THURSDAY MORNING STUDY GROUP: FAITH AND LIFE. WHAT DO PRESBYTERIANS BELIEVE? The Second Helvetic Confession A.D October 15, 2015

Transcription

1 THURSDAY MORNING STUDY GROUP: FAITH AND LIFE WHAT DO PRESBYTERIANS BELIEVE? The Second Helvetic Confession A.D October 15, 2015

2 The First Helvetic Confession Confederation Helvetica Latin name for Switzerland (CH) First Helvetic Confession A.D Origin was in efforts to bring about a union between Swiss Reformers and Lutherans Bullinger a key author among other Swiss Reformers. Luther in two letters expressed his satisfaction with the Christian character of the document. Ultimately peaceful union failed First Helvetic Confession was the first reformed creed of national authority Ultimately superseded by Second Helvetic Confession, which was more extensive in its doctrinal statements.

3 Second Helvetic Confession Least well known of all the creedal documents in Book of Confessions In its own time, the Second Helvetic Confession held the highest authority among the Reformed confessions It is longer than the other Reformed creeds and has an ecumenical spirit In 1581, The Harmony of Reformed Confessions used the Second Helvetic Confession as the basis with which other Reformed confessions were correlated to show the consensus among them.

4 Born January 1, 1484 Ulrich Zwingli Before anyone in my neighborhood had even heard Luther s name mentioned, I began to preach the gospel of Christ in the year (One year before Luther posted his 95 theses.) Luther was a university professor in a major city. Zwingli was a parish priest in an obscure village in the Swiss mountains Zwingli s reforming tendencies became better known when called to be the preaching minister at the Great Minster cathedral church in Zurich I did not learn Christ s teaching from Luther but from the very word of God.

5 Ulrich Zwingli In 1524 published a German New Testament, with the entire Bible in the common language in 1530 (Four years before Luther s German translation was available.) Abolished the Lenten Fast in 1522 If you want to fast, do so, if you do not want to eat meat, don t eat it; but allow Christians a free choice. Outspoken in opposition to recruiting Swiss peasants as mercenaries, even by the Pope Some condemn the eating of meat on Fridays and consider it a great sin, though God has never forbidden it, but to sell human flesh that they do not consider a great sin.

6 Ulrich Zwingli An accomplished Renaissance scholar, he established the authority of the Bible over church traditions: You must drop all that and learn God s will directly from his own Word. He loved music and played several instruments, but he oversaw the whitewashing of churches and the dismantling of organs. He wanted nothing to distract worshippers from hearing the Word of God. Christ spiritually present, not in the communion bread, but in the people who received Christ by faith. The congregation is the body of Christ.

7 War of Kappel Ironically Zwingli dies in full battle armor in a war between Protestant Zurich and the Catholic cantons at Kappel in ,000 Catholic soldiers from five Catholic cantons faced 2,000 men from Zurich led Zwingli at the Battle of Kappel. 500 Protestants killed, including Zwingli and 24 other pastors. Zwingli s body was taken by the Catholics and burned as a heretic Zwingli replaced at Great Minster in Zurich by Heinrich Bullinger

8 Heinrich Bullinger Twenty years younger but a close friend of Zwingli While a volatile Zwingli began the Swiss Reformation, the pastoral Bullinger solidified and preserved it Bullinger became chief minister in Zurich in 1531 before Calvin was converted to Protestantism He continued as a leader of the Reformed movement until 1575, eleven years after Calvin s death Bullinger helped write the First Helvetic Confession, which he hoped would bring a reconciliation with Lutherans

9 Heinrich Bullinger His books of sermons entitled Decades, were required reading for English Protestant clergy at one time Wrote Latin commentaries on every book of the New Testament, except Revelation Established a system of schools in Zurich and was rector of the Carolinum, a theological academy The first Dutch preacher in New Amsterdam was ordered by his superiors in Holland to memorize Bullinger s sermons and preach them to his congregation in the New World Bullinger also influenced the New World through his imprint and influence on English Puritanism

10 Heinrich Bullinger The Second Helvetic Confession was Bullinger s personal testimony. He wrote it after surviving the plague in He intended that it be attached to his will as a gift to the city of Zurich but published it in 1566 in response to a request for support from fellow Reformed believers in Heidelberg.

11 Historical Context: The Case of the Second Helvetic Confession Frederick III, Elector of the Palatinate of Heidelberg to appear before Maxmilian II, Holy Roman Emperor Accused of violating the Augsburg Confession that secured peace among Catholics and Lutherans in Germany Olevianus of Trier and Ursinus, both sent to Frederick from Zurich had written the Heidelberg Catechism Frederick III seeking Bullinger s help in defending the Catechism

12 Historical Context The Roots of Reform Luther and Zwingli Luther s great emphasis was doctrinal Scripture alone, grace alone, faith alone were his watchwords Scripture was the ultimate authority on earth Lutherans did not advocate social, political or liturgical reforms, content simply to modify Roman Catholic practices within the established ecclesiastical framework Saw no harm in retaining Catholic liturgy and symbols. Every practice not specifically prohibited by Scripture was acceptable The crucifix, vestments, paintings and relics, as well as some features of the Roman Catholic service of Communion were all continued in the Lutheran Church

13 Historical Context The Roots of Reform Luther and Zwingli Zwingli wanted nothing less than a complete overhaul of all facets of church life Much less tolerant of the Roman Catholic Church and more militant in approach to reform Retained nothing of Catholic practice other than those acts specifically commanded by Scripture Simple to the point of austerity, churches stripped of crucifixes and popish decorations In Zurich, organs, statues and paintings were removed from the church, saints days were abolished, the Catholic Eucharist was banned and replaced by a service of communion, with the elements distributed in the pews rather than at the alter Sermon substituted for the Mass, given in German not Latin

14 Historical Context The Roots of Reform Luther and Zwingli Zwingli s radical emphasis on the clarity of Scripture had more than one result: laypeople began to study the Bible and to express their own beliefs Weekly Bible study groups began to feel that Zwingli s reforms did not go quite far enough. They wanted to return to what they believed was the primitive simplicity of the 1 st century church as described in the New Testament. They felt that true reform could be found only in the total rejection of all post-scriptural church tradition and the full reinstatement of New Testament doctrine and lifestyle. These reformers of the Reformed church were called Anabaptists or re-baptizers Discounted infant baptism and practiced only adult baptism of believers. Their persecution altered the course of the Reformation

15 Anabaptists: The Radical Reformers Anabaptists were loosely organized, highly varied groups. Leaders were scholars, cobblers, ex-priests, mystics and monks. Attracted dissatisfied evangelicals and radical revolutionaries. Swiss Brethren, an Anabaptist group in Zurich began to criticize Zwingli for his adherence to infant baptism. In 1525 the town council of Zurich declared that anyone baptized as an adult would be executed without benefit of trial. By the mid-1520 s hundreds of Anabaptists had been drowned, beheaded or burned at the stake.

16 Anabaptists: The Radical Reformers Personal faith was voluntary and was nurtured in a gathered community of believers separated from the impurity of the world The belief that the church was a covenant community constituted by voluntary agreement among believing adults was central to their doctrine Since infants did not yet have faith and could not enter into such an agreement, they were not considered eligible for baptism

17 Anabaptists: The Radical Reformers Anabaptists thought the name incorrect. Infant baptism was no baptism at all, so they were not rebaptizing adults but baptizing them for the first time. The highest and chief abomination of the pope. Urged separation from the world, banned attendance at parish churches and taverns, forbade the use of force, the taking of oaths and careers in law. The church was to have nothing to do with the state and the state should have no right of jurisdiction over the church Views so contrary to the common beliefs resulted in persecution across Europe

18 Munster Rebellion of 1533 Anabaptists seize control of the town council of Munster Announce that all who refuse adult baptism will be banished Munsterites believed that the end of the age was near and that it was their duty to kill the ungodly Attacked the city hall of Amsterdam killing the mayor and several citizens while other Anabaptists ran naked through the streets announcing the end of the world Roman Catholic bishop s army ultimately entered Munster and killed every Anabaptist leader, displaying their bodies in iron cages on the church tower.

19 Munster Rebellion of 1533 Irreparably damaged the cause of the many Anabaptists who were quiet and nonviolent Limited the credibility of anyone who spoke out for religious tolerance Cast a shadow over the entire Reformed movement because of the early relationship between the Swiss Brethren and Zwingli Solidified the attitude of Lutherans and Roman Catholics against the Reform heresy

20 Heinrich Bullinger and the Second Helvetic Confession Described as learned, pious, wise and faithful he is a central figure in the Reformation Extensive correspondence with Calvin, Melanchthon and the English Protestant reformers Survived the Black Plague which took the life of his wife and three daughters Sole author of the Confession, composed in Latin only to be delivered to the church in Zurich upon his death Frederick III asked for his assistance in defending the Heidelberg Catechism, Bullinger responded with the Confession

21 Heinrich Bullinger and the Second Helvetic Confession Confession widely adopted by Reformed churches, besides Swiss Cantons and Palatinate France, Hungary, Poland and Scotland, also well received in Holland and England Translated into German, French, English, Dutch, Magyar, Polish, Italian, Arabic and Turkish Uncompromising towards the errors of Rome, moderate in its dissent from Lutheran dogmas Calls for harmony in fundamental doctrines, brotherly union consistent with variety in unessentials Recognizes the constant growth in the knowledge of the Word of God and consequent right of improvement in statements of the Christian faith

22 Chapter 20 Of Holy Baptism Second Helvetic Confession Problematic Passage The Minister of Baptism. We teach that baptism should not be administered in the Church by women or midwives. For Paul deprived women of ecclesiastical duties, and baptism has to do with these. Clearly, and thankfully, not the view of the Presbyterian Church today.

23 Second Helvetic Confession (commentary, not quotes) Chap. 1 Of the Holy Scripture Being the True Word of God God may illuminate men directly by the Holy Spirit, without the external ministry, yet he has chosen the Scriptures and the preaching of the Word as the usual method of instruction. Chap. 2 Of Interpreting the Holy Scriptures ; and of Fathers, Councils and Traditions In matters of faith we cannot admit any other judge than God himself

24 Second Helvetic Confession Chap. 3 Of God; The Unity and the Trinity The Father hath begotten the Son from eternity; the Son is begotten in an unspeakable manner; the Holy Ghost eternally proceeds from both, and is to be worshipped with both as one God. There are not three Gods, but three persons consubstantial, coeternal, distinct as to person and order, yet without any inequality. Chap. 4 Of Idols; Or of Images of God, of Christ, and of the Saints Chap. 5 Of the Adoration, Worship, and Invocation of God Through the Only Mediator, Jesus Christ

25 Second Helvetic Confession Chap. 6 Of the Providence of God Chap. 7 Of the Creation of All Things; Of Angels, the Devil, and Man Chap. 8 Of Man s Fall; Sin, and the Cause of Sin Chap. 9 Of Free-Will, and So of Man s Power and Ability Chap. 10 Of the Predestination of God and the Election of the Saints We must listen to the Lord s invitation, Come unto me and believe in the unbounded love of God, who gave his own Son for the salvation of the world, and will not that one of these little ones should perish.

26 Second Helvetic Confession Chap. 11 Of Jesus Christ, Being True God and Man and Only Saviour of the World Chap. 12 Of the Law of God He enables us to fulfill the law, and his righteousness and obedience are imputed to us through faith.

27 Second Helvetic Confession Chap. 14 Of Repentance, and the Conversion of Man It is the free gift of God, and not the result of our own strength. Chap. 15 Of the True Justification of the Faithful To justify means, with the Apostle when treating on this subject, to remit sins, to absolve from guilt and punishment, to receive into grace, and to pronounce just. Chap. 16 Of Faith and Good Works; Of Their Reward, and of Man s Merit Chap. 17 Of the Catholic and Holy Church of God, and of the One Only Head of the Church

28 Second Helvetic Confession Chap. 18 Of the Ministers of the Church, Their Institution and Offices A minister should be lawfully called and chosen by the Church, and excel in sacred learning, pious eloquence, prudence, and unblemished character But we acknowledge that innocent simplicity may be more useful than haughty learning. Chapter 19 Of the Sacraments of the Church of Christ

29 Second Helvetic Confession Chap. 21 Of the Holy Supper of the Lord Chap. 22 Of Holy and Ecclesiastical Meetings Chap. 23 Of the Prayers of the Church, of Singing, and of Canonical Hours Singing is not indispensable, but lawful and desirable. Chap. 24 Of Holidays, Fasts, and Choice of Meats Chap. 25 Of Catechising, of Comforting and Visiting the Sick The greatest care is to be bestowed on the religious instruction of the youth, especially the Ten Commandments, the Apostles Creed, the Lord s prayer, and the nature of the sacraments.

30 Second Helvetic Confession Chapter 26 Of the Burial of the Faithful, and the Care Which Is to Be Had for Such as Are Dead; Of Purgatory, and the Appearing of Spirits Chapter 27 Of Rites, Ceremonies, and Things Indifferent Chapter 28 Of the Goods of the Church, and the Right Use of Them The wealth of the Church should be used for the maintenance of public worship and schools, the support of ministers and teachers, and especially also for the benefit of the poor. Chapter 29 Of Single Life, Wedlock, and Household Government

31 Second Helvetic Confession Chapter 30 Of the Magistrate Wars are justifiable only in self-defense, and after all efforts at peace have been exhausted. All citizens owe reverence and obedience to the magistrate as the minister of God in all righteous commands, and even their lives when the public safety and welfare require it.

32 Zwingli and the Covenant Controversy Zwingli originally supportive of Anabaptists direct appeal to Scripture. Later rejected what he termed a new error Anabaptists responded by saying they wanted the Word of God, not the word of Zwingli Zwingli agreed that the church was a covenant community, but the primary covenant was the one God made with Adam, renewed for all time with Abraham and fulfilled with the appearance of Jesus Christ There was no divide between Old and New Testament covenant Zwingli cited circumcision and baptism as parallels Zwingli held that the covenant sign belonged to families, not just to individual adults, not to signify human willingness to accept God s service, but signifying God s willingness to accept people as his servants

33 Essential Tenets of the Reformed Faith Covenant Distinctively Reformed contribution to ecumenical Christianity. Concept sums up much of what being Reformed is all about Not specifically mentioned in Second Helvetic Confession, but central to Bullinger s theology in Decades For Reformed Christians there is just one covenant in the Bible. God has not and does not change in character, attitude toward people, or purpose for the world. God did not offer salvation through keeping the law to people in the Old Testament and then when that did not work so well, switch to salvation by grace to people in the New Testament. God is and has always been a God of grace.

34 Essential Tenets of the Reformed Faith Covenant Biblical Covenants Adam: Upon Adams failure, God first establishes the covenant of grace in the promised seed in Genesis 3:15 And I will put enmity between you and the woman and between your seed and her seed; He shall bruise you on the head and you shall bruise him on the heel. Noah: Redemption motifs prominent as Noah and his family are delivered from the judgment waters, covenant itself more a reflection of the universal created order than a redemptive promise Genesis 8:20 9:17

35 Essential Tenets of the Reformed Faith Covenant Biblical Covenants Abraham: Abraham promised a seed and a land, although he would not see it in his lifetime. Book of Hebrews explains that he was looking to a better heavenly land, a city with foundations, whose builder and architect is God. Hebrews 11:8-16. The Apostle Paul writes that the promised seed refers in particular to Christ. Galatians 3:16 Now the promises were spoken to Abraham and to his seed. He does not say and to seeds as referring to many, but rather to one and to your seed, that is, Christ.

36 Essential Tenets of the Reformed Faith Covenant Biblical Covenants Moses: Expands on the promise of a people and land. I will be your God and you will be my people. Still a grace covenant because God delivered the people of Israel from bondage in Egypt, before giving them the law. Exodus 20:1-2 In the sacrificial system established by the law, it points to the Gospel of salvation through a mediator. David: Lord proclaims that he will build a house and lineage for David, establishing his kingdom and throne forever. Promises restoration under a Davidic king who will bring peace and justice. II Samuel 7

37 Essential Tenets of the Reformed Faith Covenant of Grace Roger s says the covenant of grace has appeared in many forms in Scripture: Original covenant was between God and Adam and Eve Covenant with Noah before and after the flood Covenant with Abraham and his descendants, using circumcision as sign of identity Covenant with Moses mercy preceded the law because Israel was freed from slavery before God gave them the law God s covenant with David and his family, promising the Messiah, a redeemer for all people

38 Essential Tenets of the Reformed Faith Covenant of Grace Prophet Jeremiah announced a new covenant, but it was not new in content but new in its form and application Behold the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and with the house of Judah But this covenant which I will make with the house of Israel after those days, declares the Lord, I will put my law within them, and on their heart I will write it; and I will be their God, and they shall be My people. Jeremiah 31:31-33

39 Donald K. McKim People of the Covenant Fulfillment of that covenant comes in the Messiah, who is Jesus Christ. Jesus referred to himself as the new covenant And in the same way He took the cup after they had eaten, saying This cup which is poured out for you is the new covenant in my blood. (Luke 22:20) The wine reminds us of the new covenant in Christ s blood, a costly sacrifice on God s part to bring us together as his community

40 Covenant of Grace The covenant of grace promises eternal life for all people who have faith in Christ. 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 are differences in administration. Under the law, the sacrifices, prophecies, and other types of ordinances of the Jewish people signified Christ, and people were justified by their faith in him just as they would be under the gospel. These were done away with upon the coming of Christ and replaced with the much simpler sacraments of baptism and the Lord s Supper.

41 Donald K. McKim People of the Covenant Christians are the ongoing people of God, who continue to live out the covenant relationship that God has entered into with us in Jesus Christ Presbyterians emphasize that God has worked with people The themes of this continuous covenant are clear. God established community between God and us, and that creates a community among us Church is a covenant community joined together with each other and joined together with God through Jesus Christ

42 Donald K. McKim People of the Covenant The church is God s covenant people, the New Israel, who by faith are united in Jesus Christ We do not live the life of faith alone. True faith in Christ propels us into the fellowship of others who have also confessed Christ as their Lord We find ourselves together as people of the covenant in the church where faith begins, and then is nourished, and grows Authentic Christian existence is to be drawn into the fellowship of others who share the faith and are also committed to carrying out the mission and ministry of Jesus Christ in the world.

43 The Three C s of Presbyterianism Confession, Constitution and Connection Presbyterians are a covenant people who make confession of their faith Book of Confessions Presbyterians are a covenant people who live out their faith according to a constitution Book of Order Presbyterians are a covenant people who act out their faith connectionally We declare our faith in confessions. We live according to a constitution. We help one another to serve connectionally.

44 The Sacrament of Baptism What difference does it make when and how one is baptized? Most important is that one is baptized as a sign of entrance into the Christian community, either as an infant or adult, and either by sprinkling, pouring or immersion. All Christians seem to believe: -Baptism is the biblically required sign of incorporation into the Christian community -That the children of believing parents are somehow special and should be recognized as such thus in the absence of infant baptism other churches have dedications -That upon reaching an age of adult responsibility there should be a personal and public confession of faith

45 The Sacrament of Baptism Other Views Some in the Reformed tradition advocate for the option of allowing covenant children to wait until they can make their own public profession of faith and then be baptized. Karl Barth: Baptism without the willingness and readiness of the baptized is true, effectual and effective baptism, but it is not correct; it is not done in obedience, it is not administered according to proper order, and therefore it is necessarily clouded baptism. It must and ought not to be repeated. It is however, a wound in the body of the church

46 The Sacrament of Baptism Current Presbyterian View So baptism is the sign of God s grace and covenant in Christ. Just as circumcision is the sign of God s grace and covenant with Israel (Genesis 17:7-14), so baptism is the sign of inclusion in God s grace and covenant with the church. Baptism signifies God s gracious act of bringing us into the covenant community rather than our act of responding in faith. Therefore, baptism is to be received only once. The emphasis in Reformed theology on baptism is what God does, not on what we do. It further stresses that we belong to a community rather than that we are isolated individuals in our relationship to God

47 Donald McKim on Baptism Baptism is a sign of God s covenant. In that sense it replaces circumcision as a mark of persons who are part of God s covenant community and in Him you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh by the circumcision of Christ; having been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead. Colossians 2:11-12

48 Donald McKim on Baptism Baptism is our entrance into Christ s church Babies are baptized in the presence of the parents and the worshiping congregation. The parents act on behalf of the child in presenting him or her as part of the covenant community and in confessing their faith in Jesus Christ. They also promise to raise the child the hear and know the gospel and to be a disciple of Christ. For the promise is for you and your children, and for all who are far off, as many as the Lord our God shall call to Himself. Acts 2:39

49 Donald McKim on Baptism The covenant community also participates in the baptismal service. The congregation promises to take responsibility as well, promising to provide for Christian nurture. The congregation commits to care for the child, to provide opportunities for education and service in Christ and to pray for the child as he or she grows in the life of faith. In baptism, infants are welcomed into the body of Christ as children of the covenant

50 Donald McKim on Baptism McKim also says that infant baptism serves as a reminder of what God does for us in our salvation. Just as in infant baptism it is the action of the child s parents to present the helpless child, so we are saved solely by God s grace. We do not baptize ourselves. Baptism is an act of the church administered to us. Infant baptism therefore serves to remind us of God s initiative in our salvation.

51 QUESTIONS FOR DISCUSISON 1. Why is the concept of covenant important for Presbyterians in understanding the church? What is your understanding of covenant? 2. Discuss your experience with baptism and its meaning to you. 3. Does it make sense to you that the covenant of grace has been God s approach to his relationship with people since the beginning of history? Why or why not? 4. How important is it to you to be drawn into fellowship with fellow followers of Jesus Christ?