There is a theology, piety, and practice that is not bipolar—or is not supposed to be so. The theology of the confessional Presbyterian and Reformed (P&R) churches (as distinct from the mainline or liberal P&R churches) affirms the inerrancy of God’s holy Word, the goodness of creation (against the Gnostics), the reality and effects of the fall, salvation by grace alone (sola gratia), through faith alone (sola fide), in Christ alone, the goodness of all just vocations, and the goodness of service to neighbor through fulfilling our vocation in this world.

The Reformed faith, the Reformed confession, is more than five points on salvation (Dort). It is more than a set of doctrines. It is also a piety, a way of relating to God, and a set of churchly practices that grow out of our theology, i.e., our reading of Scripture, and our piety. Our reading of Scripture tells us, for example, that God created the world, by the power of his Word, out of nothing (ex nihilo). On the seventh day God is said to have “rested.” From the immediate context and from the rest of Scripture we understand that rest to be figurative and symbolic. The God who created everything by the power of his word does not need rest because he does not get tired. He is God almighty and not some idol. Exodus 20:8 tells us that the point of God’s “rest” in creation was to teach us to rest. We are to imitate him. The pattern of working and resting is built into the fabric of creation. The general Sabbath pattern was not a Mosaic institution. The Saturday Sabbath may be said to have been a Mosaic institution but one day of rest in seven is as natural (i.e., creational) as marriage (Gen 2:24–25). The Reformed Churches have always recognized this pattern because we have a doctrine of creation (nature) and a doctrine of grace (redemption). In our understanding of Scripture God is both Creator and Redeemer. Much of American evangelical theology, piety, and practice, however, is not informed by this same understanding. It is informed by a view of nature and grace that regards nature with suspicion. In this tradition (which has roots both in some strains of Patristic asceticism, in medieval mysticism, and in sixteenth-century Anabaptist theology, piety, and practice) sees nature as something more or less to be obliterated by grace.

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