Linkathon 4/21, part 3
Like wider evangelicalism, the “young, restless and Reformed” movement is a grassroots trend among people who are, generally speaking, not Reformed. I’m energized by this movement every day, as I interact with people from a variety of churches, backgrounds, and traditions who are drawn to the doctrines of grace. I spend a lot of my time in this hallway and am enriched by it.
Nevertheless, not even a “Reformed” hallway is anything more than a hallway. “Reformed” has a specific meaning. It’s not defined by movements, parachurch ministries, or powerful leaders, but by a confession that is lived out in concrete contexts across a variety of times and places. The Westminster Standards and the Three Forms of Unity (Belgic Confession, Heidelberg Catechism, and Canons of Dort) define what it means to be Reformed. Like Orthodoxy, Roman Catholicism, Lutheranism, and Anabaptism, Reformed Christianity is a particular tradition. It’s not defined by a few fundamentals, but by a whole system of faith and practice. If being Reformed can be reduced to believing in the sovereignty of God and election, then Thomas Aquinas is as Reformed as R. C. Sproul. However, the Reformed confession is a lot more than that. Even the way it talks about these doctrines is framed within a wider context of covenant theology.
Matt Redmond’s three (not so) good reasons to love legalism.
Michael Dewalt looks at Romans 11 to answer this question: “How could God possibly allow the apostasy of His own physical nation, Israel, let alone do it Himself, when He had promised beforehand to never forsake His people?“