Fred Dickason's Spiritual Warfare Views Versus Reformed Tradition
The Reformed tradition generally understands spiritual warfare as an internal struggle against sin and temptation, rooted in the fallen nature of humanity, rather than primarily as an external battle against demonic forces. This perspective emphasizes the transformative work of the Holy Spirit in regeneration, which is seen as an internal change of the soul's state and its relationship to God [1, 3].
Charles Hodge, a prominent Reformed theologian, describes regeneration as a comprehensive change affecting the entire person, not merely one faculty of the soul. one tradition argues that the idea of regeneration as only an external change of relation, or a modification of a single faculty, lacks scriptural foundation and often stems from particular psychological theories rather than theological principles [1, 3]. For Hodge, the Holy Spirit's "life-giving power" makes the soul a "new creature" at its very core [3]. This internal transformation is essential for spiritual vision, as illustrated by Jesus's encounter with Nicodemus, where a radical "revolution on his inner man" was deemed necessary before he could grasp spiritual truths [2].
While the Reformed tradition acknowledges the reality of spiritual evil and the devil, its focus in "spiritual warfare" tends to be on the believer's ongoing sanctification and the battle against indwelling sin. The "crushed spirit" or emotional problems are recognized as significant challenges, sometimes more trying than physical ailments, indicating the internal nature of much spiritual struggle [4]. This contrasts with views that might prioritize direct confrontation with external demonic entities as the primary mode of spiritual warfare. The emphasis remains on the internal work of God in the believer's heart and mind, leading to a renewed life that resists sin and grows in holiness.
Sources
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 5: his condemnation not being avoided, but rather increased, by his baptismal privilege.” 61 61 A Church Dictionary, by Walter Farquhar Hook, D. D., Vicar of Leeds, article, “Conversion”; 6th edit., Philadelphia, 1854. 3. A third form of doctrine on this subject, held by some divines of this church, is that regeneration properly expresses an external change of relation, and not an internal change of the state of the soul and of its relation to God. As a proselyte was regenerated when he professed himself a Jew, so any one initiated into the v”
- John (Presbyterian) “Jamieson, Fausset & Brown on John 3:3: Except, &c.--This blunt and curt reply was plainly meant to shake the whole edifice of the man's religion, in order to lay a deeper and more enduring foundation. Nicodemus probably thought he had gone a long way, and expected, perhaps, to be complimented on his candor. Instead of this, he is virtually told that he has raised a question which he is not in a capacity to solve, and that before approaching it, his spiritual vision required to be rectified by an entire revolution on his inner man. Had the man been less sincere, this would certainly have repell”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 6: fruit should be good, it was not any one part of the tree which must be changed, but the whole tree. In like manner it is the soul, in the centre and unity of its life, that is the subject of that life-giving power of the Holy Ghost, by which it becomes a new creature. The doctrine that regeneration is a change affecting only one of the faculties of the soul has its foundation entirely outside of the Scriptures. It is simply an inference from a particular psychological theory, and has no authority in theology. 62 Form of Concord, II. 83. 6”
- Proverbs (Protestant academic) “Tyndale House on Proverbs 18:14: 18:14 A spiritual or emotional problem (a crushed spirit) can be more trying than a physical one (sick body).”