11 of 11 people found the following review helpful:
4.0 out of 5 stars
Reformed Defense, March 26, 2010
This review is from: Welcome to a Reformed Church: A Guide for Pilgrims (Paperback)
Reformed Defense
"This book is like walking into the foyer or narthex; there you look around, meet some
people, and begin to take note of things about this church."
What the author attempts to do in Welcome to a Reformed Church is to provide people who are interested in the reformed heritage with information as well as to provide those who are currently in the movement with an apologetic work. Hydes' intention for writing this book is then two fold: an introduction to those outside, and a well thought out defense for those within.
Often times when visiting a new church a pilgrim may have great difficulties with getting a clear answer as to where this church may be. Labels may help a believer somewhat in this search but in an age that willfully neglects all historical roots it can be very difficult to get the label church from the assembly let alone Baptist.
How the Reformed movement differs from the postmodern definition and practice of the church is that leaders like Hyde seek to show where the movement came from as well as to what historical pillars of thought it clings too. This differs so much from some ecumenical leaders who would rather protect themselves and their church by means of hiding their past and their theology through the usage of verbal fog. Hyde does not cater to this weakness as he digs deep into historical orthodoxy to show the Reformed Churches roots.
In the pages of Welcome to a Reformed Church lies a surprisingly thorough but concise introduction to covenant theology. The decision to purchase this book can be made alone for this well thought and easily understood chapter on the covenants.
All throughout Welcome to a Reformed Church the author writes with an excellent big picture view when discussing theological topics. Justification, sanctification, and the law are all covered by him, but not a way to fill pages but rather to provide a pictorial backbone for the Reformed church. This was refreshing as often times other authors will expound in length concerning topics like eschatology that really have nothing to do with the book being written at hand. The author deserves credit for having a book that stays on topic.
An interesting section in Welcome to a Reformed Church came in the chapter concerning what were the distinguishing marks of a gospel church. He states that a gospel church preaches justification through Christ alone by faith alone, a church administers the sacraments-- baptism and the Lord's supper-- and that the church practices church discipline. This third distinguishing mark was not as obvious to me as the others but the author defends his point well and states that church discipline is how a church maintains the purity of the assembly.
Conclusion:
Welcome to a Reformed Church accomplishes its purpose. The reformed churches position is well defended and its methodology made inviting. Hyde is a great writer and I look forward to reading more of his work.
A book review for Reformation Trust.
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6 of 6 people found the following review helpful:
5.0 out of 5 stars
Exellent Introduction, July 26, 2010
This review is from: Welcome to a Reformed Church: A Guide for Pilgrims (Paperback)
I do not come from a Reformed Church background. Over the first 25 years of my life, I attended three typically evangelical churches and over the past two years, I have been the pastor of a non-denomination church. I am grateful for this background and wouldn't have it any other way. However, a couple years ago, through his radio ministry, I discovered the teachings of R.C. Sproul. This name was not new to me, but I was not overly familiar with his ministry. The more I listened to Dr. Sproul, the more I had an appetite for his teachings. Over time, God provided a way for me to attend the 2009 Ligonier National Conference in Florida (Ligonier is Dr. Sproul's ministry) and I was deeply impacted by that conference. Ever since then, I have sought to gain more of an understanding of the teachings of Reformed Theology. For all you other inquirers out there, the best place to start would have to be John Calvin's "Institutes of the Christian Religion." While I have read the abridged version and have the full version (over 1000 pages!) of the "Institutes" in my library, I realize that for some this might be an intimidating place to start. If that describes you, my advice for you would be to get Daniel R. Hyde's book "Welcome to a Reformed Church." It is very readable and is a fantastic introduction to the Reformed tradition.
Hyde starts off by giving a little history lesson on the Reformed Church, which is always a necessary starting place for this kind of book. In chapter 2, Hyde looks at the confessional element of Reformed Theology. He writes on page 34, "I wholeheartedly encourage you to read the Three Forms of Unity the Belgic Confession, the Heidelberg Catechism, and the Canons of Dort--and the Westminster Standards--the Westminster Confession of Faith, the Westminster Larger Catechism, and the Westminster Shorter Catechism--to find out for yourself what a Reformed church is all about in its breadth and depth." This chapter proves to be very important because for the remainder of the book, he relies heavily on these historic confessions for their doctrinal content.
In chapter 3, Hyde describes the high view of Scripture that Reformed churches are known for and how that acts as a guide for everything. Chapter 4 looks at the theme of "covenant," which is also central to Reformed theology. Sometimes "covenant theology" and "reformed theology" are even used interchangeably. I particularly liked chapters 5 and 6 which cover justification and sanctification. How John Calvin and the tradition that followed him have dealt with these has to be one of the greatest strengths of Reformed Theology.
Finally, chapters 7,8,9 deal with the practical out-workings of the Reformed doctrinal system. I found chapter 7 to be very helpful as it dealt with the distinguishing marks of the church: 1.The pure preaching of the Gospel, 2. The pure administration of the sacraments, 3. The exercise of church discipline. A Reformed ecclesiology (doctrine of the church) is desperately needed in our churches because there is so much confusion today concerning what the church should be and do. Chapter 8 and 9 cover worship, preaching and sacraments.
In the final analysis, I found this book to be very helpful and would highly recommend it. While I can't say that I agree with everything in the Reformed movement - infant baptism being one such example - I am grateful to God for this incredibly rich tradition and how He is mightily using men like R.C. Sproul for his glory.
Book Review for Reformation Trust.
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5 of 5 people found the following review helpful:
4.0 out of 5 stars
Good Primer on the History and Doctrine of the Confessionally Reformed Churches, November 9, 2010
This review is from: Welcome to a Reformed Church: A Guide for Pilgrims (Paperback)
Hyde, Daniel R.. Welcome to a Reformed Church: A Guide for Pilgrims. Orlando, Fla.: Reformation Trust Pub., 2010. Print.
Rev. Hyde offers readers a primer on the history and doctrine of the Reformed Church, focusing mainly on the 3 Forms of Unity (Belgic Confession, Heidelberg Catechism, and Canons of Dordt).
The Good:
Although a Reformed Evangelical Baptist, I am indebted to the 3 forms more than any other confession, catechism, or doctrinal formulation. I welcome with joy this brief book which introduces many to a heritage that is little-known in the broader American Evangelical Church.
Rev. Hyde takes great care to represent Reformed theology as a religion of the heart and mind. Hyde states,
"God has established an inseparable connection between truth and godliness. If truth remains in our heads but does not proceed to dwell in our hearts and find expression in our conduct, then we are no different, James says, than the devils (James 2:18-19)."
Many have criticized Reformed theology as being arrogant and cerebral. While there are some who may unfortunately represent the Reformed heritage in such a way, this certainly is unrepresentative of the whole. Hyde commends Scottish Presbyterian John "Rabbi" Duncan's quote, "I'm first a Christian, next a Catholic, then a Calvinist, fourth a Paedobaptist and finally a Presbyterian. I cannot reverse the order." Hyde reminds us that we are first Christians, and secondly catholics. Catholic in the sense that we affirm solidarity with the church behind us, the church around us, and the church ahead of us.
Hyde also reminds us that Reformed theology highlights the importance of Sanctification. While many may first think of God's sovereignty and Justification as key Reformed doctrines, the Reformers cared just as much about holy living. Hyde notes:
"Our Reformed fathers focused heavily on holy living. The volume of teachings they devoted to sanctification in their confessions and catechisms is striking. The Heidelberg Catechism devotes forty-four of its 129 questions and answers, more than one-third of its material, to sanctification, while the Westminster Larger Catechism devotes an impressive eighty-two of 196 questions and answers (42 percent) to this subject. By this emphasis, the Reformed churches declared that Calvinism is no mere religion of "head knowledge," and we cannot live as if it makes us the "frozen chosen," as we are sometimes derisively known. It is a religion of head and heart."
The last emphasis that I found helpful was Hyde's treatment of the Church and the centrality of the means of grace through Word and Sacraments. He reminds us that,
"It is the preaching of the gospel of Jesus Christ, then, that creates the people of God. The gospel not only saves us from our sins and the wrath of God, it places us in vital union with Jesus Christ and other Christians. Thus, the church is the fruit of the gospel; it is not our own creation, but a creation of the triune God of grace."
The Bad:
The only disappointment I had was Hyde's neglect of the Reformed Baptist heritage in its 1644 and 1689 confessions. Perhaps Hyde doesn't acknowledge the London Baptist confession as representative of what constitutes a "Reformed Church". He does however make mention of the likes of William Carey and Adoniram Judson when citing Reformed involvement in Missions. I certainly hope that Hyde's neglect of the Reformed Baptist heritage, even in brief, was due to the focus of his work and need to redact accordingly. If, however, he doesn't view the Reformed Baptist confession as part of the "Reformed Church", then he should also not list Baptist missionaries in his effort to defend Reformed Theology against the attack that missions is neglected in such circles. You can't have it both ways Rev. Hyde. If even you added a paragraph to mention the Reformed Baptist confessions, you would at least have been free from the perception that you selectively mention Baptist missionaries, while seemingly not viewing Baptists as "Reformed" in your broader historical treatment.
The Bottom Line:
Rev. Hyde does us all a great service in this book, which serves as a great primer to the great confessional heritage of the Reformed Church. He corrects common stereotypes that Reformed folk are uptight prudes who care only about how one thinks about God. The fact is that the Heidelberg Catechism was written and affirmed by folks whose lives were on the line, thus manifesting a piety that involved firm convictions of mind AND heart.
Hyde was once a Pentecostal, who was turned on to the 5 points of Calvinism by a Pentecostal College professor, who he remains somewhat indebted to. My story is very similar. Where our stories vary is that Hyde has found refuge in a rich confessional tradition, whereas I have learned from the confessions a great deal, but remain an Evangelical. I happen to subscribe to the 3 Forms with a few minor adjustments. I see myself a product of the confessional tradition, but remain a Reformed-minded Evangelical. In this sense, I think I heed "Rabbi" Duncan's words (with the following revision):
"I'm first a Christian, next an Evangelical, then a Calvinist, fourth a Covenantal Baptist and finally an Anglican (liturgy and partly ecclesiology). I cannot reverse the order."
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