Reformed Theology and Cultural Expression in Christian Life
Reformed theology emphasizes that Christian life involves a transformation that impacts all aspects of existence, including cultural expression. This transformation is not merely an outward conformity but an inward renewal of the mind [1]. The apostle Paul, in Romans 12:2, urges believers not to be conformed to "this world" but to be "transformed by the renewing of your mind" [1]. This renewal leads to a life that is new in its motives and ends, even if some actions might outwardly resemble those of the world [1].
This spiritual transformation is understood as a work of the Holy Spirit, who initiates and sustains the Christian life [6]. Believers are "planted together" with Christ, a process that begins at conversion when they are "transplanted from a state of nature" and "engrafted into Christ" [3]. This engrafting involves the implantation of the Spirit's graces, leading to growth under divine influence [3].
The concept of cultural expression within Reformed thought often grapples with the tension between spiritual realities and outward forms. For instance, John Gill, commenting on Ezekiel 37:8, describes a scenario where individuals might outwardly appear like Christians, having a "form of godliness" and submitting to ordinances, yet lack true inward transformation [2]. This highlights that genuine Christian cultural expression stems from an internal change rather than a superficial adoption of religious practices [2].
The "strong meat" of Christian doctrine, including atonement, justification by faith, and the gift of the Holy Spirit, is understood as the nourishment by which genuine Christians grow and mature [5]. This growth, achieved through "constant hearing, believing, praying, and obedience," enables believers to understand and apply these profound truths to their lives [5].
The early Christian message, as exemplified by Paul, was not presented with "enticing words of man's wisdom" or philosophical arguments, but with a focus on salvation through Christ [7]. This suggests that authentic Christian cultural expression prioritizes the substance of the Gospel over human eloquence or worldly wisdom [7]. The church, like ancient Israel, is called to endure and persevere through challenges, finding refuge and escape in God's provision, which further shapes its distinct cultural identity [4].
Sources
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 12:2: And be ye not conformed to this world--Compare Eph 2:2; Gal 1:4, Greek. but be ye transformed--or, "transfigured" (as in Mat 17:2; and Co2 3:18, Greek). by the renewing of your mind--not by a mere outward disconformity to the ungodly world, many of whose actions in themselves may be virtuous and praiseworthy; but by such an inward spiritual transformation as makes the whole life new--new in its motives and ends, even where the actions differ in nothing from those of the world--new, considered as a whole, and in such a sense as to be wholly unattain”
- Ezekiel (Baptist/Reformed) “John Gill on Ezekiel 37:8: And when I beheld, lo, the sinews and the flesh came up upon them,.... And they began to look like men, in the shape of men, and were a body of them, as the Jews did when gathered together: and the skin covered them above; and so looked comely and beautiful, as in the proper form of men; as did the Jews enriched and protected by Cyrus: and this may be an image of such persons so far wrought upon under the word as to look like Christians; to have the form of godliness, and appear outwardly righteous before men, submitting to ordinances, and performing the duties of ”
- Romans (Baptist/Reformed) “John Gill on Romans 6:5: For if we have been planted together,.... This is not to be understood of an implantation of Jews and Gentiles together in One body; nor of an implantation of believers together in a church state; but of an implantation of Christ and his people together; which is openly done at conversion, in consequence of a secret union with him before; when they are transplanted from a state of nature, and are ingrafted into Christ; have the graces of the Spirit of God implanted in them, and grow up under the dews of grace, and shinings of the sun of righteousness upon them, and bri”
- Revelation (Protestant academic) “Tyndale House on Revelation 12:6: 12:6 Like the people of Israel who were spiritually refined in the wilderness (see Hos 2:14-15; Acts 7:38-45) and in exile (see Isa 5:13; Ezek 12:1-3), the Christian church must face its own wilderness. Revelation presents messages of endurance and perseverance in the face of trouble and shows that God provides places of refuge and avenues of escape for his people (cp. 1 Cor 10:13). 1,260 days: See study note on Rev 11:2-3.”
- Hebrews (Methodist/Wesleyan) “Adam Clarke on Hebrews 5:14: But strong meat - The high and sublime doctrines of Christianity; the atonement, justification by faith, the gift of the Holy Ghost, the fullness of Christ dwelling in the souls of men, triumph in and over death, the resurrection of the body, the glorification of both body and soul in the realms of blessedness, and an endless union with Christ in the throne of his glory. This is the strong food which the genuine Christian understands, receives, digests, and by which he grows. By reason of use - Who, by constant hearing, believing, praying, and obedience, use all th”
- Galatians (Presbyterian) “Jamieson, Fausset & Brown on Galatians 3:3: begun--the Christian life (Phi 1:6). in the Spirit--Not merely was Christ crucified "graphically set forth" in my preaching, but also "the Spirit" confirmed the word preached, by imparting His spiritual gifts. "Having thus begun" with the receiving His spiritual gifts, "are ye now being made perfect" (so the Greek), that is, are ye seeking to be made perfect with "fleshly" ordinances of the law? [ESTIUS]. Compare Rom 2:28; Phi 3:3; Heb 9:10. Having begun in the Spirit, that is, the Holy Spirit ruling your spiritual life as its "essence and active p”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 2:4: And my speech, and my preaching,.... As he determined, so he acted. As the subject matter of his ministry was not any of the liberal arts and sciences, or the philosophy and dry morality of the Gentiles, but salvation by a crucified Christ; so his style, his diction, his language used in preaching, was not with enticing words of man's wisdom; with technical words, words of art, contrived by human wisdom to captivate the affections; and with bare probable arguments only, a show of reason to persuade the mind to an assent, when nothing solid and substantial is a”