We recently concluded a series on denominational traditions during our midweek study. I plan to begin a series of blog posts using my notes from that series. I begin with our own denominational tradition: Reformed and Presbyterian.
History
During the 16th century Reformation in the Western church, the Protestants gradually formed into two groups: Lutheran and Reformed. The Reformed churches include the Continental Reformed churches (Swiss Reformed, German Reformed, Dutch Reformed, French Reformed (Huguenot), and Hungarian Reformed) and the British Reformed churches. Among the British Reformed churches, the Presbyterians represent the mainstream of the Reformed tradition. The Anglican (Church of England) and Congregationalist churches are basically Reformed, but since they differ from most other Reformed churches on things like church government, they will be covered as their own denominational traditions. Often "Reformed" is used to refer to all these churches (or at least Continental Reformed and Presbyterian churches), but in some contexts "Reformed" refers to the Continental Reformed churches in particular.
The distinction between Lutheran and Reformed became noticeable at the Colloquy of Marburg in 1529. There the Reformed theologians like Ulrich Zwingli and Martin Bucer were able to agree with Lutheran theologians like Philip Melanchthon and Martin Luther on many things, but not on the manner of Christ's presence in the Lord's Supper. Bucer continued to strive for Lutheran-Reformed unity, but this distinction would be formalized by latter doctrinal statements like the Lutheran Formula of Concord in 1577 (referring to concord among Lutherans). Meanwhile, it was not guaranteed that the Reformed churches, spread throughout various countries and territories, would be united. But this unity was formed and established in the 1500s. One example of this is the Consensus of Zurich in 1549 between Heinrich Bullinger and John Calvin on the Lord's Supper.
The Reformed churches adopted various confessions of faith and catechisms, but these expressed the same Reformed theology. Swiss Reformed churches adopted the Second Helvetic Confession of Faith (1566). The French Reformed churches adopted the Gallic (French) Confession of Faith (1559). The Hungarian Reformed churches adopted the Heidelberg Catechism and Second Helvetic Confession in 1567. Both German and Dutch Reformed churches came to adopt the “Three Forms of Unity”: the Belgic Confession (1561), the Heidelberg Catechism (1562), and the Canons of Dort (1619). The Canons of Dort were produced by the Synod of Dort, held in 1618-1619 to address the Arminian controversy.
The Church of England broke from Rome in the 1530s, became more Reformed in the reign of Edward VI (1547 to 1553), became Roman Catholic again under Queen Mary, and then mostly Reformed again in 1558 under Queen Elizabeth, adopting the 39 Articles (1571), yet retaining government by bishops and the Book of Common Prayer, so that the Puritans within that church sought greater reforms.
In 1560, Scotland adopted the Scots Confession of Faith, written by John Knox and five other men named John. The Book of Discipline (1560) defined the kirk’s presbyterian government (this was expanded in a second book in 1578). The Book of Order (1556) brought the Genevan liturgy to Scotland. The King's Confession, which became the core of the Scottish National Covenant, was signed in 1580.
The Westminster Assembly met in the 1640s. It consisted of 119 ministers of the word representing all the counties of England and Wales, along with 30 representatives from the English parliament. After the Solemn League and Covenant was made in 1643, commissioners sent by the Scottish church and parliament joined the assembly to advise it. The Westminster Assembly produced for the churches of the three kingdoms (England, Scotland, and Ireland): the Directory for the Public Worship of God, the Form of Presbyterial Church Government, the Confession of Faith, and the Shorter and Larger Catechisms (all these documents, and many of the other doctrinal statements mentioned above, can be found here). Nevertheless, the Church of England returned to its older forms after the Restoration in 1660, tolerating dissenters.
The first Presbytery was held in America in 1706, organized by Francis Makemie. It was helpful that the work of the Westminster Assembly had produced uniform standards for like-minded believers from England, Scotland, and Ireland, allowing them to form churches together. American Presbyterianism grew in America, especially in the Middle and Southern colonies, with close relations with the Congregationalists in New England. It formed the General Assembly of the Presbyterian Church in the USA in 1789 with a version of the Westminster Confession and Catechism slightly modified on church-state relations. French Reformed immigrants usually joined Presbyterian or Anglican churches. Dutch Reformed churches were first organized in New York, and German Reformed churches were first organized in Pennsylvania, with later waves of immigrants in the 1800s.
The Reformed churches adopted various confessions of faith and catechisms, but these expressed the same Reformed theology. Swiss Reformed churches adopted the Second Helvetic Confession of Faith (1566). The French Reformed churches adopted the Gallic (French) Confession of Faith (1559). The Hungarian Reformed churches adopted the Heidelberg Catechism and Second Helvetic Confession in 1567. Both German and Dutch Reformed churches came to adopt the “Three Forms of Unity”: the Belgic Confession (1561), the Heidelberg Catechism (1562), and the Canons of Dort (1619). The Canons of Dort were produced by the Synod of Dort, held in 1618-1619 to address the Arminian controversy.
The Church of England broke from Rome in the 1530s, became more Reformed in the reign of Edward VI (1547 to 1553), became Roman Catholic again under Queen Mary, and then mostly Reformed again in 1558 under Queen Elizabeth, adopting the 39 Articles (1571), yet retaining government by bishops and the Book of Common Prayer, so that the Puritans within that church sought greater reforms.
In 1560, Scotland adopted the Scots Confession of Faith, written by John Knox and five other men named John. The Book of Discipline (1560) defined the kirk’s presbyterian government (this was expanded in a second book in 1578). The Book of Order (1556) brought the Genevan liturgy to Scotland. The King's Confession, which became the core of the Scottish National Covenant, was signed in 1580.
The Westminster Assembly met in the 1640s. It consisted of 119 ministers of the word representing all the counties of England and Wales, along with 30 representatives from the English parliament. After the Solemn League and Covenant was made in 1643, commissioners sent by the Scottish church and parliament joined the assembly to advise it. The Westminster Assembly produced for the churches of the three kingdoms (England, Scotland, and Ireland): the Directory for the Public Worship of God, the Form of Presbyterial Church Government, the Confession of Faith, and the Shorter and Larger Catechisms (all these documents, and many of the other doctrinal statements mentioned above, can be found here). Nevertheless, the Church of England returned to its older forms after the Restoration in 1660, tolerating dissenters.
The first Presbytery was held in America in 1706, organized by Francis Makemie. It was helpful that the work of the Westminster Assembly had produced uniform standards for like-minded believers from England, Scotland, and Ireland, allowing them to form churches together. American Presbyterianism grew in America, especially in the Middle and Southern colonies, with close relations with the Congregationalists in New England. It formed the General Assembly of the Presbyterian Church in the USA in 1789 with a version of the Westminster Confession and Catechism slightly modified on church-state relations. French Reformed immigrants usually joined Presbyterian or Anglican churches. Dutch Reformed churches were first organized in New York, and German Reformed churches were first organized in Pennsylvania, with later waves of immigrants in the 1800s.
Today in America, there are a number of Presbyterian denominations (OPC, PCA, EPC, PC(USA), RPCNA, ARPC), as well as denominations with Dutch Reformed roots (URCNA, CRC, RCA) and German Reformed roots (RCUS, UCC). The PC(USA), RCA, and UCC are liberal mainline denominations, the EPC and CRC are moderate confessional denominations in which the ordination of women ministers and elders is allowed, and the rest are conservative confessional churches that are members of the North American Presbyterian and Reformed Council (NAPARC). You can learn more about American Presbyterian history here and here.
Reformed and Presbyterian churches sent many missionaries around the world. It seems there are now more Presbyterians in Mexico than there are in the USA, more Presbyterians in Brazil than there are in Scotland, and more Presbyterians in South Korea than there are in all these other four countries combined. The OPC maintains ties with many likeminded Presbyterian and Reformed denominations across the world.
Distinctives
Presbyterianism is best defined by the Westminster Confession of Faith and Catechisms. Together with the Three Forms of Unity, they express a summary of Reformed Theology. Much of what we believe and practice is shared by other Christians. Here are a few distinctive positions or emphases:
Covenant Theology
- The covenantal unity of Old and New Testaments (Gen. 1-3, Luke 1, Gal. 3, Col. 2). They are united in the unfolding of one covenant of grace following man's fall, administered differently before Christ (the old covenant) and after Christ (the new covenant). For more on covenant theology, see here and here.
- The implications for the sacraments (Rom. 4:11, Gen. 17:7, 10, 1 Cor. 11:25, Gal. 3:27-29). The sacraments are covenant signs and seals, united with the word, to be used with faith. Infant baptism also follows from covenant theology. The pattern in both the old and new administrations is to include the children of believers.
- in history: his eternal decrees and his works of creation and providence (Eph. 1:11)
- in salvation: predestination, effectual calling, the “five points of Calvinism” (John 6, 10)
- in ethics: sufficiency of Scripture, Christ over all, and the abiding authority of the moral law over all, useful to convict us of sin, to curb wickedness, and to direct the believer in godly living (1 Tim. 3:16, Matt. 5:17-20)
- The equality of ministers of the word (no higher office except for Christ the head).
- Elders of the people (ruling elders), who also share in the governing of the church.
- Unity of the visible church, with higher governing assemblies for larger regions.
- Deacons for the ministry of mercy and care for the needy.
- See Acts 6:2-4; 14:23; 15; Eph. 4:10; 1 Cor. 12:28; 1 Tim. 5:17.
- The "regulative principle": God may be worshipped only as he has prescribed in Scripture (Lev. 10:1-3). We need warrant from Scripture for our worship, not only a lack of prohibition, since it is God’s worship (we are not to presume what pleases him).
- That said, “there are some circumstances concerning the worship of God … common to human actions and societies, which are to be ordered by the light of nature, and Christian prudence, according to the general rules of the Word, which are always to be observed” (WCF 1.6). Those general rules of the word include “Let all things be done unto edifying” and “Let all things be done decently and in order” (1 Cor. 14:26, 40)
No comments:
Post a Comment