I was searching for something the other day and ran across chapter 18 of the Scots Confession (1560) which speaks to the “Notes” (from the Latin, nota or “mark” or “indicator”) of the True Kirk (church). I’ll return to the Scots Confession . . . Continue reading →
V. This Doctrine Of Predestination Is Not In Harmony With The Confessions Of The Reformed Churches With a minimum of contention or even trivial objection, it may be appropriately doubted whether this doctrine agrees with either the Belgic confession or the Heidelberg . . . Continue reading →
Eugene Osterhaven called this “the most difficult and disputed” article in the confession.1 As will appear below, the desire to revise this article has existed in the Reformed churches in both the Netherlands and in the USA since the late 19th century . . . Continue reading →
The grace and mercy of our good God and heavenly Father, and the love of His Son, our Saviour Jesus Christ, be with you, my dearly beloved. Catherine Ramon, my dear and beloved wife and sister in our Lord Jesus Christ: your . . . Continue reading →
Since no English version of these confessions has been officially adopted, we are using those found in the 1959 edition of the Psalter Hymnal. —Rev. Dr. Nelson Kloosterman, “On The Level Of Doctrinal Commitment” [In the URCNA] Position 1, (Acts of Synod, . . . Continue reading →
Renewed interest in the Reformed confession is not a uniquely American phenomenon. There are, of course, large confessional Reformed/Presbyterian bodies in South Korea, Nigeria, The (Democratic Republic of the) Congo, and elsewhere. We where we might not expect to find a Reformed . . . Continue reading →
By using this language, the Belgic Confession grounds the civil government in God’s goodness, not his grace, in creation, not redemption. God rules over all things, but in two different ways, as the two kingdoms doctrine of the Reformers expressed. This doctrine . . . Continue reading →
…although they make their boast of Him, yet in deeds they deny the only Savior Jesus, for either Jesus is not a complete Savior, or they who by true faith receive this Savior, must have in Him all that is necessary to their salvation. Continue reading →
Articulus I: De Natura Dei Corde credimus, et ore confitemur omnes, unicam esse et simplicem essentiam spiritualem, quam Deum vocamus; eumque aeternum, incomprehensibilem, invisibilem, immutabilem, infinitum, omnipotentem, summe sapientem, iustum, et bonorum, omniumque nonorum fontem uberrimum. Articulus II: De Cognitione Dei Duobus . . . Continue reading →
Doubtless the one of the most significant movements within evangelicalism at the moment is the “emergent” or “emerging churches” movement. The adjectives “emerging” and “emergent” designate different wings of the movement. Generally, the “emergent” wing is more radical and the “emerging” wing a little less radical. Just as frequently, however, in the contemporary rhetoric from both wings of the movement no distinction is made and this essay will speak of the “emerging movement” (hereafter, EM). Like their older evangelical brothers and sisters, the EM also rejects (at least elements of) fundamentalism and revivalism. In their place, they are constructing a cross-traditional, eclectic synthesis. Continue reading →
The Belgic Confession is one of the jewels of the Reformed Reformation. Largely derived from the French Confession (1559), the Belgic, nevertheless, has an identity of its own. Based on a series of sermons and drafted by Guy de Brès (1522–67), who . . . Continue reading →
It is also very important at this point that we deal with an issue which has become very divisive among the Reformed churches of late–and that is whether or not our confession teaches that there is a covenant based upon a works-principle . . . Continue reading →
The translation is here. The Heidelberg Catechism is also in Swahili now. Continue reading
The Belgic Confession (1561) is one of the Three Forms of Unity (including the Heidelberg Catechism and the Canons of Dort) and is the confession of the Reformed churches. It was written by Guy de Bres (1522–67), a minister of the Reformed . . . Continue reading →