Written by Carl R. Trueman |
Thursday, December 28, 2023
The real issue is not the technocrats at the top. It is the culture that sees leadership in higher education not as a moral calling, but as a technocratic one. That type of leadership suits a broader academic culture that lacks positive moral content, that revels in the spirit of negation, and that cultivates a moral imagination infused with ressentiment among its students. Such leadership cares little for what happens in the classroom unless it affects the bottom line. And until that cultural issue is addressed, changes at the top will likely be accurately described in terms of “Meet the new boss. Same as the old boss,” to quote The Who.

When is a crime victimless? When its perpetrators enjoy the status of victims, at least according to the nihilistic tastes of the West in our day. That is the lesson of reactions to various events in recent years, from the looting that accompanied many of the “mostly peaceful” BLM protests of 2020 to the Hamas attack on Israel on October 7 this year. The response to the violence in Gaza was especially chilling. While there is always room for debating whether a response is proportionate to the act of aggression, the jubilation and exhilaration expressed by American academics, students, and some politicians over the Hamas attacks started before the Israeli counter-attack.
The contradictions at the heart of the modern morality of victimhood have now been exposed to all with eyes to see, even to many who have been pressing it in the political sphere. When members of the LGBTQ lobby express support for Hamas, it is another reminder that many progressives have lost any sense of a moral compass. But this was predictable. When oppressor and oppressed, victimizer and victim are the decisive categories by which to understand the world with no broader moral framework for defining those terms, political morality defaults to that of ressentiment, a reactive stance that simply opposes on principle whatever is. It is the spirit of negation.
Lacking any real framework for ethical discussion beyond this spirit of negation, the moral register is flattened and the language of moral outrage inflated. For example, the word “genocidal,” once reserved for real ethnic slaughter, is now used (apparently with a straight face) to describe legislation that seeks to protect children from bogus “science” placed in the service of progressive transgender ideology. Not only does the West now lack a sophisticated moral register, it lacks any vocabulary in which such could be expressed.
Much has been made this week of the resignation of Liz Magill, president of the University of Pennsylvania. Congress had called her to a hearing on Capitol Hill to investigate her handling of recent anti-Semitic incidents on the Penn campus.
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Written by Jonathan L. Master |
Monday, March 27, 2023
Today when people in evangelical churches refer to “Reformed theology” or to “being Reformed,” they often mean something less historically grounded. It is often the case today that when someone refers to holding to “Reformed theology,” they mean that they believe that God’s sovereign grace is at work in electing and saving sinners (the doctrine of predestination) and that God’s Word is inspired and inerrant and has absolute authority.

What is Reformed theology? What does it mean if your church is referred to as Reformed or if a presentation of the Bible’s teaching is Reformed? People in Reformed congregations ask one another, “When did you become Reformed?” or “What made you look for a Reformed church?” Maybe such questions have been addressed to you.
But what do these questions mean? What are they driving at? Are they important? And if so, how are you to understand and answer them?
Answering these common questions can be surprisingly complex. This is partly because the word Reformed has a long history and has been used in many different ways. Sometimes Reformed theology is used in a strictly historical sense and sometimes in a more theological sense. Sometimes it is meant to be precise and technical, but often its meaning is fairly basic.
Historical and Popular Views
At its most basic level, the term Reformed theology refers to the theological conclusions that flowed out of the Protestant Reformation. The early Reformers—such as Martin Luther, Ulrich Zwingli, and John Calvin—had sharp and specific criticisms of Roman Catholic theology as it had developed in the Middle Ages. Among other things, the Reformers believed that Roman Catholic worship was unbiblical; they rejected the Roman Catholic teaching on the nature of justification and the place of individual saving faith. They also rejected Roman Catholic claims about the authority of the pope, asserting that the Bible alone held the place of final authority in discussions of doctrine. They taught that salvation comes through God’s grace alone, by faith alone. They rejected the Roman Catholic understanding of the place and meaning of baptism and communion, returning to the biblical definition of these important sacraments of Christ. These were historical concerns, but they still lie at the heart of what it means to be Reformed.
Within this general Protestant framework, there were divisions. Luther and those who followed him had different approaches from Calvin and the other European Reformers. These differences—largely on the sacraments and worship—set Lutherans apart from the other Protestants. Those who followed Luther became known as Lutherans; those who followed the other Reformers are generally referred to as Reformed.
So, from a historical perspective, Reformed theology refers to the theology of the non-Lutheran teaching that flows out of the Protestant Reformation. When the term is used in this historical way (as in much scholarly literature), it also normally implies adherence to one of the historical confessions of faith that bind together Reformed congregations and denominations.
In popular usage, Reformed theology is often identified with the so-called “five points of Calvinism”:

Total depravity: the belief that human beings are corrupt at their core because of the sin of Adam.
Unconditional election: the belief that God chooses those whom he saves out of his own sovereign love, not out of anything the recipients of that love have in themselves.
Limited atonement: the belief that Christ’s death pays the ransom for a particular people and his salvation is definite.
Irresistible grace: the belief that God’s grace accomplishes its intended result in those who are saved.
Perseverance of the saints: the belief that those who are saved by God in Christ will be preserved to the end.

All of these beliefs are indeed important teachings of the Reformed tradition. Although they were not specifically organized according to the acronym by which they are known today (TULIP) until centuries later, they arose as a response to false teachers who had infiltrated the Reformed community in the early 1600s. Nonetheless, as helpful as these five points are in summarizing key biblical truths about salvation, they do not fully encapsulate, or accurately describe, all of Reformed theology.
Today when people in evangelical churches refer to “Reformed theology” or to “being Reformed,” they often mean something less historically grounded. It is often the case today that when someone refers to holding to “Reformed theology,” they mean that they believe that God’s sovereign grace is at work in electing and saving sinners (the doctrine of predestination) and that God’s Word is inspired and inerrant and has absolute authority.
The Five Solas of the Reformation
There are better ways to define the term Reformed theology, however. For John Calvin and other early reformers, the Reformation was not just about the doctrine of salvation. Worship was of central significance as well. Beyond these two primary concerns, there were other matters of faith and practice inextricably linked with Reformed teaching. Because of this, many have suggested a more full-orbed starting place in defining Reformed theology known as the “five solas of the Reformation.” The five solas (sola is the Latin word for “only” or “alone”) are sola Scriptura (Scripture alone); sola fide (faith alone); sola gratia (grace alone); solus Christus (Christ alone); and soli Deo gloria (God’s glory alone). Put together, these five affirmations express very clearly the central concerns of the Protestant Reformation.
The Covenant
Beyond the five solas, Reformed theology has always been closely identified with covenant theology. In the Scriptures, God works out his saving purposes by means of successive covenants. As we will see, a covenant is an agreement between two parties with duties, promises, and obligations. In fact, the Bible speaks of an overarching “eternal covenant” (Heb. 13:20) that centers on the cross of Christ. Covenants provide the biblical framework by which we understand God’s work in Christ and his dealings with his people throughout history.
The centrality of the covenantal structure in the Bible and the Christian life can hardly be overstated, and the ramifications of this central theme in the Scriptures are significant. Indeed, this is one of the reasons that merely emphasizing predestination, or even the five points of Calvinism, does not do justice to what it means to be a Reformed Christian. Reformed theology is whole- Bible theology, and the covenant is the biblical framework that shows the unity of both the Old Testament and the New.
The Confessions
Lastly, all vibrant and enduring Reformed traditions have confessions of faith that give written expression to their convictions. The best-known of the mature Reformed confessions include the Belgic Confession, the Heidelberg Catechism, and the Canons of Dort (which together are called the Three Forms of Unity) and the Westminster Confession of Faith, which has its own catechisms.
From the earliest days, Reformed Christians assumed that Reformed theology would be expressed in confessions of faith. Therefore, to be Reformed is to be confessional; to be part of a Reformed church is to be in a place in which one of these historic confessions is professed, taught, and followed. We will look at this more closely in chapter 4.
Defining the terms Reformed and Reformed theology is not a simple task. But for our purposes, we might say that Reformed theology is a theology that (1) affirms the five solas and all their implications, (2) recognizes the centrality of the covenant in God’s saving purposes, and (3) is expressed in a historic and public confession of faith.
With that in mind, we can move on to examine the teaching of the Bible on these points and to see how the truths treasured by the Reformers are a great blessing to God’s people.
Questions for Further Reflection

Why is it important for us to understand terms like Reformed theology? How and where have you heard these terms used?
What makes the five solas a helpful summary of biblical teaching regarding salvation? Do they omit anything significant? What biblical questions do they raise?
Why are creeds and confessions necessary for the health of the church? In what ways do they protect us?

Excerpt taken from Chapter 1: What Is Reformed Theology, Reformed Theology by Jonathan Master. Used with permission.
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Mr. Joseph has been a life-long member of Trinity Presbyterian Church, and has served first as a deacon from 1955 to 1962, then as an Elder from 1962 to 2014. In 1979 he was elected Moderator of the General Assembly of the Presbyterian Church in America (PCA), the Church’s highest court, and served during the year 1979/80. He also served many years on the PCA’s Administration Committee, including several terms as Chairman.

William (Bill) Francis Joseph, Jr. was born in Montgomery, Alabama. June 15, 1929. Jesus came to take him home on Friday, May 20, 2022. His life was one of a faithful servant of Jesus.
John 12:26 If anyone serves me, he must follow me; and where I am, there will my servant be also. If anyone serves me, the Father will honor him.
William (Bill) F. Joseph Jr. was born in Montgomery, Alabama in 1929. He was the faithful son of William Francis Joseph and Alice Evans Pelzer Joseph. He attended Bellinger Hill Elementary, Baldwin Junior High and graduated from Lanier High School in 1947, and then attended Auburn University, earning a Bachelor’s Degree in Architecture in 1952.
On August 29, 1951 he married Florence (Peggy) Charles Hall at First Presbyterian Church in downtown Montgomery. They faithfully loved and served one another for 70 years till his death.
Their family included three sons; William “Billy” Francis Joseph III (Marian), Thomas Taylor Joseph (Peggy) and Charles Kinlock Joseph (Laura); grandchildren; Camille Joseph Carroll (Grant) and William Francis Joseph IV (Kayb), Thomas Taylor Joseph, Jr. (Jennifer), Edmund William Joseph, Blake Charles Joseph, Brannon Dyar Joseph, Tyler Hall Joseph, Austin Randolph Joseph (Brook), and 11 great grandchildren.
Mr. Joseph served two years in the Army during the Korean War. He returned to Montgomery in 1954 and joined the firm of Morton & McElhaney Consulting Engineers & Architects. Mr. Joseph became a partner in the firm in 1960. He retired in 2001 from Joseph & Spain Architectural Engineering. He served many a friend in Montgomery crawling under their homes to inspect their foundations for them. He has truly seen Montgomery from a different angle.
In 1964 he was elected to the Montgomery County Commission as a Republican, serving ten consecutive terms. He has served as Chairman of the County Commission for over 30 of his 40 years. Bill retired from the County Commission in November 2004. He was challenged to serve this way by his pastor, Dr. Robert Strong.
Mr. Joseph has been a life-long member of Trinity Presbyterian Church, and has served first as a deacon from 1955 to 1962, then as an Elder from 1962 to 2014. In 1979 he was elected Moderator of the General Assembly of the Presbyterian Church in America (PCA), the Church’s highest court, and served during the year 1979/80. He also served many years on the PCA’s Administration Committee, including several terms as Chairman.
Bill also served for many years on the Board of Directors of God World Publication (World Magazine) formerly The Presbyterian Journal.
Bill served for many years on the Alabama and Montgomery Republican Executive Committee. He is a charter member and past President of the Capital City Kiwanis Club, a past member of the Board of Directors of the Chamber of Commerce, and a member of the Montgomery Museum of Fine Arts. He is past President of the Montgomery Symphony Board of Directors. Bill has served several terms as Chairman of the Central Alabama Aging Consortium and the Central Alabama Regional Planning and Development Commission.
Bill was always a problem solver. He tried to see both or all sides of an issue or difficulty while trying to find the right or best solution. Whether a building difficulty, a political problem, church decisions or dealing with his family he was a gentle, firm and loving servant of Jesus Christ. He followed Jesus, all the way to heaven itself. But as a sinner himself, he knew that Jesus was the one alone, who was able to present him faultless before the throne of His father.
Those who preceded his homegoing include his parents William Francis Joseph and Alice Evans Pelzer Joseph, his sisters Elizabeth Pelzer Joseph Boykin (Raymond) and Alice Joseph Davis (Withers), and niece Elizabeth Crum Boykin.
Those who remain here include his wife of 70 years Florence (Peggy) Hall Joseph, sons; William “Billy” Francis Joseph III (Marian), Thomas Taylor Joseph (Peggy) and Charles Kinlock Joseph (Laura); grandchildren; Camille Joseph Carroll (Grant) and William Francis Joseph IV (Kayb), Thomas Taylor Joseph, Jr. (Jennifer), Edmund William Joseph, Blake Charles Joseph, Brannon Dyar Joseph, Tyler Hall Joseph, Austin Randolph Joseph (Brook), 11 great grandchildren, 3 nieces, 4 nephews and many cousins.
The family would also like to thank his caregivers Carol Lovejoy, Lavekia Cook and Kiwi Pettway.
The family will gather at the graveside on Wednesday May 25, 2022 at 11 AM at Greenwood Cemetery.
On Thursday, May 26, 2022 Visitation will be at Trinity Presbyterian Church 1728 South Hull Street, Montgomery, Alabama from 10:00 to 11:45 a.m. followed by a Memorial Service at 12:00 p.m., officiated by Rev. Claude McRoberts and Rev. Michael Howell.
In lieu of flowers, he would be honored to be remembered with any donations made to Montgomery Christian School (334) 386-1749, 3265 McGehee Road, Montgomery, AL 36111 or Trinity Presbyterian Church, 1728 South Hull Street Montgomery, AL 36104
Fond memories and expressions of sympathy may be shared at Leak Memory Chapel for the JOSEPH family.
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