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The Heidelberg
Catechism
The Heidelberg Catechism was composed in Heidelberg at
the request of Elector Frederick III, who ruled the Palatinate,
an influential German province, from 1559 to 1576. An old
tradition credits Zacharius Ursinus and Caspar Olevianus
with being co-authors of the new catechism. Both were certainly
involved in its composition, although one of them may have
had primary responsibility. All we know for sure is reported
by the Elector in his preface of January 19, 1563. It was,
he writes, "with the advice and cooperation of our
entire theological faculty in this place, and of all superintendents
and distinguished servants of the church" that he secured
the preparation of the Heidelberg Catechism. The catechism
was approved by a synod in Heidelberg in January 1563. A
second and third German edition, each with small additions,
as well as a Latin translation were published the same year
in Heidelberg. Soon the catechism was divided into fifty-two
sections so that one Lord's Day could be explained in preaching
each Sunday of the year.
The Synod of Dort in 1618-1619 approved the Heidelberg
Catechism, and it soon became the most ecumenical of the
Reformed catechisms and confessions. The catechism has been
translated into many European, Asian, and African languages
and is the most widely used and most warmly praised catechism
of the Reformation period.
The 1968 Synod of the Christian Reformed Church appointed
a committee to prepare "a modern and accurate translation
... which will serve as the official text of the Heidelberg
Catechism and as a guide for catechism preaching."
A translation was adopted by the Synod of 1975, and some
editorial revisions were approved by the Synod of 1988.
The English translation follows the first German edition
of the catechism except in two instances explained in footnotes
to questions 57 and 80. The result of those inclusions is
that the translation therefore actually follows the German
text of the third edition as it was included in the Palatinate
Church Order of November 15, 1563. This is the "received
text" used throughout the world.
Biblical passages quoted in
the catechism are taken from the New International Version.
In the German editions, biblical quotations sometimes include
additional words not found in the Greek text and therefore
not included in recent translations such as the NIV. The
additions from the German are indicated in footnotes in
Q & A 4, 71, and 119.
THE BELGIC CONFESSION
The oldest of the doctrinal standards of the Christian
Reformed Church is the Confession of Faith, popularly known
as the Belgic Confession, following the seventeenth-century
Latin designation "Confessio Belgica." "Belgica"
referred to the whole of the Netherlands, both north and
south, which today is divided into the Netherlands and Belgium.
The confession's chief author was Guido de BrŠs, a
preacher of the Reformed churches of the Netherlands, who
died a martyr to the faith in the year 1567. During the
sixteenth century the churches in this country were exposed
to the most terrible persecution by the Roman Catholic government.
To protest against this cruel oppression, and to prove to
the persecutors that the adherents of the Reformed faith
were not rebels, as was laid to their charge, but law-abiding
citizens who professed the true Christian doctrine according
to the Holy Scriptures, de BrŠs prepared this confession
in the year 1561. In the following year a copy was sent
to King Philip II, together with an address in which the
petitioners declared that they were ready to obey the government
in all lawful things, but that they would "offer their
backs to stripes, their tongues to knives, their mouths
to gags, and their whole bodies to the fire," rather
than deny the truth expressed in this confession.
Although the immediate purpose of securing freedom from
persecution was not attained, and de BrŠs himself fell
as one of the many thousands who sealed their faith with
their lives, his work has endured and will continue to endure.
In its composition the author availed himself to some extent
of a confession of the Reformed churches in France, written
chiefly by John Calvin, published two years earlier. The
work of de BrŠs, however, is not a mere revision of
Calvin's work, but an independent composition. In 1566 the
text of this confession was revised at a synod held at Antwerp.
In the Netherlands it was at once gladly received by the
churches, and it was adopted by national synods held during
the last three decades of the sixteenth century. The text,
not the contents, was revised again at the Synod of Dort
in 1618-19 and adopted as one of the doctrinal standards
to which all officebearers in the Reformed churches were
required to subscribe. The confession stands as one of the
best symbolical statements of Reformed doctrine. The translation
presented here is based on the French text of 1619 and was
adopted by the Synod of 1985 of the Christian Reformed Church.
ARTICLE 1: THE ONLY GOD
We all believe in our hearts and confess with our mouths
that there is a single and simple spiritual being, whom
we call God-- eternal, incomprehensible, invisible, unchangeable,
infinite, almighty; completely wise, just, and good, and
the overflowing source of all good.
ARTICLE 2: THE MEANS BY WHICH
WE KNOW GOD
We know him by two means:
First, by the creation, preservation, and government of
the universe, since that universe is before our eyes like
a beautiful book in which all creatures, great and small,
are as letters to make us ponder the invisible things of
God: his eternal power and his divinity, as the apostle
Paul says in Romans 1:20. All these things are enough to
convict men and to leave them without excuse.
Second, he makes himself known to us more openly by his
holy and divine Word, as much as we need in this life, for
his glory and for the salvation of his own.
ARTICLE 3: THE WRITTEN WORD
OF GOD
We confess that this Word of God was not sent nor delivered
by the will of men, but that holy men of God spoke, being
moved by the Holy Spirit, as Peter says.
Afterwards our God-- because of the special care he has
for us and our salvation-- commanded his servants, the prophets
and apostles, to commit this revealed Word to writing. He
himself wrote with his own finger the two tables of the
law. Therefore we call such writings holy and divine Scriptures.
2 Pet. 1:21
Article 4: The Canonical Books
We include in the Holy Scripture the two volumes of the
Old and New Testaments. They are canonical books with which
there can be no quarrel at all. In the church of God the
list is as follows: In the Old Testament, the five books
of Moses-- Genesis, Exodus, Leviticus, Numbers, Deuteronomy;
the books of Joshua, Judges, and Ruth; the two books of
Samuel, and two of Kings; the two books of Chronicles, called
Paralipomenon; the first book of Ezra; Nehemiah, Esther,
Job; the Psalms of David; the three books of Solomon-- Proverbs,
Ecclesiastes, and the Song; the four major prophets-- Isaiah,
Jeremiah, Ezekiel, Daniel; and then the other twelve minor
prophets-- Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum,
Habakkuk, Zephaniah, Haggai, Zechariah, Malachi.
In the New Testament, the four gospels-- Matthew, Mark,
Luke, and John; the Acts of the Apostles; the fourteen letters
of Paul-- to the Romans; the two letters to the Corinthians;
to the Galatians, Ephesians, Philippians, and Colossians;
the two letters to the Thessalonians; the two letters to
Timothy; to Titus, Philemon, and to the Hebrews; the seven
letters of the other apostles-- one of James; two of Peter;
three of John; one of Jude; and the Revelation of the apostle
John.
ARTICLE 5: THE AUTHORITY OF
SCRIPTURE
We receive all these books and these only as holy and
canonical, for the regulating, founding, and establishing
of our faith. And we believe without a doubt all things
contained in them-- not so much because the church receives
and approves them as such but above all because the Holy
Spirit testifies in our hearts that they are from God, and
also because they prove themselves to be from God. For even
the blind themselves are able to see that the things predicted
in them do happen.
ARTICLE 6: THE DIFFERENCE BETWEEN
CANONICAL AND APOCRYPHAL BOOKS
We distinguish between these holy books and the apocryphal
ones, which are the third and fourth books of Esdras; the
books of Tobit, Judith, Wisdom, Jesus Sirach, Baruch; what
was added to the Story of Esther; the Song of the Three
Children in the Furnace; the Story of Susannah; the Story
of Bell and the Dragon; the Prayer of Manasseh; and the
two books of Maccabees.
The church may certainly read these books and learn from
them as far as they agree with the canonical books. But
they do not have such power and virtue that one could confirm
from their testimony any point of faith or of the Christian
religion. Much less can they detract from the authority
of the other holy books.
ARTICLE 7: THE SUFFICIENCY
OF SCRIPTURE
We believe that this Holy Scripture contains the will
of God completely and that everything one must believe to
be saved is sufficiently taught in it. For since the entire
manner of service which God requires of us is described
in it at great length, no one-- even an apostle or an angel
from heaven, as Paul says-- ought to teach other than what
the Holy Scriptures have already taught us. For since it
is forbidden to add to or subtract from the Word of God,
this plainly demonstrates that the teaching is perfect and
complete in all respects.
Therefore we must not consider human writings-- no matter
how holy their authors may have been-- equal to the divine
writings; nor may we put custom, nor the majority, nor age,
nor the passage of time or persons, nor councils, decrees,
or official decisions above the truth of God, for truth
is above everything else. For all human beings are liars
by nature and more vain than vanity itself. Therefore we
reject with all our hearts everything that does not agree
with this infallible rule, as we are taught to do by the
apostles when they say, "Test the spirits to see if
they are of God," and also, "If anyone comes to
you and does not bring this teaching, do not receive him
into your house." Gal. 1:8 Deut. 12:32; Rev. 22:18-19
1 John 4:1 2 John 10
Article 8: The Trinity
In keeping with this truth and Word of God we believe
in one God, who is one single essence, in whom there are
three persons, really, truly, and eternally distinct according
to their incommunicable properties-- namely, Father, Son,
and Holy Spirit. The Father is the cause, origin, and source
of all things, visible as well as invisible. The Son is
the Word, the Wisdom, and the image of the Father. The Holy
Spirit is the eternal power and might, proceeding from the
Father and the Son.
Nevertheless, this distinction does not divide God into
three, since Scripture teaches us that the Father, the Son,
and the Holy Spirit each has his own subsistence distinguished
by characteristics-- yet in such a way that these three
persons are only one God. It is evident then that the Father
is not the Son and that the Son is not the Father, and that
likewise the Holy Spirit is neither the Father nor the Son.
Nevertheless, these persons, thus distinct, are neither
divided nor fused or mixed together. For the Father did
not take on flesh, nor did the Spirit, but only the Son.
The Father was never without his Son, nor without his Holy
Spirit, since all these are equal from eternity, in one
and the same essence. There is neither a first nor a last,
for all three are one in truth and power, in goodness and
mercy.
ARTICLE 9: THE SCRIPTURAL WITNESS
ON THE TRINITY
All these things we know from the testimonies of Holy
Scripture as well as from the effects of the persons, especially
from those we feel within ourselves. The testimonies of
the Holy Scriptures, which teach us to believe in this Holy
Trinity, are written in many places of the Old Testament,
which need not be enumerated but only chosen with discretion.
In the book of Genesis God says, "Let us make man in
our image, according to our likeness." So "God
created man in his own image"-- indeed, "male
and female he created them." "Behold, man has
become like one of us." It appears from this that there
is a plurality of persons within the Deity, when he says,
"Let us make man in our image"-- and afterwards
he indicates the unity when he says, "God created."
It is true that he does not say here how many persons there
are-- but what is somewhat obscure to us in the Old Testament
is very clear in the New. For when our Lord was baptized
in the Jordan, the voice of the Father was heard saying,
"This is my dear Son"; the Son was seen in the
water; and the Holy Spirit appeared in the form of a dove.
So, in the baptism of all believers this form was prescribed
by Christ: "Baptize all people in the name of the Father,
and of the Son, and of the Holy Spirit." In the Gospel
according to Luke the angel Gabriel says to Mary, the mother
of our Lord: "The Holy Spirit will come upon you, and
the power of the Most High will overshadow you; and therefore
that holy one to be born of you shall be called the Son
of God." And in another place it says: "The grace
of our Lord Jesus Christ, and the love of God, and the fellowship
of the Holy Spirit be with you." "There are three
who bear witness in heaven-- the Father, the Word, and the
Holy Spirit-- and these three are one." In all these
passages we are fully taught that there are three persons
in the one and only divine essence. And although this doctrine
surpasses human understanding, we nevertheless believe it
now, through the Word, waiting to know and enjoy it fully
in heaven. Furthermore, we must note the particular works
and activities of these three persons in relation to us.
The Father is called our Creator, by reason of his power.
The Son is our Savior and Redeemer, by his blood. The Holy
Spirit is our Sanctifier, by his living in our hearts. This
doctrine of the holy Trinity has always been maintained
in the true church, from the time of the apostles until
the present, against Jews, Muslims, and certain false Christians
and heretics, such as Marcion, Mani, Praxeas, Sabellius,
Paul of Samosata, Arius, and others like them, who were
rightly condemned by the holy fathers. And so, in this matter
we willingly accept the three ecumenical creeds-- the Apostles',
Nicene, and Athanasian-- as well as what the ancient fathers
decided in agreement with them. Gen. 1:26-27 Gen. 3:22 Matt.
3:17 Matt. 28:19 Luke 1:35 2 Cor. 13:14 1 John 5:7 (KJV)
ARTICLE 10: THE DEITY OF CHRIST
We believe that Jesus Christ, according to his divine
nature, is the only Son of God-- eternally begotten, not
made nor created, for then he would be a creature. He is
one in essence with the Father; coeternal; the exact image
of the person of the Father and the "reflection of
his glory," being in all things like him. He is the
Son of God not only from the time he assumed our nature
but from all eternity, as the following testimonies teach
us when they are taken together. Moses says that God "created
the world"; and John says that "all things were
created by the Word," which he calls God. The apostle
says that "God made the world by his Son." He
also says that "God created all things by Jesus Christ."
And so it must follow that he who is called God, the Word,
the Son, and Jesus Christ already existed when all things
were created by him. Therefore the prophet Micah says that
his origin is "from ancient times, from eternity."
And the apostle says that he has "neither beginning
of days nor end of life." So then, he is the true eternal
God, the Almighty, whom we invoke, worship, and serve. Col.
1:15; Heb. 1:3 Gen. 1:1 John 1:3 Heb. 1:2 Col. 1:16 Mic.
5:2 Heb. 7:3
ARTICLE 11: THE DEITY OF THE
HOLY SPIRIT
We believe and confess also that the Holy Spirit proceeds
eternally from the Father and the Son-- neither made, nor
created, nor begotten, but only proceeding from the two
of them. In regard to order, he is the third person of the
Trinity-- of one and the same essence, and majesty, and
glory, with the Father and the Son. He is true and eternal
God, as the Holy Scriptures teach us.
ARTICLE 12: THE CREATION OF
ALL THINGS
We believe that the Father created heaven and earth and
all other creatures from nothing, when it seemed good to
him, by his Word-- that is to say, by his Son. He has given
all creatures their being, form, and appearance, and their
various functions for serving their Creator. Even now he
also sustains and governs them all, according to his eternal
providence, and by his infinite power, that they may serve
man, in order that man may serve God. He has also created
the angels good, that they might be his messengers and serve
his elect. Some of them have fallen from the excellence
in which God created them into eternal perdition; and the
others have persisted and remained in their orginal state,
by the grace of God. The devils and evil spirits are so
corrupt that they are enemies of God and of everything good.
They lie in wait for the church and every member of it like
thieves, with all their power, to destroy and spoil everything
by their deceptions. So then, by their own wickedness they
are condemned to everlasting damnation, daily awaiting their
torments. For that reason we detest the error of the Sadducees,
who deny that there are spirits and angels, and also the
error of the Manicheans, who say that the devils originated
by themselves, being evil by nature, without having been
corrupted.
ARTICLE 13: THE DOCTRINE OF
GOD'S PROVIDENCE
We believe that this good God, after he created all things,
did not abandon them to chance or fortune but leads and
governs them according to his holy will, in such a way that
nothing happens in this world without his orderly arrangement.
Yet God is not the author of, nor can he be charged with,
the sin that occurs. For his power and goodness are so great
and incomprehensible that he arranges and does his work
very well and justly even when the devils and wicked men
act unjustly. We do not wish to inquire with undue curiosity
into what he does that surpasses human understanding and
is beyond our ability to comprehend. But in all humility
and reverence we adore the just judgments of God, which
are hidden from us, being content to be Christ's disciples,
so as to learn only what he shows us in his Word, without
going beyond those limits. This doctrine gives us unspeakable
comfort since it teaches us that nothing can happen to us
by chance but only by the arrangement of our gracious heavenly
Father. He watches over us with fatherly care, keeping all
creatures under his control, so that not one of the hairs
on our heads (for they are all numbered) nor even a little
bird can fall to the ground without the will of our Father.
In this thought we rest, knowing that he holds in check
the devils and all our enemies, who cannot hurt us without
his permission and will. For that reason we reject the damnable
error of the Epicureans, who say that God involves himself
in nothing and leaves everything to chance. Matt. 10:29-30
ARTICLE 14: THE CREATION AND
FALL OF MAN
We believe that God created man from the dust of the earth
and made and formed him in his image and likeness-- good,
just, and holy; able by his own will to conform in all things
to the will of God. But when he was in honor he did not
understand it and did not recognize his excellence. But
he subjected himself willingly to sin and consequently to
death and the curse, lending his ear to the word of the
devil. For he transgressed the commandment of life, which
he had received, and by his sin he separated himself from
God, who was his true life, having corrupted his entire
nature. So he made himself guilty and subject to physical
and spiritual death, having become wicked, perverse, and
corrupt in all his ways. He lost all his excellent gifts
which he had received from God, and he retained none of
them except for small traces which are enough to make him
inexcusable. Moreover, all the light in us is turned to
darkness, as the Scripture teaches us: "The light shone
in the darkness, and the darkness did not receive it."
Here John calls men "darkness." Therefore we reject
everything taught to the contrary concerning man's free
will, since man is nothing but the slave of sin and cannot
do a thing unless it is "given him from heaven."
For who can boast of being able to do anything good by himself,
since Christ says, "No one can come to me unless my
Father who sent me draws him"? Who can glory in his
own will when he understands that "the mind of the
flesh is enmity against God"? Who can speak of his
own knowledge in view of the fact that "the natural
man does not understand the things of the Spirit of God"?
In short, who can produce a single thought, since he knows
that we are "not able to think a thing" about
ourselves, by ourselves, but that "our ability is from
God"? And therefore, what the apostle says ought rightly
to stand fixed and firm: "God works within us both
to will and to do according to his good pleasure."
For there is no understanding nor will conforming to God's
understanding and will apart from Christ's involvement,
as he teaches us when he says, "Without me you can
do nothing." Ps. 49:20 John 1:5 John 3:27 John 6:44
Rom. 8:7 1 Cor. 2:14 2 Cor. 3:5 Phil. 2:13 John 15:5
ARTICLE 15: THE DOCTRINE OF
ORIGINAL SIN
We believe that by the disobedience of Adam original sin
has been spread through the whole human race. It is a corruption
of all nature-- an inherited depravity which even infects
small infants in their mother's womb, and the root which
produces in man every sort of sin. It is therefore so vile
and enormous in God's sight that it is enough to condemn
the human race, and it is not abolished or wholly uprooted
even by baptism, seeing that sin constantly boils forth
as though from a contaminated spring. Nevertheless, it is
not imputed to God's children for their condemnation but
is forgiven by his grace and mercy-- not to put them to
sleep but so that the awareness of this corruption might
often make believers groan as they long to be set free from
the "body of this death." Therefore we reject
the error of the Pelagians who say that this sin is nothing
else than a matter of imitation. Rom. 7:24
ARTICLE 16: THE DOCTRINE OF
ELECTION
We believe that-- all Adam's descendants having thus fallen
into perdition and ruin by the sin of the first man-- God
showed himself to be as he is: merciful and just. He is
merciful in withdrawing and saving from this perdition those
whom he, in his eternal and unchangeable counsel, has elected
and chosen in Jesus Christ our Lord by his pure goodness,
without any consideration of their works. He is just in
leaving the others in their ruin and fall into which they
plunged themselves.
ARTICLE 17: THE RECOVERY OF
FALLEN MAN
We believe that our good God, by his marvelous wisdom
and goodness, seeing that man had plunged himself in this
manner into both physical and spiritual death and made himself
completely miserable, set out to find him, though man, trembling
all over, was fleeing from him. And he comforted him, promising
to give him his Son, "born of a woman," to crush
the head of the serpent, and to make him blessed. Gal. 4:4
Gen. 3:15
ARTICLE 18: THE INCARNATION
So then we confess that God fulfilled the promise which
he had made to the early fathers by the mouth of his holy
prophets when he sent his only and eternal Son into the
world at the time set by him. The Son took the "form
of a servant" and was made in the "likeness of
man," truly assuming a real human nature, with all
its weaknesses, except for sin; being conceived in the womb
of the blessed virgin Mary by the power of the Holy Spirit,
without male participation. And he not only assumed human
nature as far as the body is concerned but also a real human
soul, in order that he might be a real human being. For
since the soul had been lost as well as the body he had
to assume them both to save them both together. Therefore
we confess, against the heresy of the Anabaptists who deny
that Christ assumed human flesh from his mother, that he
"shared the very flesh and blood of children";
that he is "fruit of the loins of David" according
to the flesh; "born of the seed of David" according
to the flesh; "fruit of the womb of the virgin Mary";
"born of a woman"; "the seed of David";
"a shoot from the root of Jesse"; "the offspring
of Judah," having descended from the Jews according
to the flesh; "from the seed of Abraham"-- for
he "assumed Abraham's seed" and was "made
like his brothers except for sin." In this way he is
truly our Immanuel-- that is: "God with us." Phil.
2:7 Heb. 2:14 Acts 2:30 Rom. 1:3 Luke 1:42 Gal. 4:4 2 Tim.
2:8 Rom. 15:12 Heb. 7:14 Heb. 2:17; 4:15 Matt. 1:23
ARTICLE 19: THE TWO NATURES
OF CHRIST
We believe that by being thus conceived the person of
the Son has been inseparably united and joined together
with human nature, in such a way that there are not two
Sons of God, nor two persons, but two natures united in
a single person, with each nature retaining its own distinct
properties. Thus his divine nature has always remained uncreated,
without beginning of days or end of life, filling heaven
and earth. His human nature has not lost its properties
but continues to have those of a creature-- it has a beginning
of days; it is of a finite nature and retains all that belongs
to a real body. And even though he, by his resurrection,
gave it immortality, that nonetheless did not change the
reality of his human nature; for our salvation and resurrection
depend also on the reality of his body. But these two natures
are so united together in one person that they are not even
separated by his death. So then, what he committed to his
Father when he died was a real human spirit which left his
body. But meanwhile his divine nature remained united with
his human nature even when he was lying in the grave; and
his deity never ceased to be in him, just as it was in him
when he was a little child, though for a while it did not
show itself as such. These are the reasons why we confess
him to be true God and true man-- true God in order to conquer
death by his power, and true man that he might die for us
in the weakness of his flesh. Heb. 7:3
ARTICLE 20: THE JUSTICE AND
MERCY OF GOD IN CHRIST
We believe that God-- who is perfectly merciful and also
very just-- sent his Son to assume the nature in which the
disobedience had been committed, in order to bear in it
the punishment of sin by his most bitter passion and death.
So God made known his justice toward his Son, who was charged
with our sin, and he poured out his goodness and mercy on
us, who are guilty and worthy of damnation, giving to us
his Son to die, by a most perfect love, and raising him
to life for our justification, in order that by him we might
have immortality and eternal life.
ARTICLE 21: THE ATONEMENT
We believe that Jesus Christ is a high priest forever
according to the order of Melchizedek-- made such by an
oath-- and that he presented himself in our name before
his Father, to appease his wrath with full satisfaction
by offering himself on the tree of the cross and pouring
out his precious blood for the cleansing of our sins, as
the prophets had predicted. For it is written that "the
chastisement of our peace" was placed on the Son of
God and that "we are healed by his wounds." He
was "led to death as a lamb"; he was "numbered
among sinners" and condemned as a criminal by Pontius
Pilate, though Pilate had declared that he was innocent.
So he paid back what he had not stolen, and he suffered--
the "just for the unjust," in both his body and
his soul-- in such a way that when he senses the horrible
punishment required by our sins his sweat became like "big
drops of blood falling on the ground." He cried, "My
God, my God, why have you abandoned me?" And he endured
all this for the forgiveness of our sins. Therefore we rightly
say with Paul that we "know nothing but Jesus and him
crucified"; we consider all things as "dung for
the excellence of the knowledge of our Lord Jesus Christ."
We find all comforts in his wounds and have no need to seek
or invent any other means to reconcile ourselves with God
than this one and only sacrifice, once made, which renders
believers perfect forever. This is also why the angel of
God called him Jesus-- that is, "Savior"-- because
he would save his people from their sins. Isa. 53:4-12 Ps.
69:4 1 Pet. 3:18 Luke 22:44 Matt. 27:46 1 Cor. 2:2 Phil.
3:8 Matt. 1:21
ARTICLE 22: THE RIGHTEOUSNESS
OF FAITH
We believe that for us to acquire the true knowledge of
this great mystery the Holy Spirit kindles in our hearts
a true faith that embraces Jesus Christ, with all his merits,
and makes him its own, and no longer looks for anything
apart from him. For it must necessarily follow that either
all that is required for our salvation is not in Christ
or, if all is in him, then he who has Christ by faith has
his salvation entirely. Therefore, to say that Christ is
not enough but that something else is needed as well is
a most enormous blasphemy against God-- for it then would
follow that Jesus Christ is only half a Savior. And therefore
we justly say with Paul that we are justified "by faith
alone" or by faith "apart from works." However,
we do not mean, properly speaking, that it is faith itself
that justifies us-- for faith is only the instrument by
which we embrace Christ, our righteousness. But Jesus Christ
is our righteousness in making available to us all his merits
and all the holy works he has done for us and in our place.
And faith is the instrument that keeps us in communion with
him and with all his benefits. When those benefits are made
ours they are more than enough to absolve us of our sins.
Rom. 3:28
ARTICLE 23: THE JUSTIFICATION
OF SINNERS
We believe that our blessedness lies in the forgiveness
of our sins because of Jesus Christ, and that in it our
righteousness before God is contained, as David and Paul
teach us when they declare that man blessed to whom God
grants righteousness apart from works. And the same apostle
says that we are justified "freely" or "by
grace" through redemption in Jesus Christ. And therefore
we cling to this foundation, which is firm forever, giving
all glory to God, humbling ourselves, and recognizing ourselves
as we are; not claiming a thing for ourselves or our merits
and leaning and resting on the sole obedience of Christ
crucified, which is ours when we believe in him. That is
enough to cover all our sins and to make us confident, freeing
the conscience from the fear, dread, and terror of God's
approach, without doing what our first father, Adam, did,
who trembled as he tried to cover himself with fig leaves.
In fact, if we had to appear before God relying-- no matter
how little-- on ourselves or some other creature, then,
alas, we would be swallowed up. Therefore everyone must
say with David: "Lord, do not enter into judgment with
your servants, for before you no living person shall be
justified." Ps. 32:1; Rom. 4:6 Rom. 3:24 Ps. 143:2
ARTICLE 24: THE SANCTIFICATION
OF SINNERS
We believe that this true faith, produced in man by the
hearing of God's Word and by the work of the Holy Spirit,
regenerates him and makes him a "new man," causing
him to live the "new life" and freeing him from
the slavery of sin. Therefore, far from making people cold
toward living in a pious and holy way, this justifying faith,
quite to the contrary, so works within them that apart from
it they will never do a thing out of love for God but only
out of love for themselves and fear of being condemned.
So then, it is impossible for this holy faith to be unfruitful
in a human being, seeing that we do not speak of an empty
faith but of what Scripture calls "faith working through
love," which leads a man to do by himself the works
that God has commanded in his Word. These works, proceeding
from the good root of faith, are good and acceptable to
God, since they are all sanctified by his grace. Yet they
do not count toward our justification-- for by faith in
Christ we are justified, even before we do good works. Otherwise
they could not be good, any more than the fruit of a tree
could be good if the tree is not good in the first place.
So then, we do good works, but nor for merit-- for what
would we merit? Rather, we are indebted to God for the good
works we do, and not he to us, since it is he who "works
in us both to will and do according to his good pleasure"60--
thus keeping in mind what is written: "When you have
done all that is commanded you, then you shall say, 'We
are unworthy servants; we have done what it was our duty
to do.' " Yet we do not wish to deny that God rewards
good works-- but it is by his grace that he crowns his gifts.
Moreover, although we do good works we do not base our salvation
on them; for we cannot do any work that is not defiled by
our flesh and also worthy of punishment. And even if we
could point to one, memory of a single sin is enough for
God to reject that work. So we would always be in doubt,
tossed back and forth without any certainty, and our poor
consciences would be tormented constantly if they did not
rest on the merit of the suffering and death of our Savior.
2 Cor. 5:17 Rom. 6:4 Gal. 5:6 Phil. 2:13 Luke 17:10
ARTICLE 25: THE FULFILLMENT
OF THE LAW
We believe that the ceremonies and symbols of the law
have ended with the coming of Christ, and that all foreshadowings
have come to an end, so that the use of them ought to be
abolished among Christians. Yet the truth and substance
of these things remain for us in Jesus Christ, in whom they
have been fulfilled. Nevertheless, we continue to use the
witnesses drawn from the law and prophets to confirm us
in the gospel and to regulate our lives with full integrity
for the glory of God, according to his will.
ARTICLE 26: THE INTERCESSION
OF CHRIST
We believe that we have no access to God except through
the one and only Mediator and Intercessor: Jesus Christ
the Righteous. He therefore was made man, uniting together
the divine and human natures, so that we human beings might
have access to the divine Majesty. Otherwise we would have
no access. But this Mediator, whom the Father has appointed
between himself and us, ought not terrify us by his greatness,
so that we have to look for another one, according to our
fancy. For neither in heaven nor among the creatures on
earth is there anyone who loves us more than Jesus Christ
does. Although he was "in the form of God," he
nevertheless "emptied himself," taking the form
of "a man" and "a servant" for us; and
he made himself "completely like his brothers."
Suppose we had to find another intercessor. Who would love
us more than he who gave his life for us, even though "we
were his enemies"? And suppose we had to find one who
has prestige and power. Who has as much of these as he who
is seated "at the right hand of the Father," and
who has all power "in heaven and on earth"? And
who will be heard more readily than God's own dearly beloved
Son? So then, sheer unbelief has led to the practice of
dishonoring the saints, instead of honoring them. That was
something the saints never did nor asked for, but which
in keeping with their duty, as appears from their writings,
they consistently refused. We should not plead here that
we are unworthy-- for it is not a question of offering our
prayers on the basis of our own dignity but only on the
basis of the excellence and dignity of Jesus Christ, whose
righteousness is ours by faith. Since the apostle for good
reason wants us to get rid of this foolish fear-- or rather,
this unbelief-- he says to us that Jesus Christ was "made
like his brothers in all things," that he might be
a high priest who is merciful and faithful to purify the
sins of the people. For since he suffered, being tempted,
he is also able to help those who are tempted. And further,
to encourage us more to approach him he says, "Since
we have a high priest, Jesus the Son of God, who has entered
into heaven, we maintain our confession. For we do not have
a high priest who is unable to have compassion for our weaknesses,
but one who was tempted in all things, just as we are, except
for sin. Let us go then with confidence to the throne of
grace that we may obtain mercy and find grace, in order
to be helped." The same apostle says that we "have
liberty to enter into the holy place by the blood of Jesus.
Let us go, then, in the assurance of faith...." Likewise,
"Christ's priesthood is forever. By this he is able
to save completely those who draw near to God through him
who always lives to intercede for them." What more
do we need? For Christ himself declares: "I am the
way, the truth, and the life; no one comes to my Father
but by me." Why should we seek another intercessor?
Since it has pleased God to give us his Son as our Intercessor,
let us not leave him for another-- or rather seek, without
ever finding. For when God gave him to us he knew well that
we were sinners. Therefore, in following the command of
Christ we call on the heavenly Father through Christ, our
only Mediator, as we are taught by the Lord's Prayer, being
assured that we shall obtain all we ask of the Father in
his name. 1 John 2:1 Phil. 2:6-8 Heb. 2:17 Rom. 5:10 Rom.
8:34; Heb. 1:3 Matt. 28:18 Heb. 2:17 Heb. 2:18 Heb. 4:14-16
Heb. 10:19, 22 Heb. 7:24-25 John 14:6
ARTICLE 27: THE HOLY CATHOLIC
CHURCH
We believe and confess one single catholic or universal
church-- a holy congregation and gathering of true Christian
believers, awaiting their entire salvation in Jesus Christ
being washed by his blood, and sanctified and sealed by
the Holy Spirit. This church has existed from the beginning
of the world and will last until the end, as appears from
the fact that Christ is eternal King who cannot be without
subjects. And this holy church is preserved by God against
the rage of the whole world, even though for a time it may
appear very small in the eyes of men-- as though it were
snuffed out. For example, during the very dangerous time
of Ahab the Lord preserved for himself seven thousand men
who did not bend their knees to Baal. And so this holy church
is not confined, bound, or limited to a certain place or
certain persons. But it is spread and dispersed throughout
the entire world, though still joined and united in heart
and will, in one and the same Spirit, by the power of faith.
1 Kings 19:18
ARTICLE 28: THE OBLIGATIONS
OF CHURCH MEMBERS
We believe that since this holy assembly and congregation
is the gathering of those who are saved and there is no
salvation apart from it, no one ought to withdraw from it,
content to be by himself, regardless of his status or condition.
But all people are obliged to join and unite with it, keeping
the unity of the church by submitting to its instruction
and discipline, by bending their necks under the yoke of
Jesus Christ, and by serving to build up one another, according
to the gifts God has given them as members of each other
in the same body. And to preserve this unity more effectively,
it is the duty of all believers, according to God's Word,
to separate themselves from those who do not belong to the
church, in order to join this assembly wherever God has
established it, even if civil authorities and royal decrees
forbid and death and physical punishment result. And so,
all who withdraw from the church or do not join it act contrary
to God's ordinance.
ARTICLE 29: THE MARKS OF THE
TRUE CHURCH
We believe that we ought to discern diligently and very
carefully, by the Word of God, what is the true church--
for all sects in the world today claim for themselves the
name of "the church." We are not speaking here
of the company of hypocrites who are mixed among the good
in the church and who nonetheless are not part of it, even
though they are physically there. But we are speaking of
distinguishing the body and fellowship of the true church
from all sects that call themselves "the church."
The true church can be recognized if it has the following
marks: The church engages in the pure preaching of the gospel;
it makes use of the pure administration of the sacraments
as Christ instituted them; it practices church discipline
for correcting faults. In short, it governs itself according
to the pure Word of God, rejecting all things contrary to
it and holding Jesus Christ as the only Head. By these marks
one can be assured of recognizing the true church-- and
no one ought to be separated from it. As for those who can
belong to the church, we can recognize them by the distinguishing
marks of Christians: namely by faith, and by their fleeing
from sin and pursuing righteousness, once they have received
the one and only Savior, Jesus Christ. They love the true
God and their neighbors, without turning to the right or
left, and they crucify the flesh and its works. Though great
weakness remains in them, they fight against it by the Spirit
all the days of their lives, appealing constantly to the
blood, suffering, death, and obedience of the Lord Jesus,
in whom they have forgiveness of their sins, through faith
in him. As for the false church, it assigns more authority
to itself and its ordinances than to the Word of God; it
does not want to subject itself to the yoke of Christ; it
does not administer the sacraments as Christ commanded in
his Word; it rather adds to them or subtracts from them
as it pleases; it bases itself on men, more than on Jesus
Christ; it persecutes those who live holy lives according
to the Word of God and who rebuke it for its faults, greed,
and idolatry. These two churches are easy to recognize and
thus to distinguish from each other.
ARTICLE 30: THE GOVERNMENT
OF THE CHURCH
We believe that this true church ought to be governed
according to the spiritual order that our Lord has taught
us in his Word. There should be ministers or pastors to
preach the Word of God and adminster the sacraments. There
should also be elders and deacons, along with the pastors,
to make up the council of the church. By this means true
religion is preserved; true doctrine is able to take its
course; and evil men are corrected spiritually and held
in check, so that also the poor and all the afflicted may
be helped and comforted according to their need. By this
means everything will be done well and in good order in
the church, when such persons are elected who are faithful
and are chosen according to the rule that Paul gave to Timothy.
1 Tim. 3
ARTICLE 31: THE OFFICERS OF
THE CHURCH
We believe that ministers of the Word of God, elders,
and deacons ought to be chosen to their offices by a legitimate
election of the church, with prayer in the name of the Lord,
and in good order, as the Word of God teaches. So everyone
must be careful not to push himself forward improperly,
but he must wait for God's call, so that he may be assured
of his calling and be certain that he is chosen by the Lord.
As for the ministers of the Word, they all have the same
power and authority, no matter where they may be, since
they are all servants of Jesus Christ, the only universal
bishop, and the only head of the church. Moreover, to keep
God's holy order from being violated or despised, we say
that everyone ought, as much as possible, to hold the ministers
of the Word and elders of the church in special esteem,
because of the work they do, and be at peace with them,
without grumbling, quarreling, or fighting.
ARTICLE 32: THE ORDER AND DISCIPLINE
OF THE CHURCH
We also believe that although it is useful and good for
those who govern the churches to establish and set up a
certain order among themselves for maintaining the body
of the church, they ought always to guard against deviating
from what Christ, our only Master, has ordained for us.
Therefore we reject all human innovations and all laws imposed
on us, in our worship of God, which bind and force our consciences
in any way. So we accept only what is proper to maintain
harmony and unity and to keep all in obedience to God. To
that end excommunication, with all it involves, according
to the Word of God, is required.
ARTICLE 33: THE SACRAMENTS
We believe that our good God, mindful of our crudeness
and weakness, has ordained sacraments for us to seal his
promises in us, to pledge his good will and grace toward
us, and also to nourish and sustain our faith. He has added
these to the Word of the gospel to represent better to our
external senses both what he enables us to understand by
his Word and what he does inwardly in our hearts, confirming
in us the salvation he imparts to us. For they are visible
signs and seals of something internal and invisible, by
means of which God works in us through the power of the
Holy Spirit. So they are not empty and hollow signs to fool
and deceive us, for their truth is Jesus Christ, without
whom they would be nothing. Moreover, we are satisfied with
the number of sacraments that Christ our Master has ordained
for us. There are only two: the sacrament of baptism and
the Holy Supper of Jesus Christ.
ARTICLE 34: THE SACRAMENT OF
BAPTISM
We believe and confess that Jesus Christ, in whom the
law is fulfilled, has by his shed blood put an end to every
other shedding of blood, which anyone might do or wish to
do in order to atone or satisfy for sins. Having abolished
circumcision, which was done with blood, he established
in its place the sacrament of baptism. By it we are received
into God's church and set apart from all other people and
alien religions, that we may be dedicated entirely to him,
bearing his mark and sign. It also witnesses to us that
he will be our God forever, since he is our gracious Father.
Therefore he has commanded that all those who belong to
him be baptized with pure water in the name of the Father,
and the Son, and the Holy Spirit. In this way he signifies
to us that just as water washes away the dirt of the body
when it is poured on us and also is seen on the body of
the baptized when it is sprinkled on him, so too the blood
of Christ does the same thing internally, in the soul, by
the Holy Spirit. It washes and cleanses it from its sins
and transforms us from being the children of wrath into
the children of God. This does not happen by the physical
water but by the sprinkling of the precious blood of the
Son of God, who is our Red Sea, through which we must pass
to escape the tyranny of Pharoah, who is the devil, and
to enter the spiritual land of Canaan. So ministers, as
far as their work is concerned, give us the sacrament and
what is visible, but our Lord gives what the sacrament signifies--
namely the invisible gifts and graces; washing, purifying,
and cleansing our souls of all filth and unrighteousness;
renewing our hearts and filling them with all comfort; giving
us true assurance of his fatherly goodness; clothing us
with the "new man" and stripping off the "old,"
with all its works. For this reason we believe that anyone
who aspires to reach eternal life ought to be baptized only
once without ever repeating it-- for we cannot be born twice.
Yet this baptism is profitable not only when the water is
on us and when we receive it but throughout our entire lives.
For that reason we detest the error of the Anabaptists who
are not content with a single baptism once received and
also condemn the baptism of the children of believers. We
believe our children ought to be baptized and sealed with
the sign of the covenant, as little children were circumcised
in Israel on the basis of the same promises made to our
children. And truly, Christ has shed his blood no less for
washing the little children of believers than he did for
adults. Therefore they ought to receive the sign and sacrament
of what Christ has done for them, just as the Lord commanded
in the law that by offering a lamb for them the sacrament
of the suffering and death of Christ would be granted them
shortly after their birth. This was the sacrament of Jesus
Christ. Furthermore, baptism does for our children what
circumcision did for the Jewish people. That is why Paul
calls baptism the "circumcision of Christ." Matt.
28:19 Col. 2:11
ARTICLE 35: THE SACRAMENT OF
THE LORD'S SUPPER
We believe and confess that our Savior Jesus Christ has
ordained and instituted the sacrament of the Holy Supper
to nourish and sustain those who are already born again
and ingrafted into his family: his church. Now those who
are born again have two lives in them. The one is physical
and temporal-- they have it from the moment of their first
birth, and it is common to all. The other is spiritual and
heavenly, and is given them in their second birth; it comes
through the Word of the gospel in the communion of the body
of Christ; and this life is common to God's elect only.
Thus, to support the physical and earthly life God has prescribed
for us an appropriate earthly and material bread, which
is as common to all as life itself also is. But to maintain
the spiritual and heavenly life that belongs to believers
he has sent a living bread that came down from heaven: namely
Jesus Christ, who nourishes and maintains the spiritual
life of believers when eaten-- that is, when appropriated
and received spiritually by faith. To represent to us this
spiritual and heavenly bread Christ has instituted an earthly
and visible bread as the sacrament of his body and wine
as the sacrament of his blood. He did this to testify to
us that just as truly as we take and hold the sacraments
in our hands and eat and drink it in our mouths, by which
our life is then sustained, so truly we receive into our
souls, for our spiritual life, the true body and true blood
of Christ, our only Savior. We receive these by faith, which
is the hand and mouth of our souls. Now it is certain that
Jesus Christ did not prescribe his sacraments for us in
vain, since he works in us all he represents by these holy
signs, although the manner in which he does it goes beyond
our understanding and is uncomprehensible to us, just as
the operation of God's Spirit is hidden and incomprehensible.
Yet we do not go wrong when we say that what is eaten is
Christ's own natural body and what is drunk is his own blood--
but the manner in which we eat it is not by the mouth but
by the Spirit, through faith. In that way Jesus Christ remains
always seated at the right hand of God the Father in heaven--
but he never refrains on that account to communicate himself
to us through faith. This banquet is a spiritual table at
which Christ communicates himself to us with all his benefits.
At that table he makes us enjoy himself as much as the merits
of his suffering and death, as he nourishes, strengthens,
and comforts our poor, desolate souls by the eating of his
flesh, and relieves and renews them by the drinking of his
blood. Moreover, though the sacraments and thing signified
are joined together, not all receive both of them. The wicked
person certainly takes the sacrament, to his condemnation,
but does not receive the truth of the sacrament, just as
Judas and Simon the Sorcerer both indeed received the sacrament,
but not Christ, who was signified by it. He is communicated
only to believers. Finally, with humility and reverence
we receive the holy sacrament in the gathering of God's
people, as we engage together, with thanksgiving, in a holy
remembrance of the death of Christ our Savior, and as we
thus confess our faith and Christian religion. Therefore
no one should come to this table without examining himself
carefully, lest "by eating this bread and drinking
this cup he eat and drink to his own judgment." In
short, by the use of this holy sacrament we are moved to
a fervent love of God and our neighbors. Therefore we reject
as desecrations of the sacraments all the muddled ideas
and damnable inventions that men have added and mixed in
with them. And we say that we should be content with the
procedure that Christ and the apostles have taught us and
speak of these things as they have spoken of them. 1 Cor.
11:27
ARTICLE 36: THE CIVIL GOVERNMENT
We believe that because of the depravity of the human
race our good God has ordained kings, princes, and civil
officers. He wants the world to be governed by laws and
policies so that human lawlessness may be restrained and
that everything may be conducted in good order among human
beings. For that purpose he has placed the sword in the
hands of the government, to punish evil people and protect
the good. And being called in this manner to contribute
to the advancement of a society that is pleasing to God,
the civil rulers have the task, subject to God's law, of
removing every obstacle to the preaching of the gospel and
to every aspect of divine worship. They should do this while
completely refraining from every tendency toward exercising
absolute authority, and while functioning in the sphere
entrusted to them, with the means belonging to them. They
should do it in order that the Word of God may have free
course; the kingdom of Jesus Christ may make progress; and
every anti-Christian power may be resisted.* __________
*The Synod of 1958, in line with 1910 and 1938, substituted
the above statement for the following (which it judged unbiblical):
And the government's task is not limited to caring for and
watching over the public domain but extends also to upholding
the sacred ministry, with a view to removing and destroying
all idolatry and false worship of the Antichrist; to promoting
the kingdom of Jesus Christ; and to furthering the preaching
of the gospel everywhere; to the end that God may be honored
and served by everyone, as he requires in his Word. -----------
Moreover everyone, regardless of status, condition, or rank,
must be subject to the government, and pay taxes, and hold
its representatives in honor and respect, and obey them
in all things that are not in conflict with God's Word,
praying for them that the Lord may be willing to lead them
in all their ways and that we may live a peaceful and quiet
life in all piety and decency.* __________ *The Synod of
1985 directed that the following paragraph be taken from
the body of the text and be placed in a footnote: And on
this matter we denounce the Anabaptists, other anarchists,
and in general all those who want to reject the authorities
and civil officers and to subvert justice by introducing
common ownership of goods and corrupting the moral order
that God has established among human beings..
ARTICLE 37: THE LAST JUDGMENT
Finally we believe, according to God's Word, that when
the time appointed by the Lord is come (which is unknown
to all creatures) and the number of the elect is complete,
our Lord Jesus Christ will come from heaven, bodily and
visibly, as he ascended, with great glory and majesty, to
declare himself the judge of the living and the dead. He
will burn this old world, in fire and flame, in order to
cleanse it. Then all human creatures will appear in person
before the great judge-- men, women, and children, who have
lived from the beginning until the end of the world. They
will be summoned there by the voice of the archangel and
by the sound of the divine trumpet. For all those who died
before that time will be raised from the earth, their spirits
being joined and united with their own bodies in which they
lived. And as for those who are still alive, they will not
die like the others but will be changed "in the twinkling
of an eye" from "corruptible to incorruptible."
Then "the books" (that is, the consciences) will
be opened, and the dead will be judged according to the
things they did in the world, whether good or evil. Indeed,
all people will give account of all the idle words they
have spoken, which the world regards as only playing games.
And then the secrets and hypocrisies of men will be publicly
uncovered in the sight of all. Therefore, with good reason
the thought of this judgment is horrible and dreadful to
wicked and evil people. But it is very pleasant and a great
comfort to the righteous and elect, since their total redemption
will then be accomplished. They will then receive the fruits
of their labor and of the trouble they have suffered; their
innocence will be openly recognized by all; and they will
see the terrible vengeance that God will bring on the evil
ones who tyrannized, oppressed, and tormented them in this
world. The evil ones will be convicted by the witness of
their own consciences, and shall be made immortal-- but
only to be tormented in the everlasting fire prepared for
the devil and his angels. In contrast, the faithful and
elect will be crowned with glory and honor. The Son of God
will "confess their names" before God his Father
and the holy and elect angels; all tears will be "wiped
from their eyes"; and their cause-- at present condemned
as heretical and evil by many judges and civil officers--
will be acknowledged as the "cause of the Son of God."
And as a gracious reward the Lord will make them possess
a glory such as the heart of man could never imagine. So
we look forward to that great day with longing in order
to enjoy fully the promises of God in Christ Jesus, our
Lord. 1 Thess. 4:16 1 Cor. 15:51-53 Rev. 20:12 Matt. 12:36
Matt. 25:14 Matt. 10:32 Rev. 7:17
The Canons of Dort
The Decision of the Synod of Dort on the Five Main Points
of Doctrine in Dispute in the Netherlands is popularly known
as the Canons of Dort. It consists of statements of doctrine
adopted by the great Synod of Dort which met in the city
of Dordrecht in 1618-19. Although this was a national synod
of the Reformed churches of the Netherlands, it had an international
character, since it was composed not only of Dutch delegates
but also of twenty-six delegates from eight foreign countries.
The Synod of Dort was held in order to settle a serious
controversy in the Dutch churches initiated by the rise
of Arminianism. Jacob Arminius, a theological professor
at Leiden University, questioned the teaching of Calvin
and his followers on a number of important points. After
Arminius's death, his own followers presented their views
on five of these points in the Remonstrance of 1610. In
this document or in later more explicit writings, the Arminians
taught election based on foreseen faith, universal atonement,
partial depravity, resistible grace, and the possibility
of a lapse from grace. In the Canons the Synod of Dort rejected
these views and set forth the Reformed doctrine on these
points, namely, unconditional election, limited atonement,
total depravity, irresistible grace, and the perseverance
of saints. The Canons have a special character because of
their original purpose as a judicial decision on the doctrinal
points in dispute during the Arminian controversy. The original
preface called them a "judgment, in which both the
true view, agreeing with God's Word, concerning the aforesaid
five points of doctrine is explained, and the false view,
disagreeing with God's Word, is rejected." The Canons
also have a limited character in that they do not cover
the whole range of doctrine, but focus on the five points
of doctrine in dispute. Each of the main points consists
of a positive and a negative part, the former being an exposition
of the Reformed doctrine on the subject, the latter a repudiation
of the corresponding errors. Each of the errors being rejected
is shaded in gray. Although in form there are only four
points, we speak properly of five points, because the Canons
were structured to correspond to the five articles of the
1610 Remonstrance. Main Points 3 and 4 were combined into
one, always designated as Main Point III/IV. This translation
of the Canons, based on the only extant Latin manuscript
among those signed at the Synod of Dort, was adopted by
the 1986 Synod of the Christian Reformed Church. The biblical
quotations are translations from the original Latin and
so do not always correspond to current versions. Though
not in the original text, subheadings have been added to
the positive articles and to the conclusion in order to
facilitate study of the Canons. The Canons of Dort Formally
Titled The Decision of the Synod of Dort on the Five Main
Points of Doctrine in Dispute in the Netherlands The First
Main Point of Doctrine Divine Election and Reprobation The
Judgment Concerning Divine Predestination Which the Synod
Declares to Be in Agreement with the Word of God and Accepted
Till Now in the Reformed Churches, Set Forth in Several
Articles
Article 1: God's Right to Condemn All People Since all
people have sinned in Adam and have come under the sentence
of the curse and eternal death, God would have done no one
an injustice if it had been his will to leave the entire
human race in sin and under the curse, and to condemn them
on account of their sin. As the apostle says: The whole
world is liable to the condemnation of God (Rom. 3:19),
All have sinned and are deprived of the glory of God (Rom.
3:23), and The wages of sin is death (Rom. 6:23).* __________
*All quotations from Scripture are translations of the original
Latin manuscript. ----------
Article 2: The Manifestation of God's Love But this is
how God showed his love: he sent his only begotten Son into
the world, so that whoever believes in him should not perish
but have eternal life.
Article 3: The Preaching of the Gospel In order that people
may be brought to faith, God mercifully sends proclaimers
of this very joyful message to the people he wishes and
at the time he wishes. By this ministry people are called
to repentance and faith in Christ crucified. For how shall
they believe in him of whom they have not heard? And how
shall they hear without someone preaching? And how shall
they preach unless they have been sent? (Rom. 10:14-15).
Article 4: A Twofold Response to the Gospel God's anger
remains on those who do not believe this gospel. But those
who do accept it and embrace Jesus the Savior with a true
and living faith are delivered through him from God's anger
and from destruction, and receive the gift of eternal life.
Article 5: The Sources of Unbelief and of Faith The cause
or blame for this unbelief, as well as for all other sins,
is not at all in God, but in man. Faith in Jesus Christ,
however, and salvation through him is a free gift of God.
As Scripture says, It is by grace you have been saved, through
faith, and this not from yourselves; it is a gift of God
(Eph. 2:8). Likewise: It has been freely given to you to
believe in Christ (Phil. 1:29).
Article 6: God's Eternal Decision The fact that some receive
from God the gift of faith within time, and that others
do not, stems from his eternal decision. For all his works
are known to God from eternity (Acts 15:18; Eph. 1:11).
In accordance with this decision he graciously softens the
hearts, however hard, of his chosen ones and inclines them
to believe, but by his just judgment he leaves in their
wickedness and hardness of heart those who have not been
chosen. And in this especially is disclosed to us his act--unfathomable,
and as merciful as it is just--of distinguishing between
people equally lost. This is the well-known decision of
election and reprobation revealed in God's Word. This decision
the wicked, impure, and unstable distort to their own ruin,
but it provides holy and godly souls with comfort beyond
words.
Article 7: Election Election [or choosing] is God's unchangeable
purpose by which he did the following: Before the foundation
of the world, by sheer grace, according to the free good
pleasure of his will, he chose in Christ to salvation a
definite number of particular people out of the entire human
race, which had fallen by its own fault from its original
innocence into sin and ruin. Those chosen were neither better
nor more deserving than the others, but lay with them in
the common misery. He did this in Christ, whom he also appointed
from eternity to be the mediator, the head of all those
chosen, and the foundation of their salvation. And so he
decided to give the chosen ones to Christ to be saved, and
to call and draw them effectively into Christ's fellowship
through his Word and Spirit. In other words, he decided
to grant them true faith in Christ, to justify them, to
sanctify them, and finally, after powerfully preserving
them in the fellowship of his Son, to glorify them.
God did all this in order to demonstrate his mercy, to
the praise of the riches of his glorious grace. As Scripture
says, God chose us in Christ, before the foundation of the
world, so that we should be holy and blameless before him
with love; he predestined us whom he adopted as his children
through Jesus Christ, in himself, according to the good
pleasure of his will, to the praise of his glorious grace,
by which he freely made us pleasing to himself in his beloved
(Eph. 1:4-6). And elsewhere, Those whom he predestined,
he also called; and those whom he called, he also justified;
and those whom he justified, he also glorified (Rom. 8:30).
Article 8: A Single Decision of Election This election
is not of many kinds; it is one and the same election for
all who were to be saved in the Old and the New Testament.
For Scripture declares that there is a single good pleasure,
purpose, and plan of God's will, by which he chose us from
eternity both to grace and to glory, both to salvation and
to the way of salvation, which he prepared in advance for
us to walk in.
Article 9: Election Not Based on Foreseen Faith This same
election took place, not on the basis of foreseen faith,
of the obedience of faith, of holiness, or of any other
good quality and disposition, as though it were based on
a prerequisite cause or condition in the person to be chosen,
but rather for the purpose of faith, of the obedience of
faith, of holiness, and so on. Accordingly, election is
the source of each of the benefits of salvation. Faith,
holiness, and the other saving gifts, and at last eternal
life itself, flow forth from election as its fruits and
effects. As the apostle says, He chose us (not because we
were, but) so that we should be holy and blameless before
him in love (Eph. 1:4).
Article 10: Election Based on God's Good Pleasure But
the cause of this undeserved election is exclusively the
good pleasure of God. This does not involve his choosing
certain human qualities or actions from among all those
possible as a condition of salvation, but rather involves
his adopting certain particular persons from among the common
mass of sinners as his own possession. As Scripture says,
When the children were not yet born, and had done nothing
either good or bad..., she (Rebecca) was told, "The
older will serve the younger." As it is written, "Jacob
I loved, but Esau I hated" (Rom. 9:11-13). Also, All
who were appointed for eternal life believed (Acts 13:48).
Article 11: Election Unchangeable Just as God himself
is most wise, unchangeable, all-knowing, and almighty, so
the election made by him can neither be suspended nor altered,
revoked, or annulled; neither can his chosen ones be cast
off, nor their number reduced.
Article 12: The Assurance of Election Assurance of this
their eternal and unchangeable election to salvation is
given to the chosen in due time, though by various stages
and in differing measure. Such assurance comes not by inquisitive
searching into the hidden and deep things of God, but by
noticing within themselves, with spiritual joy and holy
delight, the unmistakable fruits of election pointed out
in God's Word-- such as a true faith in Christ, a childlike
fear of God, a godly sorrow for their sins, a hunger and
thirst for righteousness, and so on.
Article 13: The Fruit of This Assurance In their awareness
and assurance of this election God's children daily find
greater cause to humble themselves before God, to adore
the fathomless depth of his mercies, to cleanse themselves,
and to give fervent love in return to him who first so greatly
loved them. This is far from saying that this teaching concerning
election, and reflection upon it, make God's children lax
in observing his commandments or carnally self-assured.
By God's just judgment this does usually happen to those
who casually take for granted the grace of election or engage
in idle and brazen talk about it but are unwilling to walk
in the ways of the chosen.
Article 14: Teaching Election Properly Just as, by God's
wise plan, this teaching concerning divine election has
been proclaimed through the prophets, Christ himself, and
the apostles, in Old and New Testament times, and has subsequently
been committed to writing in the Holy Scriptures, so also
today in God's church, for which it was specifically intended,
this teaching must be set forth--with a spirit of discretion,
in a godly and holy manner, at the appropriate time and
place, without inquisitive searching into the ways of the
Most High. This must be done for the glory of God's most
holy name, and for the lively comfort of his people.
Article 15: Reprobation Moreover, Holy Scripture most
especially highlights this eternal and undeserved grace
of our election and brings it out more clearly for us, in
that it further bears witness that not all people have been
chosen but that some have not been chosen or have been passed
by in God's eternal election-- those, that is, concerning
whom God, on the basis of his entirely free, most just,
irreproachable, and unchangeable good pleasure, made the
following decision: to leave them in the common misery into
which, by their own fault, they have plunged themselves;
not to grant them saving faith and the grace of conversion;
but finally to condemn and eternally punish them (having
been left in their own ways and under his just judgment),
not only for their unbelief but also for all their other
sins, in order to display his justice. And this is the decision
of reprobation, which does not at all make God the author
of sin (a blasphemous thought!) but rather its fearful,
irreproachable, just judge and avenger.
Article 16: Responses to the Teaching of Reprobation Those
who do not yet actively experience within themselves a living
faith in Christ or an assured confidence of heart, peace
of conscience, a zeal for childlike obedience, and a glorying
in God through Christ, but who nevertheless use the means
by which God has promised to work these things in us--such
people ought not to be alarmed at the mention of reprobation,
nor to count themselves among the reprobate; rather they
ought to continue diligently in the use of the means, to
desire fervently a time of more abundant grace, and to wait
for it in reverence and humility. On the other hand, those
who seriously desire to turn to God, to be pleasing to him
alone, and to be delivered from the body of death, but are
not yet able to make such progress along the way of godliness
and faith as they would like--such people ought much less
to stand in fear of the teaching concerning reprobation,
since our merciful God has promised that he will not snuff
out a smoldering wick and that he will not break a bruised
reed. However, those who have forgotten God and their Savior
Jesus Christ and have abandoned themselves wholly to the
cares of the world and the pleasures of the flesh--such
people have every reason to stand in fear of this teaching,
as long as they do not seriously turn to God.
Article 17: The Salvation of the Infants of Believers
Since we must make judgments about God's will from his Word,
which testifies that the children of believers are holy,
not by nature but by virtue of the gracious covenant in
which they together with their parents are included, godly
parents ought not to doubt the election and salvation of
their children whom God calls out of this life in infancy.
Article 18: The Proper Attitude Toward Election and Reprobation
To those who complain about this grace of an undeserved
election and about the severity of a just reprobation, we
reply with the words of the apostle, Who are you, O man,
to talk back to God? (Rom. 9:20), and with the words of
our Savior, Have I no right to do what I want with my own?
(Matt. 20:15). We, however, with reverent adoration of these
secret things, cry out with the apostle: Oh, the depths
of the riches both of the wisdom and the knowledge of God!
How unsearchable are his judgments, and his ways beyond
tracing out! For who has known the mind of the Lord? Or
who has been his counselor? Or who has first given to God,
that God should repay him? For from him and through him
and to him are all things. To him be the glory forever!
Amen (Rom. 11:33-36).
Rejection of the Errors
by Which the Dutch Churches
Have for Some Time Been Disturbed
Having set forth the orthodox teaching concerning election
and reprobation, the Synod rejects the errors of those
I Who teach that the will of God to save those who would
believe and persevere in faith and in the obedience of faith
is the whole and entire decision of election to salvation,
and that nothing else concerning this decision has been
revealed in God's Word. For they deceive the simple and
plainly contradict Holy Scripture in its testimony that
God does not only wish to save those who would believe,
but that he has also from eternity chosen certain particular
people to whom, rather than to others, he would within time
grant faith in Christ and perseverance. As Scripture says,
I have revealed your name to those whom you gave me (John
17:6). Likewise, All who were appointed for eternal life
believed (Acts 13:48), and He chose us before the foundation
of the world so that we should be holy... (Eph. 1:4).
II Who teach that God's election to eternal life is of
many kinds: one general and indefinite, the other particular
and definite; and the latter in turn either incomplete,
revocable, nonperemptory (or conditional), or else complete,
irrevocable, and peremptory (or absolute). Likewise, who
teach that there is one election to faith and another to
salvation, so that there can be an election to justifying
faith apart from a peremptory election to salvation. For
this is an invention of the human brain, devised apart from
the Scriptures, which distorts the teaching concerning election
and breaks up this golden chain of salvation: Those whom
he predestined, he also called; and those whom he called,
he also justified; and those whom he justified, he also
glorified (Rom. 8:30).
III Who teach that God's good pleasure and purpose, which
Scripture mentions in its teaching of election, does not
involve God's choosing certain particular people rather
than others, but involves God's choosing, out of all possible
conditions (including the works of the law) or out of the
whole order of things, the intrinsically unworthy act of
faith, as well as the imperfect obedience of faith, to be
a condition of salvation; and it involves his graciously
wishing to count this as perfect obedience and to look upon
it as worthy of the reward of eternal life. For by this
pernicious error the good pleasure of God and the merit
of Christ are robbed of their effectiveness and people are
drawn away, by unprofitable inquiries, from the truth of
undeserved justification and from the simplicity of the
Scriptures. It also gives the lie to these words of the
apostle: God called us with a holy calling, not in virtue
of works, but in virtue of his own purpose and the grace
which was given to us in Christ Jesus before the beginning
of time (2 Tim. 1:9).
IV Who teach that in election to faith a prerequisite
condition is that man should rightly use the light of nature,
be upright, unassuming, humble, and disposed to eternal
life, as though election depended to some extent on these
factors. For this smacks of Pelagius, and it clearly calls
into question the words of the apostle: We lived at one
time in the passions of our flesh, following the will of
our flesh and thoughts, and we were by nature children of
wrath, like everyone else. But God, who is rich in mercy,
out of the great love with which he loved us, even when
we were dead in transgressions, made us alive with Christ,
by whose grace you have been saved. And God raised us up
with him and seated us with him in heaven in Christ Jesus,
in order that in the coming ages we might show the surpassing
riches of his grace, according to his kindness toward us
in Christ Jesus. For it is by grace you have been saved,
through faith (and this not from yourselves; it is the gift
of God) not by works, so that no one can boast (Eph. 2:3-9).
V Who teach that the incomplete and nonperemptory election
of particular persons to salvation occurred on the basis
of a foreseen faith, repentance, holiness, and godliness,
which has just begun or continued for some time; but that
complete and peremptory election occurred on the basis of
a foreseen perseverance to the end in faith, repentance,
holiness, and godliness. And that this is the gracious and
evangelical worthiness, on account of which the one who
is chosen is more worthy than the one who is not chosen.
And therefore that faith, the obedience of faith, holiness,
godliness, and perseverance are not fruits or effects of
an unchangeable election to glory, but indispensable conditions
and causes, which are prerequisite in those who are to be
chosen in the complete election, and which are foreseen
as achieved in them. This runs counter to the entire Scripture,
which throughout impresses upon our ears and hearts these
sayings among others: Election is not by works, but by him
who calls (Rom. 9:11-12); All who were appointed for eternal
life believed (Acts 13:48); He chose us in himself so that
we should be holy (Eph. 1:4); You did not choose me, but
I chose you (John 15:16); If by grace, not by works (Rom.
11:6); In this is love, not that we loved God, but that
he loved us and sent his Son (1 John 4:10).
VI Who teach that not every election to salvation is unchangeable,
but that some of the chosen can perish and do in fact perish
eternally, with no decision of God to prevent it. By this
gross error they make God changeable, destroy the comfort
of the godly concerning the steadfastness of their election,
and contradict the Holy Scriptures, which teach that the
elect cannot be led astray (Matt. 24:24), that Christ does
not lose those given to him by the Father (John 6:39), and
that those whom God predestined, called, and justified,
he also glorifies (Rom. 8:30).
VII Who teach that in this life there is no fruit, no
awareness, and no assurance of one's unchangeable election
to glory, except as conditional upon something changeable
and contingent. For not only is it absurd to speak of an
uncertain assurance, but these things also militate against
the experience of the saints, who with the apostle rejoice
from an awareness of their election and sing the praises
of this gift of God; who, as Christ urged, rejoice with
his disciples that their names have been written in heaven
(Luke 10:20); and finally who hold up against the flaming
arrows of the devil's temptations the awareness of their
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