Reformed Churchmen

We are Confessional Calvinists and a Prayer Book Church-people. In 2012, we remembered the 350th anniversary of the 1662 Book of Common Prayer; also, we remembered the 450th anniversary of John Jewel's sober, scholarly, and Reformed "An Apology of the Church of England." In 2013, we remembered the publication of the "Heidelberg Catechism" and the influence of Reformed theologians in England, including Heinrich Bullinger's Decades. For 2014: Tyndale's NT translation. For 2015, John Roger, Rowland Taylor and Bishop John Hooper's martyrdom, burned at the stakes. Books of the month. December 2014: Alan Jacob's "Book of Common Prayer" at: January 2015: A.F. Pollard's "Thomas Cranmer and the English Reformation: 1489-1556" at: February 2015: Jaspar Ridley's "Thomas Cranmer" at:

Wednesday, August 13, 2014

(Rev.Dr.Prof.) R. Scott Clark: "A Really Short Case for Infant Baptism"

Clark, R. Scott.  "A Really Short Case for Infant Baptism."  The Heidelblog. 7 Aug 2014.  Accessed 14 Aug 2014.

A portion is reproduced here and the rest of Dr. Clark's article may be accessed at the above URL.  As usual, Dr. Clark writes accessibly, clearly, often pointedly, with scholarship and with applications for the times--and is a voice to be heard. 

A Really Short Case For Infant Baptism (117 words)

infant baptism

There are about 60 million evangelicals in North America. Most of them assume or hold a Baptist interpretation of redemptive history, a Baptist hermeneutic (way of reading Scripture), and consequently, a Baptist view of the sacraments or signs and seals of the covenant of grace. Many evangelicals have never come into contact with the historic Reformed view of the covenant of grace. When all one has ever known is a Baptist view, when all one’s friends and relatives hold a Baptist view, when one has never seen the historic Reformed practice that view can seem implausible, even though it was the view taught by famous and respected Reformers. Often it is assumed that the Reformers must have been influenced by Romanism and that they simply had not finished the job of reforming theology and practice. As a consequence of these assumptions and this sociology (setting in which things are assumed, understood, taught, and interpreted) it can be difficult for Baptists to try to see the Reformed paradigm on its own terms. I get emails regularly asking me to explain the Reformed view. I point correspondents to the large number of HB posts explaining the Reformed view but correspondents frequently ask for something short, on the assumption that if it is true it must be easily and quickly explained. Of course that assumption rests on the assumption that, of course, a Baptist explanation of the New Testament is correct.

So, I thought it might be useful as a starter for the impatient evangelical inquirer, to try to present the Reformed view in a nutshell. Please do not take this as a comprehensive account. It’s meant to whet the reader’s appetite and to suggest areas where the Reformed view differs from the various Baptist views. It’s meant to be a stimulus to further reading and study (e.g., on the New Covenant).

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