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A House of Cards? A Response to Bingham, Gribben, and Caughey

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On Being Reformed

Part of the book series: Christianities in the Trans-Atlantic World ((CTAW))

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Abstract

One of the great philosophical questions of the Middle Ages concerned the relationship between names and things. The question taken up in this chapter concerns the relationship between the name “Reformed” and what the Reformed churches have historically understood, believed, and confessed as the Reformed theology, piety, and practice. Does that thing exist or is it a mere convention, a way of speaking that is subject to endless revision with as many definitions as definers? This chapter argues that, considered historically, there was a recognizable body of beliefs, a piety, and way of practicing the Christian faith among the Reformed, which emerged first in the 1520s and which continued to develop through the seventeenth century, and that it was its theology of the biblical covenants that gave it coherence. Despite the historical improbability—it was not wiped out by the French Wars of Religion, the Spanish Inquisition, the Thirty Years War, nor by the Enlightenment and Higher Criticism—the essence of that theology, piety, and practice continues to find adherents even in the late modern world.

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Notes

  1. 1.

    Jaroslav Pelikan and Valerie Hotchkiss ed. Creeds and Confessions of Faith in the Christian Tradition Volume II. Part Four: Creeds and Confessions of the Reformation Era (New Haven, CT: Yale University Press, 2003), 205.

  2. 2.

    The basis for this claim is an electronic search of hundreds of Latin, German, Dutch, and French texts from a variety of traditions covering the period from the early 1520s to the late seventeenth century.

  3. 3.

    Martin Luther, Luther’s Works (St Louis: Concordia Publishing House, 1958–); idem, Luthers Werke Kritische Gesamtausgabe (Weimar: H. H. Böhlau, 1883–).

  4. 4.

    See, for example, Huldreich Zwingli, “The Latin Works and The Correspondence of Huldreich Zwingli …” ed. Samuel Macauley Jackson, trans. Henry Preble et al. (New York: G. P. Putnam’s Sons; Knickerbocker Press, 1912); ibid., The Latin Works of Huldreich Zwingli, ed. William John Hinke and Clarence Nevin Heller, vol. 2–3 (Philadelphia: Heidelberg Press, 1922–1929). A search of 65 Latin texts shows the same results.

  5. 5.

    Philip Schaff, The Creeds of Christendom. 3 vol. (New York: Harper & Brothers, 1878–1882), 3.356.

  6. 6.

    See Opera Calvini 9.731–732 in C. G. Bretschneider, ed. Corpus Reformatorum (Halle: C. A Schwetschke et Filium, 1834).

  7. 7.

    “Valent enim plurimum ad excitandos audientium spiritus, praesertim si communiter a plebe fidelium decantentur, quemadmodum in reformatis ecclesiis fieri videmus.” Wolfgang Musculus, In ambas apostoli Pauli ad Corinthios epistolas commentarii (Basel, 1559, repr. 1566), 563–574.

  8. 8.

    “Alii ab illis non dissentiunt: Zuinglius et Lutherus reformatae religionis heroes, Oecolampadius, Bucerus, Calvinus. Possum et alios adducere, sed non suffragatoribus ago.” Peter Martyr Vermigli, Petri Martyris Vermilii Florentini praestantissimi nostra aetate theologi, loci communes (London, 1576), 14.27 (p. 138).

  9. 9.

    “QUONIAM de iis quae ad religionem pertinent, nihil in Ecclesia vel docendum, vel instituendum est., nisi quod ex verbo Domini certò scimus, à Domino fuisse vel per se, vel per Prophetas atque Apostolos, in sua Ecclesia priùs traditum atque institutum: Iccirco omnes reformatae Ecclesiae, sicut in reliquis, sic etiam in articulo de sacra Cena profitentur: se nihil nisi iuxta verbum Domini in scripturis traditum, docere: et protestantur: se nolle vel latum quidem unguem à verbo Dei deflectere.” Girolamo Zanchi, De dissidio in coena domini: Hieronymi Zanchi iudicium (Mulhouse, 1564), 5.

  10. 10.

    For example, Rudolf Gwalther, In priorem D. Pauli Apostoli ad Corinthios epistolam homiliae XCV (Zurich, 1572; repr. 1588), 177; Bendictus Aretius, Examen theologicum, brevi et perspicua methodo conscriptum (Morges, 1572; repr. 1584), 5.

  11. 11.

    Theodore G. Tappert, ed., The Book of Concord the Confessions of the Evangelical Lutheran Church (Philadelphia: Mühlenberg Press, 1959), 501.

  12. 12.

    “Nam Iohannes Hussus, Hieronymus Pragensis, Lutherus, Zwinglius, Oecolampadius, Bucerus, caeterique reformatae Ecclesiae antesignani, aut doctores fuerunt apud vos, aut ecclesiae ministri: quibus in ecclesia & schola sacras literas docendi & errores refutandi munus fuit demandatum.” Franciscus Gormarus, Anti-costeri libri tres: seu enchiridii controversarium praecipuarum nostri temporis in religione, à Francisco Costero D. Theologiae Soc. Iesu conscripti. (Amsterdam, 1599; repr. 1644), 196.

  13. 13.

    Schaff, Creeds, 3.419.

  14. 14.

    There is a note about a meeting of the Kehukee Baptist Association that refers to “a paper purporting to be a declaration of the Reformed Baptist Churches in North-Carolina, dated 26th August, 1826, which was handed into our last Association.” North Carolina Free Press (Saturday 24 November 1827), 4. I am indebted to an anonymous correspondent for this reference.

  15. 15.

    See R. Scott Clark, Caspar Olevian and the Substance of the Covenant of Grace (Grand Rapids: Reformation Heritage Books, 2008), 104–136.

  16. 16.

    See Epitome of the Formula of Concord, VII in Theodore G. Tappert, ed., The Book of Concord the Confessions of the Evangelical Lutheran Church (Philadelphia: Mühlenberg Press, 1959), 482.

  17. 17.

    Harmonia confessionum fidei orthodoxarum et reformatarum ecclesiarum (Geneva, 1581).

  18. 18.

    R. Scott Clark, Recovering the Reformed Confession: Our Theology, Piety, and Practice (Philipsburg: P&R Publishing, 2008).

  19. 19.

    It was to this Christology that the Belgic Confession responded in art. 18. See Schaff, Creeds, 3.402–403. This Christology was confessed by Menno Simmon, Dirk Philips, Melchior Hoffmann, and Caspar Schwenkfeld. See Alvin J. Beachy, The Concept of Grace in the Radical Reformation (Nieuwkoop: B. DeGraaf, 1977), 14, n.32, 79–86. The Concept of Cologne (1591) an Anabaptist confession in the tradition of Menno seems to reflect this Christology in art. 2. See Pelikan and Hotchkiss, 751. See also Dietrich Philips, The Church of God (1560) in George Hunston Williams ed. Spiritual and Anabaptist Writers. The Library of Christian Classics, vol. 25 (Philadelphia: The Westminster Press, 1957), 236–237.

  20. 20.

    See First London Confession, art. 16, 21–28; Second London Confession, ch 11. Dennison, Reformed Confessions, 4.279–281; 546–547.

  21. 21.

    See, for example, “The Narrative of the 1689 General Assembly” in James M. Renihan, ed., Faith and Life for Baptists: Documents of the London Particular Baptist Assemblies, 1689–1694 (Palmdale, CA: Reformed Baptist Academic Press, 2016), 52–53.

  22. 22.

    “18. Es gheproponeerdt van een parsoon tott Leijden, den welcken de Doopers sijn kindt ende wijff weghghenoomen hadden, ende willen hem sijn kindt niet weedergheeven, t’en sij dat hij beloove, dat hij ‘t en sall laaten doopen, ende wordt ghedreijghdt van sijn huusvrouwe, hem geheel te willen verlaaten etc.” P. Biesterveld and H. H. Kuiper, Kerkelijk Handboekje (Kampen: J. H. Bos, 1905), 219; “The Church Orders of the 16th-Century Reformed Churches of the Netherlands Together with their Social, Political, and Ecclesiastical Context,” trans. and collated by Richard R. Ridder with the assistance of Rev. Peter H. Jonker and Rev. Leonard Verduin (Grand Rapids: Calvin Theological Seminary, 1987), 364. In distinction, the Dutch Reformed referred to the Anabaptists as “De wederdoopereren.” See Bisterveld and Kuiper, 87.

  23. 23.

    Renihan, ed., Faith and Life, 281.

  24. 24.

    On the history of covenant theology, see R. Scott Clark, “Christ and Covenant: Federal Theology in Orthodoxy,” in Herman Selderhuis, ed., Companion to Reformed Orthodoxy (Leiden: Brill, 2013), 403–428.

  25. 25.

    Huldreich Zwingli, Von der Taufe … in (Zürich, 1525) in Huldreich Zwinglis Sämtliche Werke (Münich: Kraus Reprint, 1981), 4.206–337 (CR 91); Huldrych Zwingli, On Baptism in Zwingli and Bullinger, The Library of Christian Classics vol. 14, trans. G. W. Bromiley (Philadelphia: The Westminster Press, 1953), 129–175.

  26. 26.

    On Baptism, 138.

  27. 27.

    In catabaptistarum strophas elenchus in Zwinglis Werke, 6.1 (CR 93). 1–196.

  28. 28.

    Ulrich Gaebler, Huldrych Zwingli: His Life and Work, trans. Ruth C. L.

    Gritsch (Edinburgh: T & T Clark, 1986), 129.

  29. 29.

    See ZwinglisWerke 6.2 (CR 93) (Zürich: Theologischer Verlag Zürich) (1968; repr. 1982), 799.22–806.5.

  30. 30.

    Translated as A Brief Exposition of the One and Eternal Testament of God in Charles S. McCoy and J. Wayne Baker, Fountainhead of Federalism: Heinrich Bullinger and the Covenantal Tradition (Louisville: Westminster/John Knox Press, 1991).

  31. 31.

    See, for example, Bullinger, De testamento, 5–10.

  32. 32.

    Bullinger, De testamento, 9, 12b.

  33. 33.

    Bullinger, De testamento, 21b–24b.

  34. 34.

    Bullinger, De testamento, 24b–25.

  35. 35.

    Zacharias Ursinus, Summa theologiae in D. zachariae ursini opera theologi … opera theologica, 3 vol. (Frankfurt, 1612) 1.22; Lyle D. Bierma, et al., An Introduction to the Heidelberg Catechism: Sources, History, and Theology (Grand Rapids, MI: Baker Academic, 2005), 192.

  36. 36.

    Ursinus, Opera, 1.32.

  37. 37.

    Zacharias Ursinus, Corpus doctrinae orthodoxae (Heidelberg, 1616), 363, 373–376.

  38. 38.

    He appealed to or cited Abraham as the paradigm for and example of the covenant of grace 47 times.

  39. 39.

    Olevianus, De substantia, 1–3.

  40. 40.

    Olevianus, De substantia, 2–3.

  41. 41.

    Schaff, Creeds, 3.313.

  42. 42.

    Schaff, Creeds, 3.331.

  43. 43.

    Schaff, Creeds, 3.428.

  44. 44.

    Westminster Confession of Faith (1648), 7.5,6 in The Humble Advice of the Assembly of Divines Now By Authority of Parliament Sitting at Westminster: An Original Facsimile (Audubon, NJ: Old Paths Publications), 16.

  45. 45.

    See, for example, the preface to the reader to the Second London (1689) in in Renihan, ed., Faith and Life, 213–216 and An Appendix [to the Second London Confession], in ibid., 281–282.

  46. 46.

    See James M. Renihan, ed. True Confessions: Baptist Documents in the Reformed Family (Owensboro, KY: Reformed Baptist Academic Publishing, 2004), 15–16, 18, 32–33, 36.

  47. 47.

    Renihan, True Confessions, 96.

  48. 48.

    Richard L. Lindberg, “The Westminster and the Second London Confessions of Faith: A Historical-Theological Comparison,” ThM Thesis (Philadelphia: Westminster Theological Seminary, 1980), 45, 46.

  49. 49.

    Renihan, ed., Faith and Life, 283–284.

  50. 50.

    Renihan, True Confessions, 93.

  51. 51.

    For a survey of the older collections, see Schaff, Creeds, 1.354–355.

  52. 52.

    Corpus et syntagma confessionum fidei (Geneva, 1612); Confessiones fidei ecclesiarum reformatarum (Leiden, 1635); H. A. Niemeyer, ed., Collectio confessionum in ecclesisis reformatarum (Leipzig, 1840); E. F. Karl Müller ed., Die Bekennisschriften der Reformierten Kirche (Zürich: Theologische Buchhandlung, 1903); Pelikan and Hotchkiss, 2.207–662; James T. Dennison, Jr., Reformed Confessions of the 16th and 17th Centuries in English Translation, 4 vol. (Grand Rapids: Reformation Heritage Books, 2008–2014).

  53. 53.

    See, for example, Rousas John Rushdoony, The Institutes of Biblical Law, 3 vol. (Vallecito, CA: Ross House Books, 1982–1999); Greg L. Bahnsen, Theonomy in Christian Ethics (Nutley, NJ: Craig Press, 1977).

  54. 54.

    See Michael J. McVicar, Christian Reconstruction: R. J. Rushdoony and American Religious Conservatism (Chapel Hill, NC: University of North Carolina Press, 2015).

  55. 55.

    On what Beza called the “triplex divisio legis,” see Philip Ross, From the Finger of God: The Biblical and Theological Basis for the Threefold Division of the Law (Fearn, Ross-shire: Christian Focus, 2010).

  56. 56.

    Humble Advice, 33.

  57. 57.

    Pelikan and Hotchkiss, 2.667–672.

  58. 58.

    Pelikan and Hotchkiss, 2.676–695.

  59. 59.

    Pelikan and Hotchkiss, 2.753–754.

  60. 60.

    Pelikan and Hotchkiss, 699–703.

  61. 61.

    Pelikan and Hotchkiss, 766–777; 781–782.

  62. 62.

    See Hans-Jürgen Goertz, Thomas Müntzer: Apocalyptic Mystic and Revolutionary, trans. Jocelym Jaquiery (Edinburgh: T. & T. Clark, 1993), 123.

  63. 63.

    “Damnamus praeterea Iudaica somnia, quod ante iudicii diem aureum in terris sit futurum seculum, et pii regna mundi occupaturi, oppressis suis hostibus impiis. Nam evangelica veritas Matth. 24. et 25.Luc. item 18 et Apostolica doctrina 2 Thess. 2. et in 2. ad Tim. 3. et. 4. capite, longe aliud perhibere inveniuntur.” Confessio helvetica posterior, (1562), chapter 11 in Müller ed., Die Bekennisschriften, 185.3–6.

  64. 64.

    Humble Advice, 42.

  65. 65.

    Translated from the French text in Schaff, Creeds, 3.432–433 and the Latin text as adopted by the Synod of Dort (1619) in Müller, Die Bekenntnisschriften, 248.

  66. 66.

    French, “sur la police.” Latin, “pro conservandea politia.” The reference here is clearly to the civil, not ecclesiastical, polity; hence the editorial insertion.

  67. 67.

    The Latin has “verum etiam ut sacrum tueantur Ministerium.”

  68. 68.

    French, “maintenir.” Latin, “tuentur,” which Schaff translates as “protect.” The 1976 CRC edition follows this. This is possible from either the French or the Latin, but both could also be translated with “support.” The first assumption here is almost certainly that public funds would be used to support the ministry.

  69. 69.

    Joannis Calvini, Opera selecta, ed. P. Barth (Munich: Chr. Kaiser, 1926–1962), 4.294.5. Hereafter OS.

  70. 70.

    OS 4.294.5–6.

  71. 71.

    “By using this language, the Belgic Confession grounds the civil government in God’s goodness, not his grace, in creation, not redemption. God rules over all things, but in two different ways, as the two kingdoms doctrine of the Reformers expressed. This doctrine was that God rules what Calvin called the civil kingdom and what Luther called the kingdom of the left hand as creator and sustainer of temporal, earthly, and provisional matters, while he rules the spiritual kingdom or kingdom of the right hand (Calvin and Luther respectively) as creator, but especially as redeemer of the eschatological kingdom.” Idem, With Heart and Mouth: An Exposition of the Belgic Confession (Grand Rapids, MI: Reformed Fellowship, 2008), 481.

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Clark, R.S. (2018). A House of Cards? A Response to Bingham, Gribben, and Caughey. In: On Being Reformed. Christianities in the Trans-Atlantic World. Palgrave Pivot, Cham. https://doi.org/10.1007/978-3-319-95192-8_4

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