Role of Tradition in Reformed Theological Thought
In Reformed theological thought, tradition plays a distinct role, primarily understood as the historical transmission of Christian doctrine, but always subordinate to the authority of Scripture. The term "tradition" itself can refer to any teaching, written or spoken, passed down through generations [1]. While some biblical passages use "tradition" in a negative sense, referring to arbitrary human interpretations that supersede divine commands (e.g., Mark 7:3, 9, 13; Colossians 2:8), other passages use it positively to denote apostolic teaching (e.g., 2 Thessalonians 2:15; 3:6) [1]. Reformed theology emphasizes this distinction, affirming the value of historical Christian teaching while firmly establishing the Bible as the ultimate authority.
For Protestants, including those in the Reformed tradition, the written Word of God is the sole source of knowledge regarding what God has revealed [7]. This contrasts sharply with the Roman Catholic view, where tradition is considered entirely independent of the Scriptures and can include doctrines not found or provable in the Bible [7]. Charles Hodge, a prominent Old Princeton Reformed theologian, explains that Protestants do not regard "common consent" or tradition as an informant or ground of faith; rather, the written Word is the only source [7]. This principle, often summarized as sola Scriptura, means that while tradition can be a guide, it cannot establish doctrine apart from or against Scripture.
Despite this emphasis on Scripture, Reformed theology does not dismiss tradition entirely. Instead, it views the historical consensus of the church as a valuable witness to biblical truth. Hodge notes that fundamental doctrines such as the Trinity, the divinity of the Holy Spirit, human sinfulness, Christ's atonement, salvation through His merits, regeneration, sanctification, forgiveness of sins, the resurrection, and eternal life have consistently been part of the faith of every recognized historical church [6]. These doctrines, he argues, cannot be legitimately questioned by those who claim to be Christians, implying a respect for the historical continuity of core beliefs [6]. This "common consent" is understood as having been attained and preserved through the teaching of the Holy Spirit, which grants believers a competent understanding of the plan of salvation revealed in Scripture [7].
However, this respect for tradition is always qualified. Reformed thinkers are wary of any tradition that attempts to reconcile biblical doctrines with human reason or philosophical systems, especially when such attempts lead to a transmutation of faith into mere knowledge or opinion [5, 8]. Hodge critiques theological approaches that prioritize philosophical disquisition over the Word of God, stating that such systems, while perhaps adopted as matters of opinion, cannot be objects of faith and thus cannot support the hopes of a soul conscious of guilt [5]. He also points out how various speculative philosophies, such as monism, have led to "regeneration of theology" that denies fundamental Christian doctrines like sin and grace [9].
The Reformed tradition also distinguishes itself from other theological perspectives regarding the nature of doctrines like regeneration. For instance, John Calvin, in his commentary on Philippians, describes regeneration as having two parts: the putting off of the old man and the putting on of the new [2]. Hodge further elaborates that regeneration is a change affecting the entire soul, not just one faculty, and that any doctrine suggesting otherwise is based on psychological theory rather than Scripture [3]. He also critiques views that define regeneration as merely an external change of relation, such as that experienced by a proselyte becoming a Jew, rather than an internal transformation of the soul [4]. These specific doctrinal articulations demonstrate how Reformed theology engages with and sometimes corrects historical interpretations, always grounding its arguments in its understanding of Scripture.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Tradition — Any kind of teaching, written or spoken, handed down from generation to generation. In Mark 7:3, 9, 13, Col. 2:8, this word refers to the arbitrary interpretations of the Jews. In 2 Thess. 2:15; 3:6, it is used in a good sense. Peter (1 Pet. 1:18) uses this word with reference to the degenerate Judaism of the "strangers scattered" whom he addresses (comp. Acts 15:10; Matt. 15:2-6; Gal. 1:14).”
- CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 38.2: through Christ. And as what we have from Adam becomes old, 439 439 “ Deuient vieil et caduque ;” — “Becomes old and frail.” and tends towards ruin, so what we obtain through Christ remains for ever, and is not frail; but, on the contrary, tends towards immortality. This passage is worthy of notice, inasmuch as a definition of regeneration may be gathered from it. For it contains two parts — the putting off of the old man , and the putting on of the new , and of these Paul here makes mention. It is also to be notice”
- 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”
- 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”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 5: Philadelphia, 1846, pp. 225-229. The impression made upon the readers of the modern theologians of this school, is that made by any other form of philosophical disquisition. It has not, and from its nature it cannot have anything more than human authority. This system may be adopted as a matter of opinion, but it cannot be an object of faith. And therefore it cannot support the hopes of a soul conscious of guilt. In turning from such writings to the Word of God, the transition these theologians would have us believe, is from gnw/sij to pi,”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 37: of God; of the personality and divinity of the Holy Spirit; of the apostasy and sinfulness of the human race; the doctrines of the expiation of sin through the death of Christ and of salvation through his merits; of regeneration and sanctification by the Holy Ghost; of the forgiveness of sins, the resurrection of the body, and of the life everlasting, have always entered into the faith of every recognized, historical church on the face of the earth, and cannot now be legitimately called into question by any pretending to be Christians. So”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 37: attained and preserved under that teaching of the Spirit, which secures to believers a competent knowledge of the plan of salvation therein revealed. On the other hand, tradition is with the Romanists entirely independent of the Scriptures. They plead for a common consent in doctrines not contained in the Word of God, or which cannot be proved therefrom. Fourthly. Protestants do not regard “common consent” either as an informant or as a ground of faith. With them the written word is the only source of knowledge of what God has revealed fo”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 6: mankind. Conscience is not allowed to mutter in the presence of the lordly understanding. It is in the spirit of the same method that the old scholastic doctrine of realism is made the basis of the Scriptural doctrines of original sin and redemption. To this method the somewhat ambiguous term Dogmatism has been applied, because it attempts to reconcile the doctrines of Scripture with reason, and to rest their authority on rational evidence. The result of this method has always been to transmute, as far as it succeeded, faith into knowledge”
- 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”