Dr. Reymond died early Friday morning, September 20, 2013. He was 80. His goal in his various publications was to ensure that the Reformed theology he espoused was always as biblical as humanly possible.
While I have written from a Reformed perspective, I have not slavishly followed the established pattern of orthodox or Reformed thought when it did not commend itself to me because of its failure to conform, in some way, to what I perceive to be the teaching of Holy Scripture. For example, in my treatment of the doctrine of Scripture, in Part One, I have presented it from what is known, in apologetic circles, as the presuppositional perspective which, I think, is more God-honoring than any other alternative. In Chapter Six, I argue that Reformed Christians should not employ, as many of them do, the traditional arguments for the existence of God. In Chapter Seven, I have declined to classify the divine attributes and I remain unconvinced by any exegesis (or philosophical argument) that I have seen, to date, that God’s eternality necessarily entails the quality of supratemporality, or timelessness. Throughout this chapter, my main concern is that my reader will be confronted by the God of the Bible rather than the God of the Schoolmen, the latter of which often appears to be more Greek than biblical. In Chapter Nine, I urge upon my reader the Reformation view of the Trinity, which is distinctly different, in some respects, from the Niceno-Constantinopolitan representation of that doctrine which held sway within Christendom for over thirteen hundred years before it was challenged by John Calvin and which, regrettably, is still espoused unwittingly by too many of his followers. In Chapter Ten, while showing the inherent weaknesses and unbiblical character of Arminianism, I affirm – over against some Reformed thinkers who prefer to represent such things as simply mysteries for which the Bible provides no answers – that God is the decretal cause of evil, in the sense that He is the sole ultimate decretal cause of all things. I also argue, there, for the equal ultimacy of, though not an exact identity of divine causality behind, election and reprobation in the divine decree. In Chapter Eleven, I argue, over against a good many Reformed thinkers, that the creation itself has never ultimately had any other than a redemptive raison d’etre, and that to insist otherwise provides a ground which lends aid and comfort to a non-Reformed methodological natural theology. In Chapter Twelve, I urge, over against what I see as a downgrade trend among some Reformed thinkers, that Reformed theology must retain its classic insistence upon an original covenant of works between God and Adam. And, in Chapter Thirteen, I espouse a supralapsarian order of the divine decrees, but I offer my own order there, inasmuch as the order customarily offered by supralapsarians is inconsistent with their own best insights. I trust the ideas presented throughout this book will advance the on-going discussions, in their respective areas, among theologians and laypersons alike.
From: A New Systematic Theology of the Christian Faith by Robert L. Reymond (Nashville: Thomas Nelson Publishers, 1998), pp. xxi-xxii.
Robert Lewis Reymond (October 30, 1932-September 20, 2013) was Professor of Systematic Theology at Covenant Theological Seminary, in St. Louis, Missouri, from 1968 to 1990. He also held teaching positions at other schools and, toward the end of his life, was an ordained minister in the Orthodox Presbyterian Church.