In time, the Reformed movement developed into two very similar systems of theology: the Continental Reformed, represented primarily in the Netherlands by its Three Forms of Unity-the Belgic Confession, Heidelberg Catechism, and Canons of Dort; and British-American Presbyterianism, expressed in the Westminster standards-the Westminster Confession of Faith, the Larger Catechism, and the Shorter Catechism. These two systems were not opposed to or entirely separate from each other, however. For example, British Puritans profoundly influenced the Dutch Further Reformation in the seventeenth century. Likewise, the Italian-Swiss Francis Turretin (1623-1687) profoundly affected American Presbyterianism. Turretin’s systematic theology was taught at Princeton Seminary until the 1870s, when it was replaced by that of Charles Hodge.
Both systems of Reformed theology parted ways with Lutheranism. By the end of the sixteenth century, Calvinism differed from Lutheranism in the following areas:
• Approach to the Lord’s Supper. Lutherans maintained the doctrine of consubstantiation, which holds that Christ is physically present in, with, and under the elements in the Lord’s Supper. They resisted any attempt to explain Jesus’ statement “this is my body” as a metaphor, saying that such efforts opened the door to allegorizing away the gospel itself. Furthermore, they said, if all that is offered in Communion is a spiritual Christ, the sacrament presents a truncated gospel that offers no comfort to believers whose bodies eventually will die. Lutherans would be satisfied only with a concrete, historical Christ. The Reformed leaders said that the incarnate, historical Christ is now risen and ascended, and therefore is not present in the Supper in the way He was prior to His ascension. Furthermore, the concept of Christ’s spiritual presence does not mean something less than complete; rather, it refers to His ongoing work through His Spirit. The Reformed believed they were affirming all that the Lutherans wanted to protect, but in a clearer, more biblical manner.
• The primary function of the law. Luther generally regarded the law as something thing negative and closely allied with sin, death, or the Devil. He believed that the dominant function of the law is to abase the sinner by convicting him of sin and driving him to Christ for deliverance. Calvin regarded the law more as a guide for the believer, a tool to encourage him to cling to God and to obey Him more fervently. The believer must try to follow God’s law not as an act of compulsory duty, but as a response of grateful obedience. With the help of the Spirit, the law provides a way for a believer to express his gratitude.
• Approach to salvation. Both Lutherans and Calvinists answered the question tion “What must I do to be saved?” by saying that Spirit-worked repentance toward God and faith in the Lord Jesus Christ and His substitutionary work of atonement are necessary. But Lutherans had a tendency to remain focused on the doctrine of justification, whereas Calvinists, without minimizing justification, pressed more than Lutherans toward sanctification, which asks, “Having been justified by God’s grace, how shall I live to the glory of God?” Calvinism thus became more comprehensive than Lutheranism in explaining how salvation works itself out in the life of a believer.
• Understanding of predestination. In the late sixteenth century, most Lutherans moved away from Luther and the Calvinists, who asserted the predestination of both the elect and the reprobate rather than the predestination of the elect only. Reformed theologians believed this shift in thinking was at odds with the content of Romans 9 and similar passages, as well as with the comprehensive sovereignty of God. The Calvinists were convinced that election is sovereign and gracious, and that reprobation is sovereign and just. No one who enters heaven deserves to be there; no one who enters hell deserves anything different. As Calvin said, “The praise of salvation is claimed for God, whereas the blame of perdition is thrown upon those who of their own accord bring it upon themselves.”
• Understanding of worship. Luther’s reform was more moderate than Calvin’s, retaining more medieval liturgy. Following their leaders, the Lutherans and Calvinists differed in their views of how Scripture regulates worship. The Lutherans taught that we may include in worship what is not forbidden in Scripture; the Calvinists maintained that we may not include in worship what the New Testament does not command.
Joel R. Beeke, Living for God’s Glory: An Introduction to Calvinism, Loc. 235.