The Southern Presbyterian Journal/Volume 13/Number 23/Creeds
Articles on the Westminster Confession
by Gordon H. Clark
The Word of God (WCF 1)
Creeds
Knowledge and Ignorance
The Trinity (WCF 2)
A Hard Saying (WCF 3)
Providence (WCF 5)
Creation (WCF 4)
Healthy, Sick, or Dead? (WCF 6)
The Covenant (WCF 7)
Christ the Mediator (WCF 8)
Justification (WCF 11)
Sanctification (WCF 13)
Free Will (WCF 9)
Effectual Calling (WCF 10)
Adoption (WCF 12)
The Law of God (WCF 19)
Assurance (WCF 18)
Saving Faith (WCF 14)
Repentance (WCF 15)
Good Works (WCF 16)
Christian Liberty (WCF 20)
Perseverance (WCF 17)
Worship and Vows (WCF 21, 22)
The Sacraments (WCF 27)
Baptism (WCF 28)
The Church (WCF 25)
The Civil Magistrate (WCF 23)
The Lord's Supper (WCF 29)
Censures and Councils (WCF 30, 31)
Resurrection and Judgment (WCF 32, 33)
Today many church leaders consider creeds as obstacles to ecumenical union. It would please such men to hand over the discussions of credal differences to those impractical fuddy-duddies, the theologians, while they themselves made the important organizational arrangements by which the right people would get the prominent positions.
Besides these ecumaniacs there are other more humble people who sincerely believe that the adoption of a creed is an act of ecclesiastical presumption. Therefore several denominations have no creed. Then there are others who regard creeds, not as necessarily presumptuous, but as unnecessary. This would be the attitude of those who, though their zeal is unquestioned, find creeds intellectually heavy.
An evangelist I heard a year ago seems to be an instance of both these latter types. In his appeal to the unsaved he said that first they must repent, then they must have faith in Christ, and finally they must be born again. Since his denomination has no creed, no rule of his church forbids him to preach in this way. But had he been a Presbyterian, he would have been sailing under false colors, for I take it that no intelligent and honest Presbyterian would preach that faith and repentance precede regeneration.
However, it is to be feared that not all Presbyterians are both intelligent and honest. There are those who regard the Westminster Confession as a meaningless form to which lip service is paid at ordination. In the Presbyterian Church in the U. S. A. on several occasions candidates for the ministry, when examined by Presbytery, have doubted or denied the Virgin Birth, the Resurrection, the existence of Satan and hell—not to mention effectual calling and the perseverance of the saints—and yet the Presbytery voted to ordain them, and they professed in words their adherence to the Confession they had just contradicted.
No one compels a young man to become a Presbyterian minister. It is a voluntary choice. Therefore honesty seems to require that he be loyal to the flag he has chosen, or rather that he choose a flag to which he can be conscientiously loyal. If he does not believe the Confession, why should he solemnly affirm that he does? Similarly, if an older minister changes his views and comes to disagree with his ordination vows, no one compels him to remain in the denomination. Rather honesty compels him to find a church with which he agrees. How can God be expected to bless perjury and hypocrisy in the pulpit?
The Westminster Confession was never intended to be either an empty form or an obstacle to church union. With the other reformed creeds, the Thirty-Nine Articles, the Heidelberg Catechism, the Canons of the Synod of Dort, it was a statement of what all the ministers earnestly believed and faithfully preached. These creeds were bonds of union, not causes of discord. Discord comes when men of opposing views subscribe to the same verbal formula. But the creeds were never intended to hide differences behind a veil of meaningless words. On the contrary, the year before St. Bartholomew's massacre Bishop Jewel of the Anglican church wrote to Peter Martyr on the continent, "As to matters of doctrine we do not differ from you by a nail's breadth."
When the reformers attempted to sweep away the immorality, the idolatry, and the superstition of the Roman church, their first task was to discover precisely what the Bible taught. The creeds they wrote are the summaries of the main Biblical themes. And the culmination of this effort, benefiting by over a century of cooperative study, is the greatest of all the creeds, the Westminster Confession.
The creed then is a statement of what the church must teach. It is the flag the church flies. It states the purpose for which the church exists. Lip service to the creed is dishonest. Diminishing its message is unfaithfulness. Scripture says more than the creed says, and this more must be preached too; but the creed summarizes the most important Biblical teachings, and these must receive the emphasis.
The Bible is the word of God who cannot lie. When his truth is vigorously and fully proclaimed, we may expect his blessing upon it.