Study of the Confessions, Study 4: The Continuity of the Doctrine of God

In May 1998, Israel celebrates her 50 years of Jewish statehood. Exactly half a century ago when David Ben-Gurion declared Israel’s independence, he promised that the country would adopt a constitution by October 1 of that year. Fifty years later, Israel still has no constitution.

Some countries like England seem to get along fine without a constitution; other countries like Soviet Union had an impressive constitution but paid only lip service to it. But the absence of a constitution in Israel is highly significant because it results from deep disagreements about what it means to be a Jewish state and what kind of society Israel should be: secular or religious? The disagreements revolve around practical daily issues. Should Bar-Ilan Street, a main road in Jerusalem, be closed to traffic on the Sabbath because it cuts through an Orthodox Jewish neighborhood? Must the Israeli Army recognize and provide benefits to the gay partner of an officer?

Perhaps the Presbyterian Church (USA) is a mirror reflection of both the Soviet Union and Israel. While the PCUSA has a constitution, which consists of the Book of Confessions and the Book of Order, it does not command the same level of respect from all its leaders and members. This disregard and disrespect for the constitution result from and result in deep disagreements about what it means to be “Presbyterian,” “Reformed,” and “Christian.”

Some of the definitions of what it means to be “Presbyterian,” “Reformed,” and “Christian” reflect a “deconstructionist” mindset that is very popular in our culture. This is a mindset that automatically discounts and dismisses the historic beliefs of yesterday and yesteryear as outdated, irrelevant and inapplicable. This breeds a kind of experimental theology that constantly seeks to reconstruct and redefine God. The goal of this type of experimentation is discontinuity with the historic beliefs of the church and therefore, it is not shy about declaring an “invented God” as opposed to proclaiming a “revealed God.”

Former generations of Christians assumed the continuity of doctrine because they based their faith on the apostolic teachings in Scripture. In today’s Presbyterian Church (USA), the experimentalists aim at discontinuity, confusing “Reformed” and “reforming” with “reinventing God.” Thus it is necessary to grasp the continuity of the doctrine of God over time.

As we revisit the constitution of the Presbyterian Church (USA), we rediscover that the God of the Presbyterians is not an invented God. This God is the same God that the Old Testament prophets wrote about, that believers throughout the centuries professed, and that the church bodies throughout the ages worshipped.

Historical Continuity

The Book of Order states, “The confessions express the faith of the one, holy, catholic, and apostolic Church in the recognition of canonical Scriptures and the formulation and adoption of the ecumenical creeds, notably the Nicene and Apostles’ Creeds with their definitions of the mystery of the triune God and of the incarnation of the eternal Word of God in Christ.” (G-2.0300)

This communicates our commitment to the historic doctrine of God taught in the Nicene and Apostles’ Creeds. It also highlights the historical continuity of our present doctrine of God with the ancient doctrine of God.

Scriptural Continuity

The Book of Order states, “In its confessions, the Presbyterian Church (U.S.A.) identifies with the affirmations of the Protestant Reformation. The focus of these affirmations is the rediscovery of God’s grace in Jesus Christ as revealed in the Scriptures.” (G-2.0400)

This constitutional provision defines “Reformed” as the continuity and consistency with Scripture, the return to and rediscovery of biblical teachings, and the recognition and reaffirmation of the authority of Scripture.

By the same token, this provision rejects any doctrine of God that seeks discontinuity with and departure from Scripture or any doctrine of God that denies or denigrates the authority of Scripture.

Constitutional Continuity

Since Scripture is the foundation for and the judge of the two books of the Constitution, i.e. the Book of Confessions and the Book of Order, there should be a continuity of doctrine that flows from Scripture to the Confessions and then to the Book of Order. The doctrine of God reflected in the constitution must be consistent with and conformed to the scriptural doctrine of God. Where there is discontinuity or inconsistency with Scripture, the Book of Order is adjusted to reflect the scriptural teachings about God. The Book of Confessions consists of doctrines that have been carefully developed over the centuries to be faithful to Scripture; it is adjusted only when it exhibits a clear departure from Scripture.

What does the Constitution Teach About God?

The Book of Order pronounces a Presbyterian concept of God that is based on the Confessions and bounded by the authoritative canonical Scripture. It declares the faith of the Presbyterian communion of believers in the “triune God” (G-2.0300) who has revealed himself in Scripture and the incarnate Christ. Therefore the constitution of the Presbyterian Church proclaims its allegiance to this particular “triune God” and no other. The Book of Order in and of itself has no independent authority unless its provisions reflect a definite continuity and consistency with Scripture and the Confessions.

I. The Triune God

The affirmation of this “triune God” is consistent throughout the creeds, catechisms and confessions.1 The three persons—Father, Son, and Spirit—form the divine community of the Godhead. Being created in the image of God, the human community is to reflect the same quality of community life within the Godhead. However, this image of God in human community was marred by sin as a result of the disobedience of Adam and Eve. The original quality of community life cannot be regained apart from the redemptive work of the cross of Jesus Christ.

Therefore, when Presbyterians affirm our faith in the “triune God,” we also acknowledge that the quality of our community life, including our church community, is determined by our relationship with and obedience to Jesus Christ who alone is the source of peace and unity in community.2 To seek peace and unity through other paths, such as the doctrine of inclusivity, is to usurp the central significance and the redemptive power of Jesus Christ.

II. The God who creates, sustains, rules and redeems

The Book of Order also states, “In its confessions, the Presbyterian Church (U.S.A.) expresses the faith of the Reformed tradition. Central to this tradition is the affirmation of the majesty, holiness, and providence of God who creates, sustains, rules and redeems the world in the freedom of sovereign righteousness and love.” (G-2.0500)

The God who creates is separate from us.3

Since God is the Creator and we are his creatures, God is the “wholly other” who is distinct and separate from us. For this reason, it is not permissible or possible to claim to be “Reformed” and “Presbyterian” while at the same time worshiping the “god within us” as if the Creator and the creatures are one and the same.

The God who sustains and rules is above us.4

The Second Helvetic Confession teaches that we are “governed by God’s omnipotence” (5.029). This is also to acknowledge our call to cooperate with God’s purpose, to submit to God’s providence, and to offer him praise. For this reason, it is not permissible or possible to claim to be “Reformed” and “Presbyterian” while at the same time disobeying God’s commands and disregarding his purposes which have been clearly revealed in Scripture.

The God who redeems is for us in spite of us

God redeems us for the purpose of lifting us up after we have fallen from his original design and purpose of righteous and holy living. We have the need to be redeemed because we fall short of the holiness and majesty of God himself. God redeems us so that we may live a regenerate life and we may begin to reflect the restored image of God in us. For this reason it is not permissible or possible to claim to be “Reformed” and “Presbyterian” while at the same time rejecting the possibility of living the new life as a new creation (2 Corinthians 5:17) through the power of Jesus Christ.

Conclusion

To claim to be “Christian,” “Reformed,” and “Presbyterian” is to declare personal allegiance to the triune God who creates, sustains, rules and redeems, along with all the implications for obedience and changed lives. This is the God in whom the Presbyterian constitution declares its faith. This doctrine of God maintains a definite continuity with Scripture, and with the historic doctrine of God articulated in the ecumenical creeds, the catechisms, and the confessions. Therefore, the term “Reformed” must not be confused with discontinuity with and departure from yesterday’s teachings about God. Instead, being “Reformed” means a definite continuity and a constant realignment with the apostolic teachings about God as expressed in Scripture.5

Questions

1. In what ways can the doctrine of the Trinity serve as the unifying principle in the Presbyterian Church?
2. Identify a few popular definitions—what it means to be “Presbyterian,” “Reformed,” and “Christian”—which are departures from Scriptures.
3. Why is it not acceptable to “reinvent” God?
4. What is the place of history in the study of the doctrine of God?
5. Why do the Confessions form part of the constitution of the Presbyterian Church?
6. Why does the Book of Order reference the Confessions in its statements about God?

This study first appeared in Theology Matters, Vol. 4, No. 3 (May/Jun 1998).