Examples of Biblical Reformers and Revivalists Compared
The Protestant Reformation and subsequent revivals were characterized by distinct theological emphases and ecclesiastical practices. Reformed theologians, such as Charles Hodge and John Calvin, played significant roles in shaping the theological landscape.
Reformed theology emphasizes the sacraments as real means of grace, but not due to their inherent virtue or the administrator's power. Instead, their efficacy is attributed to the attending operation of the Spirit and the recipient's faith [2]. This understanding is reflected in the Reformed doctrine of the Lord's Supper, which affirms a "real presence" of Christ, but not in a literal or carnal sense [3].
In contrast to other traditions, Reformed theology rejects baptismal regeneration, understanding regeneration as an instantaneous change from spiritual death to life, effected by God's sovereign power [8]. This doctrine is grounded in Scripture and is opposed to the idea that sacraments are necessary means of grace [6, 9].
The Reformed tradition also emphasizes the importance of Scripture in shaping theology, as opposed to speculative or philosophical approaches [7]. Calvin, for instance, critiqued the Israelites' deviation from true worship under King Ahab, highlighting the need for reformation and adherence to God's instituted practices [4].
Hodge critiques modern speculative theologians for prioritizing their own theories over Scriptural statements, a tendency evident in various theological movements, including the Mercersburg Theology [5]. The Reformed tradition, by contrast, seeks to ground its theology in the Bible, as seen in its understanding of regeneration and sanctification as supernatural works that involve the implanting of a new principle or form of life [10].
The tension between Reformed theology and other traditions is evident in the debates surrounding the sacraments and regeneration. While Reformed theologians like Hodge and Calvin represent a distinct theological trajectory, their work is characterized by a commitment to Scriptural authority and a rejection of speculative or ritualistic approaches to theology [2, 4, 8]. The warnings against apostasy in Hebrews 6:6 also underscore the importance of perseverance in the faith, a theme that resonates with Reformed emphases on the necessity of faith for the efficacy of the sacraments [1].
The Reformed tradition's emphasis on the supernatural nature of regeneration and sanctification is a hallmark of its theology, distinguishing it from other Christian traditions.
Sources
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 6:6: If--Greek, "And (yet) have fallen away"; compare a less extreme falling or declension, Gal 5:4, "Ye are fallen from grace." Here an entire and wilful apostasy is meant; the Hebrews had not yet so fallen away; but he warns them that such would be the final result of retrogression, if, instead of "going on to perfection," they should need to learn again the first principles of Christianity (Heb 6:1). to renew them again--They have been "once" (Heb 6:4) already renewed, or made anew, and now they need to be "renewed" over "again." crucify to themselve”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 57: sunt, ant vacua: nec ad nos decipiendos aut frustrandos instituta. ” These symbols of the Reformed Churches on the continent of Europe agree with those of our own Church, not only in representing the sacraments as real means of grace, but also in denying that their efficacy is due to their inherent virtue, or to him who administers them, and in affirming that it is due to the attending operation of the Spirit, and is conditioned on the presence of faith in the recipient. This is plain from the quotations already made, which might be multi”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 69: § 16. Doctrine of the Reformed Church on the Lord’s Supper. It is a very difficult matter to give an account of the Reformed doctrine concerning the Lord’s Supper satisfactory to all parties. This difficulty arises partly from the fact that words have changed their meaning since the days of the Reformation. The Reformed as well as Lutherans asserted that there is “a real presence” of Christ in the Lord’s Supper; and that the believer receives the true body and blood, or the substance of the body and blood of Christ. Such expressions would”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 84: change in the external form of religion. For although they had adopted many perverse ceremonies under Rehoboam, yet, as the doctrine of the law and the priesthood, and the rites which God had instituted, continued at Jerusalem, the pious still had the Church in a tolerable state. In regard to the Israelites, matters which, up to the time of Ahab, had certainly not been reformed, then became worse. Those who succeeded him, until the overthrow of the kingdom, were partly like him, and partly (when they wished to be somewhat better) f”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 104: Morell and Maurice in England, belong to this class of writers. In this country what is known as the “Mercersburg Theology” is the product of the same principles. Everything which distinguishes that theology from the theology of the Reformed Church, comes from the introduction of these new German speculative principles. 533 No two of the writers above mentioned agree in all points. They differ, however, only in the length to which they carry their common principles in modifying or overthrowing the faith of the Church. Ebrard, one of the ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 58: without them. The benefits which they signify and which they are the means of signifying, sealing, and applying to believers, are not so tied to their use that those benefits cannot be secured without them. Sins may be forgiven, and the soul 517 regenerated and saved, though neither sacrament has ever been received. The Lutherans and Romanists, on the other hand, hold that the sacraments are necessary means of grace, in the sense that the grace which they signify is not received otherwise than in their use. There is no remission of sin or”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 104: and afterwards by the Reformers; how the Rationalists and Supernaturalists of the last generation dealt with it; and how the modern speculative theologians have philosophized about it; and end, generally, by giving in their adhesion to some one of these modern theories more or less modified. All the while there stand the Scriptural statements untouched and unrefuted. They are allowed to go for what they are worth; but they are not permitted to control the writers own convictions. This course is adopted by different men on different princ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 5: § 2. Nature of Regeneration. By a consent almost universal the word regeneration is now used to designate, not the whole work of sanctification, nor the first stages of that work comprehended in conversion, much less justification or any mere external change of state, but the instantaneous change from spiritual death to spiritual life. Regeneration, therefore, is a spiritual resurrection; the beginning of a new life. Sometimes the word expresses the act of God. God regenerates. Sometimes it designates the subjective effect of his act. The ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 65: contradicting Christ, they contradict the whole Bible. 3. The doctrine of baptismal regeneration, in the sense above explained, is opposed to the whole nature of true religion as set forth in the Scriptures. The two great errors against which 602 the Gospel, as taught by Christ and unfolded by his Apostles, was directed; were first the doctrine of human merit; the merit of good works, the doctrine that men are to be saved on the ground of their own character or conduct; and the second was ritualism, the doctrine of the necessity and inher”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 31: § 2. Wherein it consists. Admitting sanctification to be a supernatural work, the question still remains, What does it consist in? What is the nature of the effect produced? The truth which lies at the foundation of all the Scriptural representations of this subject is, that regeneration, the quickening, of which believers are the subject, while it involves the implanting, or communication of a new principle or form of life, does not effect the immediate and entire deliverance of the soul from all sin. A man raised from the dead may be an”