Quotes & Sayings About Reformed Theology

It is better to lose your life than to waste it. — John Piper

Many in our world today want us to believe that we can except Christ simply as a Savior from sin, but not the Lord of our lives. They teach essentially that a person can perform an act of believing on Christ once, and after this, they can fall away even into total unbelief and yet still supposedly be "saved". Christ does not call men in this way. Christ does not save men in this way. The true Christian is the one continually coming, always believing in Christ. Real Christian faith is an ongoing faith, not a one-time act. If one wishes to be eternally satiated, one meal is not enough. If we wish to feast on the bread of heaven, we must do so all our lives. We will never hunger or thirst if we are always coming and always believing in Christ. He's our sufficiency. Christ the bread from heaven. We must feed on all of Christ, not just the parts we happen to like. Christ is not the Savior of anyone unless He is their Lord as well. — James R. White

Missions is not the ultimate goal of the church. Worship is. Missions exists because worship doesn't. — John Piper

This, then, is the foundation of sanctification in Reformed theology. It is rooted, not in humanity and their achievement of holiness or sanctification, but in what God has done in Christ, and for us in union with him. Rather than view Christians first and foremost in the microcosmic context of their own progress, the Reformed doctrine first of all sets them in the macrocosm of God's activity in redemptive history. It is seeing oneself in this context that enables the individual Christian to grow in true holiness. — Sinclair B. Ferguson

Junius was one of the most highly regarded Reformed theologians in Europe. Junius was renowned for his labors as an exegete and translator of the New Testament and for a series of major treatises, the most influential of which, De theologia vera (True Theology), is here for the first time translated into English. — Franciscus Junius

Christ did not die to forgive sinners who go on treasuring anything above seeing and savoring God. And people who would be happy in heaven if Christ were not there, will not be there. The gospel is not a way to get people to heaven; it is a way to get people to God. It's a way of overcoming every obstacle to everlasting joy in God. If we don't want God above all things, we have not been converted by the gospel. — John Piper

Although it is a bit of a caricature, I think that there is some truth in the generalizations I'm about to make. The tendency in Roman Catholic theology is to view the kingdom of Christ as a cosmic ladder or tower, leading from the lowest strata to the hierarchy led by the pope. Anabaptists have tended to see the kingdom more as a monastery, a community of true saints called out of the world and a worldly church. Lutheran and Reformed churches tend sometimes to see the kingdom as a school, while evangelicals (at least in the United States) lean more toward seeing it as a market. — Michael S. Horton

Of all the wicked heresies and threatening movements facing the church in our day, when Westminster Seminary finally organized their faculty to write something in unison, they gave their determined political efforts not to fight socialism, not to fight homosexuality, not abortion, not crime and mayhem in our society, not subjectivism in theology, not dispensationalism, not cultural relativism, not licentiousness, not defection from the New Testament, not defection from the Westminster Confession of Faith, all of which are out there and they can give their legitimate efforts to ... boy the thing they had to write about was theonomy! How many times can a man turn his head and pretend that he doesn't see the problem? — Greg L. Bahnsen

Antinomianism and legalism conspire in forcing us to make a false choice: Is salvation a matter of God's forgiveness or is it moral transformation? This is a trick question from the Reformers' point of view. Calvin reasons, "Surely those things which are connected do not destroy one another!" Forensic justification through faith alone is not the enemy but the basis of sanctification. — Michael S. Horton

From the period of development to the present, Reformed theologians have debated the finer points (particularly the relation of the Sinai covenant to the covenant of grace). Nevertheless, a consensus emerged (evident, for example, in the Westminster Confession) affirming the three covenants I have mentioned: the eternal covenant of redemption; the covenant of works; and the covenant of grace. With these last two covenants, Reformed theology affirmed (with Lutheranism) the crucial distinction between law and gospel, but within a more concrete biblical-historical framework ... Ironically, just at the moment when so much Protestant biblical scholarship is rejecting a sharp distinction between law and gospel, Ancient Near Eastern scholars from Jewish and Roman Catholic traditions have demonstrated the accuracy of that seminal distinction between covenant of law and covenants of promise. P.13 — Michael S. Horton

You are reformed, you may be a better man, but you are not a different man. How can you convince yourself of such a thing when you are so conversant with the theology of your faith? From one end of this life to the other, you carry with you all that you have done. Absolution grants you forgiveness for it, but does not expunge the past. The man you were still lives within you, repressed by the man you have struggled to become. — Dean Koontz

Reformed theology does NOT teach that God brings the ELECT kicking and screaming, against their will, into His kingdom. It teaches that God so-works in the hearts of the Elect as to make them willing and pleased to come to Christ. They come to Christ because they want to. They want to because God has created in their hearts a desire for Christ. — R.C. Sproul

Reformed theology so far transcends the mere five points of Calvinism that it is an entire worldview. — R.C. Sproul

In Reformed theology, if God is not sovereign over the entire created order, then he is not sovereign at all. The term sovereignty too easily becomes a chimera. If God is not sovereign, then he is not God. — R.C. Sproul

Christ is our all. He is everything to the Christian. He fills all, is in all, and He is our life (Colossians 3:4, 11). It is in Him that all the treasures of wisdom and knowledge are hidden (Colossians 2:3). He is the author and finisher of our salvation, the one who starts it, works it out, and completes it (Hebrews 12:2). This is as the Father wanted it. He places His people in the hands of the Son, having joined them to the Son in a super-natural union, so the Son, by His perfect life of obedience, and perfect act of self-sacrifice upon the cross, can bring about their full and complete salvation. — James R. White

The Swiss current of Reformed theology of Francis Turretin and Johann Heinrich Heidegger differed from the French approach exemplified by the Academy of Saumur. The northern German Reformed line of Bremen or of the Middle-European Herborn Academy differed from that of the Franeker theologians in the tradition of William Ames. At Leiden, the Cocceian or federalist approach was not identical with the Voetian project at Utrecht. Likewise, the British variety of Reformed theology (John Owen, Richard Baxter), with all its diversity, and the several types of Reformed teaching on the Continent each had an emphasis of their own. Methodologically, this means that we no longer can canonize Geneva, or contrast a non-scholastic Calvin with the later scholastic Calvinists as if they represented a uniform movement. — Willem J. Van Asselt

Someone has said that no theology is worth believing that cannot be preached standing in front of the gates of Auschwitz. I, for one, could not stand at those gates and preach a version of God's sovereignty that makes the extermination of six million Jews, including many children, a part of the will and plan of God such that God foreordained and rendered it certain.18 I want young Calvinists (and others) to know and at least come to terms with the inevitable and unavoidable consequences of what this radical form of Reformed theology teaches. And I want to give their friends and relatives and Spiritual mentors ammunition to use in undermining their sometimes overconfidence in the solidity of their belief system. — Roger E. Olson

You contribute nothing to your salvation except the sin that made it necessary. — Jonathan Edwards

It has been a great source of sadness to me to see two schools of thought within the evangelical church over many decades. Those who come glorying in manifestations of power sometimes seem dismissive of those whom they regard as "cold theologians." I once heard a man speaking at a large conference say that theology was the enemy of the church and if only we could abandon doctrinal perspectives, the church would be a happier place. What tragic nonsense! We also see and hear those who love theological insight and savour the doctrines of Scripture expressing equally dismissive remarks about Christians who are enjoying God's power, as though they were mere children preoccupied with experience. How I long for a recovery of true biblical Christianity where the apostle Paul, who wrote the book of Romans, also raised the dead! It seems that profound theology and great signs and wonders happily cohabited in Paul's life and ministry. — Terry Virgo

God is pursuing with omnipotent passion a worldwide purpose of gathering joyful worshipers for Himself from every tribe and tongue and people and nation. He has an inexhaustible enthusiasm for the supremacy of His name among the nations. Therefore, let us bring our affections into line with His, and, for the sake of His name, let us renounce the quest for worldly comforts and join His global purpose. — John Piper

While I agree with Wright's claim that covenant theology is more crucial for understanding justification than Piper suggests, I argue that it is Wright's version of covenant theology (viz., reducing different types to "covenant nomism") that generates false choices...At least as defined by its confessions and dogmatic consensus, Reformed theology is synonymous with covenant theology...This federal theology gathers various biblical covenants under two broad types: law and promise, or the covenant of works and the covenant of grace. P.12 — Michael S. Horton

No one book of scripture can be understood by itself, any more than any one part of a tree or member of the body can be understood without reference to the whole of which it is a part. — Charles Hodge

My concern with this is not about who owns the trademark. If a label is used chiefly to lionize "us" and demonize "them," we'd be better off without it. Rather, my concern is that the richness and breadth of Reformed faith and practice are being reduced to a few doctrines. In the process, even those doctrines lose much of their supporting rationale. In fact, their meaning changes at crucial points. For example, I believe that the doctrine of election is inextricably bound up with covenant theology and with the covenantal life that is shaped in the New Testament by the means of grace. As I have argued, even "eternal security" is different from the doctrine of perseverance. — Michael S. Horton

Reformed theology is ALWAYS being reformed in each new generation. And reformed theology as it is usually reported today is NOT the whole story. — Oliver D. Crisp

Reformed theology isn't a sledgehammer with which to hit people, it's a pillow on which they can lay their weary heads. — Burk Parsons

Do you feel loved by God because you believe he makes much of you, or because you believe he frees you and empowers you to enjoy making much of him? — John Piper

Fight for us, O God, that we not drift numb and blind and foolish into vain and empty excitements. Life is too short, too precious, too painful to waste on worldly bubbles that burst. Heaven is too great, hell is too horrible, eternity is too long that we should putter around on the porch of eternity. — John Piper

Theologically, from the very beginning of his Christian life, he was a Calvinist. This was the doctrinal conviction, no doubt of his home church in Nottingham. Pink does show a change in the basic framework of his theology in the passing of time (from dispensationalism to Reformed theology), but there is no evidence of any change in the matter of his Calvinistic convictions. — Richard P. Belcher