The Reformed Standards in Theological Education: Practical Theology Department

Editor’s Note: In this issue we explore the role Reformed confessions and creeds play in the education of our students. To that end we asked each of our three department heads to discuss how our Reformed theological heritage helps shape and direct the curricula, as well as the philosophy of teaching, in their respective fields

Practical Theology Department

DR. A. CRAIG TROXEL, Robert G. den Dulk Professor of Practical Theology

There was a college men’s choir that had achieved significant acclaim, even singing for the President of the United States. But one of its best performances was during a rehearsal, which happened to land on the birthday of one of its tenors. In one of the songs they were practicing, the volume increasingly rose as it advanced towards its booming crescendo, and just when the music reached the very note of the song’s height, every member of the choir suddenly stopped singing—except for one. The few seconds were sufficient for the poor victim—on his birthday—to give his most memorable solo.

In Westminster Seminary California’s practical theology classes, we warn students about singing theological solos. If they ever find themselves saying something that has never been said before and they alone are saying it, then they ought to be nervous. All of us need to be singing with the choir—the voice of historic, biblical Christianity. This historic faith is witnessed to by the confessional symbols of the Reformed faith. All of our teaching in the practical theology department is grounded, first and foremost, in Scripture; and then supplemented by the collective voices of the Reformed creedal tradition.

For example, one foundational principle that our Reformed churches uphold is a commitment to the priority of the preaching of the Word of God. To be sure, in order to nurture well-rounded candidates for the ministry, the practical theology department introduces students to the array of disciplines required of Gospel ministers: steadfast under-shepherding, constant intercession in prayer, and faithful stewardship of “the mysteries of God” (1 Cor. 4:1). Nevertheless, we also teach that those who will be ministers of the Gospel must, above all else, proclaim the Word of God as trustworthy and effective ambassadors of Christ. We are compelled to say “above all else” because that is what the choir has been singing. Scripture and the history of Reformed thought teach that the preaching of Scripture is God’s chosen instrument to initiate, nurture, and complete our salvation.

Romans 10:14–15 states it this way: “How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent? As it is written, ‘How beautiful are the feet of those who preach the good news!’”

Based upon this and other Biblical passages, the Reformed symbols have sung the same melody. For example, the Westminster Shorter Catechism 89 puts the question, “How is the Word made effectual to salvation?” and then answers, “The Spirit of God maketh the reading, but especially the preaching of the Word, an effectual means of convincing and converting sinners, and of building them up in holiness and comfort, through faith, unto salvation.” The Canons of Dordt states that through the preaching of the Word, the Holy Spirit “pervades the inmost recesses of the man; He opens the closed, and softens the hardened heart, and circumcises that which was uncircumcised, infuses new qualities into the will, which though heretofore dead, He quickens; from being evil, disobedient, and refractory, He renders it good, obedient, and pliable” (III/IV, Article 11). The Second Helvetic Confession in its opening chapter affirms that the faithful proclamation of the Word of God is to be heard as “the very Word of God.”

Other members of the choir have followed the same score. John Owen (1616–83) wrote that preaching is God’s Word—which is variously administered and confessed in preaching, instruction, confession, sacrament, life, etc.” Or as the Belgic Confession states: “The marks by which the true Church is known are these: if the pure doctrine of the gospel is preached therein; if she maintains the pure administration of the sacraments as instituted by Christ; if church discipline is exercised in punishing of sin; in short, if all things are managed according to the pure Word of God” (Art. 29.2).

The Reformed confessional witness has never been upheld as the church’s primary standard. That magisterial place belongs to Scripture and all creeds are subject to its infallible witness. But the collective corpus of Reformed symbols represent a mighty and beautiful chorus. All, not just students, would be wise to listen to the choir and steer clear of solos—at least in theology.

This article is from our Spring 2026 edition of UPDATE Magazine, High Standards for a Holy Calling.