Presbyterian Denominations Considered Reformed

Presbyterian denominations are considered Reformed because they adhere to the theological principles that emerged from the Protestant Reformation, particularly those articulated by figures like John Calvin. This theological tradition is characterized by specific doctrines concerning God's sovereignty, salvation, and the authority of Scripture, which are codified in confessional documents such as the Westminster Confession of Faith ^[1].

One of the core tenets of Reformed theology, foundational to Presbyterianism, is the doctrine of predestination and God's absolute sovereignty in salvation. This includes the belief that God, by his eternal decree, has foreordained whatsoever comes to pass, including the salvation of individuals ^[1]. This contrasts with other Protestant views that emphasize human free will more prominently in the process of salvation.

Another distinguishing feature is the Reformed understanding of the sacraments. While acknowledging baptism and the Lord's Supper as divine ordinances and means of grace, Reformed churches emphasize that their efficacy does not depend on any inherent virtue in the sacraments themselves or in the administrator, but rather on the accompanying influence of the Holy Spirit ^[7]. For instance, regarding the Lord's Supper, Reformed doctrine asserts a "real presence" of Christ, meaning believers truly receive the body and blood of Christ, though not in a physical or transubstantiated manner as taught by some other traditions ^[5]. This spiritual presence is distinct from the Lutheran view, which also affirms a real presence but often with different nuances ^[5].

Presbyterian churches also maintain a specific view of church membership and discipline. They hold that those who have been baptized and profess faith are members of the church and, if free from scandal, are entitled to present their children for baptism ^[3]. The power of the church in matters of discipline is understood to extend to keeping those who are ignorant or scandalous from the Lord's Supper until they receive instruction and demonstrate reformation ^[4]. This approach to church governance and membership reflects a commitment to maintaining the purity and order of the visible church.

The historical development of Reformed theology saw significant articulation in the 16th and 17th centuries. The Westminster Confession of Faith, for example, was produced in the 1640s by an assembly of divines in England and Scotland, becoming a foundational document for Presbyterian churches worldwide ^[1]. This period also saw debates and refinements of doctrine, such as discussions surrounding the efficacy of baptism and the nature of church membership, as evidenced by controversies in New England churches concerning who should be admitted to communion and who could present their children for baptism ^[3].

In contrast, other traditions, such as Anglicanism, while sharing some common ground with Reformed theology due to their Protestant roots, articulate certain doctrines differently. The Thirty-Nine Articles of Religion, a foundational document for Anglicanism, also addresses topics like the sacraments and justification but often with distinct phrasing and emphasis ^{[8, 11]}. For example, while both traditions affirm justification by faith, the precise theological framework and implications can vary.

The Reformed tradition, as embodied by Presbyterian denominations, also emphasizes the importance of systematic theology, which seeks to organize and explain Christian doctrine in a coherent and comprehensive manner ^[9]. This systematic approach is evident in the extensive theological works produced by Reformed scholars, such as Charles Hodge's Systematic Theology, which meticulously details Reformed perspectives on various doctrines ^{[2, 3, 4, 5, 6, 7, 9, 10]}. This commitment to systematic theological articulation further distinguishes Presbyterianism as a Reformed tradition.

Sources

Westminster Confession of Faith (Reformed) “Westminster Confession of Faith (Reformed, 1646), Confession of Faith: The Orthodox Presbyterian Church: Confession of Faith: The Orthodox Presbyterian Church The Orthodox Presbyterian Church What We Believe About the OPC Gospel Tracts Worldwide Outreach Worldwide Outreach Christian Education Foreign Missions Home Missions Ministries Chaplains and Military Personnel Ministerial Care Diaconal Ministries Planned Giving Historian Short-Term Missions Disaster Response Inter-Church Relations Standards Searchable Bible Confessions and Catechisms Book of Church Order Resources Church Directory Daily ”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 64: cold grave with them when they die; no, but that they might with all care, and with all the obligations and advantages to that care that may be, nurse up still successively another generation of subjects to our Lord, that may stand up in his kingdom when they are gone.” 579 579 Mather’s Magnalia, vol. ii. p. 309. 4. Experience proves that it is a great evil to make the Church consist only of communicants and to cast out into the world, without any of that watch and care which God intended for them, all those together with their children, ”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 64: it by a regular act of discipline. 5. That being members of the Church, if free from scandal and continuing their profession, they are entitled to present their children for baptism. The decision of this Synod did not put an end to the controversy. It was, however, in accordance with the views of the majority of the New England churches. Its chief opponents were found among “the more conservative class of laymen. Its advocates among the clergy were from the first a majority, which 569 went on increasing from generation to generation; and ”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 64: answered, “Such as are found to be ignorant or scandalous, notwithstanding their profession of the faith, and desire to come to the Lord’s Supper, may and ought to be kept from that sacrament by the power which Christ hath left in his Church, until they receive instruction, and manifest their reformation.” This, according to Presbyterians, is the extent of the power of the Church, in the matter of shutting the doors of the kingdom of God. 579 Those, therefore, who, having been themselves baptized, and still professing their faith in the t”
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 (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 27: 4. Mysticism at, and after the Reformation . A. Effect of the Reformation on the Popular Mind . Such a great and general movement of the public mind as occurred during the sixteenth century, when the old foundations of doctrine and order in the Church, were overturned, could hardly fail to be attended by irregularities and extravagancies in the inward and outward life of the people. There are two principles advanced, both Scriptural and both of the last importance, which are specially liable to abuse in times of popular excitement. 80 The”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 65: § 12. Efficacy of Baptism. Doctrine of the Reformed Churches. In the section which treats of the efficacy of the sacraments in general, it was shown that according to the Reformed Church the sacraments (1.) Are ordinances of divine appointment. (2.) That they are means of grace, and therefore are not to be undervalued or neglected. (3.) That their efficacy does not depend upon any virtue in them or in him by whom they are administered, but upon the attending influence of the Holy Spirit. (4.) That their efficacy is not tied to the time of”
Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), A Note on the Annotations: A Note on the Annotations Introduction by the House of Bishops The Ordination and Consecration of a Bishop The Ordination of Deacons and Priests at the Same Service The Ordination of Deacons The Ordination of Priests, also called Presbyters The Declaration of Assent Wholeness and Healing”
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: 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”
Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), A Form for the Renewal of Diaconal Commitment (B2): A Form for the Renewal of Diaconal Commitment (B2) Act of Penitence Blessing Blessings Collect Confession Extended Preface Extended Preface Gospel Acclamation Gospel Acclamation Greeting Historical Note Intercessions Introduction to the Peace Introduction to the Season Introductions to the Peace Invitations to Confession Kyrie Confession Notes Post Communion Prayer after Communion Prayer at the Preparation of the Table Prayer at the Preparation of the Table Prayer over the Oils Preface Prefac”

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