Category: Calvinism

Discussions and defense of Calvinism and Covenant Theology

Quotes to Note 21: Melancthon & Zwingli on the Fruit of Faith

~ Bob Hayton ~ 2 Comments

The following is excerpted from Getting the Reformation Wrong: Correcting Some Misunderstandings by James R. Payton Jr. (IVP, 2010), pg. 124-125.

Today many mistake the Reformation emphasis on “sola fide” (“faith alone”) with an easy-believism where faith is all that matters and works are downplayed to the extreme that some view them as completely optional in the life of the Christian. James Payton in his book, explains that to the Reformers, faith was never so “alone”. Rather, they expected faith to always be accompanied by good works.

I found the following quotes from Philip Melancthon and Ulrich Zwingli quite helpful on this point.

Philip Melancthon [from his 1521 Loci communes theologici in Melancthon and Bucer ed. Wilhelm Pauck, Library of Christian Classics (Philadelphia: Westminster Press, 1969), pg. 92, 109 and 112] —

Faith is nothing else than trust in the divine mercy promised in Christ…. This trust in the goodwill or mercy of God first calms our hearts and then inflames us to give thanks to God for his mercy so that we keep the law gladly and willingly.

Faith cannot but pour forth from all creatures in most eager service to God as a dutiful son serves a godly father.

For although faith alone justifies, love is also demanded…. A living faith is that efficacious, burning trust in the mercy of God which never fails to bring forth good fruits.

Ulrich Zwingli [from his 1531 An Exposition of the Faith, in Zwingli and Bullinger, ed. and trans. G.W. Bromiley, Library of Christian Classics (Philadelphia: Westminster Press, 1953), pg. 272] —

But we must add at once that the pious will not cease from good works simply because it is impossible to gain any merit by them. Rather, the greater our faith, the more and greater our works…. For since faith is inspired by the Holy Spirit, how can it be slothful or inactive when the Spirit himself is unceasing in his activity and operation? Where there is true faith, works necessarily result, just as fire necessarily brings with it heat.

You may also be interested in reading my review of Getting the Reformation Wrong by James R. Payton Jr.. See also a previous “quotes to note” post where I shared some good thoughts from Zwingli on the gospel. And

J.C. Ryle on Revivalism

~ Bob Hayton ~ 8 Comments

American Christianity in general, and Fundamentalism in particular has been greatly impacted by the Revivalist movement. J.C. Ryle, often hailed as the last of the great British Puritans, is perhaps best known for his book entitled Holiness: Its Nature, Hindrances, Difficulties, and Roots. In a chapter on “Counting the Cost”, he had some important things to say about the Revivalist movement. I find Ryle’s words quite helpful on this subject, especially as they are spoken by an orthodox, evangelical churchman looking on as Revivalism was beginning to sweep the known world.

Warning: the quote here is a bit long, but many of you will want to read the whole thing, I’m sure.

For want of “counting the cost,” the hearers of powerful evangelical preachers often come to miserable ends. They are stirred and excited into professing what they have not really experienced. They receive the Word with a “joy” so extravagant that it almost startles old Christians. They run for a time with such zeal and fervour that they seem likely to outstrip all others. They talk and work for spiritual objects with such enthusiasm that they make older believers feel ashamed. But when the novelty and freshness of their feelings is gone, a change comes over them. They prove to have been nothing more than stony-ground hearers. The description the great Master gives in the Parable of the Sower is exactly exemplified. “Temptation or persecution arises because of the Word, and they are offended” (Matt. 13:21). Little by little their zeal melts away, and their love becomes cold. By and by their seats are empty in the assembly of God’s people, and they are heard no more among Christians. And why? They had never “counted the cost.”

For want of “counting the cost,” hundreds of professed converts, under religious revivals, go back to the world after a time, and bring disgrace on religion. They begin with a sadly mistaken notion of what is true Christianity. They fancy it consists in nothing more than a so-called “coming to Christ,” and having strong inward feelings of joy and peace. And so, when they find, after a time, that there is a cross to be carried, that our hearts are deceitful, and that there is a busy devil always near us, they cool down in disgust, and return to their old sins. And why? Because they had really never known what Bible Christianity is. They had never learned that we must “count the cost.”* (the following long footnote is Ryle’s)

*I should be very sorry indeed if the language I have used above about revivals was misunderstood. To prevent this I will offer a few remarks by way of explanation.

For true revivals of religion no one can be more deeply thankful than I am. Wherever they may take place, and by whatever agents they may be effected, I desire to bless God for them, with all my heart. “If Christ is preached,” I rejoice, whoever may be the preacher. If souls are saved, I rejoice, by whatever section of the Church the word of life has been ministered.

But it is a melancholy fact that, in a world like this, you cannot have good without evil. I have no hesitation in saying, that one consequence of the revival movement has been the rise of a theological system which I feel obliged to call defective and mischievous in the extreme.

The leading feature of the theological system I refer to, is this: an extravagant and disproportionate magnifying of three points in religion,-viz., instantaneous conversion-the invitation of unconverted sinners to come to Christ,-and the possession of inward joy and peace as a test of conversion. I repeat that these three grand truths (for truths they are) are so incessantly and exclusively brought forward, in some quarters, that great harm is done.

Instantaneous conversion, no doubt, ought to be pressed on people. But surely they ought not to be led to suppose that there is no other sort of conversion, and that unless they are suddenly and powerfully converted to God, they are not converted at all.

The duty of coming to Christ at once, “just as we are,” should be pressed on all hearers. It is the very cornerstone of Gospel preaching. But surely men ought to be told to repent as well as to believe. They should be told why they are to come to Christ, and what they are to come for, and whence their need arises.

The nearness of peace and comfort in Christ should be proclaimed to men. But surely they should be taught that the possession of strong inward joys and high frames of mind is not essential to justification, and that there may be true faith and true peace without such very triumphant feelings. Joy alone is no certain evidence of grace.

The defects of the theological system I have in view appear to me to be these: (1) The work of the Holy Ghost in converting sinners is far too much narrowed and confined to one single way. Not all true converts are converted instantaneously, like Saul and the Philippian jailor. (2) Sinners are not sufficiently instructed about the holiness of God’s law, the depth of their sinfulness, and the real guilt of sin. To be incessantly telling a sinner to “come to Christ” is of little use, unless you tell him why he needs to come, and show him fully his sins. (3) Faith is not properly explained. In some cases people are taught that mere feeling is faith. In others they are taught that if they believe that Christ died for sinners they have faith! At this rate the very devils are believers! (4) The possession of inward joy and assurance is made essential to believing. Yet assurance is certainly not of the essence of saving faith. There may be faith when there is no assurance. To insist on all believers at once “rejoicing,” as soon as they believe, is most unsafe. Some, I am quite sure, will rejoice without believing, while others will believe who cannot at once rejoice. (5) Last, but not least, the sovereignty of God in saving sinners, and the absolute necessity of preventing grace, are far too much overlooked. Many talk as if conversions could be manufactured at man’s pleasure, and as if there were no such text as this, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” (Rom. 9:16.)

The mischief done by the theological system I refer to is, I am persuaded, very great. On the one hand, many humble-minded Christians are totally discouraged and daunted. They fancy they have no grace because they cannot reach up to the high frames and feelings which are pressed on their attention. On the other side, many graceless people are deluded into thinking they are “converted,” because under the pressure or animal excitement and temporary feelings they arc led to profess themselves Christians. And all this time the thoughtless and ungodly look on with contempt, and rind fresh reasons for neglecting religion altogether.

The antidotes to the state of things I deplore are plain and few. (1) Let “all the counsel of God be taught” in Scriptural proportion; and let not two or three precious doctrines of the Gospel be allowed to overshadow all other truths. (2) Let repentance be taught fully as well as faith, and not thrust completely into the background. Our Lord Jesus Christ and St. Paul always taught both. (3) Let the variety of the Holy Ghost’s works be honestly stated and admitted; and while instantaneous conversion is pressed on men, let it not be taught as a necessity. (4) Let those who profess to have found immediate sensible peace be plainly warned to try themselves well, and to remember that feeling is not faith, and that “patient continuance in well-doing” is the great proof that faith is true. (Rom. 2:7; John 8:31.) (5) Let the great duty of “counting the cost” be constantly urged on all who are disposed to make a religious profession, and let them be honestly and fairly told that there is warfare as well as peace, a cross as well as a crown, in Christ’s service.

I am sure that unhealthy excitement is above all things to be dreaded In religion, because it often ends in fatal, soul-ruining reaction and utter deadness. And when multitudes are suddenly brought under the power of religious impressions, unhealthy excitement is almost sure to follow.

I have not much faith in the soundness of conversions when they are said to take places in masses and wholesale. It does not seem to me in harmony with God’s general dealings in this dispensation. To my eyes it appears that God’s ordinary plan is to call in individuals one by one. Therefore, when I hear of large numbers being suddenly converted all at one time, I hear of it with less hope than some. The healthiest and most enduring success in mission fields is certainly not where natives have come over to Christianity in a mass, as recent events have shown in New Zealand. The most satisfactory and firmest work at home does not always appear to me to be the work done in revivals.

There are two passages of Scripture which I should like to have frequently and fully expounded in the present day by all who preach the Gospel, and specially by those who have anything to do with revivals. One passage is the parable of the sower, That parable is not recorded three times over without good reason and a deep meaning.-The other passage is our Lord’s teaching about “counting the cost,” and the words which He spoke to the “great multitudes” whom He saw following Him. It is very noteworthy that He did not on that occasion say anything to flatter these volunteers or encourage them to follow Him. No: He saw what their case needed. He told them to stand still and “count the cost.” (Luke 14:25, etc.) I am not sure that some modern preachers would have adopted this course of treatment. (pg. 88-91 of the 2001 Grace Books International edition)

Do you agree or disagree? I think even Ryle would be surprised at how far these tendencies of the Revivalist movement would go. He would be dumbfounded by “free grace” theology or the gospel which turns conversion into such a “moment in time” that it’s compared to a tattoo which one can regret moments later and yet still be stuck with, no matter what.

I encourage you to read Ryle’s entire book online. Or you can pick up a copy of Holiness for yourself.

Reformation Week Book Giveaway Contest Results

~ Bob Hayton ~ 1 Comment

Thanks to everyone, all 65 of you, who entered my Reformation Week Book Giveaway contest. The contest is now closed and we have a winner.

Congratulations to Cari Ferguson, who has won a copy of A Reformation Reader by Denis Janz, compliments of Augsburg Fortress Press. I have emailed her and will mail out the book to her this week.

Also, our contest included a poll for everyone to include their favorite Reformer. By far, the readers of Fundamentally Reformed view John Calvin as their favorite Reformer. Here are the full results of the poll:

  • John Calvin – 34
  • Martin Luther – 14
  • Unstated – 6
  • John Knox – 3
  • John Wycliffe – 3
  • Jonathan Edwards – 2
  • John Huss – 1
  • William Tyndale – 1
  • Peter Waldo – 1

Reformation Day Roundup

~ Bob Hayton

I thought on this day after Reformation Day, that I’d round up some good reading on some of the Reformers. I’m still planning to do the drawing for my Reformation Week Book Giveaway on Wednesday, and the drawing will take place at approximately noon (Central time) on Wednesday 11/3.

“Getting the Reformation Wrong: Correcting Some Misunderstandings” by James Payton Jr.

~ Bob Hayton ~ 4 Comments

The title of a new book by James Payton is sure to raise some eyebrows: Getting the Reformation Wrong: Correcting Some Misunderstandings. This new book from Inter-Varsity Press does more than merely challenge long held assumptions. In 272 short pages, it provides a comprehensive and accessible overview of the Protestant Reformation.

As someone who looks favorably on Reformed theology, I was somewhat skeptical going into this book. But Payton’s calm and careful approach won me over. He adds meat to the skeletal concepts many have of the Reformation. And along the way upholds the basic Protestant view that the Reformation was a good thing. He does correct some misunderstandings, however. He gives a lesson in Church history to challenge conservative, evangelical Protestants in some needed ways.

The book starts out with an explanation of how the study of history has advanced over the years. Historians are consciously aware of their self prejudices today, as they attempt to uncover what actually happened in the past. In the past, authors often erred in trying to see past eras too much through the lenses of their current age, or else they mistakenly thought pure objectivity was attainable through modernistic rationalism. Payton shows how the initial studies of the Reformation had some clear deficiencies, even though many of the findings from that era of scholarship are still parroted in many circles, both in the church and in the classroom, today. He aims to bring fresh discoveries from decades of research into the original documents of the period to light, and set the record straight while holding up contemporary views of the Reformation to close scrutiny.

He goes on to give a masterful treatment of the medieval background to the Reformation, as well as the connection it has with the Renaissance. He shows how from all quarters in the church, a strong call for reform was raised in the years preceding the Reformation. Reformatio in capite et membris — “reform in head and members” was the clarion call. This was hastened along by the dreadful scourge of the bubonic plague and how the clergy often would desert their posts in fear of the coming devastation. In his discussion of the Renaissance, he disproves a widely held notion that the Renaissance was a human-centered movement for reform, whereas the Reformation was God-centered. This myth comes from a misunderstanding of the term “humanism” when referring to the movement to study the classic literature of ages past as the best way to learn helpful lessons for the problems of the day. In part this was a reaction to the medieval scholasticism which emphasized philosophy to the neglect of more practical sciences. Humanism was the birth of liberal arts studies. But like everything else in Europe in the 14 and 1500s, it was very much compatible with deep-seated religious faith. In fact the Reformation very much grew out of this renewed zeal for studying the humanities, as Payton explains:

By the Diet of Augsburg in 1530, all but one of the more than thirty Protestant religious leaders in the Lutheran camp had been trained in northern Christian humanism. Similarly, all those who became leaders in the nascent Reformed movement (following Zwingli in Zurich, Bucer in Strasbourg, and Oecolampadius in Basel) had been devoted adherents of the northern Renaissance. It is no exaggeration to state that, aside from Luther himself, the leadership of the Reformation was in the hands of northern Christian humanists. (pg. 70)

Payton next explains the rise of the Reformation focusing on Luther. He dispels the myth that Luther’s theology was fully developed when he nailed the 95 Theses on the Wittenburg Church door. He shows how Luther and what became his movement, was carried along by numerous misunderstandings. People saw what they wanted to in Luther. And Luther was growing in his own understandings too. Luther was backed as a hero by discontent peasants, many of whom rebelled in a lawless, bloody riot. He was backed by princes and land-owners who saw his views as a way to gain autonomy and ascendancy. All of this was used in God’s providence to spur on the growth of the Reformation movement and give it freedom to grow until it was too large to stop.

Many aspects of life in the 1500s are brought to life through Payton’s book. Particularly important is his discussion of the peculiar challenges to life in medieval cities. Luther’s distance from city life may have influenced his strong law-gospel antithesis and emphasis on the two distinct kingdoms of Church and State. The Law shouldn’t impact life in the State. But other early reformers, such as Zwingli, Bucer and Oecolampadius “laid heavy emphasis on the transformation of society; social ethics was a prime consideration for them” because they were each leading pastors of a struggling city (pg. 106). Another aspect he illuminates is scholastic thought, in which various theologians (and Luther held the privileged Doctor of Theology degree) would build a coherent logical system of thought from one principle idea. Luther did this with justification by faith, and this primary idea influenced his view of law and the two-kingdom approach to society. It also slowed his pace of reform, as he was reluctant to go on to more conforming of church practice to Scripture until everyone thoroughly absorbed the first principle of grace.

After explaining how the early Reformers had various conflicts which kept them apart, the book goes on to challenge popular misconceptions of the Reformation ideas of Sola Fide and Sola Scriptura. He explains how faith was lauded as the sole ground of our justification. The Reformers were unified in this tenant, which is still the predominant Protestant view today. He points out how the Reformers also insisted that faith always is accompanied by works, however. He offers several substantiating quotes, but this one by Zwingli from his book An Exposition of the Faith (1530) is my favorite: “Where there is true faith, works necessarily result, just as fire necessarily brings with it heat.” In discussing this point, Payton takes on a widespread problem in the evangelical church today. Payton explains:

This notion of solitary faith nonetheless has led many pastors and evangelists to call their hearers… to be sure they can recount the date and the hour when.. they “prayed the sinner’s prayer’ and thus were eternally saved, no matter what they might do in the rest of their lives. This calls people to rely on a spiritual birth certificate to know they are alive; the Reformers called them to live…. Justification sola fide has nothing to do with a call to such solitary faith. This is one of the most glaring and striking ways of getting the Reformation wrong. For the Reformers, justification is by faith alone, but faith is never alone. (pg. 131)

The misconception Payton attacks regarding Sola Scriptura centers on: “A simplistic ‘Scripture good, tradition bad’ notion” (pg. 133). He shows how the Reformers urged the Scripture as the primary authority but did not spurn other sources of authority. Luther summarized his entire program by urging, “Back to the Bible, to Augustine and to the church fathers!” (pg. 138). The Reformers were scholars of the church fathers and took pains to show their teaching as supported by the church fathers. They viewed the era of the early fathers as the “golden age” of church history, actually. He uses this point to challenge the evangelical neglect of the church fathers and of church history in general. Let me quote some of his conclusion on this point:

For the Reformers, sola scriptura found its boundaries in the faithful teaching of the church fathers, the ancient creeds and the doctrinal decrees of the ecumenical councils. Exposition of Scripture which remained within those limits could be expansive and imaginitive. However, to wander outside those limits and produce something “new” was for the Reformers not the mark of someone reading Scripture responsibly and using its authority rightly. How often, though, do Christians in the contemporary world hear about the allegedly scriptural “principle of seed faith” used to invite investment in a ministry? And what about “green prosperity prayer cloths” or the “health and wealth” gospel? None of these (nor similar aberrations) find any support whatsoever from the Protestant Reformation’s material principle of sola scriptura. (pg. 159)

After a treatment of the counter-Reformation which highlights some of the positive changes to the Roman Catholic church brought about by the Reformation age (while still not neglecting the negative reactions against evangelical beliefs from the Council of Trent), and after a treatment on the many-headed ana-Baptist movement (which he argues is not directly related to the Baptists of today), Payton goes on to critique the years following the Reformation. He sees the Reformer’s successors’ return to scholasticism and Aristotlean logic as a way to defend the newly recovered faith as largely a failure. He sees the systematization of the faith as necessarily losing some of the actual life of the Biblical faith of the Reformers. He points out how sin became defined as an infraction of God’s law, whereas the Reformers first saw it as “unfaithfulness toward God and estrangement from him” (pg. 208). Payton elaborates on the difference between the Reformers and their scholastic heirs on another topic, that of faith:

Under Protestant scholasticism, faith was depersonalized to the acceptance of right doctrine–which could be objectively and convincingly laid out for others to see. For the Reformers, though, faith was first and foremost personal bonding to God–cleaving to him, assured of his loving embrace. Again, these two conceptions of faith need not exclude each other; the important issue is which one receives the chief place…. (pg. 208)

Payton doesn’t stop where he could, but digs in even deeper to challenge how we should view the Reformation. Was it a success? He documents the Reformers’ own disappointment with the movements of their day. He also shows how the infighting in Protestantism gave way to bloodshed and warfare even, and how some errors like unitarianism found avenues to come to light through the rise of Protestantism. He cautions against viewing any era as a “golden age” and urges a recovery of the study of the church fathers. He also challenges the disunity and fighting which characterizes so much of Protestantism today: “It is at least a horrendous anomaly that the sixteenth-century Reformation got rid of the clutter that obscured the foundation of the Christian faith, only to have Protestants cover that foundation again with the clutter of our manifold division.” (pg. 256-257)

Payton spares no punches, and his book presents numerous challenges to today’s evangelical Christianity. Yet he brings the world of the Reformation to light, and gives life to that era of history. He shows how we shouldn’t revere that time as a magical age of impossible heroes; rather they should be seen with their failures and flaws, and be imitated to the degree that they remained faithful to the truth.

One will not agree with all of Payton’s emphases and may disagree with some of his claims. But Getting the Reformation Wrong will certainly encourage a critical engagement with the Reformation. My hope is that I’ll get it right. I applaud Payton’s zeal for the truth and his insightful analysis of many of our contemporary blind-spots. A careful reading of his book will help us see ourselves more clearly, and may help us achieve a needed Reformation of today’s church. May God be pleased to grant that!

Disclaimer: This book was provided by Inter-Varsity Press for review. I was under no obligation to offer a favorable review.

Pick up a copy of this book at Amazon.com or through IVP direct..