Book of Confessions - All Saints Church

131 Pages·2010·1.31 MB·English

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Book of Confessions
for
All Saints’ Presbyterian Church
Doctrinal Standards as Expressed in Our Book of Confessions
Preface
“Beloved, while I was very diligent to write to you concerning our common salvation, I found it
necessary to write to you exhorting you to contend earnestly for the faith which was once for all
delivered to the saints.” (Jude 3)
The Word of God is our only infallible and inerrant rule of faith and life. Yet, in Scripture there is
abundant proof attesting to the value of the use of creeds, confessions, and catechisms. Creed is a
term from the Latin, credo, “I believe.” Confession is based on the Greek, homologeo, “I
confess.” The term catechism is also from a Greek word, katacheo, “to answer, to echo.”
In the expanse of the church’s victorious history, the affirmations of our faith have been as simple
as “Jesus is Lord” (Acts 10:36, 1Cor. 12:3, Phil. 2:11) in the face of those who would require,
“Caesar is Lord.” And, they have been as detailed as the Westminster Confession with an
unparalleled definitiveness and have expressed the faith as personally and warmly as the
Heidelberg Catechism.
A strong Biblical basis may be gleaned for creedal statements and confessions of faith. They
function to summarize biblical truths (1 Tim. 3:16) and “retain the standard of sound words” (II
Tim. 1:13). They are used as means of confessing the gospel faith in a formal way at baptism,
ordination, and similar times of spiritual significance (1Tim.. 4:14, 6:12; Acts 8:12). They are used
to confess the true faith as a conscious act of the persevering believer to follow and hold fast
Christ, especially in public worship (Heb. 4:14, 10:23, 3:10). The catechetical method of oral
instruction was used by Jews in instructing in the Law (Rom. 2:18; cf. Deut. 6). Paul calls the
church to teach in this way with a view toward achieving full understanding (1 Cor. 14:9; Gal.
6:6).
The elders of All Saints’ Presbyterian Church sincerely receive and adopt the essential tenets of
the Christian faith as expressed in the following creeds, confessions, and catechisms. Apart from
the exceptions indicated below, we take these as historic, authentic, and reliable summaries of
what Scripture, our only infallible rule, teaches. These doctrinal symbols express the system of
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doctrine contained in the Scriptures. As such, they function in our congregation to indicate the
boundaries of orthodoxy for our confession, to remind us of the church militant and triumphant -
the pillar and ground of the truth, and they inspire us to a clear grasp and expression of our faith
in historically and theologically informed language.
We wish to qualify the spirit of our confessional use. There are two extremes to avoid. On the one
hand the church must avoid an anti-creedal spirit which tends to be irrational, ignorant, and
ungrateful for the church's history of defending the truth from error by the use of creeds.
Throughout the history of the Church many have claimed to submit to the literal words of the
Bible, but cannot withstand a precise confessional statement that accurately states the doctrines
clearly taught in Scripture. The anti-creedal spirit turns out to be prideful as well. This is evident
when one pridefully stands, even independently of the church’s teachers of past ages, to ferret all
the riches of God's Word having no regard for the past (teaching) gifts of God to the church. On
the other hand, the Church must avoid a creedalistic-subscriptionalistic stance that tends to
undermine or set creeds and confessions on equal par with the Bible, if not theoretically, then
functionally. On the contrary, Scripture is the only infallible Word. By holding a
creedalistic-subscriptionalistic stance we often thereby impede the diligent study of the Word and
even progress in applying the Word to our own day. The attitude the church should take is that
the statements of the good creeds, confessions, and catechisms are verbal distillations of the truths
of the Word of God and are thus, “trustworthy statements deserving full acceptance” (I Tim.
1:15, 3:1, 4:9: II Tim. 2:11; Tit. 3:8). What we must ever demand is their lucid formulation of the
faith once for all delivered to the saints (Jude 3).

Our Creeds, Confessions, and Catechisms
The Apostles’ Creed (ca 2nd Century)
The Nicene Creed (381)
Definition of Chalcedon (451)
The Thirty Nine Articles (1562)
The Three Forms of Unity (1618) (The Belgic Confession, The Heidelberg Catechism [1563], The
Canons of Dort)
The Westminster Confession (1646)
The Westminster Shorter Catechism (1647)
The Chicago Statement on Inerrancy (1978)
Our Exceptions and Qualifications
We believe that the Westminster Confession of Faith (1646) is the clearest and most definitive
statement of Biblical doctrine yet produced by the Church. Therefore, wherever other of our
creeds and catechisms disagree, we yield to the Westminster Confession’s doctrinal views, unless
a specific exception is noted to the Westminster Confession (below). Nevertheless, we believe
there is much value in expressly including other documents in this book of confessions. The
Apostle’s Creed, Nicene Creed, and Definition of Chalcedon ground our confession as catholic
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and ancient in character. In this we show substantial doctrinal unity with all Protestant, and in
respect to basic doctrines, even Romanist, and Eastern communions. The Thirty-Nine Articles of
Religion (1562), produced by English Protestants, contain an expression of the faith which is
Protestant and Reformed in the time of English Reformation. Moreover, the sacramental doctrine
and worship articulated there is helpful and connects us to early Protestant worship and we find
this harmonious with the worship of All Saints’ Presbyterian Church. We believe that the Shorter
Catechism is a marvelous tool for grasping Biblical doctrine in definitive terms and we heartily
encourage the use of this in the task of the Christian nurture of our families. The Three Forms of
Unity, show our high appraisal of the Continental Reformed traditions. We especially appreciate
and utilize regularly in worship the Heidelberg Catechism that expresses the faith in covenantal
and personal warmth. Included also is the Chicago Statement (1978) on Inerrancy in what is
expressed in the Summary and Affirmations. This work of conservative evangelical Church
scholars was the product of decades of liberal-modernist struggle which ravaged most of the
mainline churches. By including this we confess our high view of Scripture and acknowledge the
need for ongoing confessional considerations in response to heretical departures from orthodoxy.
Exceptions to the Westminster Confession (1647)
As indicated, we believe the Westminster Confession to be the clearest and most accurate
comprehensive confession, yet we believe that even this Confession was the product of fallible,
but godly men. Thus, by the grace of God, we denote several exceptions to the Westminster
Confession. We have not included the Scripture proof texts which the Westminster Divines cited
(post-composition). They are often helpful, but their doctrinal views are not always based upon
the proof texts in an exegetically accurate way.
1. Chapter 7: Of God's Covenant with Man - Paragraph 2 (cf. Chp. 19, para. 1, 6). We
would clarify that the “covenant of works” was not meritorious and we deny that any
covenant can be kept without faith. Good works, even in this covenant were a result of
faith, as illustrated by the Sabbath rest which was Adam’s first full day in the presence of
God.
2. Chapter 21: Of Religious Worship and the Sabbath Day - Paragraph 8. We believe that
along with works of piety, necessity, and mercy, the command also calls us to rest our
bodies on the Sabbath (Gen. 2:2-3; Ex. 16:30; 31:15-17). We do not believe the intention
of Scripture was to exclude recreation, especially in the context of the fellowship of God’s
people.
3. Chapter 24: Of Marriage, Paragraph 4 - Delete the last sentence, which reads, “The man
may not marry any of his wife's kindred, nearer in blood than he may of his own: nor the
woman of her husband's kindred, nearer in blood than of her own.”
4. Chapter 25: Of the Church - Paragraph 6. Though we believe the Pope of Rome to be
anti-Christian, we do not believe him necessarily to be the Anti-Christ, Man of
Lawlessness, or Beast of Revelation, etc.
5. Chapter 27: Of the Sacraments - Paragraph 4. Ministers of the Word should ordinarily
lead in the administration of the Sacraments, yet we believe that it is permissible for the
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sacraments to be administered with the oversight of any elder, lawfully ordained.
6. Chapter 29: Of The Lord’s Supper, Paragraph 7 - We would clarify that “worthy
receivers” of the Lord’s Supper should include all baptized covenant members who are
able to physically eat and drink the elements, including very young children being raised in
the discipline and admonition of the Lord. We deny that an artificial standard of age or
mental capacity is consistent with the Biblical basis for partaking of the Supper. We defer
to the heads of households in discerning the capacity of their young children to partake in
the Supper.
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OUR ANCIENT CREEDS
The Apostles' Creed (2nd century)
I believe in God the Father Almighty; Maker of heaven and earth, and in Jesus Christ, his only
begotten Son, our Lord. He was conceived by the Holy Ghost, and born of the virgin, Mary. He
suffered under Pontius Pilate, was crucified, died, and was buried. He descended into Hades. On
the third day He rose again, ascended into Heaven, and sits at the right hand of God the Father;
from thence He will come to judge the living and the dead. I believe in the Holy Ghost, the holy
catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body,
and the life everlasting. Amen.
The Nicene Creed (381)
I believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and
invisible; and in one Lord Jesus Christ, the only begotten Son of God, begotten of His Father
before all worlds, God of God, Light of Light, very God of very God, begotten, not made, being
of one substance with the Father; by whom all things were made; who, for us men and for our
salvation, came down from Heaven, and was incarnate by the Holy Ghost of the virgin, Mary, and
was made man; and was crucified also for us under Pontius Pilate; He suffered and was buried;
and the third day He rose again, according to the Scriptures, and ascended into Heaven, and sits
on the right hand of the Father; and He shall come again, with glory, to judge both the quick and
the dead; whose kingdom shall have no end. And I believe in the Holy Ghost, the Lord, and Giver
of Life, who proceeds from the Father and the Son; who with the Father and the Son together is
worshiped and glorified; who spoke by the Prophets. And I believe in one holy, catholic and
apostolic Church; acknowledge one baptism for the remission of sins; and I look for the
resurrection of the dead, and the life of the world to come. Amen.
Definition of Chalcedon (451)
Following, then, the holy fathers, we unite in teaching all men to confess the one and same Son,
our Lord Jesus Christ. This selfsame one is perfect both in deity and in humanity; truly God and
truly man, with a rational soul and a body; consubstantial with the Father according to His deity,
and consubstantial with us according to the humanity; like us in all respects, sin only excepted.
Before the ages He was begotten of the Father, according to the deity, and in these last days, for
us and for our salvation, He was born of Mary the virgin, who is Godbearer according to His
humanity; one and the same Christ, Son, Lord, only-begotten, to be acknowledged in two natures;
without confusing them, without interchanging them, without dividing them, and without
separating them; the distinction of natures by no means taken away by the union, but the
properties of each nature being preserved, and concurring in one Person and one subsistence; not
parted or divided into two persons, but one and the same only-begotten Son, the Lord Jesus
Christ, as from the beginning the prophets have declared concerning Him, and the Lord Jesus
Christ Himself has taught us, and the symbol of the fathers has handed down to us.
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OUR PROTESTANT ENGLISH ARTICLES
The Thirty-Nine Articles
THE ARTICLES OF RELIGION
Agreed upon by the Archbishops, Bishops, and the whole clergy of the Provinces of Canterbury
and York, London, 1562
Article I
Of Faith in the Holy Trinity
There is but one living and true God, everlasting, without body, parts, or passions; of infinite
power, wisdom, and goodness; the Maker, and Preserver of all things both visible and invisible.
And in unity of this Godhead there be three Persons, of one substance, power, and eternity; the
Father, the Son, and the Holy Ghost.
Article II
Of the Word or Son of God, which was made very Man
The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and
eternal God, and of one substance with the Father, took Man's nature in the womb of the blessed
Virgin, of her substance: so that two whole and perfect Natures, that is to say, the Godhead and
Manhood, were joined together in one Person, never to be divided, whereof is one Christ, very
God, and very Man; who truly suffered, was crucified, dead, and buried, to reconcile His Father
to us, and to be a sacrifice, not only for original guilt, but also for all actual sins of men.
Article III
Of the going down of Christ into Hell
As Christ died for us, and was buried, so also is it to be believed, that he went down into Hell.
Article IV
Of the Resurrection of Christ
Christ did truly rise again from death, and took again his body, with flesh, bones, and all things
appertaining to the perfection of Man's nature; wherewith he ascended into Heaven, and there
sitteth, until he return to judge all Men at the last day.
Article V
Of the Holy Ghost
The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory,
with the Father and the Son, very and eternal God.
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Article VI
Of the Sufficiency of the holy Scriptures for salvation
Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein,
nor may be proved thereby, is not to be required of any man, that it should be believed as an
article of the Faith, or be thought requisite or necessary to salvation. In the name of the holy
Scripture, we do understand those Canonical books of the Old and New Testament, of whose
authority was never any doubt in the Church.
Of the Names and Number of the Canonical Books
Genesis
Exodus
Leviticus
Numbers
Deuteronomy
Joshua
Judges
Ruth
The First Book of Samuel
The Second Book of Samuel
The First Book of Kings
The Second Book of Kings
The First Book of Chronicles
The Second Book of Chronicles
The First Book of Esdras
The Second Book of Esdras
The Book of Esther
The Book of Job
The Psalms
The Proverbs
Ecclesiastes or Preacher
Cantica, or Songs of Solomon
Four Prophets the greater
Twelve Prophets the less
And the other Books (as Hierome saith) the Church doth read for example of life and instruction
of manners; but yet doth it not apply them to establish any doctrine; such are these following:
The Third Book of Esdras
The Fourth Book of Esdras
The Book of Tobias
The Book of Judith
The rest of the Book of Esther
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The Book of Wisdom
Jesus the Son of Sirach
Baruch the Prophet
The Song of the Three Children
The Story of Susanna
Of Bel and the Dragon
The Prayer of Manasses
The First Book of Maccabees
The Second Book of Maccabees
All the Books of the New Testament, as they are commonly received, we do receive, and account
them Canonical.
Article VII
Of the Old Testament
The Old Testament is not contrary to the New: for both in the Old and New Testament
everlasting life is offered to Mankind by Christ, who is the only Mediator between God and Man,
being both God and Man. Wherefore there are not to be heard, which feign that the old Fathers
did look only for transitory promises. Although the Law given from God by Moses, as touching
Ceremonies and Rites, do not bind Christian men, nor the Civil precepts thereof ought of
necessity to be received in any commonwealth; yet, notwithstanding, no Christian man whatsoever
is free from the obedience of the Commandments which are called Moral.
Article VIII
Of the Three Creeds
The Three Creeds, Nicene Creed, Athanasius's Creed, and that which is commonly called the
Apostles' Creed, ought thoroughly to be received and believed: for they may be proved by most
certain warrants of holy Scripture.
Article IX
Of Original or Birth-Sin
Original Sin standeth not in the following of Adam, (as the Pelagians do vainly talk), but it is the
fault and corruption of the Nature of every man, that naturally is ingendered of the offspring of
Adam; whereby man is very far gone from original righteousness, and is of his own nature inclined
to evil, so that the flesh lusteth always contrary to the spirit; and therefore in every person born
into this world, it deserveth God's wrath and damnation. And this infection of nature doth remain,
yea, in them that are regenerated; whereby the lust of the flesh, called in Greek, phronema sarkos,
which some do expound the wisdom, some sensuality, some the affection, some the desire, of the
flesh, is not subject to the Law of God. And although there is no condemnation for them that
believe and are baptized, yet the Apostle doth confess, that concupiscence and lust hath of itself
the nature of sin.
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Article X
Of Free-Will
The condition of Man after the fall of Adam is such, that he cannot turn and prepare himself, by
his own natural strength and good works, to faith, and calling upon God: Wherefore we have no
power to do good works pleasant and acceptable to God, without the grace of God by Christ
preventing us, that we may have a good will, and working with us, when we have that good will.
Article XI
Of the Justification of Man
We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ
by Faith, and not for our own works or deservings: Wherefore, that we are justified by Faith only
is a most wholesome Doctrine, and very full of comfort, as more largely is expressed in the
Homily of Justification.
Article XII
Of Good Works
Albeit that Good Works, which are the fruits of Faith, and follow after Justification, cannot put
away our sins, and endure the severity of God's Judgement; yet are they pleasing and acceptable
to God in Christ, and do spring out necessarily of a true and lively Faith; insomuch that by them a
lively Faith may be as evidently known as a tree discerned by the fruit.
Article XIII
Of Works before Justification
Works done before the grace of Christ, and the Inspiration of his Spirit, are not pleasant to God,
forasmuch as they spring not of faith in Jesus Christ, neither do they make men meet to receive
grace, or (as the School-authors say) deserve grace of congruity: yea, rather, for that they are not
done as God hath willed and commanded them to be done, we doubt not but they have the nature
of sin.
Article XIV
Of Works of Supererogation
Voluntary Works besides, over, and above, God's Commandments, which they call Works of
Supererogation, cannot be taught without arrogancy and impiety: for by them men do declare,
that they do not only render unto God as much as they are bound to do, but that they do more for
his sake, than of bounden duty is required: whereas Christ saith plainly, When ye have done all
that are commanded to you, say, We are unprofitable servants.
Article XV
Of Christ alone without Sin
Christ in the truth of our nature was made like unto us in all things, sin only except, from which
he was clearly void, both in his flesh, and in his spirit. He came to be the Lamb without spot, who,
by sacrifice of himself once made, should take away the sins of the world, and sin, as Saint John
saith, was not in him. But all we the rest, although baptized, and born again in Christ, yet offend
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in many things; and if we say we have no sin, we deceive ourselves, and the truth is not in us.
Article XVI
Of Sin after Baptism
Not every deadly sin willingly commited after Baptism is sin against the Holy Ghost, and
unpardonable. Wherefore the grant of repentance is not to be denied to such as fall into sin after
Baptism. After we have received the Holy Ghost, we may depart from grace given, and fall into
sin, and by the grace of God we may arise again, and amend our lives. And therefore they are to
be condemned, which say, thay can no more sin as long as they live here, or deny the place of
forgiveness to such as truly repent.
Article XVII
Of Predestination and Election
Predestination to Life is the everlasting purpose of God, whereby (before the foundations of the
world were laid) he hath constantly decreed by his counsel secret to us, to deliver from curse and
damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to
everlasting salvation, as vessels made to honour. Wherefore, they which be endued with so
excellent a benefit of God be called according to God's purpose by his Spirit working in due
season: they through Grace obey the calling: they be justified freely: they be made sons of God by
adoption: they be made like the image of his only-begotten Son Jesus Christ: they walk religiously
in good works, and at length, by God's mercy, they attain to everlasting felicity.
As the godly consideration of Predestination, and our Election in Christ, is full of sweet, pleasant,
and unspeakable comfort to godly persons, and such as feel in themselves the working of the
Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their
mind to high and heavenly things, as well because it doth greatly establish and confirm their faith
of eternal Salvation to be enjoyed through Christ, as because it doth fervently kindle their love
towards God: So, for curious and carnal persons, lacking the Spirit of Christ, to have continually
before their eyes the sentence of God's Predestination, is a most dangerous downfal, whereby the
Devil doth thrust them either into desperation, or into wretchlessness of most unclean living, no
less perilous than desperation.
Furthermore, we must receive God's promises in such wise, as they be generally set forth to us in
holy Scripture: and, in our doings, that Will of God is to be followed, which we have expressly
declared unto us in the Word of God.
Article XVIII
Of obtaining eternal Salvation only by the Name of Christ
They also are to be had accursed that presume to say, That every man shall be saved by the Law
or Sect which he professeth, so that he be diligent to frame his life according to that Law, and the
light of Nature. For holy Scripture doth set out unto us only the Name of Jesus Christ, whereby
men must be saved.---
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