The Many Meanings of “Reformed”

I find it quite amusing these days to be classified by some as “Reformed”, when I’d barely heard the term for most of my Christian life. I grew up in Baptist circles that didn’t use the term Reformed. In fact, the first time I heard it used of my church was when a student attending a local Bible college told us that the lecturers there regarded our church as Reformed.

Since then, I’ve come to understand the many imprecise ways that “Reformed” is used.

First, the broadest use seems to be a kind of identifier as non-charismatic. In some circles (particularly in South Africa), the two categories of views on the spiritual gifts are not cessationist and continuationist, but Reformed and charismatic. This binary division becomes the way a person tries to categorise your understanding of spiritual gifts and the baptism of the Spirit. Of course, with the rise of the Sovereign Grace movement and the continuationist teachings of John Piper, Wayne Grudem, and D. A. Carson, Reformed and charismatic no longer stand as antithetical to each other. Conversely, the vast majority of Southern Baptists and Fundamentalist Baptists would be moderate Arminians who hold to eternal security, but are strongly cessationist. One’s position on the charismata is not necessarily linked to whether or not one accepts Reformed theology.

Second, an almost equally vague use of the term identifies Reformed with a certain approach to corporate worship. If your church sings hymns and has a fairly modest worship service without disco balls and metalheads jamming with Fender StratoCasters, you will be considered by some as Reformed. Certainly, the Reformation reformed worship, and the Reformed are often associated with sober worship, but this is not necessarily the case. The Regulative Principle was championed by the Reformers, but not only the Reformed abide by it. By this loose definition of Reformed-equals-conservative-worship, A. W. Tozer, an Arminian, was Reformed. Conversely, have a look at Reformed youth conferences, or Google “Reformed rap”. And read Peter Masters’ critique of the worship in the New Calvinism. Conservative worship and Reformed are no longer Siamese twins.

Third, the slightly more accurate use of the term identifies Reformed with Calvinistic doctrine. Calvinism is really a subset of Reformed, not the other way around. Calvinism is a particular view of soteriology: how saving grace manifests. Calvinism, in its moderate, strict, and extreme forms deals with the doctrines of election, the effectual call, the perseverance of the saints, and the extent of the atonement. If you line up with the five points of TULIP, many consider you Reformed. Purists won’t accept anything less than five-point Calvinism, but the theologically informed know that Calvinism and Arminianism represent a spectrum of positions, not a binary choice. When understood this way, it is possible to be Calvinistic, without being Reformed, in the strict sense.

(By the way, the five points of Calvinism have little to do with the five Solas of the Reformation. The five solas rescued the Gospel from Roman Catholicism, and could (and should) be affirmed by anyone who holds to the gospel of justification by faith, whether Calvinist or Arminian.)

Fourth, the theologically accurate use of Reformed identifies a school of Protestant theology that involves a lot more than the five points of TULIP. Reformed theology necessarily includes covenant theology, and the form of covenant theology that requires paedobaptism. The church is understood not as an opt-in, voluntary organisation but as an opt-out, involuntary covenant community that one enters by being born into believing households that baptise in infancy. This strict form of covenant theology excludes believers’ baptism. In this very precise use of the term, Baptists cannot be Reformed: the term Reformed Baptist becomes an oxymoron. Reformed theology sees the sacraments as efficacious in some sense, and generally excludes premillennialism (eliminating Charles Spurgeon, Robert Murray M’cheyne and George Muller from its ranks). And if you think I’m making this up, get it from the horse’s mouth: Richard Muller of Calvin Seminary tells you what he thinks of Reformed Baptists: http://kimriddlebarger.squarespace.com/how-many-points/

In this very strict sense, the Reformed are necessarily Calvinists, but not all Calvinists are Reformed.

Therefore, if I am asked, “Are you Reformed?”, I will give what sounds like an irritatingly evasive answer. “Well, I am proudly Protestant, and believe in justification by faith alone. I do worship in a conservative fashion, adhering to the Regulative Principle, and I don’t subscribe to Pentecostal or charismatic views of the charismata or the baptism of the Spirit. I am a compatibilist in soteriology, and recognise sovereign election and the effectual call. But I am a Baptist, and a premillennial one at that. So, depending on your definition of Reformed, you tell me: am I Reformed?”

  1 comment for “The Many Meanings of “Reformed”

  1. David Martin
    September 18, 2018 at 11:12 pm

    All that to say: the most important message that needs be preached alongside the Gospel is the centrality of the Church as the bride of Christ. Attendance at and dedication to the health of the local body is NOT optional, nor should it be compromised by and one of ten thousand dogmas.

Leave a Reply