Role of Analogies and Examples in Reformed Theology
Analogies and examples play a significant role in Reformed theology, serving to illustrate complex doctrines, clarify distinctions, and ground theological concepts in relatable experiences or biblical narratives. This approach is evident from early Christian writers through the systematic theologians of the Reformed tradition.
One prominent use of analogy is found in explaining the resurrection of the body. Tertullian, for instance, uses the analogy of a seed to explain how the body, though sown "barest grain," will rise "enriched with a copious" form [2]. This analogy emphasizes that the original body is not destroyed but transformed and augmented, much like a seed develops into a plant [2].
Reformed theology frequently employs analogies to explain the relationship between Adam and Christ, particularly concerning justification. The apostle Paul's parallel between Adam and Christ is a foundational example, illustrating how justification comes through the imputation of Christ's righteousness, just as condemnation came through Adam's sin [9]. This parallel helps to clarify that sinners are justified not by their own righteousness but by an imputed righteousness [9].
The sacraments are another area where analogies are crucial for understanding their nature and efficacy. Reformed confessions, while affirming the sacraments as "real means of grace," deny that their efficacy is due to their inherent virtue or the administrator. Instead, their power is attributed to the "attending operation of the Spirit" and is contingent on the recipient's faith [1]. This perspective contrasts with views that might attribute an inherent power to the sacraments themselves, a point Zwingle was particularly keen to deny regarding the "Romish doctrine of the inherent power of the sacraments" [4].
Analogies are also used to differentiate between various spiritual states and operations. For example, Charles Hodge discusses "temporary faith," which he illustrates by Christ's parable of those who receive the Word in "stony places or among thorns" [3]. This analogy helps to distinguish a superficial or transient religious experience from genuine, enduring faith [3]. Similarly, the Bible uses the figure of a "spiritual, or figurative" resurrection to describe individuals "dead in trespasses and sins" being "quickened and raised again in Christ Jesus," as well as communities elevated from depression [8].
Furthermore, analogies help to explain the concept of spiritual illumination. The Holy Spirit's work is not seen as a revelation of new truths but as an "illumination of the mind" that enables believers to apprehend the truth and glory of what is already revealed in God's Word [6]. This is depicted in the Bible, which records the "legitimate effects of those truths on the minds of believers" [6].
The use of analogies also extends to contrasting the "new condition of the gospel" with the "old state of the law," as seen in Christ's parables of new wine in old wineskins or a new patch on an old garment [10]. These examples highlight the incompatibility of the old and new covenants, emphasizing the distinct nature of Christ's teaching and work [10].
In theological discourse, analogies can also serve to critique opposing viewpoints. For instance, Hodge critiques monistic philosophies that deny a real dualism between God and humanity, arguing that if "man is only the modus existendi of God," then sin becomes merely "imperfect development," and there is no room for human agency [5]. This illustrates how a philosophical analogy (monism) can lead to a theological conclusion that contradicts Reformed understanding of sin and grace [5].
Finally, analogies are employed to describe the profound union between Christ and believers. The concept of Christ communicating "his own life substantially to the soul" is described as causing the soul to "grow into his very nature," forming the Church as "his body" [7]. This mystical union is not a new humanity entirely separate from Adam's but an elevation and empowerment of humanity through its union with the divine nature in Christ [7].
Sources
- 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”
- Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. LII.--FROM ST. PAUL'S ANALOGY OF THE SEED WE LEARN THAT THE BODY WHICH DIED WILL RISE AGAIN, GARNISHED WITH THE APPLIANCES OF ETERNAL LIFE. (part 2): which is placed over the bare body; nor is that at all destroyed on which the superimposed matter is put,--nay, it is increased. That, however, is safe which receives augmentation. The truth is, it is sown the barest grain, without a husk to cover it, without a spike even in germ, without the protection of a bearded top, without the glory of a stalk. It rises, however, out of the furrow enriched with a copiou”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 138: and the sinner relapses into his wonted state of insensibility, his faith disappears. To this class of persons our Saviour refers when He speaks of those who receive the Word in stony places or among thorns. Of such examples of temporary faith there are numerous instances given in the Scriptures, and they are constantly occurring within our daily observation. In the third place, the state of mind induced by these common operations of the Spirit, often leads to reformation, and to an externally religious life. The sense of the truth and i”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 57: 70; Niemeyer, vol. i. p. 49. that the sacraments as other memorials can 499 only produce historical, but not religious faith. Zwingle in the use of such language, had doubtless more a negative, than an affirmative object before his mind. He was more intent on denying the Romish doctrine of the inherent power of the sacraments, than of asserting anything of their real efficacy. Nevertheless it is true that Zwingle has ever been regarded as holding the lowest doctrine concerning the sacraments of any of the Reformers. They were to him no mo”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 142: of the speculative, transcendental, or pantheistic philosophy effected an entire revolution, which even such writers as Dorner are accustomed to call “the 731 regeneration of theology.” The leading principle of this philosophy, in all its phases, is Monism, the denial of all real dualism between God and man. If man is only the modus existendi of God, then of course there is an end of all questions about sin and grace. Sin can only be imperfect development, and man’s activity bcing only a form of the agency of God, there is no place for w”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 9: by God in His Word ( 1 Cor. ii. 10-16 ). It is not, therefore, a revelation of new truths, but an illumination of the mind, so that it apprehends the truth, excellence, and glory of things already revealed. And second, 16 This experience is depicted in the Word of God. The Bible gives us not only the facts concerning God, and Christ, ourselves, and our relations to our Maker and Redeemer, but also records the legitimate effects of those truths on the minds of believers. So that we cannot appeal to our own feelings or inward experience, as ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 28: . not a new humanity, wholly dissevered from that of Adam; but the humanity of Adam itself, only raised to a higher character, and filled with new meaning and power, by its union with the divine nature. . . . . Christ’s life, as now described, rests not in his separate person, but passes over to his people; thus constituting the Church, which is his body, the fulness of Him that filleth all in all.” “Christ communicates his own life substantially to the soul on which He acts, causing it to grow into his very nature. This is the mystical u”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 91: those of the same class, and even of the same school. This remark, which applies to the whole book, applies with special force to the passage under consideration. 3. The Bible speaks of a spiritual, or figurative, as well as of a literal resurrection. This figure is used both in reference to individuals and in reference to communities. The sinner, dead in trespasses and sins, is said to be quickened and raised again in Christ Jesus. ( Rom. vi. and Eph. ii. ) Whole communities when elevated from a state of depression and misery, are in pro”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 23: life.” ( v. 10 .) This idea he expands and vindicates in the sixth and seventh chapters of this Epistle. The Parallel between Adam and Christ. 3. Not content with this clear and formal statement of the truth that sinners can be justified only through the imputation of a righteousness not their own; and that the righteousness thus imputed is the righteousness (active and passive if that distinction be insisted upon) of the Lord Jesus Christ; he proceeds to illustrate this doctrine by drawing a parallel between Adam and Christ. The former, ”
- Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. XI.--THE CALL OF LEVI THE PUBLICAN. CHRIST IN RELATION TO THE BAPTIST. CHRIST AS THE BRIDEGROOM. THE PARABLE OF THE OLD WINE AND THE NEW. ARGUMENTS CONNECTING CHRIST WITH THE CREATOR. (part 4): That person only(16) does not do a thing when it is not to be done, who has the materials wherewithal to do it if it were to be done. And therefore, since His object in making the comparison was to show that He was separating the new condition(17) of the gospel from the old state(18) of the law, He proved that that(19) from which He was separating His own(20) ought not to h”