An Overview of the Theological Doctrines in the Book of Confessions
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The Responsibility of the Church in Our New Age
A"''''......... .-..,lIEa_..__ .Ar_·• ..-r.... Liberal Arts Education in the "'••' r1 Tradition of Historic Presbyterianism rinity Christian College is located Trinity is a young school. It opened Tin Palos Heights, Illinois, a suburb its doors seven years ago to thirty-five EM.nraIS ... of Chicago. Presently it is a two year students. Under our Lord's gracious college with plans to become a four blessing the school now numbers 205 year school by 1970. The freshman regular day students. There is also an class enrolling September, 1967 should interesting evening school progra1ll be the first class to graduate from which is attracting more and more at Trinity's four year program. The jun tention. Of special interest to the read ior year will be introduced, D.V., Sep ers of this journal is the fact that two tember, 1969 and the senior year, Sep tember, 1970. (continued on page 7) ..... 1 " A son's tribute to the Scrubgrass creek or the trailing arbutus patch. It was not his Scot na ture to verbalize but he saw the "ser mons in stone, books in running A Goodly Heritage brooks and God in everything," and so did we. Small wonder we always ROBERT L. ATWELL looked forward to the Sabbath. Would that we had more living illustrations t one a.m. the phone rang. From Word of God written, is the infallible that a properly strict Sabbath is also A 1,400 miles my brother's voice rule for both faith and practice. This an irresistibly joyous Sabbath. said, "Bob, get hold of yourself, I've is our confessional position. -
PRESBYTERIANISM in AMERICA the 20 Century
WRS Journal 13:2 (August 2006) 26-43 PRESBYTERIANISM IN AMERICA The 20th Century John A. Battle The final third century of Presbyterianism in America has witnessed the collapse of the mainline Presbyterian churches into liberalism and decline, the emergence of a number of smaller, conservative denominations and agencies, and a renewed interest in Reformed theology throughout the evangelical world. The history of Presbyterianism in the twentieth century is very complex, with certain themes running through the entire century along with new and radical developments. Looking back over the last hundred years from a biblical perspective, one can see three major periods, characterized by different stages of development or decline. The entire period begins with the Presbyterian Church being overwhelmingly conservative, and united theologically, and ends with the same church being largely liberal and fragmented, with several conservative defections. I have chosen two dates during the century as marking these watershed changes in the Presbyterian Church: (1) the issuing of the 1934 mandate requiring J. Gresham Machen and others to support the church’s official Board of Foreign Missions, and (2) the adoption of the Confession of 1967. The Presbyterian Church moves to a new gospel (1900-1934) At the beginning of the century When the twentieth century opened, the Presbyterians in America were largely contained in the Presbyterian Church U.S.A. (PCUSA, the Northern church) and the Presbyterian Church in the U.S. (PCUS, the Southern church). There were a few smaller Presbyterian denominations, such as the pro-Arminian Cumberland Presbyterian Church and several Scottish Presbyterian bodies, including the United Presbyterian Church of North America and various other branches of the older Associate and Reformed Presbyteries and Synods. -
Affirm the Belhar? Yes, but Not As a Doctrinal Standard
AFFIRM THE BELHAR? YES, BUT NOT AS A DOCTRINAL STANDARD A Contribution to the Discussion in CRCNA John W. Cooper Professor of Philosophical Theology Calvin Theological Seminary August 2011 CONTENTS INTRODUCTION 3 My Position and Involvement in the Discussion A Momentous Decision: Our Doctrinal Identity and Integrity The Burden of Proof WHY THE BELHAR CONFESSION CANNOT BE A DOCTRINAL STANDARD 6 Confusion about “Confession” The Belhar Confession Lacks the Content of a Doctrinal Standard The Belhar Confession is Doctrinally Ambiguous The Social Gospel? Liberation Theology? Is the Gospel at Stake: Status Confessionis? Biblical Justice or Liberation Ideology? CONSEQUENCES OF ADOPTING THE BELHAR AS A DOCTRINAL STANDARD 20 Adopting the Belhar Confession Would Compromise Our Confessional Integrity The Belhar Confession and Ecumenical Relations A Gift, or an Offer We Can’t Refuse? Do Racial Justice and Reconciliation Require Adoption of BC as a Confession? The Belhar, CRCNA Polity, and Denominational Unity Simple Majority? Conscientious Objection? WHY WE SHOULD AFFIRM THE BELHAR AS A TESTIMONY 27 The Basic Objection Neutralized Principled Decision or Political Compromise? Faithful Witness to Biblical Justice and Reconciliation Benefits for Ecumenical Relations and Racial Reconciliation in CRCNA Can We Make a Confession a Testimony? 2 AFFIRM THE BELHAR? YES, BUT NOT AS A DOCTRINAL STANDARD INTRODUCTION My Position and Involvement in the Discussion Synod 2009 recommended that Synod 2012 adopt the Belhar Confession [hereafter BC] as the CRCNA‟s fourth Form of Unity, that is, as a definitive doctrinal standard.1 I oppose that recommendation because I believe that the confessional and theological identity and integrity of the CRCNA are at stake. -
On the Historical Origins of the Heidelberg Catechism
Acta Theologica 2014 Suppl 20: 16-34 DOI: http://dx.doi.org/10.4314/actat.v20i1.2S ISSN 1015-8758 © UV/UFS <http://www.ufs.ac.za/ActaTheologica> C. Strohm ON THE HISTORICAL ORIGINS OF THE HEIDELBERG CATECHISM ABSTRACT Reflection on the origins of the Heidelberg Catechism reveals it to be a document of understanding between Calvinistic-Reformed, Zwinglian and Lutheran-Philippistic tendencies within Protestantism. One important reason for the success of the Heidelberg Catechism was the fact that each one of these groups appreciated the Catechism. At the same time it clearly distances itself from Tridentine Catholicism and from the Gnesio-Lutheran variant of Lutheranism. This occurs mainly in the doctrine of the Lord’s Supper. The repudiation of the mass as “condemnable idolatry” is a result of the orientation to the Reformation of John Calvin. Here papal religion was seen as superstition and a fundamental violation of the true worship of God as well as an infringement of God’s honour. The experience of persecution by the Papal church in France and the Netherlands aggravated the criticism. The most famous and influential part of the Heidelberg Catechism is its first question and answer: Q. What is your only comfort in life and in death? A. That I am not my own, but belong – body and soul, in life and in death – to my faithful Savior, Jesus Christ. He has fully paid for all my sins with his precious blood, and has set me free from the tyranny of the devil. He also watches over me in such a way that not a hair can fall from my head without the will of my Father in heaven; in fact, all things must work together for my salvation. -
The Nicene Creed
THE NICENE CREED [TEXT] The Nicene Creed In the first three centuries, the church found itself in a hostile environment. On the one hand, it grappled with the challenge of relating the language of the gospel, developed in a Hebraic and Jewish-Christian context, to a Graeco-Roman world. On the other hand, it was threatened not only by persecution, but also by ideas that were in conflict with the biblical witness. In A.D. 312, Constantine won control of the Roman Empire in the battle of Milvian Bridge. Attributing his victory to the intervention of Jesus Christ, he elevated Christianity to favored status in the empire. “One God, one Lord, one faith, one church, one empire, one emperor” became his motto. The new emperor soon discovered that “one faith and one church” were fractured by theological disputes, especially conflicting understandings of the nature of Christ, long a point of controversy. Arius, a priest of the church in Alexandria, asserted that the divine Christ, the Word through whom all things have their existence, was created by God before the beginning of time. Therefore, the divinity of Christ was similar to the divinity of God, but not of the same essence. Arius was opposed by the bishop, Alexander, together with his associate and successor Athanasius. They affirmed that the divinity of Christ, the Son, is of the same substance as the divinity of God, the Father. To hold otherwise, they said, was to open the possibility of polytheism, and to imply that knowledge of God in Christ was not final knowledge of God. -
Scottish Journal of Theology 23(1970): 129-156
Scottish Journal of Theology 23(1970): 129-156. R E SPO N S I B L E M A N I N R E FO R M E D TH E O L OG Y: CA L V I N V E R SU S T H E WES T M I N S TE R C ON F ES S I O N by THE REV. PROFESSOR HOLM ES R O LSTON II I HE Confession of 1967 in the United Presbyterian Church marks the official end of the four-century Presbyterian venture into covenant theology. Now past that milestone, perhaps we have reached a vantage point where we can turn dispassion• ately to survey that curious but historic route. Seen from its concept of responsible man, we here argue, that route has been a prolonged detour away from the insights of the Reformers. The Westminster Confession remains, of course, the prime con• fessional document of Presbyterians outside the United Church, for instance in the Scots and British parent churches, or with southern cousins in the Presbyterian Church, U.S. Even in the United Church, the Westminster Confession remains in the show• room of creeds. But we have recently seen a breach in the federal scheme so long embraced in Presbyterian confessional statements, a breach that marks the scheme where it yet re• mains officially as a theological anachronism no longer re• garded seriously but to be suffered as historical background. With the hold of federal theology officially broken, we can challenge afresh the assumption that the Calvinism of the Westminster Confession is true to the Reformer himself. -
The Church's One Foundation Is Jesus Christ Her Lord
June 12, 2007 Dear Executive Presbyters and Stated Clerks: We are grateful for the leadership you provide to your governing body and to the whole church. We are also grateful for the ways we in the General Assembly Council and the Office of the General Assembly are able to work with you in the ministry and mission of the church. One way we can be of service to you is by providing resources that may be helpful, especially as you deal with congregations in conflict. The New Wineskins Association of Churches has circulated material that mis-characterizes central convictions of the Presbyterian Church (U.S.A.)’s faith and life. This material appears on the NWAC web site, as well as in direct communication with some congregations. A number of presbytery executives and stated clerks have asked us to outline the church’s position on these matters. We attach a document, “The Church’s One Foundation is Jesus Christ Her Lord,” prepared by the Office of Theology and Worship, that sets forth the church’s convictions. This document, which will also be posted on the PCUSA web site, beginning with www.pcusa.org/mgbconnect, is in two parts: a one-page summary and an expanded commentary. We recognize that most of our congregations are not focused on New Wineskins or the statements being made about the Presbyterian Church (U.S.A.). We are simply making this resource available for those who seek to interpret accurately the positions of our church. Please feel free to distribute it as you deem helpful. -
The Heidelberg Catechism on the Sacraments
The Heidelberg Catechism on the Sacraments 65 Q. It is through faith alone that we share in Christ and all his benefits: where then does that faith come from? A. The Holy Spirit produces it in our hearts1 by the preaching of the holy gospel,2 and confirms it by the use of the holy sacraments.3 1 John 3:5; 1 Cor. 2:10-14; Eph. 2:8 2 Rom. 10:17; 1 Pet. 1:23-25 3 Matt. 28:19-20; 1 Cor. 10:16 66 Q. What are sacraments? A. Sacraments are visible, holy signs and seals. They were instituted by God so that by our use of them he might make us understand more clearly the promise of the gospel, and seal that promise.1 And this is God's gospel promise: to grant us forgiveness of sins and eternal life by grace because of Christ's one sacrifice accomplished on the cross.2 1 Gen. 17:11; Deut. 30:6; Rom. 4:11 2 Matt. 26:27-28; Acts 2:38; Heb. 10:10 67 Q. Are both the word and the sacraments then intended to focus our faith on the sacrifice of Jesus Christ on the cross as the only ground of our salvation? A. Yes! In the gospel the Holy Spirit teaches us and by the holy sacraments confirms that our entire salvation rests on Christ's one sacrifice for us on the cross.1 1 Rom. 6:3; 1 Cor. 11:26; Gal. 3:27 68 Q. How many sacraments did Christ institute in the New Testament? A. -
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. -
Answer: the Sacraments Are Holy Visible Signs
I. Heidelberg Catechism on Sacraments Question 66. What are the sacraments? Answer: The sacraments are holy visible signs and seals, appointed of God for this end, that by the use thereof, he may the more fully declare and seal to us the promise of the gospel, viz., that he grants us freely the remission of sin, and life eternal, for the sake of that one sacrifice of Christ, accomplished on the cross. Gen.17:11 Rom.4:11 Deut.30:6 Lev.6:25 Heb.9:7 Heb.9:8 Heb.9:9 Heb.9:24 Ezek.20:12 Isa.6:6 Isa.6:7 Isa.54:9 Question 67. Are both word and sacraments, then, ordained and appointed for this end, that they may direct our faith to the sacrifice of Jesus Christ on the cross, as the only ground of our salvation? Answer: Yes, indeed: for the Holy Ghost teaches us in the gospel, and assures us by the sacraments, that the whole of our salvation depends upon that one sacrifice of Christ which he offered for us on the cross. Rom.6:3 Gal.3:27 Question 68. How many sacraments has Christ instituted in the new covenant, or testament? Answer: Two: namely, holy baptism, and the holy supper. Question 69. How art thou admonished and assured by holy baptism, that the one sacrifice of Christ upon the cross is of real advantage to thee? Answer: Thus: That Christ appointed this external washing with water, (a) adding thereto this promise, (b) that I am as certainly washed by his blood and Spirit from all the pollution of my soul, that is, from all my sins, (c) as I am washed externally with water, by which the filthiness of the body is commonly washed away. -
Night at the Museum: the Secret Life of an Old Confession
Theology Matters A Publication of Presbyterians for Faith, Family and Ministry Vol 16 No 5 • Nov/Dec 2010 Night at the Museum: The Secret Life of an Old Confession by John L. Thompson The creation of a “Book of Confessions” in which the Westminster Confession of Faith is to be one among a number of confessional documents, and no longer the classic and regulative expression of Presbyterian theology, places it, to all practical intent, in a kind of theological museum, stripped of binding authority upon presbyters and regarded as irrelevant for today. 1 I’m embarrassed to confess that while I live and work the words of William Strong, quoted above, find a very close to the famous Norton Simon Museum in dismal fulfillment. But must this be the case? Pasadena, I have never been there. Oh, sure, I’ve driven by it many times. I’ve seen the outside of it on Our present BOC received its basic shape in 1965-67, in television when they broadcast the Rose Parade. I even the wake of a 1958 denominational merger that would know that it has some classic and valuable collections eventually see the Westminster Standards both trimmed of European and modern art, well worth a visit. But and supplemented by seven other confessional I’ve never been inside. documents—the Nicene Creed, the Apostles Creed, the Scots Confession, the Heidelberg Catechism, the It may be that I’m typical of many people—we are Second Helvetic Confession, the Barmen Declaration, proud of what our own towns and cities have to offer, and the still-to-be-written Confession of 1967 (C-67). -
Essential Tenets & Confessional Standards
Essential Tenets & Confessional Standards Essential Tenets Presbyterians have been of two minds about essential tenets. by recognizing and receiving His authoritative self- We recognize that just as there are some central and revelation, both in the infallible Scriptures of the Old and foundational truths of the gospel affirmed by Christians New Testaments and also in the incarnation of God the everywhere, so too there are particular understandings of the Son. We affirm that the same Holy Spirit who overshadowed gospel that define the Presbyterian and Reformed tradition. the virgin Mary also inspired the writing and preservation of All Christians must affirm the central mysteries of the faith, the Scriptures. The Holy Spirit testifies to the authority of and all those who are called to ordered ministries in a God’s Word and illumines our hearts and minds so that we Presbyterian church must also affirm the essential tenets of might receive both the Scriptures and Christ Himself aright. the Reformed tradition. Recognizing the danger in reducing the truth of the gospel to propositions that demand assent, we We confess that God alone is Lord of the conscience, but this also recognize that when the essentials become a matter freedom is for the purpose of allowing us to be subject always primarily of individual discernment and local affirmation, they and primarily to God’s Word. The Spirit will never prompt lose all power to unite us in common mission and ministry. our conscience to conclusions that are at odds with the Scriptures that He has inspired. The revelation of the Essential tenets are tied to the teaching of the confessions as incarnate Word does not minimize, qualify, or set aside the reliable expositions of Scripture.