A searchable, downloadable PDF of the original review appears below. J. H. (Hans) Kouwenberg is the Editor of Channels.
On Being Reformed: Distinctive Characteristics and Misunderstandings. I. John Hesselink, Servant Books. 1983. 159 pp.
The editor of our own Presbyterian Record has rightly raised the issue of Presbyterian and Reformed distinctives recently in his church-wide contest, asking for brief submissions on the topic. The sad truth of the matter is that in our theologically pluralistic church only seventeen or so submissions could be coaxed out of the constituency in three tries by the editor. Moreover, out of those entries most were humorous, satirical and kind of tongue-in-cheek and only two or three treated the issue with any seriousness at all and only one of those was at all theologically slanted. If this is a true reflection of the awareness of what makes us truly Presbyterian or Reformed, then we are in trouble indeed! Thank goodness, at least the Rev. Tony Plomp had a creditable submission in the April 1983 Record in his “You Were Asking’’ column (p.30).
The time is coming and now has arrived when we must learn more of what it is to define ourselves and not only by our church government (the literal meaning of Presbyterian) but also, and more importantly, by our church theology, (a theology which stems form the great reforms of the Reformation). In fact, even our church government seems to be choking on its bureaucracy. Isn’t it because we don’t know that we’re about? Isn’t it necessary for our church people to discuss and debate what makes up the essential distinctives of our church? We need to recover, reappreciate, and reexamine our Reformed confessions, expressed throughout history from the early sixteenth up to and including our own twentieth century. Mind you, we don’t want to go back to a rigid, legalistic, narrow-minded confessionalism. Nevertheless, isn’t it in our confessions that we seek to spell out our faith, our distinctive beliefs?
For the ordinary person in the pew, Hesselink’s book is a good place to begin. It is a fairly easy-to-read primer on the topic. It attempts to be popular in that it is brief, has short chapters, and takes as its starting point misunderstandings of this expression of faith. Also, often Hesselink attempts to give definitions for “in” words, historical terms or theological jargon which may be misunderstood. And yet it is a dense book, crammed with bits of information and interesting leads. Particularly helpful are an eight-page annotated bibliography and thirty-two pages of notes at the end of the volume. Frankly, the book bears rereading several times for those who have had little or no introduction to Reformed things.
Although for Presbyterians who are not used to the term “Reformed” as being part of their heritage the book may seem to come at the issue too much from a Dutch (or even European-American angle), for example, “Misunderstanding one: that the word ‘Reformed’ refers primarily to denominations which bear the name, especially those of Dutch origin,” the book will soon capture the interest of anyone who may poke his or her head into it to read. In the following eleven chapters Hesselink considers further misunderstandings of what it means to be Reformed. Two: that Reformed churches are not biblical because they adhere to creeds and confessions; three: that all Reformed churches have a Presbyterian form of government; four: that all Reformed churches are non-liturgical; five: that Reformed theology is rationalistic and scholastic; six: that predestination is unique to the Reformed tradition; seven: that total depravity means people are worthless and incapable of any good; eight: that the Reformed faith fosters a negative and legalistic approach to life; nine: that the covenant doctrine leads its members to pride and exclusiveness; ten: that Reformed churches are concerned only with personal salvation and lack the kingdom vision for all of life; eleven: that the Reformed tradition neglects the Holy Spirit; and twelve: that Reformed people are schismatic and anti-ecumenical. In a final thirteenth chapter (no hint of popular fears here!) Hesselink attempts to sum up what it means to be Reformed. Although this section is somewhat repetitive he helpfully and positively isolates God-centredness, emphasis on the Word, consideration for biblical church order, doctrine with purpose, and a life- and world-view as being distinctively Reformed. Although not pleasing everyone on either the “right” or the “left” Hesselink’s grasp of the Reformed faith is what I would call hearty and not at all overly “heady” or harshly narrow. It is a book that should be read and digested by all elders and many lay people in our church!