Journal articles: 'Reformed Tradition'

1

Kidder, Annemarie S. "Confession in the Reformed Tradition." Liturgy 34, no. 1 (January 2, 2019): 12–20. http://dx.doi.org/10.1080/0458063x.2019.1559606.

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Woo, Kenneth J. "Shifting patterns of Reformed tradition." Reformation & Renaissance Review 19, no. 2 (May 4, 2017): 158–60. http://dx.doi.org/10.1080/14622459.2017.1341685.

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Frick, Tyler. "Book Review: The Unexamined Reformed Tradition: Oliver D. Crisp, Saving Calvinism: Expanding the Reformed Tradition." Expository Times 129, no. 2 (October 27, 2017): 90. http://dx.doi.org/10.1177/0014524617720108.

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4

III, Elwood E. Mather, and Donald K. McKim. "Major Themes in the Reformed Tradition." Sixteenth Century Journal 24, no. 4 (1993): 1005. http://dx.doi.org/10.2307/2541672.

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Olson, Jeannine E. "Worship in the Early Reformed Tradition." Liturgy 7, no. 3 (January 1988): 42–51. http://dx.doi.org/10.1080/04580638809408896.

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Tripp, Diane Karay. "The Reformed Tradition of Embodied Prayer." Liturgy 8, no. 4 (January 1990): 90–97. http://dx.doi.org/10.1080/04580639009409158.

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Whitlock, Luder G. "Spiritual Direction in the Reformed Tradition." Journal of Psychology and Theology 30, no. 4 (December 2002): 314–22. http://dx.doi.org/10.1177/009164710203000406.

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This article calls attention to the absence of spiritual directors in the Reformed tradition, describing how spiritual guidance or counsel was provided historically as well as noting current practice. From a definition of the practice in the Reformed tradition, it proceeds to describe the role of spiritual guides or companions. A description of the nature and process of spiritual transformation is provided, including the principal characteristics of spiritual maturity. Spiritual direction is distinguished from psychotherapy, and occasions for referral are recognized. Books representing different facets of this subject are recommended.

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Smit, Dirkie. "The Trinity in the Reformed Tradition." Journal of Reformed Theology 3, no. 1 (February 1, 2009): 57–76. http://dx.doi.org/10.1163/156973109x403723.

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9

Billings, J. Todd. "Catholic and Reformed: Rediscovering a Tradition." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 23, no. 2 (May 2014): 132–46. http://dx.doi.org/10.1177/106385121402300202.

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Lapsley, James N. "Charles Ives and the Reformed Tradition." Theology Today 64, no. 3 (October 2007): 305–21. http://dx.doi.org/10.1177/004057360706400303.

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The American composer Charles Ives (1874–1954) was rooted in New England Congregationalism, the Puritan wing of the Reformed tradition. Although he is often seen as an innovative composer identified with New England transcendentalism, he never abandoned his Reformed evangelical faith but rather expressed it in some of his greatest music, particularly the Third and Fourth Symphonies.

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Iver, Martha Abele Mac. "Ian Paisley and the Reformed Tradition." Political Studies 35, no. 3 (September 1987): 359–78. http://dx.doi.org/10.1111/j.1467-9248.1987.tb00194.x.

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This article examines the religious beliefs underlying the political ideology of Ulster's fundamentalist politician, Ian Paisley. Paisley claims to follow the Reformation tradition in both his theology and political beliefs, and cannot be understood without reference to this tradition. Adopting an apocalyptic world view from Reformation Protestants such as Knox, Paisley views the Roman Catholic Church as the Harlot of Babylon condemned in Revelation, and this belief underlies his anti-Catholicism. This world view shapes Paisley's understanding of politics because he follows Knox in believing that the political community has a covenantal relationship to God requiring complete repudiation of Roman Catholic ‘idolatry’. Paisley invokes the Scottish covenanting tradition as a model for Protestant political activity in Ulster, advocating resistance against any attempt to show political favour to the Roman Catholic Church.

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12

Skillen, James W. "Political Thought in the Reformed Tradition." Transformation: An International Journal of Holistic Mission Studies 14, no. 4 (October 1997): 7–9. http://dx.doi.org/10.1177/026537889701400402.

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Wethmar, C. J. "Die NG Kerk en Gereformeerdheid: Gestalte en uitdagings." Verbum et Ecclesia 23, no. 1 (September 6, 2002): 250–56. http://dx.doi.org/10.4102/ve.v23i1.1251.

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The Dutch Reformed Church and the Reformed tradition: expression and challenges In this article a brief analysis is presented of the manner in which the Reformed tradition finds expression in die Dutch Reformed Church in South Africa. Such an analysis presupposes answers to the questions why such an attempt is necessary and what the identity of the Reformed tradition is. These answers are suggested in the first two sections of the article. The third section contains the envisaged outline of the manner in which the Dutch Reformed Church represents the Reformed tradition. This leads to the conclusion that the contribution which this church could strive to make to the church scene in South Africa is to promote the combination of the faith dimensions of knowledge, experience and obedience which is characteristic of the Reformed tradition.

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Prabowo, Yosafat Agung. "Reformed Tradition, Gereja Kristen Sumatera Bagian Selatan Culture, and the Holy Scripture." VERBUM CHRISTI JURNAL TEOLOGI REFORMED INJILI 9, no. 1 (April 18, 2022): 23–48. http://dx.doi.org/10.51688/vc9.1.2022.art2.

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This article is motivated by the anxiety to see how Reformed tradition seems less relevant or even irrelevant in Gereja Kristen Sumatera Bagian Selatan (GKSBS). This article thesis is a Reformed tradition, which is relevant to GKSBS, as it is placed in a “critical-appreciative dialogue with nglari and mandiri culture” and “in an authority dialogue with Holy Scripture”. To support the thesis, the writer “describe factual encounter” and “imagine critical appreciative dialogue” between Reformed tradition and Gereja Kristen Sumatera Bagian Selatan (GKSBS) nglari and mandiri culture, and then place them in authority dialogue with Holy Scripture. The results have found that there are meeting points and complementary potency between a boarder Reformed tradition and nglari culture eventhough the nglari culture defeats some Gereformeerd tradition aspects. The writer also found in many aspects, not only in Gereformeerd tradition, that affirms with mandiri culture each other, but also in a broader Reformed tradition which is able to critize the culture each other. However, both Reformed tradition and GKSBS culture still need to be reformed according to the Holy Scripture.

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15

Stout, Andrew C. "Revolutionizing Theological Imagination." Journal of Reformed Theology 15, no. 1-2 (May 28, 2021): 22–47. http://dx.doi.org/10.1163/15697312-bja10013.

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Abstract The Reformed tradition helped provide the rationale for Southern slavery and for South African apartheid. If Reformed theology is going to speak to the racial issues of our day, it must come to terms with the tradition of Black theology. Some Reformed evangelical theologians have begun to engage with the insights of Black theologians, but they have done so very selectively. Reformed Evangelicals need to learn from the theological imaginations of such Black theologians as James Cone and Allan Boesak. By doing so, they can undermine the tradition’s racist legacy and unleash its liberative potential.

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Koopman, Nico. "Reformed Theology in South Africa: Black? Liberating? Public?" Journal of Reformed Theology 1, no. 3 (2007): 294–306. http://dx.doi.org/10.1163/156973107x250987.

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AbstractThis paper discusses the inherent public nature of Reformed theology and demonstrates how Reformed theology informed and enriched the discourses of black theology, liberation theology, and public theology in both apartheid and post-apartheid South Africa. Black, Reformed theologian Allan Boesak emphasized the reign of the Triune God in all walks of life. Reformed theologian John De Gruchy cherished the central notion in Reformed theology that God especially identifies with the poor, wronged, and most vulnerable. Finally, Reformed theologian Dirkie Smit demonstrates how Reformed theology assists the development of public theology by focusing, on the one hand, on the rich Christian confessional tradition, and on the other hand, by participating in pluralistic public debates on the basis of this rich tradition. Based on this discussion, some lessons for the development of public theology from the Reformed tradition are spelled out.

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17

Forrester, Duncan B. "Book Reviews : Liturgy in the Reformed Tradition." Expository Times 115, no. 4 (January 2004): 141. http://dx.doi.org/10.1177/001452460411500427.

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18

Mudge, Lewis S. "The Reformed Tradition within the Christian Oikoumene." Ecumenical Review 39, no. 1 (January 1987): 100–105. http://dx.doi.org/10.1111/j.1758-6623.1987.tb01390.x.

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19

Hart, D. G. "J. Gresham Machen, the Reformed Tradition, and the Transformation of Culture." Evangelical Quarterly: An International Review of Bible and Theology 68, no. 4 (September 6, 1996): 305–28. http://dx.doi.org/10.1163/27725472-06804003.

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A world and life view which makes all of life subservient to the Lordship of Christ—sometimes called ‛the transformation of culture’—has become the chief way among North American Evangelicals of distinguishing the Reformed tradition. While there is some justification for this perception, contemporary understandings of the Reformed outlook betray important aspects of Reformed theology and perhaps, more important, neglect real intellectual and social difficulties in current discussions about transforming culture. This paper features the thought of J. Gresham Machen on the nature and task of the church as a way of understanding better the cultural implications of the Reformed tradition. Though often dismissed as a fundamentalist, this paper argues that Machen’s conception of the relationship between Christianity and culture perpetuated the Reformed tradition’s teaching about the work of the church while offering a realistic assessment of the perils and possibilities of modern society.

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20

Raman, Kartik Kalyan. "Utilitarianism and the Criminal Law in Colonial India: A Study of the Practical Limits of Utilitarian Jurisprudence." Modern Asian Studies 28, no. 4 (October 1994): 739–91. http://dx.doi.org/10.1017/s0026749x00012531.

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The role of legal tradition in the reformist rhetoric of Benthamite Utilitarianism presents us with a contradiction. On the one hand, there is the common observation that Utilitarian jurisprudence was necessarily ahistorical and rejected the past as a source of concepts for reworking the criminal justice system existing in Britain during the late eighteenth and early nineteenth centuries. For philosophic reformers such as Bentham, contemporary British criminal justice was to be replaced by a scientific jurisprudence, abstract, universal, and secular in outlook, and antipathetic to the more conservative insistence that the foundations of the penal law continue to be tradition-based. ‘If society was to see any improvement, its law must be reformed; if its law was to be reformed it must be burned to the ground and rebuilt according to a new and rational pattern.’ On the other hand, we find that the very same Utilitarian thinkers, in works describing the state of the law in British India, were concerned with local rather than universal conceptions of criminality. In his 1782 Essay on the Influence of Time and Place in Matters of Legislation, Bentham, for instance, urged the philosophic reformer to temper change in India by fitting Utilitarian judgments about the law to the frames of local society.

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21

Plasger, Georg. "Safekeeping and Sifting: Observations on the German Reformed Tradition, 1900-1930." Journal of Reformed Theology 6, no. 2 (2012): 143–64. http://dx.doi.org/10.1163/15697312-12341235.

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Abstract The German Reformed tradition between 1900 and 1930 has received little interest. Much more attention has been given to the Reformed churches during the National Socialist era and on acknowledging the massive influence of Karl Barth. The article gives an overview of the minority denomination of the Reformed confession in Germany. On the one hand we see that the Reformierte Bund, founded in 1884, breaks up during the Calvin jubilee of 1909. On the other hand, the crisis after World War I brought further difficulties. In the nineteen-twenties, a discussion grew about the function of the Reformed Confessions—are they to be kept intact and normative (so the Young Reformed line) or should they function to sift and sort out what is needed in each era and location (so Karl Barth)?

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22

Huggins, Jonathan. "Jonathan Edwards and Justification: Embodying a Living Tradition." Journal of Reformed Theology 8, no. 2 (2014): 169–202. http://dx.doi.org/10.1163/15697312-14080104.

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This article examines Jonathan Edwards’ doctrine of Justification with a view toward noting his developments and contributions to the historic Reformed tradition. This study will also engage the notion of a ‘living theological tradition’ and what it might mean to faithfully embody such a tradition, while at the same time standing critically within it. These two subjects, taken together, will aim to commend Edwards as a helpful resource in Reformed theological thinking today. Does Edwards’ doctrine of Justification include the kind of creative theological thinking that reflects a dynamic, living, and open theological tradition? By exploring this question, I hope to recommend Edwards, not just as America’s greatest theologian, but as a worthy example of the kind of fresh theological thinking the Reformed churches must maintain in the 21st century.

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23

HALL, SARAH MORGAN SMITH AND MARK DAVID. "Whose Rebellion? Reformed Resistance Theory in America: Part I." Unio Cum Christo 3, no. 2 (October 1, 2017): 127. http://dx.doi.org/10.35285/ucc3.2.2017.art10.

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Abstract: Students Of The American Founding Routinely Assert That America’s Civic Leaders Were Influenced By Secular Lockean Political Ideas, Especially On The Question Of Resistance To Tyrannical Authority. Yet Virtually Every Political Idea Usually Attributed To John Locke Was Alive And Well Among Reformed Political Thinkers Decades Before Locke Wrote The Second Treatise. In This Two-part Essay, We Trace Just One Element Of The Reformed Political Tradition: The Question Of Who May Actively And Justly Resist A Tyrant. We Focus On The American Experience But Begin Our Discussion By Considering The Early Reformers.

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24

Redman, Robert. "Book Review: Major Themes in the Reformed Tradition." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 3, no. 2 (May 1994): 249–52. http://dx.doi.org/10.1177/106385129400300214.

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25

Moberly, Jennifer. "Book Review: Reformed Virtue after Barth: Developing Moral Virtue Ethics in the Reformed Tradition." Anglican Theological Review 97, no. 3 (June 2015): 563–65. http://dx.doi.org/10.1177/000332861509700332.

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Pederson, Randall J. "Reformed Orthodoxy in Puritanism." Perichoresis 14, no. 3 (December 1, 2016): 45–59. http://dx.doi.org/10.1515/perc-2016-0015.

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Abstract This paper explores the relationship between early modern English Puritanism and Reformed orthodoxy through a fresh examination of three ministers who have been described as Puritans: John Owen, Richard Baxter, and John Goodwin. By assessing their attitudes toward the Bible and specifically the doctrine of justification, this paper uncovers an evolving consensus of orthodox thought in the period. Their attitudes and approaches to doctrine and church tradition led to diverse interpretations and directions in the codification of their religion. Their theological interpretations reflect an inherent pattern of diversity within English Puritanism, especially in its attitudes towards the formation of orthodoxy. The relation of Reformed orthodoxy to Puritanism, then, is more complex than older modes of scholarship have allowed. For the Puritan mainstream, Reformed orthodoxy served as a theological compass and thermostat that tested ideas and was to govern both the direction and temperament of Reformed doctrine. For those outside the pale, such orthodoxy and their alleged disloyalty to the Bible and Reformed church tradition was vehemently contested.

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Crisp, Oliver. "The Election of Jesus Christ." Journal of Reformed Theology 2, no. 2 (2008): 131–50. http://dx.doi.org/10.1163/156973108x306227.

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AbstractIn modern theology the election of Christ is often associated with the work of Karl Barth. In this paper, I offer an alternative account of Christ's election in dialogue with the Post-Reformation Reformed tradition. It turns out that, contrary to popular belief, there is no single 'Reformed' doctrine of election; a range of views has been tolerated in the tradition. I set out one particular construal of the election of Christ that stays within the confessional parameters of Reformed theology, while arguing, contrary to some Reformed divines, that Christ is the cause and foundation of election.

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Kennedy, Kevin D. "Hermeneutical discontinuity between Calvin and later Calvinism." Scottish Journal of Theology 64, no. 3 (June 29, 2011): 299–312. http://dx.doi.org/10.1017/s0036930611000135.

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AbstractThe purpose of this article is to demonstrate that Calvin's interpretation of biblical passages related to the question of the extent of the atonement differed significantly from the later tradition. This difference in interpretation is explained by the fact that Calvin did not share certain hermeneutical presuppositions which were to become almost universal among theologians of the later Reformed tradition. This article will examine two hermeneutical ‘rules’ which Calvin frequently employed in his interpretation of scripture and will contrast his handling of scripture with the interpretative practices employed by the later Reformed tradition. The first hermeneutical ‘rule’ involves those passages in scripture which state that Christ came to give his life as a ransom for ‘many’, or that he shed his blood for ‘many’. Contrary to the later Reformed interpreters of scripture, Calvin understands these passages to mean that Christ died for all people rather than just some. The second hermeneutical ‘rule’ concerns Calvin's frequent appeal to the fact that the word ‘all’ does not always mean ‘all’ when it is used in scripture. Certain present-day Reformed theologians argue that since Calvin shares this second hermeneutical rule with the later Reformed tradition, then his reading of scripture must not have differed significantly from that of the later tradition. Therefore, Calvin must have held to a limited atonement. However, this article will show that this conclusion only holds true if we read Calvin's own writings by means of this hermeneutic.

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29

Michelson, Jared. "Nothing in My Hand I Bring: Reformed Ecclesiology in a Secular Age." Ecclesiology 16, no. 3 (October 12, 2020): 299–317. http://dx.doi.org/10.1163/17455316-bja10007.

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Reformed Protestantism is variously critiqued in a secular age. On the one hand, Roman Catholics and Anglo-Catholics represent Protestantism as individualistic, opposed to tradition and liturgy, and tending toward a world-denying spirituality. They see Protestantism as participating in modernity’s worst tendencies. On the other hand, missional churches tend to see Magisterial Protestantism as inflexible and overly traditional, being unable to relate to a modern, secular context. I seek to retrieve the often unrecognised missional potential of a robust Reformed ecclesiology for a secular age. I retrieve an account of Reformed ecclesiology in dialogue with Calvin and some key modern voices.

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30

Vissers, John. "w.w. Bryden and the Reformed Protestant Tradition in Canada." Toronto Journal of Theology 6, no. 1 (March 1990): 70–85. http://dx.doi.org/10.3138/tjt.6.1.70.

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31

Jinkins, Michael. "Theodore Beza: Continuity and Regression in the Reformed Tradition." Evangelical Quarterly: An International Review of Bible and Theology 64, no. 2 (September 6, 1992): 131–54. http://dx.doi.org/10.1163/27725472-06402003.

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32

Orchard, Stephen. "Book Review: Letting God Be God: The Reformed tradition." Theology 113, no. 872 (March 2010): 140–41. http://dx.doi.org/10.1177/0040571x1011300219.

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33

Guyer, Benjamin. "Oliver D. Crisp, Saving Calvinism: Expanding the Reformed Tradition." Theology 121, no. 2 (February 23, 2018): 146–47. http://dx.doi.org/10.1177/0040571x17740541s.

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34

McKim, Donald K. "Shifting Patterns of Reformed Tradition, written by Emidio Campi." Journal of Reformed Theology 10, no. 2 (2016): 181–82. http://dx.doi.org/10.1163/15697312-01002007.

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35

Cook, Michael L. "Book Review: Revisioning Christology: Theology in the Reformed Tradition." Theological Studies 73, no. 4 (December 2012): 956–58. http://dx.doi.org/10.1177/004056391207300422.

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36

Barrett, Lee. "Book Review: Letting God Be God: The Reformed Tradition." Interpretation: A Journal of Bible and Theology 63, no. 4 (October 2009): 429–30. http://dx.doi.org/10.1177/002096430906300426.

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37

Tripp, Diane Karay. "Daily Prayer in the Reformed Tradition: An Initial Survey." Studia Liturgica 21, no. 1 (March 1991): 76–107. http://dx.doi.org/10.1177/003932079102100107.

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38

Harvey, Paul. "Thoroughly Centered: The Reformed Tradition and American Religious History." Reviews in American History 23, no. 3 (1995): 421–26. http://dx.doi.org/10.1353/rah.1995.0077.

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39

Steed, Christopher D. "Book Review: Gerald Bray. Anglicanism: A Reformed Catholic Tradition." Unio Cum Christo 8, no. 2 (October 1, 2022): 223. http://dx.doi.org/10.35285/ucc8.2.2022.rev1.

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Sudduth, Michael. "Revisiting the 'Reformed Objection' to Natural Theology." European Journal for Philosophy of Religion 1, no. 2 (September 23, 2009): 37–62. http://dx.doi.org/10.24204/ejpr.v1i2.340.

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In the present paper I address two significant and prevalent errors concerning opposition to natural theology within the Reformed theological tradition. First, contrary to Alvin Plantinga, I argue that the idea of properly basic theistic belief has not motivated or otherwise grounded opposition to natural theology within the Reformed tradition. There is, in fact, a Reformed endorsement of natural theology grounded in the notion that theistic belief can be properly basic. Secondly, I argue that late nineteenth- and twentieth-century Reformed criticisms of natural theology do not constitute an objection to natural theology as such but rather an objection to natural theology construed in a particular way. I explore the nature of this objection and its compatibility with an alternative understanding of natural theology.

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Koffeman, Leo J. "‘Ecclesia Reformata Semper Reformanda’ Church Renewal from a Reformed Perspective." Review of Ecumenical Studies Sibiu 7, no. 1 (April 1, 2015): 8–19. http://dx.doi.org/10.1515/ress-2015-0002.

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Abstract With a view to the theme of Church renewal, this article explores the role of a wellknown and popular phrase in the Reformed tradition within Protestantism, i.e. ecclesia reformata semper reformanda (‘the reformed Church should always be reformed’). Is this a helpful slogan when considering the pros and cons, the possibilities and the limitations of Church renewal? First, the historical background of this phrase is described: it is rooted in the Dutch Reformed tradition, and only in the twentieth century was it widely recognized in Reformed circles. Against this background the hermeneutical problem, linked with the principle of sola Scriptura, is presented, and put into an ecumenical perspective: the Church as grounded in the gospel. Finally, the article focuses on Church polity as an important field of renewal, taking into account Karl Barth’s interpretation of this phrase. From this perspective, a balanced and ecumenical approach of Church renewal is possible.

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Van der Watt, G. "Die Sendingpraktyk van die Ned Geref Kerk: Enkele tendense vanaf 1952 tot met die eeuwenteling." Verbum et Ecclesia 24, no. 1 (October 15, 2003): 213–31. http://dx.doi.org/10.4102/ve.v24i1.322.

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In this past half century the Dutch Reformed Church was continuously building on the tradition of extended missionary involvement within South Africa as well as in several countries in Southern Africa. During the fifties and sixties there were a flourishing of activities, driven by, amongst other reasons, an idealism and optimism concerning the homeland-policy or grand apartheid. The seventies and eighties were therefore characterised by resistance; the DRC had to reconsider its approach. While the church had to largely withdraw from the traditional fields, it found alternative areas for involvement, mainly abroad. In the nineties a whole new world dawned and the church once again had to adapt. The emphasis shifted to local congregations and a variety of approaches. World mission came into the focus. The way ahead for the Dutch Reformed Family of Churches could only be as one united church, fulfilling it’s calling to mission within the African and especially South African context, while staying true to its reformed tradition.

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Oei, Amos Winarto. "Reformed Virtue after Barth: Developing Moral Virtue Ethics in the Reformed Tradition by Kirk J. Nolan." Journal of the Society of Christian Ethics 37, no. 2 (2017): 213–14. http://dx.doi.org/10.1353/sce.2017.0055.

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Crisp, Oliver D. "John Girardeau: Libertarian Calvinist?" Journal of Reformed Theology 8, no. 3 (2014): 284–300. http://dx.doi.org/10.1163/15697312-00803004.

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Amongst his other writings, the nineteenth century American Presbyterian theologian John Girardeau (1825–1898) composed a book-length critique of Jonathan Edwards’ doctrine of free will. In the place of Edwards’ unrelenting determinism, Girardeau appealed to an older Reformed tradition which allowed that in mundane actions human beings often have liberties of choice. This forms the basis of an argument for a circumscribed libertarianism consistent with the confessional standards of Reformed theology. Although there are problems with Girardeau’s account, his position is an important confirmation of a sort of minority report in the Reformed tradition that has been largely overlooked by modern thinkers for whom Reformed thought is synonymous with the kind of theological determinism beloved of Edwards. The paper offers a critical exposition of, and interaction with, Girardeau’s views on this matter of human free will as a piece of retrieval theology.

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Hunsicker, David B. "The Westminster Standards and the possibility of a Reformed virtue ethic." Scottish Journal of Theology 71, no. 2 (May 2018): 176–94. http://dx.doi.org/10.1017/s0036930618000066.

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AbstractThe renaissance of virtue ethics in Christian moral discourse has led a handful of Reformed theologians to consider whether or not the Reformed tradition is compatible with classical and medieval concepts of virtue. Barthians, in particular, express doubt regarding the prospect of such a retrieval, arguing that classical notions of virtue compromise the Reformed hallmark of divine sovereignty and Luther's dictumsimul justus et peccator.This essay counters that the Reformed tradition is broad enough to find more productive ways to engage virtue ethics. In particular, the Westminster Standards provideboththe formal space for a significant theological exploration of human agencyandthe material content for the development of something like a classical virtue ethic. Barthian concerns regarding divine sovereignty and moral progress are satisfied by a demonstration that Westminster's attention to human agency is always within the context of a greater emphasis on divine agency.

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Morgan, Dennis, and Mark Yarhouse. "Resources from Reformed Spirituality for Christian Spiritual Formation in Clinical Practice." Journal of Psychology and Theology 29, no. 1 (March 2001): 62–71. http://dx.doi.org/10.1177/009164710102900107.

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The purposes of this article are to introduce the reader to Reformed theology and to begin to discuss implications of Reformed spirituality on the practice of Christian psychology. A discussion of a case example will be utilized to consolidate the reader's understanding of the Reformed theological tradition and its application to Christian spiritual formation in a clinical setting. This article implies that the impact of Reformed theology and spirituality on clinical practice is profound enough to warrant further investigations of theologically congruent psychotherapies.

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Baker, J. Wayne. "Heinrich Bullinger, the Covenant, and the Reformed Tradition in Retrospect." Sixteenth Century Journal 29, no. 2 (1998): 359. http://dx.doi.org/10.2307/2544521.

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48

Hunsicker, Jr., David B. "Reformed Virtue After Barth: Developing Moral Virtue Ethics in the Reformed Tradition, written by Kirk J. Nolan." Journal of Reformed Theology 10, no. 1 (2016): 97–99. http://dx.doi.org/10.1163/15697312-01001012.

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49

de Jong, Marinus. "Heaven Down Here." Journal of Reformed Theology 9, no. 4 (2015): 375–95. http://dx.doi.org/10.1163/15697312-00904012.

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In comparing how the presence of the Holy Spirit is understood in Reformed and Pentecostal-Charismatic worship many differences come to the fore. In accounts of Reformed worship his presence is less prominent than in Pentecostal-Charismatic accounts and is understood in close relation with a fixed set of means of mediation. In Pentecostal-Charismatic worship this connection is unconsciously connected to different means of mediation: bodily engagement and music. This comparison reveals deeper theological differences between the two traditions concerning the image of God and his Trinitarian nature. From this theological analysis the Reformed tradition can learn from Pentecostal-Charismatic worship by emphasizing more clearly that the Spirit is present in worship, by an improved reflection of the freedom of the Spirit in its order of worship and through a more embodied liturgy.

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Hegyi, Ádám. "The Idol Moloch in the Church. The Interconnection of Calvinist Identity and the Memory of Reformation in the South-Eastern Part of the Hungarian Kingdom in the 18th Century." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 67, no. 2 (December 30, 2022): 138–62. http://dx.doi.org/10.24193/subbtref.67.2.06.

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"In Vadász, Arad County, in the second third of the 18th century, the statue of Moloch in the village church caused a conflict, as the local Reformed minister had had it destroyed around 1769. At first glance, the situation seems simple since it is not customary in Reformed churches to have the decoration typical of Catholic churches, so it is not surprising that the minister removed it. Yet the situation is not clear-cut because we do not know why it had not bothered anyone in the two hundred years since the Reformation began. In our study, we describe – through the example of the statue destruction in Vadász – what Reformed identity was like in the Kingdom of Hungary in the 18th century. In our analysis, we find that the development of Reformed conscience was delayed compared to the western half of Europe. The same is demonstrated in the 18th-century Reformed Church history writings, as the events of the Reformation had not been put on paper in most congregations up until then. Most congregational histories are based on oral traditions, with little historical literature being used to support them. Keywords: collective memory, Reformed church, oral tradition, historiography, Calvinist identity, history of reading, idol demolition, history of Reformation, Hungarian Kingdom "

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Journal articles on the topic 'Reformed Tradition'

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