The Canons of Dort
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Total Depravity
TULIP: A FREE GRACE PERSPECTIVE PART 1: TOTAL DEPRAVITY ANTHONY B. BADGER Associate Professor of Bible and Theology Grace Evangelical School of Theology Lancaster, Pennsylvania I. INTRODUCTION The evolution of doctrine due to continued hybridization has pro- duced a myriad of theological persuasions. The only way to purify our- selves from the possible defects of such “theological genetics” is, first, to recognize that we have them and then, as much as possible, to set them aside and disassociate ourselves from the systems which have come to dominate our thinking. In other words, we should simply strive for truth and an objective understanding of biblical teaching. This series of articles is intended to do just that. We will carefully consider the truth claims of both Calvinists and Arminians and arrive at some conclusions that may not suit either.1 Our purpose here is not to defend a system, but to understand the truth. The conflicting “isms” in this study (Calvinism and Arminianism) are often considered “sacred cows” and, as a result, seem to be solidified and in need of defense. They have become impediments in the search for truth and “barriers to learn- ing.” Perhaps the emphatic dogmatism and defense of the paradoxical views of Calvinism and Arminianism have impeded the theological search for truth much more than we realize. Bauman reflects, I doubt that theology, as God sees it, entails unresolvable paradox. That is another way of saying that any theology that sees it [paradox] or includes it is mistaken. If God does not see theological endeavor as innately or irremediably paradoxical, 1 For this reason the author declines to be called a Calvinist, a moderate Calvinist, an Arminian, an Augustinian, a Thomist, a Pelagian, or a Semi- Pelagian. -
Provisionally Adopt the Belhar Confession
COMMISSIONS 267 Synod in 2003 and met for the first time in November of that year. Since its organization, Michael Vandenberg has served as the commission’s moderator. As he ends his term of service on the commission and his leadership as moderator, the commission offers the fol- lowing resolution: R-79 Be it resolved that the two hundred and first General Synod of the Reformed Church in America expresses its appreciation for Michael Vandenberg’s four years of faithful service as moderator of the Commission on Christian Education and Discipleship. (ADOPTED) Report of the Commission on Christian Unity INTRODUCTION The General Synod is responsible for the RCA’s ecumenical relations (Book of Church Order, Chapter 1, Part V, Article 2, Section 5). In response to Christ’s prayer that we may all be one and to fulfill its constitutional responsibility, General Synod has constituted the Commission on Christian Unity (CCU) to oversee ecumenical commitments, to present an ecumenical agenda to the church, and to carry out ecumenical directives given by the General Synod. Since its creation in 1974 (MGS 1974, R-6, pp. 201-202) and adoption by General Synod in 1975 (MGS 1975, R-4, pp. 101-102) the CCU has served General Synod by coordinating a range of ecumenical involvements reaching all levels of mission in the RCA. CCU advises General Synod on ecumenical matters and communicates with other denominations, ecumenical councils, and interdenominational agencies. CCU educates the RCA on ecumenical matters and advocates for actions and positions consistent with the RCA’s confessions and ecumenical practices as outlined in “An Ecumenical Mandate for the Reformed Church in America,” which was adopted by General Synod in l996 (MGS 1996, R-1, p. -
The Nature of Atonement in the Theology of Jacobus Arminius
JETS 53/4 (December 2010) 773–85 THE NATURE OF ATONEMENT IN THE THEOLOGY OF JACOBUS ARMINIUS j. matthew pinson* Jacobus Arminius is one of the best known and least studied theologians in the history of Christianity. His writings have been neglected by Calvinists and Arminians alike. Calvinists have disliked him because of his opposition to scholastic predestinarian theology. Most Arminians have neglected him because what little they have read of him reminds them more of Calvinism than they like. Arminius scholar Carl Bangs is correct when he says that most modern treatments of Arminius assume a definition of Arminianism that does not come from Arminius. Bangs states that most interpreters of Arminianism begin with a preconception of what Arminius should be expected to say, then look in his published works, and do not find exactly what they are looking for. They show impatience and disappointment with his Calvinism, and shift the inquiry into some later period when Arminianism turns out to be what they are looking for—a non-Calvinistic, synergistic, and perhaps semi-Pelagian system.1 This is the approach many scholars have taken toward Arminius regard- ing his doctrine of atonement. For example, the Calvinist scholar Robert L. Reymond has said that the Arminian theory of atonement is the governmental theory, which “denies that Christ’s death was intended to pay the penalty for sin.” He claims that the governmental theory’s “germinal teachings are in Arminius.”2 Similarly, well-known Wesleyan-Arminian scholar James K. Grider states: “A spillover from Calvinism into Arminianism has occurred in recent decades. -
The Synod of Dort, the Westminster Assembly, and the French Reformed Church, 1618-431 MICHAEL DEWAR
The Synod of Dort, the Westminster Assembly, and the French Reformed Church, 1618-431 MICHAEL DEWAR The European Background In an age of ecumenical councils, from 'Edinburgh, 1910' and 'Amsterdam, 1948' to 'Vatican II', and beyond, it is often forgotten that the Reformers, insular and continental, were no less 'ecumenically' minded in the sixteenth and seventeenth centuries. Richard Baxter wrote, 'The Christian world, since the days of the Apostles, had never a Synod of more excellent divines, taking one thing with another, than this [of Westminster] and the Synod of Dort. '2 These were the nearest to the Council of Trent that Protes tantism was to see. Yet earlier correspondence between Geneva and Canterbury shows that closer union might have been possible three generations before. Calvin had written to Cranmer, 'if I can be of any service, I shall not shrink from crossing ten seas, if need be for that object' ,3 (that is, of uniting the Reformed Churches). This was in 1552, the 'high tide' of Anglican Reformation, with Melanchthon and Bull inger for Cranmer's 'Lambeth Confere~e· also. It is tragic that this ideal, so broadly based on international and eirenic lines, came to nothing until Protestantism at home and abroad was hopelessly divided. For it cannot be urged that the 'Dordrace nists' and the Westminster Fathers were other than polemical in their intentions, and divisive in their results. The sixteenth century left the Reformed Churches inclusive and international. The seventeenth century left them enfeebled but embattled, exclusive and nationalistic. The Synod of Dort, 1618 Inevitably Calvinism was closely equated with Netherlands National ism. -
The Reformed Presbyterian Theological Journal
FALL 2019 volume 6 issue 1 3 FROM RUTHERFORD HALL Dr. Barry J. York 4 FOUR CENTURIES AGO: AN HISTORICAL SURVEY OF THE SYNOD OF DORT Dr. David G. Whitla 16 THE FIRST HEADING: DIVINE ELECTION AND REPROBATION Rev. Thomas G. Reid, Jr. 25 THE SECOND HEADING - CHRIST’S DEATH AND HUMAN REDEMPTION THROUGH IT: LIMITED ATONEMENT AT THE SYNOD OF DORDT AND SOME CONTEMPORARY THEOLOGICAL DEBATES Dr. Richard C. Gamble 33 THE THIRD HEADING: HUMAN CORRUPTION Rev. Keith A. Evans 39 THE FOURTH HEADING: “BOTH DELIGHTFUL AND POWERFUL” THE DOCTRINE OF IRRESISTIBLE GRACE IN THE CANONS OF DORT Dr. C. J. Williams 47 THE FIFTH HEADING: THE PERSEVERANCE OF THE SAINTS Dr. Barry J. York STUDY UNDER PASTORS The theological journal of the Reformed Presbyterian Theological Seminary Description Reformed Presbyterian Theological Journal is the online theological journal of the Reformed Presbyterian Theological Seminary. Reformed Presbyterian Theological Journal is provided freely by RPTS faculty and other scholars to encourage the theological growth of the church in the historic, creedal, Reformed faith. Reformed Presbyterian Theological Journal is published biannually online at the RPTS website in html and pdf. Readers are free to use the journal and circulate articles in written, visual, or digital form, but we respectfully request that the content be unaltered and the source be acknowledged by the following statement. “Used by permission. Article first appeared in Reformed Presbyterian Theological Journal, the online theological journal of the Reformed Presbyterian Theological Seminary (rpts.edu).” e d i t o r s General Editor: Senior Editor: Assistant Editor: Contributing Editors: Barry York Richard Gamble Jay Dharan Tom Reid [email protected] [email protected] [email protected] [email protected] C. -
The Theology of Grace in the Thought of Jacobus Arminius and Philip Van Limborch: a Study in the Development of Seventeenth Century Dutch Arminianism
The Theology of Grace in the Thought of Jacobus Arminius and Philip van Limborch: A Study in the Development of Seventeenth Century Dutch Arminianism By John Mark Hicks A Thesis Submitted to the Faculty of Westminster Theological Seminary In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy 1985 Faculty Advisor: Dr. Richard C. Gamble Second Faculty Reader: Mr. David W. Clowney Chairman, Field Committee: Dr. D. Claire Davis External Reader: Dr. Carl W. Bangs 2 Dissertation Abstract The Theology of Grace in the Thought of Jacobus Arminius and Philip van Limborch: A Study in the Development of Seventeenth Century Dutch Arminianism By John Mark Hicks The dissertation addresses the problem of the theological relationship between the theology of Jacobus Arminius (1560-1609) and the theology of Philip van Limborch (1633-1712). Arminius is taken as a representative of original Arminianism and Limborch is viewed as a representative of developed Remonstrantism. The problem of the dissertation is the nature of the relationship between Arminianism and Remonstrantism. Some argue that the two systems are the fundamentally the same, others argue that Arminianism logically entails Remonstrantism and others argue that they ought to be radically distinguished. The thesis of the dissertation is that the presuppositions of Arminianism and Remonstrantism are radically different. The thesis is limited to the doctrine of grace. There is no discussion of predestination. Rather, the thesis is based upon four categories of grace: (1) its need; (2) its nature; (3) its ground; and (4) its appropriation. The method of the dissertation is a careful, separate analysis of the two theologians. -
THE SYNOD of DORT Many Reformed Churches Around the World Commemorate the Great Protestant Reformation Which Begun in Germany on October 31St 1517
THE SYNOD OF DORT Many Reformed Churches around the world commemorate the Great Protestant Reformation which begun in Germany on October 31st 1517. On that providential day, Martin Luther nailed his famed 95 Theses on the door of the castle church of Wittenberg. In no time, without Luther's knowledge, this paper was copied, and reproduced in great numbers with the recently invented printing machine. It was then distributed throughout Europe. This paper was to be used by our Sovereign Lord to ignite the Reformation which saw the release of the true Church of Christ from the yoke and bondage of Rome. Almost five hundred years have gone by since then. Today, there are countless technically Protestant churches (i.e. can trace back to the Reformation in terms of historical links) around the world. But there are few which still remember the rich heritage of the Reformers. In fact, a great number of churches which claim to be Protestant have, in fact, gone back to Rome by way of doctrine and practice, and some even make it their business to oppose the Reformers and their heirs. I am convinced that one of the chief reasons for this state of affair in the Protestant Church is a contemptuous attitude towards past creeds and confessions and the historical battles against heresies. When, for example, there are fundamentalistic defenders of the faith teaching in Bible Colleges, who have not so much as heard of the Canons of Dort or the Synod of Dort, but would lash out at hyper-Calvinism, then you know that something is seriously wrong within the camp. -
A Study of the Belhar Confession Contents
What is the Belhar Confession, and why does it matter? In this five-session study, learn how the Belhar was born, what it has to say about unity in the church, reconciliation between Christians, and justice in the world, and how it speaks to Christians everywhere. Visit www.crcna.org/belhar for accompanying videos and a 28-day devotional guide. A Study of the Belhar Confession Contents Introduction . .3 Important Dates in Belhar History �����������������������������������������������������������4 A Statement of Introduction by the CRC and RCA �������������������������������5 Original 1986 Accompanying Letter . .6 The Confession of Belhar ���������������������������������������������������������������������������9 A Study of the Using This Study Guide �����������������������������������������������������������������������������������13 Belhar Confession Session 1: The Belhar: What Is It? Why Does It Matter? . .17 Session 2: The Belhar Calls for Unity . .25 Session 3: The Belhar Calls for Justice . .33 Session 4: The Belhar Calls Us to Reconciliation . .43 by Susan Damon Session 5: What Shall We Do with This Gift? . .51 Unless otherwise indicated, Scripture quotations in this publication are from the Holy Bible, New International Version®, NIV®, © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission. All rights reserved worldwide. From the Heart of God: A Study of the Belhar Confession (Revised), © 2010, 2013, Christian Reformed Church in North America, 2850 Kala mazoo Ave. SE, Grand Rapids, MI 49560. All rights reserved. This study is updated from the 2010 version prepared for study of the Belhar Confes sion prior to Synod 2012’s deliberation whether to adopt the document as a confession of the Christian Reformed Church in North America. On June 12, 2012, synod adopted the Belhar Confession as an Ecumenical Faith Declaration. -
A Quarterly Journal for Church Leadership
A Quarterly Journal for Church Leadership Volume 10 • Number 2 • Spring 2001 THE BELGIC CONFESSION OF FAITH AND THE CANONS OF DORDT ,I his powerful and willing divine care and turning-to-my good of which question 26 (in the Heidelberg Catechism) J ael7f( 1Beeiw speaks is God's providence, providentia Dei. Providence means not only to "foresee" but, according to the old trans lation, to "over-see." Dominus providebit: God will provide. Over and in all creatures in one way or another-quietly or he oldest of-the doctrinal standards of the Reformed actively, known or unknown, always according to the deci TIt Churches of the Netherlands is the Confession of Faith, sion of his wisdom-there is the "almighty and ever-pres most commonly known as the Belgic Confession, taken from ent power of God," the same power in all the differences the seventeenth-century Latin designation Confessio Belgica. and contradictions, light and dark sides, of creation. At this "Belgica" referred to the whole of the Low Countries, both point all arbitrary optimism and pessimism err in their north and south, today divided into the Netherlands and evaluation of creation because they believe that from a Belgium. Variant names for the Belgic Confession include the freely chosen standpoint they can judge how God's power Walloon Confession and the Netherlands· Confession. orders both sides in the direction of his final goal, in the The Confession's chief author was Guido de Bres (1522- service of his coming kingdom, looking forward to the rev 1567), a Reformed itinerant pastor. -
Chapter 1 Excerpt
1 Hugo Grotius: Rewriting the Narrative of the Fall The authority of those books which men inspired by God, either writ or 1 approved of, I often use. Ruling class lawyer, Renaissance man, intimate of the Dutch East India Company (VOC), prison escapee, exile from his Dutch homeland, Swedish ambassador, and articulate advocate of liberal theology (with its focus on free will of the individual), Hugo de Groot (Latinized as Grotius) was an early ideologue of the hard- headed capitalism of the Dutch commercial empire.2 Above all, we are interested in the way Grotius inaugurates a tradition in which the biblical account of the Fall is reread and rewritten in order to justify 1. Hugo Grotius, , ed. Richard Tuck, trans. John Clarke, 3 vols. The Rights of War and Peace (Indianapolis: Liberty Fund, 2005 [1625]), I. Prol. 49. 2. For a comprehensive biography of Grotius, see Henk Nellen, Hugo de Groot. Een leven in strijd (Amsterdam: Balans, 2007). om de vrede, 1583-1645 9 IDOLS OF NATIONS the increasingly clear contours of capitalism. In the process of his revision, Grotius constructs an alternative myth, one that John Locke, Thomas Malthus, and Adam Smith in turn reshaped for largely the same reason. Why the Fall? Grotius, and those who came after him, believed the Fall held the key to understanding human nature. Since God had created human beings, it would be remiss not to consider the nature of those first creatures, Adam and (occasionally) Eve. For these reasons, human nature, the Fall, a new myth, and the newly emerging reality of capitalism are the four nodal points of our analysis. -
Theology 1.11
Calvinism and Arminianism Calvinism and Arminianism are two systems of theology that attempt to explain the relationship between God’s sovereignty and man’s responsibility in the matter of salvation. Calvinism is named for John Calvin, a French theologian who lived from 1509-1564. Arminianism is named for Jacobus Arminius, a Dutch theologian who lived from 1560-1609. Both systems can be summarized with five points. The Calvinists didn’t come up with five points to start with. The Calvinists wrote their vision of what salvation looks like and how it happens under God’s sovereignty. When the Arminians read it, they said, “These are five places we don’t agree.” That is where we got these five points. 1. Depravity • Calvinism’s doctrine of total depravity states that every aspect of humanity is corrupted by sin; therefore, human beings are so depraved and rebellious that they are unable to trust God and come to Him on their own accord without God’s special work of grace to change their hearts. • Arminians say, with regard to depravity, that people are depraved and corrupt, but they are able to provide the decisive impulse to trust God with the general divine assistance that God gives to everybody. Although some refer to this as “partial depravity”, classical Arminianism rejects “partial depravity” and holds a view very close to Calvinistic “total depravity” (although the extent and meaning of that depravity are debated in Arminian circles). 2. Election • Calvinism includes the belief that election is unconditional. It says that we are chosen. God chooses unconditionally whom he will mercifully bring to faith and whom he will justly leave in their rebellion. -
Canons of Dort
Canons of Dort (DOWNLOAD THIS DOCUMENT) The third of our Doctrinal Standards is the Canons of Dort, also called the Five Articles Against the Remonstrants. These are statements of doctrine adopted by the great Reformed Synod of Dortrecht in 1618-1619. This Synod had a truly international character, since it was composed not only of the delegates of the Reformed Church of the Netherlands but also of twenty-seven delegates from foreign countries. The Synod of Dortrecht was held in view of the serious disturbance in the Reformed Church by the rise and spread of Arminianism. Arminius, a theological professor at the University of Leyden, departed from the Reformed faith in his teaching concerning five important points. He taught conditional election on the ground of foreseen faith, universal atonement, partial depravity, resistible grace, and the possibility of a lapse from grace. These views were rejected by the Synod, and the opposite views were embodied in what is now called the Canons of Dort or the Five Articles Against the Remonstrants. In these Canons the Synod set forth the Reformed doctrine on these points, namely, unconditional election, limited atonement, total depravity, irresistible grace, and the perseverance of the saints. Each of the Canons consists of a positive and a negative part, the former being an exposition of the Reformed doctrine on the subject, and the latter a repudiation of the corresponding Arminian error. Although in form there are only four chapters, occasioned by the combination of the third and fourth heads of doctrine into one, we speak properly of five Canons, and the third chapter is always designated as Chapter III-IV.