Westminster Confession of Faith
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The Westminster Confession of Faith, or simply the Westminster Confession, is a
In 1643, the English Parliament called upon "learned, godly and judicious Divines" to meet at Westminster Abbey in order to provide advice on issues of worship, doctrine, government and discipline of the Church of England. Their meetings, over a period of five years, produced the confession of faith, as well as a Larger Catechism and a Shorter Catechism. For more than three hundred years, various churches around the world have adopted the confession and the catechisms as their standards of doctrine, subordinate to the Bible. For the Church of Scotland and the various denominations which spring from it directly, though, only the Confession and not the Catechisms is the subordinate standard, the Catechisms not being re-legislated in 1690.
The Westminster Confession was modified and adopted by
Historical situation
During the
The Scottish Commissioners who were present at the Assembly were satisfied with the Confession of Faith, and in 1646, the document was sent to the English parliament to be ratified, and submitted to the
In 1660, the Restoration of the British monarchy and Anglican episcopacy resulted in the nullification of these acts of the two parliaments. However, when William of Orange replaced the Catholic King James VII of Scotland and II of England on the thrones of Scotland, England and Ireland, he gave royal assent to the Scottish parliament's ratification of the Confession (but not the Catechisms), again without change, in 1690.[1]
Contents
The confession is a systematic exposition of Calvinist theology (which
It states that the Pope is the Antichrist, which was a very common belief in seventeenth-century England.[3] It also stated that the Catholic mass is a form of idolatry, that the civil magistrates have divine authority to punish heresy, and rules out marriage with non-Christians.
Holy Scriptures, the Trinity and predestination
The confession begins with a definition of the
After describing the attributes of God, chapter 2 of the confession endorses the traditional doctrine of the Trinity, which holds that the one and only God exists as three persons, "of one substance, power, and eternity", namely, God the Father, God the Son, and God the Holy Spirit.[5]
Chapter 3 affirms the Calvinist doctrine of predestination: that God foreordained who would be among the elect (and therefore saved), while he passed by those who would be damned for their sins. The confession states that from eternity God did "freely, and unchangeably ordain whatsoever comes to pass". By God's decree, "some men and angels are predestinated unto everlasting life; and others foreordained to everlasting death."[6]
Chapter 4 recounts the
Covenant theology, Christ's mediation and free will
Chapter 7 is a description of
According to the confession, the covenant of grace was administered differently in the time of the law (during Old Testament times) and in the time of
Chapter 8 declares that Jesus Christ, the second person of the Trinity, was chosen by God the Father to be the
Chapter 8 also describes Christ's
Salvation
Chapters 10 through 18 describe various phases or aspects of salvation. The confession teaches that—by the Holy Spirit and the preaching of the word—God effectually calls the elect out of the state of sin and death toward faith in Jesus Christ and spiritual life. It teaches that "elect infants" and "all other elect persons who are uncapable of being outwardly called by the ministry of the Word" are regenerated and saved.[13]
Chapter 11 covers the doctrine of
Chapter 14 defines saving faith as that which enables people to believe to the saving of their souls. The confession states that it is the work of the Holy Spirit and is ordinarily accomplished by the preaching of the word. Saving faith is strengthened and increased by the preaching of the word, the sacraments, and prayer. This faith enables a person to believe that whatever is revealed in the Bible is true and to rest on Christ alone for eternal life.[17]
Chapter 15 stresses the need for
Chapter 17 presents the doctrine of the perseverance of the saints, which holds that it is impossible for those effectually called to "fall away" from the state of grace or, in other words, lose their salvation.[20] Chapter 18 states that believers can receive assurance of faith. This assurance is based on "the promises of salvation, the inward evidence of those graces unto which these promises are made, the testimony of the Spirit of adoption witnessing with our spirits that we are the children of God". The confession does not teach that assurance is instantaneous upon conversion; rather, it states that "a true believer may wait long, and conflict with many difficulties, before he be partaker of it".[21]
Law, Christian liberty and worship
Chapter 19 discusses God's law and Christian ethics. The confession states that while the ceremonial parts of biblical law have been abrogated under the New Covenant, the moral law as described in the Ten Commandments and the "general equity" of the civil law in the Old Testament remains binding to all people and nations. While true believers are neither "justified, or condemned" by the law, it serves "as a rule of life informing them of the will of God, and their duty". The confession also teaches that the Holy Spirit enables "the will of man to do that freely, and cheerfully, which the will of God, revealed in the law, requireth to be done."[22]
Chapter 20 states that "God alone is Lord of the conscience, and hath left it free from the doctrines and commandments of men." The purpose of Christian liberty is to enable Christians to "serve the Lord without fear, in holiness and righteousness before Him." The confession warns that Christian liberty cannot be used to justify sinful behavior or to resist lawful secular and church authority.[23]
Chapter 21 describes the acceptable parameters of
Civil government and marriage
Chapter 23 describes the role of the civil authorities in relation to the church. Governments are ordained by God to maintain justice and peace and to punish evil doers. The
Chapter 23 also teaches that Christians are obligated to pray for civil authorities and to obey lawful commands. A magistrate's legal authority is not lost because of unbelief or religious differences. The confession denies that the Pope has any jurisdiction over civil magistrates or authority to deprive magistrates of their office if he determines them to be heretics.[26]
Chapter 24 covers Reformed teaching on
Church
Chapter 25 addresses
The confession teaches that local churches can be more or less pure depending on how faithfully they adhere to correct doctrine and worship. Yet, it acknowledges that even the purest churches might contain some theological error, while other churches have become so corrupted that they can no longer be called churches of Christ but instead are of Satan. The confession affirms that only Jesus Christ can be head of the church. It states that the pope is an Antichrist who "exalteth himself, in the Church, against Christ and all that is called God."[28]
Chapter 26 presents Reformed teaching on the communion of saints. This is the spiritual union that Christians have with Christ and with one another that allows them to share in the grace, suffering, death, resurrection, and glory of Christ.[29]
Sacraments
Chapter 27 summarizes Reformed sacramental theology. It states that
Chapter 28 presents a summary of
Chapter 29 summarizes Presbyterian beliefs about the Lord's Supper. It states that the sacrament is to be observed in the church until the end of the world "for the perpetual remembrance of the sacrifice of Himself in His death; the sealing all benefits thereof, unto true believers, their spiritual nourishment and growth in Him, their further engagement in and to all duties which they owe unto Him; and, to be a bond and pledge of their communion with Him, and with each other, as members of His mystical body."[32]
The confession states that the Lord's Supper is not the actual sacrifice of Christ but rather a commemoration of Christ's one sacrifice for the remission of sins and an offering of praise to God. It explicitly condemns the Roman Catholic Church's teaching of "the popish sacrifice of the mass".[32] It also rejects the Roman Catholic doctrine of transubstantiation, which states that after consecration by a priest the bread and wine miraculously become the body and blood of Christ. Rather, the confession teaches that communicants receive the body and blood of Christ and all the benefits of his death spiritually by faith, while the bread and wine remain physically unchanged. Ignorant, wicked and ungodly persons may eat the bread and wine, but they do not receive Christ. Instead, these unworthy persons are "guilty of the body and blood of the Lord" and commit great sin; for this reason, such persons should not be admitted to the sacrament.[32]
Church government and discipline
Chapter 30 describes the role of church officers, who are appointed by Christ to govern the church. These officers hold the keys of the kingdom, giving them power to discipline church members through admonition, suspension from the Lord's Supper for a period of time, and excommunication, according to the severity of the offense. Church discipline is for the purpose of leading sinful church members to repentance, deterring others from similar behavior, vindicating the honor of Christ, and preventing the wrath of God from falling on the entire church.[33]
Chapter 31 states that synods and church councils have authority to settle religious controversies, make rules for the church and public worship, and judge cases of misconduct in the church. While synods may be called by civil authorities, they only have jurisdiction over ecclesiastical affairs and are not to intervene in civil affairs except "by way of humble petition in cases extraordinary; or, by way of advice".[34]
Eschatology
Chapters 32 and 33 concern
Chapter 33 describes the Last Judgment in which the Father will give Christ authority to judge all apostate angels and every person that has lived on earth. Those judged will "give an account of their thoughts, words, and deeds" and will "receive according to what they have done in the body, whether good or evil." God's purpose in dispensing judgment is to show the glory of his mercy—by saving the elect—and of his justice—by the damnation of the reprobate. The righteous will receive eternal life in the presence of God, and the wicked will receive eternal torment and destruction. The date and time of the Last Judgment is unknown.[36]
Usage
The Westminster Confession was adopted as a doctrinal standard by various Presbyterian churches around the world. These churches have at times repudiated or changed different parts of the confession over the years.
Australia
The Presbyterian Church of Australia holds to the Westminster Confession as its standard, subordinate to the Word of God, and read in the light of a declaratory statement.[37] The Reformed Presbyterian Church of Australia also holds to the Confession as a subordinate standard.[38]
England and Wales
- Evangelical Presbyterian Church in England and Wales - subordinate standard (excepting the authority of the "civil magistrate" over presbyteries in religious or moral matters and the identification of the Antichrist exclusively with the papacy which is deemed a matter of individual interpretation). Additionally, individual elders and sessions may determine their own positions on the establishment principle as concerns the relationship between the church and state and the question of marriages to close relatives of deceased spouses.[39]
Scotland
- Church of Scotland - subordinate standard but since 1986 has dissociated itself from four sections of the Confession (relating to monastic vows, marriage to Catholics and non-Christians, the identification of the Pope with the Antichrist and the Mass). Additionally, liberty of opinion is granted on those matters which do not enter into the substance of the faith.[40]
- Free Church of Scotland - subordinate standard[41]
- United Free Church of Scotland - subordinate standard (but with liberty of judgement allowed on matters which do not enter into the substance of the faith)[42]
Ireland (including Northern Ireland)
- The Presbyterian Church in Ireland accepts the Westminster Confession as its subordinate standard, along with the Shorter and Larger Catechisms.[43]
- The Free Presbyterian Church of Ulster retains the Confession as its “subordinate standard” of doctrine.[44]
United States
With the
When the Presbyterian Church in the United States of America was formed in 1789, it adopted the Westminster standards, as containing the system of doctrine taught in the Holy Scriptures. However, it revised chapters 20.4, 23.3, and 31.2 of the Confession, basically removing the civil magistrate (i.e., the state) from involvement in ecclesiastical matters. It also removed the phrase "tolerating a false religion" from the list of sins forbidden in Answer 109 of the Larger Catechism, and replaced "depopulations" in Answer 142 with "depredation." The Confession was amended again in 1887, when the final sentence of chapter 24.4, which forbade the marrying of the close kindred of one's deceased spouse, was removed.
The Presbyterian Church in the U.S.A. adopted more sweeping revisions of its Confession in 1903. Chapter 16.7, on the works of unregenerate men, was rewritten. The last sentence of chapter 22.3, which forbade the refusing of a proper oath when imposed by lawful authority, was removed. Chapter 25.6, on the head of the church, was rewritten, and the identification of the Roman Catholic pope as the Antichrist was removed.[45][46]
See also
- Declaratory statement
- Long Parliament
- Glorious Revolution
- Religion in the United Kingdom
- Roger Williams
References
Citations
- ^ Church of Scotland.
- ^ Karlberg 2013, p. 13.
- ^ McGinn 2000, p. 220.
- ^ Carruthers 1946, chpt 1
- ^ Carruthers 1946, chpt 2
- ^ Carruthers 1946, chpt 3
- ^ Carruthers 1946, chpt 4
- ^ Carruthers 1946, chpt 6
- ^ Carruthers 1946, chpt 5
- ^ a b Carruthers 1946, chpt 7
- ^ a b Carruthers 1946, chpt 8
- ^ Carruthers 1946, chpt 9
- ^ Carruthers 1946, chpt 10
- ^ Carruthers 1946, chpt 11
- ^ Carruthers 1946, chpt 12
- ^ Carruthers 1946, chpt 13
- ^ Carruthers 1946, chpt 14
- ^ Carruthers 1946, chpt 15
- ^ Carruthers 1946, chpt 16
- ^ Carruthers 1946, chpt 17
- ^ Carruthers 1946, chpt 18
- ^ Carruthers 1946, chpt 19
- ^ Carruthers 1946, chpt 20
- ^ Carruthers 1946, chpt 21
- ^ Carruthers 1946, chpt 22
- ^ a b Carruthers 1946, chpt 23
- ^ Carruthers 1946, chpt 24
- ^ a b Carruthers 1946, chpt 25
- ^ Carruthers 1946, chpt 26
- ^ Carruthers 1946, chpt 27
- ^ Carruthers 1946, chpt 28
- ^ a b c Carruthers 1946, chpt 29
- ^ Carruthers 1946, chpt 30
- ^ Carruthers 1946, chpt 31
- ^ Carruthers 1946, chpt 32
- ^ Carruthers 1946, chpt 33
- ^ Presbyterian Church of Australia.
- ^ "Beliefs".
- ^ "Evangelical Presbyterian Church in England and Wales, Book of Church Order, p. 4" (PDF). Retrieved 4 August 2020.
- ^ "The Westminster Confession" (PDF). Archived from the original (PDF) on 22 December 2018. Retrieved 4 December 2018.
- ^ "Confessions and Catechisms". Free Church of Scotland. Retrieved 4 August 2020.
- ^ "REPORT OF THE ECUMENICAL RELATIONS COMMITTEE" (PDF). Retrieved 29 October 2023.
- ^ "The Code: The book of the Constitution and Government of the Presbyterian Church in Ireland, p. 11". Retrieved 4 September 2023.
- ^ "Westminster Confession of Faith – 1646". Free Presbyterian. Retrieved 10 March 2021.
- ^ Orthodox Presbyterian Church.
- ProQuest 570970608.
Sources
- Carruthers, S. W., ed. (1946) [1646]. The Confession of Faith of the Assembly of Divines at Westminster. London, England: Publishing Office of the Presbyterian Church of England.
- Church of Scotland. "Our faith: Westminster Confession of Faith". Archived from the original on 22 October 2016. Retrieved 7 February 2015.
- Karlberg, Mark W. (2013). Engaging Westminster Calvinism: The Composition of Redemption's Song. Eugene, Oregon: Wipf and Stock Publishers. p. 13. ISBN 9781621896647. Retrieved 22 January 2017.
- McGinn, Bernard (2000). Antichrist: Two Thousand Years of the Human Fascination with Evil. New York: Columbia University Press.
- Orthodox Presbyterian Church. "The Confession of Faith of the Orthodox Presbyterian Church". www.opc.org. Orthodox Presbyterian Church Committee on Christian Education. Retrieved 28 April 2015.
- Presbyterian Church of Australia. "The Scheme of Union". Archived from the original on 28 January 2011. Retrieved 15 May 2012.
Further reading
- Duncan, J. Ligon, ed. (2003). The Westminster Confession into the 21st Century. Ross-shire, Scotland: ISBN 9781857928624.
- Presbyterian Church (U.S.A.) Book of Confessions: Study Edition. Louisville, KY.: Geneva Press, c1999. ISBN 0-664-50012-9
External links
- The full text of Westminster Confession of Faith at Wikisource
- Westminster Confession of Faith A.D. 1647 (with Scripture proofs) in English with a Latin translation from 1656—from Philip Schaff's The Creeds of Christendom, vol. 3, at the Christian Classics Ethereal Library
- Westminster Confession of Faith public domain audiobook at LibriVox
- Westminster Assembly (1647). The humble advice of the Assembly of Divines, now by authority of Parliament sitting at Westminster, concerning a confession of faith : with the quotations and texts of Scripture annexed; presented by them lately to both Houses of Parliament.