Study 1: Introduction (PDF Print Version)
Study 2: Sola Scriptura (PDF Print Version)
Study 3: Sola Fide (PDF Print Version)
Study 4: Sola Gratia (PDF Print Version)
Study 5: Solus Christus (PDF Print Version)
Study 6: Soli Deo Gloria (PDF Print Version)
Study 7: Semper Reformanda (PDF Print Version)
_______________________________________________________________________
Study 1: Introduction (Psalm 19:1-14)
o The five “solas” of the Reformed Faith are fundamental principles that characterise the theology of Protestantism over against Roman Catholicism. How did they come about? What are their relevance to us today?
I Events leading to the Reformation.
1 The early disciples carried out the GC, “from Jerusalem, and in all Judea and Samaria, and to the end of the earth” (Acts 1:8). John, after exile to the island of Patmos, was based in Ephesus until his death in AD 98. Mark brought the gospel to Egypt, Thomas to India.
– Missions and intermittent persecutions kept the early churches pure in membership and doctrine. There are clear statements of adult baptism upon conversion in the early writings, and no mention of infant baptism. Infant baptism was first mentioned by Tertullian only around AD 220.
– The Episcopal form of church government began to develop after the death of the apostles. Bishops ruled over many churches in geographical regions called dioceses or parishes, helped by lower officials. The Roman Catholic Church and the Eastern Orthodox churches practise this form of church government. The Church of England, and the Methodist and Lutheran denominations, also practise this form of church government.
2 The Roman emperor Constantine (272-337 AD) professed faith in AD312 but did not get baptised until he was on his deathbed. (Some scholars question the genuineness of his conversion, wondering if it was a political tool to unite the empire.) He issued the Edict of Milan in AD 313 which commanded official toleration of Christianity and other religions.
– Heresies of various kinds – notably on the Trinity and the person of Christ – appeared and were dealt with at the various “ecumenical councils”, some of which were chaired by the Roman emperors. Church and state began to be intertwined.
– The church of Rome, being located at the capital of the empire, began to grow in prominence. The title “Pope” (meaning Father) was generally used of all bishops by the early third century. Pope Stephen I (254-257) was the first bishop to explicitly claim primacy, although opposed by others. Pope Damasus I (366-384) was the first pope to claim primacy based on Matt. 16:16-19.
3 Medieval Christianity split into the Eastern Orthodox Catholics and the Roman Catholics when Pope Leo III crowned Charlemagne, King of the Franks, as Holy Roman Emperor in 800. The Eastern Emperor and the Byzantine Empire felt slighted after having withstood the Germanic barbarian invasions and upheld the faith for centuries. (The nomadic tribes in Asia were pushing the Germanic tribes westward.)
– Back of the political-social divide were disputes over papal authority. The East-West Schism was formally sealed in 1054 when each excommunicated the other.
– The dissenting groups were persecuted by the establishment churches. These groups included the Albigenses, the Paulicians, the Bogomiles, the Waldensians, the Lollards, and the Anabaptists. They largely kept to believer’s baptism, although holding to some doctrinal peculiarities as well.
4 At the eve of the Reformation, the Roman Catholic Church was particularly influential in the West. Governments were under its influence, immoral priests who were ignorant of the Scriptures were propagating superstitious ideas and upholding the human traditions of the church.
– A priest and theologian by the name of Martin Luther (1483-1546) struggled to find peace with God through asceticism. He finally came to peace with God through faith in Christ, whose imputed righteousness alone assured him of acceptance before God. He began to preach the doctrine of “justification by faith, in Christ, alone”.
– The sale of indulgences for the dead (“certificates to heaven”) by one Johann Tetzel outraged Luther. The many abuses of the Roman Catholic Church drove Luther to nail the “Ninety-five Theses”, a list of questions and propositions for debate, to the door of the Wittenberg Castle church in Germany. This event, on 31 October 1517, marked the official beginning of the Reformation.
5 Martin Luther was called to the town of Worm and urged to renounce his teaching, to which he responded, “Unless I am convinced by the testimony of the Scriptures or by clear reason (for I do not trust either in the pope or in councils alone, since it is well known that they have often erred and contradicted themselves), I am bound by the Scriptures I have quoted and my conscience is captive to the Word of God. I cannot and will not recant anything, since it is neither safe nor right to go against conscience. May God help me. Amen.”
– The doctrine of “sola scripture” had been boldly proclaimed. It became known as “the formal principle of the Reformation”, upon which rest the other principles.
II The Spread of Reformed Theology
1 As the Reformation spread, other notable Reformers were raised up by God, including Philipp Melanchthon, Heinrich Bullinger, Martin Bucer, Ulrich Zwingli, and William Farel.
– Another was John Calvin (1509-1564), who trained as a lawyer in France, and escaped to Switzerland after his conversion in 1533. Upon being challenged by William Farel about his selfish seclusion for academic pursuit, Calvin came to Geneva to preach. By his preaching and writing he developed the system of theology later called Calvinism, which included the doctrine of predestination and the absolute sovereignty of God in salvation of the soul from eternal damnation.
– Calvin spent his final years promoting the Reformation in Geneva and throughout Europe. One of his students, John Knox, brought the Reformation to Scotland.
2 The Reformation spread to Britain from the late 16th century to the end of the 17th century.
– A religious reform movement, known as Puritanism, arose within the Church of England which spilled over to other denominations. The Great Ejection of 1662 caused 2,000 Puritan ministers to join the Non-conformists in the work of reforming the church.
– The Puritans were well-known for their preaching and pastoral care. Their writings were most influential, even up to today. They became known as “the second-generation Reformers”.
3 Although not expressed as a list until later, the five principles of Reformed theology were clearly characteristic of the teaching of the Reformers and the Puritans. The Latin word “sola” means “solely” or “only”.
– (i) Sola Scriptura, by Scripture alone; (ii) Sola Fide, by faith alone; (iii) Sola Gratia, by grace alone; (iv) Solus Christus, through Christ alone; (v) Soli Deo Gloria, glory to God alone.
– The Reformed church was troubled by the spread of Arminianism from 1610. The Canons of Dort, published in 1619, helped to stabilise the situation, giving rise to the Five Points of Calvinism, not to be confused with the five principles of Reformed theology.
= We believe that the Reformed faith is the closest expression of the system of teaching taught in the Bible, requiring us to carry out practical reforms in personal and church life.
Review Questions
1 Describe the five “solas” of the Reformed Faith.
2 What two things kept the early churches pure in membership and doctrine?
3 What two things about the church developed after the death of the apostles?
4 What was the date the Reformation started?
5 What is the doctrine of “sola scriptura” also known as?
6 Name some of the leading Reformers other than Martin Luther.
7 Who are the Reformers associated with Geneva and Scotland?
8 What event caused the Puritans in Britain to join the Non-Conformists?
9 What were the Puritans known as?
10 State the five “solas” of Reformed Theology.
Assignment/Discussion
Discuss the concluding statement, “We believe that the Reformed faith is the closest expression of the system of teaching taught in the Bible, requiring us to carry out practical reforms in personal and church life.”
Memory Passage (Psalm 19:7-11)
7 The law of the Lord is perfect, converting the soul;
The testimony of the Lord is sure, making wise the simple;
8 The statutes of the Lord are right, rejoicing the heart;
The commandment of the Lord is pure, enlightening the eyes;
9 The fear of the Lord is clean, enduring forever;
The judgments of the Lord are true and righteous altogether.
10 More to be desired are they than gold,
Yea, than much fine gold;
Sweeter also than honey and the honeycomb.
11 Moreover by them Your servant is warned,
And in keeping them there is great reward.
Go To Top
_______________________________________________________________________
Study 2: Sola Scriptura (2 Tim 3:1-17)
o The doctrine of “sola scriptura” states that the Bible alone is the authority in all matters of faith and practice.
I Recovery of the doctrine.
1 The sole authority of Scripture is also known as “the formal principle of the Reformation”, for it is the underlying principle for all doctrinal discussion. The church imperceptibly departed from “sola scripture” for reasons that are easy to understand.
– The early church followed the examples of the Lord and the apostles, as taught in Scripture (John 13:14-17; 1 Cor 11:1; Phil 3:17; Heb 13:7). This is an abiding principle of Bible interpretation. John Owen said that an apostolic example “has the force of a divine institution” (Works 16:197).
– When the principle of imitation was wrongly extended to church leaders in later ages, and to the practice seen in well-established churches, problems arose.
– Furthermore, the RC was actively propagating superstition and church traditions. The idea of “papal infallibility” was already entrenched in medieval theology, although officially defined later at the First Vatican Council (1869-1870). It is held that what the pope proclaimed “ex cathedra”, i.e. in his official capacity, on faith and morals, is to be accepted as infallible.
2 Martin Luther was outraged by the many human innovations and superstitious teaching in the church, e.g. the selling of indulgences by Tetzel.
– In worship, there were images, prayer to the saints, the wearing of surplice, the burning of incense, etc. The people were spectators. The choir sang in Latin. Scripture and prayer by the priests were in Latin, which the people could not understand. The mass was an enactment of the sacrifice of Christ for the propitiation of sin.
– The Reformation removed the innovations of the RC Church. The Reformed churches retained the liturgy and the use of the prayer book. The surplice was retained by the Lutheran churches and the Anglican church.
– The reading of Scripture was reintroduced, with prayer, in the vernacular tongue (cf 1 Cor 14:23-25). Preaching was based on the read Scripture and applied to the hearers. Congregational singing of psalms in the vernacular tongue was reintroduced (cf. Eph 5:19; Col 3:16). In the 17th century, hymn singing was introduced in England, which spread to other Reformed communions. Some today cling on to exclusive Psalm-singing, citing their understanding of the Regulative Principle of Worship.
3 The contribution of the fore-runners of the Reformation must be noted.
– John Wycliffe (1320-1384) was a priest and theologian at the University of Oxford. He denied the doctrine of transubstantiation and emphasised the importance of preaching and the primacy of Scripture. His followers, known as Lollards, travelled everywhere to preach. Wycliffe, together with his good friend John Purvey, translated the Bible into English.
– The teaching of the Lollards influenced John Huss (1369-1415), a priest and professor of theology at Charles University in Prague, Czech Republic. He spoke against the RC mass, the sale of indulgences, and the office of pope. He was pronounced a heretic and burned at the stake in 1415. The followers of Huss and his fellow martyr Jerome of Prague became known as the Czech Brethren and later as Moravians.
– Martin Luther was influenced by the Moravians. He providentially triggered off the Reformation on 31 October 1517. Martin Luther translated the Bible into the German tongue. The Wycliffe Bible was never printed and made widely available. Gutenberg’s printing press appeared only in 1440. William Tyndale (1494-1536), a leading figure of the Protestant Reformation in England, translated the New Testament into English. It was printed in Germany and smuggled into England. King Henry VIII broke with the Roman Catholic Church in 1534. Tyndale, however, was burned as a heretic in 1536. Although Tyndale’s translation of the OT remained unfinished at his death, his work became the basis of subsequent translations of the Bible, including the “King James” version of 1611.
II Implications of the doctrine.
1 The sole authority of the Bible implies that Scripture is sufficient, complete, final, and perspicuous, i.e. capable of being understood (2 Tim 2:16-17; 2 Pet 1:19-21; Isa 8:20). Three things are needed to help us understand Scripture.
– (i) The correct rules of interpretation must be followed. Basic rules are: taking the text plainly, taking the text in context, to compare Scripture with Scripture. From these arise the sub-rules that help us determine the correct meaning.
– (ii) Teachers given to us by God, both of the present (1 Cor 12:28; Eph 4:11) and of the past (2 Tim 2:2; Heb 13:7). Books and confessions of faith are included under the latter.
– (iii) The Holy Spirit must enlighten us. We must be born again and receive the Spirit (1 Cor 2:14; 1 Pet 1:22-23; 2:1-2). Once converted, the Spirit will help us grasp the spiritual sense of the word (Gal 3:2; 1 John 2:20-21, 27).
2 Errors of the past tend to re-appear. Beware of the following errors:
– (i) Adopting human traditions and pragmatism: This was the error of the RC Church. Contextualisation (or accommodation) in missions and syncretism have been practised, e.g. Matteo Ricci (1552-1610) in China approved veneration of the dead. While acknowledging the need for appropriate adaptation and application of the truth to different situations, we must beware of perverting the gospel, adopting pagan elements, and becoming worldly.
– (ii) Questioning the inspiration and uniqueness of Scripture: This was the error of Modernism (or Theological Liberalism) which started in Germany in the 19th century. C H Spurgeon fought it during the Downgrade Controversy. A series of books called “The Fundamentals” were published in America in the 1900s to counter Modernism. Modernism denies the miracles and supernatural events (e.g. the virgin birth of Christ, the resurrection) of the Bible. It is claimed that the Bible “contains the word of God”, while other parts developed with the church and need to be identified by “scientific methods” such as textual criticism, form criticism, redaction criticism. The inerrancy and infallibility of Scripture was attacked in the name of proud scholarship.
– (iii) Undermining the sufficiency and completeness of Scripture: This is the error of the Charismatic movement, which claims the continuation of the sign gifts such as tongue-speaking, healing and prophecy. The Sovereign Grace group of churches hold to the Five Points of Calvinism and the sovereignty of God, but also to “continuationism” (or “non-cessationism”). They also practise contemporary worship and adopt questionable contextualisation in missions.
= Holding to “sola scripture” requires that we know the Bible well and be joined to a faithful church.
Review Questions
1 Define “sola scriptura”.
2 What is “sola scriptura” also known as?
3 What is “papal infallibility”?
4 What language was used in the worship service of the Roman Catholic Church?
5 What were some elements of worship retained by the Reformed, Lutheran, and Anglican churches?
6 What were the followers of John Wycliffe and John Huss known as, respectively?
7 Into what languages was the Bible translated by Martin Luther and William Tyndale, respectively?
8 What does the sole authority of the Bible imply about Scripture?
9 What three things are needed to help us understand Scripture?
10 What three errors must we beware of with regard to Scripture?
Assignment/Discussion
Believing in “sola scriptura” would require us to encourage and support the translation of the Bible into different languages. Why is this so?
Memory Passage (2 Tim 3:17-18)
16 All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, 17 that the man of God may be complete, thoroughly equipped for every good work.
Go To Top
_______________________________________________________________________
Study 3: Sola Fide (Gal 3:1-14)
o The doctrine of “sola fide” states that faith (in Christ) alone is the means by which a person is declared not guilty by God, and treated as righteous instead, based on the righteousness of Christ imputed (credited) to him.
I Recovery of the doctrine.
1 The imputation of Christ’s righteousness by faith was a doctrine taught in the early church up to the time of Augustine (354-430) of Hippo. Augustine himself wrote on this subject in his work, “The Spirit and the Letter”. His emphasis, however, was upon the grace of God in salvation, as he battled against Pelagianism. As the Roman Church gained ascendancy, the doctrine of justification by faith was perverted.
– The ground of justification was changed from the righteousness of Christ to the righteousness infused in the individual. In other words, it is no longer Christ’s imputed righteousness that saves, but the individual’s righteousness that saves.
– The means of justification was changed from faith in Christ to the sacrament of baptism. In the case of infants, they are justified even before they have the ability to understand the gospel and respond with faith. Baptism functions “ex opere operato” or “by the working of the act”.
– The definition of justification was changed. Instead of a judicial act of declaration, justification became confused with sanctification. The RC Church began to teach that justification was pardon plus renewal, a position formalised at the Council of Trent (1547, session VI). Based on James 2:14-17, the RC Church claimed that acts of faith and deeds of repentance are the basis for pardon by God.
2 Martin Luther, while teaching through the book of Romans in 1516, never had assurance of salvation. He was particularly troubled by Romans 1:17, ‘For in it [the gospel] the righteousness of God is revealed from faith to faith; as it is written, “The just shall live by faith”.’
– The RC Church was teaching that God manifests His righteousness to condemn those without faith. The light broke upon Luther some time in 1517. It dawned upon him that Romans 1:17 was talking about the imputed righteousness of Christ. He later found additional support from Augustine’s writing on the subject.
– Luther’s understanding on the subject developed as he expounded on Galatians, and published the commentary in 1531. By that time, the Reformation was well on its way.
3. Martin Luther’s theology and spiritual life had been challenged and shaped by the teaching of the Moravians. The Moravians, in turn, were to use Luther’s writings to influence others.
– As the Reformation spread, the doctrine of justification by faith became known as “the material principle of the Reformation”. Martin Luther said, “On this article rests all we teach and practice.” John Calvin also commented that justification is “the main hinge on which religion turns.” The Puritans wrote much on this doctrine. John Owen’s book “The Doctrine of Justification by Faith”, published in 1677, became a classic (Works: Vol 5). The perversion of this doctrine is a perversion of the gospel itself (cf. Gal 1:8-9).
– When the 18th century dawned, John Wesley had graduated from, and Charles Wesley was still studying at, Oxford University. Together with George Whitefield, they founded the “Holy Club” and became known as “Methodists”. In 1735 the Wesley brothers sailed to Georgia in America on a mission trip. John Wesley wrote of his experience, “I went to America to convert the Indians; but, oh, who shall convert me?” Upon their return, they attended the Aldersgate Street meetings held by the Moravians in London. On 21 May 1738, Charles Wesley came to faith through hearing Martin Luther’s commentary on Galatians read. Three days later, on 24 May 1738, John Wesley was converted through hearing the Preface to Martin Luther’s book on Romans.
II Implications of the doctrine.
1 In the NT, “sola fide” is taught in order to counter reliance on law-keeping. During the Reformation, “sola fide” was taught to counter reliance on the sacraments.
– The Puritans upheld “sola fide” while doing battle against nominalism, in which professing believers showed no holiness of life. In their preaching, they emphasised the necessity of conviction of sin for there to be true conversion. The law does not save, but the preaching of the law is necessary to secure conviction of sin (Rom 3:20; Gal 3:24-25).
– John Calvin wrote of the “Threefold Use of the Law”: the pedagogical use, the civil use, and the moral use. The Puritans were emphasising the first use of the law in order to secure the third use of the law. While maintaining a clear distinction between law and gospel, both
must be preached together.
– The emphasis on the preaching of the law together with the gospel was wrongly criticised as “preparationism” by those who held a low view of conversion. A Scotsman called Robert Sandeman (1718-1771) began teaching the idea that “faith alone” excludes conviction of the heart, or feelings. In other words, faith is mere intellectual assent to the truth of the gospel. There is a failure to understand that saving faith involves the mind, heart and will. Otherwise, there will be no external fruit of “works” (James 2:19). Sandemanianism became the fore-runner of “easy-believism” of latter years.
2. In the late 18th and early 19th centuries, evangelicals were cooperating in missions and social issues, while under-emphasising doctrine. The Confessions of Faith fell out of use.
– In the late 19th century, Modernism arose which attacked the doctrine of “sola scriptura”, thereby undermining “sola fide”. A theological movement called Neo-Orthodoxy arose to provide itself as an alternative to Modernism, but its emphasis on subjective experience at the expense of propositional truth was not acceptable to the Fundamentalists. Fundamentalism (or old evangelicalism) managed to check the spread of Modernism, but sadly became fragmented after 1925.
– The Second Great Awakening (c. 1790-1840) in America brought numerical increase to the churches but weakened the gospel with “easy-believism”. The doctrine of “sola fide” was wrongly used to support the idea that faith in Christ is all that is needed to be a Christian, without the need of holy living. The idea of the “carnal Christian” was introduced to describe those who have “made Christ their Saviour but not their Lord”. A “crisis experience” of some kind is needed to bring them to a higher level of spirituality.
– In the 20th century, the rise of the Ecumenical movement and the Charismatic movement drew the Neo-Evangelicals and Roman Catholics together by the common concerns over secularism and social issues (poverty, abortion, divorce, drug-addiction, suicide, LGBT, etc.) The doctrine of biblical separation was ignored (2 Cor 6:14-18; Rom 16:17-18; 2 John 10), while easy-believism spread. (Early Neo-Evangelicals leaders would include Billy Graham, Carl H. Henry, etc.)
3. In the 21st century, the Seeker-sensitive movement seeks to draw into the church as many as possible of the unchurched people by giving them what they want. Jokes, music, good lighting of the premises, and relationship issues are maximised while doctrine is minimised, with the result that the gospel of “justification by faith” is muted.
– The New Perspective on Paul (NPP) attempts to redefine the doctrine of justification along Barthian line, in which it is claimed that justification is finalised on judgement day. (Karl Barth, 1886-1968, the Father of Neo-Orthodoxy.)
– The errors of the past have a way of reappearing in some other garbs.
= Martin Luther rightly called “justification by faith” “the doctrine by which the church stands or falls”.
Review Questions
1 Define “sola fide”.
2 What three things about “justification by faith” was changed by the Roman Catholic Church?
3 What phrase in which verse of the Bible troubled Matin Luther?
4 What was the doctrine of “justification by faith” called as the Reformation spread?
5 Which commentary of Martin Luther was used by God to convert Charles Wesley?
6 How is “sola fide” used in the New Testament and how was it used during the Reformation?
7 What did critics of the Puritans call their approach of preaching the law with the gospel?
8 What is the Sandemanian understanding of faith?
9 How does easy-believism misuse “sola fide”?
10 How is “sola fide” side-lined in the Seeker-sensitive movement?
Assignment/Discussion
Why is “justification by faith” “the doctrine by which the church stands or falls”?
Memory Passage (Gal 3:10-11)
10 For as many as are of the works of the law are under the curse; for it is written, “Cursed is everyone who does not continue in all things which are written in the book of the law, to do them.” 11 But that no one is justified by the law in the sight of God is evident, for “the just shall live by faith.”
Go To Top
_______________________________________________________________________
Study 4: Sola Gratia (Eph 2:1-10)
o The doctrine of “sola gratia” states that God alone initiates the salvation of undeserving sinners by choosing the elect from eternity, providing the ground of salvation in the death of Christ, and causing faith to operate in the elect by the power of the Holy Spirit.
I Recovery of the doctrine.
1 In “sola scriptura” the Reformers declared the authority of Scripture over church traditions. In “sola fide” they declared that faith alone justifies, not the works performed by the sinner. Linked to “sola fide” was “sola gratia” in which the grace of God is declared to be the cause of faith and, therefore, of salvation. Faith is the means, or instrument, by which we receive salvation while grace is the efficient cause of faith.
– The RC Church also taught the necessity of “grace”, but put a different meaning to the word. To both Protestants and RCs, grace is the unmerited favour of God shown to undeserving men. To Protestants, God’s grace leads to the gift of faith by which the sinner is justified. To RCs grace operates in such a way as to enable the sinner to merit more graces, enabling him to do works that, together with faith, justifies him before God. Salvation is, therefore, a synergism, i.e. divine grace operates with human co-operation. Protestants believe in monergism, i.e. divine grace alone saves. Like the RC Church, the Eastern Orthodox churches also hold to synergism.
2 When Arminianism troubled the Reformed churches, the question of salvation by grace was brought to the fore. The Arminians affirmed the doctrine of salvation by grace alone, but put a spin the the meaning of grace differently from the RCs. The claim is made that man is given “prevenient grace” (a term that had appeared in RC theology) by which the Holy Spirit enables him to understand the Gospel. Prevenient grace is distributed to everyone, without which no one is capable of receiving salvation. Since man has free will, those who respond in faith will be saved.
– John Owen, in “A Display of Arminianism” (Works, Vol 10), shows that Arminianism is opposed to the Bible’s teaching of the immutability of God’s decree, of predestination, and of original sin. They teach that grace, in which the Holy Spirit works by moral persuasion in the hearing of God’s word, may be successfully opposed by human will. Arminianism is, in reality, another form of Pelagianism, known as Semi-Pelagianism.
– Hyper-Calvinism affected a section of the Particular Baptists in the 18th century, resulting in the gospel not being preached. Hyper-Calvinism emphasises the sovereignty of God at the expense of human responsibility. The gospel is not to be “freely offered” to the hearers as, among them, are the non-elects whom God does not intend to save. To offer the gospel freely to such would be to make God appear insincere. The gospel, therefore, is offered only to those who show signs that they are seeking salvation, i.e. those who are awakened by the Holy Spirit.
3 We have referred to the Second Great Awakening in America during which the gospel was perverted by “easy-believism” (or “decisionism”). A chief protagonist of easy-believism was Charles Finney (1792-1875). He believed that revivals could be produced with the right combination of human techniques. He denied original sin and the need for regeneration by the Holy Spirit. He was, in fact, a Pelagian.
– We have noted how Fundamentalism clashed with Modernism in the early 20th century. After the Scopes Trial of 1925, Fundamentalism in America fragmented. By 1950, Neo-evangelicalism and Ecumenism arose, finding common ground in social concerns. From the 1960s, the Charismatic movement arose, at the same time as the Reformed movement. The Charismatics emphasise subjective feelings and the restoration of the sign gifts, while Reformed people emphasise the objective truths of Scripture and the sovereignty of God.
– Apart from the Reformed and some sections of other evangelicals, the doctrine of “sola gratia” is hardly heard today.
II Implications of the doctrine.
1 Today, those who are Arminian or hold to a modified Arminianism would call an evangelistic meeting a “revival meeting”, practise the “altar call”, and engage in decisionism in personal witness. Coupled to a prevailing man-centredness, the necessity of teaching “sola gratia” is obvious.
– A lack of appreciation of the doctrine of Total Depravity lies at the bottom of the perversion or denial of “sola gratia”. If man is sinful in his total being – including his will – there is no possibility of him saving himself. Neither can he do anything to contribute to his own salvation. This condition of man is described as spiritual death in the Bible (cf Eph 2:1-3). Repentance and faith in Christ are the gifts of God which enable him to receive the salvation fully accomplished by Christ.
2 The doctrine of “sola gratia” is inseparably connected with the doctrine of regeneration. In regeneration, the Holy Spirit implants new life in the soul to instantaneously change the whole man so that he is able to respond to the gospel (John 3:3, 5-8; 1 John 3:9).
– Regeneration is solely the work of God by the Spirit, normally accompanied by the preached word (Rom 10:17: 1 Pet 1:22-23). Regeneration is not a “all-at-once” work of the Spirit, but a “once-for-all” work of the Spirit. It leads to enlightenment, conviction, repentance, and faith. These are the effects, while regeneration is the cause.
– Conversion (i.e. repentance & faith) is both a gift and and a duty (cf 2 Chron 15:2; Acts 2:38; Rom 10:13; 1 John 3:23). The Arminians over-emphasise the duty, leading to many false conversions. The Hyper-Calvinists emphasise God’s sovereignty, failing to freely offer the gospel to sinners. The command of Scripture is for us to preach to all alike, and to let the Holy Spirit apply the preaching to the elect (cf. Matt 23:37; John 3:16-17; etc.).
– There are Reformed people who hold to the “all-at-once” view of regeneration, who are consequently hampered in continuing to minister the word of God to seekers until they are saved. They have the mistaken view that since regeneration is the work of God, and only those regenerated can understand and respond to the truth, it makes no difference what we preach on, or how we preach. Instead of gospel sermons, they focus on teaching the Bible in a consecutive manner. They fail to understand that the gospel may be preached from any passage of the Bible, and that the message must distinctively be on “Jesus Christ and Him crucified”, aimed at the saving of souls (cf. Mark 2:17; Rom 3:19).
= A true appreciation of salvation by God’s grace leads to deep humility and thanksgiving – characteristics not seen in much of evangelicalism today.
Review Questions
1 Define “sola gratia”.
2 Compare “sola scriptura”, “sola fide” and “sola gratia”.
3 In salvation, what is “synergism” and what is “monergism”?
4 According to John Owen, what doctrines of the Bible are opposed by Arminianism?
5 During the Second Great Awakening, what and who perverted the gospel?
6 What do the Charismatics emphasis in contrast to the Reformed people?
7 A lack of appreciation of what doctrine lies at the bottom of the denial or perversion of “sola gratia” seen today?
8 What two contrasting view of regeneration are found among Reformed people?
9 How do Arminians and Hyper-Calvinists diver in their understanding of conversion as a gift and a duty?
10 What possible adverse consequence in gospel preaching follow those who hold to the “all-at-once view” of regeneration?
Assignment/Discussion
Deep humility and thanksgiving should characterise those who properly grasp the doctrine of “sola gratia”. The complain of some Christians toward Reformed people is that they seem to be proud of their theology. Assuming this to be true of at least some Reformed people, what may we say about their grasp of “sola gratia”?
Memory Passage (Eph 2:8-9)
8 For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, 9 not of works, lest anyone should boast.
_______________________________________________________________________
Study 5: Solus Christus (Col 1:9-18)
o The doctrine of “solus Christus” states that salvation for fallen man is provided by God in Jesus Christ alone, the Mediator who offered up Himself as the substitute for His people to bear the punishment of their sins, and was resurrected to give them new life and reconciliation with God.
I Recovery of the doctrine.
1 The first issue countered by this doctrine is the RC denial that Jesus Christ is alone the Mediator between God and men (cf. 1 Tim 2:5).
– The RC Church teaches the necessity of the priesthood to administer the sacraments, thereby ministering grace to the people.
– The RC Church also teaches that the souls of the departed held in purgatory are helped by the intercession of the faithful, prayer to the saints for them, and the veneration of religious relics.
– The Reformers, starting with Martin Luther, taught “the priesthood of all believers”, meaning that believers may draw near to God in worship, without the mediation of human priests. Christ, our High Priest, has finished His work of salvation and is interceding for His people in heaven (Heb 9:11-15; 10:19-22). This does not undermine the roles of ministers who teach the word of God and administer the special ordinances.
2 The second issue countered by this doctrine is the RC teaching that Christ’s death on the cross must be supplemented by the sacraments, without which there will be no salvation. A person must be baptised by a priest of the RC Church, confess their sins to the priest, attend the mass, etc. in order to be saved.
– Not only does the RC teaching deny salvation by grace, through faith in Christ, but it also denies the sufficiency of Christ’s death to make atonement for sin.
– The Reformers, however, taught that salvation was by Christ’s work alone. John Calvin spoke representatively: “Our acquittal is in this — that the guilt which made us liable to punishment was transferred to the head of the Son of God (Isa 53:12). We must specially remember this substitution in order that we may not be all our lives in trepidation and anxiety, as if the just vengeance, which the Son of God transferred to himself, were still impending over us.” (Inst:Bk 2:16:439).
3. Francesco Petrarca (1304-1374), or Petrarch, was an Italian scholar and clergyman. He is considered the “Father of Humanism”, a philosophy that sparked off the Renaissance. The Renaissance was the period of great revival in art, literature and learning in European history between the 14th and 17th centuries. It paved the way for the Reformation of the 16th century.
– During the Renaissance, it was widely believed that natural revelation was sufficient to lead us to know God and, therefore, Christ was not the only way of salvation.
– Here again, John Calvin spoke representatively: “When we see that the whole sum of our salvation, and every single part of it, are comprehended in Christ, we must beware of deriving even the the minutest portion of it from any other quarter.” (Inst: Bk 2:16:452).
– The 1689 Confession states this concerning Christ who is the only Saviour for sinners: “This promise of Christ and the salvation which comes by Him, is revealed only by the word of God. The works of creation and providence with the light of nature do not reveal Christ or His grace even in a general or obscure way. How much less, therefore, can those who are devoid of the revelation of Christ by the promise (or the gospel) be enabled by the light of nature to arrive at saving faith or repentance.” (1689:20:2)
– The 1689 Confessions states this concerning Christ who is alone the Mediator: “This office of Mediator between God and man is proper only to Christ, who is the Prophet, Priest, and King of the church of God, and this office may not be transferred from Him to any other, either in whole or in part.” (1689:8:9)
II Implications of the doctrine.
1 We have noted how liberalism arose in Germany and affected the churches worldwide in the early 20th century. Liberal scholars embraced the “higher criticism” approach to the study of the Bible, while rationalism and “the theory of evolution” of Charles Darwin were gripping the minds of many.
– A liberal theologian, Adolf von Harnack (1851-1930), propagated the idea of “the universal fatherhood of God” and “the universal brotherhood of man” (a belief also held by the secretive religious society called Freemasonry). Today, this same idea has been resurrected in Universalism, i.e. the idea that all good people will be saved regardless of their faith, and that all roads lead to heaven.
– The Bible teaches the universal creatorhood of God (Acts 17:28) and the universal neighbourhood of men (Luke 10:25-37). Only those who know Jesus Christ as Saviour know the true God (John 1:12-13; 14:6).
2 The doctrine of “the priesthood of all believers”, like all correct doctrines, can be misunderstood, misapplied, or abused. Rightly understood, it means that those who are in Christ have the right to draw near to God in worship, to serve Him, and to interpret the Scripture without the intervention of a human priest (1 Pet 2:5, 9; Rev 1:6; Eph 4:16-17;
Matt 20:25-27).
– This doctrine is abused when it is claimed that all views are equally valid, that there is no need for teachers of the word in the church, and that we may serve God in ways contrary to the teaching of Scripture and bypassing the local church (cf Acts 13:1-3; 14:27).
3. Jesus Christ as the only Mediator between God and man, and the only Head of the church, holds the offices of Prophet, Priest, and King. We should, therefore, not focus on His priesthood to the exclusion of His other offices.
– The truth that Christ holds the three offices was taught by John Calvin (Inst:Bk 2:Ch 15). The Puritans developed on this doctrine, e.g. John Owen (Works 16:Vol 1:85-100).
– In the 1689 Confession (1689:Ch 8:10), it is stated that “This number and order of offices is essential (or necessary).” This clause came from the 1644/46 Confession. It shows that the Particular Baptists were in advance of the other Puritans in their understanding of the practical importance of the offices of Christ. The work of reformation involves bringing every facet of church life under the headship of Christ, which encompasses the three offices.
= Believing in “solus Christus” does not diminish our worship of, and service to, the Triune God but enhances our desire to glorify God alone.
Review Questions
1 Define “solus Christus”.
2 What is the meaning of “the priesthood of all believers” as taught by the Reformers?
3 In salvation, what is synergism and what is monergism?
4 What is the second issue countered by “solus Christus”?
5 What was the Renaissance?
6 What was widely believed during the Renaissance?
7 What idea was propagated by the liberal theologian Adolf von Harnack?
8 What is the idea propagated by Adolf von Harnack known as today?
9 In contrast to the idea propagated by Adolf von Harnack, what does the Bible teach?
10 What offices does Christ hold as Mediator between God and man and as Head of the church?
Assignment/Discussion
Consider how the doctrine of “the priesthood of all believers” may be abused. How would you counter those abuses?
Memory Passage (Col 1:15-18)
15 He [Christ] is the image of the invisible God, the firstborn over all creation. 16 For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him. 17 And He is before all things, and in Him all things consist. 18 And He is the head of the body, the church, who is the beginning, the firstborn from the dead, that in all things He may have the preeminence.
_______________________________________________________________________
Study 6: Soli Deo Gloria (Rom. 11:25-36)
o The doctrine of “soli Deo gloria” states that everything right, good and true that is done by man is due to God’s enabling and therefore all glory must be ascribed to God alone.
I Recovery of the doctrine.
1 The Roman Catholic Church venerates Mary the mother of Jesus, the saints canonised by the church, angels, the popes, and the ecclesiastical hierarchy. The Reformers advocated instead “soli Deo gloria” which is Latin for “glory to God alone”. This is often abbreviated S.D.G.
– The veneration of saints arises from the idea that it is possible for man to do more good works than is needed for his standing before God so that some of the “excess” merits can be given to others.
– Martin Luther took issue with this and taught that God alone is to be glorified. (Remember his outrage at the sale of indulgences by Tetzel.) The Reformers rejected the doctrine of “apostolic succession” in which is claimed that the pope succeeds Peter as “Vicar of Christ” (i.e. the earthly representative of Christ) and is, therefore, the head of the church on earth.
2. The RC Church gives a different spin to the word “glory”, like what is done with other words such as “faith” and “justification”. Way back in AD 787, the Second Council of Nicaea was held by the RC and Eastern Orthodox churches to restore the use and veneration of icons which had been officially suppressed by the Emperor Constantine. The Council defined three levels of adoration and glorification: “latria” is glory directed to the Holy Trinity, “hyperdulia” is glory directed to Mary the mother of Jesus, and “dulia” is glory directed to the saints in general.
– In the Greek of the NT, latria means “worship”, while dulia means “service”. John Calvin wrote, “The distinction of what is called dulia and latria was invented for the very purpose of permitting divine honours to be paid to angels and dead men with apparent impunity. For it is plain that the worship which Papists pay to saints differs in no respect from the worship of God.” (Inst: Bk I, Ch 12:105).
– At the Second Vatican Council (1962-65), the RC Church made it clear that God alone is deserving of glory. It is to be noted that the council was held for spiritual renewal of the church and to attract Protestant churches to rejoin it. The claim that God alone is deserving of glory, made by the Second Vatican Council, sounded hollow in the ears of the informed Protestants.
3. Over against the claim of papal power, the Reformers asserted the sole authority of
Scripture. Over against the division of life into sacred and secular, the Reformers saw all of
life as lived under the lordship of Christ.
– The Puritans taught the sovereignty of God over every aspect of the believer’s life. All of life is to be lived to the glory of God. The Catechisms of the Presbyterians and the Particular Baptists ask, “What is the chief end of man?” and give the answer, “Man’s chief end is to glorify God, and to enjoy Him for ever.”
– The so-called “Puritan work ethic” (or “Protestant work ethic”) emphasises diligence, hard work, and moral rectitude in the Christian life. Little wonder men like Sir Isaac Newton (mathematician & physicist), Sir James Simpson (discoverer of chloroform), Michael Faraday (discoverer of electricity), James Montgomery (well-known poet), Daniel Defoe (Father of Modern Journalism) excel in their pursuits because of their faith.
– The founding of America in the early 17th century, the development of Puritan theology throughout the 17th century, the revivals that took place in the 18th century, the Industrial Revolution in the late 18th and the 19th centuries, the rise and expansion of the British Empire, the rise of the modern missionary movement beginning with William Carey (the “father of modern missions”) – all these may be directly attributed to the Reformation principle of “soli Deo gloria” and the Puritan work ethic. Sadly, when there is success, man departs from God, as is happening in nations once blessed by God.
II Implications of the doctrine.
1 Two Bible verses remind us of “soli Deo gloria”: (i) the apostle Paul tells us in 1 Cor 10:31, “Therefore, whether you eat or drink, or whatever you do, do all to the glory of God”; (ii) we are reminded in Rom 11:36, “For of Him and through Him and to Him are all things, to whom be glory forever. Amen.” However, the fallen human race is so prone to become proud of his own ability “to build a tower whose top is in the heavens”, and to “make a name for ourselves” (Gen 11:4).
– Roman Catholicism inconsistently teaches that all glory is to be given to God when, in practice, part of the glory goes to man. Arminianism has a similar tendency of claiming part of the glory of salvation for the sinner who “decides to accept Christ”, often by saying the “sinner’s prayer” or “walking the aisle” (i.e. responding to the altar call).
– In the Christian life, there is a tendency to think of ourselves more highly than we ought to think (Rom 12:3), forgetting that whatever good accomplished is by God’s grace (2 Cor 12:9). We must always remember that “We are unprofitable servants. We have done what was our duty to do (Luke 17:10).”
2 We glorify the Trinitarian God best when we serve Christ in and through His church. This is because: (i) the glory of God is in His church; (ii) the Holy Spirit works powerfully in God’s people in the church; (iii) the glory of the Father and the Son is made manifest by the Holy Spirit in the church (Eph 3:20-21; John 17:22-23 cf John 16:14 & 1 Cor 12:13).
3 We have seen that the doctrine of “soli Deo gloria” is inseparable from the doctrine of the sovereignty of God. It is also inseparable from the doctrine of the providence of God. Our ambition is to glorify God alone. Our trust is in the God who is sovereign. The sovereign God extends His special providence to His people. The effects of “soli Deo gloria” are so unlike fatalism, which produces inertia (inactivity) and hopelessness.
– John Calvin said, “But when the light of Divine Providence has illumined the believer’s soul, he is relieved and set free, not only from the extreme fear and anxiety which formerly oppressed him, but from all care. For as he justly shudders at the idea of chance, so he can confidently commit himself to God. This, I say, is his comfort, that his heavenly Father so embraces all things under His power – so governs them at will by His nod – so regulates them by his wisdom, that nothing takes place save according to His appointment…” (Inst: Bk 1:Ch 17:193).
= Soli Deo gloria!
Review Questions
1 Define the doctrine of “soli Deo gloria”.
2 How did the veneration of saints in the RC Church arise?
3 Why was the Second Council of Nicaea held?
4 What are the three levels of adoration and glorification defined by the Second Council of Nicaea?
5 What did the Reformers assert over against papal power?
6 How did the Reformers understand life in contrast to the RC division of life into secular and sacred?
7 What does the Puritan work ethic emphasise?
8 What two Bible verses remind us of “soli Deo gloria”?
9 How do we best glorify the Trinitarian God?
10 What two doctrines are inseparably connected to the doctrine of “soli Deo gloria”?
Assignment/Discussion
“We glorify the Trinitarian God best when we serve Christ in and through His church.” Discuss.
Memory Passage (Rom 11:33-36)
33 Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out!
34 “For who has known the mind of the Lord? Or who has become His counselor?”
35 “Or who has first given to Him and it shall be repaid to him?”
36 For of Him and through Him and to Him are all things, to whom be glory forever. Amen.
_______________________________________________________________________
Study 7: Semper Reformanda (Jude 3-4, 20-25)
o “Semper reformanda” is Latin meaning “always being reformed”. We are not introducing another principle in addition to the five principles of the Reformation. Rather, this was the underlying motive of the five principles of the Reformation.
I Review
1 The five “solas” of the Reformed Faith are fundamental principles that characterise the theology of Protestantism over against Roman Catholicism. Like the memorial stones set up by Joshua, these Reformation principles have a rich history and serve to strengthen faith.
2 The doctrine of “sola scriptura” states that the Bible alone is the authority in all matters of faith and practice. This is “the formal principle of the Reformation”.
3 The doctrine of “sola fide” states that faith (in Christ) alone is the means by which a person is declared not guilty by God, and treated as righteous instead, based on the righteousness of Christ imputed (credited) to him. This is “the material principle of the Reformation”.
4. The doctrine of “sola gratia” states that God alone initiates the salvation of undeserving sinners by choosing the elect from eternity, providing the ground of salvation in the death of Christ, and causing faith to operate in the elect by the power of the Holy Spirit.
5. The doctrine of “solus Christus” states that salvation for fallen man is provided by God in Jesus Christ alone, the Mediator who offered up Himself as the substitute for His people to bear the punishment of their sins, and was resurrected to give them new life and reconciliation with God.
6. The doctrine of “soli Deo gloria” states that everything right, good and true that is done by man is due to God’s enabling and therefore all glory must be ascribed to God alone. This may be called “the crown principle of the Reformation”.
II Relevance
1 The Roman Catholic Church has not changed in any substantial way. If anything, its doctrine and practice have become more pronounced, e.g. papal infallibility, salvation by works, prayer to Mary, etc.
– Our RC friends need to hear the gospel and be saved. Belligerence towards them is unbecoming of the gospel of Christ. Respect and compassion are needed as we proclaim the gospel to them. Co-operation in gospel work with them is not possible (Gal. 1:8-9; 2 Cor 6:14, 17).
2 The five sola’s of the Reformation stand as a bulwark against the many perversions of the truth today.
– Most “evangelical” churches today are Arminian in soteriology (doctrine of salvation) and promote easy-believism instead of the biblical gospel. The altar-call is widely practised in public meetings, the Alpha Course is used in group studies, and “The Four Spiritual Laws” is used in personal evangelism.
– Charismatism emphasises subjective feelings and pursues tongues, healing, and prophecy.
– Postmodernism looks upon numbers as the measure of success in gospel work and advocates the “seeker-sensitive” approach to winning souls. It is opposed to traditional churches, questions objective truth and resents any authority structure.
– Encompassed under Postmodernism is New Calvinism which combines charismatic teaching with Calvinistic soteriology. It has much in common with the New Evangelicalism of the 20th century: advocating social action, contextualisation in evangelism and missions, co-operation with RC and liberals, etc. The New Calvinists practice contemporary worship, are non-cessationists (believing that the sign-gifts have been restored), and are worldly in outlook (“Young, Restless, Reformed”). The Sovereign Grace churches are New Calvinist.
3 The Reformation saw not only the recovery of important biblical doctrines, but the serious
application of those doctrines to the Christian life and the church.
– The Puritans saw their ministry as part-and-parcel of the Reformation. Among the Puritans were the Particular Baptists who attempted to carry the work of reformation to its logical conclusion: by restoring believer’s baptism in place of infant sprinkling, hymn-singing, and what they believed to be the biblical form of church government. They believed that the principle of “sola scripture” is inseparable from the principle of “semper reformanda” (always being reformed).
– Sadly, the spirit of the Reformation was lost during the spiritual revivals of later years when the focus shifted to soul-winning, missions, and social concerns. These, not wrong in themselves, were carried out at the expense of the truths recovered during the Reformation.
– The resurgence of Reformed theology today should not be allowed to remain an academic matter, but must encompass the idea of “semper reformanda”. We do not want to use the Five Sola’s defensively only, but also constructively. We call upon all Christians and churches to consider the first and the last of the sola’s – “sola scriptura” and “soli Deo gloria”. We then invite them to consider the other three “sola’s”, which will lead them to an appreciation of “The Five Points of Calvinism”.
= The five principles of the Reformation must not only be taught, but applied as well. “Semper reformanda.”
Review Questions
1 What is meant by “semper reformanda”?
2 Name the five “sola’s” of the Reformation.
3 Give three examples of doctrine and practice which have not changed in the Roman Catholic Church.
4 Describe what most “evangelical” churches are like today.
5 Describe Charismatism.
6 Describe Postmodernism.
7 Describe the New Calvinists.
8 Apart from the recovery of important biblical doctrines, what characterised the Reformation?
9 What did the Particular Baptists believe about the principle of “sola scriptura”?
10 What is our conclusion about the five principles of the Reformation?
Assignment/Discussion
“Reformed Christians are fighting a 16th century battle instead of moving on in the Christian life. Their dogma is hindrance to missional living.” Discuss.
Memory Passage (Jude 3, 20-23)
3 Beloved, while I was very diligent to write to you concerning our common salvation, I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints.
20 But you, beloved, building yourselves up on your most holy faith, praying in the Holy Spirit, 21 keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.
22 And on some have compassion, making a distinction; 23 but others save with fear, pulling them out of the fire, hating even the garment defiled by the flesh.
=The End =