What is the Reformed Faith?

Soon after the Reformation sparked off in 1517, there were three groups ofProtestants. The first was the Lutherans following Martin Luther. The secondwas the Anabaptists, who were not satisfied with the degree of Reformation, andwanted the civil government to take an active part in the Reformation. Thethird group may be termed Reformed. The Reformed tradition finds its roots inthe theology of Ulrich Zwingli, the Swiss Reformer, and later John Calvin ofGeneva. John Calvin was the first to systematise the teachings of the Bible, astaught by the Reformers, in his Institutes of the Christian Religion (1536).This book became essentially the most important textbook of ReformationTheology from then until now. For this reason Calvin was called the theologianof the Reformation.

And so, historically, what is commonly known as the Reformed Faith is commonlyequated to what is taught by John Calvin in his Institutes, as wellas his commentaries and other writings, and the writings of those who builtupon his works with essential agreement. So it is common to assume that theReformed Faith is synonymous with Calvinism. This assertion is, however, insome sense true and in some sense false. It is true that the Reformed Faith maybe said to have its systematic beginnings with John Calvin. However, it must beremembered that Reformed theology did not begin and end with John Calvin.Reformed theology is based on the Scriptures and there were many before andafter Calvin, who taught the same. Much of Calvin’s understanding of thedoctrine of Salvation, for example, can be traced to the great Augustine ofHippo. And after Calvin, there were many who followed in his footsteps andfurther clarified and taught the system of doctrine set up by Calvin, andsometimes corrected his errors. Calvin, after all, was not infallible. TheSynod of Dort, for example, systematised and, in some sense, clarified anddogmatised Calvinh’s Soteriology; and the Westminster Assembly fine-tuned and,in some sense, corrected Calvinh’s understanding of the Christian Sabbath. TheReformed Faith then is not synonymous with Calvinism; rather it is a system oftheology that is fundamentally consistent with, or developed from, the theologyof John Calvin.

With this in mind, we would consider as Reformed, such as Theodore Beza,Francis Turretin (Genevan Reformers); William Perkins, John Owen, ThomasWatson, Thomas Manton, Jeremiah Burroughs (English Puritans); George Gillespie,Samuel Rutherford, John Kennedy of Dingwall (Scottish Divines); JonathanEdwards, Thomas Shepard (American Puritans); William Ames, Wilhelmus á Brakel,Abraham Kuyper, Herman Bavinck, Herman Hoeksema, Louis Berkhof (DutchTheologians), Charles Hodge, Robert Dabney, W.G.T. Shedd, Gresham Machen, JohnMurray, John Gerstner (American Theologians); etc.

On the other hand, we would not consider to be Reformed, such as JacobusArminius, John Wesley, Charles Finney, C.I. Scofield, D.L. Moody, Billy Graham,Lewis Sperry Chafer and Charles Ryrie. But how do we arrive at thiscategorisation? Why do we consider the Reformed theologians Reformed whenwe know for a fact that they do differ on many issues? The answer lies in thefact that these theologians are agreed at the heart or core of their theology.

So what is heart of their theology? Or, in other words, what is the heart ofthe Reformed Faith (as we understand it today)? There are numerous ways oflooking at it, but let me suggest simple points which I believe woulddistinguish the Reformed Faith from other systems of Christian doctrine. If weare not too fastidious over details, we can conveniently stack these sevenpoints as a pyramid as follows:

1. Soli Deo Gloria

Glory to God only! The Reformed Faith insists that the reason for the existenceof the universe and all that goes on in it is the glory of God (cf. Rev 4:11).God is not only the Creator of the Universe, but He is sovereignly sustaining,governing and directing the whole universe in all ages for His own glory (Heb1:3).

We may not comprehend this doctrine in its entirety. For example, we sometimesfind ourselves without explanation for sufferings and horrors and death we seeall around us. Yet we know that the LORD is in sovereign control, and hasallowed all these in His infinite wisdom. We may also not comprehend why Goddecreed the damnation of the reprobates. Why does He not decree the salvationof all? We may not have all the answers, but we know that if God be God, He hasevery right to do according to His good pleasures and for His own glory (cf.Rom 9:13–24).

We must respond to this doctrine by the heart-felt cry: “Soli Deo Gloria,”“of him, and through him, and to him, are all things: to whom be glory forever” (Rom 11:36). Thus the Reformed person affirms: ’Man“s chief end is toglorify God and to enjoy him forever” (WSC 1, cf. 1 Cor 10:31).

2. Sola Scriptura

Although the Reformed Faith agrees that God does reveal Himself in nature (Ps19:1–6; Rom 1:18–32), it declares that the Scripture alone is theauthoritative, objective and sufficient rule of all Christian knowledge,doctrine, practice and experience. This is because we believe that the Bible(all 66 books, no more, no less) is the Word of God (2 Tim 3:16). It isverbally and plenarily inspired by Him and is therefore inerrant, andauthoritative. It is verbally inspired in that every sentence, every word, andin fact every jot and tittle, in the original language, is inspired by God (Mt5:18). It is plenarily inspired in that it is wholly (totally), not partially,inspired of God. For this reason the Bible is authoritative.

In other words, the Bible must have the final say in how we ought to live. TheTen Commandments and the Sermon on the Mount, for example, must form thefoundational principle of life for every Christian. Personal feelings andtraditions must never be given priority over the Scriptures.

For this reason Reformed preachers generally will not use the invitation systemin evangelism because it is simply unbiblical. We do not become Christianssimply by putting up our hands, or walking down the aisle, or even praying thesinner’s prayer. Similarly, many Reformed churches insist that only Psalms maybe sung in congregational worship because they cannot find a biblical sanctionto use uninspired hymns.

3. Sola Gratia

Sola Gratia (by grace alone) tells usthat our salvation is solely by the grace of God.

The Reformed Faith recognises, firstly, that fallen man does notdeserve salvation. If anyone is saved at all, it is purely by the grace ofGod alone. Election is not, as the Arminians teach, “God foreknowing if aperson will deserve to be saved.” None of us ever deserved to be saved (cf. Rom9:13–15). But God in His sovereign grace elected some to everlasting life anddecreed to bring them unto eternal salvation (Rom 8:29–30). It is totally thework of God from beginning to end.

Sola Gratia tells us, secondly, thatfallen man is unable to save himself. He is not even willing norable to respond to the Gospel by himself. The Apostle Paul tells us that evenour faith is a gift of God, “For by grace are ye saved through faith; and thatnot of yourselves: it is the gift of God” (Eph 2:8). And our Lord makes itclear: “Except a man be born again, he cannot see the kingdom of God” (Jn 3:3).This teaches us that “regeneration precedes faith.” This is the hallmark of theReformed order of salvation (ordo salutis). One who insists that faithprecedes regeneration, i.e., God regenerates him because he believed, isclearly not Reformed in his thinking. On the other hand, one who understandsthis point well will be filled with humility and gratitude to the Lord, for herealises that he deserves nothing but eternal damnation for his rebellionagainst God.

4. Sola Fide

By Sola Fide (by faith alone) we mean that salvation is byfaith alone: “The just shall live by faith” (Rom 1:17; Hab 2:4). This is theflip-side of the same coin asSola Gratia. Sola Gratia emphasisesthe work of God in our salvation. Sola Fidelooks at the part of thesinner. During the Reformation, Martin Luther declares that it is “the articlewith and by which the church stands or falls.”

Quite obviously then, Romanism does not believe in Sola Fide. Yes,they do believe in justification by faith. To say otherwise is to misrepresentthem. But it is a fact that they do not believe in justification by faith alone.They believe that good works must be added to faith for justification to occur.Or, in other words, they confuse justification and sanctification, and insteadof talking about imputed righteousness of Christ, they talk about infusedrighteousness. The Reformed Faith insists on Sola Fide. Workscannot add to our justification. The work was completed by Christ. We arejustified entirely because the righteousness of Christ is imputed on us, andbecause Christ suffered and died in our place to pay for our sin. Faith is onlyan instrument to unite us with Christ.

But wait! Do not all Protestants believe in Sola Fide? How then isit a Reformed distinctive? Well, not all Protestants believe in SolaFide quite in the same way as the Reformed. There is a group ofChristians (such as the Dispensationalists), who believes that Christ can beour Saviour but needs not be our Lord and we will still be saved. To them,anyone who prays to receive Christ will ultimately be saved even if they showno sign of regeneration and no good works. According to them, such a person isa carnal Christian, and he will be saved, but so as by fire.

The Reformed Faith, on the other hand, will insist that every believer mustreceive Christ as Saviour and Lord, or he remains an unbeliever: “If any manwill come after me, let him deny himself, and take up his cross daily, andfollow me” (Lk 9:23). Also, a genuine believer must and will show evidence ofhis salvation in his life, by good works. “Faith without works is dead” (Jas2:26).

This characteristic of the Reformed Faith may be contrasted with the RomanCatholic position and the classic Dispensational position thus (usingGerstner’s formula):

You can see how the Reformed and the Dispensational, both Protestant groups,can say “Sola Fide.” But the distinction between those that are Reformedand those that are not is that the Reformed says: “Salvation is by faith alone,but the faith is not alone.”

5. Calvinism

We come now to the second set of Reformed distinctives. We may say that thefirst set is foundational and primary, but the second set is more developedthough as essential to the Reformed Faith.

We are using the term “Calvinism” here in its narrow sense as it pertains toCalvin’s doctrine of Salvation, which was systematised by the Synod of Dort in1618. The five heads of the Canon of Dort, or the Five Points ofCalvinism has been conveniently arranged and abbreviated as TULIP. It is a veryimportant expression of the Reformed Faith, and may indeed be seen as thetouchstone of the Reformed Faith. One cannot honestly call himself Reformed andyet denies all or any of the five points. In that sense, the Five Points ofCalvinism divides cleanly those who are Reformed and those who are not. The factis that the majority of the Protestant church today is not Reformed whenmeasured against the Five Points of Calvinism.

The Methodists are Arminians, who repudiate all Five Points of Calvinism;creedal Brethren churches are Dispensational, repudiating Limited Atonement;Baptist churches are mostly Arminian or Dispensational; many Presbyterianchurches are Reformed in name, but are actually Dispensational or liberal; andmany independent and Charismatic churches do not have any doctrinal stand ortradition at all.

What are the Five Points of Calvinism?

6. Covenantalism

A Reformed theologian must be a Covenantal theologian. He believes that God’srelationship with man is always covenantal (WCF 7). The Reformedperson sees that Adam was placed in the Garden of Eden under a Covenant of Lifeupon condition of perfect obedience. This covenant is usually known as Covenantof Works or Covenant of Friendship. In any case, Adam was our representative,so when he fell, he involved the whole mankind descending from him by ordinarygeneration in the Original Sin. We are imputed with his guilt, and we inherithis sin nature (Rom 5:12; Ps 51:5). All mankind lost communion with God, cameunder His wrath and curse, and so made liable to all the miseries of this life,to death and to the pains of hell forever (WSC 19).

But God did not leave all mankind to perish in their sin and misery. TheWestminster Shorter Catechism Q. 20 says: “God having, out of His mere goodpleasure, from all eternity, elected some to everlasting life, did enter into aCovenant of Grace to deliver them out of the estate of sin and misery, and tobring them into an estate of salvation by a Redeemer.”

What is the significance of Covenant Theology? Firstly, it teaches us that theWord of God is a unified whole. The theme of Redemption runs through the Biblefrom cover to cover. Secondly, it teaches that Christ is the focus of allScripture. In the Old Testament, not only were the sacrifices and feastsshadows of Christ, but many historical events have typical significance inrelation to Christ and His ministry. Thirdly, it teaches us that God has onlyone redeemed people. It does not matter if we are Jews or Gentiles, white orblack or yellow, all are saved through the blood of Christ. What a joy it willbe in heaven to fellowship with all the great saints of the Old Testament—Noah,Abraham, Moses, David, Elijah, Daniel, etc. Fourthly, we learn that thepromises in the Old Testament to the people of God are applicable to the Churchin the New Testament, for the Church constitutes the people of God today. Thereis only one Olive Tree representing the covenant people of God. The nation of Israel is nomore the holy nation. The Church is. Fifthly, we learn that the moralcommandments of the Old Testament are still applicable to us in the NewTestament. Sixthly, we learn that the sacraments of the Old Testament arecontinued in the New Testament—the Passover in the Lord Supper and circumcisionin Baptism. Seventhly, we learn that God’s covenantal promise is made not onlywith individuals but with their families as well. This held true in OldTestament times, and remains true today, which is why the early churchpractised household baptism.

All these, we must realise, would be meaningless to those who do not hold tothe Reformed Faith, or to Covenant Theology. The Dispensationalists cut up theBible into various dispensations and deny that the Old Testament is directlyrelevant to New Testament believers. As a result, if you hear aDispensationalist preach on the Old Testament, it can be quite a vexation ofthe soul because everything in the Old Testament is for the Jews only.

7. Confessionalism

The final point about Reformed Faith is that the Reformed person recognisesthat God has His saints in all ages, whom He has illumined by His Holy Spiritin the understanding of the Scripture. Thus, the Reformed person recognises theimportance of the contributions of the saints in the past and so ascribes acertain amount of authority to the creeds and confessions of the ages past—solong as they conform to the Scriptures. For this reason, among others, Reformedpeople generally recognise as helpful, and subscribe to, one or several Creeds,e.g., the Belgic Confession (1561); the Heidelberg Catechism (1563); the Synodof Dort (1618); Westminster Confession of Faith and its Catechisms (1648).

The Reformed person recognises that he is not alone in holding on to thedoctrine that he believes and propounds; he has a cloud of witnesses of thesaints already in glory. However, the creeds and confessions are notinfallible, and the Reformed person can challenge the teachings ofthem—provided he can prove cogently from Scripture why he thinks that thecreeds are wrong.

What is the use of a confession of faith? (1) It provides a concise andsystematic expression of our faith and is therefore useful for teaching andlearning. (2) It provides a means by which a church can be kept pure and uniteddoctrinally. In this regard, it is important to note that in a Reformed church,the ‘official’ doctrinal position of the church is not the pastor’s position(as in the case of papalism). Rather, the church’s position is spelt out in theConfession, and disciplinary charges can and ought to be brought against pastoror elder who persists in teaching anything contrary to what is stated in theConfession.

Conclusion

The Christian life must be shaped and founded upon our knowledge of theScripture. If we have a faulty understanding of the Scripture, we are bound tohave a faulty Christian life. And I am thoroughly convinced that the ReformedFaith is the most correct expression of the Christian Faith. I am not denyingthat there are genuine and sincere Christians who do not hold to the ReformedFaith. But I am convinced that unless we are under a truly Reformed ministryand are truly Reformed in our understanding and practice of our Christianity,we will be experiencing a rather emaciated Christian life.

But having said this, I must conclude by saying that being Reformed is not somuch of the head as it is of the heart. You may be thoroughly Reformed in yourhead, but if your knowledge does not translate into your Christian life, then,I am afraid, all your knowledge will amount to nothing. Knowing about Christ isnot the same as knowing Christ. Let us therefore not only be Reformed in name,but reforming in our thinking, our lives and our practices. Let us be reformingback to Christ and His Word.

—J.J. Lim