Consider This...
Theological Thoughts to Encourage the Heart & Stir the Mind ___________________________________________________
Volume I May 2011 Issue 19
We, as Baptists, are not Reformed in theology, yet we should not be oblivious to what adherents to this belief system uphold. In recent days, a noticeable number of people in non-Reformed churches, including pastors, have become enamored with at least some aspects of reformed theology. Tim Challies , in his book Young, Restless, Reformed writes, Weary of churches that seek to entertain rather than teach, longing after the true meat of the Word, these young people are pursuing doctrine and are fast becoming new Calvinists.
In this article, I want to accomplish three things. 1. To identify the basics of Reformed theology, 2. To note some of the positive aspects of Reformed theology. 3. To consider a Baptist perspective on Reformed theology.
What is Reformed Theology?
In the book, Got Questions, Michael Houdmann defines it in the following way: Broadly speaking, Reformed theology includes any system of belief that traces its roots back to the Protestant Reformation of the 16th Century. Of course, the Reformers themselves traced their doctrine to Scripture, as indicated by their credo of “sola scriptura,” so Reformed theology is not a “new” belief system but one that seeks to continue apostolic doctrine.
Generally, Reformed theology holds to the authority of Scripture, the sovereignty of God, salvation by grace through Christ, and the necessity of evangelism. It is sometimes called Covenant theology because of its emphasis on the covenant God made with Adam and the new covenant which came through Jesus Christ (Luke 22:20).
Authority of Scripture. Reformed theology teaches that the Bible is the inspired and authoritative Word of God, sufficient in all matters of faith and practice.
Sovereignty of God. Reformed theology teaches that God rules with absolute control over all creation. He has foreordained all events and is therefore never frustrated by circumstances. This does not limit the will of the creature, nor does it make God the author of sin.
Salvation by grace. Reformed theology teaches that God in His grace and mercy has chosen to redeem a people to Himself, delivering them from sin and death. The Reformed doctrine of salvation is commonly represented by the acrostic TULIP (also known as the five points of Calvinism): T - total Depravity, U - unconditional election, L - limited atonement, I - irresistible grace, P - perseverance of the saints.
Reformed theology teaches that Christians are in the world to make a difference, spiritually through evangelism and socially through holy living and humanitarianism.
Other distinctives of Reformed theology generally include the observance of two ordinances (baptism and communion), a cessationist view of the spiritual gifts (the gifts are no longer extended to the church), and a non- dispensational view of Scripture. Held in high esteem by Reformed churches are the writings of John Calvin, John Knox, Ulrich Zwingli, and Martin Luther, The Westminster Confession embodies the theology of the Reformed tradition. Modern churches in the Reformed tradition include Presbyterian, Congregationalist, and some Baptist.
Positive Aspects of Reformed Theology
Before exposing some of the doctrinal concerns of Reformed Theology, let us consider some of the positive aspects of this movement. Consider the following strong points:
1. The Bible (66 Books) is considered the only rule of faith and practice.
Those in the Reformed tradition have a great reverence and respect for the Word of God and they generally hold to a high view of inspiration, insisting that the Bible is totally without error of any kind. May we all be counted among those who tremble before the Word of our God (Isaiah 66:2)!
2. Justification by faith is given its proper place as well as the other great Reformation doctrines such as the Universal Priesthood of Every Believer and the Sole Authority and Supreme Authority of the Scriptures. We can only thank God that these great truths were re–discovered and brought to light by the early reformers.
3. The GRACE OF GOD is rightly exalted. Knowing the depravity of the human heart, Reformed men have expressed deep gratitude for the amazing and super abounding grace of God which can reach to the chief of sinners. Every believer needs to join with them in boasting in our merciful and gracious Savior and exulting in His sovereign grace.
4. Because of their emphasis on the depravity of man and the glory and sovereignty of God, those in the Reformed tradition tend to have a GOD– CENTERED emphasis rather than a man–centered, humanistic emphasis which is so common today, even in the evangelical world. Their theology tends to abase sinful man and exalt the God of all glory. It is fitting to do so "for of HIM, and through HIM, and to HIM, are all things: to whom be glory for ever. Amen" (Rom. 11:36).
5. Those in the Reformed tradition usually have a healthy fear of God and a strong abhorrence for sin. They also have a reverential respect for God’s absolute moral standards, especially as they are set forth in the ten commandments. "But as He which hath called you is holy, so be ye holy in all manner of conduct; Because it is written, Be ye holy; for I am holy" (1 Peter 1:15-16).
6. Reformed Theology to its credit can claim for itself some noted and godly men who ought to be recognized and who demand our respect. They have been diligent in the study of the Word of God from which we all can benefit. Such men have sought to point to God and His Word in the out working of this age of grace. To the measure that these men have imitated Christ, to that measure we can imitate them (1 Cor. 11:1).
7. Those in the Reformed tradition have been very successful in making their views known. They have done this not so much through local church out reach, but through literature. Reformed writers have permeated the Christian book market. A great majority of theology books and Bible commentaries are written from a Reformed perspective.
Certainly there is much that is commendable in the Reformed movement. These seven points (and more could be added) are certainly to their credit. In general it has been a God–honoring movement which has preached Christ, detested sin, acknowledged that God rules on His sovereign throne and proclaimed the glorious doctrine of justification by grace through faith according to the Scriptures. May these very things be said of us!
A Baptist Perspective on Reformed Theology.
The two dominating doctrinal problems with Reformed Theology have to do with Ecclesiology (the church) and Eschatology (last things).
In his writings on this subject, Dr. Myron J. Houghton makes the following observations: Reformed theology sees all the elect from Adam onward as part of the universal church. “The catholic or universal church, which (with respect to the internal work of the Spirit and truth of grace) may be called invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ, the head thereof; and is the spouse, the body, the fullness of him that filleth all in all.” Israel in the Old Testament is called “the Jewish church.”
Many Baptists do not see either the universal Body of Christ or the local church in the Old Testament. Here is one reason why: In Ephesians 2:11-15 Paul states: “Therefore remember that you, once Gentiles in the flesh-who are called Uncircumcision by what is called the Circumcision made in the flesh by hands—that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace.”
Note the following facts: (1) Gentiles, who before Christ died were “far off," are now brought
near by Christ's blood (v. 13); (2) By His death, Christ broke down the law which was a wall that had
divided Jews from Gentiles (vv. 14-15); (3) By His death, Christ created a new entity (v. 15)
The glory of the cross emphasizes that the church’s origin is related to Christ’s death and resurrection. Therefore, the church began at Pentecost (Acts 2) and the Universal church consists of believers from that time until the rapture.
Secondly, Houghton addresses the issue of Eschatology: Reformed theology teaches that everyone who has ever lived will be raised and judged together: “God hath appointed a day wherein he will judge the world in righteousness, by Jesus Christ; to whom all power and judgment is given of the Father; in which day, not only the apostate angels shall be judged, but likewise all persons that have lived upon the earth shall appear before the tribunal of Christ, to give an account of their thoughts, words, and deeds, and to receive according to what they have done in the body, whether good or evil.”
Notice in this scenario, there is no place for the future restoration of the nation Israel. But in Romans 11:25-29 Paul states, “For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in. And so all Israel will be saved, as it is written: ‘The Deliverer will come out of Zion, And He will turn away ungodliness from Jacob; For this is My covenant with them, When I take away their sins. Concerning the gospel they are enemies for your sake, but concerning the election they are beloved for the sake of the fathers. For the gifts and the calling of God are irrevocable.’”
God made an unconditional covenant with Abraham (Genesis 12, 13, 15, 17) and reaffirmed it in the New Covenant. This includes a spiritually renewed national Israel (Jeremiah 31:31) and a return to their promised land (Ezekiel 36:24-28).
Lastly, Houghton submits that Reformed theology teaches a general resurrection and a general judgment but in 1 Corinthians 15:20-26 Paul teaches that there is an order in the resurrection. Not everyone will be raised at the same time (verse 23): Christ at His resurrection, then those who are His, to reign with Him, then finally at the end of this kingdom (so the eternal kingdom has not yet begun) death will be defeated, meaning even the lost will be raised from the dead.
This is further explained in Revelation 20:4-7, 10-15 where we see that there is an order of resurrection and judgment:
(1) Believers will be raised and judged before Christ’s millennial reign (“and they lived and reigned with Christ for a thousand years.”–Revelation 20:4).
(2) Believers of all the ages will participate in the first resurrection (“Blessed and holy is he who has part in the first resurrection. Over such the second death has no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years.”- Revelation 20:6).
(3) Unbelievers will be raised and judged following Christ’s reign, when they will be cast into the lake of fire (Revelation 20:7, 10-15).
The glory of the cross points to the fact that Jesus Christ was judged for our sins and when we trust Him, we are promised that we shall not come into judgment but have passed from death to life (John 5:24). We will never stand at a judgment where our eternal destiny is determined. The judgment seat of Christ is concerned with an evaluation of a believer’s work and occurs before the 1000 year reign of Christ because we “live and reign” with Him for 1000 years.
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While it is our purpose to alert believers to the doctrinal problems of Reformed Theology, it must be stressed that we do not count reformed men as enemies, but as brothers in Christ and in many ways esteem them highly. It is hoped that this will be kept in mind as the reader considers the previous points where we would differ with those of the reformed tradition.
—Pastor Andrew Frey
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