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Journal articles on the topic 'Westminster Confession of Faith'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Bush, Peter G. "The Presbyterian Church in Canada and the Pope: One denomination's struggle with its confessional history." Studies in Religion/Sciences Religieuses 33, no. 1 (March 2004): 105–15. http://dx.doi.org/10.1177/000842980403300106.

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The Westminster Confession of Faith (1647), a subordinate standard of The Presbyterian Church in Canada, makes harsh, even offensive, statements about the Pope and the Roman Catholic Church. This paper explores how The Presbyterian Church in Canada has sought to balance the confessional nature of the church with its changing views of the Roman Catholic Church. Choosing not to amend the Westminster Confession of Faith, the church has adopted explanatory notes and declaratory acts to help Presbyterians understand the Confession in a new time.

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2

Fergusson, David. "A subordinate standard: Where next?" Theology in Scotland 26, S (September 11, 2019): 41–54. http://dx.doi.org/10.15664/tis.v26is.1875.

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This article presents seven theses about the status of the Westminster Confession of Faith (WCF) as the subordinate standard of the Church of Scotland, charting the nature of the problems the church has had with the WCF, (ultimately unsuccessful) attempts to accommodate the views of those who took issue with it, and renewed efforts in recent years to revisit the confessional identity of the church. It outlines the functions of the WCF, considers some possible ways forward, and looks forward to a renewed appreciation of the confession.

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3

Carswell, W. John. "The Language of the Church: Westminster in Review." Theology in Scotland 26, no. 1 (July 30, 2019): 73–87. http://dx.doi.org/10.15664/tis.v26i1.1846.

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This paper reflects on the debate at the 2018 General Assembly of the Church of Scotland on reviewing the status of the Westminster Confession of Faith as its principal subordinate standard of faith. It considers the role of doctrine in the church; whether it is appropriate to devote time and resources to consideration of doctrinal statements at this juncture when the church may be seen to be seen to be facing more pressing issues; and whether a framework such as the Presbyterian Church (USA)’s Book of Confessions might serve as a useful model for the way ahead – or whether such an approach would in fact only hamper lasting renewal in the church.

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4

Lillback, Peter. "THE ABIDING LEGACY OF THE REFORMATION’S CONFESSIONAL ORTHODOXY: THE REQUIRED VOWS OF WESTMINSTER SEMINARY PROFESSORS AND NAPARC MINISTERS." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 7, no. 1 (April 20, 2020): 41–98. http://dx.doi.org/10.51688/vc7.1.2020.art3.

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Since the Reformed faith has been characterized from its sixteenth century origins, thus for both Catholic and Protestant the century was an era characterized by faith speaking through the composition of their respective confessions of faith. This article begin to examine the problems raised by confessional subscription for Protestantism and its solutions. The various purposes for confessional subscription to the historic creeds of the Reformation and confessional subscription at Westminster Theological Seminary, and finally confessional subscription in the PCA and the OPC also discussed. This article argues that the abiding legacy of the Reformation's Confessional Orthodoxy manifested in the required vows of Westminster Seminary professors and NAPARC ministers. KEYWORDS: creeds, confessions, catechisms, Reformed.

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5

이상웅. "The Eschatology of the Westminster Confession of Faith." Korea Reformed Theology 44, no. ll (November 2014): 152–77. http://dx.doi.org/10.34271/krts.2014.44..152.

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6

Weaver, Steve. "‘Three Subsistences … One Substance’: the Doctrine of the Trinity in the Second London Confession." Perichoresis 20, no. 1 (March 1, 2022): 9–21. http://dx.doi.org/10.2478/perc-2022-0002.

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Abstract This article examines the doctrine of the Trinity taught in the Second London Confession of Faith of 1677. It begins by examining a trinitarian controversy among the Particular Baptists of England in the mid-seventeenth century. After outlining the doctrinal deviations of Thomas Collier, the article proceeds to describe some of the responses to Collier from the Particular Baptist community. In many ways the Second London Confession can be seen as a response to Collier. The article also explores the theology of Hercules Collins, a signatory of the Second London Confession, in contrast to the doctrinal deviations of Collier. The article shows that the Particular Baptists continued in the orthodox Christian tradition of the Apostles, Nicene, and Chalcedonian Creeds. They adopted the Reformed confessional language of the Westminster Confession of 1646 and the Savoy Declaration of 1658 while at the same time not fearing to adjust the language in accordance with their orthodox commitments.

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Weaver, Steve. "‘Three Subsistences … One Substance’: the Doctrine of the Trinity in the Second London Confession." Perichoresis 20, no. 1 (March 1, 2022): 9–21. http://dx.doi.org/10.2478/perc-2022-0002.

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Abstract This article examines the doctrine of the Trinity taught in the Second London Confession of Faith of 1677. It begins by examining a trinitarian controversy among the Particular Baptists of England in the mid-seventeenth century. After outlining the doctrinal deviations of Thomas Collier, the article proceeds to describe some of the responses to Collier from the Particular Baptist community. In many ways the Second London Confession can be seen as a response to Collier. The article also explores the theology of Hercules Collins, a signatory of the Second London Confession, in contrast to the doctrinal deviations of Collier. The article shows that the Particular Baptists continued in the orthodox Christian tradition of the Apostles, Nicene, and Chalcedonian Creeds. They adopted the Reformed confessional language of the Westminster Confession of 1646 and the Savoy Declaration of 1658 while at the same time not fearing to adjust the language in accordance with their orthodox commitments.

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8

Fesko, John Valero. "Arminius on Justification." Church History and Religious Culture 94, no. 1 (2014): 1–21. http://dx.doi.org/10.1163/18712428-09401001.

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Much attention has been drawn to Jacob Arminius’s (1560–1609) views on predestination, especially given the eventual rejection of those views by the Synod of Dort (1618–1619). However what some may not realize is that Arminius’s doctrine of justification, especially as it relates to the role and function of faith, was also a source of contention. Historically Reformed theologians viewed faith as purely instrumental in justification, whereas Arminius construed it as foundational. The difference between the two positions can be illustrated in the difference between two prepositions: justification per (through or by) faith vs. justification propter (on account of) faith. Arminius’s views were subsequently rejected by three Reformed confessions, the Canons of Dort, the Irish Articles (1615), and the Westminster Confession (1647). This essay therefore argues, pace much of the recent literature on the subject, that Arminius’s doctrine of justification is Protestant, in that it is not Roman Catholic, but it is not Reformed according to the definitions set forth by its historic confessions—this is a historical judgment, not a dogmatic one.

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9

Koning, Jacobus de Wit de. "The Problematic Law-Grace Scheme of the Westminster Confession of Faith and the 1689 Baptist Confession of Faith." Journal of Religion and Theology 2, no. 2 (2018): 26–37. http://dx.doi.org/10.22259/2637-5907.0202004.

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10

Oliphint, K. Scott. "“How Firm a Foundation” and the Westminster Confession of Faith." Unio Cum Christo 5, no. 2 (October 1, 2019): 0. http://dx.doi.org/10.35285/ucc5.2.2019.art5.

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11

DIXHOORN, CHAD VAN. "Progress and Protest in Late Nineteenth- and Early Twentieth-Century Presbyterianism." Unio Cum Christo 6, no. 1 (April 1, 2020): 167. http://dx.doi.org/10.35285/ucc6.1.2020.art10.

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This Article Surveys The Presbyterian Conflict In America At The Turn Of The Twentieth Century, Which Was Marked By A Drive For Progress And A Reaction Of Protest. After Setting Up The Historical Context, It Looks At “progress” In Action, Theology, Preaching, And Presidents. It Then Focuses On The Protest Of J. Gresham Machen, Who Was Engaged In Church Debates And Publications (e.g., Christianity And Liberalism) And Who, In Response To Progressive Theology, Founded Westminster Theological Seminary, An Independent Mission Board, And A New Denomination. It Concludes With Observations About The Continuing Witness Of Westminster Seminary. KEYWORDS: Social Gospel, Progressive Theology, Presbyterian Conflict, Woodrow Wilson, Auburn Affirmation, J. Gresham Machen, Westminster Theological Seminary, Theological Education, Mission, Westminster Confession Of Faith

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12

Class, Bradley M. "Scottish Reformers and the Establishment of Reformed Christianity in Spain, 1868–72." Missiology: An International Review 14, no. 2 (April 1986): 185–203. http://dx.doi.org/10.1177/009182968601400205.

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The establishment of the Spanish Reformed churches from 1868–72 was characterized by the desire of Scottish missionaries to create Reformed congregations as an alternative to the Roman Church. Largely imbued with the postmillennial view of our Lord's return, Scottish missionaries labored to impart the theology of the Puritans and the Westminster Confession and to convert the Jews, hoping that their endeavors would usher in the return of Christ. Their activities resulted in the first General assembly in 1869, the establishment of the Spanish Christian Church (ICE) in 1871, and the adoption of a common Confession of Faith and Psalter in 1872.

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13

YATES, TIMOTHY P. "Adapting the Structural Perspectives of the Westminster Larger Catechism for Biblical Counselor Training." Unio Cum Christo 9, no. 1 (April 1, 2023): 27. http://dx.doi.org/10.35285/ucc9.1.2023.art2.

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Abstract Biblical counseling resources lack structural coherence with the doctrine and Christian life model of the Westminster Standards. This article proposes reorienting counselor-trainers and counselors with these perspectives as a contribution to David Powlison’s vision to formulate a unified theory of systematic theology for soul care. The twofold structure of the Larger Catechism, called the symphonic-pedogogical perspective —building up the saints to know our Triune God and his work—is paired with teaching disciples to do everything that Jesus commanded. We observe five substructural patterns to integrate its instructional method. This essay explains the significance of each perspective for counseling cases. KEYWORDS: Westminster Confession of Faith, Westminster Larger Catechism, Grand Unified Theory, perspectivalism, descriptive and prescriptive presuppositions, God’s attributes, lex Christi, man’s derivative reflections

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14

Deniati, Deniati, and Yesaya Adhi Widjaya. "Baptisan Anak Dalam Pengakuan Iman Westminster dan Katekismus Heilderberg." Journal KERUSSO 5, no. 1 (March 16, 2020): 1–11. http://dx.doi.org/10.33856/kerusso.v5i1.120.

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Baptism is one of the sacraments recognized by the church and is believed to be a seal for believers, and a sign of Christ's ownership. However, if you look at the practice in the church, many questions will arise, both regarding the instruments used in baptizing and the subjects to be baptized (children or adults). This is due to a lack of understanding of baptism as well as differences in interpretation of the Bible and the confession of faith used in the church. This difference results in the emergence of conflicts between churches and the courage of certain sects, thus making statements that the other sects are wrong or right. Despite believing or using the same Bible and creed, each church has a different understanding and way of implementing baptism in the church. Therefore, the church needs to be sensitive to this. The Church of God needs to have the same unity or standard of truth, so that in carrying out church discipline, it remains in accordance with the truth of God's Word, the Bible. Seeing the gaps or facts that occur in the church of God, the purpose of writing this paper is to show the views of two faith confessions recognized by the Reformed church regarding child baptism and show how the practice of baptism should be practiced in the church community of God.

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15

CASSELLI, STEPHEN J. "GOD THE LAWGIVER ACCORDING TO THE WESTMINSTER DIVINE BURGESS." UNIO CUM CHRISTO 4, no. 1 (April 23, 2018): 99–116. http://dx.doi.org/10.35285/ucc4.1.2018.art6.

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In this essay, we will consider the way in which Anthony Burgess—and therefore, presumably, the Westminster Confession of Faith—grounds its doctrine of God’s law in an “experimental awareness of the exalted Lawgiver.” His and their understanding of the law is not abstract or philosophical, but rather theological and therefore personal. We will conclude with some brief comments on the implications of Burgess’s work for contemporary reflections about natural law in the Reformed theological community.

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16

Drummond, Brian. "Making sense of the ‘Word of God’ and ‘fundamental doctrines’: The questions and Formula in Church of Scotland ordination and setting-apart." Theology in Scotland 26, S (June 5, 2022): S1—S15. http://dx.doi.org/10.15664/tis.v26is.2426.

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This article considers references to the ‘Word of God’ and ‘fundamental doctrines’ in the Formula and questions used in ordaining ministers, elders and deacons, and in setting apart readers. History and research suggest that ‘contained in’ has different meanings in two of the questions, and ‘fundamental doctrines’ means some but not all of the Westminster Confession of Faith doctrines, together with some doctrines on which that Confession is silent. A 1935 statement helps clarify what doctrines are ‘fundamental’, as do a 1992 statement, and the first 1926 Article Declaratory. The little-known 1935 statement is included as an Appendix.Note: This paper was not part of the original conference and does not necessarily reflect the views of the Theological Forum.

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17

Payne, F. E. "Health and Medicine in the Perspective of the Westminster Confession of Faith." Christian Bioethics 20, no. 1 (February 18, 2014): 67–79. http://dx.doi.org/10.1093/cb/cbu005.

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18

Richard, Guy M. "Samuel Rutherford's supralapsarianism revealed: a key to the lapsarian position of the Westminster Confession of Faith?" Scottish Journal of Theology 59, no. 1 (February 2006): 27–44. http://dx.doi.org/10.1017/s003693060500164x.

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Samuel Rutherford (1600–61) has long been assumed to be an advocate of a harsh supralapsarian predestinarianism. Such an assumption, however, cannot be substantiated by the claims that he makes in his writings. New evidence from his writings suggests that while Rutherford was supralapsarian, he expressed his supralapsarianism only in the most moderate of terms. In fact, he consistently employed infralapsarian language to express his thinking in regard to predestination. This essay will seek to demonstrate this in Rutherford and then to explore whether such an expression of supralapsarian predestinarianism can help us in determining the lapsarian position of the Westminster Confession of Faith. While some scholars have claimed that the Confession is an infralapsarian document, this essay will show that, by using Rutherford's supralapsarianism as a hermeneutic, it is perhaps better understood as a supralapsarian document that is phrased in such a way so as to facilitate consensus on the lapsarian issue.

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19

Ambarwati, Syos, Silpia Silpia, and Ridwanta Manogu. "Teologi Baptisan Kudus Dalam Pengakuan Iman Westminster [The Theology of Holy Baptism in the Westminster Confession of Faith]." Diligentia: Journal of Theology and Christian Education 2, no. 3 (September 30, 2020): 90. http://dx.doi.org/10.19166/dil.v2i3.2434.

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20

Carson, Stafford. "Recovering Reformed catholicity." Theology in Scotland 26, S (September 11, 2019): 17–30. http://dx.doi.org/10.15664/tis.v26is.1873.

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This article begins by outlining some of the questions raised within the Church of Scotland in recent decades concerning the role and value of the Westminster Confession of Faith (WCF) as the church’s subordinate standard. In addressing these, the article asserts that the content and teaching of the WCF continue to be relevant for Reformed churches today. By examining the work that went into the drafting of the WCF, the article argues that the cohesive picture of Reformed orthodoxy and catholicity that the WCF presents has immense practical value for contemporary ministry and church renewal in a challenging cultural moment.

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21

김요섭. "Definition of the Church in the Westminster Confession of Faith and Its Historical Significance." Korea Reformed Theology 40, no. ll (November 2013): 145–81. http://dx.doi.org/10.34271/krts.2013.40..145.

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22

Brown, Stewart J. "After the Disruption: The Recovery of the National Church of Scotland, 1843–1874." Scottish Church History 48, no. 2 (October 2019): 103–25. http://dx.doi.org/10.3366/sch.2019.0008.

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In 1843, the established Church of Scotland was broken up by the Disruption, as nearly a third of the ministers and perhaps half the lay adherents left to form the new Free Church. Many predicted the ‘remnant’ established church would not long survive. This article explores the remarkable recovery of the Church of Scotland during the three decades after the Disruption, with emphasis on the church extension campaign and parish community ideal of James Robertson, the movement initiated by Robert Lee for the enrichment of public worship and ecclesiology, and the efforts, associated with Norman Macleod, John Tulloch, John Caird and Robert Flint, to provide greater theological freedom and openness to social and cultural progress, including a willingness to question the Reformed doctrinal standards of the Westminster Confession of Faith.

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23

KIDD, COLIN. "Subscription, the Scottish Enlightenment and the Moderate Interpretation of History." Journal of Ecclesiastical History 55, no. 3 (July 2004): 502–19. http://dx.doi.org/10.1017/s0022046904009996.

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The theological reticence of the Moderates in the eighteenth-century Scottish Kirk sits oddly with their contribution to other spheres of literature, notably historical writing. A faultline runs through the historiography of Moderatism, dividing those historians who believe the Moderates remained committed Calvinists from those who endorse the view of contemporary critics within the Kirk that the Moderates favoured Arminianism, or worse. An appreciation of the Moderate preference for history over theology may go some way towards resolving this conundrum. Moderate accounts of religious history ran in parallel with the historical sociology of stadial progress which emerged in the Scottish Enlightenment. Moderate historians recognised that human interpretation of the divine also followed a developmental pattern. Thus, although the Moderates continued to uphold subscription to the Westminster Confession of Faith, their writings indicate that an historical sensitivity to theological change replaced what they perceived to be an inevitably time-bound commitment to dogma.

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24

한병수 and KyungMin Yu. "Doctrine of Predestination in the Westminster Confession of Faith as shown in the Early Korean Versions of the Bible." Studies in Systematic Theology 30, no. ll (December 2018): 180–217. http://dx.doi.org/10.31777/sst.30..201812.006.

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25

Shin, Jong Cheol. "A Study of the 1903 Revisions to the 『Westminster Confession of Faith』 from the Viewpoint of the ‘ACTS Theological Synoptic Movement’." ACTS Theological Journal 36 (July 30, 2018): 113–54. http://dx.doi.org/10.19114/atj.36.4.

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26

Shin, Jong Cheol. "A Study of Charles Augustus Briggs and the Revision of Westminster Confession of Faith(1889-1893) from the ‘ACTS Theological Synoptic Movement’." ACTS Theological Journal 32 (July 30, 2017): 77–116. http://dx.doi.org/10.19114/atj.32.3.

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27

Kaligis, Fergindo Reza, and Ridwanta Manogu. "Analisis Teologis Konsep Pembenaran Berdasarkan Pengakuan Iman Westminster dan Katekismus Heidelberg [A Theological Analysis of the Concept of Justification Based on the Westminster Confession of Faith and the Heidelberg Catechism]." Diligentia: Journal of Theology and Christian Education 2, no. 1 (January 31, 2020): 102. http://dx.doi.org/10.19166/dil.v2i1.2285.

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28

Ruthven, Jon. "The Westminster Confession of Faith and the Cessation of Special Revelation: The Majority Puritan Viewpoint on Whether Extra-biblical Prophecy Is Still Possible." Pneuma 31, no. 2 (2009): 318. http://dx.doi.org/10.1163/027209609x12470371388768.

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29

van Vlastuin, Willem. "Personal Renewal between Heidelberg and Westminster." Journal of Reformed Theology 5, no. 1 (2011): 49–67. http://dx.doi.org/10.1163/156973111x562210.

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AbstractThis article deals with the theology of personal renewal in the Heidelberg Catechism and the Westminster Confession. In the first part the theological structures of the Heidelberg Catechism are examined. Characteristic for the Heidelberg Catechism is the Christ-centered structure, the function of the law, and the pessimistic tone about personal renewal in relation to a remaining humiliation. In the second part the differences with the Westminster Confession are made clear. The Westminster is less pessimistic about personal renewal and the covenant structure of this confession gives the framework for a substantializing of the human person. The third and last part of this article pleads for an integration of the Heidelberg Catechism and the Westminster Confession. The Christ-centered structure of the Heidelberg is a strong element in the reformed tradition, while the covenant framework gives an opportunity to do justice to the human person.

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30

Zimmermann, Gunter. "Die Gotteslehre der Westminster Confession." Evangelische Theologie 51, no. 1-6 (December 1, 1991): 245–59. http://dx.doi.org/10.14315/evth-1991-1-625.

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31

Hood, Jared. "Warfield, Infallibility, and the Westminster Confession." Reformed Theological Review 80, no. 1 (April 1, 2021): 49–75. http://dx.doi.org/10.53521/a285.

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To what degree is A. A. Hodge’s and especially B. B. Warfield’s understanding of inerrancy consistent with the Westminster Confession? Does their emphasising of truthfulness as a dominating quality of Scripture correlate with the Confession’s perspective? Is their concept of the unerring ancient texts present in the Confession? Did they retreat from what the Confession says about the purity of the extant original-language copies of Scripture? It is argued that the answer to all three questions is broadly in the affirmative, with appropriate qualifications.

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Приходько, И. Г. "Andrew Libadenos. Confession of Faith." Метафраст, no. 2(4) (September 15, 2020): 49–77. http://dx.doi.org/10.31802/metafrast.2020.4.003.

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В статье даётся описание жизни и творчества византийского автора Андрея Ливадина, который жил в Трапезундской империи в XIV в. Особое внимание отводится биографии византийского автора, изложенной на основании труда греческого ученого О. Лампсидиса; описывается литературное наследие Ливадина с указанием изданий и общей характеристики его трудов; приводятся сведения о причине, времени, языке и содержании «Исповедании веры» Андрея Ливадина и дается комментированный перевод с древнегреческого языка данного произведения. The article describes the life and work of Andrew Libadenos, the Byzantine author who lived in the Trebizond Empire in the XIV century. Special attention is paid to his biography, set out on the basis of the work of the Greek scientist O. Lampsides; describes the literary heritage of Livadin, indicating the editions and general characteristics of his works; provides information about the reason, time, language and content of the «Confession of Faith» by Andrew Libadenos and provides a commented translation of this work from the Ancient Greek language.

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MATOS, ALDERI S. "The Guanabara Confession of Faith." Unio Cum Christo 1, no. 1 (October 1, 2015): 127. http://dx.doi.org/10.35285/ucc1.1-2.2015.art8.

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The Guanabara Confession, an early statement of the Reformed faith, was written in “Antarctic France,” a sixteenth-century French colony in Rio de Janeiro, Brazil. After the discovery of Brazil in 1500, Portugal was slow to protect and settle its new territory. Only in 1549 did the Portuguese crown take direct control of its South American domains by appointing the first governor general. For decades other European nations had set their eyes upon the new land and its natural resources. Among those nations was France, whose ships came continuously to the Brazilian coast in order to smuggle dyewood and other products.

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34

Ives, Rich. "The Faith Healer's Secret Confession." College English 54, no. 5 (September 1992): 585. http://dx.doi.org/10.2307/378157.

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35

Chung, Lee Oo. "ONE WOMAN'S CONFESSION OF FAITH." International Review of Mission 74, no. 294 (April 1985): 212–16. http://dx.doi.org/10.1111/j.1758-6631.1985.tb02577.x.

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36

Trihandarkha, Daniel. "Christian Confession of Faith, Then and Now." SIAP: Jurnal Teologi dan Pendidikan Kristen 10, no. 2 (December 20, 2021): 35–46. http://dx.doi.org/10.55087/siap.v10i2.3.

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Confession of faith is part of the tradition in the ecclesial life of believers. We now know The Apostle Creeds which are predominately used in Protestant Church in Indonesia has gone through long stories and journey until it reaches what we have now in Indonesian language. Confession of faith is slightly different because they were made in the different times and different challenges compared with Apostle Creed. This writing will explore the foundational understanding of why confession of faith is necessary in the time of reformation only-the reason will be explained later. How it was and how it is now in the life of believers? We will see the biblical basis, and how it influenced the formulation of the Confession of Faith. Finally we will see the ever present relevance for all of us now.

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Parnham, David. "The Westminster Confession of Faith and the cessation of special revelation. The majority Puritan viewpoint on whether extra-biblical prophecy is still possible. By Garnet Howard Milne (foreword Joel Beeke). (Studies in Christian History and Thought.) Pp. xx+342. Milton Keynes–Waynesboro, GA: Paternoster, 2007. £24.99 (paper). 978 1 84227 521 4." Journal of Ecclesiastical History 60, no. 03 (July 2009): 618. http://dx.doi.org/10.1017/s0022046908007628.

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38

Eun Seon Lee. "Westminster Confession of Faith's Soteriology - the Ordo Salutis." Korea Reformed Theology 40, no. ll (November 2013): 113–44. http://dx.doi.org/10.34271/krts.2013.40..113.

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김재성. "Covenant Thought of Heidelberg Catechism and Westminster Confession." Korea Reformed Theology 40, no. ll (November 2013): 40–82. http://dx.doi.org/10.34271/krts.2013.40..40.

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40

Tarigan, Jekonia. "Remove the Stumbling Blocks An Overview of the Concept of Oneness of God in Christianity and Islam as a Challenge and a Way for Interreligious Relation between the Two Religions." Journal of Asian Orientation in Theology 04, no. 01 (February 25, 2022): 59–78. http://dx.doi.org/10.24071/jaot.v4i1.3536.

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Confession of faith is one of the most important part of religion. In Christianity’s confession of faith it is clear that there are mentioned what so called as Trinity in which Christians proclaim their belief to God the father, Jesus Christ and Holy Spirit. On the other hand, Islam have confession of faith in which they proclaim the oneness of God which is known as Tauhid. However, in the context of inter-religious relation between Islam and Christianity, their confession of faith often open a discussion even debate. Therefore, the Christian belief in a triune God and the deity of the Prophet Jesus are a serious “stumbling block” in dealing with Indonesian people in general and Islamic societies in particular. Concerning Islam, another question that immediately arises is, whether there is any interpretation which able to broke the ‘stumbling block’ or actually it is untranslatable of religion that should be accepted and honored? This kind of questions will be discussed in in this paper because the effort to remove these ‘stumbling block’ and built more harmonius inter-religious relation between Christian and Islam is both side duty.

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Paczkowski, Mieczysław Celestyn. "Wiara w listach św. Bazylego Wielkiego." Vox Patrum 61 (January 5, 2014): 309–25. http://dx.doi.org/10.31743/vp.3627.

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The article is an examination of Basil’s teaching about faith and its importance in his large correspondence. The bishop of Caesarea describes faith as the acceptance of the Gospel, the conviction of the truth of the message, a confession of one’s belief in the Trinity. The Cappadocian emphasizes faith as an acceptance and conviction of the truth which comes from the inspired Scriptures and the teaching of the Nicaea. The confession of faith formulated by the Council of Nicaea constituted the essence of the truth of the Christian faith. The bishop of Caesarea indicates the importance of the baptismal formula for the formulation of the true Christian doctrine. During the baptismal rite the baptizand makes their confession of faith and is thus admitted into the community of the faithful. Basil’s teaching of initiation into the Christian mistery is dominated by his use of the word mean the apostolic doctrines which constitute what the „Great Church” taught and believed. The Cappadocian points to the danger of false and heretical assemblies (parasynagogues) and of the false teachers of the faith. It is presented as a way of knowing God. There is also one important emphasis in Basil’s thought which especially characterizes his view of the human steps in the concrete realization of it: the knowledge of God and faith in Him is manifested in love to God and one’s neighbor.

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Nimmo, Paul T. "From confessing to confession: Discerning the season under heaven." Theology in Scotland 26, S (September 11, 2019): 3–16. http://dx.doi.org/10.15664/tis.v26is.1872.

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This article poses the questions of whether a specific confession of faith is necessary in the church, and, if it is, how a church might discern when a new act of confession may be required. It approaches these issues by reflecting on the act of confessing and on the work of confession. It argues that it is the movement from confessing to confession that enables the church to discern when a situation has been reached when a new confession is required.

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Rich, Antony D. "THOMAS HELWYS’ FIRST CONFESSION OF FAITH 1610." Baptist Quarterly 43, no. 4 (October 2009): 235–41. http://dx.doi.org/10.1179/bqu.2009.43.4.005.

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Van Egmond, Peter J. "The Confession of Faith Ascribed to Caelestius." Sacris Erudiri 50 (January 2011): 317–39. http://dx.doi.org/10.1484/j.se.1.102630.

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Kaye, Howard L. "Consilience: E. O. Wilson's Confession of Faith." Politics and the Life Sciences 18, no. 2 (September 1999): 344–46. http://dx.doi.org/10.1017/s0730938400021699.

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Wicaksono, Arif, and Laurens Ruben Sumisu. "Pernyataan Iman Menurut Roma 10:9 dan Relevansinya bagi Kaum Difabel Kategori Tunawicara." CHARISTHEO: Jurnal Teologi dan Pendidikan Agama Kristen 3, no. 2 (March 12, 2024): 159–74. http://dx.doi.org/10.54592/jct.v3i2.189.

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The statement of faith according to Romans 10:9 is a call to confess Jesus Christ as Lord and accept His resurrection from the dead. This verse emphasizes the importance of verbal confession of the Christian faith and belief in the heart in the truth of Christ's resurrection as the basis for salvation. For disabled people in the speech category, who may face communication challenges. In order to find the relevance of this confession of faith to the faith of the Speech Impaired, the author uses a literature study approach. Based on research conducted, confession does not always have to be verbal. Confession of faith can be done in a deep heart and awareness of the universal gift of salvation, not limited by communication limitations. The relevance of Romans 10:9 for the deaf category lies in their ability to experience, express, and celebrate the Christian faith through various forms of communication, while the Church provides support and inclusivity to ensure their safety and spiritual growth.ABSTRAKPernyataan iman menurut Roma 10:9 adalah panggilan untuk mengakui Yesus Kristus sebagai Tuhan dan mempercayai kebangkitan-Nya dari antara orang mati. Ayat ini menekankan pentingnya pengakuan verbal terhadap iman Kristen dan keyakinan dalam hati akan kebenaran kebangkitan Kristus sebagai dasar keselamatan. Bagi kaum difabel kategori tunawicara, yang mungkin menghadapi tantangan komunikasi. Guna menemukan relevansi pengakuan iman ini terhadap keimanan kaum Tuna wicara penulis menggunakan pendekatan studi pustaka. Berdasarkan penelitian yang dilakukan pengakuan tidak selalu harus bersifat verbal. Pengakuan iman dapat dilakukan dalam hati yang mendalam serta kesadaran akan anugerah keselamatan yang universal, tidak terbatas oleh keterbatasan komunikasi. Relevansi Roma 10:9 bagi kaum difabel kategori tunawicara terletak pada kemampuan mereka untuk mengalami, menyatakan, dan merayakan iman Kristen melalui berbagai bentuk komunikasi, sementara gereja memberikan dukungan dan inklusivitas untuk memastikan keselamatan dan pertumbuhan rohani mereka.. Kata-kata kunci: Difabel, Pernyataan Iman, Roma 10:9, Tunawicara.

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Ziegler, Philip G. "Nisi per Spiritum sanctum—The Holy Spirit and the Confession of Faith." Journal of Reformed Theology 8, no. 4 (2014): 347–56. http://dx.doi.org/10.1163/15697312-00804002.

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The confession of faith in the lordship of Jesus Christ may be considered the originary practice of the Christian life. As such it recommends itself as a primary site at which to investigate the relation between the agency of the Holy Spirit and human activity. Focusing on 1Cor. 12:1–3, which identifies the act of the Spirit as the sine qua non of Christian confession, we examine its importance within the theological setting of Paul’s apocalyptic gospel in order to illumine classical Reformed debates about the nature of faith and ‘effectual calling’ in relation to the act of publicly confessing faith in Christ. Recognition of the Spirit as the present power of God’s eschatological reign, militant to shape reality, to win and secure faith, and to move women and men to a free creaturely acknowledgment of the same, proves essential to understanding the act of confessing the faith.

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Djone Georges Nicolas, Adolf Bastian Butarbutar, Rosianna Purba, Siesta Napitupulu, and Vroly Ruth Wowor. "Analisis Iman Yang Hidup Dalam Kekristenan Berdasarkan Yakobus 2:17-20." Jurnal Multidisiplin Madani 2, no. 7 (July 31, 2022): 3315–22. http://dx.doi.org/10.55927/mudima.v2i7.828.

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The purpose and focus of this research are to analyze the living faith in Christianity based on James 2:17-20. As an approach, the author uses descriptive qualitative methods and exegesis and collects data through the Bible, various journals and books, and documents that discuss and relate to the topic of discussion. For example, confession of faith in Christ, which is limited only to the words that come out of one's mouth, often becomes a stumbling block because it is not appropriate or different from the deeds it shows. As a result, the believer's faith in Christianity is a living faith: faith that is evidenced through acts of obedience to the commandments of God which are believed. In conclusion, if the faith professed by believers is active, the world can certainly see it, not only by hearing about the believers' confession of faith but also will prove it through the lives of believers who practice the word of God that they believe in and want to enjoy. Because something that is alive or has life must have characteristics that can witness its life, as well as faith

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Fergusson, David. "Introduction: The Westminster Confession in the Church of Scotland today." Theology in Scotland 26, S (September 11, 2019): 1–2. http://dx.doi.org/10.15664/tis.v26is.1871.

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The papers that follow originate from a conference held by the Church of Scotland’s Theological Forum at New College, Edinburgh on 8 May 2019. The conference was organised as part of ongoing discussions resulting from the 2018 General Assembly’s instruction to the Forum to revisit issues related to the church’s confessional position.

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Niemeyer, Gerhart. "Christian Faith, and Religion, in Eric Voegelin's Work." Review of Politics 57, no. 1 (1995): 91–104. http://dx.doi.org/10.1017/s003467050001994x.

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This article examines three important texts in which Eric Voegelin discusses the Christian Faith. While it is true that one finds no personal confession of faith in Voegelin's works, one nevertheless finds there an extraordinary openess to the experiential truth expressed in Christian Symbols.

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