Calvinism, Modern American Evangelicalism, and Lutheranism #6: Similarities between Confessional Calvinism and Lutheranism, by Bethany Tanis

(Editor’s Note: Bethany Tanis has authored many great comments on the BJS website, particularly concerning Calvinism and so we asked her to do a little writing for us on the relationship between Calvinism and Evangelicalism. It is a good thing for the Brothers and all our readers to understand the various denominational tag lines out there as we seek to uphold the Lutheran Confessions and distinguish them from false confessions. Bethany has a Ph.D. from Boston College in modern British history and is starting an assistant professorship in modern European history at Aquinas College, Grand Rapids, MI in the fall. This is the final post in this series.)

Like confessional Lutherans, confessional Calvinists are products of the magisterial Reformation and share our emphasis on sola scriptura, sola fide, and sola gratia.   Against many modern Evangelicals who would completely disconnect Biblical interpretation from the regula fidei (rule of faith) and church tradition, Calvinists, like confessional Lutherans, presuppose the reading of the Bible within the Christian tradition.   A good book defending the Calvinist and Lutheran position on sola scriptura against Evangelical (and Roman Catholic!) assaults is The Shape of Sola Scriptura by Calvinist Keith A. Mathison.  

Also, like Lutherans, Calvinists adhere to divine monergism.   What does this mean?   It means that Calvinists also accept the total depravity of man and man’s complete inability to save himself or “make a decision for Jesus.”   Calvinists argue that God alone saves man by grace through faith in Christ.[1]   Most American Evangelicals are Arminians.   Jakob Arminius argued that man had the free will to come to faith.   Both confessional Calvinists and Lutherans vigorously disagree with Arminias and his latter-day Evangelical disciples.  

Moreover, despite the fact that Calvin’s belief in the direct action of the Holy Spirit on the heart apart from any means has contributed to the development of contemporary entertainment-worship, confessional Calvinists often call for a return to reverent, liturgical worship that puts Christ – not man – at the center.   Calvinist Mike Horton’s recent book Christless Christianity provides a good analysis of the disappearance of Christ from much of American Evangelicalism.   Calvinists, with their rigorous theological tradition, also join with Lutherans in bemoaning the disappearance of theology and belief in objective truth among Evangelicals and the Emergent community.   Although older, David Wells’s No place for truth, or, Whatever Happened to Evangelical Theology? (1993) offers a still-timely rebuke of the “dumbing down” of Evangelical theology.   Wells writes as an Evangelical insider steeped in the Calvinist Congregationalist tradition.  

Finally, American Evangelicals are generally more influenced by Ulrich Zwingli’s Eucharistic and Baptismal theology than Calvin’s.   Zwingli saw the Sacraments as merely memorials, whereas Calvin believed they conveyed a spiritual presence.   Thus, confessional Calvinists usually have a higher view of the Sacraments than Evangelicals.   In fact, some Calvinist scholars (for example, theologian Peter Leithart and historian Mark Noll) have sacramental theologies that approach Lutheranism.   In short, although Calvin and Calvinism may have helped create American Evangelicalism as it exists today (just as Pietism, an aberrant form of Lutheranism, also contributed!) modern-day confessional Calvinists can be fine allies in the battle against the “Christless Christianity” that afflicts our many Evangelical friends.[2]  

[1] See Heidelberg Catechism (1563), questions 60-62; Internet, Westminster Theological Seminary Resources, available from; accessed 4 February 2009.

[2] The White Horse Inn radio program provides an example of cooperation between a confessional Lutheran (Rod Rosenbladt) and confessional Calvinists (Michael Horton, Ken Jones, and Kim Riddlebarger).

About Pastor Tim Rossow

Rev. Dr. Timothy Rossow is the Director of Development for Lutherans in Africa. He served Bethany Lutheran Church in Naperville, IL as the Sr. Pastor for 22 years (1994-2016) and was Sr. Pastor of Emmanuel Lutheran in Dearborn, MI prior to that. He is the founder of Brothers of John the Steadfast but handed off the Sr. Editor position to Rev. Joshua Scheer in 2015. He currently resides in Ocean Shores WA with his wife Phyllis. He regularly teaches in Africa. He also paints watercolors, reads philosophy and golfs. He is currently represented in two art galleries in the Pacific Northwest. His M Div is from Concordia, St. Louis and he has an MA in philosophy from St. Louis University and a D Min from Concordia, Fort Wayne.


Calvinism, Modern American Evangelicalism, and Lutheranism #6: Similarities between Confessional Calvinism and Lutheranism, by Bethany Tanis — 5 Comments

  1. I should also add that my alma mater Calvin College is hosting a Higher Things conference this summer!

  2. In my neck of the woods, I am more likely to meet a tyrannosaurus rex on the sidewalk than a confessional Calvinist. There are a few confessional Lutherans though…

  3. Hello, I am a confessional Calvinist, as well as a member of Scott Clark’s church. I am wondering perhaps where you could cite some examples of your assertion that Calvin believed in a direct operation of the Holy Spirit on the heart apart from means of Word and Sacrament? I have to confess that I find trouble understanding how you could think that. Confessional Reformed theology has always believed that the work of God is through means, and we contrast ourselves with evangelicalism in that evangelicalism has an “immediate” view of “experiencing God,” whereas as confessional Reformed Christians we have a “mediate” view–never apart from the means of Word and Sacrament.

    Thank you for the interesting articles!

  4. After being in a Reformed Church for over twenty eight years (Orthodox Presbyterian), I have finally found my home in Confessional Lutheranism. I attend a Confessional Lutheran Church that is affiliated with the LCMS. The Orthodox Presbyterian Church has a “low” form of worship and is mainly influenced by the Puritans- no vestments (robes) crosses, liturgy etc. They emphasize long drawn -out sermons based upon expository preaching – no Christian Church calendar or appointed Scripture texts. I have learned alot of doctrine through them- but have never felt “at home” when it comes to worship. Lutheran theology speaks to the heart, while Calvinist theology speaks to the intellect. Of course, both camps would say they speak to the heart and intellect (which of course both are needed!!) I am encouraged though by groups like the Alliance of Confessing Evangelicals (made up mostly of Confessional Lutherans and Confessional Reformed) and magazines like Modern Reformation- and some of the Reformed seminaries are getting back to Law/Gospel preaching-perhaps some of our Reformed brethren are truly Lutheran after all- Praise to God that I have finally found a home in Confessional Lutheranism – Soli Deo Gloria!!

  5. @Warren Brown—I agree with your comments in that, I, too, have come out of Presbyterianism (PCA) into a Confessional Lutheran church affiliated with the LCMS. Although the PCA church I attended did make use of vestments, liturgy, and weekly Comunion, the real presence of Christ was of course, not taught. What comfort and peace comes from knowing Christ is truly present in, under, and through the bread and wine! I, too, have now found a home in Confessional Lutheranism.
    I am glad to know others are on the same journey. Praise Him Forever!

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