The Creeds, Confessions and Liturgical Forms
of the Reformed Churches of New Zealand
The Creeds, Confessions
and Liturgical Forms
of the Reformed Churches of New Zealand
Published in 2015by the Forms and Confessions Committee in conjunction with the National Publications Committee of the Reformed Churches of New Zealand.
This book is not copyrighted.Any part of it is freely availablefor use by anyone interested.Scripture taken from the Holy Bible, New International Version. Copyright © 1973, 1978, 1984 International Bible Society. Used by permission of Zondervan Bible Publishers.
ISBN 978-0-473-28108-3
Contents
Ecumenical Creeds
The Apostles’ Creed...... 8
The Nicene Creed...... 9
The Athanasian Creed...... 10
Confessions
The Heidelberg Catechism...... 13
The Belgic Confession...... 57
The Canons of Dort...... 75
The Westminster Confession of Faith...... 99
Liturgical Forms
Baptism of the children of believers: form 1...... 143
Baptism of the children of believers: form 2...... 146
Baptism of the children of believers: form 3...... 150
Profession of faith...... 152
Baptism of adults...... 154
Lord’s Supper: preparatoryform A...... 157
Lord’s Supper: preparatoryform B...... 159
Lord’s Supper: form 1...... 161
Lord’s Supper: form 2...... 165
Lord’s Supper: form 3...... 170
Excommunication...... 172
Readmission...... 174
Ordination or installation of ministers of the Word ...... 177
Ordination or installation of elders and deacons...... 181
Marriage...... 185
Funeral...... 190
Church Order...... 195
Form of Subscription...... 211
Preface
Work on this publication began in 2002 when the Reformed Churches of New Zealand appointed a committee to update the language of our liturgical forms and assess any available language-updated versions of the Belgic Confession and the Canons of Dort. Subsequently the mandate was broadened to include updating the range of liturgical forms available for use in worship services and searching out and evaluating updated versions of the Westminster Confession of Faith (WCF).
After investigation the committee recommended new translations of the Belgic Confessionand the Canons of Dort produced by the Canadian Reformed Churches, with minor revisions made by the committee, and incorporating Scripture quotations from the New International Version (1984). These were approved by the synod of 2011.
The committee also recommended the Modern English Study Version (MESV) produced by the Orthodox Presbyterian Church. The synod of 2011 decided to retain the WCF as our confessional standard, to which all office bearers must subscribe, and to permit the MESV in the preaching and teaching of our churches. The synod also decided that both the Westminster Confession of Faith and the MESV should be printed in this publication in parallel columns.
After years of committee work, feedback from the sessions, numerous revisions and final proof-reading, the synod of 2014 approved the liturgical forms as presented by the committee.
As convenor for the past twelve years, I want to thank the other committee members who have assisted with this work. Reverends Paul Archbald and Peter Kloosterman and I began the initial work of revision. Dr Sally Davey has served faithfully and capably for the entire twelve years, and Mr Ed Havelaar, Rev Andrew Nugteren and Rev Robert van Wichen for the past six years, with Ed Havelaar preparing the final layout. Rev Leo de Vos came onto this committee in the last inter-synodical period to assist with the baptism forms. Rev Bruce Hoyt, while not a committee member, has provided much helpful feedback on the liturgical forms, assisted with the proof-reading and given us advice on layout.My sincere thanks to all of you.
This has not only been a long project but also one that has required much careful and detailed attention to theology, words, syntax and grammar. All members of this committee have contributed significantly to this project and have brought their unique gifts and contributionsto the task. We have enjoyed the work and have benefited personally from this close study of our confessions and liturgical forms. It has been a pleasure for me to serve on this committee with the other members.
It is fitting that I am writing this preface on the 31st of October 2014, the day our Reformed Churches remember the Reformation, which began in 1517 after Martin Luther nailed his 95 theses to the Wittenburg church door. This book contains two confessions written at the height of the Reformation, that is, the Belgic Confession (1561) and the Heidelberg Catechism (1563). It also contains the Canons of Dort (1618 and 1619) written during the debate between the Calvinists and the Remonstrants, and the Westminster Confession of Faith (1647), a product of the mature fruit of further years of study of the Scriptures and theological reflection.
It is our desire and prayer that this book will serve our churches well for many decades to come, in aiding our worship and in enabling us to hold fast to the faith that was once for all entrusted to the saints, for the building up of the church to the glory of God.
John A Haverland (convenor), 31stOctober 2014
Ecumenical creeds: introduction
The Apostles’ Creed
This creed is called the Apostles’ Creed, not because it was written by the apostles themselves, but because it contains a brief summary of their teachings. It sets forth their doctrine, as has been said, “in sublime simplicity, in unsurpassable brevity, in beautiful order, and with liturgical solemnity.” In its present form it is of no later date than the fourth century. More than any other creed in Christendom, it may justly be called an ecumenical symbol of faith.
The Nicene Creed
The Nicene Creed is a statement of the orthodox faith of the early Christian church, in opposition to certain heresies, especially Arianism. These heresies concerned the doctrine of the Trinity and of the person of Christ and were refuted at the Council of Nicea (AD 325). What we now call the Nicene Creed is not the one formulated by the Council of Nicea but rather one modified by the Council of Constantinople (AD 381) and finally ratified by the church at the Council of Chalcedon (AD 451). Both the Eastern and the Western church confess the truth of the Nicene Creed, although with one important difference. The Western church included the phrase “and the Son” (known as the Filioque) in the article on the procession of the Holy Spirit, a phrase which to this day is repudiated by the Eastern church.
The Athanasian Creed
This creed is named after Athanasius (AD 293–373), the champion of orthodoxy over against Arian attacks on the doctrine of the Trinity. Although Athanasius did not write this creed and it is improperly called after him, the name persists because until the seventeenth century it was commonly ascribed to him. Apart from the opening and closing sentences, it consists of two sections, the first setting forth the orthodox doctrine of the Trinity, and the second dealing with the doctrine of Christ, especially concerning his two natures. The teachings of Augustine (AD 354–430) in particular form the background to the Christological section. The creed itself appears for the first time in the first half of the sixth century, but the author is unknown. It is of Western origin and is not recognised by the Eastern Orthodox churches.
The Apostles’ Creed
I believe in God the Father, Almighty,
Maker of heaven and earth.
And in Jesus Christ, his only begotten Son, our Lord;
who was conceived by the Holy Spirit,
born of the virgin Mary;
suffered under Pontius Pilate,
was crucified, dead, and buried;
he descended into hell1;
the third day he rose again from the dead;
he ascended into heaven,
and sits at the right hand of God the Father Almighty;
from there he shall come to judge the living and the dead.
I believe in the Holy Spirit.
I believe a holy catholic2 church, the communion of saints;
the forgiveness of sins;
the resurrection of the body;
and the life everlasting.
Amen.
1That is, on the cross Jesus suffered the agony of hell which our sins deserved
(cf.Heidelberg Catechism Q.44).
2That is, God’s people through all times and places (cf. Heidelberg Catechism Q.54).
Apostles’ Creed1
The Nicene Creed
I believe in one God,
the Father Almighty,
Maker of heaven and earth,
and of all things visible and invisible.
And in one Lord Jesus Christ,
the only begotten Son of God,
begotten of the Father before all worlds;
God of God,
Light of Light,
very God of very God;
begotten, not made,
being of one substance with the Father,
by whom all things were made.
Who, for us men and for our salvation,
came down from heaven,
and was incarnate by the Holy Spirit of the virgin Mary,
and was made man;
and was crucified also for us under Pontius Pilate;
he suffered and was buried;
and the third day he rose again, according to the Scriptures;
and ascended into heaven,
and sits at the right hand of the Father;
and he shall come again, with glory,
to judge the living and the dead;
whose kingdom shall have no end.
And I believe in the Holy Spirit,
the Lord and giver of life;
who proceeds from the Father and the Son;
who with the Father and the Son together is worshipped
and glorified;
who spoke by the prophets.
And I believe one holy catholic1 and apostolic church.
I acknowledge one baptism for the remission of sins;
and I look for the resurrection of the dead,
and the life of the world to come.
Amen.
1That is, God’s people through all times and places (cf. Heidelberg Catechism Q.54).
Nicene Creed1
The Athanasian Creed
Whosoever will be saved, before all things it is necessary that he hold the catholic faith; which faith except every one do keep whole and undefiled, without doubt he shall perish everlastingly.
And the catholic faith is this:
Concerning the Trinity
That we worship one God in Trinity, and Trinity in Unity;
neither confounding the persons, nor dividing the substance.
For there is one person of the Father, another of the Son,
and another of the Holy Spirit.
But the Godhead of the Father, of the Son, and of the Holy Spirit is all one,
the glory equal,
the majesty co-eternal.
Such as the Father is, such is the Son, and such is the Holy Spirit.
The Father uncreate, the Son uncreate, and the Holy Spirit uncreate.
The Father incomprehensible, the Son incomprehensible,
and the Holy Spirit incomprehensible.
The Father eternal, the Son eternal, and the Holy Spirit eternal.
And yet they are not three eternals, but one eternal.
As also there are not three uncreated nor three incomprehensibles,
but one uncreated and one incomprehensible.
So likewise the Father is almighty, the Son almighty,
and the Holy Spirit almighty;
and yet they are not three almighties, but one almighty.
So the Father is God, the Son is God, and the Holy Spirit is God;
and yet they are not three Gods, but one God.
So likewise the Father is Lord, the Son Lord, and the Holy Spirit Lord;
and yet they are not three Lords, but one Lord.
For like as we are compelled by the Christian verity to acknowledge every person by himself to be God and Lord; so are we forbidden by the catholic religion to say, “There are three Gods or three Lords.”
The Father is made of none, neither created nor begotten.
The Son is of the Father alone; not made, nor created, but begotten.
The Holy Spirit is of the Father and of the Son;
neither made, nor created, nor begotten,
but proceeding.
So there is
one Father, not three Fathers;
one Son, not three Sons;
one Holy Spirit, not three Holy Spirits.
And in this Trinity none is afore, or after another;
none is greater, or less than another.
But the whole three persons are co-eternal, and co-equal.
So that in all things, as aforesaid, the Unity in Trinity and the Trinity in Unity is to be worshipped.
He therefore that will be saved must thus think of the Trinity.
Athanasian Creed1
Concerning the Incarnation
Furthermore, it is necessary to everlasting salvation that he also believe rightly the incarnation of our Lord Jesus Christ.
For the right faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is God and man.
God of the substance of the Father, begotten before the worlds;
and man of the substance of his mother, born in the world.
Perfect God and perfect man,
of a reasonable soul and human flesh subsisting.
Equal to the Father as touching his Godhead,
and inferior to the Father as touching his manhood.
Who, although he is God and man,
yet he is not two, but one Christ.
One, not by conversion of the Godhead into flesh,
but by taking of the manhood into God.
One altogether, not by confusion of substance,
but by unity of person.
For as the reasonable soul and flesh is one man,
so God and man is one Christ;
who suffered for our salvation,
descended into hell,
rose again the third day from the dead;
he ascended into heaven,
he sits on the right hand of the Father, God Almighty;
from there he shall come to judge the living and the dead.
At whose coming all men shall rise again with their bodies;
and shall give account of their own works.
And they that have done good shall go into life everlasting,
and they that have done evil into everlasting fire.
This is the catholic faith, which except a man believe faithfully, he cannot be saved.
Athanasian Creed1
The Heidelberg Catechism
The Heidelberg Catechism was written in Heidelberg at the request of Elector Frederick III, ruler of the most influential German province, the Palatinate, from 1559 to 1576. This Protestant prince commissioned Zacharius Ursinus, twenty-eight years of age and professor of theology at the Heidelberg University, to prepare a catechism for instructing the youth and for guiding pastors and teachers. Ursinus was assisted by Caspar Olevianus, twenty-six years old and Frederick’s court preacher. Others had a hand in its preparation as is evident from the preface written by the Elector, in which he wrote that it was prepared “with the advice and cooperation of our entire theological faculty in this place, and of all superintendents and distinguished servants of the church.”
The Heidelberg Catechism was adopted by a synod in Heidelberg and published in German in 1563. A second and third German edition, each with some small additions, as well as a Latin translation, were published in Heidelberg in the same year. The Catechism was soon divided into fifty-two sections so that a section of the Catechism could be explained to the churches each Sunday of the year.
In the Netherlands theHeidelberg Catechism became generally and favourably known almost as soon as it came from the press, mainly through the efforts of Petrus Dathenus, who translated it into the Dutch language and added this translation of the Catechism to his Dutch rendering of the Genevan Psalter, which was published in 1566. In the same year Peter Gabriel set the example of explaining this catechism to his congregation at Amsterdam in his Sunday afternoon sermons. The national synods of the sixteenth century adopted it as one of the Three Forms of Unity, requiring office bearers to subscribe to it and ministers to explain it to the churches. These requirements were strongly emphasised by the Synod of Dort in 1618–19.
The Heidelberg Catechism has been translated into many languages and is the most widely used and most widely praised catechism of the Reformation period.
This translation is based on the first German edition of the Catechism and was produced by the Christian Reformed Church of North America and adopted by their synod in 1975. Scripture quotations are from the New International Version 1984.
Lord’s Day 1
1Q.What is your only comfort in life and in death?
A.That I am not my own,1
but belong—
body and soul,
in life and in death—2
to my faithful Saviour Jesus Christ.3
He has fully paid for all my sins with his precious blood,4
and has set me free from the tyranny of the devil.5
He also watches over me in such a way6
that not a hair can fall from my head
without the will of my Father in heaven;7
in fact, all things must work together for my salvation.8
Because I belong to him,
Christ, by his Holy Spirit,
assures me of eternal life9
and makes me whole-heartedly willing and ready
from now on to live for him.10
11Corinthians6:19, 20.
2Romans14:7–9.