1. Introduction.
Creeds and confessions of faith are carefully-written summaries of the main doctrines of Scripture. They set forth the Church’s understanding of what the Bible teaches. The word creed comes from the Latin word, credo, which means, “I believe”. Christians in the early Church, as part of professing their faith, would publicly recite the main doctrines which they believed the Bible to teach. Since these recitations would begin with the word, “credo” or “I believe”, they became known as creeds. They are also called confessions, because through them the Church confesses with the mouth the truths which must be believed in the heart (see Rom 10:9).
Some creeds and confessions are very brief. They contain little more than the doctrines we must know to be saved. Others contain more detailed explanations of these fundamental doctrines, as well as doctrines that are necessary for the health, peace and purity of the Church. A catechism explains many of the doctrines of a confession of faith in a question and answer format. Before we examine the reasons why we need confessions of faith, we should consider the importance and relevance of this subject.
First, why is this subject so important? Some Churches claim to have no creed or confession at all. They claim that the Bible is their only creed and their only confession. They even criticise Churches who faithfully adhere to a confession of faith, saying that they are adding to Scripture and giving human writings an authority that belongs to Scripture alone.
At first, it sounds like these Churches have a high regard for God’s Word. However, they do not realise that they too have a creed or confession – they too understand the Bible in a particular way. They simply have not written down their creed. As we will see, an unwritten creed is more difficult to understand and even more difficult to defend. Moreover, Churches that reject creeds may not realise that they are influenced by modern attitudes to history and authority. The world today points to advancements in science and technology as proof that modern man is far more enlightened than anyone in the past. Consequently they claim that history is irrelevant and may be ignored. Many people have the same attitude towards old laws, such as the law that only a Protestant can succeed to the throne of Britain. Therefore the modern mind approves of a Church that discards creeds and confessions written hundreds of years ago.
Others argue that confessions of faith cause needless divisions about doctrine. They emphasise that Christians should not waste so much time debating doctrine and focus on living more like Christ. This suggestion sounds pious, but the question arises, Which Christ should we imitate? The Lord Jesus Himself warns of false Christs: “For there shall arise false Christs, and false prophets, and shall show great signs and wonders; inasmuch that, if it were possible, they shall deceive the very elect” (Mt 24:24). And how do we imitate Christ? Can we do so simply by reading the Bible, attending church, making resolutions and avoiding temptation? No, you say, we must also trust in Christ. But is trusting in Christ something that we can do or something that God must enable us to do?
All these questions are doctrinal. All of them have been answered in different ways by Churches which claim to be biblical. Confessions of faith, as we will see, are very helpful in determining which Churches teach biblical doctrine.
Second, how is this subject relevant to young people at a Free Presbyterian youth conference? Many here have grown up hearing about The Shorter Catechism and The Westminster Confession of Faith. We might assume that all other Reformed Churches have the same appreciation that we have for confessions of faith. It may surprise you to hear that very few Reformed denominations are completely committed to everything in the confession of faith which they profess to believe. In fact, it was a lack of commitment to The Westminster Confession of Faith that led to the formation of the Free Presbyterian Church of Scotland in 1893. Since then, our Church has found herself unable to unite with other Reformed Churches, because they do not have the same commitment to sound doctrine, pure worship and holy living. Indeed, the Christian Church throughout the world is, sadly, divided into many denominations. One reason for these divisions is disagreement over the authority that a confession of faith should have.
We should therefore investigate this subject which has such an impact on the peace and purity of the Church. In particular, we should consider the biblical, historical and practical reasons for being fully committed to a confession of faith.
1The first part of a paper given at this year’s Youth Conference in New Zealand. It was originally entitled, “Why Do We Need Creeds and Confessions of Faith?”
2. Biblical reasons for confessions of faith.
Our Church has an unreserved commitment to The Westminster Confession of Faith. Just read these parts of a solemn vow that every Free Presbyterian minister, elder and deacon must make at his ordination: “I do hereby declare, that I do sincerely own and believe the whole doctrine contained in the Confession of Faith . . . to be the truths of God; and I do own the same as the confession of my faith . . . and I promise that, through the grace of God, I shall firmly and constantly adhere to the same, and to the utmost of my power shall . . . assert, maintain and defend the said doctrine, worship, discipline and government of this Church . . . and I promise that I shall follow no divisive course from the doctrine, worship, discipline, government and exclusive jurisdiction of this Church, renouncing all doctrines, tenets and opinions whatsoever, contrary to . . . the said doctrine, worship, discipline, government or jurisdiction of the same”.
The language of this vow shows that the Free Presbyterian Church of Scotland is strongly committed to a confession of faith. We must then be able to prove that the Word of God authorises such a commitment.
First, the Apostle Paul describes “the Church of the living God” as “the pillar and ground of the truth” (1 Tim 3:15). In other words, the Church exists to proclaim and defend every truth in the Word of God. This proclamation and defence of the truth is done chiefly through preaching. “Preach the Word;” said the Apostle to Timothy, “be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine” (2 Tim 4:2).
Second, preaching involves explaining and applying the Scriptures. These explanations are not divinely inspired, as the Scriptures are. But they are still authoritative, because they draw out the truth revealed in the Scriptures. Paul tells Titus (who was not an inspired apostle), “These things speak, and exhort, and rebuke with all authority. Let no man despise thee” (Tts 2:15). Here Paul makes clear that, while the preacher’s oral explanations are not inspired, they still bear an authority that must not be despised. In fact, church members who refuse to submit to biblical preaching must be disciplined: “A man that is an heretic after the first and second admonition reject; knowing that he that is such is subverted, and sinneth, being condemned of himself” (Tts 3:10,11).
Few churches today will deny that biblical preaching is authoritative. But some fail to realise that, if the Church (through preaching) can give authoritative, oral explanations of Scripture, then she can also give authoritative, written explanations of Scripture. This is exactly what a creed or confession is – a careful written explanation of the main doctrines of the Bible.
So, if a Church claims to have no creed, and yet has preaching, she has an unwritten creed instead of a written one. The problem with an unwritten creed is that it is difficult to examine whether it is biblical or even consistent. Further, such a Church is not being forthright in stating exactly what it believes. And if a minister begins to teach error, it is difficult to discipline him, because there is no written standard available to evaluate his teaching.
We see then that it is biblical for the Church to make creeds and confessions and require her office-bearers to adhere to them. In fact, when Paul exhorts us, “Hold fast the form of sound words” (2 Tim 1:13), he assumes that the Church has a binding creed.
3. Historical reasons for confessions.
Historically, the Church was forced to write creeds and confessions because Scripture was often misunderstood and even slandered.2 This problem was not new. The Lord Jesus, who is the Word made flesh, was constantly misunderstood and slandered during His earthly ministry. The Pharisees considered Him a Sabbath-breaker and blasphemer (Jn 9:16, 10:33). Others said, “He hath a devil, and is mad; why hear ye Him?” (Jn 10:20). Christians ever since have endured similar treatment. Over and over again, the world has twisted and slandered their beliefs and practices. For example, some men in Philippi accused Paul and his friends of being troublemakers: “These men, being Jews, do exceedingly trouble our city” (Acts 16:20). Christians in Thessalonica were similarly accused: “These that have turned the world upside down are come hither also” (Acts 17:6). In fact, the general opinion everywhere was that Christianity was divisive. The Jews in Rome informed Paul that Christianity was seen as a “sect” that was everywhere “spoken against” (Acts 28:22).
Ever since, the Word of God has been repeatedly misinterpreted by unbelievers outside the Church and by false or erring believers within it. For example, when pagans in the Roman Empire heard about the sacrament of the Lord’s Supper, they accused Christians of cannibalism. At the Reformation, some people accused the Reformers (who rejected the authority of the Pope) of rejecting all authority. Today the world is enraged to hear that the Bible allows only men to teach and rule in the Church, claiming that it encourages oppression of women. They forget that, whenever true Christianity comes to a heathen land, the treatment of women improves.
Sadly, the most subtle misinterpretations of Scripture have been made by false or erring believers within the Church. Men are always looking for a religion that quiets their conscience and allows them to gratify their corruptions. Many people know that the Bible sets forth the true religion, but they do not like how it exposes their secret sins and requires them to depend on Christ alone for all things. They then “wrest . . . the . . . scriptures, unto their own destruction” (2 Pet 3:16). For example, the Dutch theologian Arminius (1560-1609) claimed to believe everything in the Bible but taught that man has been given some ability to save himself. He explained away the truth that by nature we are dead in trespasses and in sins (Eph 2:1). Many people today follow his teachings because they are attractive to the proud heart.
Satan, moreover, does all he can to encourage misinterpretation of Scripture. He knows that the truth has such a beauty and simplicity that even the ungodly find it difficult to resist.3 For example, after hearing Paul speak about the truth concerning Jesus, King Agrippa said to him, “Almost thou persuadest me to be a Christian” (Acts 26:28). Therefore, to halt the spread of the gospel, Satan repeatedly uses the weapon of misrepresentation.
How does the Church deal with these perversions of the truth? She makes creeds and confessions – public, written statements that clarify what the Bible actually teaches. This does not mean that the Bible is unclear. The problem is that man’s understanding is darkened and his carnal mind is enmity against God. He willfully twists and misrepresents the very words of Holy Scripture.
Finally, Churches have written confessions of faith to establish a basis for unity and co-operation. This was especially common during the Reformation. It was a Church’s way of saying to other Churches, We understand the Bible just as you do; we are suffering for the same truths as you.
2William Dunlop, The Uses of Creeds and Confessions of Faith, p 19.
3Dunlop, The Uses of Creeds and Confessions of Faith, p. 21.