Exploring Reformed Theology: Key Distinctions and Insights

One is what he calls the cognitio Dei insita, "the implanted knowledge of God," and the other is what he calls the semen religionis. And to me, the basic principle of the cognitio Dei insita is very much related to his view of man as the image of God, which means that as he says in the opening section of The Institutes, it's not possible for a man to come to any kind of self-understanding without simultaneously coming to a sense of the being of God and some sense of the nature of God. [00:02:44]

To be "Reformed" is to base one's convictions on the authority of Scripture and for there to be a sound interpretation of that Scripture. At the heart of that is the saving gospel, grace alone, faith alone, in Christ alone. And I think that out of the Reformation there came, you know, a century later into the Westminster Confession and out of the assembly, you know, a fuller broader definition of what has come to be known as Reformed theology in that. [00:08:47]

Regeneration is monergistic, that it is God who is acting on the human soul that is at that point passive, creating a new person by the new birth and giving the gift of repentance and faith. Synergistic is there are two agents that must cooperate together and work together at the same time. So, an Arminian view of regeneration would be the Savior is waiting but we have it in our capacity to open the door and to let the Savior in under the conviction of the Holy Spirit. [00:17:48]

And we’re told "to work out our salvation." LAWSON: Exactly! SPROUL: "With fear and trembling, for God is at work within us, both to will and to do," so that in the progress of certification that we’ve just discussed I am working with the work of the Holy Spirit, cooperating with, and so on. But at the point of the beginning of my Christian life, at the point of regeneration, I contribute nothing to that. [00:19:02]

The only thing we bring to it is the sin for which we need to be forgiven in terms of growing in grace and in the knowledge of Jesus. Then, we’re not contributing to our acceptance with God, neither we’re not affecting our place in Christ by having a very good week or by having a very bad week, because all of our acceptance is always on the strength of Christ’s blood and righteousness. [00:20:02]

Preaching is a personal, passionate plea. And his colleague in the car said, "And what is that?" And Murray said, "We beseech you on Christ’s behalf be reconciled to God," and that that he said was the distinguishing feature that no matter where the person was in the task that they understood that what God had achieved in Christ needed to be brought to bear upon the listeners and that it demanded from them a response. [00:50:51]

I think the challenge probably is the timing, and I don’t think you can very easily prescribe for somebody that the time has come to go. I think that’s actually one of the most difficult questions in the ministry, and I think it usually is indicated to somebody by external providences that match internal restraints. But I think the first thing that you do is you understand that first our Lord’s preaching wasn’t received. [00:26:09]

I know when I get ready for Sunday morning, I prepare for preaching, but when I step up into the pulpit, I feel one hundred percent helpless, that I know that I’m just flapping my gums unless the Holy Spirit accompanies that Word. And so, the reception of the Word I don’t think I can do a whole lot about, but the Holy Spirit can do all kinds of things. [00:28:47]

The need for an expectant praying preacher and an expectant praying congregation, the synergism that exists in seeking together the divine dialogue whereby the Spirit of God chooses to engage the listener through the mouth of a mere mortal by the power of the sufficient Word, that this hugely mysterious existential event is supposed to take place. And the idea that this can be engaged upon lightly or carelessly or unpreparedly or thoughtlessly or arrogantly contributes significantly to the absence of effective preaching. [00:30:51]

The simple test is, "Do we believe that regeneration precedes faith or do we not?" If you believe that God the Holy Spirit changes you such that you embrace the work of Christ by faith instead of believing that you embrace the work of Christ by faith and then the Holy Spirit changes you, then you’re one of us. If you have the opposite view, you’re on the other side. [00:38:09]

I do think that is the litmus test where you can argue about all other things, but in the order of salvation if you believe that the Holy Spirit simply makes possible your regeneration but you hear statements like, "God does ninety-nine percent, but that last one percent you have to do," there’s some kind of island of righteousness left in you whereby you have the ability to cooperate with the grace of regeneration or not cooperate with it. [00:39:17]

In classic Arminianism, prevenient grace demands a response of cooperation, an assent before the desired result, in this case of regeneration, can take place. So, it’s been around a long, long time. FERGUSON: I think this is why Charles Hodge, the elder Hodge, said he was much more concerned about the ghost of semi-Pelagius than he was about the ghost of Pelagius. [00:51:58]