The following is from the Presbyterian Church in America’s Historical Archives.  Take a few minutes to read through and respond in the comments below.  What’s your opinion on their position?   

A Pastoral Letter Concerning the Experience of the Holy Spirit in the Church Today
A Pastoral Letter to the churches and members of the PCA adopted by the Second General Assembly of the Presbyterian Church in America. [1975]

The General Assembly of the National Presbyterian Church, being fully aware of the widespread notice being given to the question of the work of the Holy Spirit today, offers the following pastoral letter addressed to its churches:

The General Assembly rejoices in all evidences of new life in Christ’s body. It prays earnestly that the spirit which Christ has poured out on His church may continue to affect radically the lives of men throughout the world.

At the same time, the General Assembly would express concern over an increasing emphasis on experience-centered criteria as they are applied to the life of God’s people. The General Assembly would encourage the church as a whole to take most seriously its commitment to the Scriptures as the “only infallible rule of faith and practice” (B.C.O. 22-5), particularly as Scripture relates to current questions within the church.

In seeking to provide guidelines from Scripture to questions relating to the church’s experience of the Holy Spirit, the General Assembly would offer the following observations:

I. Concerning the Baptism of the Holy Spirit.

 Baptism of the Holy Spirit was promised by Joel and other prophets in the Old Testament[1] as well as by John the Baptist and our Lord in the New Testament[2]. It found its fulfillment at Pentecost[3]. While public and external manifestations of the baptism of the Holy Spirit occurred on occasion in the Apostolic Age[4], Scripture teaches that the normal experience of the Spirit’s baptism coincides with regeneration[5]. It is therefore not to be viewed as a second blessing or a special work of grace enjoyed by some but not by all Christians[6]. The initial reception of Christ by faith is not to be separated from the total impartation of the Person of the Holy Spirit[7].

II. Concerning Life in the Spirit.

Life in the Spirit begins with regeneration[8]. The first manifestation of this life is the believer’s calling on the name of the Lord for salvation[9]. Assurance of salvation is not based on any experience, but on the Word of God that promises eternal life to all who believe[10]. This assurance is to be cultivated by the continual use of the means of grace[11].

III. Concerning the Filling of the Spirit.

The filling of the Spirit denotes the dominion of Christ in our lives and occurs when one is led willingly by the Word through which the Spirit works[12]. By their subjection to the Word of Scripture, believers grow in grace and the benefits of the redemption they receive freely through Christ[13]. The evidence of this spiritual growth is seen in the fruits of the Spirit, which is proof of their abiding in Christ and His Word abiding in them[14]. By the filling of the Spirit they are enabled to speak the truth of Christ with great boldness[15].

The Scripture commands every Christian to be filled continually by the Holy Spirit, and to grow spiritually by obedience to God’s Written Word and the proper use of the means of grace[16]. When we neglect or ignore His Word or are disobedient to it, we are guilty of quenching and grieving the Holy Spirit[17].

IV. Concerning the Gifts of the Spirit.

Spiritual gifts are granted to every believer by the Holy Spirit, who apportions to each Christian “individually as He wills”[18]. Christians are to use these gifts to serve Christ in the work of His kingdom and for the edification of the body of Christ[19]. All true believers receive some spiritual gift or gifts[20]. No spiritual gift is to be despised, nor is it to be misused to bring glory to any other than to Christ[21]. Specific spiritual gifts noted in Scripture are found in the following passages: Romans 12:3-8; 1 Corinthians 12:8-10; 1 Corinthians 12:28; Ephesians 4:11-16.

Some spiritual gifts plainly have ceased, such as the founding office of apostle. Others are obscure and cannot be clearly defined, such as “helps.” Others are clearly seen today, such as “teaching” and “giving.” Some have received undue prominence in recent days, such as “tongues,” “working of miracles” and “healing.”

A. Tongues.

It seems evident that the tongues in Acts 2 were foreign languages known to the hearers there present. It is more difficult, however, to resolve the question of the exact nature of the tongues mentioned elsewhere in the New Testament. It is also difficult to determine with certainty the relationship of the modern tongues phenomenon to the New Testament experience. The General Assembly suggests, however, that:

1. Any view of the tongues as experienced in our time which conceives of it an experience by which revelation is received from God is contrary to the finalized character of revelation in Scripture;
2. Any view of tongues which sees this phenomenon as an essential sign of the baptism of the Spirit is contradictory to Scripture; and
3. Any practice of the tongues phenomenon in any age which causes dissension and division within the body of Christ or diverts the church from its mission is contrary to the purpose of the Spirit’s gifts.

B. Miracles.

Much discussion and debate continue throughout the church of Christ on the subject of miracles. In the Scripture certain clusters of miracles were associated with various servants of God and related to the giving of revelation, such as Exodus 4:1-9; 1 Kings 17:23-24; John 2:11, 3:2. Such miracles were signs by which God communicated divine truth or confirmed that the speaker indeed spoke from God. These miracles related to revelation have ceased, since revelation was completed with the closing of the Canon in the New Testament era.

Scripture also uses the term “miracle” or wonder to describe the acts of God in all areas of creation and providence[22]. The power of God in response to believing prayer to work wonders and to heal the sick cannot be limited[23]. Such wonders certainly do continue to this day and are all for the glory of God not man.

Finally, the General Assembly would speak a word of caution against an obsession with signs and miraculous manifestations which is not indicative of a healthy church, but of the opposite[24]. The Spirit provides all that is necessary for the equipping of the saints through His presence and power in the lives of the regenerate[25]. The true basis of faith and spiritual growth is the work of the Holy Spirit in believers as they are made subject to His written Word, which is sufficient in itself for spiritual growth to complete maturity[26].

The General Assembly would also urge a spirit of forbearance among those holding differing views regarding the spiritual gifts as they are experienced today[27].

As the church continues to study these matters, the General Assembly would recommend:

1. Prayerful study of the scriptural teaching on the Holy Spirit and His gifts;
2. Study of the church’s Standards on such areas as Scripture, Trinity, Doctrines of Grace;
3. Careful training, examination and selection of officers and others in the place of teaching and leadership in the church to assure a consistency of commitment to Scripture and the Reformed faith and to the health and unity of the church;
4. Preaching and teaching of the Doctrine of the Holy Spirit and His work as taught in Scripture and the Standards of the church; and
5. The promotion of a charitable spirit in the whole church.

For a list of the footnotes, click on “read more.”

Enjoy this post?  Get more like them by subscribing to Reformed and Reforming by E-mail or RSS.

Consider sharing this post

Read the rest of this entry »

From John Piper and Desiring God Ministries:

These ten points are my personal testimony to the effects of believing in the five points of Calvinism. I have just completed teaching a seminar on this topic and was asked by the class members to post these reflections so they could have access to them. I am happy to do so. They, of course, assume the content of the course, which is available online from Desiring God Ministries, but I will write them here in the hope that they might stir others to search, Berean-like, to see if the Bible teaches what I call “Calvinism.”

1. These truths make me stand in awe of God and lead me into the depth of true God-centered worship.

2. These truths help protect me from trifling with divine things.

3. These truths make me marvel at my own salvation.

4. These truths make me alert to man-centered substitutes that pose as good news.

5. These truths make me groan over the indescribable disease of our secular, God-belittling culture.

6. These truths make me confident that the work which God planned and began, he will finish – both globally and personally.

7. These truths make me see everything in the light of God’s sovereign purposes – that from him and through him and to him are all things, to him be glory forever and ever.

8. These truths make me hopeful that God has the will, the right, and the power to answer prayer that people be changed.

9. These truths reminds me that evangelism is absolutely essential for people to come to Christ and be saved, and that there is great hope for success in leading people to faith, but that conversion is not finally dependent on me or limited by the hardness of the unbeliever.

10. These truths make me sure that God will triumph in the end.

If you liked this, you may also be interested in The Life and Influence of John Calvin: The Complete Series

Enjoy this post?  Get more like them by subscribing to Reformed and Reforming by E-mail or RSS.

Consider sharing this post:

The following is taken from John Owen’s The Death of Death in the Death of Christ.  This argument has stood the test of time for over 300 years.  Read it, ponder it, and let me know what you think about it.  In the meantime, you can read the entire book for free here or buy it here:

God imposed His wrath due unto, and the Son underwent the pains of hell for, either:

All the sins of all men,

All the sins of some men, or

Some sins of all men.

In which case it may be said:

If the last, some sins of all men, then have all men have some sins to answer for, and so no man shall be saved.

If the second, that is it which we affirm, that Christ in their stead and room suffered for all the sins of all the elect in the world.

But if the first be true, why are not all men free from the punishment due unto their sins?

You answer, “Because of their unbelief.”

I ask,

“Is this unbelief a sin, or is it not? If it is, then Christ suffered the punishment due unto it, or He did not. If He did, why must that hinder them more than their other sins for which He died? If He did not, He did not die for all their sins!”

Enjoy this post?  Get more like them by subscribing to Reformed and Reforming by E-mail or RSS.

Consider sharing this post:

Enjoy this post?  Get more like them by subscribing to Reformed and Reforming by E-mail or RSS.   

Consider sharing this post:

From Alister McGrath’s, A Life of John Calvin, pgs. 202-208:

In the sixth decade of the sixteenth century, a new expression entered the polemical literature of the churches of the Reformation.  The term “Calvinism” appears to have been introduced by the German Lutheran polemicist Joachim Westphal to refer to the theological, and particularly the sacramental, views of the Swiss reformers in genearl ,and John Calvin in particular…The term “Calvinism” was thus introduced to refer to the religious outlook of Calvin’s followers by their opponents…

The precise relationship between Calvin and Reformed thought and polity, particularly in th eperiod after his deat, is considerably more complex tan might be expected, and the use of the term “Calvinism” to refer to that theology is fraught with potential danger.  History, however, cannot be conducted in a psychological vacuum, in which words and their associated memoreis are set to one side.  “Calvinism” remains firmly embedded within the historian’s vocabulary…

Similarly, to account for the origins and development of Calvinism, including ts successes and failures, it is necessary to ask in what manner and to what extent Cavlin’s ideas were appropriated by his followers.  Hhow were these ideas found to be applicable to social, political and economic situations which bore little relation to those of the sixteenth-century Geneva, within which they were originaly formulated?…

The term “Calvinism” is thus potentially misleading, in that it suggests a movement primarily concerned with the appropriation of the intellecutal heritage of Calvin.  Yet it may be shown that theologians historically regarded as “Calvinist” in their outlook regarded themselves at liberty to draw upon theological and methodolgical resources other than the writings of Calvin himself.  Calvin may have been the most significant luminary in the Calvinist firmament; there were, nevertheless, others, whose ideas and methods modified him at points.  It is for this reason that the term “Reformed” is perhaps to be preferred to “Calvinist,” in that it implies no exclusive dependence upon Calvin himself…

“Calvinism” thus came to mean something different in each of its local manifestations, reflecting local factors which combined to give it a different shape, a different persona, in its various locations…

So, if you hail from the Reformed/Calvinist Tradition, what do you consider yourself, Reformed or Calvinist? 

Enjoy this post?  Get more like them by subscribing to Reformed and Reforming by E-mail or RSS.   

Consider sharing this post.

The second of seven themes that characterizes the Reformed tradition is the affirmation that God is sovereign over everyone and everything.  John de Witt commented, “The Reformed faith is also characterized by the insistence that God is to be known and worshipped as the sovereign God.  Some would make ths sovereignty the leading characteristic” (pg. 9). 

Sovereignty is not an obscure thought and idea that has no bearing on our life whatsoever – especially in relationship to God’s sovereignty. 

For instance, for a person or country to be sovereign means that they would be self-governing and not ruled by another person or country.  This same line of thought plays out in God’s relationship to everyone and everything.    

For God to be sovereign means that  He is not only independent from His creation in making decisions, He also rules with complete power and authority.  Not only does God rule with absolute power, He also predetermines what will happen, brings it to past, towards an appointed end.

What does it mean to be sovereign?

Within this vein of thought also resides that God created man to both enjoy and glorify Him forever.  This aspect of the Reformed tradition is considered one of the foundational tenets and is known in Latin as “soli deo Gloria” (“For the Glory of God Alone”).  

Along this line of thought, Louis Berkhof had the following to say,

It would seem to be perfectly self-evident that God does not exist for the sake of man, but man for the sake of God…The temporal finds its end in the eternal, the human in the divine, and not vice versa (Systematic Theology, pg. 136). 

This has tremendous implications for everyone, Christian and non-Christian alike.

God’s goal is His glory, not ours

This means that we do have a purpose and are not animals of accident or byproducts of an evolutionary process.  We do have a purpose in life and it is not the American dream.  Our purpose in life is to know, glorify, and enjoy the One, True, Living, and Personal God.  Who we are and what we do is to be directed towards this end.  

With this being the case, many – if not most – will balk in how this works out in our everyday life: God is the object of our pursuits which means that we are not the object of His.  Let me explain it this way.

Our happiness and satisfaction is not God’s highest priority, regardless of what many may say.  His purpose is not to protect us from sickness, poverty, tragedy, or day-to-day difficulties. 

You see, it is written, “His dominion is an everlasting dominion, and his kingdom endures from generation to generation; 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 stat his hand or say to him, ‘What have you done?’” (Daniel 4.3-4; also see 1 Chronicles 29.11-13; Psalm 22.28; Proverbs 16.19; Matthew 6.13; Acts 17.26; 1 Timothy 6.15; and James 1.13-15). 

His purpose, His highest priority, the aim that everything and everyone has been created for is His glory.  This is why each and every single one of us is called to pursue this same end and not our own (Romans 11.36; 1 Corinthians 10.31; Ephesians 1.5-6; Colossians 3.17).      

The Sovereignty of God is Foundational to Christianity

Affirming the sovereignty of God is not a haphazard ordeal.  The sovereignty of God strikes at the very core of Christianity.

James White, Director of Alpha and Omega Ministries, had the following to say:

The sovereignty of God is foundational to Christianity.  It is a basic principle of Calvinism.  If this tenet is removed by the false doctrines of any other creedal system, then the whole of biblical Christianity will fall with it.  If we do not have a sovereign God, then our faith is worthless…The whole process of salvation flows from God’s electing love and predestination, but it moves to its goal, which is the glory of God, through the redemptive work of Jesus Christ, as the elected saints preserve to the end and are glorified (pg. 39).

He goes on to say,

The very foundation upon which the certainty of the gospel rests is the divine attribute of sovereignty and active ruler ship over the creation.  Without this truth, one is left with the religions of men: God offers, God tries, but in the final analysis, men dispose (pg. 39).

Final Thoughts

In closing, let us look back to the words of John Calvin who encouraged that our “faith ought to penetrate more deeply, namely, having found Him creator of all, forthwith to conclude he is also everlasting Governor and Preserver…in that he sustains, nourishes, and cares for everything he has made, even to the least sparrow” (Institutes of Christian Religion, pgs. 197-198) 

He goes on to say, “But we must so cherish moderation that we do not try to make God render account to us, but so reverence his secret judgments as to consider his will the truly just cause of all things” (ibid., pg. 201).   

To God be the glory who humbles and exalts, who gives and who takes away, who inflicts pain and who gives relief, and who wounds and whose hands also heal.     

Enjoy this post?  Get more like them by subscribing to Reformed and Reforming by E-mail or RSS.   

Consider sharing this post.

In light of contemporary confusion over what it means to be Reformed and/or a Calvinist, I will be sharing the answer to this question from John De Witt in ”What is the Reformed Faith?” 

What does it mean to be Reformed today?

From the outset of his work, John de Witt  makes it poignantly clear what is the intent of his work.  His purpose from the beginning is to answer the most probing question asked of those that consider themselves Christians that adhere to the Reformed Tradition,

“What does it mean to be Reformed in one’s contemporary context?” 

In answering this question, there are several themes that de Witt weaves together.  Before doing so he first addresses the difficulty in answering this question from a historical perspective.

How do we determine what it means to be Reformed? 

In order what it means to be Reformed today, de Witt emphasizes the sheer importance of staying true to the Reformed tradition.  For instance, he emphasized, “We have always to remind ourselves that we do not theologize in a vacuum; that the science of theology did not begin with our coming into the world” (pg. 3).  Even though the author desires to stay true to his course, he also states the utter difficulty in maintaining a historical perspective of the Reformed tradition. 

This is due in part to the multiple sources of influence upon the foundation and development of the Reformed tradition.  In fact, de Witt believes the best means available to garner an official view of the Reformed tradition is not to reflect upon the writings of its theologians, but to reflect upon the confessions of the church (such as the Westminster Confession of Faith).  It is from this foundation that de Witt answers his own question.

The Authority of Scripture

The first of seven themes that de Witt addresses is the Reformed tradition’s doctrine of Scripture.  At this point de Witt does not summarize the Reformed traditions’ systematic theology, but rather affirms the doctrine of Scripture “alone and entire” (sola and tota Scriptura) (pg. 5).  When referring to this doctrine of Scripture, de Witt emphasizes that it is not an issue of inspiration, but rather “on its authority” (pg. 7).

In better understanding the authoritative nature of the Bible he briefly summarizes its infallible and inerrant nature, stating,

The Bible is authoritative: moreover, it is ultimately and absolutely authoritative.  It does not, cannot, err, nor will it ever lead us astray.  We can rest on it teaching, trust it utterly, depend upon it for all we need to know in order to live and die happily (pg. 7).

Based upon this observation, one is to submit to the authority of the Scriptures both gladly and joyfully.  For they are the means of teaching, reproof, correction, and training in all matters of life and faith (2 Timothy 3.16-17). 

Moreover, de Witt clarifies that the authority of the Scriptures does not rest within the argumentation of men, but rather “the indispensable and alone convincing ground of biblical authority is…the testimony of the Holy Spirit” (pg. 8). 

In concluding, the basis for all forms of tradition, doctrine, worship, public and private life within the Reformed tradition is to be submitted to the authority of Scripture.

Enjoy this post?  Get more like them by subscribing to Reformed and Reforming by E-mail or RSS.

The following is a Reformation Theology Reading Guide developed by the people of Monergism.

In bringing you this list, it is our hope to bring honor to God by exalting Jesus Christ in providing the biblical and theological works (both contemporary and classic) that we believe best reflect the Scriptires’ teaching on grace and the Christian life. Below I’ve put together this concise guide to Reformation Theology literature which hopefully will be beneficial to all who want to do some deeper investigation of where we are, where we’ve come from and where we are going. To get you started this succinct guide places emphasis on Reformed soteriology (e.g. the doctrine of salvation), the five solas and covenant theology. The following all deserve a permanent place on your bookshelf:

Their top recommendations include:

ESV Study Bible
ESV Reformation Study Bible
The Institutes of Christian Religion by John Calvin
A New Systematic Theology of the Christian Faith 2nd Edition by Dr. Robert L. Reymond
Institutes of Elenctic Theology, 3 vol. set by Francis Turretin
A Body of Divinity by Thomas Watson
The Christian in Complete Armour by William Gurnall
The Glory of Christ by John Owen
The Holy Spirit by John Owen
Religious Affections by Jonathan Edwards
The Doctrine of God by John Frame

To this list I would add the following items:

What is Reformed Theology? Understanding the Basics by R.C. Sproul

Chosen by God by R.C. Sproul

Willing to Believe: The Controversy Over Free Will by R.C. Sproul

Concise Theology: A Guide to Historic Christian Beliefs by J.I. Packer

The Case for Covenantal Infant Baptism ed. Gregg Strawbridge

What are some texts that you would add to this list? 

For the complete reading list from Monergism, go here.

Enjoy this post?  Get more like them by subscribing to Pre-em-i-nence by E-mail or RSS.

From the Introduction to the Reformed Tradition:

The Reformed tradition, according to the typology of H. Richard Niebuhr, belongs among the converters of culture.  Neither rejecting culture nor identifying with culture, it has sought to transform culture.  This relationship to culture is based upon the conviction that culture, as art of the creation of God, is good and therefore is convertible.  It is also based upon the conviction that culture is fallen or disordered and therefore needs transformation.  History provides abundant evidence that the Reformed community has been energetic in the pursuit of the transformation of culture, particularly in the ethical and political area (pg. 198)

From the beginning the Reformation tradition rejected paintings and sculpture as means of Christian education and as aids to worship.  As humanists the reformers had confidence in the power of words, and as observers of history they saw or believed they saw the theological illiteracy and corruption that reliance on images had produced.  Images and paintings cannot communicate faith (pg. 201).