This article is originally published in Finnish.
The book Jumalan armon kirkkauden ylistykseksi (translating into English as To the Praise of God’s Glorious Grace) is the first Finnish-language compilation that systematically presents and applies the Reformed doctrine of salvation in a Finnish theological context. The editors-in-chief of the book, Pastors Mikko Sivonen and Sami Günther, are well-known promoters of Reformed theology in Finland. In addition to these men, a number of Reformed pastors and theologians have contributed to this work. The publication of this work is a significant step, as Reformed Christianity has only gained a foothold in Finland in recent decades. The work shows that Reformed theology has become part of the domestic theological discussion in which Lutheranism and Pentecostalism have previously been dominant.
Structure and purpose of the book
The book is divided into three main sections which deal with: (1) the historical roots of Reformed theology, (2) its biblical-theological foundations and (3) practical-pastoral issues. In addition, the book has two appendices in which Pasi Turunen discusses Martin Luther’s and Jonathan Edwards’ views on human free will and predestination. As a whole, the book provides a comprehensive introduction to the central doctrines of Reformed soteriology and their applications.
The Bible emphasizes God’s sovereign grace over human freewill.
Part I: Historical Background and Confessions
The first part, written by Juha Ahvio, PhD in theology, focuses on Jean Calvin’s theological legacy and the Reformed confessions. Ahvio presents Calvin’s Institutes of the Christian Religion and the theological framework discussed therein: the doctrines of God, man, Christ, salvation, the church and eschatology. He succeeds in summarizing Calvin’s key views into a comprehensive whole.
Ahvio also examines the significance and history of the Reformed confessions. He presents, among other things, the Heidelberg Catechism (1563), the Belgic Confession (1561), the Second Helvetic Confession (1566), the Canons of Dort(1618–1619) and the Westminster Confession of Faith (1647). Through these, Ahvio shows that the Reformed confessions arise from the principle of sola scriptura and express the church’s ongoing desire to clarify the content of faith based on the Bible. Ahvio’s summary highlights the common theological core of the confessions: a strong biblical theological foundation, a dichotomistic view of humanity as soul-and-body, the forensic doctrine of justification and an eschatological emphasis on Christ’s victorious return.
Part II: Biblical-theological section
The second part of the book is the most extensive and theologically profound. Mikko Sivonen, Eelis Halmemies, and Tuomas Toppila examine key soteriological questions: God’s sovereignty and covenants, human depravity, election, limited atonement, the irresistibility of grace and the perseverance of the saints.
Sivonen extensively explores the relationship between God’s sovereignty and human responsibility, which Reformed theology calls compatibilism. According to him, God’s sovereignty does not negate human responsibility. Rather, both are true in parallel. Sivonen structures the history of salvation through the framework of covenants and presents three central covenants: redemption, creatio and grace. Through these, he shows how the entire biblical narrative is built around God’s covenant faithfulness and the work of Christ.
In the fifth chapter, Sivonen discusses the total depravity of man. According to the Reformed understanding, humanity has completely fallen from grace and is incapable of seeking God on its own. Sin is understood above all as unbelief and rebellion against God. Sivonen builds his argument on a biblical and Augustinian basis, emphasizing man’s inability to do good without God’s grace.
Tuomas Toppila continues by discussing the doctrine of election and predestination. According to him, the doctrine of election guarantees the certainty of God’s work of salvation because it is the first link in the “golden chain” of salvation (Rom. 8:29–30). Toppila defends the classical Calvinist view in which God’s election is based solely on his own decision and not on human choice. He examines the differences between the Arminian and Reformed views and, in concordance with Reformed theology, shows that the Bible emphasizes God’s sovereign grace over human freewill. Toppila also discusses reprobation, or predestination to damnation, and some challenges associated with it. He explains that God does not sin, despite controlling evil as part of the overall history of redemption. God’s goal is the glorification of his own grace and justice.
…the culmination of beauty is the cross of Christ which paradoxically combines ugliness and beauty.
Eelis Halmemies examines limited atonement and the irresistibility of grace. According to limited atonement, Christ’s atoning death is sufficient for all but effective only for the elect. Halmemies substantiates his view with extensive biblical material and emphasizes the cooperation of the three persons of the Trinity in the work of salvation. In discussing the irresistibility of grace, he distinguishes between a general and an internal call. The general proclamation of the gospel can be rejected but the internal call of the Holy Spirit always leads to salvation. God’s grace does not compel people against their will, but changes their will so that they begin to love God freely. This section concludes with Toppila’s chapter on the perseverance of the saints in which he shows that the certainty of salvation is based on God’s preserving grace. This includes the believer’s striving in faith but is not dependent on it.
Part III: Pastoral and Practical Perspectives
The third part applies Reformed theology to practical church life, ethics, and aesthetics. Shaun Rossi discusses the Reformed church and its characteristics: the correct preaching of God’s word, the proper administration of the sacraments and biblical church discipline. At the heart of Reformed worship is the regulative principle—God is worshiped only in the manner prescribed by his Word. Rossi outlines Reformed ecclesiology as a more balanced and biblical alternative to Catholic institutionalism and modern individualism.
Sami Günther’s chapter deals with the impact of God’s grace on the Christian life. He argues that theological doctrines are not detached from everyday life but guide the believer’s life. God’s grace frees people to serve God out of love, not fear. The Reformed worldview does not make a sharp distinction between the spiritual and the secular, but understands everything created as being under God’s sovereignty. Günther concludes by discussing the relationship between suffering and God’s sovereignty, offering a pastorally comforting perspective on Christian life.
Sound theology belongs to all Christians.
Tommi Matikka’s two chapters deal with aesthetic theology. He develops the concept of beauty based on the Bible and Reformed theology, which he calls covenantal gaze (or liittokatse in Finnish). He describes the perception of beauty in God’s creation through covenant relationships. The covenantal gaze is, first and foremost, the Trinity’s admiring gaze toward one another and the resulting admiration of creation. Sin has corrupted humanity’s participation in this gaze but believers in Christ regain it. Matikka constructs a theological aesthetic in which God’s beauty “is revealed in [His] works, first, as a visible harmony of form everywhere, and second, as sublime beauty” (355). Thirdly, the culmination of beauty is the cross of Christ which paradoxically combines ugliness and beauty. The cross reveals God’s beauty par excellence, for in it His grace and justice meet. In the last chapter, Ida Bois discusses the significance of Reformed theology for women, rejecting the idea that it is only a “doctrine for young men.” According to her, sound theology belongs to all Christians, regardless of gender.
Evaluation
The work as a whole is a significant addition to Finnish theological literature. It is academically rigorous and beneficial to the church. The book’s strengths include its breadth, clear structure and the authors’ expertise. The book successfully combines systematic theology, biblical hermeneutics and practical pastoral application. In particular, Tommi Matikka’s chapters on aesthetic theology add to the theological conversation and Sami Günther’s pastoral contribution makes the book spiritually alive. In addition, Halmemies’ attempt at dialogue with Lutheran theology is valuable in the Finnish context.
Weaknesses include the authors’ uneven style and varying levels of academic rigor. Juha Ahvio’s presentation is sometimes challenging to read and Hallemies sometimes relies too heavily on proof texting without in-depth exegetical discussion. Shaun Ross’s chapter on the Reformed church would have benefited from a more in-depth analysis of the historical and theological arguments. Despite these shortcomings, the book is coherent and convincing.
Conclusion
Jumalan armon kirkkauden ylistykseksi is the first Finnish work to present the Reformed doctrine of salvation in a comprehensive, biblical and contextual manner. It combines historical awareness, biblical exegesis and practical application in a way that makes it an important reference point for future Finnish Reformed theology. The work is a fresh and theologically consistent contribution at a time when Christian thinking is often fragmented toward emotionalism and pragmatism. While many theological trends come and go, this book is likely to remain a permanent part of Finnish theological discourse thanks to its clarity, biblical fidelity and intellectual integrity.
Note:
Currently there are no plans for the book to be translated into English. We pray that this good work would spur on scholars and Reformed leaders in other Nordic countries to consider their own history and Reformed theology’s place within it.
