In 1643, the English Parliament called upon "learned, godly and judicious Divines" to meet at Westminster Abbey in order to provide advice on issues of worship, doctrine, government and discipline of the Church of England. Their meetings, over a period of five years, produced the confession of faith, as well as a Larger Catechism and a Shorter Catechism. For more than three hundred years, various churches around the world have adopted the confession and the catechisms as their standards of doctrine, subordinate to the Bible. For the Church of Scotland and the various denominations which spring from it directly, though, only the Confession and not the Catechisms is the subordinate standard, the Catechisms not being re-legislated in 1690.
The Westminster Confession was modified and adopted by 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 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.
Historical situation
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 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 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 a major source the Thirty-Nine Articles as well as the theology of James Ussher and his Irish Articles of 1615.[1] 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.[2] They also drew upon the pre-Reformation British theological tradition, which emphasized biblical knowledge and was influenced by the Augustinian theological tradition exemplified by Anselm, Thomas Bradwardine, and John Wycliffe.[3] The recorded debates of the Assembly are full of citations of church fathers and medieval scholastic theologians.[4]
The Assertion of Liberty of Conscience by the Independents at the Westminster Assembly of Divines, painted by John Rogers Herbert, c.1844
The Scottish Commissioners who were present at the Assembly were satisfied with the Confession of Faith, and in 1646, the document was sent to the English parliament to be ratified, and submitted to the 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, 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 the Confession (but not the Catechisms), again without change, in 1690.[5]
It states that the Pope is the Antichrist, which was a very common belief in seventeenth-century England.[7] It also stated that the Catholic mass is a form of idolatry, that the civil magistrates have divine authority to punish heresy, and rules out marriage with non-Christians.
Holy Scriptures, the Trinity and predestination
The confession begins with a definition of the 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 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.[8]
After describing the attributes of God, chapter 2 of the confession endorses the traditional doctrine of the Trinity, which holds that the one and only God exists as three persons, "of one substance, power, and eternity", namely, God the Father, God the Son, and God the Holy Spirit.[9]
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."[10]
Chapter 4 recounts 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.[11] 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 the curse of the law, and, ultimately, subject to spiritual death.[12] 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.[13]
Covenant theology, Christ's mediation and free will
Chapter 7 is a description of covenant theology, which holds that God has dealt with humans through various covenants. In 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 the Holy Spirit to make them willing and able to believe.[14]
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 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.[14]
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.[15] Chapter 9 teaches that man's will 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.[16]
Chapters 10 through 18 describe various phases or aspects of salvation. The confession teaches that—by the Holy Spirit and the preaching of the word—God effectually calls the elect out of the state of sin and death toward faith in Jesus Christ and spiritual life. It teaches that "elect infants" and "all other elect persons who are uncapable of being outwardly called by the ministry of the Word" are regenerated and saved.[17]
Chapter 11 covers the doctrine of justification. It affirms the Reformation doctrines of justification by faith alone and 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.[18] Chapter 12 states that all who are justified also partake in the grace of adoption and become children of God.[19] In addition, those who are effectually called and regenerated are also sanctified. In sanctification, the dominion of sin is eliminated and lust is weakened and suppressed as the individual grows in holiness.[20]
Chapter 14 defines saving faith as that which enables people to believe to the saving of their souls. The confession states that it is the work of the Holy Spirit and is ordinarily accomplished by the preaching of the word. Saving faith is strengthened and increased by the preaching of the word, the sacraments, and prayer. This faith enables a person to believe that whatever is revealed in the Bible is true and to rest on Christ alone for eternal life.[21]
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 the role of private and public confession of sin in the life of a Christian.[22] 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.[23]
Chapter 17 presents the doctrine of the perseverance of the saints, which holds that it is impossible for those effectually called to "fall away" from the state of grace or, in other words, lose their salvation.[24] Chapter 18 states that believers can receive assurance of faith. This assurance is based on "the promises of salvation, the inward evidence of those graces unto which these promises are made, the testimony of the Spirit of adoption witnessing with our spirits that we are the children of God". The confession does not teach that assurance is instantaneous upon conversion; rather, it states that "a true believer may wait long, and conflict with many difficulties, before he be partaker of it".[25]
Law, Christian liberty and worship
Chapter 19 discusses God's law and Christian ethics. The confession states that while the ceremonial parts of biblical law have been abrogated under the New Covenant, the moral law as described in the Ten Commandments and the "general equity" of the civil law in the Old Testament remains binding to all people and nations. While true believers are neither "justified, or condemned" by the law, it serves "as a rule of life informing them of the will of God, and their duty". The confession also teaches that the Holy Spirit enables "the will of man to do that freely, and cheerfully, which the will of God, revealed in the law, requireth to be done."[26]
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.[27]
Chapter 23 describes the role of the civil authorities in relation to the church. Governments are ordained by God to maintain justice and peace and to punish evil doers. The 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 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."[30]
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.[30]
Chapter 24 covers Reformed teaching on marriage and divorce. Marriage 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, is also prohibited. The only grounds for divorce are adultery and willful abandonment by a spouse.[31]
Church
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 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 the perfecting of the saints.[32]
The confession teaches that local churches can be more or less pure depending on how faithfully they adhere to correct doctrine and worship. Yet, it acknowledges that even the purest churches might contain some theological error, while other churches have become so corrupted that they can no longer be called churches of Christ but instead are of Satan. The confession affirms that only Jesus Christ can be head of the church. It states that the pope is an Antichrist who "exalteth himself, in the Church, against Christ and all that is called God."[32]
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.[33]
Sacraments
Chapter 27 summarizes Reformed sacramental theology. It states that sacraments were established by God as "signs and seals" of 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 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.[34]
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 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 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.[35]
Chapter 29 summarizes Presbyterian beliefs about the Lord's Supper. It states that the sacrament is to be observed in the church until the end of the world "for the perpetual remembrance of the sacrifice of Himself in His death; the sealing all benefits thereof, unto true believers, their spiritual nourishment and growth in Him, their further engagement in and to all duties which they owe unto Him; and, to be a bond and pledge of their communion with Him, and with each other, as members of His mystical body."[36]
The confession states that the Lord's Supper is not the actual sacrifice of Christ but rather a commemoration of Christ's one sacrifice for the remission of sins and an offering of praise to God. It explicitly condemns the Roman Catholic Church's teaching of "the popish sacrifice of the mass".[36] It also rejects the Roman Catholic doctrine of transubstantiation, which states that after consecration by a priest the bread and wine miraculously become the body and blood of Christ. Rather, the confession teaches that communicants receive the body and blood of Christ and all the benefits of his death spiritually by faith, while the bread and wine remain physically unchanged. Ignorant, wicked and ungodly persons may eat the bread and wine, but they do not receive Christ. Instead, these unworthy persons are "guilty of the body and blood of the Lord" and commit great sin; for this reason, such persons should not be admitted to the sacrament.[36]
Chapter 30 describes the role of church officers, who are appointed by Christ to govern the church. These officers hold the keys of the kingdom, giving them power to discipline church members through admonition, suspension from the Lord's Supper for a period of time, and excommunication, according to the severity of the offense. Church discipline is for the purpose of leading sinful church members to repentance, deterring others from similar behavior, vindicating the honor of Christ, and preventing the wrath of God from falling on the entire church.[37]
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".[38]
Eschatology
Chapters 32 and 33 concern Christian eschatology. Chapter 32 describes what occurs after death—while 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 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.). [39]
Chapter 33 describes the Last Judgment in which the Father will give Christ authority to judge all apostate angels and every person that has lived on earth. Those judged will "give an account of their thoughts, words, and deeds" and will "receive according to what they have done in the body, whether good or evil." God's purpose in dispensing judgment is to show the glory of his mercy—by saving the elect—and of his justice—by the damnation of the reprobate. The righteous will receive eternal life in the presence of God, and the wicked will receive eternal torment and destruction. The date and time of the Last Judgment is unknown.[40]
Usage
The Westminster Confession was adopted as a doctrinal standard by various Presbyterian churches around the world. These churches have at times repudiated or changed different parts of the confession over the years.
Evangelical Presbyterian Church in England and Wales - subordinate standard (excepting the authority of the "civil magistrate" over presbyteries in religious or moral matters and the identification of the Antichrist exclusively with the papacy which is deemed a matter of individual interpretation). Additionally, individual elders and sessions may determine their own positions on the establishment principle as concerns the relationship between the church and state and the question of marriages to close relatives of deceased spouses.[43]
Scotland
Church of Scotland - subordinate standard but since 1986 has dissociated itself from four sections of the Confession (relating to monastic vows, marriage to Catholics and non-Christians, the identification of the Pope with the Antichrist and the Mass). Additionally, liberty of opinion is granted on those matters which do not enter into the substance of the faith.[44]
United Free Church of Scotland - subordinate standard (but with liberty of judgement allowed on matters which do not enter into the substance of the faith)[46]
Ireland (including Northern Ireland)
The Presbyterian Church in Ireland accepts the Westminster Confession as its subordinate standard, along with the Shorter and Larger Catechisms.[47]
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 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 the Confession, basically removing the civil magistrate (i.e., the state) from involvement in ecclesiastical matters. It also removed the phrase "tolerating a false religion" from the list of sins forbidden in Answer 109 of the Larger Catechism, and replaced "depopulations" in Answer 142 with "depredation." The Confession was amended again in 1887, when the final sentence of chapter 24.4, which forbade the marrying of the close kindred of one's deceased spouse, was removed.
The Presbyterian Church in the U.S.A. adopted more sweeping revisions of its Confession in 1903. Chapter 16.7, on the works of unregenerate men, was rewritten. The last sentence of chapter 22.3, which forbade the refusing of a proper oath when imposed by lawful authority, was removed. Chapter 25.6, on the head of the church, was rewritten, and the identification of the Roman Catholic pope as the Antichrist was removed.[49][50]
Reformed Christianity, also called Calvinism, is a major branch of Protestantism that began during the sixteenth-century Protestant Reformation, a schism in the Western Church. In the modern day, it is largely represented by the Continental Reformed, Presbyterian, and Congregational traditions, as well as parts of the Anglican and Baptist traditions.
Infant baptism is the practice of baptizing infants or young children. Infant baptism is also called christening by some faith traditions.
Justificatio sola fide, meaning justification by faith alone, is a soteriological doctrine in Christian theology commonly held to distinguish the Lutheran and Reformed traditions of Protestantism, among others, from the Catholic, Eastern Orthodox, Oriental Orthodox, Assyrian and Anabaptist churches. The doctrine asserts that it is on the basis of faith alone that believers are made right of sin ; and not on the basis of what Paul the Apostle calls "works of the law", which sola fide proponents interpret as including not only moral, legal or ceremonial requirements but any good works or "works of charity."
The Latin phrase extra Ecclesiam nulla salus is a phrase referring to a Christian doctrine about who is to receive salvation.
The Westminster Shorter Catechism is a catechism written in 1646 and 1647 by the Westminster Assembly, a synod of English and Scottish theologians and laymen intended to bring the Church of England into greater conformity with the Church of Scotland. The assembly also produced the Westminster Confession of Faith and the Westminster Larger Catechism. A version without Scripture citations was completed on 25 November 1647 and presented to the Long Parliament, and Scripture citations were added on 14 April 1649.
The Westminster Larger Catechism, along with the Westminster Shorter Catechism, is a central catechism of Calvinists in the English tradition throughout the world.
Covenant theology 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, 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.
The means of grace in Christian theology are those things through which God gives grace. Just what this grace entails is interpreted in various ways: generally speaking, some see it as God blessing humankind so as to sustain and empower the Christian life; others see it as forgiveness, life, and salvation.
The Helvetic Confessions are two documents expressing the common belief of Reformed churches, especially in Switzerland, whose primary author was the Swiss Reformed theologian Heinrich Bullinger. The First Helvetic Confession (1536) contributed to the confessional unity of the Protestant cantons of Switzerland against the Roman Catholic cantons, whereas the Second Helvetic Confession (1566) contributed to the confessional unity of Reformed churches across Europe, particularly due to the patronage it received from Frederick III, Elector Palatine, who had it translated into German.
Eucharistic theology is a branch of Christian theology which treats doctrines concerning the Holy Eucharist, also commonly known as the Lord's Supper and Holy Communion.
The Federal Vision is a Reformed evangelical theological approach that focuses on covenant theology, Trinitarian thinking, the sacraments of baptism and communion, biblical theology and typology, justification, and postmillennialism. A controversy arose in Reformed and Presbyterian circles in response to views expressed at a 2002 conference entitled The Federal Vision: An Examination of Reformed Covenantalism. The ongoing controversy involves several Reformed denominations including the Orthodox Presbyterian Church (OPC), the Presbyterian Church in America (PCA), the United Reformed Churches in North America (URCNA), and the Reformed Presbyterian Church in the United States (RPCUS), and the Protestant Reformed Churches in America (PRCA).
Baptismal regeneration is the name given to doctrines held by the Catholic, Eastern Orthodox, Oriental Orthodox, Lutheran, Anglican churches, and other Protestant denominations which maintain that salvation is intimately linked to the act of baptism, without necessarily holding that salvation is impossible apart from it. Etymologically, the term means "being born again" "through baptism" (baptismal). Etymology concerns the origins and root meanings of words, but these "continually change their meaning, ... sometimes moving out of any recognisable contact with their origin ... It is nowadays generally agreed that current usage determines meaning." While for Reformed theologian Louis Berkhof, "regeneration" and "new birth" are synonymous, Herbert Lockyer treats the two terms as different in meaning in one publication, but in another states that baptism signifies regeneration.
Rebaptism in Christianity is the baptism of a person who has previously been baptized, usually in association with a denomination that does not recognize the validity of the previous baptism. When a denomination rebaptizes members of another denomination, it is a sign of significant differences in theology. Churches that practice exclusive believer's baptism, including Baptists and Churches of Christ, rebaptize those who were baptized as infants because they do not consider infant baptism to be valid. However, churches from such denominations deny that they rebaptize because they do not recognize infant baptism as baptism at all.
The Lutheran sacraments are "sacred acts of divine institution". They are also defined as “an outward and visible sign of an inward and spiritual grace.”.
A sacrament is a Christian rite that is recognized as being particularly important and significant. There are various views on the existence, number and meaning of such rites. Many Christians consider the sacraments to be a visible symbol of the reality of God, as well as a channel for God's grace. Many denominations, including the Roman Catholic, Lutheran, Presbyterian, Anglican, Methodist, and Reformed, hold to the definition of sacrament formulated by Augustine of Hippo: an outward sign of an inward grace, that has been instituted by Jesus Christ. Sacraments signify God's grace in a way that is outwardly observable to the participant.
ECO: A Covenant Order of Evangelical Presbyterians is an evangelical Presbyterian denomination in the United States. As a Presbyterian church, ECO adheres to Reformed theology and Presbyterian polity. It was established in 2012 by former congregations and members of the Presbyterian Church (USA), abbreviated PC(USA). Denominational disputes over theology—particularly ordination of practicing homosexuals as pastors and gay marriage—and bureaucracy led to the founding of ECO. In 2018, ECO has over 383 congregations, 103,425 covenant partners and over 500 pastors. ECO churches are egalitarian in beliefs and ordain women as pastors and elders.
In Reformed theology, baptism is a sacrament signifying the baptized person's union with Christ, or becoming part of Christ and being treated as if they had done everything Christ had. Sacraments, along with preaching of God's word, are means of grace through which God offers Christ to people. Sacraments are believed to have their effect through the Holy Spirit, but these effects are only believed to accrue to those who have faith in Christ.
Protestant theology refers to the doctrines held by various Protestant traditions, which share some things in common but differ in others. In general, Protestant theology, as a subset of Christian theology, holds to faith in the Christian Bible, the Holy Trinity, salvation, sanctification, charity, evangelism, and the four last things.
In Christian theology, the salvation of infants has been a matter of speculation and diverse opinions. While some believe that all those who die in infancy are saved, others believe that people only have certainty regarding some of these infants.
The Irish Articles of Religion of 1615 are a series of 104 theological articles which were intended to serve as a standard of doctrine for the post-Reformation Church of Ireland. Adopted by the Convocation of Irish Protestant clergy that met in Dublin in 1615, and probably written by the future Archbishop of Armagh, James Ussher, the Irish Articles defined the Church of Ireland in a largely Reformed theological direction, even exceeding the Thirty-nine Articles of the Church of England in this regard.
Letham, Robert (2009). The Westminster Assembly: Reading Its Theology in Historical Context. The Westminster Assembly and the Reformed Faith. Phillipsburg, NJ: P&R Publishing. ISBN978-0-87552-612-6.
McGinn, Bernard (2000). Antichrist: Two Thousand Years of the Human Fascination with Evil. New York: Columbia University Press.
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