Lord Jesus, by His perfect obedience and sacrifice of Himself, which He through the eternal Spirit one offered up unto God, hath fully satisfied the justice of God, procured reconciliation, and purchased an everlasting inheritance in the kingdom of heaven, for all those whom the Father hath give unto Him."  Chapter 8:5 of the 1689 London Baptist Confession.
(Hebrews 9:14; Hebrews 10:14; Romans 3:25-26; John 17:2; Hebrews 9:15)

     In our next video on Reformed Theology, R. C. Sproul continues to focus on the central issue of the Reformation.  Though the Reformers had many contentions with the Roman Catholics, no issue was as hotly disputed than that of justification.  The crucial question in the 16th century struggle was simply, how can a holy and righteous God view sinners as just in His sight?  This has been the pressing question concerning man since the Fall and the Reformers recovered the good news of the biblical gospel!
     Roman Catholic theology taught that justification came through infused grace.  Specifically, in the sacrament of infant baptism, God's grace was said to be infused into the soul and was kept perpetually unless the person committed an egregious mortal sin.  The committing of a mortal sin then led the perpetrator to multiple necessary steps in the Catholic system in order to reestablish the infused grace of God to the individual.  By contrast, the Reformers stance on justification by faith alone was based on the biblical doctrine of imputation, which is a legal/forensic concept of a transfer of an account to another.  Specifically, a doctrine that many theologians deem the double imputation of justification: 

1. God imputes/charges our debt of sin to Christ.
2. God imputes/credits Christ's perfect obedience to the law to us.  

     What a difference in how the Catholic Church views the doctrine of justification compared with Protestants.  Instead of an immediate and continual righteous verdict that God declares through the means of faith in Christ, Rome viewed justification as something that was contingent upon the individual . . . a status that could be lost through mortal sins, and a process of establishing an internal subjective righteousness that may also need refinement through thousands of years in Purgatory in order to finally meet God's approval.  What a spiritual hamster wheel! If we are looking to be justified or sanctified by what we do, when is our goodness ever going to be good enough to please a holy God?  Contrastingly, the Reformers returned to the biblical gospel, which wonderfully proclaims that while we are still sinners, God imputes Christ's record to our account by faith in Him.  Michael Horton explains our debt to God and justification in Christ,

It would be similar to an average daily laborer thinking he can pay off the national debt of the United States.  We not only have a lack of funds; we have an abundance of debts.  So we need two things in order to settle the account with God.  We need a payment of all the debts.  And then we need a full line of credit.  God requires both: Negatively, we must be guilty of no sins, but positively, we must also be just as morally perfect, righteous, and holy as God Himself.  The glass must not only be empty of unrighteousness; it must be full of righteousness.  This is where the popular definition of justification--"just as if I'd never sinned"--falls short.  Rather, it is just as if I'd never sinned and had, instead, loved God and my neighbor perfectly all my life" (Michael Horton, Putting Amazing Back into Grace: Embracing the Heart of the Gospel.  BakerBooks, 2002. p. 142.).  Horton's emphasis.

     Good news for all who trust in Jesus!  Good news that cannot be assumed, and good news worth fighting for!  Since the Fall of man, God has always saved His people by grace through faith in His Redeemer.  And, when our nation's most well known and influential pastor describes the gospel as "God giving us a do-over like when taking a mulligan in golf" the evangelical church is in crisis mode concerning an understanding of the biblical gospel whether we know it or not.

http://www.ligonier.org/learn/series/what_is_reformed_theology/faith-alone-part-2-3207/

What Is Reformed Theology?: Sola Fide (Part 1)

And He also told this parable to some people who trusted in themselves that they were righteous, and viewed others with contempt:  "Two men went up to the temple to pray, one a Pharisee and the other a tax collector.  The Pharisee stood and was praying this to himself: 'God, I thank You that I am not like other people: swindlers, unjust, adulterers, or even like this tax collector.  I fast twice a week; I pay tithes of all that I get.'  But the tax collector, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, 'God, be merciful to me, the sinner!'  I tell you, this man went to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted" (Luke 18:9-12).  Emphasis mine.

     In Luke's gospel, we have the best and the worst of Jewish citizens praying in the temple.  The Pharisee was the appointed religious leader of Israel and the tax collector was the most despised.  The tax collector's in Israel were the pond scum of society because they were agents for the Roman Empire in the taxation of their own people.  They were particularly loathed because in the elaborate Roman taxation system, the tax collector could keep whatever he could collect above Caesar's tax rate, and did so . . . leading to a lucrative career but further alienating themselves from others!  Contempt for the Jewish tax collectors for Rome  is well documented in the New Testament and in rabbinic literature.  In Jewish religious life they were ritually unclean and regarded as robbers and thieves (note in the NT how often you see the phrase "tax collectors and sinners" . . . tax collector and sinner were synonymous terms).

     Before we come down too hard on the Pharisee of the parable, we need to be careful and consider ourselves in this account.  Note the Pharisee is crediting God's grace and thanking God for both his avoidance of unrighteous behavior and for his righteous deeds according to Jewish tradition.  In the Pharisee's mind, God's grace was making him righteous in himself, which made him view others with disdain.  The tax collector's presence in the temple is interesting in and of itself.  He wouldn't have been allowed in the inner court of the temple where the Jewish leaders presided and where priests offered animal sacrifices to God for the sins of Israel.  But the tax collector was obviously under the conviction of his sin, and went desperately to the temple appealing to God.  Out of respect for the Pharisee and in acknowledgment of his own unrighteousness, he stood at a distance repenting of his sin and pleading to God for mercy.  In Jesus' words, "I tell you, this man went down to his house justified (declared righteous by God) rather than the other . . . " (Luke 18:14a).  Also interestingly (and wonderfully so) is the tax collector would have been seeing firsthand animals being slain for sin in the temple.  In just a short time the Author of this parable would become the final sacrifice for sin as He lay down His life as the "lamb of God who takes away the sin of the world!"

      Essentially the Reformers stood with the tax collector, while Rome stood with the Pharisee.  The Reformers called the righteous that God accepts through faith an alien or foreign righteousness.  Righteousness that does not originate in us or is perfected in us, but the righteousness of Jesus Christ imputed to those who have faith in Him.  The gospel is that . . .  "while we were still helpless, at the right time Christ died for the ungodly.  For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die.  But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us" (Romans 5:6-8).  Emphasis mine.

      Here's the deal: we need a perfect record of law-keeping in order to be justified by God.  Despite our self improvements and growth, do we have a perfect moral record before God?  The good news is that Jesus loves and justifies tax collectors and sinners, the helpless, ungodly, one's who are led to cry out to him for mercy in trusting faith.  Our first NT gospel was written by a former tax collector named "Levi" who became Matthew at Jesus' calling.  An inevitable question of application is: how do we view God's act of justification?  Is is something that begins or is developed in us through performance?  Or is it the gift of Christ's righteousness given to us through faith alone in Him?  The Reformers argued the latter against Rome.  Let's listen to R. C. Sproul to get further insight on sola fide.

Great blog post by Tullian Tchividjian on the infinite merit of Christ vs. self-performance

Short blog post by Martin Downes . . . note the tax collector calls himself the sinner in Jesus' parable

What Is Reformed Theology?: Sola Scriptura

     In our 3rd video lesson studying Reformed Theology, R. C. continues to build on the foundations of the historic faith.  This is a great history lesson that will always have contemporary application in this present age.  In early 16th century Europe, the common people did not possess personal copies of the Scripture and were reliant upon the Roman Catholic church exclusively for instruction from God.  The problem?  The church used 2 sources of revelation in order to catechize their subjects:  Scripture and tradition.  When man deviates from Scripture (adds or subtracts from it), all kinds of problems are inevitable and this was certainly the case at this time.  The Catholic church, at her Pope's edict, could adopt and initiate doctrine that was considered as authoritative as Scripture.  The church hierarchy could also interpret Scripture and tradition subjectively in order to accomplish their ungodly ends.  Not surprisingly, the Catholic church corrupted this power over the common people with un-biblical and oppressive teachings . . . normally for the vexing of people's consciences in order to acquire their money!
     Martin Luther was a Catholic monk (he wasn't "Lutheran") and Doctor of Theology when he posted his 95 Thesis at Wittenberg, Germany.  On Luther's thesis were 95 points of contention with Roman Catholic teachings and abuses.  Luther's intention was not to start the Protestant Reformation, but to bring the Catholic church into conformity to the Scriptures.  At the Diet (Roman Catholic assembly) of Worms in 1521, with the threat of excommunication (and likely death by burning) if he would not recant his protest, Luther boldly stood for the Word of God.  He did not recant of his criticisms of Rome or of his prolific writings!  The recovery of the Word of God was costly as war ensued throughout Germany with lots of bloodshed.  Luther went on to translate the Bible into the German language and led a movement of Reformation throughout Europe that put the Bible into the hands of common folk.  The Lord caused nothing short of a revival, which led to several centuries of some of the best theological writing in church history.  We are the beneficiaries of the Reformation today as most Americans households have multiple bibles.  What a privilege and responsibility it is to have God's Word!

Chapter 1 of the 1689 London Baptist Confession:  Of the Holy Scriptures (a great reformed confession of sola Scriptura . . . great devotional material if you follow the Scripture verses listed!):

This is a clip from the movie Luther at the Diet of Worms . . . this movie on the life of Martin Luther is a must-see for the whole family . . . the producer took pains to ensure it was historically accurate down to the very words Luther spoke (it gives me chills every time and we own the movie!):

What Is Reformed Theology?: catholic, evangelical, and reformed

     In video #2 R. C. Sproul continues to build on lesson #1 by emphasizing again that it is the study of Theology Proper (the doctrine of God), which guides everything that is considered in Reformed Theology.  Thus, when considering the coherent systems (Systematics or Systematic Theology) in God's Word, Reformed Theology moves into study of other biblical doctrines carefully while keeping God's character and attributes as the controlling factor.  As we learned last time, Reformed Theology is thoroughly and intentionally God-centered.  The doctrines of God's sovereignty and holiness are lauded in Reformed Theology.
     Before getting further into the what characterizes Reformed Theology, Sproul wants us to know that Reformed Theology is grounded in the Scriptures, is historically orthodox, and has the gospel of Christ as it's foundation.  Thus, the Reformed faith is catholic (not Roman Catholic) in the true sense of the word . . . it holds strongly to the essentials of the faith that are clearly taught in the Word, and are believed universally by Christians.  The essential Christian doctrines have been fought for in biblical times and throughout history as various heresies have arisen, but have been struck down at various church councils and by doctrinal confessions/creeds/catechisms (perhaps a new confession is in order to handle the seeker/purpose driven movement?!).  In short, the Reformed faith believes and confesses the essentials of the faith that all Christians cherish.  Reformed Theology is also evangelical in that the biblical gospel was recovered by Luther and others as they separated from the Catholic Church in the 16th century.  Though Luther objected to many things going on in 16th century Roman Catholicism, it was the doctrine of justification by faith alone in Christ alone that he labored to re-establish and defended most vigorously.  Luther's insistence on justification "sola fide" (by faith alone) is still a matter that distinguishes Protestants and Catholics to this day.
     Is anyone seeing that Reformed Theology is a refreshing alternative to what we see so commonly in the visible church today?!  Contemporary church ministries are often not grounded in Systematic Theology (e.g. Scripture is so often taken out of context to fit a chosen topic) and Biblical Theology (e.g. the drama of Christ's redemption is often replaced with moralistic "life coaching"), most contemporary churches do not adhere deliberately to the essentials of Christianity as taught in the Scriptures and are established in church history (many do not even provide the most basic doctrinal statement anymore), nor do they take pains to make sure the gospel message is protected, preached, and cherished.  As someone who reviews sermons often, I say with sadness that in much of today's 'preaching' God and Christ are hardly even mentioned in any sort of orthodox sense and the gospel is often strangely absent.

Rick Warren endorsed, Seeker/Purpose-driven pastor Perry Noble's (NewSprings Church in Anderson, S. C.) view of ministry.

What Is Reformed Theology?: An Introduction

     Though I was planning to start a series of posts today on the law/10 commandments and the gospel/evangelism.  I decided to put that on hold for a couple weeks.  The reason for this change is that I believe strongly that a Reformed understanding of our faith is a great alternative to what many evangelicals are experiencing in their local churches.  Furthermore, many in our sphere have simply never been adequately exposed to the theology of the Reformation and why it is important in our day.

     Before I go further, I want to point out the obvious fact that there is no perfect church out there.  Also that many churches with different hermeneutical (interpretational) persuasions do a wonderful job communicating the essential doctrines of the faith and also get the gospel message right.  Moreover, though I know we are to contend earnestly for the faith (e.g. Jude 3),  test carefully what we hear from those teaching in the name of God (e.g. Acts 17:11), not fail to make public what false teachers are teaching (e.g. Gal. 1:6-9) and identify who is teaching aberrant doctrine (e.g. 2 Tim. 2:16-18), God hates a lack of unity among believers that is un-biblical.  Even though my convictions are now Reformed, I did not begin my Christian life with this view and only came to a Reformed understanding as the result of God's providence, much investigation, constant study, and travail of soul over a period of many years . . . and this continues.  The Reformation spirit is one that desires to always be reforming in further conformity to the Word of God.     

     With that background in mind, I realize that many of you may also have heard that "Calvinism" is just short of evil, but have never actually read John Calvin's writings or know where the 5 points of Calvinism even come from?  If so, this series on Reformed Theology from Dr. R. C. Sproul should answer these questions for you and add wonderful knowledge to your faith.  You will be challenged and encouraged to do further study as well.
     In this first video in the series on Reformed Theology from Ligonier Ministries, R. C. begins with the defining characteristic of Reformed Theology:  that Reformed Theology is God-centered . . . that the Bible's main character is God, salvation comes through His Son alone, and is by His mighty working.  Though this emphasis on God in church ministries may sound like a no-brainer, consider the current evangelical church's largely man-centered crisis!  Seeker-senstive, purpose-driven, post-modern emergent, etc. etc. ministries all have one thing in common . . . they begin with man and then might attempt to move to God.  The current evangelical scene often portrays God as part of our story, but Reformed Theology clearly teach that Jesus Christ is the story and we are made a part of His church by grace!

     These video's by R. C. are short (20-25 minutes) and well worth our time.  I think that as you follow along, you will find Reformed Theology biblically honoring, historically solid, and best of all Christ-centered to the core!  Charles Spurgeon once called Reformed Theology, "The gospel of Jesus Christ."