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132-577: In 1979, the Sword and Trowel leaders began to sponsor an annual "Council on Baptist Theology." Through this form of exchange, it became clear that this "Dallas" group held different understandings, especially in the area of Covenant Theology , from those espoused by northeastern Reformed Baptists led by Walter Chantry and Albert N. Martin . This led the "Dallas" ("Sword and Trowel") churches to form their own association – Continental Baptist Churches. This group began with about twenty churches. Beliefs held by

264-545: A Covenant of Works in the writings of those such as Olevianus and Rollock . Additionally, defenders of the merit-based view argue that the concept of this works principle operating in the pre-Fall state in the Garden of Eden as a covenant is present in the early confessions even if the Covenant of Works is not explicitly named. Examples include Belgic Confession, article 14, which speaks of Adam having received and transgressed

396-510: A competing form of biblical theology. It uses the theological concept of a covenant as an organizing principle for Christian theology . The standard form of covenant theology views the history of God's dealings with mankind, from Creation to Fall to Redemption to Consummation , under the framework of three overarching theological covenants: those of redemption, of works, and of grace. Covenentalists call these three covenants "theological" because, though not explicitly presented as such in

528-520: A condition for life with Adam in the Garden of Eden, comparing Adam's works to the works of Christ. He disputed its label as a covenant, however, preferring to call this arrangement the Adamic administration. At Westminster Theological Seminary in the late 1970s, Norman Shepherd , a professor of systematic theology was dismissed due to controversy over his teaching on justification . His views involved

660-715: A definition of the Bible's content as well as an explication of its role within the church. Chapter 1 declares that the Bible, both Old and New Testaments , is the inspired , written Word of God . As the Word of God, the Bible is considered "the rule of faith and life." The Holy Scriptures are said to possess infallible truth and divine authority, containing "all things necessary for [God's] own glory, man's salvation, faith, and life", so that no new revelations or human traditions can be added to it. The Confession of Faith states that, in

792-402: A distinct future promise of gracious restoration for unregenerate Israel . God's covenantal relationship with God's creation is not made automatically or out of necessity. Rather, God chooses to establish the connection as a covenant, wherein the terms of the relationship are set down by God alone according to God's own will. The covenant of works ( Latin : foedus operum , also called

924-488: 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. 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 . The Reformed Presbyterian Church of Australia also holds to

1056-405: A fundamental principle of the covenant of works. Christianity • Protestantism Methodism maintains the superstructure of classical covenant theology, but being Arminian in soteriology , it discards the "predestinarian template of Reformed theology that was part and parcel of its historical development." The main difference between Wesleyan covenant theology and classical covenant theology

1188-497: A major source the Thirty-Nine Articles as well as the theology of James Ussher and his Irish Articles of 1615. The divines also considered themselves to be within the broader European Reformed tradition. They were in frequent correspondence with continental Reformed theologians, and sought their approval. They also drew upon the pre-Reformation British theological tradition, which emphasized biblical knowledge and

1320-430: A mirage. We who have believed on Christ would still be under condemnation. The gospel truth, however, is that Christ has performed the one act of righteousness and by His obedience of the one the many are made righteous (Rom 5:18, 19) .... Underlying Christ's mediatorship of a covenant of grace for the salvation of believers is His earthly fulfillment, through meritorious obedience, of His heavenly covenant of works with

1452-430: A reconfiguration of covenant theology that went beyond those of Murray, his predecessor. Shepherd denied any notion of a works or merit principle, leading to a denial of the imputation of Christ's active obedience to the believer. He argued that Jesus' own justification was due to His faith and obedience. In the same way then, the believer must be justified before God by faith and obedience. Shepherd's followers claim that

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1584-565: A separate priestly covenant, independent of the Mosaic covenant (which he takes as a prophetic covenant). In taken with the Davidic (kingly) covenant, this represents the three offices of Christ. Van Dorn argues this case on the basis of Nehemiah 13:29 which refers to "the covenant of the priesthood and the Levites", Malachi 2:8 who speaks of "the covenant of Levi," and Jeremiah 33:21 who points to

1716-402: Is a stub . You can help Misplaced Pages by expanding it . Covenant Theology Christianity • Protestantism Covenant theology (also known as covenantalism , federal theology , or federalism ) is a biblical theology , a conceptual overview and interpretive framework for understanding the overall structure of the Bible . It is often distinguished from dispensational theology ,

1848-607: Is a reinvigoration of the covenant of works beyond the fall. Westminster Confession of Faith Christianity • Protestantism The Westminster Confession of Faith , or simply the Westminster Confession , is a Reformed confession of faith. Drawn up by the 1646 Westminster Assembly as part of the Westminster Standards to be a confession of the Church of England , it became and remains

1980-474: Is also prohibited. The only grounds for divorce are adultery and willful abandonment by a spouse. Chapter 25 addresses Reformed ecclesiology or the teachings about the Christian Church . The confession teaches that the church is catholic (or universal) and both invisible and visible. The invisible church is made up of all the elect who will ever live. Christ is the head of the church , and

2112-423: Is as follows: The point of divergence is Wesley’s conviction that not only is the inauguration of the covenant of grace coincidental with the fall, but so is the termination of the covenant of works. This conviction is of supreme importance for Wesley in facilitating an Arminian adaptation of covenant theology—first, by reconfiguring the reach of the covenant of grace; and second, by disallowing any notion that there

2244-496: Is considered to be the visible New Testament sign of entrance into the Abrahamic Covenant and therefore may be administered individually to new believers making a public profession of faith . Paedobaptists further believe this extends corporately to the households of believers which typically would include children , or individually to children or infants of believing parents (see Infant baptism ). In this view, baptism

2376-580: Is consistent with Arminian soteriology. As a framework for Biblical interpretation, covenant theology stands in contrast to dispensationalism in regard to the relationship between the Old Covenant (with national Israel) and the New Covenant (with the house of Israel [ Jeremiah 31:31 ] in Christ's blood ). That such a framework exists appears at least feasible, since from New Testament times

2508-458: Is free, and that because of the fall, man lost the ability to do anything spiritually pleasing to God, and man's will became enslaved to his sinful nature. Man, after conversion, regains the ability to please God and to choose good, but sin remains within. Complete sinless perfection is only attainable after death in the state of glorification . Chapters 10 through 18 describe various phases or aspects of salvation. The confession teaches that—by

2640-579: Is most often used for the collection of books in the Bible, but can also refer to the New Covenant as a theological concept. The covenant of grace became the basis for all future covenants that God made with mankind such as with Noah ( Genesis 6, 9 ), with Abraham ( Genesis 12, 15, 17 ), with Moses ( Exodus 19–24 ), with David ( 2 Samuel 7 ), and finally in the New Covenant founded and fulfilled in Christ. These individual covenants are called

2772-478: Is possible to be regenerated without baptism, and unregenerated with baptism. This is because the effectiveness of baptism is not tied to the moment in time it is administered; the grace promised is granted by the Holy Spirit to the elect according to God's own will and at the time of his choosing. According to the confession, baptism is to be received only once. Chapter 29 summarizes Presbyterian beliefs about

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2904-482: Is prominent. Concerning this aspect of the Mosaic Covenant, Charles Hodge makes three points in his Commentary on Second Corinthians : (1) The Law of Moses was in first place a reenactment of the covenant of works; viewed this way, it is the ministration of condemnation and death. (2) It was also a national covenant, giving national blessings based on national obedience; in this way it was purely legal. (3) In

3036-436: Is taught at schools such as Covenant Theological Seminary , Greenville Presbyterian Theological Seminary , Knox Theological Seminary , Reformed Theological Seminary , Westminster Theological Seminary , and Westminster Seminary California . There have been recent developments in classical covenant theology by Reformed (Calvinist) pastors and theologians. Wesleyan covenant theology, a variation of classical covenant theology,

3168-451: Is the promise of the Lord , "I will be your God and you will be my people" ( cf . Exodus 6:7 , Leviticus 26:12 ), particularly displayed as His glory-presence comes to dwell in the midst of the people. This covenant is the one most in view when referring to the Old Covenant . Although it is a gracious covenant beginning with God's redemptive action ( cf . Exodus 20:1–2 ), a layer of law

3300-634: Is the subordinate standard, the Catechisms not being re-legislated in 1690. The Westminster Confession was modified and adopted by Congregationalists in England in the form of the Savoy Declaration (1658). English Presbyterians, Congregationalists, and some Anglicans, would together come to be known as Nonconformists , because they did not conform to the Act of Uniformity (1662) establishing

3432-400: Is then due to an alien or imputed righteousness received by faith, not by personal faithfulness which is the fruition of salvation and not its ground. On the other hand, Calvinist theologians more in line with Murray tend to say that works were never meant to be the basis for grace, but that grace precedes the call for obedience. Consequently, works are the necessary response to grace and not

3564-402: Is then on grace and faith . This has not been developed consistently between the various theologians. For example, Barth, influential in the mainline churches and in certain evangelical circles, conceived of grace as the fundamental reality underlying all of creation. Influential among more conservative Calvinist churches, Murray acknowledged the traditional concept of a works principle as

3696-548: Is thus seen as the functional replacement and sacramental equivalent of the Abrahamic rite of circumcision (Colossians 2:11–14) and symbolizes the internal cleansing from sin , among other things. Credobaptist Covenant theologians (such as the Baptists Benjamin Keach , John Gill , and Charles Spurgeon ) hold that baptism is only for those who can understand and profess their faith, and they argue that

3828-501: Is to be heterosexual and monogamous . The purpose of marriage is to provide for the mutual help of husband and wife, the birth of legitimate children, the growth of the church, and the prevention of "uncleanness." The confession discourages interfaith marriage with non-Christians, Roman Catholics, or "other idolaters". In addition, godly persons should not be " unequally yoked " in marriage to "notoriously wicked" persons. Incestuous marriage, defined according to biblical guidelines ,

3960-594: The Acts of the Apostles 2:38–39 , the promise is seen to extend to the children of believers as it always was in the Abrahamic Covenant. The Biblical covenants between God and man include signs and seals that visibly represent the realities behind the covenants. These visible signs and symbols of God's covenant redemption are administered in a corporate manner (for instance, to households—see Acts 16:14–15 ; 16:31–34 ), not in an exclusively individualistic manner. Baptism

4092-1014: The General Assembly of the Scottish Kirk . The Church of Scotland adopted the document, without amendment, in 1647. In England, the House of Commons returned the document to the Assembly with the requirement to compile a list of proof texts from Scripture. After vigorous debate, the Confession was then in part adopted as the Articles of Christian Religion in 1648, by act of the English parliament, omitting section 4 of chapter 20 (Of Christian Liberty), sections 4–6 of chapter 24 (Of Marriage and Divorce), and chapters 30 and 31 (Of Church Censures and Of Synods and Councils). The next year,

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4224-536: The Genesis creation narrative and affirms that human beings were created in the image of God with immortal souls , having fellowship with God and dominion over other creatures . Chapter 6 recounts the Fall of Man whereby humans committed original sin and became subject to total depravity . According to the confession, the consequence of the fall and sin is that sinners are guilty before God, under divine wrath and

4356-477: The Jewish people . These all anticipated Jesus Christ, the promised Messiah , and were sufficient to give the elect of that time forgiveness of sins and eternal salvation. The confession teaches that under the gospel, the covenant of grace is dispensed more fully through the preaching of the Bible and the administration of the sacraments of baptism and the Lord's Supper . Chapter 8 declares that Jesus Christ,

4488-525: The Real Presence of Christ mediated by the Holy Spirit (that is, real spiritual presence or pneumatic presence ). This differs from Roman Catholicism and Lutheranism which believe in the Real Presence as an actual bodily presence of Christ, as well as from the generally Baptist position that the supper is strictly a memorial commemoration. Paedobaptist Covenant theologians argue that

4620-573: The Second Helvetic Confession (1566). Some of Shepherd's critics contend that the concept of a works principle distinct from a Covenant of Grace is evident in the commentaries and dogmatic works of the earliest covenant theologians, particularly in the distinction made between Law and Gospel (for instance, Zacharias Ursinus , Commentary on the Heidelberg Catechism ). There is also explicit articulation of

4752-780: The Solemn League and Covenant with the English Parliament, which meant that the Church of England would abandon episcopalianism and consistently adhere to reformed standards of doctrine and worship. The Confession and Catechisms were produced in order to secure the help of the Scots against the king. The work of the Westminster Assembly was a product of the British Reformed tradition, taking as

4884-655: The Trinitarian formula ("in the name of the Father, and of the Son, and of the Holy Ghost"). Baptism by immersion is not necessary; affusion and aspersion are acceptable modes. The confession approves of infant baptism if one or both parents are Christians. While it teaches that neglecting baptism is a "great sin", the confession does not endorse baptismal regeneration in the ex opere operato sense. It states that it

5016-801: The United States , the Princeton theologians ( Charles Hodge , A. A. Hodge , B. B. Warfield , Geerhardus Vos , and J. Gresham Machen ) and, in the Netherlands , Herman Bavinck followed the main lines of the classic view, teaching the Covenant of Redemption, the Covenant of Works (Law), and the Covenant of Grace ( Gospel ). Recent well-known covenant theologians in the United States include Michael Horton , J. Ligon Duncan III , Meredith G. Kline , J. I. Packer , Richard L. Pratt Jr. , O. Palmer Robertson and R. C. Sproul . This system

5148-461: The Westminster Confession of Faith , that the Mosaic covenant was fundamentally an administration of the Covenant of Grace. A number of major 20th-century covenant theologians including Karl Barth , Klaas Schilder , and John Murray have departed from the traditional recognition of a covenant of works in classical covenant theology to develop a monocovenantal scheme subsuming everything under one Covenant of Grace. The focus of all biblical covenants

5280-522: The Westminster Confession of Faith . Another form is sometimes called Baptist Covenant Theology or 1689 Federalism, to distinguish it from the standard covenant theology of Presbyterian Westminster Federalism. It is associated with Reformed Baptists and comes from the Second London Baptist Confession of Faith of 1689. Methodist hermeneutics traditionally use a variation of this, known as Wesleyan covenant theology, which

5412-586: The biblical covenants because they are explicitly described in the Bible. Under the covenantal overview of the Bible, submission to God's rule and living in accordance with His moral law (expressed concisely in the Ten Commandments ) is a response to grace – never something which can earn God's acceptance ( legalism ). Even in His giving of the Ten Commandments, God introduces His law by reminding

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5544-534: 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

5676-475: The curse of the law , and, ultimately, subject to spiritual death . The confession states that the fall and all other sins were foreordained by divine providence ; however, the confession also teaches that sin "proceedeth only from the creature, and not from God". God cannot be the author of sin because he is entirely holy and righteous. Chapter 7 is a description of covenant theology , which holds that God has dealt with humans through various covenants . In

5808-547: The imputation of Christ's righteousness to the elect (the Catholic teaching of infused righteousness is specifically rejected). Justification can never be lost, but the justified are still able to sin and, as a result, confession and repentance must be ongoing. Chapter 12 states that all who are justified also partake in the grace of adoption and become children of God . In addition, those who are effectually called and regenerated are also sanctified . In sanctification,

5940-543: The regulative principle of worship , which many paedobaptists also advocate and which states that elements of worship (including baptism) must be based on explicit commands of Scripture, is violated by infant baptism. Furthermore, because the New Covenant is described in Jeremiah 31:31–34 as a time when all who were members of it would have the law written on their hearts and would know God, Baptist Covenant Theologians believe only those who are born again are members of

6072-569: The tree of life , the tree of knowledge of good and evil , and the Sabbath are commonly considered to be the sacraments of the covenant of works. The Eucharist or the Lord's Supper was instituted by Jesus at a Passover meal, to which he gave a radical reinterpretation. The festival of Passover commemorates the Israelites' deliverance from Egypt – specifically, how the lamb's blood which God commanded them to place on their door posts caused

6204-548: The " subordinate standard " of doctrine in the Church of Scotland and has been influential within Presbyterian churches worldwide. 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

6336-413: The "commandment of life"; or Heidelberg Catechism, Question and Answer 6 affirming the goodness of man in creation. The later Westminster Confession of Faith (1646) explicitly names the Covenant of Works which Adam transgressed (7.2; 19.1), and which "continues to be a perfect rule of righteousness" in the form of the moral law (19.2, 3). In opposition to the modern revisers, Meredith Kline reemphasized

6468-645: The "covenant with the Levitical priests." Van Dorn argues that the covenant document for this covenant is the book of Leviticus itself. The Davidic covenant is found in 2 Samuel 7 . The Lord proclaims that He will build a house and lineage for David, establishing His kingdom and throne forever. This covenant is appealed to as God preserves David's descendants despite their wickedness ( cf . 1 Kings 11:26–39 , 15:1–8 ; 2 Kings 8:19 , 19:32–34 ), although it did not stop judgment from finally arriving (compare 2 Kings 21:7 , 23:26–27 ; Jeremiah 13:12–14 ). Among

6600-507: The Abrahamic Covenant is still in force, and that God's covenantal promise "to be your God and the God of your descendants after you" still stands for every believer. The argument that the administration of all (other) Biblical covenants, including the New Covenant, include a principle of familial , corporate inclusion, or "generational succession" is therefore of secondary importance to whether infants should be baptized or not. The familial nature of

6732-443: The Abrahamic covenant is undisputed. Genesis 17 "You are to undergo circumcision, and it will be the sign of the covenant between me and you. 12 For the generations to come every male among you who is eight days old must be circumcised, including those born in your household or bought with money from a foreigner—those who are not your offspring. 13 Whether born in your household or bought with your money, they must be circumcised." In

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6864-588: The Angel of Death to "pass over" their dwellings, so that their firstborn might be spared from the final plague. The New Testament writers understand this event typologically : as the lamb's blood saved the Israelites from the plague, so Jesus' substitutionary death saves God's New Covenant people from being judged for their sins. Calvinism has generally viewed the Eucharist as a mysterious participation in

6996-609: The Bible of Israel has been known as the Old Testament (i.e., Covenant; see 2 Corinthians 3:14 [NRSV], "they [Jews] hear the reading of the old covenant "), in contrast to the Christian addition which has become known as the New Testament (or Covenant). Detractors of covenant theology often refer to it as " supersessionism " or as "replacement theology" , due to the perception that it teaches that God has abandoned

7128-414: The Bible, they are thought of as theologically implicit , describing and summarizing a wealth of scriptural data. Historical Reformed systems of thought treat classical covenant theology not merely as a point of doctrine or as a central dogma , but as the structure by which the biblical text organizes itself. The most well-known form of Covenant Theology is associated with Presbyterians and comes from

7260-558: The Church of England as the only legally approved church, though they were in many ways united by their common confessions, built on the Westminster Confession. During the English Civil War (1642–1649), the English Parliament raised armies in an alliance with the Covenanters who by then were the de facto government of Scotland , against the forces of Charles I , King of England, Scotland and Ireland. The purpose of

7392-639: The Confession (but not the Catechisms), again without change, in 1690. The confession is a systematic exposition of Calvinist theology (which neo-orthodox scholars refer to as " scholastic Calvinism "), influenced by Puritan and covenant theology . It includes doctrines common to most of Christianity such as the Trinity and Jesus ' sacrificial death and resurrection , and it contains doctrines specific to Protestantism such as sola scriptura and sola fide . Its more controversial features include

7524-645: The Confession as a subordinate standard. With the Adopting Act of 1729 , the Synod of Philadelphia officially adopted the Westminster Confession as the doctrinal standard for American Presbyterians. All ministerial candidates were required to subscribe to it but were allowed to declare scruples to those parts considered nonessential. This compromise left a permanent legacy to following generations of Presbyterians in America resulting in permanent controversies over

7656-525: 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

7788-780: The Constitution and Articles of Faith of the Association." These churches must be received by majority vote of the messengers at the annual meeting. Continental Baptist Churches also cooperates with the Sovereign Grace Baptist Association of Churches. Beginning with twenty churches in 1983, by 1994 this body was down to six churches in Indiana, Michigan, New York, Pennsylvania and Virginia. According to Albert Wardin, "ceased as an association in 2003." This article about Reformed Christianity

7920-615: The Covenant and Testament of God ( Summa doctrinae de foedere et testamento dei , 1648), Francis Turretin (1623–1687) in his Institutes of Elenctic Theology , and Hermann Witsius (1636–1708) in The Economy of the Covenants Between God and Man . It may also be seen in the writings of Jonathan Edwards (1703–58) in Collected Writings of Jonathan Edwards , Vol 2, Banner of Truth edition, p. 950. In

8052-692: The Covenant of Works between Adam and God in the Garden of Eden was not originally part of covenant theology, following John Murray's observation that a covenant of works at creation does not receive explicit mention in early confessions such as the French Confession (1559), the Scots Confession (1560), the Belgic Confession (1561), the Thirty-Nine Articles (1562), the Heidelberg Catechism (1563), and

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8184-431: The Father. ... What begins as a rejection of works ends up as an attack, however unintentional, on the biblical message of saving grace. Kline, Michael Horton , and others have sought to uphold the distinction of two sorts of covenant traditions: one based on merit, earned by obedience to law (works), and the other on promise (grace). While the consensus in Calvinist theology is that works are antithetical to grace as

8316-456: 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. Chapter 11 covers the doctrine of justification . It affirms the Reformation doctrines of justification by faith alone and

8448-436: The Holy Spirit to make them willing and able to believe. 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 the gospel (during and after New Testament times). Under the law, the covenant was administered by promises, prophecies , sacrifices , circumcision , the paschal lamb , and other types and ordinances instituted among

8580-400: The Israelites that he is the one who brought them out of slavery in Egypt (grace). Moses Amyraut and few others proposed that the Mosaic Covenant is a third kind of substance, called the Subservient Covenant. As opposed to most covenant theologians, Moses Amyraut did not hold that the two substances are only the "Covenant of Grace" and the "Covenant of Works". The covenant of redemption is

8712-429: 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 ". It also rejects the Roman Catholic doctrine of transubstantiation , which states that after consecration by a priest the bread and wine miraculously become

8844-495: 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." The confession states that

8976-522: The Mosaic Covenant with the Hittite Suzerainty Treaty formula. A suggested comparison of the treaty structure with the book of Deuteronomy is as follows: Kline has argued that comparisons between the suzerain-vassal treaties and royal grants of the Ancient Near East provide insight in highlighting certain distinctive features of the Mosaic covenant as a law covenant, in contrast with the other historic post-Fall covenants. Many who have embraced Kline's insights have still insisted, however, in accordance with

9108-445: 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

9240-408: The New Covenant. Huldrych Zwingli and Johannes Oecolampadius were among the first reformers to speak of God's salvation economy under the categories of a covenant of works and a covenant of grace. John Calvin ( Institutes 2:9–11), like Heinrich Bullinger ( A Brief Exposition of the One and Eternal Testament or Covenant of God ), focused on the continuity of the covenant of grace, but taught

9372-402: The Reformed tradition concerning the function of the moral law and the Ten Commandments in the Christian age, maintaining, for instance, the seventh-day Sabbath position that Christians have no obligation to observe the first day of the week as Christian Sabbath because of the fourth commandment. The organizational structure includes an executive committee composed of a Council elected by

9504-676: The Scottish parliament ratified the Confession without amendment. 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

9636-498: 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". Chapter 19 discusses God's law and Christian ethics . The confession states that while the ceremonial parts of biblical law have been abrogated under

9768-532: The Westminster Assembly, in which 121 Puritan clergymen participated, was to provide official documents for the reformation of the Church of England. The Church of Scotland had recently overthrown the bishops imposed by the King and reinstated presbyterianism (see Bishops' Wars ). For this reason, as a condition for entering into the alliance with the English Parliament , the Scottish Parliament formed

9900-468: The acceptable parameters of Reformed worship as governed by the regulative principle of worship . It also outlines a Puritan Sabbatarian position in regards to Christian behavior on Sunday , the Christian Sabbath . Chapter 22 describes the appropriate use of oaths and solemn vows , which are part of religious worship because the person calls upon God. Chapter 23 describes the role of

10032-564: The apparent polarisation between Calvin and Olevianus on the one hand and Luther , Bullinger , and the Puritans on the other hand is a faulty reading of history. The Noahic covenant is found in Genesis 8:20–9:17 . Although redemption motifs are prominent as Noah and his family are delivered from the judgment waters, the narrative of the flood plays on the creation motifs of Genesis 1 as de-creation and re-creation. The formal terms of

10164-443: The body decomposes, the immortal soul immediately returns to God. The souls of the righteous are then made perfect in holiness and received into heaven where they "behold the face of God" and wait for the redemption of their bodies. The souls of the wicked are sent to hell where they remain in torment until the judgment. The confession rejects the idea of purgatory because it is not present in scripture. The confession teaches that on

10296-463: 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. The Westminster Confession was adopted as

10428-463: The church is the body of Christ and the bride of Christ . The visible church includes all people alive throughout the world who "profess the true religion" and their children. It is described as the kingdom of Christ and the house and family of God. The confession teaches that there is no ordinary possibility of salvation outside of the visible church. It is said that Christ gave to the visible church "the ministry, oracles, and ordinances of God" for

10560-516: The church. It states that the pope is an Antichrist who "exalteth himself, in the Church, against Christ and all that is called God." 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. Chapter 27 summarizes Reformed sacramental theology. It states that sacraments were established by God as "signs and seals" of

10692-664: The church. To fulfill these obligations, the magistrate has authority to convene synods and ensure that its deliberations are agreeable to "the mind of God." 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. Chapter 24 covers Reformed teaching on marriage and divorce . Marriage

10824-498: The churches and the officers (Chairman, Vice Chairman, Secretary and Treasurer) elected by the association. A periodical called Kindred Minds is the official publication of Continental Baptist Churches. The association holds a Bible Conference and business meeting each year. In 1995, nine churches were participating in the association. Membership is open to any Baptist church "on the North American continent which subscribes to

10956-625: The churches of this body include the doctrines of grace, often referred to as the Five Points of Calvinism , the gathered believers church, believers' baptism by immersion requisite to church membership and to participation at the Lord's table, and the autonomy of each local church. Continental Baptist Churches accept the First London Confession of Faith (1646 edition) as a general expression of their beliefs. Continental Baptist churches generally disagreed with other Baptists in

11088-460: The civil authorities in relation to the church. Governments are ordained by God to maintain justice and peace and to punish evil doers. The civil magistrate has no right to interfere with the preaching of the word of God or administration of the sacraments. The power of the keys is reserved exclusively to church authorities. Nevertheless, the civil magistrate has a duty to preserve church unity, suppress heresy, and prevent corruption and abuse within

11220-438: The coming of Christ, and replaced with the much simpler sacraments of baptism and the Lord's Supper. Reformed orthodox theologians taught that the covenant was primarily unilateral or monopleuric ( Latin : foedus monopleuron ) on the part of God, but also entailed conditions on the part of men. The conditions of the covenant of grace were spoken of as assumptive and confirmatory rather than duties required in order to receive

11352-401: 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

11484-463: The covenant itself more reflect a reaffirmation of the universal created order, than a particular redemptive promise. The Abrahamic covenant is found in Genesis chapters 12, 15, and 17 . In contrast with the covenants made with Adam or Noah which were universal in scope, this covenant was with a particular people. Abraham is promised a seed and a land, although he would not see its fruition within his own lifetime. The Book of Hebrews explains that he

11616-410: The covenant of grace in the promised seed Genesis 3:15 , and shows His redeeming care in clothing Adam and Eve in garments of skin—perhaps picturing the first instance of animal sacrifice. The specific covenants after the fall of Adam are seen as administered under the overarching theological covenant of grace. There is debate among the reformed if the Mosaic covenant was in some way a republication of

11748-405: The covenant of grace to represent Christ and his benefits, to visibly differentiate members of the church from the rest of world and draw them to God's service. The confession teaches that in every sacrament there is a spiritual relation between the sign and what is being signified; because of this, the names and effects of one are attributed to the other. The effectiveness of a sacrament depends upon

11880-566: The covenant of grace. The covenant of grace runs through the Old and New Testaments, and is the same in substance under both the law and gospel, though there is some difference in the administration. Under the law, the sacrifices, prophesies, and other types and ordinances of the Jews signified Christ, and men were justified by their faith in Him just as they would be under the gospel. These were done away with

12012-426: The covenant of life) was made in the Garden of Eden between God and Adam who represented all humankind as a federal head ( Romans 5:12–21 ). God offered Adam a perfect and perpetual life if he did not violate God's single commandment, but warned that death would follow if he disobeyed that commandment. Adam broke the covenant, thus standing condemned as representative for all humankind. The term foedus operum

12144-415: The covenant of works . The view that there was such a republication was advocated by Thomas Boston , Edward Fisher , Meredith Kline and John Owen . The covenant of grace promises eternal life for all people who have faith in Christ. God also promises the Holy Spirit to the elect to give them willingness and ability to believe. Christ is the substitutionary covenantal representative fulfilling

12276-779: The covenant of works and covenant of grace scheme along the lines of the law-gospel distinction. Classical statements of covenant theology can be found in the British Westminster Confession of Faith (particularly chap. 7, 8, 19), as well as in the writings of English theologians such as John Owen (1616–1683), Biblical Theology , and An Exposition of the Epistle to the Hebrews . The classical statements among 17th century continental theologians include Johannes Cocceius (c. 1603–1669) in The Doctrine of

12408-407: The covenant of works on their behalf, in both the positive requirements of righteousness and its negative penal consequences (commonly described as His active and passive obedience). It is the historical expression of the eternal covenant of redemption. Genesis 3:15 , with the promise of a "seed" of the woman who would crush the serpent's head, is usually identified as the historical inauguration for

12540-624: The covenant of works with Adam , the Puritan doctrine that assurance of salvation is not a necessary consequence of faith, a minimalist conception of worship , and Puritan Sabbatarianism . It states that the Pope is the Antichrist , which was a very common belief in seventeenth-century England. 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. The confession begins with

12672-513: The covenant. The covenant was therefore also bilateral or dipleuric ( Latin : foedus dipleuron ). Scholars have challenged the notion in contemporary scholarship that Genevan Reformers taught a unilateral and unconditional covenant relationship whilst the Rhineland Reformers taught a bilateral contractual relationship. Mark Jones, Richard Muller , J. Mark Beach, and John Von Rohr have argued that Leonard Trinterud's identification of

12804-583: The cup of the Passover meal is "the New Covenant in [His] blood." This use of the Old Testament typology is developed further in the Epistle to the Hebrews ( esp. chs. 7–10 ). Jesus is the last Adam and Israel's hope and consolation: he is the fulfillment of the law and the prophets ( Matthew 5:17–18 ). He is the prophet greater than Jonah (Matthew 12:41 ), and the Son over the house where Moses

12936-405: 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. 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

13068-402: The dominion of sin is eliminated and lust is weakened and suppressed as the individual grows in holiness . 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

13200-519: The eternal agreement within the Godhead in which the Father appointed the Son through the Spirit to become incarnate , suffer , and die as a federal head of mankind to make an atonement for their sin. In return, the Father promised to raise Christ from the dead , glorify Him, and give Him a people. Two of the earliest theologians to write about the covenant of redemption were Johannes Cocceius and John Owen , though Caspar Olevian had hinted at

13332-471: The federal headship of Adam, but he does not write of a covenant of works. It is not referred to as a covenant in the opening chapters of Genesis , but is referred to as a covenant in Hosea 6:7, "But like Adam, they transgressed the covenant; there, they dealt faithlessly with Me." Covenant theology first sees a covenant of works administered with Adam in the Garden of Eden. Upon Adam's failure, God established

13464-403: The first covenant, a covenant of works, Adam and his descendants were promised life on the condition of perfect obedience. The fall made it impossible for man to keep this covenant, so God made another covenant, this one called the covenant of grace . In the covenant of grace, God freely offered sinners life and salvation by Jesus Christ . As part of this covenant, God promises to give the elect

13596-617: The honor of Christ, and preventing the wrath of God from falling on the entire church. 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". Chapters 32 and 33 concern Christian eschatology . Chapter 32 describes what occurs after death—while

13728-457: The idea before them. This covenant is not mentioned in the Westminster Standards , but the idea of a contractual relationship between the Father and Son is present. Scriptural support for such a covenant may be found in Psalms 2 and 110, Isaiah 53, Philippians 2:5–11 and Revelation 5:9–10 . Some covenant theologians have denied the intra-Trinitarian covenant of redemption, or have questioned

13860-399: The idea of a covenant of works as expressed in the Westminster Confession of Faith 7.2 as a means to protect a gospel of grace. Kline wrote: If meritorious works could not be predicated of Jesus Christ as second Adam, then obviously there would be no meritorious achievement to be imputed to His people as the ground of their justification-approbation. The gospel invitation would turn out to be

13992-637: The last day, those alive will not die but will be changed, and all the dead will be resurrected with the same bodies they had when alive. The bodies of the unjust will be "raised to dishonour", but the bodies of the just will be raised "unto honour" (See also Glorification .) . 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

14124-458: The law in fulfillment of the covenant of works. Jesus , earning the reward, graciously bestows it to His people ( cf. Luke 22:29 ). For example, R. C. Sproul writes, "Man's relationship to God in creation was based on works . What Adam failed to achieve, Christ, the second Adam, succeeded in achieving. Ultimately the only way one can be justified is by works ." The sinner is thus saved by Christ's works and not his own. Right standing before God

14256-422: The living . It also teaches that Christ will return to earth to judge the world. Chapter 8 also describes Christ's sacrificial death as satisfying God's justice and attaining both humanity's reconciliation with God and everlasting life for the elect. Salvation is granted to individuals by means of the word of God and the Holy Spirit, who persuades them to believe and obey. Chapter 9 teaches that man's will

14388-679: The manner in which a minister is bound to accept the document; and it has left the American versions of the Westminster Confession more amenable to the will of the church to amend it. 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

14520-401: 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,

14652-405: The means of justification , differences emerge in attempts to describe this antithesis. On the one hand, Calvinist theologians were more in line with Kline tend to say that works are ultimately the basis for grace, since God requires perfect upholding of the law for heavenly reward. Since this is understood to be an impossible task for the corrupted sinner , it is Christ who perfectly obeyed

14784-462: The notion of the Son's works leading to the reward of gaining a people for God, or have challenged the covenantal nature of this arrangement. In Reformed theology, a sacrament is usually defined as a sign and seal of the covenant of grace. Since covenant theology today is mainly Reformed in its outlook, proponents view Baptism and the Lord's Supper as the only two sacraments in this sense, which are sometimes called "church ordinances." Along with

14916-524: The original languages, the Bible was kept pure and authentic. Because of this, the Scriptures alone are the church's final authority in all religious disputes. The confession states that "the Holy Spirit speaking in the Scripture" is "the supreme judge" of councils , ancient writers , doctrines, and private revelation . After describing the attributes of God , chapter 2 of the confession endorses

15048-452: The perfecting of the saints . 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

15180-400: The preached word, they are identified as an ordinary means of grace for salvation. The benefits of these rites do not occur from participating in the rite itself ( ex opere operato ), but through the power of the Holy Spirit as they are received by faith. Sometimes Reformed covenantal theologians define sacrament to include signs and seals of the covenant of works. The Garden of Eden ,

15312-431: The precondition for it. For example, Michael Williams writes, "The function of law within Scripture is the maintenance of relationship, not the creation of relationship. Legal obligation is not the precondition for life and relationship. Rather, life and relationship form the necessary environment for obligation." While this view still affirms the necessity of the merit of Christ, it departs from Kline's construal of merit as

15444-600: The promises made to the Jews and has replaced the Jews with Christians as His chosen people on the Earth. Covenant theologians deny that God has abandoned His promises to Israel, but see the fulfillment of the promises to Israel in the person and the work of the Messiah , Jesus of Nazareth , who established the church in organic continuity with Israel , not as a separate replacement entity. Many covenant theologians have also seen

15576-489: The prophets of the exile , there is hope of restoration under a Davidic king who will bring peace and justice ( cf . Book of Ezekiel 37:24–28 ). The New Covenant is anticipated with the hopes of the Davidic messiah , and most explicitly predicted by the prophet Jeremiah ( Jeremiah 31:31 – 33 ). At the Last Supper , Jesus alludes to this prophecy, as well as to prophecies such as Isaiah 49:8 , when he says that

15708-488: The role of private and public confession of sin in the life of a Christian. Chapter 16 explains the role of good works (actions done in obedience to God's commandments) in the Christian life and their relationship to salvation. Good works are said to be the result of the Holy Spirit's influence and are evidence of true faith; however, good works cannot earn or merit salvation or forgiveness of sins. Chapter 17 presents

15840-491: The sacrament. 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

15972-735: The sacrificial system, it points to the Gospel of salvation through a mediator. Some commentators, like John Gill , see in the passage that begins in Deuteronomy 29:1 a distinct and gracious covenant, involving circumcision of the heart, which foresees the embrace of the Gentiles and which is looked back upon as distinct from the Mosaic Covenant by the Apostle Paul in Romans 10:6–8 . Other commentators, such as Douglas Van Dorn, recognize

16104-516: The second person of the Trinity, was chosen by God the Father to be the mediator between God and man and hold the threefold office of prophet, priest, and king. It affirms his incarnation , virgin birth , and dual nature as both God and man. In his human nature, Christ was without sin . He was crucified and buried , and the confession teaches that he was bodily resurrected and afterward ascended into heaven where he intercedes on behalf of

16236-782: The substance of what became classic covenant theology in terms of Law and Gospel. Early post-reformation writings, including Zacharius Ursinus (1534–1583) in Commentary on the Heidelberg Catechism (published posthumously, 1591), Caspar Olevianus (1536–1587) in Concerning the Substance of the Covenant of Grace between God and the Elect ( De substantia foederis gratuiti inter deum et electos , 1585), and Scottish Theologian Robert Rollock (1555–1599) in A Treatise of our Effectual Calling ( Tractatus de vocatione efficaci , 1597), developed

16368-742: 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 . 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." Chapter 4 recounts

16500-486: The will of God, revealed in the law, requireth to be done." 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. Chapter 21 describes

16632-481: 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. Chapter 15 stresses the need for repentance alongside saving faith. While repentance (rejecting sin and committing to obey God's commandments) does not earn forgiveness (which is the result of divine grace), the confession states that no sinner "may expect pardon without it." The confession also describes

16764-524: The work of the Holy Spirit and the words of institution , which contains a promise of benefit to worthy receivers . The confession teaches that only ordained ministers can provide the sacraments, of which there are only two: baptism and the Lord's Supper . Chapter 28 presents a summary of Reformed baptismal theology . Baptism joins a person to the visible church and signifies the person's union with Christ , regeneration, forgiveness of sin and newness of life . Individuals should be baptized in water using

16896-528: Was a servant (Hebrews 3:5–6 ), leading His people to the heavenly promised land. He is the high priest greater than Aaron , offering up Himself as the perfect sacrifice once for all (Hebrews 9:12 , 26 ). He is the king greater than Solomon (Matthew 12:42 ), ruling forever on David's throne ( Luke 1:32 ). The term " New Testament " comes from the Latin translation of the Greek New Covenant and

17028-481: Was designed by John Wesley , the founder of Methodism . Meredith G. Kline did pioneering work in the field of Biblical studies , in the 1960s and 1970s, building on prior work by George E. Mendenhall , by identifying the form of the covenant with the common Suzerain – Vassal treaties of the Ancient Near East in the 2nd millennium BC. One of the highlights of his work has been the comparison of

17160-533: Was first used by Dudley Fenner in 1585, though Zacharias Ursinus had mentioned a covenant of creation in 1562. The concept of the covenant of works became commonly recognized in Reformed theology by 1590, though not by all; some members of the Westminster Assembly disagreed with the teaching in the 1640s. John Calvin writes of a probationary period for Adam, a promise of life for obedience, and

17292-502: Was influenced by the Augustinian theological tradition exemplified by Anselm , Thomas Bradwardine , and John Wycliffe . The recorded debates of the Assembly are full of citations of church fathers and medieval scholastic theologians. 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

17424-460: Was looking to a better and heavenly land, a city with foundations, whose builder and architect is God ( 11:8–16 ). The Apostle Paul writes that the promised seed refers in particular to Christ ( Galatians 3:16 ). The Abrahamic covenant is: The Mosaic covenant, found in Exodus 19–24 and the book of Deuteronomy , expands on the Abrahamic promise of a people and a land. Repeatedly mentioned

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