An updated version of the Redemption Creed is now available, as is an updated version of its brief guide.
I finished the prior version of the creed in January, 2018. I was mostly content with its doctrine and organization, but was advised that it was too long (it was about 240 words and 326 syllables, compared to 220/290 for the Nicene Creed and 110/160 for the Apostles’ Creed, respectively). I took over a year off from editing it in order to gain better perspective, and it is now much smaller, compact, and effective.
I solicited a lot of feedback in the drafting process, which was quite interesting. A number of people (mostly Anglicans) thought it was an attempted usurpation of the ecumenical creeds, which was not my intent. Quite a few people (mostly Reformed) thought that it needed more information or emphases on different aspects of redemption. That would be nice, but it was ballooning into something unwieldy. One of the interesting differences between the Nicene and Apostles’ creeds is the precision of the former; you can’t defend historic Trinitarian orthodoxy from explicit statements in the Apostles’ Creed the way you can from the Nicene. Yet, the Apostles’ Creed is orthodox and provides a creedal foundation for catholic Trinitarianism. There are “hooks” within the Apostles’ Creed that draw people to the more explicit formulations of the Nicene, Athanasian, and Chalcedonian creeds. In the end, that was the model I decided to follow for the Redemption Creed. Prioritize accuracy in what is there, emphasize Reformational soteriology, and make it usable. It is not a substitute for either the ecumenical creeds or the Reformed confessions and catechisms, but hopefully a valuable, liturgical supplement.
I had the please of being interviewed and having a conversation with Brandon Queen on the E.A.R. Podcast. We talked about the subject my article in the forthcoming volume of the ‘Westminster Society Journal’. The title of the article and the interview is “Church is a Place You Go.”
You can find the interview below. The E.A.R. Podcast can be found on Anchor, as well as a number of other platforms…
This is part one of four in a series calling for confessional renewal in the EPC. Part I of this series can be found here. All posts in the series, as the become available, can be found here.
The aim of this call to renewal is to begin confessional revival and resourcement. The desire is that this series will prompt meaningful conversation in the EPC over the role of the Confession and Catechisms, conversation that will lead to action and revision. Since as elders of the EPC we have given our sincere word that we affirm and receive the WCF, WLC, and WSC as containing the system of doctrine found in the scriptures, we already affirm their importance: What unites us theologically is our sincere affirmation of, and submission to, the Confession’s and Catechisms’ faithfulness in presenting God’s rule of faith and obedience The Confession and Catechisms of our church are serious, and should be the primary theological framework for the lives of our congregations and our ministerial practice.
Part I of this series evaluates the modifications to the Westminster Confession of Faith held by the EPC…
I have written previously on how the teachings of the Westminster Confession and Catechisms proscribed chattel slavery as practiced in colonial and Antebellum America. An additional basis for this position was brought to my attention in John Murray’s excellent book on Christian ethics, Principles of Conduct. Murray includes a brilliant chapter on the ethics of labor and its implications for slavery…
What’s the point of the pronouncement at the end of worship of God’s blessing? And why does the pastor raise his hands when making it? One of the most important principles of worship is that God has decided how he is to be worshipped. So a third question must be, Where do we find a biblical warrant for this element of worship?
This final part of the worship service is called the ‘benediction’, which comes from the Latin word for blessing, ‘benedictus’. For example, Zechariah in Luke 1:68-79 pronounces a prophecy that begins with, “Blessed be the Lord God of Israel.” This prophecy is known as the Benedictus…
