What is "Reformed" All About?

I know this might not be the most exciting question you have in your mind, but it is one I was recently asked. For those who wonder about the Reformed tradition or Reformed theology, I thought the following quotes from I. John Hesselink from his book, On Being Reformed (pages 89-107), worth sharing.

. . . this tradition is only a part of the larger tradition of the historic Christian faith. Reformed Churches are members of the one, holy, catholic (universal) church. For the most part, our beliefs are the same as evangelical Christians in all times and in all parts of the world. Accordingly, in regard to the fundamental doctrines of the Christian faith we can make no special claims. On the contrary, we are indebted not only to the reformers but also to the ancient fathers of the church for the great Christian heritage which is ours today.

All this not withstanding, we are also children of the Reformation with its recovery of certain evangelical themes: the Word alone, by grace alone, and by faith alone. More particularly, we are a part of a specific Reformation tradition known as Reformed or Presbyterian. Although many in this tradition call themselves “Calvinists,” others do not rally around the five points of Calvinism: total depravity, unconditional election, limited atonement, irresistible grace, and perseverance of the saints (TULIP).

. . . there are a numbers of doctrinal emphases which are especially characteristic of the Reformed tradition.

God Centered

The most fundamental and comprehensive thing that can be said about the Reformed tradition is that it is theocentric or God-centered. In a sense, this is true of all Christians, but in contrast to Pelagianism* and Arminianism**, the Calvinist affirms that the human will is not free and that humanity does not take the initiative in response to the redemption offered in Jesus Christ. Moreover, in contrast to certain types of evangelicalism, the Reformed tradition focuses on God, not in his own experience. It is not my conversion, my faith, or my good life that counts in the last analysis. God’s goodness and grace and God’s sovereign will are the bedrock on my salvation. . . For the Calvinist the doctrine of God is the doctrine of doctrines, in a sense the only doctrine.

* Pelagianism denies original sin and interprets sin as a deliberate choice of evil by a will which is free to choose either good or evil.

**Arminianism believes that grace is not irresistible and that Christians can fall from grace. Arminianism challenges the teachings of Calvinism particulary relating to predestination. (25)

A People of the Word

Although sola scriptura (by Scripture alone) was a strong theme in the whole Reformation, it is in the Reformed tradition that Scripture receives special prominence. . .

Where the Reformed confessions – and Calvin – are explicit is in the connection with the nature of the authority of the Word. In Calvin’s classic discussion of this theme in the Institutes, he makes one of his most distinctive contributions to Christian theology, namely, the doctrine of the inner witness of the Holy Spirit to the truth and authority of Scripture. As Calvin approaches the whole question of Scripture, his first concern is “not only to prepare our hearts to reverence it, but to banish all doubt.” For “the Scriptures obtain full authority among believers only when men regard them as having sprung from heaven, as if there the living words of God were heard.” In other words, we will not believe the message of Scripture “until we are persuaded beyond doubt that God is it author.”

Church Order

L.J. Trinterud has succinctly and admirably summed up what is the nature of Calvin’s – and true Presbyterian – church government:

The primary elements of Calvin’s theory of church government may be summed up in three. The church is a community or body in which Christ is the only head, and all other members are equal under him. The ministry is given to the whole church, and is there distributed among many officers according as God has gifted and called them. All who hold office do so by election of the people whose representatives they are. The church is to be governed and directed by assemblies of officeholders, pastors, and elders, chosen to provide just representation for the church as a whole.

Doctrine with a Purpose

It is commonly recognized that the Reformed tradition is theologically oriented. . . What may not be so well known is the classical Reformed concern for doctrine that is useful and profitable, and for truth that produces holiness. There is, in short, a practical, utilitarian bent in the Reformed fascination with theology, an active, ethical thrust of Reformed thought.

Concern for truth, pure doctrine, and sound theology is important, but it should not be an end in itself. If this concern does not result in godliness and the edification of the church it has been perverted.

A Life and Worldview

Calvinism can never be accused of having a God who is too small or a vision that is too narrow. From its powerful concept of a sovereign God whose will determines the destiny of humankind and nations to the vision of the glory of God which is manifest and acknowledged through the ends of the earth, Calvinism is a faith of the grand design. In contrast to Lutheranism’s quest for a gracious God, pietism’s concern for the welfare of the individual soul, and Wesleyanism’s goal of personal holiness, the ultimate concern in the Reformed tradition transcends the individual and salvation. It also goes beyond the church, the body of Christ. The concern is for the realization of the will of God also in the wider realms of the state and culture, in nature and in the cosmos. In short, Reformed theology is kingdom theology.