Philosophical Theology

Reformed theology and practice entails many different attitudes, beliefs and practices relative to Evangelicalism. In that respect the two faith communities can seem like different religions with respect to feel, creed and application.

Highlighted below are some basic principles that distinguish Evangelicalism from the Reformed faith. Those differences are rooted primarily in how the two branches of Christianity view the church, her creeds and Reformed confessions.

Worship Innovation:

Within Evangelicalism there is little regard for how the church fits into the historic Christian landscape. Consequently, Evangelicalism pairs nicely with nondenominational churches that are not bound by Protestant confessions and catechisms. Given such ecclesiastical latitude, downstream from doctrinal independence is an absence of the church’s historical liturgies, unregulated worship, a minimalist view of the sacraments, and traditionally a more revivalistic feel on Sunday mornings.

Trinitarian Worship:

In sharp contrast to Evangelicalism is the Reformed tradition, which does not see itself as lopped off from its historic catholic roots. The Reformed self-consciously identify with the creeds of the historic Christian church that confess the Holy Trinity with particular emphasis on the Son of God. Front and center in Reformed congregational worship are publicly confessed doctrines that are no less mind engaging as they are soul-stirring. With regularity the saints confess and worship God according to the one divine essence and eternal origin of divine persons: the unbegottenness of the Father, eternal generation of the Son, and procession of the Holy Ghost. Moreover, it is not uncommon in Reformed worship for a trinitarian creed to be bookended by praising the ontological Trinity:

Glory be to the Father, and to the Son, and to the Holy Ghost, as it was in the beginning, is now, and ever shall be, world without end. Amen, Amen. 

Tritheism and Modalism:

In stark contrast to Reformed practice we have broad tent Evangelicalism, within which the triune God is rarely formally confessed, let alone with any conscious solidarity with the communion of saints and early church. Apropos, within Evangelicalism reciting a trinitarian creed in congregational worship would be a peculiar occurrence. Yet the creeds, when attended to with pious reflection, are designed not only to lift our hearts up to the Lord, but to provide protective solidarity with Christ’s church throughout the ages. Sadly, an unintended consequence of not attending even to this one catholic tradition of congregational creedal reflection is theological vulnerability. The fallout from being less than intentional with trinitarian reflection is pervasively evidenced by preaching that misses the inseparable operations of the Trinity and extemporaneous pastoral invocations that slide in and out of tritheism and modalism rather than addressing the triune God through the Son by the Spirit. (The latter is not an uncommon occurrence in the PCA.)

Doctrine Ex Nihilo:

Even when church websites within Evangelicalism borrow from the historic Christian church to define critical evangelical doctrine (e.g., Christology and Justification) the theology is usually deficient and without reference to any historical creed or Reformed confession. It’s as though the “fundamentals of the faith” were directly yet separately revealed to each independent church as opposed to debated and formulated by the one holy, catholic and apostolic church. At the very least, there is scarce recognition and appreciation of God’s providential care over early church councils and the Reformed doctrinal standards produced by the sixteenth and seventeenth century church. God’s mighty works performed through the church that culminated with the Reformed tradition is not relevant enough to mention, let alone study, in a twenty-first century context.

“No Creed But Jesus”:

Ecclesiastical instability comes from doctrine needing to become more loosely defined or watered down in order to allow for differences of opinion and inclusiveness within the church. Reformed types are painfully aware that what accompanies a shift toward simplistic doctrine is a replacement of what truly unites Christians. The historic emphasis on a common confession of faith, trinitarian baptism and holy communion has been largely replaced by personal testimony and conversion experience. Consequently, fellowship becomes more about sharing in a common emotional encounter than basking in a living spiritual connection over objective truth that is signed, sealed and improved upon through God’s ordinances. (John 17:17; 1 Corinthians 10:16-17; 12:13; Ephesians 4:5,6)

The woman at Sychar:

Christians who divorce worship from a deeper theological conception are not unlike the Samaritans who worship in ignorance. (John 4:22) If those are hard hitting words, then consider whether theology is necessary for doxology. Or, is it possible that rapturous God-pleasing worship can be detached from knowledge of the triune God and his wondrous works of creation, providence and grace, all of which have massive theological underpinnings! (John 4:24; Romans 10:2; 2 Peter 3:16)

Identity Pastors:

Within Evangelicalism, theological precision is often seen as speculative, superfluous or pedantic, if not schismatic and, therefore, something to avoid altogether. Consequently, the stabilizing and unifying effect that doctrine is to have upon the church must be replaced by the instability that comes from theological independence and doctrinal ambiguity. Ironically, this does not ground peace and unity in the spiritual body but instead fosters unanswered questions and inevitable discord. (John 17:17; Romans 12:2; Philippians 4:2) In the end, the preacher’s subjective personality and hot takes must bear the weight of the church’s ministry if the congregation’s spiritual growth is not rooted in rich theological soil. 

In contrast to Evangelicalism, the Reformed are less dependent upon a pastor’s theological leanings, personality or celebrity status for its spiritual welfare. If a pastor goes off the theological rails or falls into egregious adult sin, the church’s theological foundation is not shaken; the church does not enter into the same sort of turmoil as we see within Evangelicalism when a pastor moves on for any reason. Unfortunately, RINO congregations (e.g., eight commandment churches that are Reformed in name only) are just as vulnerable when their identification becomes their pastor rather than the biblical and theological bedrock of doctrine that follows after Christ.

Meandering In The Wilderness:

With the rugged individualism of Evangelicalism comes a built-in resistance to attend to Christian tradition, which is a mindset contrary to apostolic tradition. (2 Thessalonians 2:15; 2 Timothy 2:2) By virtue of creedal minimalism and a “me and my Bible” mindset, Evangelicalism has a built in immunity to a robust system of doctrine that is catholic, consistent and coherent. The result is a worldview that is less than explanatory and ill equipped to persuade the souls it seeks to win. At the very least, that which we win people with, is usually what we win them to!

Evangelicalism’s aversion to Reformed tenets is from its inception. Evangelicalism is a cut and paste hodgepodge of Christian and secular thought, a sort of blob stew of gospel ideas and worldly trends. This sort of syncretism is free to incorporate many ideas and practices – even sound Christian ones(!) – as long as the church resists becoming too traditional and Reformed. If the church becomes too heady or begins to regulate its worship according to the commands of Scripture, it might become less relevant to its target audience. Of course, given loosely defined doctrine, new norms and practices can change over time. But, obviously, unfettered liberty cuts two ways! For instance, Evangelicalism is more eclectic than it once was. Infant baptism might or might not be accepted, if not practiced in secret by a sympathetic pastor. Charismatic gifts can be up for grabs, though they might not be incorporated into the worship service. Varying views of the rapture and the end times might be tolerated on pastoral staff. Even allusions to a Reformed take on predestination can creep in from time to time! Notwithstanding all such doctrinal possibilities, the intrinsic problem is the chance factor. Not unlike a political party without a moral compass, Evangelicalism is flexible enough to respond to its own constituents. What worked yesterday might be opposed tomorrow. It just depends upon the perceived wants of a niche market. This is a sure recipe for congregational division, not harmonious unity, which is to reflect the plurality and oneness of the triune God.

The Aftermath Of The Contrived And Disingenuous:

Evangelicalism tends to have a corporate “start-up” feel, often rebranding itself to meet the felt-needs of an ever changing market place. After all, God must conform to the church since the church cannot be expected to conform to God!

A church with minimal theological conviction, usually summarized by a brief “doctrinal statement” * that’s no older than the congregation itself, can’t but translate as a newfangled religion as it tries to make the Ancient of Days relevant in a postmodern, post-Christian culture. Such a faithless approach to ministry can be an ironic turn-off to supposed seekers who oftentimes possess a keener intuitive sense of the sacred than the spiritual leaders within Evangelicalism.

Rather than leading the flock to higher gospel ground, Evangelicalism tends to cater to the undiscerning consumer who does not know what she needs for spiritual sustenance. Eventually, a steady diet of spiritual donuts will have its way. Yet tragically, in the wake of such pastoral neglect is oftentimes a wasteland of spiritual casualties as opposed to families receiving God’s covenant blessings of quiet streams and green pastures. (Psalm 23; John 10:9)

Closing:

In the final analysis, since congregational worship is designed to produce commensurate fruit in the lives of congregants, those within Christian fellowships that are severed from the rich teachings of the Reformed church are more ripe for novel takes on both the sacred and the secular. In other words, if the Christian life is in large part to be an amplified reflection of Sunday’s pulpit ministry and worship, then a church’s vapid practice cannot but produce a confused church environment along with an impoverished Christian worldview. Somewhat ironically, in shooting for sensational worship, Evangelicalism tends to miss the ordinary Christian life. In short, being “on fire for Jesus” is different than dying to self and living unto God. The truth is, fires eventually burn out. (1 Samuel 15:22; Matthew 13:1-9; 1 Corinthians 9:24; Galatians 2:20; Hebrews 12:1-3)

May God be pleased to reform Evangelicalism or else draw his people into faithful confessional churches that are committed to the ordinary means of grace.

*Simply compare The Three Forms of Unity and Westminster standards with the “What We Believe” section from church websites within Evangelicalism.

Appendix:

Below is a cursory list of additional differences with massive ramifications, which punctuate why Evangelicalism can feel like a different religion with respect to the church’s defining attitudes, beliefs and practices. This vastly different feeling is mutual. The Reformed tradition feels quite different to non-Reformed Christians and vise versa. Many churches in the PCA are more generally aligned with Evangelicalism than the Reformed faith on these key doctrinal distinctives:

Sacraments:

Sacraments are God’s signs and seals of the covenant of grace, which not only represent the saving benefits of Christ but are intended by God to distinguish the church and the world. 

Through the sign of baptism, even children of professing believers are formally received into the visible church. Reformed theology teaches it’s a great sin to neglect the ordinance and that in God’s appointed time is pleased to confer the grace of salvation to the elect by water and the Word by the Spirit. No person should ever undergo Christian baptism more than once.

Within Evangelicalism children are generally denied the initiatory ordinance of baptism and by implication placed outside the visible people of God. They have no particular interest in the covenant of grace. Baptism becomes a testimony of one’s faith and personal acceptance of Christ. 

Whereas water is the outward element of baptism, wine is the implicit command of Scripture for the Lord’s Supper. By faith those made worthy by the grace of God receive Christ crucified and all his benefits in the sacrament of bread and wine. 

Within Evangelicalism the Lord’s Supper is often reduced to a bare memorial and is not considered a means of grace. Wine is substituted with grape juice for frothy and pietistic reasons. {Drunks have always been with us, so the “stumbling block” rationale fails. Paul addresses drunkenness in the context of the table. The exhortation presupposes fermentation and denies dilution. Wine, which makes the heart glad, is a blessing to receive, not a curse to be avoided. (Psalm 104:15; 1 Corinthians 11:20-22)}

Christian Sabbath:

Just as the sacraments distinguish the church from the world, so does the Christian sabbath, which is a perpetually binding creation ordinance with a general equity that was transferred to the first day of the week, now called the Lord’s Day. The sabbath is a means of blessing to heads of household and their offspring. Under the new covenant we enter into God’s rest on the first day yet without abrogating the equity of the commandment, which is moral and not ceremonial. God’s moral law will not pass away. Evangelicalism will have none of this. The evangelicalism jaw is turned up toward Heaven in defiance to God’s holy and righteous command. The consequences are devastating and to generations. 

Principles of life and worship:

The Reformed distinguish the normative principle of life from the regulative principle of worship. These two principles protect Christian liberty of conscience. In essence, all practices are permissible if not forbidden. Yet when it comes to the church’s worship, things are calculated under the word of God in a different way than the Christian life. Anything other than what is commanded is forbidden in congregational worship. (Announcements, interviews, skits etc. are all forbidden because they are not commanded.)

God’s sovereignty:

The Reformed have a vastly different view of God’s sovereignty over ordinary providence and salvation. The grace of God is all but extinguished by denying the extent of the fall, and God’s sovereign determination of all things is denied by an unbiblical, humanistic view of man’s free will. In a word, if the church is not explicitly teaching theological determinism, it’s at least implicitly teaching a form of humanism. There is no other option. Even the basis for God’s exhaustive omniscience is implicitly denied. 

Church discipline:

Reformed churches have a different understanding and practice with respect to Matthew 18 and ecclesiastical discipline. 

Westminster Confession of Faith 30.1,2:

1. The Lord Jesus, as King and Head of His Church, hath therein appointed government, in the hand of Church officers, distinct from the civil magistrate.

2. To these officers the keys of the kingdom of heaven are committed, by virtue whereof, they have power, respectively, to retain, and remit sins; to shut that kingdom against the impenitent, both by the Word, and censures; and to open it unto penitent sinners, by the ministry of the Gospel; and by absolution from censures, as occasion shall require.

RINO churches are on par with the lion’s share of churches within evangelicalism. For all intents and purposes they (a) ignore the membership roles of the church, (b) refuse to censure for adultery and (c) do not render ecclesiastical judgement in matters of willful abandonment and divorce. Consequently, the innocent are not vindicated and the guilty are not given an opportunity to repent virtue of God’s means of appointment, the aim thereof being God’s glory, the purity of the church and the reclamation of the wandering member through loving confrontation in the face of church censure. (Matthew 18) 

Too many PCA (RINO) churches are notorious for refusing to deal with transgressions in the church to the detriment of all its members, in turn undermining its witness to a world trapped in sin. Perhaps more insidious is when church leaders posture themselves as compassionate in their dereliction of duty. (Philippians 1:9; WCF 30:1,2)

Christians are to shine as lights in the church and to the world. So, when God continues to remove pastors from churches for various reasons, it can be an indicator that repentance is needed lest God removes the stars and lampstands altogether. (Matthew 5:14; Philippians 2:15; Revelation 1:20) The PCUSA didn’t become fully apostate overnight, yet those within her pale don’t recognize the harlot she has become. Let us take heed lest our own churches fall along with mystery Babylon, the mother of all harlots. (Revelation 17)

There’s more…

Much more can be said with respect to evangelism in worship services, hymnody, psalm singing, moral and civil laws, the spirituality of the church, and images of Christ (just to name a few).