Reformationalist, as I see it, you raise three issueseach of which comes back to the same point.
First, every Christian tradition has its own affective language of piety. And the terms and phrases by which every branch of the church voices its faith gives indication of how this undoubted Christian faith is held in that particular faith community. That holds for all of us.
Human volition aside, making "a decision for Christ" has never been the affective language of reformed piety. Thats just not how reformed believers express their relationship with God. To learn how reformed folk express faith, one need only return to the reformed confessions.
Westminster Larger Catechism, Q&A 194 speaks of the satisfaction of Christ that is "apprehended and applied by faith." The Second Helvetic Confession speaks of a "living, quickening faith" that "apprehends Christ" and says that "faith receives Christ" (chapter 15). Chapter 16 says that Christian faith is "a most firm trust and a clear and steadfast assent of the mind, and then a most certain apprehension of the truth of God presented in the Scriptures...and especially of God's promise and of Christ who is the fulfillment of all promises.
Heidelberg Catechism, Lord's Day 7, Q21 asks, "what is true faith." The answer (one of my favorites) is that "true faith is not only a sure knowledge, whereby I hold for truth all that God has revealed to us in His Word, but also a hearty trust, which the Holy Ghost works in me by the Gospel, that not only to others, but to me also, forgiveness of sins, everlasting righteousness, and salvation are freely given by God, merely of grace, only for the sake of Christ's merits.
While other examples exist, this shows that "decisions for Christ" has never been the language of reformed piety. Such language has affinity to Finneys revivalism and the broader evangelical community. But the reformed interpretation of our faith has its own affective language of piety, and it is not the language of "decisions" but of a sure knowledge and of a trusting apprehension of Gods promises in Jesus Christ.
Second, you say that many Protestants wholly disagree with historic Protestant faith. This means that they no longer know the confessional documents in which their reformed faith is preserved (so are they still Protestants?). In my opinion, that relates directly to the adoption of an affective language of piety that is alien to the reformed faith, namely, the broader evangelical language of "making decisions for Christ."
The adoption of such language further erodes a reformed view of faith. That language is not suited to express the system of doctrine preserved in reformed confessional statements. Such language has an incurable, inherent bent toward the faith of the broad, non-reformed community. After allthat affective, faith-language was forged in the non-reformed community in order to express, serve and propagate the theology of the broader evangelical, non-reformed and non-confessional community.
Heidelberg Catechism, Lords Day 1 asks what I must know to live and die in Gods comfort. In answer, I must know the greatness of my sin and misery, how I am redeemed from all my sins and misery, and how I am to thank God for such redemption. Why change that?
That is the language which reformed believers should use. It avoids the language of "decision" altogether in order to affirm our misery (which includes inability), Gods provision for salvation (as embraced on the terms expressed in Scripture and summed in the confessions) and the call to live to God (as the necessary fruit of faith). Why change that?
The remedy needed today is to return to the confessional documents that define the reformed faith. Pastors should be held accountable to preach Biblical messages geared to the confessions on a regular basis. Church school materials should be developed to instruct our covenant youths in reformed doctrine. And ordinarily, candidates for Profession of Faith in reformed churches should show at least some acquaintance with the defining doctrines of the reformation.
Reformed faith has its own affective language of piety that has served the reformed family of churches well for 450 years. Why change now?
Third and lastly, you ask what is the defining difference between those that do and do not embrace the Gospel. Again, my answer is the same.
"Go back to the confessions!"
Granting that this doctrine is "to be handled with special prudence and care" (Westminster Confession, Ch 3, para 8), the Canons of Dort, Head 1, Article 6 says: "that some receive the gift of faith from God, and others do not receive it, proceeds from God's eternal decree." And that, my friend, is your answerjust as Synod stated it centuries ago.
That statement was framed in 1619-20. We have never improved on it. But not only do the Canons admirably define the reformed faith, they also reply masterfully to objections against it. No, these answers dont satisfy all. But just as we have not improved our answers, neither have critics improved their objections. I am ever amazed at the superlative character and abiding relevance of our reformed confessional heritage. What a rich and powerful tradition we have!
17 years ago, a very wise man whom I loved deeply but recently went to be with the Lord told me that a man of average intelligencewhom he defined as a one with a 12 grade academic educationwho mastered the Westminster Confession, the Larger and Shorter Catechisms (one can substitute the 3 Forms of Unitythe Belgic Confession, Heidelberg Catechism and Canons of Dort)had sufficient grasp of the truth to test the orthodoxy of any man alive. (Are you listening to this, people?).
It is sad that even in the reformed family of churches, many do not see the richness of their heritage. And among those who do, many are not ready to state or defend it. On the other hand, it is very heartening to know that we have in our hands already all the tools that we need. Like Jacob who was jealous of his birthright, we need to take back what is oursour affective language of reformed piety, the theology of which it was born, and the confessions in which it is defined. Let us take back our birthright and make these things truly our own once again.
This will strengthen our identity, let us serve Christ better and give us more to share with the broader community. If we're going to be reformed, study those confessions!
Covenant Heart