REPORT OF THE CORE MINISTRY OF PROCLAMATION AND WORSHIP TO
THE SIXTH GENERAL SYNOD OF THE URCSA IN SITTING FROM THE 1ST
OCTOBER 2012 AND THE FOLLOWING DAYS.
Dear brothers and sisters
1. COMPOSITION
1.1. Members
The Core Ministry of Proclamation and Worship was constituted as follows at the 2008
General Synod:
Rev T.J.Nthakhe
Rev TG Lekoala
Rev M.F. Sibeko
Rev B. Senokoane
Dr N Philander
Rev C.J. Peterson
Rev P.M.Moloi
Rev M.K. Hamukuaja
Rev M.F Sibeko
Prof JNJ Kritzinger
Mrs N. Nonzima
1.2. Co-opted members
Rev P.J. Van Schalkwyk (Phororo) Rev G.H. Olwage (Nam) Rev L.P. Fokase (FS & L) Rev
S. Motsiri (FS & L) Dr Sulo (Cape); (Dr R. Tshaka, Prof N. Koopman as experts)
1.3. Task teams
Since the CMPW has such a broad field of scope to cover, the ministry was divided into the
following three task teams:
1.3.1. Worship (prayer, liturgy, preaching, sacraments and spiritual formation)
Rev T.J.Nthakhe
Rev P.M. Moloi
Rev TGR Lekoala
Rev. Dr. N. Philander
Rev M.K. Hamukuajah
1.3.2. Ministerial formation
Prof JNJ Kritzinger
Rev G.H. Olwagen
Rev M.F. Sibeko
Rev Dr. Sulo
Rev P.J. van Schalkwyk
1.3.3. Doctrinal, confessional, ethical reflection and articulation
Rev B. Senokoane
Rev L.P. Fokase
Rev C.J. Peterson
Rev S. Motsiri
Dr R Tshaka
Prof N. Koopman
1.3.4. Executive
1
The ministry held its first meeting during the sitting of the synod in Hammanskraal where
office-bearers were elected. Because of the proximity to one another, the ministry elected
Rev T.J.Nthakhe, Prof J.N.J. Kritzinger and Rev B. Senokoane as its executive committee
which would lead it during the recess.
Recommendation
To be noted
3. MEETINGS
The whole ministry had two physical meetings during the recess. The executive had seven
meetings; while the liturgy and worship had three; the Doctrine and current Affairs had one
and the MFTT had two physical meetings. Task-teams also held telephone meetings
separately.
Recommendation
To be noted
4. TASKS ENTRUSTED TO THE CORE MINISTRY
4.1. Multi-lingual booklet of the Belhar Confession:
Decision 5.1.3.3. “Synod mandates the Core Ministry for Proclamation and Worship to
make similar changes to the official version of the Belhar Confession in other South
African languages, and to publish a multilingual booklet containing the new
translations.
The liturgy and worship task team managed to complete the booklet in eleven official
languages of South Africa (Vhenda not yet received at the time the report was sent in). As far
as Namibia is concerned, the task-team decided to start with four mostly spoken languages in
Namibia, viz; Oshiwambo, Otjiherero, Rukwangali and Lozi. Mandate was given to the
Namibian representative to see to it that translation of the confession in those languages is
done so that they are included in the first draft of the booklet.
Other languages:
Other translations of the confession that are included in the booklet are the Korean and the
French translations of the confession. (Addendum 1)
Recommendation
For approval
1. Synod approves the draft multilingual booklet titled “The Belhar Confession in
tongues” as the first edition in which other languages will continue to be included.
2
2. A foreword/preface/ acknowledgement shall be written by the moderator or
moderamen in which all contributors (people who helped with translation and
members of the ministry) will be thanked or acknowledged.
3. Seeing that there other languages (Namibian at the time the report was sent in) that
could not be included in the first edition, synod agrees that such languages be
accommodated in further editions should there be a need
4. Once editing has been completed and all other available translation in other languages
have been included, the moderamen shall give permission and see to it that the first
edition of the “The Belhar Confession” booklet of the URCSA is published before the
end of December 2012.
5. 4. Synod shall see to it that copyright of this publication belongs to the URCSA and
that sale and royalties go straight to URCSA
4.2. Liturgical Book
Decision 55: “General Synod notes that the CMPW aims to provide the regional synods
with a Draft Liturgical Book for testing during 2009 in order that final commentary
and proposals can be forwarded to the task-team before the end of 2009, in order that
the CMPW can publish a Liturgical Book in the first half of 2010.”
Chairperson and members, though the draft liturgical book is a bit late, the ministry has at
least managed to fulfil its mandate in this regard. The draft liturgy book for the URCSA
containing orders of services, formulas, creeds and confessions for use in the URCSA is
attached as (Addendum 2). After long and hard labour, a draft of such a booklet has been
developed for the church.
Recommendation
For approval
1. Synod approves the draft liturgy book, which after editing will be published as the
first edition of the “Worship Book for URCSA” by the end of March 2013..
2. Synod mandates the incoming core ministry of proclamation and worship to translate
the liturgy book in all languages that are used in the URCSA including those of
Namibia
3. Synod sees to it that copyright of this publication belongs to the URCSA and that sale
and royalties go straight to URCSA
4.3. Hymn book
Decision 54: “General Synod notes that the CMPW aims to provide the regional synods
with a Draft Hymnbook for testing during 2009 in order that the final commentary and
proposals can be forwaded to the tsak-team before the end of 2009, in order that the
CMPW can publish a communal Hymnbook in the first half of 2010.”
As the saying goes: “Better late than never,” the Core Ministry of Proclamation and Worship
has not only been late, but could not manage to carry out this mandate due to lack of time and
enough manpower to do the work.
3
Recommendation
For approval
1. Synod extends the mandate to the incoming CMPW to work on compiling a hymnal
for use in the URCSA.
2. Synod mandates the CMPW to present a progress report every synodical commission
and try by all means to have the hymnbook compiled, tested and ready for adoption
and use in the whole URCSA by 2016.
4
ADDENDUM 1
THE BELHAR CONFESSION IN TONGUES
THE BELHAR CONFESSION IN TONGUES
5
CONTENTS
English
..page 3
2. Afrikaans
..page 9
3. N.Sotho
..page 13
4. Ndebele
..page 20
5. Tsonga
..page 27
6. Zulu
..page 33
7. S.Sotho
..page 39
8. Tswana
..page 45
9. Xhosa
…page 51
10. Siswati
…page 55
11. Venda
(Still outstanding)
Languages of Namibia
1.
12. Oshiwambo
13. Otjiherero
14. Rukwangali
15. Lozi
Other languages
16. French
17. Korean
..page 62
..page 66
6
English
1. We believe in the triune God, Father, Son and Holy Spirit, who
through Word and Spirit gathers, protects and cares for the
church from the beginning of the world and will do to the end.
2. We believe in one holy, universal Christian church, the
communion of saints called from the entire human family.
We believe
that Christ's work of reconciliation is made manifest in the church Ef 2: 11 – 22
as the community of believers who have been reconciled with
God and with one another;
that unity is, therefore, both a gift and an obligation for the Ef 4:1-16
church of Jesus Christ; that through the working of God's Spirit it
is a binding force, yet simultaneously a reality which must be
earnestly pursued and sought, one which the people of God must
continually be built up to attain;
that this unity must become visible so that the world may Joh 17:20-23
believe; that separation, enmity and hatred between people and
groups is sin which Christ has already conquered, and accordingly
that anything which threatens this unity may have no place in the
church and must be resisted;
that this unity of the people of God must be manifested and be
active in a variety of ways: in that we love one another; that we
experience, practice and pursue community with one another;
that we are obligated to give ourselves willingly and joyfully to be
of benefit and blessing to one another; that we share one faith,
have one calling, are of one soul and one mind; have one God and
Father, are filled with one Spirit, are baptized with one baptism,
eat of one bread and drink of one cup, confess one Name, are
obedient to one Lord, work for one cause, and share one hope;
together come to know the height and the breadth and the depth
of the love of Christ; together are built up to the stature of Christ,
to the new humanity; together know and bear one another's
burdens, thereby fulfilling the law of Christ; that we need one
another and up build one another, admonishing and comforting
one another; that we suffer with one another for the sake of
righteousness; pray together; together serve God in this world;
and together fight against everything that may threaten or hinder
this unity;
Fil 2:1-5
1 Kor 12:4-31
Joh 13:1-17
1 Kor 1:10-13
Ef 4:1-6
Ef 3:14-20
1 Kor 10:16-17
1 Kor 11:17-34
Gal 6:2
2 Kor 1:3-4
that this unity can take form only in freedom and not under
constraint; that the variety of spiritual gifts, opportunities, Rom 12:3-8
7
backgrounds, convictions, as well as the diversity of languages
and cultures, are by virtue of the reconciliation in Christ,
opportunities for mutual service and enrichment within the one
visible people of God;
1 Kor 12:1-11
Ef 4:7-13
Gal 3:27-28
Jak 2:1-13
that true faith in Jesus Christ is the only condition for
membership of this church;
Therefore, we reject any doctrine
which absolutises either natural diversity or the sinful separation of
people in such a way that this absolutisation hinders or breaks the
visible and active unity of the church, or even leads to the
establishment of a separate church formation;
which professes that this spiritual unity is truly being maintained in
the bond of peace whilst believers of the same confession are in
effect alienated from one another for the sake of diversity and in
despair of reconciliation;
which denies that a refusal earnestly to pursue this visible unity as
a priceless gift is sin;
which explicitly or implicitly maintains that descent or any other
human or social factor should be a consideration in determining
membership of the Church.
3. We believe
that God has entrusted the church with the message of
reconciliation in and through Jesus Christ;
2 Kor 5:17-21
that the church is called to be the salt of the earth and the light of
the world, that the church is called blessed because it is a
peacemaker, that the church is witness both by word and by deed
to the new heaven and the new earth in which righteousness
dwells;
Matt 5:13-16
Matt 5:9
2 Pet 3:13
Open 21-22
that God’s life-giving Word and Spirit has conquered the powers
of sin and death, and therefore also of irreconciliation and Ef 4:17-6:23
hatred, bitterness and enmity;
Rom 6
Kol 1:9-14
that the credibility of this message is seriously affected and its Kol 2:13-19
beneficial work obstructed when it is proclaimed in a land which Kol 3:1-4:6
professes to be Christian, but in which the enforced separation of
people on a racial basis promotes and perpetuates alienation,
hatred and enmity
that any teaching which attempts to legitimate such forced
8
separation by appeal to the gospel, and is not prepared to
venture on the road of obedience and reconciliation, but rather,
out of prejudice, fear, selfishness and unbelief, denies in advance
the reconciling power of the gospel, must be considered ideology
and false doctrine
Therefore, we reject any doctrine which, in such a situation
sanctions in the name of the gospel or of the will of God the forced
separation of people on the grounds of race and colour and thereby
in advance obstructs and weakens the ministry and experience of
reconciliation in Christ.
4. We believe
that God has revealed Godself as the One who wishes to bring
about justice and true peace among people; that in a world full of
injustice and enmity God is in a special way the God of the
destitute, the poor and the wronged and that God calls the
church to follow in this; that God brings justice to the oppressed
and gives bread to the hungry; that God frees the prisoners and
restores sight to the blind; that God supports the downtrodden,
protects the strangers, helps orphans and widows and blocks the
path of the ungodly; that for God pure and undefiled religion is to
visit the orphans and the widows in their suffering; that God
wishes to teach the people of God to do what is good and to seek
the right;
that the church must therefore stand by people in any form of
suffering and need, which implies, among other things, that the
church must witness against and strive against any form of
injustice, so that justice may roll down like waters, and
righteousness like an ever-flowing stream;
that the church, belonging to God, should stand where God
stands, namely against injustice and with the wronged; that in
following Christ the Church must witness against all the powerful
and privileged who selfishly seek their own interests and thus
control and harm others.
that the church, belonging to God, should stand where God
stands, namely against injustice and with the wronged; that in
following Christ the Church must witness against all the powerful
and privileged who selfishly seek their own interests and thus
control and harm others.
Therefore, we reject any ideology which would legitimate forms of
injustice and any doctrine which is unwilling to resist such an
9
Deut 32:4
Luk 2:14
Joh 14:27
Ef 2:14
Jes 1:16-17
Jak 1:27
Jak 5:1-6
Luk 1:46-55
Luk 6:20-26
Luk 7:22
Luk 16:19-31
Ps 146
Luk 4:16-19
Rom 6:13-18
Amos 5
ideology in the name of the gospel.
5. We believe that, in obedience to Jesus Christ, its only Head,
the Church is called to confess and to do all these things, even
though the authorities and human laws might forbid them
and punishment and suffering be the consequence.
Ef 4:15-16
Hand 5:29-33
1 Pet 2:18-25
1 Pet 3:15-18
Jesus is Lord.
To the one and only God, Father, Son and Holy Spirit, be the
honour and the glory for ever and ever
Accompanying Letter
1. We are deeply conscious that moments of such seriousness can arise in the life of the
Church that it may feel the need to confess its faith anew in the light of a specific
10
situation. We are aware that such an act of confession is not lightly undertaken, but
only if it is considered that the heart of the gospel is so threatened as to be at stake. In
our judgment, the present church and political situation in our country and
particularly within the Dutch Reformed church family calls for such a decision.
Accordingly, we make this confession not as a contribution to a theological debate,
nor as a new summary of our beliefs, but as a cry from the heart, as something we are
obliged to do for the sake of the gospel in view of the times in which we stand. Along
with many, we confess our guilt, in that we have not always witnessed clearly enough
in our situation and so are jointly responsible for the way in which those things which
were experienced as sin and confessed to be sin have grown in time to seem selfevidently right and to be ideologies foreign to the Scriptures. As a result, many have
been given the impression that the gospel was not really at stake. We make this
confession because we are convinced that all sorts of theological arguments have
contributed to so disproportionate an emphasis on some aspects of the truth that it
has in effect become a lie.
2. We are aware that the only authority for such a confession and the only grounds on
which it may be made are the Holy Scriptures as the Word of God. Being fully aware of
the risk involved in taking this step, we are nevertheless convinced that we have no
alternative. Furthermore, we are aware that no other motives or convictions, however
valid they may be, would give us the right to confess in this way. An act of confession
may only be made by the Church for the sake of its purity and credibility and that of its
message. As solemnly as we are able, we hereby declare before men that our only
motive lies in our fear that the truth and power of the gospel itself is threatened in
this situation. We do not wish to serve any group interests, advance the cause of any
factions, promote any theologies, or achieve any ulterior purposes. Yet, having said
this, we know that our deepest intentions may only be judged at their true value by
him before whom all is revealed. We do not make this confession from his throne and
from on high, but before his throne and before men. We plead, therefore, that this
confession would not be misused by anyone with ulterior motives and also that it
should not be resisted to serve such motives. Our earnest desire is to lay no false
stumbling blocks in the way, but to point to the true stumbling block, Jesus Christ the
rock.
3. This confession is not aimed at specific people or groups of people or a church or
churches. We proclaim it against a false doctrine, against an ideological distortion
which threatens the gospel itself in our church and our country. Our heartfelt longing
is that no one will identify himself with this objectionable doctrine and that all who
have been wholly or partially blinded by it will turn themselves away from it. We are
deeply aware of the deceiving nature of such a false doctrine and know that many
who have been conditioned by it have to a greater or lesser extent learnt to take a
half-truth for the whole. For this reason we do not doubt the Christian faith of many
such people, their sincerity, honor, integrity, and good intentions and their in many
ways estimable practice and conduct. However, it is precisely because we know the
power of deception that we know we are not liberated by the seriousness, sincerity,
or intensity of our certainties, but only by the truth in the Son. Our church and our
land have an intense need of such liberation. Therefore it is that we speak pleadingly
11
rather than accusingly. We plead for reconciliation, that true reconciliation which
follows on conversion and change of attitudes and structures. And while we do so we
are aware that an act of confession is a two-edged sword, that none of us can throw
the first stone, and none is without a beam in his own eye. We know that the attitudes
and conduct which work against the gospel are present in all of us and will continue to
be so. Therefore this confession must be seen as a call to a continuous process of soulsearching together, a joint wrestling with the issues, and a readiness to repent in the
name of our Lord Jesus Christ in a broken world. It is certainly not intended as an act
of self-justification and intolerance, for that would disqualify us in the very act of
preaching to others.
4. Our prayer is that this act of confession will not place false stumbling blocks in the way
and thereby cause and foster false divisions, but rather that it will be reconciling and
uniting. We know that such an act of confession and process of reconciliation will
necessarily involve much pain and sadness. It demands the pain of repentance,
remorse, and confession; the pain of individual and collective renewal and a changed
way of life. It places us on a road whose end we can neither foresee nor manipulate to
our own desire. On this road we shall unavoidably suffer intense growing pains while
we struggle to conquer alienation, bitterness, irreconciliation, and fear. We shall have
to come to know and encounter both ourselves and others in new ways. We are only
too well aware that this confession calls for the dismantling of structures of thought,
of church, and of society which have developed over many years. However, we
confess that for the sake of the gospel, we have no other choice. We pray that our
brothers and sisters throughout the Dutch Reformed church family, but also outside it,
will want to make this new beginning with us, so that we can be free together and
together may walk the road of reconciliation and justice. Accordingly, our prayer is
that the pain and sadness we speak of will be pain and sadness that lead to salvation.
We believe that this is possible in the power of our Lord and by his Spirit. We believe
that the gospel of Jesus Christ offers hope, liberation, salvation, and true peace to our
country.
12
Afrikaans
1. Ons glo in die drie-enige God, Vader, Seun en Heilige Gees,
wat deur sy Woord en Gees sy kerk versamel, beskerm en
versorg van die begin van die wêreld af tot die einde toe.
2. Ons glo aan een heilige algemene Christelike kerk, die
gemeenskap van die heiliges, geroepe uit die ganse menslike
geslag.
Ons glo dat die versoeningswerk van Christus sigbaar word in dié Ef 2: 11 – 22
kerk as eloofsgemeenskap van diegene wat met God en onderling
met mekaar versoen is;
dat die eenheid van die kerk van Jesus Christus daarom gawe én Ef 4:1-16
opdrag is; dat dit 'n samebindende krag is deur die werking van
Gods Gees, maar terselfdertyd ’n werklikheid is wat nagejaag en
gesoek moet word en waartoe die volk van God voortdurend
opgebou moet word;
dat hierdie eenheid sigbaar moet word sodat die wêreld kan glo Joh 17:20-23
dat geskeidenheid, vyandskap en haat tussen mense en
mensegroepe sonde is wat reeds deur Christus oorwin is en dat
alles wat die eenheid mag bedreig, gevolglik geen plek in die kerk
van Christus mag hê nie, maar bestry moet word;
dat hierdie eenheid van die volk van God op ’n verskeidenheid
van maniere sigbare gestalte moet kry en werksaam moet wees,
daarin dat ons mekaar liefhet, gemeenskap met mekaar beleef,
najaag en beoefen; daarin dat ons skuldig is om onsself tot nut en
saligheid van mekaar gewillig en met vreugde te gee; daarin dat
ons een geloof deel, een roeping het, een van siel en een van sin
is, een God en Vader het, van een Gees deurdrenk is; van een
brood neem en uit een beker drink, met een doop gedoop is, een
Naam bely, aan een Heer gehoorsaam is, vir een saak ywer, een
hoop met mekaar deel; saam die hoogte en breedte en diepte
van die liefde van Christus leer ken; saam opgebou word tot die
gestalte van Christus, tot die nuwe mensheid; saam mekaar se
laste ken en dra en so die wet van Christus vervul; mekaar nodig
het en mekaar opbou, mekaar vermaan en mekaar vertroos,
saam met mekaar ly vir die geregtigheid, saam bid, saam
diensbaar is aan God in hierdie wêreld, saam stry teen alles wat
hierdie eenheid mag belemmer of bedreig;
Fil 2:1-5
1 Kor 12:4-31
Joh 13:1-17
1 Kor 1:10-13
Ef 4:1-6
Ef 3:14-20
1 Kor 10:16-17
1 Kor 11:17-34
Gal 6:2
2 Kor 1:3-4
dat hierdie eenheid in vryheid gestalte kan vind en nie onder Rom 12:3-8
dwang nie; dat die verskeidenheid van geestelike gawes, 1 Kor 12:1-11
geleenthede, agtergronde, oortuigings, soos ook die Ef 4:7-13
13
verskeidenheid van taal en kultuur, vanweë die versoening in Gal 3:27-28
Christus geleenthede is tot wedersydse diens en verryking binne Jak 2:1-13
die een sigbare volk van God;
dat die ware geloof in Jesus Christus die enigste voorwaarde is vir
lidmaatskap van hierdie kerk.
Daarom verwerp ons enige leer wat óf die natuurlike
verskeidenheid óf die sondige geskeidenheid so verabsoluteer dat
hierdie verabsolutering die sigbare en werksame eenheid van die
kerk belemmer of verbreek of selfs lei tot 'n aparte kerkformasie;
wat voorgee dat hierdie geestelike eenheid werklik bewaar word
deur die band van die vrede wanneer gelowiges met dieselfde
belydenis van mekaar vervreem word ter wille van die
verskeidenheid en vanweë die onversoendheid;
wat ontken dat 'n weiering om hierdie sigbare eenheid as ’n
kosbare gawe na te jaag sonde is;
wat uitgesproke of onuitgesproke voorgee dat afkoms of enige
ander menslike of sosialefaktore medebepalend is vir lidmaatskap
van die kerk.
3. Ons glo dat God aan sy kerk die boodskap van versoening in
en deur Jesus Christus toevertrou het; dat die kerk geroep is
om die sout van die aarde en die lig van die wêreld te wees;
dat die kerk salig genoem word omdat hulle vredemakers is;
dat die kerk deur woord en daad getuies is van die nuwe
hemel en die nuwe aarde waarop geregtigheid woon;
2 Kor 5:17-21
Matt 5:13-16
Matt 5:9
2 Pet 3:13
Open 21-22
dat God deur sy lewenskeppende Woord en Gees die magte van
sonde en dood, en daarom ook van onversoendheid en haat,
bitterheid en vyandskap, oorwin het; dat God deur sy
leweskeppende Woord en Gees sy volk in staat stel om te leef in
'n nuwe gehoorsaamheid wat ook in die samelewing en wêreld
nuwe lewensmoontlikhede kan bring;
Ef 4:17-6:23
Rom 6
Kol 1:9-14
Kol 2:13-19
Kol 3:1-4:6
dat hierdie boodskap ongeloofwaardig gemaak word en dat die
heilsame uitwerking daarvan in die weg gestaan word indien dit
verkondig word in 'n land wat op Christelikheid aanspraak maak,
maar waarin die gedwonge skeiding van mense op rassegrondslag
onderlinge vervreemding, haat en vyandskap bevorder en
bestendig;
dat enige leer wat sodanige gedwonge skeiding vanuit die
evangelie wil legitimeer en dit nie wil waag op die pad van
14
gehoorsaamheid en versoening nie, maar uit vooroordeel, vrees,
selfsug en ongeloof die versoenende krag van die evangelie by
voorbaat verloën, ideologie en dwaalleer is.
Daarom verwerp ons enige leer wat in die naam van die evangelie
of die wil van God die gedwonge skeiding van mense op grond van
ras en kleur in so 'n situasie sanksioneer en daardeur die bediening
en belewing van die versoening in Christus by voorbaat belemmer
en van krag beroof.
4. Ons glo dat God Homself geopenbaar het as die Een wat
geregtigheid en ware vrede onder mense wil bring; dat Hy in
'n wêreld vol onreg en vyandskap op 'n besondere wyse die
God van die noodlydende, die arme en die veronregte is en
dat Hy sy kerk roep om Hom hierin na te volg; dat Hy aan
verdruktes reg laat geskied en brood aan die hongeriges gee;
dat Hy die gevangenes bevry en blindes laat sien; dat Hy dié
wat bedruk is, ondersteun, die vreemdelinge beskerm en
weeskinders en weduwees help en die pad vir die goddelose
versper; dat dit vir Hóm reine en onbesmette godsdiens is om
die wese en die weduwees in hulle verdrukking te besoek; dat
Hy sy volk wil leer om goed te doen en die reg te soek;
Deut 32:4
Luk 2:14
Joh 14:27
Ef 2:14
Jes 1:16-17
Jak 1:27
Jak 5:1-6
Luk 1:46-55
Luk 6:20-26
Luk 7:22
Luk 16:19-31
dat die kerk daarom mense in enige vorm van lyding en nood
moet bystaan, wat onder andere ook inhou dat die kerk sal getuig
en stry teen enige vorm van ongeregtigheid sodat die reg aanrol
soos watergolwe, en geregtigheid soos 'n standhoudende stroom;
Ps 146
Luk 4:16-19
Rom 6:13-18
Amos 5
dat die kerk as eiendom van God moet staan waar Hy staan,
naamlik teen die ongeregtigheid en by die verontregtes; dat die
kerk as volgelinge van Christus moet getuig teenoor alle magtiges
en bevoorregtes wat uit selfsug hulle eie belang soek en oor
andere beskik en hulle benadeel.
Daarom verwerp ons enige ideologie wat vorme van veronregting
legitimeer en enige leer wat nie bereid is om vanuit die evangelie so
'n ideologie te weerstaan nie.
5. Ons glo dat die kerk geroep word om dit alles te bely en te
doen, in gehoorsaamheid aan Jesus Christus sy enigste Hoof,
al sou ook die owerhede en verordeninge van mense
daarteen wees en al sou straf en lyding daaraan verbonde
wees.
Jesus is die Heer.
Aan dié enige God, Vader, Seun en Heilige Gees, kom toe eer en
heerlikheid in ewigheid.
15
Ef 4:15-16
Hand 5:29-33
1 Pet 2:18-25
1 Pet 3:15-18
Die begeleidende brief
1. Ons is daarvan bewus dat daar in die lewe van die kerk oomblikke kan ontstaan van
soveel erns dat die kerk die noodsaak kan voel om opnuut sy geloof te bely in die lig
van ’n spesifieke situasie. Ons is daarvan bewus dat so ’n daad van belydenis nie
ligtelik gedoen word nie, maar slegs as geoordeel word dat die hart van die evangelie
self op die spel staan en bedreig word. Na ons oordeel verg die kerklike en politieke
situasie binne ons land en veral binne die NGK familie tans so ’n beslissing. Ons doen
hierdie belydenis dus nie as ’n teologiese gespreksbydrae of as ’n nuwe samevatting
van al ons geloofsgoedere nie, maar as ’n kreet uit die hart, as ’n dwang wat ons
opgelê is om die evangelie ontwil in die lig van die oomblik waarin ons staan. Ons bely
saam met vele ons skuld daarin dat ons nie altyd duidelik genoeg hieroor getuig het
nie en gevolglik medeverantwoordelik is daarvoor dat wat as sonde ervaar en bely is
of as sonde ervaar en bely moes word, mettertyd gegroei het tot vanselfsprekendhede
en Skrifvreemde ideologieë en dat die indruk by vele geskep is asof die evangelie nie
waarlik op die spel was nie. Ons spreek hierdie belydenis uit, omdat ons oordeel dat
allerlei teologiese argumente daartoe bygedra het om aspekte van die waarheid so
eensydig te beklemtoon dat dit in die leuen verander het.
2. Ons is daarvan bewus dat die enigste gesag agter so ’n belydenis en die enigste grond
waarop dit uitgespreek kan word die Heilige Skrifte as die Woord van God is. Volkome
bewus van die waagstuk verbonde aan so ’n daad, oordeel ons tog dat ons geen ander
keuse het nie. Ons is boonop daarvan bewus dat geen ander motiewe of oortuigings,
hoe geldig hulle ook al mag wees, ons die reg veroorloof tot ’n daad van belydenis nie.
Dit moet ’n kerklike handeling wees ter wille van die suiwerheid en die
geloofwaardigheid van die kerk en sy boodskap alleen. Sover dit moontlik is voor die
mense verklaar ons hiermee dat ons enigste dryfveer geleë is in ons vrees dat die
waarheid en krag van die evangelie self bedreig word in hierdie situasie. Ons wil geen
groepsbelang dien, partyskappe bevorder, teologieë bevorder of bymotiewe
verwesenlik nie. Terselfdertyd weet ons dat ons diepste bedoelinge slegs na ware
beoordeel kan word deur Hom voor wie alles oop en bloot is. Ons spreek hierdie
belydenis nie uit vanaf sy troon en uit die hoogte nie, maar voor sy troon en voor die
mense. Ons pleit daarom dat hierdie belydenis nie misbruik sal word deur enigiemand
met allerlei bybedoelings nie en dat dit ook nie vanuit sulke motiewe teëgestaan sal
word nie. Ons begeerte is om geen valse struikelblokke in die weg te lê nie, maar om
heen te wys na die egte struikelblok, die rots Jesus Christus.
3. Ons spreek hierdie belydenis nie uit teen spesifieke mense of groepe van mense of ’n
kerk of kerke nie. Ons spreek hierdie belydenis uit teen ’n valse leer, teen ’n
ideologiese verdraaiing wat die evangelie self in ons kerk en land bedreig. Ons
versugting is dat niemand hulle sal vereenselwig met hierdie verwerplike leer nie en
16
dat almal wat heeltemal of gedeeltelik daardeur verblind is hulle daarvan sal afkeer.
Ons is terdeë bewus van die verleidelike aard van so ’n valse leer en weet dat vele wat
daardeur gekondisioneer is in mindere of meerdere mate die halwe waarheid leer glo
het as die volle. Ons betwyfel daarom nie talle van sulke mense se Christelike geloof,
hulle opregtheid, eerlikheid, integriteit en goeie bedoelinge en in baie opsigte
lofwaardige handelswyse nie. Juis omdat ons egter die krag van die misleiding ken, is
ons daarvan bewus dat nie die erns, opregtheid en intensiteit van ons sekerhede ons
vrymaak nie, dog slegs die waarheid in die Seun. Aan dié bevryding het ons kerk en
ons land ’n intense behoefte. Ons praat daarom pleitend en nie beskuldigend nie. Ons
pleit om versoening, dié egte versoening wat volg op bekering en verandering van
gesindhede en ordeninge. Ons is daarby daarvan bewus dat ’n daad van belydenis ’n
tweesnydende swaard is, dat niemand van ons die eerste klip kan gooi of nie self ’n
balk in die eie oog het nie. Ons weet dat die gesindhede en optrede wat die evangelie
teëwerk by ons almal aanwesig is en sal bly. Daarom is hierdie belydenis niks anders
nie as ’n oproep tot voortdurende gesamentlike selfondersoek, stryd en bereidheid tot
bekering in die Naam van ons Here Jesus Christus in ’n gebroke wêreld. Dit wil geen
daad van selfregverdiging en onverdraagsaamheid wees, sodat ons terwyl ons vir
andere preek, dalk self verwerplik sal wees nie.
4. Ons bede is dat hierdie daad van belydenis nie valse struikelblokke in die weg sal lê en
daardeur valse verdelinge sal veroorsaak en bevorder nie, dog versoenend en
verenigend sal wees. Ons is daarvan bewus dat so ’n daad van belydenis en ’n proses
van versoening noodwendig veel pyn meebring. Dit verg die pyn van bekering, berou
en skuldbelydenis. Dit verg die pyn van lewensvernuwing en -verandering, sowel
individueel as gesamentlik. Dit plaas ons op ’n pad waarvan ons die einde nie kan
voorsien of na ons eie wense kan manipuleer nie. Op dié pad sal ons onvermydelik
intense groeipyne ervaar terwyl ons worstel om die vervreemding, die bitterheid, die
onversoendheid en die vrees te oorwin. Ons sal sowel onsself as mekaar nuut moet
leer ken en beleef. Ons is terdeë daarvan bewus dat hierdie belydenis roep om die
aftakeling van denk-, kerklike en samelewingstrukture wat oor baie jare heen gegroei
het. Ons bely egter dat daar ter wille van die evangelie geen ander uitweg moontlik is
nie. Ons bede is dat ons broeders en susters dwarsdeur die hele NGK-familie, maar
ook daarbuite, hierdie nuwe begin saam met ons sal wil maak, sodat ons sáám kan vry
word en sáám hierdie weg van versoening en geregtigheid kan gaan. Ons bede is dat
hierdie droefheid gevolglik ’n droefheid tot verlossing sal wees. Ons glo dat dit
moontlik is in die krag van onse Here en deur sy Gees. Ons glo dat die evangelie van
Jesus Christus hoop, bevryding, heil en ware vrede vir ons land kan en wil bring.
17
Northern Sotho
1) Re dumela go borarong bja Modimo e lego Modimo Tate,
morwa le Moya wo mokgethwa, wo o ratago le go šireletša
kereke ka Lentšu le Go kgoboketša moya go tloga
mathomong a lefase mme o tla dira bjalo go fihla mafelelong.
2) Re dumela go moya mokgethwa, kereke ya bakreste ka
kakaretšo,kopano ya bagalaledi go tšwa lelokong la batho.
Re dumela gore:
Mošomo wa kreste wa poelano o bonagale kerekeng ka setšhaba Eph 2: 11-22
sa badumedi seo se boetšego go Modimo ebile se boelane ka
bosona;
Kopano, ka go realo ke mpho ebile ke tshwanelo ya kereke ya
morena gore ka mošomo wa moya wa Modimo e be le maatla a
go re dira ngata e tee, sammaletee e dutše e re bontšha bonnete
bjoo batho ba Modimo ba swanetšego go bo nyaka šala morago
le go bopša gore ba e fihlelele ka mehla.
Gore lefase le kgone go dumela, kopano ye e swanetše gore e
bonagale.Morena o šetše a fentše sebe seo se tlišwago ke go
šwalalanya, bonaba le lehloyo magareng ga batho le dihlopha, ka
fao selo se sengwe le se sengwe seo se nago le matšhošetši
kopanong ye ga se na sebaka ka kerekeng gomme kereke e
swanetše go se ganetša.
Kopano ye ya batho ba Modimo e bonagale gomme e šome ka
mekgwa ye mentši: re ratane; re itemogele, re dire gore re atlege
gomme re age setšhaba mmogo;re swanetše go ineela ntle le
kgapeletšo ka lethabo go hola le go ba tšhegofatšo go motho yo
mongwe le yo mongwe;re arogane tumelo e tee,re be le pitšo e
tee, re be ba moya le monagano o tee; re be le Modimo le
Tate,re tlatšwe ka moya o tee, re kolobetšwe ka kolobetšo e tee,
re je go tšwa senkgweng se se tee gomme re nwe komiking e
tee,re ipolele ka Leina le letee, re ikokobeletše Modimo o mote
re šomele lebaka le letee gomme re be le kholofelo e tee; ka
moka g arena re tla tseba bogodim,bophara le boteng bja lerato
la Kreste; re agane gore re re fihlelele botho bja Kreste, le botho
bjo bofša;re tsebe go rwadišana mathata ka seo re phethegatše
molao wa Kreste;gore re a nyakana gomme re a godišana, go
sebotšana le go kgothatšana, gore re hlake mmogo, re rapele
mmogo; re hlankele Modimo ka moka lefaseng; ka moka ga rena
re lwantšhe tše di tšhošetšago goba go šitiša morero wo;
Eph 4: 1-16
Joh 17:20,23
Phil 2:1-5
1 Cor 12:4-31
Joh 13:1-17
1 Cor 1:10-13
Eph 4:1-6
Eph 3:14-20
1Cor 10:16-17
1Cor 11:17-34
Gal 6:2
2Cor 1:3-4
Ka tshwarelo yeo e tšwago go morena yo bolo, go na le dibaka Rom 12:3-8
tše di katološitšwego go laetša tirišano le go ikhola magareng ga 1Cor 12:1-11
batho ba Modimo yo a iponagatšago.
Eph 4:7-13
Gal 3:27-28
18
Jam 2:1-13
Gore o be leloko le le tletšego la kereke ye o swanetše go ba o na
le tumelo ye e tiilego go Jesu Kreste
Ka go realo, re ganetšana le thutatumelo
Dumelelago boitaolo bjo bo fapantšhago tlhago goba go aroganya
batho ka mokgwa wa sebe, mo e lego gore boitaolo bjo bo fokotša
goba gona go fetšiša ponelopele ya kereke goba mohlomongwe
yeo e tla dirago gore hlangwe kereke ye nngwe.
Yeo e profetago gore ka nnete kopano ya moya , e mo
kgweranong ya khutšo mola badumedi bao ba ipobolago ka
sephetho sa go swana ba dirwa gore ba se kwane ka go ba
fapantšha ka lebaka la go llela tshwarelo;
Yeo e ganago ka nnete gore ge o šala kopanonye morago bjalo ka
mpho ye e se nago bogomo ke sebe;
Yeo e bolelago thwii gore leloko goba motho yo mongwe le yo
mongwe goba maemo a gago ke ona a tla go kgontšhago goba
leloko le le tletšego la la kereke.
3) Re dumela gore
Molaetša wa tshwarelo go Kreste goba ka Jesu Kreste o beilwe 2 Cor 5:17-21
ke Modimo o hlokomelwa ke kereke;
Kereke e bitšwa gore ke letswai la lefase, ke lesedi la
lefase, kereke e bitšwa gore e lehlogonolo ka gobane ke yona e
tlišago khutšo,kereke ke hlatse ya legodimo le lefša ka lentšu la
yona le ka ditiro, gape ke lefase le lefša moo go moo go renago
khutšo;
Mt 6:13-16
Mt 5:9
2 Pet 3:13
Rev 21-22
Lentšu le moya wa Modimo tšeo di re fago bophelo di fentše Eph 4:17; 6:23
maatla a sebe le lehu, ka go realo di fentše gape le go se Rom 6
swarelane le lehloyo’ go se kwelane bohloko le bonaba
Col 1:9-14;2:13-19;3:1,4-6
Lentšu le moya wa Modimo di thuše gore kereke e phele ka
boikokobetšo bjoo bo tla dirago gore go be le dikgoganagalo tše
mpsha tša bophelo setšhabeng le lefaseng.
Mabaka ao a tlišitšwego ke molaetša wo a amegile kudu gomme
bohlokwa bja mošomo wo bo thibelwa , bo iletšwa mo nageng
yeo go bolelwago gore key a bodumedi, efela batho ba
gapeletšwa go aroganaka lebaka la šetšo se se tliša le go godiša
bošele, lehloyo le bonaba.
Thuto ye nngwe le ye nngwe yeo e tlišago boitshwaro bja
kgapeletšo go tliša karogano ka go gokagoketša ka mangwalo
19
gomme e se ya maikemišetšo a go ineela mo tseleng ya
boikokobetšo le tshwarelano ge fela se se dirwa ka lebaka la go
inaganela ntle le mabaka, letšhogo, bojato, le go se dumele, go
ganetša maatla a mangwalo ao a tlišago tshwarelano pele ga
nako, e swanetše go tšewa bjalo ka aedeolotši le thutatumelo ya
maaka.
4) Re dumela gore
Modimo o iponagaditše ka boyena bjalo ka yo a ratago toka le
khutšo ya nnete gareng ga batho; gore ke Modimo wa batho bao
ba hlakago mo lefaseng leo le tletšego toka ye e ileditšwego le
bonaba, bodiidi le bao ba fošeditšwego,Modimo o bitša kereke
gore e šale mohlala wo morago le gore Modimo a tliše toka go
bao ba gateletšwego le gore bao se nago sa go ja ba fiwe dijo;le
gore Modimo a lokolle bagolegwa ba bas a bonego ba bone; bao
ba welego Modimo a ba thekge, a šireletše ba bašele, a thuše
ditšhuana le bahlologadi gomme a ba šireletše tseleng ye kgopo;
le gore, go re o be le tumelo ye e šutišago dithaba o swanetše go
ditšhuana le bahlologadi bao ba lego mahlokong; ka gore
Modimo o rata go re ruta gore re dire tše botse gomme re nyake
tše di nepagetšego;
Ka go realo kereke e swanetšego thuša bahlaki le bahloki, se se se
bolela gore mo mabakeng a mangwe kereke e swanetše go
hlatsela lwa mabapi toka ye ileditšwego, gore toka e dirwe ka
nako tšohle, gomme go loka go santšhwe le noka ge e ela;
Kereke ya Modimo e swanetše momModimo a emego gona go
swana le kgahlanong le toka ye e ileditšwego le bao ba
fošeditšwego; gore ge kereke e šala Kreste morago e tla kgona go
bona dilo tše kgolo gomme bao ba ratago go ikhola ka tšeo e sego
tša bona ba se kgone go šomiša batho ka moo ba ratago ka gona
gomme ba ba kweša bohloko.
Ka go realo, re ganetšana le aediolotši efe goba efe yeo e
dumelelago toka ye e ileditšwego le thutatumelo ye nngwe le ye
nngwe ye e sa nyakeng go lwantšha aediolotši ye ka mangwalo.
Re dumela gore ge re ikokobetša go Jesu Kreste yo e lego hlogo,
kereke e dumeletšwe go ipobola go dira dilo tše , le ge bamelao
le melao ya batho e ka ba ganetša gomme ba otlwa le go kwešwa
bohloko.
Jesu ke Morena
A tlhompho le tumišo di išwe go Modimo Tate, Morwa le Moya
wo mokgethwa go iša ka go sa feleng
20
Dt 32:4, Lk 2:14
Jn 14:27
Isa 1;16-17
Jas 1:27; 5:1-6
Lk 1:46-55; 6:20-26
Lk 7:22; 16:19-31
Ps 146
Lk 4:16-19
Rom 6:13-18
Am 5
Lengwalo le le sepelago le boipobolo bja Belhar
1. Re lemogile gore go na le nako mo bophelong bja kereke moo o ka ikhwetšago o
nyaka go tsosološa tumelo ya gago ka mabaka a a itšegoRe a tseba gore ga go
bonolo go tšea sephetho sa go ipobola, fela o ka dira se ge o bona mangwalo a le ka
fase ga tšhošetšoye.Rena ge re lebelela maemo a kereke le a naga y arena a
sepolotiki,kudu ka gare kereke ya Dutch Reformed e le seo se hlohleletšago sepheto
sa mohuta wo. Ka fao dira boipobolo bjo e se ka mabaka a go oketša dintlha mo
thutong ya thutatumelo goba bjalo ka kakaretšo ye mpsha ya tumelo y arena, empa
bjalo ka sello se se tšwago dipelong tša rena, bjalo ka selo seo re gapeletšegago go
se dira ka lebaka la mangwalo, re lebeletše mabaka ao re phelago ka fase ga ona.
Rena le ba bangwe ba bantši re ipobola melato ya rena ka gobane mo maemong a
rena ga se ra hlatsela mangwalo gabotsegomme ka lebaka leo re bilego le
maitemogelo ka gona re na le maikarabelo ka seo re rego ke sebe ebile re
ipoboletše sona, goba seo re ka bego re bile le maitemogelo gomme re ipobotše
gore se godile go ya le nako moo bjale re bile re se bonago se se na phošo, gomme
re bona e le aediolotši e šele mangwalong. Godimo ga fao batho ba bantši ba be
ban a le kgopolo ya gore mangwalo ga a mo kotsing. Re dira boipoolo bjo ka gobane
re a dumela gore mehutahuta ya dingangišano tša thuto ya thutatumelo bile le
seabe moo di filego mabaka a go se lekanele gomme di gatelela mahlakore a
mangwe a nnete moo mafelelong e feletšego e se nnete.
2. Re hlokometše gore tumelelo ya boipobolo bja mohuta wo le gore bo ka dirwa fela
go ka mangwalo a makgethwa bjalo ka lentšu la Modimo.Re tseba ditlamorago tša
magato a re a tšeago eupša ga go na tselapedi. Go iša pele re lemogile gore ga go
maano a mangwe a sephiri goba dikgopolo le ge di ka ba le mohola tšeo di ka re
kgontšhagogo ipobola ka mokgwa wo. Boipobolo bja mohuta wo ka bo ka dirwa ke
kereke fela ka lebaka la tlhweko le mohola wa kereke le ka lebaka la gore kereke e
na le molaetša.Re ipega mo bathong ka moka re se na bosodi gore maano a rena ke
gore re tšhaba gore nnete le maatla amangwalo a ka mo fase ga tšhošetšo ye kgolo.
Ga se ra ikemišetša go tšwetša pele dikgahlego tša sehlopha sefe goba sefe, thulano
ya mafapha, go phagamiša thutatumelo ye e itšego, goba gona go tšweletša morero
wo o itšego.Morago ga go bolela ka mokgwa wo re a tseba gore maikemišetšo a
rena a tla ahlolwa ke Modimo yo re Mo hlankelago ka nnete fela, Yo a tsebago dilo
ka mokaiGa re dire boipobolo bjo re le maemong a Modimo yo magodimong eupša
re dira boipobolo bjo pele ga Modimo le batho ka go realo re kgopela gore go se be
le yo a tlago go šomiša boipobolo bjo a na le wo o itšego wa sephiring le gore re
swanetše go thatafa gore re se direle merero ya mehuta ye.Kganyogo ya rena ke
ore re se ipeele maswika mo tseleng yeo re sepelago go yona eupša e itshwarelele
ka leswika la nnete leo e lego Jesu Kreste.
3. Boipobolo bjo ga se bja lebišwa go batho goba sehlopha se se itšego sa batho,
kereke goba dikereke tše itšego.Re e iletša thutatumelong ya maaka, aediolotšing
ye e hlakahlakanego yeo e tšhošetšago mangwalo kerekeng y arena goba nageng ya
21
rena.Re hutša goe go se be le yo a tla ikgweranyago le tumedi ye ya kganetši gore
bao e ba fahlilego goba e lekilego go ba fahla ba e furalle. Re hlokometše ka moo
thutatumedi ya mohuta wo e ka le timetšago ka gona.le go lemoga gore ba bantši
bao ba šetšego ba e tlwaetše ba ithutile go e amogela ka moo e lego ka gona,ka
lebaka leo ga re belaele tumelo , bonnete go hlompha, maemo le maikemišetšo a
mabotse ditlwaelo le maitshwaro a bona, efela re tseba maatla a boforetši ka fao re
a tseba gore maikemišetšo a rena ga se a re lokolla, bonneteng bja se re se
kgolwago eupša ka nete yeo e bonwago go morwa wa Modimo. Kerekeya rena le
aga ya rena di nyaka maatla gore di kgone go tia gore er bone tokologo ya mohuta
wo ka fao re a hutša e sego go rweša motho yo mongwe molato.Re a hutša gore go
be le tshwarelanoya nnete yeo e tla tlišago phološo le go fetola mekgwa le
dipopego. Ka mokgwa wo re dira se re ntše re tseba gore boipobolo bontlhapedi le
gore ga go na motho yo a senago bosodi le gore motho o kgona go bona lehlokwa
ka leihlong la motho yo mongwe mola wena o rwele kota go la gago Ka moka g
arena re na le mekgwa le ditiro mpe tšeo di ka šomago kgahlanong le mangwalo
gommedi tla ba gona go ya go ile.Ka go realo boipobolo bjo bo ka tšewa bjalo
mokgwa wa go itshekaseka mmogo, re ngata e tee re dikišane, gape re ikemišeditše
go boela go Jesu Kreste lefaseng le le senyegilego. Maikemišetšo a rena ga se a
maatlataolotoka le go se kgotlelele ka gobane se se ka re fokoletša go rerela ba
bangwe.
4. Thapelo ya rena ke gore bopobolo bja rena bo se ke bja re direla mathata mo
tseleng gomme bja tla bja re šwalalanya, eupša bo dire gore re swarelane le gore re
be ngata e tee. Re a tseba gore boipobolo le tsela ya go swarelana di tlile go tliša
mahloko le ditsikitlano tša meeno.Go sokologa, go itshola le go ipobola go tlile go
ba bohloko,motho yo mongwe le yo mongwe o tlile go kwa bohloko ,a
mpshafatšwa mme a fetola mokgwa wa go phela. Se se re bea mo tseleng yeo re sa
kgoneng go bona mathomo le mafelelo a yona, goba gona go e fetola ka moo re
ratago ka gona.Re tlile go kwa bohloko kudu mo tseleng mola re nyaka go fenya
bošele, go se kwelane bohloko, le go boifa. Re tlile go tseba le go itseba ka mekgwa
ye mengwe ye mefsa.Re tseba kudu gore boipobolo bjo bo tlile go dira go re re be
le menagano ye mefsa ya kereke le setšhaba seo se godilego mengwageng ye
mentši.Efela re ipobola ka gore ga goka mokgwa wo mongwe re swanetše ka lebaka
la mangwalo.Re rapella baratho le dikgaetšedi lelokong le kerekeng ka moka ya
Dutch Reformed le bao bal ego ka ntle ga kereke gore ba rate go thoma leeto le le
rena, gore ka moka g arena re lokologe gomme re kgone go sepela tsela ye ya
tshwarelo le tokologo. Ka fao thapelo y arena ke gore ka go kwa bohloko le go
nyama ga rena re tla phološwa.Re dumela gore tše ka moka di tla direga ka maatla
a Morena le ka moya wa Modimo.Re dumela gore mngwalo a Jesu Kreste a re fa
tshepo, tokologo, phološo le khutšo ya nnete nageng ya rena.
22
Ndebele
1. 1. Siyakholwa ebuthathwini bukaZimu, uYise, iNdodana noMoya
oCwengileko ohlanganiswe ngeLizwi noMoya , ovikela
bewutjheje isondo ukusukela ekuthomeni kwephasi kanti
uzakwenza njalo ngokungapheliko.
2.Siyakholwa eSondweni elilodwa lephasi loke lamaKrestu, isiDlo
seKosi
sabaCwengileko
esibizelwe
umndeni
wabantu
ngokuphelela kwawo.
Siyakholwa
kobana imisebenzi kaKrestu yokubuyisana inzinze esondweni Ef 2: 11 – 22
elimphakathi kwamakholwa abuyisene noZimu nangokwawo;
kobana ibumbano lisisipho nesibopho sesondo likaJesu Krestu,; Ef 4:1-16
kobana ngokusebenza koMoya kaZimu kumamandla abophako,
ikube ngasikhathi sinye kuliqiniso elifanele lilandelwe
ngokuthembeka, lelo abantu bakaZimu bafanele bahlale
barhuluphele ukulizuza;
kobana ibumbano leli lifanele libonakale khona iphasi lizakholwa; Jwan 17:20-23
kobana ukwehlukana, ubutha nehloyo phakathi kwabantu
neenqhema kusisono esele sehlulwe nguKrestu, begodu
nokobana nanyana yini engathusela ibumbano leli ayizukuba
nendawo esondweni begodu ifanele iphikiswe;
kobana ibumbano leli labantu bakaZimu lifanele libonakale
belisebenze ngendlela ezahlukeneko: ngokunjalo siyathandana;
kobana sibe nelemuko, sense besilandele umphakathi sisoke;
kobana sizibophelele ngokuzinikela ngokuthanda kwethu
nangethabo sibe yinzuzo nesibusiso komunye nomunye; kobana
sabelane ikolo eyodwa, sibe nebizo elilodwa, sibe nomphefumulo
nengqondo yinye; sibe noZimu nobaba munye, sizaliswe
ngoMoya munye, sibhajadiswe ngebhabhadiso linye, sigome
sinkwa sinye besisele ngekapho yinye, sivume iBizo linye,
sithobele uZimu munye, sisebenzele isissusa sinye, sabelane
nethemba linye; sisoke sazi ukuphakama nobubanzi nokutjhinga
kwethando likaKrestu; sisoke sabunjwe ngesakhiwo sikaKrestu,
ebuntwini obutjha; soke sazi besibekezelelane imithwalo yethu,
ngokunjalo sizalise umthetho kaKristu; kobana siyafunana
besakhane sindlondlobale, siyelelane besitjhiriyane; kobana
sitlhage soke ngebanga lokulunga; sithandaze soke; soke
sisebenzele uZimu ephasini leli; soke nje silwise koke
okungathusela namkha kuliye ibumbano;
kobana ibumbano leli lingakghonakala kwaphela ekululekweni
23
Fil 2:1-5
1 Kor 12:4-31
Jwan 13:1-17
1 Kor 1:10-13
Ef 4:1-6
Ef 3:14-20
1 Kor 10:16-17
1 Kor 11:17-34
Gal 6:2
2 Kor 1:3-4
enganakuncipha; kobana izipho ezehlukeneko zikaMoya,
amathuba, isendlalelo, ukukholwa,
nokwahlukana
kwamalimi namasiko, kungebanga lokulibalela kukaKrestu,
amathuba wokusebenza nokunothisa emuntwini ngamunye
obonakalako kaZimu;
Rom 12:3-8
1 Kor 12:1-11
Ef 4:7-13
Gal 3:27-28
Jak 2:1-13
kobana ukuthembeka kwamambala kuJesu Krestu kuphela
kombandela wobulunga besondo leli;
Yeke siphikisa yoke ikambiso yemikhuba
eyenza ngokupheleleko ukwehluka ngokwemvelo namkha
ngokwesono sabantu ngendlela ezakwenza ukwehluka lokhu kuliye
namkha kwephule ibumbano elibonakalako lesondo, namkha
bekudosele ekwakhiweni kwesondo elehlukileko;
esiphorofitho sokobana ibumbano leli langokomoya ligcinwa
kwamambala ngebumbano lokuthula ngekolelo yona leyo
yokuvuma izono ziyasuswa kenye ukuletha umehluko ngokulahla
ithemba lokubuyisana;
elandula kobana ukwala ukulandela ibumbano leli elibonakalako
lesipho sesihle kumtjhapho;
eqinisekisa bona nanyana ngiliphi ihlangothi lomphakathi lifanele
liqinisekise ubulunga besondo.
2. Siyakholwa:
kobana uZimu ubophelele isondo ngomlayezo wokubuyisana
ngoJesu Krestu;
2 Kor 5:17-21
kobana isondo libizelwe ukuba litswayi lephasi nomkhanyo
wephasi, kobana isondo kuthiwa libusisekilengombana liletha Matt 5:13-16
ukuthula, kobana isondo libufakazi ngelizwi nangezenzoeziya Matt 5:9
ezulwini elitjha nephasini elitjha lapho kuhlala khona ukulunga;
2 Pet 3:13
Open 21-22
kobana iLizwi noMoya kaZimu onikela ipilo zizaphilisa isondo
ngokuzithoba okutjha okuzavula izenzeko ezitja zepilo
yomphakathi nephasi;
Ef 4:17-6:23
kobana ukuthembeka komlayezo lo kuthinteka ngokuncama
begodu nomsebenzi wawo onezuzo nawusithwa ekuvezweni
ephasini lesiphororofido sobuKrestu, kodwana ukwehlukana Rom 6
okuqinileko kwabantu kuthuthukiswa khona ngokobuhlanga Kol 1:9-14
nokuninana, ihloyo nobunaba;
Kol 2:13-19
Kol 3:1-4:6
kobana yoke ifundiso elinga ukuvumela ukwehlukana lokhu
evangelini, angakancameli ukukhamba endleleni yehlonipho
24
nokulibalela, kodwana osebenza ngaphandle kwevalo, ubuyena
nokutlhoga ikolo, sele akhambele ngaphambili ukulandula
amandla wokubuyisana evangelini, ufanele athathwe njengaloyo
otjala ikambiso nengqondo yesingakolo.
Yeke, sala nanyana ngiyiphi ikambiso yekolo, esebujameni
obuziveza savangeli namkha santando kaZimu ngokwehlukana
kokukatelela abantu esisekelweni sobuzwe nambala begodu
nokukhambela phambili ukululaza ubufundisi nelemuko
lokulibalela kuKristu.
3. Siyakholwa
kobana uZimu wembule ubuZimu njengaLoyo ofuna ukuletha
ubulungiswa nokuthula ebantwini, kobana ephasini elitlhoga
ubulungiswa nelinobunaba uZimu unguZimu wabadududu
nabatlhogako, iinchaka nabaphosiselweko, nokobana uZimu
ubiza isondo kobana lilandele kilokhu; kobana uZimu uletha
ubulungiswa kabagandelelweko anikele nabalambileko uburotho;
kobana
uZimu
utjhaphulula
iimbotjhwa
aphphulule
nabaphopheleko; kobana uZimu usekela abagandelelweko,
avikele abangaziwako, assize iintandani nabahlolokazi avale
ngendlela yabanganabuzimu; kobana kuZimu ikolo emsulwa
nengakasilaphazwa ngeyokuvakatjhela iintandani nabahlolokazi
emitlhagweni yabo; kobana uZimu ufuna ukufundisa abantu
bakaZimu ukwenza okulungileko nokufuna okufaneleko;
Deut 32:4
Luk 2:14
Joh 14:27
Ef 2:14
Jes 1:16-17
Jak 1:27
Jak 5:1-6
Luk 1:46-55
Luk 6:20-26
Luk 7:22
Luk 16:19-31
kobana isondo lifanele lijame nabantu mahlangothi woke
womtlhago nefuneko, okutjho bona, hlangana nokhunye, isondo
lifanele libe ngufakazi ekusiphalazeleni ukuphikisa nanyana
ngikuphi ukwephulwa kobulungiswa, ukwenzela bona Ps 146
ubulungiswa bukleleze samanzi, nokobana ikambiso yomthetho Luk 4:16-19
izitlelezele samlanjana ongomiko;
Rom 6:13-18
Amos 5
kobana isondo, okungelikaZimu, lifanele lijame lapho kujame
khona uZimu, ngokuphikisa ukwephulwa kobulungiswa balabo
abonelweko; kobana ngokulandela uKristuisondo lifanele libe
ngufakazi wabo boke abanamandla nabanamathuba abazifunela
iinrhuluphelo zabo bese balawula bebalimaze abanye
Yeke, siphikisa loke irherho lekolelo elizavumela ngokomthetho
iindlela zokwephulwa kobulungiswa nekolelo enye nenye engafuni
ukuphikisa irherho lekolelo leyo ngebizo levangeli.
5. Siyakholwa kobana, ngokuhlonipha uJesu Kristu, okunguYe
kwaphela iHloko yalo, isondo libizelwe ukuvuma nokwenza
izinto zoke lezi , nanyana iimphathimandla nemithetho
yabantu ingabakhandela nokujeziswa nokutlhaga kungaba
25
Ef 4:15-16
Hand 5:29-33
1 Pet 2:18-25
1 Pet 3:15-18
mphumela.
UJesu uyiKosi
Kuye kwaphela uZimu, uBaba, iNdodana noMoya oCwengileko,
kube lidumo nephazimulo ngokungapheliko.
Incwadi esikhibelelo
26
INCWADI YOKUKHAMBISANA
1. Sitjheje, ngokungeneleleko nkuthi iinkathi ezikatelelako zingavumbuka ekuphileni
kwe-Sondo nokuthi kungaba nosidingo sokuvuma izono kabutjha ekukhanyeni
kwesimo esithize. Sitjhejile, begodu ukuthi isenzo sokuvuma isono akusilula, kuphela
uma siqaphololisisa kobana ihliziyo ye-Vangele isebujameni bokuthuselwa akwanje.
Ngokubona kwethu iSondo lanamhlanje nobujamo bepolotiki enerheni yekhethu
khulukhulu
phakathi
isinqume/isiphetho
kwe-Sondo
esinjalo.
le
Dutch
Ngokunjalo
Reformed
senza
imideni
imemezela
lesisivumezwano
hayi
njengokungezelela ifundisweni yekuphikisana nofana njengokufinyeziwe kokholo
lwethu, kodwana njengesililo esivela ehliziyweni, ekuyinto yokobana sikatelelekile
ukuyenza ngebanga le-Vangeli ngokubona ubujamo esikibo. Phakathi kokunengi,
zivuma izono zethu, okutjho ukuthi kazange sifakaze kuhlekhulu ebujameni bethu,
ngokunjalo, thina soke, kufuze sitlhogomele indlela yalezo zinto esaziswa ukuthi
ziyisono nokuthi sivume isono nokuthi sivume isono nokuthi sakhula phakathi kwethu
nobofakazi bamalungelo nokuthi kuyingqonde yabezizwe ekukholweni. Ipondulo
kulokho inengi laba nombono wokuthi i Vhangeli kuhle-hle kazange labakhona. Senza
lesisivumelwane ngoba sinesiciniseko sokuthi zoke imfundiso zokuphikisana zaba
nemphumela nokugqizelela kokunye neqeniso lokuthi kwakunga-manga.
2. Siyazi ukuthi umthetho wokuvoma nokuthi isisikelo sembalo ecwengileko ekulilizwi
lika-Tixo. Njongoba sazi amanqinga ekuthatheni lesisinyathelo senokungagabazi
nokukholwa ukuthi akukho enye indlela angalandelwa ngayo. Ngokunjalo siyazi ukuthi
akukho iinqumo ezigenza mhlambe zisiphe amalungelo wokwenza isivumo
ngalendlela. Isenzo sokuvuma singenziwa li-Sondo, ukuze kubokhona ukuhlanzeka
nomvuzo ngalowo mlayezo. Njengoba sizimisele begodu sikgona, siyafunga phambi
kwabantu ukuthi isitjhukumezo sethu silele ekwesabeni ukuthi iqiniso namandla wevangeli ngokwalo lethuselwa ngalesisimo. Ngalokho, asikhanuki ukuberegela ibandla
elithize nenkanuko zalo, nokuthuthukisa ukulwa nomfundiso noma ukuzuza kwezinyi
iinhloso. Iye, nanoma sesikutjhilo lokho siyazi ukuthi ukungenelela kwenhloso yethu
ingalinganiswa ngokweqiniso, lakhe ngaphambi kokuthi, koke kwezwe. Asenzi
27
lesisivumelwano ngokwamandla akhe nokuphakama kwakhe kodwa ngenxa lamandla
akhe, naphambi kwakhe. Siyabawa, ukuthi lesisivumo singaberikiswa kumbi ngabanye
ngokuya
ngomfuno
intjhukuswezo.
zabozangaphandle
Esikufisako
kakhulu
nokuthi
ukungabi
singaphikiswa
nekwenzini
nemphambeko
endleleni,
kodwanasikhombise iqiniso selitjhe lesisekelo elingu Jesu Krestu, idwala laphakade.
3. Lokhu kuvuma kwezono akukaqondiswa/ akukaqaliswa abantwini abathile noma
ibandla elithize labantu noma isondo nofana amasondo, sisaziso maqondana
nemfundiso zamanga, nemiqondo ethize yokulahlekisana, nethusela ivangeli
ngokwalo emasondweni nasezweni lakhithi. Esikukhamukako ngenhliziyo zethu ukuthi
makungabikho ozihlanganisa nalemfundiso zokuphikisana nokhuthi boke abangcwele
noma abaphandliweko ilizwi bazophambuka ezweni. Sinesazela esingenelele
semfundiso-ze, nokhuthi abanengi abazibandakanye/ abazihlanganise nayo kakhulu
noma kancane, bafunde ukuthatha inxenye leqiniso lalokho. Kungobangeli-ke ukuthi
singasoli-litho
ngekholo lama-Kristu wabantu bekhethu, ukuthembeka kwabo,
ukuhlonipha kwabo ingaphakathi nokwezimiselo zabo, nobungakha bokwenza kwabo
nokuziphatha.
Kodwana
sazikuhle
nangamandla
wokulahlekisa
nokuthi
asikatjhaphuluki ngokubaluleka, nethemba nengaphakathi lwamaqiniso ethu kuphela
ngeqiniso le-ndodana kaThixo. Amasondo nezwe, nenarha anesidingo esingenelele,
nesidingi sokuphumelela, senkululeko. Kungakho sikhuluma ngokubawa kunokuthi
sisole, siphoxhe abanye. Sibawa ubuyiswano nokhuthi ukubuyisana kweqiniso kuza
nokukhulumisana nokutjhetjha kwemikgwa nobujamo. Lapho sisenzanjalo siyazi
ukuthi isiga sokuvuma sinemingcele emibili yomkhondo, nokhuthi akukho namunye
wethu ongaphosa ilitjhe lokuthoma nokhuthi akakho onganamagongolo elihlweni
lakhe. Siyazi ukuthi imikgwa nokuziphatha evangelini kukhona phakathi kwethu soke,
nokuthi kuzoqhubeka ekuhlolweni komoya ndawonye, bese siyabambisana ebudisini
bezinto nokulungela ukuphenduka egameni/ebizweni le Kosi-Yethu uJesu-Kristu
ezweni eliphukileko. Lokhu kuyisiqiniseko sokhuthi asiqondanga ukuziqhenya
nokungezwisisi ngokuba lokho kuzosenza sehluleke ekutheni sishumayeze abanye.
4. Umthandazo wethu ukuthi lesisenzo sokuvuma unasingasibeki ekuvimbeleni amanga
endleleni nokuthi ibange futhi ithuthukise amanga nokwehlukana, kanti makube
28
khona ukubuyisana nokubumbana. Siyazi ukuthi isenzo esinjalo sokuvuma
nokuqhutjhwa kokubuyisana kuzodinga ukuthi kubekhona ubuhlungu nokudabuka
emoyeni. Ikatelela ubuhlungu bokuphenduka, bokuzisola nokuvuma, ubuhlungu
ngamunye nokubuthelelana kabusha nendlela ethjetjhileko yempilo. Isibeka endleleni
ekuphela kwayo kungenzeka sikubone nokhuthi sikusebenzisele izidingo zethu.
Kulendlela sohlangana nobuhlungu obunehlabi ngaphakathi, lapho silwela ukuqeda
ubutha, nokuzwisana ubuhlungu, nokungabuyisani kanye nokwesaba. Kuzofuneka
ukuthi sihlangane sazane, sihlangabezane thina soke, nabanye endleleni ezitjha. Soke
siyazi ukuthi lokuvuma kubiza ukuphihlizwa kwezakhiwo zomqondo nezesondo kanye
nezomphakathi, ezakhiwa eminyakeni eminengi eyandlula. Kodwa siyavuma
ngebanga levangeli akukho esingakukhetha. Siyathandaza ukuba abafowethu
nabodadwethu phakathi kwemindeni ye Dutch Reformed Church, nangaphandle
kwayo, sizofuna ukwenza utjhitjho nokuthoma okutjha ukuze sikhululeke soke nokuthi
sondawonye be sikhambe endleleni yokuyisana nobujamo obulungileko. Ngokunjalo,
ukuthandaza kwethu nobuhlungu nokudabuka esikhuluma ngakho kuzoba zinhlungu
nokudabuka,
ezizosirholela
ekusindisweni.
Siyakholwa
ukuthi
kungakgoneka
ngamandla ukuthi ivangeli lika Jesu-Kristu lisipha ithemba nokukhululeka, nensindiso
nokuthula kweqiniso ezweni lekhethu.
29
Tsonga
1. Hi pfumela ka vunharhu bya xikwembu, tatana, nwana na moya wo
kwetsima, loyi hi rito na moya a hlanganisaka sirhelelaka ni ku hlayisa
kereke ku suka ekesunguleni ka misava loyi a nga ta endla ku fika
emakunwini.
2. Hi pfumela kereke yinwe yinwe leyo kwetsima ya vakriste va misava
hinkwayo, ku hlangana ka vakwetsimi lava humaka emdyangwini
hinkwawo wa vanhu.
Hi pfumela
Leswaku ntirho wa jesu wa ku vuyisela wu vonakala e kerekeni tani hi Ef 2: 11 – 22
nhlangano ya vapfumeri lava vuyiseneke ni xikwembu ku thlela ku va
kuvuyisana exikarhi ka vona.
Leswaku vumwe byi, hikwalaho ke, nyiko ni xiboho eka kereke ya Jesu Ef 4:1-16
Kriste; leswaku hi ku tirha ka moya wa Xikwembu I matimba lama
hlanganisaka, kambe hi nkari wunwe I ntiyiso lowu faneleke ku
landzeleriwa hi ku hiteka ni ku tiyimisela, lowu vanhu va xikwembu va
faneleke va akiwa eka wona milarhi hinkwayo leswaku va kota ku swi
endla.
Leswaku vunwe lebyi byi fanele byi vonakala leswaku misava yi pfumela;
leswaku ku hambana, ku vengana ni rivengo exikarhi ka vanhu ni tinxgka
ta vanhu I xidyobo lexxi kriste a xi hluleke, kutani ke xilo xinwana na
xinwana lexi lwisanaka ni vunwe lebyi a xi na ndzawu ekerekeni kutani xi
fanele xi lwisiwa.
Leswaku vunwe lebyi bya vanhu va Xikwembu byi fanele byi vonakarisiwa
byi thlela byi tirhisiwa hi tindle la leto tala to hambana; hikuva ha
rhandzana; leswaku ha ti twela, ha endla ni ku landzelela vunwe bya
hiwa; leswaku hi bohekile ku tinyiteka hi ku tiyimesela na ku tsaka
leswaku hi va vanhu lava pfunaka na ku katekisana wunwe eka unwana;
leswaku hi avanyiselana ripfumelo rinwe, hi na ku vitiwa kunwe, hi moya
wunye na miehleketo yinwe; hi na Xikwembu xinwe na Tatana, hi
tatisiwe hi moya unwe, hi khuvuriwe hi ku khuvula kunwe, hi bya xinkwa
xinwe ni ku nwa xinweleni xinwe, hi vita vito rinwe, hi yingisela hosi
yinwe, hi tirhela xilo xinwe, hi thlela hi avanyiselana kulangutela kunwe;
swinwe hi twa vulehi na ku anama na vulenti bya rirhandzu ra Kriste; hi
akiwa swinwe e xiyinweni xa Kriste, evumunhwini lebyi ntshwa; swinwe
hi tiva na ku rhwarisana mirwalo, hi ndlela yeleyo hi hetisa nawu wa
Kriste; leswaku unwana u pfumala unwana na ku akana; ku tsundzuna ni
ku tiyisana; leswaku hi hlupheka swinwe hikwalaho ka vunene; hi
khongela swinwe; hi tirhela swinwe Xikwembu lana misaveni; hi thlela hi
lwa swinwe ni swilo hinkwaswo leswi lavaka ku lwisana kumbe ku
vuyisela endzhaku vunwe lebyi.
Joh 17:20-23
Fil 2:1-5
1 Kor 12:4-31
Joh 13:1-17
1 Kor 1:10-13
Ef 4:1-6
Ef 3:14-20
1 Kor 10:16-17
1 Kor 11:17-34
Gal 6:2
2 Kor 1:3-4
Leswaku vunwe lebyi byi nga va kona ntsela eku ntsuxekeni, ku nga ri
kona ku bohiwa; leswaku tinyiko to hambana ta moya, mikarhi leyinene
ya ku endla swilo, laha munhu a humaka kona, leswi munhu a swi Rom 12:3-8
30
pfumelaka, ni tindzimi to hambana ni tindlela to hambana ta endla swilo
ku ya hi ku vuyisana na Kriste I mikarhi leyinene ya kutirhisana ni ku
humelerisana exikarhi ka vanhu vanwe lava voniwaka va vanhu vanwe
lava voniwaka va Xikwembu.
1 Kor 12:1-11
Ef 4:7-13
Gal 3:27-28
Jak 2:1-13
Leswaku ripfumelo ra ntiyiso eka Yesu Kriste hi rona ntsena mhaka leyi
lavekaka leswaku munhu a va xirho xa kereke leyi; hikwalaho a hi
landzula dyondzo yihi na yihi.
Leyi endlaka ingaku vunwe emoyeni byi ya emahlweni hi ntiyiso hi
xiboho xa ku rhula kasi vapfumeri va dyondzo leyi fanaka
entiyisweni va hambaniswile ku ya hi tinxaka ta vona to hambana
ni hi ndlela leyi lwisanaka ni moya wa ku vuyisana.
Leyi landzulaka leswaku ku landzelela hi ku hiteka vunwe lebyi
vonakalaka tanihi nyiko leyi nga pimanisiwiki I xidyobo.
Leyi kombisaka hi vutalo kumbe yi endla ingaku ku landzelela
leswaku munhu I wa rixaka rihi kumbe ndlela yihi na yihi kumbe
xiyimo xa munhu I mhaka leyi faneleke yi tirhisiwa loko munhu a
amukeriwa tani hi xirho xa kereke.
3. Hi pfumela
Leswaku Xikwembu xi vekile emavokweni ya kereke ntirho wa ku
vuyisana eka Yesu Kristen a hi Yesu Kriste. Leswaku kereke yi
viteriwe leswaku yi va munyu wa misava ni rivoningo ra misava,
leswaku kereke yi vuriwa leswaku yi katekisiwile hikuva yi tisa ku
rhula, leswaku kereke I mbhoni hi rito ni mitirho ya tilo leri ntshwa
ni misava leyi ntshwa laha ku tshamaka ku ri ni ku lulama.
2 Kor 5:17-21
Matt 5:13-16
Matt 5:9
2 Pet 3:13
Open 21-22
Leswaku ku amukeleka ka rito ra Xikwembu ku tekeriwa ehansi
ngopfuni ntirho wa ku pfuna ka rona ku pfaleriwa ndlela loko ri
vuriwa tikweni leri tivulaka leswaku I vaKriste, kambe ku
hambanisiwa ka vanhu ku pfuna ku humelerisa ni ku yisa Ef 4:17-6:23
emahlweni ku endla leswaku vanhu vanwana va ti vona va nga Rom 6
Kol 1:9-14
amukelekanga rivengo ni ku vengana;
Kol 2:13-19
Leswaku dyondzo yihi na yihi leyi tirhisaka rito ba Xikwembu ku Kol 3:1-4:6
ringeta ku hlamusela ku amukeleka ka ku hambanisiwa ka vanhu
hi matimba ku ya hi rixaka ra vona, yi thlela yi nga ti yimiseri ku
nghena endleleni yak u yingisela ni ku vuyisana, kambe endawini
ya sweswo, hi ku tirhisa mivono leyi nga seketeriwangiki hi
mhaka leyi twakalaka kumbe leyi endlekeke, ku chava, ku tilavela
swa wena ntsena ni ku pfumala ripfumelo, yi landzula nkarhi ku
ngasi fika matimba yak u vuyisana ya evangeli, yi fanele yi tekiwa
tani hi mbono ni dyondzo leyi hambukeke.
Hikwalaho a hi amukeri dyondzo yihi na yihi leyi fambisaka
31
nhlangano wa vapfumeri, leyi pfumelelaka ku hambanisiwa ka
vanhu hi ntamu ku ya hi rixaka hi muhlovu wa vanhu evitweni ra
evangeli kumbe ku rhandza ka Xikwembu, hi ndlela yeleyo yi pfalela
ni ku heta matimba ku dzondzisiwa ka rito ra Xikwembu ni ku
hanya hi moya wa ku vuyisana eka Kriste.
4. Hi pfumela
Leswaku Xikwembu xi ti vonakarisile xi ri lexi navelaka ku tisa ku lulama ni
ku rhula ka ntiyiso exikarhi ka vanhu; leswaku etikweni leri taleke ku
homboloka ni ku vengana, Xikwembu hi ndlela ya xona leyi hlawulekeke, I
Xikwembu xa vanhu lava hluphekaka ngopfu va pfumala ni vutshamu,
swisiwanani lava endliwaka hi ku biha ni leswaku Xikwembu xi vitana
kereke leswaku yi famba emitileni ya xona; leswaku Xikwembu xi tisa
vululami eka lava kandziyeriwaka ni ku nyika xinkwa eka lava nga ni
ndlala; leswaku Xikwembu xi ntshuxa xa bohiwa ni ku vuyisela ku vona
eka lava feke mahlo; leswaku Xikwembu xi seketela lava kandziyeriweke,
xi sirhelela vanhu lava nga tiviwiki, xi pfuna swisiwana ni vavasati va
tinoni ni ku pfala tindlela ta lavo biha; leswaku eka Xikwembu ripfumelo
leri tengekeni leri nga riki ni xivati I ku endzela swisiwana va tihoni
mahlomulweni ya vona; leswaku Xikwembu xi rhandza ku dyondzisa
vanhu va xona ku endla leswineneni ku lava leswi lulameke.
Deut 32:4
Luk 2:14
Joh 14:27
Ef 2:14
Jes 1:16-17
Jak 1:27
Jak 5:1-6
Luk 1:46-55
Luk 6:20-26
Luk 7:22
Luk 16:19-31
Leswaku hikwalaho ke, kereke yi fanele yi seketela vanhu lava nga
xiyinweni xihi na xihi ku xaniseka ni ku pfumala, leswi vulaka leswaku,
exikarhi ka swinwana, kereke yi fanele yi nyika vumbhoni lebyi lwisanaka
ni vubihi byihi na byihi xikanwe ni ku hitekela ku lwisa vubihi hinkwabyo,
leswaku vululami byi ehla tanihi xinambyana lexi tshamaka xi khuluka
Ps 146
mati.
Luk 4:16-19
Leswaku kereke, leyi nga ya Xikwembu, yi fanele yi yima laha Xikwembu Rom 6:13-18
xi yimaka kona, hi leswaku yi lwisana ni vubihi hinkwabyo yi thlela yi Amos 5
seketela lava endliweke leswo biha; leswaku hi ku landzela Kriste kereke
yi fanele yi nyika vunibhoni lebyi lwisanaka vi vanhu hinkwavo va
matimba ni lava nga swiyinweni swa le henhla lava tilavelaka swa vona
ntsena hi ndlela yeleyo va endla hi ku bhandza ka vona eka vanhu
vanwana ni ku endla vanwana leswo biha. Hi kwalaho hi landzula ndlela
yihi na yihi ya ripfumelo leyi pfumelelaka hi nawu swilo swo biha hi
tindlela tihi ta ki fambisa kereke leti nga tiyimiselangiki ku lwa ni tindlela
ta ku fambisa kereke le to biha hi vito ra evangeli.
Leswaku hikwalaho ke, kereke yi fanele yi seketela vanhu lava nga
xiyinweni xihi na xihi ku xaniseka ni ku pfumala, leswi vulaka leswaku,
exikarhi ka swinwana, kereke yi fanele yi nyika vumbhoni lebyi lwisanaka
ni vubihi byihi na byihi xikanwe ni ku hitekela ku lwisa vubihi hinkwabyo,
leswaku vululami byi ehla tanihi xinambyana lexi tshamaka xi khuluka
mati.
Leswaku hikwalaho ke, kereke yi fanele yi seketela vanhu lava nga
xiyinweni xihi na xihi ku xaniseka ni ku pfumala, leswi vulaka leswaku,
exikarhi ka swinwana, kereke yi fanele yi nyika vumbhoni lebyi lwisanaka
32
ni vubihi byihi na byihi xikanwe ni ku hitekela ku lwisa vubihi hinkwabyo,
leswaku vululami byi ehla tanihi xinambyana lexi tshamaka xi khuluka
mati.
5. Leswako, hi ku landzelela milawu ya Yesu Kriste, nhloko ya
yona yi ri swanga, kereke yi vitaneriwe ku tivula swidyoho ni
ku endla swilo hinkwaswo leswinene, hambi loko vanhu lava
nga ni matimba ya nawu ni milawu ya vanhu yi nga va
pfumeleri ku swi endla ni loko va nga khomiwa hi ku biha ni
ku xanisiwa.
Ef 4:15-16
Hand 5:29-33
Yeso i hosi
1 Pet 2:18-25
1 Pet 3:15-18
E ka Xikwembu lexi nga xinwe ntsena, tatana, nwana ni moya
lowo kwetsima, a ku ve hi ku xiximiwa ni ku xiximiwa ni ku
kwetsima hi masiku hi masiku.
33
Papila fambisano
1. I mhaka leyi hi yi tivaka swinene ngopku leswaku mikarhi leyo tika yi nga fika
evutonwini bya kereke leswaku yi titwa yi fanele yi ti vula ripfumelo ra yona hi
vuntshwa, hikwalaho ka xinimo lexi yitikumaka yiri xona. Ha switiva leswaku mhaka
yak u fana na leyi a hi tikeri hansi, ntsena loko swi vonakala leswaku mbilu ya evangeli
yi le khombyeni. Hi ndlela ya hina yak u avanyisa, swilo leswi endlelaka sweswi
ekerekeni na le ka tipolitiki ta tiko ra hina ngopfu-ngopfu endangwini wa kereke ya
Dutch Reformed swi endla leswaku hi fika exiyinweni lexi hi xi tekete. Hi ndlela
yeleyo, hi vula marito yak u tisola kungari hi mhaka yak u tatisa ku phikisana hi
timhaka ta Xikwembu, kumbe ku komisiwa ka swilo leswi hi pfumelaka ka swona,
kambe tanihi xilo lexi hi faneleke ku xiendla hikwalaho ka evangeli exiyinweni lexi hi ti
kumaka hi ri ka xona. Xikanwe na vanwana lavo tala hi tivola nandzu, hikuva a hi
swikotanga mikarhi hinkwayo eka xiyimo xa hina kutani ke hi ni vutihlamuleri xikanwe
na nwina hi ndlela leyi swilo leswi humeleleke tanihi xidyobo hi ku famba ka nkarhi
swi kule swi vonakala I nga ku I swilo leswinene ni leswaku I tidyondzo ta kereke leti
nga fambelaniki ni bibele. Mhaka leyi yi endle leswaku, vanhu lavo tala va vone inga
ku ku fambisiwa ka evangeli a ku le khombyeni. Hi tisa marito ya hina yak u tivona
nandzu hikuva hi tiyisekile leswaku ku phikisana loko tala hi dyondzo ya Xikwembu ku
tise ku xiximiwa loku nga ringaniki niswi tsongo ka niyiso wunwana leswi endleke
leswaku ntiyiso wolowo wu va mavunwa emakunwini.
2. Ha swi tiva leswaku mpfumelelo unwe ntsena wa ku tivula vudyohi ni ndlela yinwe
ntsena leyi nga endliwaka hi yona I buku leyo kwetsima tani hi rito ra Xikwembu. Hi
ku tiva hi ndlela leyi heleleke swilo leswo biha leswi nga endlelaka hi ku teka goza leri,
hambi swi ri tano hi tiyisekile leswaku a yi kona ndlela yinwana yak u endla swilo.
Ehenhla ka sweswo, ha swi tiva leswaku a swi kona swilo swinwana leswi endlaka
leswaku hi endla swilo hi ndlela leyi hi swi endlaka ha yona kumbie tindlela tinwana ta
ripfumelo, hambi loko tinga amukeleka hi ndlela yihi na yihi, leti hi nyikaka
mpfumelelo wa ku tivula vudyohihi indlela leyi. Kereke yi nga tivula vudyohi ntsena ku
endlela vutengi ni ku amukeleka ka rito leri vuriwaka hi kereke. Hi ku tiyimisela loku
kulu loku nga riki ni ku tiendlisa hi tivisa vanhu ximfumo leswaku xivangelo xinwe
ntsena lexi hi hlohlotelaka ku teka goza leri I ku chava leswaku. Ntiyiso ha matimba ya
evangeli swi le xiyinweni lexi nga tsakisiki emhakeni leyi. A hi rhandzi ku tsakisa
ntlawa wo karhi, ku humelerisa swilo leswi endliwaka hi ntlawanyana wo karhi ta
kereke, kumbe ku humelerisa swilo swinwana handle ka leswi hi swi vulala. Kambe,
endzhaku ka loko hi vule swilo leswi, ha swi tiva leswaku ku tiyimisela ka hina lo ku
enteke ku kota ku avanyisiwa hi ntiyiso lowu faneleke ha loyi swilo hinkwaswo swi nga
rivaleni e ka yena. A hi tivuri vudyohi lebyi ku suka exiluvelweni xa Xikwembu kumbe
ku suka etilweni, kambe emahlweni ka xiluvelo xa Xikwembu ni le mahlweni ka vanhu.
Hi kombela ku suka ku enteni ka timbilu ta hina, hikwalaho ke, leswaku vutivuri bya
hina vudyoni ku nga tirhisiwi hi ndlela leyi nga fanelangiki ni leswaku byi nga
pfumeleriwi ku tirhiseriwa, swilo leswi hi kalaka hi nga swi vulanga. Ku navela ka hina
loku kulu hi leswaku hi nga veki switsandzekisi swa hava endleleni, kambe hi komba ka
loyi a tsandzekisaka hi ntiyiso, Yesu Kriste ribye.
34
3. Vutivuri bya hina a byi kongomiseriwanga vanhu vo karhi kumbe mitlawa ya vanhu, kumbe
kereke kumbe tikereke. Hi ti kongomisa e ka tidyondzo ta hava leti vanhu va tipfumelaka, e ka
mavonelo ya swilo la ma hundzuriweke la ma vekaka evangeli hi vuyona e khombyeni
ekerekeni ya hina ni le tikweni ra hina. Ku navela ka hina hi leswaku ku nga vi na munhu na
unwe loyi a tihlanganisaka ni tidyondzo leti nga amukelekeki ni leswaku vanhu hihnkwavo lava
pfalekele kumbe va pfalekeke mahlo switsongo vat a hundzuka tindleleni ta vona. Hi swi twa
kahle ngopfu hi ndlela leyi tidyobo ta kereke ta hava ti kotaka ku xisa vanhu hi yona hi
leswaku vanhu lavotala lava titoloveleke ti va endla leswaku va teka xiphemu xa ntiyiso ingsku
I ntiyiso lowu heleleke ku ya hi tindlela ta vona to hambana. Hinkwalaho ke a hi kanakani
ripfumelo ra vaKriste ra vanhu lavo tala exikarhi ka vona, vutshembeki bya vona, vuxiximeki,
vuheleri bya vona eku tshembekeni ni le ku fambiseni ka swilo ni mianakanyo leyinene ni hi
tindlela to tala ta vona ta ku endla swilo hi ndlela leyo xiximeka ni ku tikhomba kahle. Hambi
swiritano, I ku tiva ka hina hi ndlela leyi heleleke matimba ya vuxisi lama endlaka leswaku hi
swi twa leswaku a hi ntshuxekangi, hi ku tiyimisela, vutshembeki, kumbe vuenti bya swilo
leswi hi tiyisekele ha swona, kambe ntsena hi ntiyiso e ka nwana wa Xikwembu. Kereke ya
hina ni tiko ra hina swi pfumala ngopfu vuntshuxeki lebyo tano. Hi yona mhaka leyi endlaka
leswaku hi vulavula na nwina hi ku mi kombela kusuka timbilwini ta hina ematshanwini yak u
mi veka nandzu. Hi kombela ku vuyisana kusuka timbilwini ta hina, ku vuyisana ka ntiyiso loku
landzelaka ku hundzukeni eswidyoheni ni ku hundzula ndlela yak u vona ni ku ni ku endla
swilo ni makiwo. Loko hi ri karhi hi endla sweswo ha swi tiva leswaku ku tivula vudyohi I
mukwana lowu xekaka hala ni hala, leswaku a nga kona exikarhi ka hina loyi a nga sungulaka
ku khandla hi ribye, ni leswaku a nga kona loyi a nga riki ni ntsandze etihlweni ra yena. Ha swi
tiva leswaku tindlela ta ku endla ni ku vona swilo ni vutikhomi lebyi lwaka ni evangeli byi ta
thlela byi ya mahlweni tani. Hikwalaho ke, ku tivula vudyohiloku fanele ku voniwa tawihi ku
viteriwa e ku tshameni hi tilanguta mimoyeni ya hina hi masiku, ku va ndlela ya hina ya ku
hlanganela swinwe ku lwa nni swilo leswi hi karhataka, ni ku tiyimisela ku hundzuka hi vito ra
hiso ya hina Yesu Kriste, emisaveni leyi tshovekeke. A hi xikongomelo ni switsongo ku tiendla
lava lulameke hi lava nga amukeriki swilo leswi va nga swi rhandziki e ka vanwana, hikuva
leswi swi ta hi tsandzekisa ku byela vanwana rito Xikwembu.
4. Xikhongelo xa hina hi leswaku ku tivula vudyohi ka hina xi nge vi xitsandzekisi xa hava
endleleni lexi endlaka xi thlela xi nyiketa matimba yak u yisa emahlweni ku hambana ka hava,
kambe leswaku ku va ni ku vuyelana ni ku hlanganisa. Ha swi tivaleswaku ku tivula vudyobi
loku hi ndlela leyi yisaka ku vuyisaneni handle kaku kanakana ku ta tisa ku twa ku vaviseka
ngopfu ni ku hlundzuka. Ku vitana swinene ku vaviseka ka ku hundzuka, ku tisola, ni ku tivula
vudyohi; ku vava ka ku endliwa vuntshwa ni ndlela leyi hundzukeke ya vutomi bya munhu
unwe ni le ku hlanganeni ka vanhu lavo tala. Yi hi yisa endleleni leyi makumu ya yona hi nga
kotiki ku ma vonela mahlweni kumbe ku ma endla hi ndlela leyi hi navelaka ha yona. Endleleni
leyi hi ta xaniseka handle ka vutihlawuleri ku vaviseka loku kulu lo ku tisiwaka hi ku kula loko
hi ri karhi hi lwela ku hlula ku tivona hi vekeriwe handle, rivengo, ku pfumala moya wa ku
rivalelana ni ku chava. Hi ta fanela hi twa ni ku hlangana hi nga ehleketangi hina xikanwe ni
vanwana hi tindlela leti ntshwa I mhaka leyi nga rivaleni leswaku ku tivula ka hina vudyohi
lebyi ku vita ku onhiwa ka miakiwo ya miehleketo, kereke ni vanhu lava akinaseke leswi
endlekeke emalembeni layo tala. Hambi swi ritani, hi vula leswaku hikwalaho ka evangeli, a hi
na yona ndlela yinwana yak u endla swilo. Hi khongelela leswaku vamakwerhu va hina va
xinuna ni vaxisati endyangwini hinkwawo wa kereke ya Dutch Reformed, kambe ni le handle
ka yona, vat a rhandza ku endla masungulo lamantshwa xikanwe na hwa, leswaku hi
ntshuxeka swinwe, ni leswaku swinwe hi famba ndlela yak u rivalelana ni ku lulama. Hi ndlela
yeleyo xikhongelo xa hina hi leswaku ku vaviseka ni ku hlunndzuka loku hi vulavulaka ha kona
ku ta va ku vaviseka ni ku hlundzuka loku yisaka ku ponisiweni. Hi pfumela lesakw swilo leswi
swa koteka hi matimba ya Hosi na hi moya lowo kwetsima.
35
Zulu
1. Siyakholwa kuNkulunkulu oziqu zintathu, uYise iNdodana
kanye noMoya oyingcwele, oqoqa avikele futhi anakelele
iBandla lakhe ngeZwi lakhe nangoMoya wakhe, njengoba
akwenza kusukela ekuqaleni komhlaba futhi oyokwenza njalo
kuze kube sekupheleni.
2. Siyakholwa eBandleni lobuKristu elilodwa eliNgcwele Ef 2: 11 – 22
okungelabo bonke, ukuhlangana kwabaNgcwele ababizwe
emndenini waso sonke isintu.
Siyakholwa
ukuthi umsebenzi kaKristu wokubuyisana; ubonakaliswa Ef 4:1-16
ebandleni eliyinhlangano yabakholwayo abenziwe babuyisana
noNkulunkulu kanye komunye nomunye;
ukuthi ngenxa yalokho, ubunye buyisipho kanti futhi buyisibopho Joh 17:20-23
eBandleni likaJesu Kristu nokuthi ngokusebenza kukaMoya
kaNkulunkulu kungamandla asihlanganisayo kanti-ke kanye
nalokho kuyiqiniso elifanele ukufiswa lifunwe; lona lodwa abantu
bakaNkulunkulu okufanele bakhiwe ngokuqhubekayo ukuze
balizuze;
ukuthi lobu bunye babantu bakaNkulunkulu kufanele
kubonakaliswe futhi kusebenze ngezindlela ezahlukeneyo
ekutheni sithandane; ukuthi siphile, senze futhi sixhumanise
umphakathi omunye nomunye; ukuthi sibophekile ukuzinikela
ngenkululeko nangenjabulo ukuze sibe lusizo kanye nesibusiso
omunye komunye, ukuthi sihlanganyele nkolonye, sibe
lubizolunye, sibe ngabamoyamunye futhi sibe mqondomunye,
sibe
naNkulunkulumunye
naBabamunye,
sigcwaliswe
ngaMoyamunye, sibhabhathizwe ngambhabhathizomunye, sidle
sinkwasinye futhi siphuze sitshenisinye, sivume gamalinye,
sihloniphe Nkosiyinye, sisebenzele mgomomunye, sibe
nathembalinye, kanyekanye sazi ukuphakama nobubanzi kanye
nokujula kothando lukaKristu, kanye kanye sakhelwe esiqwini
sikaKristu, ebuntwini obusha, kanye kanye sazi futhi sithwalisane
imithwalo yethu, ngaleyo ndlela sigcwalise umthetho kaKristu
wokuthi siyadingana nokuthi siding ukwakhana, sizwelane futhi
siduduzane; nokuthi sithwalisane ubuhlungu ngenjongo
yokulungisiswa, sikhuleke ndawonye, kanyekanye sisebenzele
uNkulunkulu kuleli zwe, futhi sikanyekanye silwe nakho konke
36
Fil 2:1-5
1 Kor 12:4-31
Joh 13:1-17
1 Kor 1:10-13
Ef 4:1-6
Ef 3:14-20
1 Kor 10:16-17
1 Kor 11:17-34
Gal 6:2
2 Kor 1:3-4
okugagasa noma kumelane nalobu bunye;
ukuthi lobu bunye bungasimamiswa kuphela enkululekweni,
hhayi ngaphansi kwengcindezi; ukuthi iziphiwo zikaMoya
ezahlukene, amathuba imvelaphi, izinkolelo kanye nezilimi
ezahlukahlukene kanye nosikompilo, ngenxa yokubuyisana
noKristu konke lokhu kungamathuba okuthi sisizane futhi
sicebisane
njengabantu
bakaNkulunkulu
ababonakalayo
bemunye;
Rom 12:3-8
1 Kor 12:1-11
Ef 4:7-13
Gal 3:27-28
Jak 2:1-13
ukuthi ukukholwa kweqiniso kuJesu Kristu kuyiwona mbandela
wodwa maqondana kobulungu baleliBandla
Ngenxa yalokho sichitha yonke imfundiso
egcizelela ukwahluka kwemvelo noma ukwahlukana kwabantu
ngenxa yesono okuholela ekutheni lokhu kugcizelela kuvimbe noma
kubhidlizwe ubunye beBandla obubonakalayo, noma kuze kuholele
ekutheni kwakheke iBandla elahlukile;
Okugqamisa ukuthi lobu bunye bokomoya bugcina ngeqiniso
ebunyeni bokuthula kanti amakholwa ankolonye ehlukene omunye
komunye ngenxa nje yokuhlonipha ukwahlukana futhi okulahla
ithemba lokubuyisana;
Okugqamisa ukuthi lobu bunye bokomoya bugcina ngeqiniso
ebunyeni bokuthula kanti amakholwa ankolonye ehlukene omunye
komunye ngenxa nje yokuhlonipha ukwahlukana futhi okulahla
ithemba lokubuyisana;
ephika ukuthi ukwenqaba ukulandela lobu bunye obubonakalayo
njengesipho esinqabile kuyisono; okuphimisa futhi kugqamise
ukuthi ulibo noma yini enye ifanele ukwenziwa isisekelo sokumisa
ubulungu beBandla
3. Siyakholwa
ukuthi uNkulunkulu wabele iBandla umlayezo wokubuyisana
kuye nangaye uJesu Kristu;
2 Kor 5:17-21
ukuthi iBandla libizelwe ekubeni ngusawoti womhlaba kanye
nokukhanya kwezwe nanokuthi iBandla libizwa ngokuthi
libusiswe ngoba lingumenzi wokuthula, ukuthi iBandla lingufakazi
ngamazwi nangezenzo ezulwini elisha nasemhlabeni omusha
lapho kuhlala khona ukulungisiswa
Matt 5:13-16
Matt 5:9
2 Pet 3:13
Open 21-22
ukuthi ngeZwi lakhe elinika impilo uNkulunkulu wawanqoba
amandla esono nokufa kanjalo-ke nawokungabuyisani nenzondo, Ef 4:17-6:23
ubuhlungu nobutha
nokuthi ngeZwi lakhe nangoMoya Rom 6
37
uNkulunkulu uyokwenza ukuthi abantu
ekuthobeni okusha okungavula amathuba
emphakathini nasezweni;
bakhe baphile Kol 1:9-14
amasha empilo Kol 2:13-19
Kol 3:1-4:6
ukuthi ukwethembeka nobuqotho balo mlayezo buthinteka kabi
bufenyiseke kuthi umsebenzi wakho osizayo uvimbeke futhi
ufiphazeke uma wedluliswa umenyezelwe ezweni elivuma ukuthi
lingelobuKristu, kodwa libe ligqugquzela ukwahlukaniswa
kwabantu ngokobuzwe futhi liqhubela phambili ukwahlukana,
inzondo kanye nobutha;
ukuthi yonke imfundiso ezama ukwenza lokhu kwahlukana kube
semthethweni ikwenza lokho ikuhlanganisa futhi ithi ikususela
evangelini, ibe ingazimisele ukulandela umgudu wokuzithoba
nokubuyisana, kodwa ngenxa yonya, ukwesaba, ukuzicabangela,
nokungakholwa iphika amandla evangeli enza kube khona
ukubuyisana, leyo mfundiso ifanele njengemfundisoze
Ngenxa yalokho sichitha yonke imfundiso okuthi kuleso simo
eGameni levangeli noma lentando kaNkulunkulu ivumele
ukuphoqwa kwabantu ukuthi bahlale ngokwehlukana ngenxa
yezizathu zobuzwe babo, kanye nombala wesikhumba sabo ivele
ivimbe futhi yenze umsebenzi wokuvangela nokubuyisana kuKristu
ube buthakathaka.
4. Sikholwa
ukuthi uNkulunkulu uzambule njengalowo ofisa ukuletha
ubulungiswa kanye nokuthula kweqiniso kubantu; ukuthi ezweni
eligcwele ububi nobutha yena ngendlela yakhe unguNkulunkulu
walabo abahlwempu, abangenalutho nalabo abalinyaziwe
nokuthi ubiza iBandla ukuba limlandele kulokhu, ukuthi uletha
ubulungiswa kwabacindezelwe, abalambile abanike isinkwa
ukuthi ukhulula oboshiwe futhi enze abangaboniyo babone,
ukuthi usimamisa abehliswa isithunzi, uvikela isihambi, usiza
izintandane nabaFelokazi avale indlela yabangakholwayo, ukuthi
kuye inkolo ecwengekile nengenakonakala ingukuhambela
izintandane kanye nabafelokazi ebuhlungwini babo, ukuthi ufisa
ukufundisa abantu bakhe ukwenza okuhle nokufuna
okulungileyo;
Deut 32:4
Luk 2:14
Joh 14:27
Ef 2:14
Jes 1:16-17
Jak 1:27
Jak 5:1-6
Luk 1:46-55
Luk 6:20-26
Luk 7:22
Luk 16:19-31
ukuthi iBandla lifanele lime ngakubantu kunoma yiluphi uhlobo
lobuhlungu nesidingo, okusho ukuthi phakathi kokunye, ukuthi
iBandla kufanele lifakaze ngokumelana futhi lenze konke
okusemandleni ukulwa nalo lonke uhlobo lokuphatha abantu
dlabhakezi ukuze ubulungiswa buzogeleza njengamanzi, bese
kuthi ukulungisiswa khona kugobhoze njengomvula ongashiyo;
Ps 146
Luk 4:16-19
Rom 6:13-18
Amos 5
38
ukuthi iBandla njengoba lingelikaNkulunkulu kufanele lime kuye,
limelane nabenzi okubi kodwa lime ngakulabo abezwiswa
ubuhlungu; ukuthi ekulandeleni uKristu iBandla kufanele lifakaze
ngokumelana nabo bonke abanamandla nabangogombela
kwesabo abafuna ukuzanelisa kanjalo baqhoqhobale futhi
bezwise abanye ubuhlungu.
Ngenxa yalokho, egameni levangeli sichitha yonke imfundiso
engasimamisa futhi yenze ukuhlushwa kwabantu nanoma yiyiphi
imfundiso engazimisele ukumelana naleyo nkolelo
5. Siyakholwa ukuthi ekuthobeleni uJesu Kristu, yena yedwa
oyinhloko, iBandla libizelwe ekuvumeni nasekwenzeni zonke
lezi zinto, naphezu kokuthi iziphathimandla nemithetho
yabantu ingabenqabela futhi
ibajezise bese-ke kulandela Ef 4:15-16
ubuhlungu nenhlupheko.
Hand 5:29-33
1 Pet 2:18-25
UJesu uyiNkosi
1 Pet 3:15-18
Kuye yedwa uNkulunkulu, uYise, iNdodana noMoya oNgcwele,
makube ludumo enkazimulo kuze kube phakade
39
Incwadi Ephelekezelayo
1. Siyazi ukuthi empilweni yeBandla ziyafika izikhathi ezibiza ukuthi kube khona isikhathi
sokuyivuma kabusha inkolo ngenxa yokubhekana nesimo esithile. Siyaqonda kahle ukuthi
isinyathelo sokuvuma asenziwa kalula nje, senziwa kuphela uma kubonakala ukuthi
kukhona okusina kulijeqeza ivangeli. Ekwahluleleni kwethu, iBandla lamanje kanye
nesimo sezombusazwe ezweni lakithi ikakhulukazi emndenini weBandla leNed. Geref.
Kerk, kubiza ukuba isinqumo esinje sithathwe. Lesi sivumo asisenzi ukuze senze
umnikelo engxoxweni mpikiswano yethiyoloji noma njengeqoqo elisha lezinkolo zethu,
kodwa siyenza njengokukhala okusuka enhliziyweni, njengento esiphoqekile ukuyenza
ngenxa yevangeli ikakhulukazi ngenxa yesikhathi esiphila kuso. Kanye nabaningi, sivuma
icala lethu ngenxa yokuthi asifakazanga ngokucacileyo esimeni sethu ngakho-ke
sinomthwalo wokuthi lezo zinto eziyizono futhi zavunywa kanjalo. Ngenxa yalokho
siyavuma ngoba siqinisekile ukuthi zonke izinhlobo zezimpikiswano zethiyoloji zethasisele
ekugcizeleleni okubi ezingxenyeni zeqiniso osekwenze ukuthi lelo qiniso liphenduke
amanga.
2. Siyavuma ukuthi igunya nesizathu salesi sivumo yimiBhalo eNgcwele eyiZwi
likaNkulunkulu.
Siziqondisisa kahle izingozana ezihambisana nokuthatha lesi
sinyathelo, sinesiqinisekiso nokho sokuthi asinayo enye indlela ngaphandle kwale.
Siyavuma ukuthi azikho ezinye izinjongo nezinkolelo, noma zingaba zinhle
kangakanani, ebezingasinikeza igunya lokuba sivume ngale ndlela esivuma ngayo.
Isinyathelo sokuvuma inkolo singenziwa kuphela yiBandla ngenxa yobumsulwa
nobuqotho bomlayezo walo. Ngokuzithoba esingakukhombisa, siyamemezela phambi
kwabantu bonke ukuthi injongo yethu okuyiyonayona yinye okuwukuthi siyesaba
ukuthi iqiniso namandla evangeli kubekeke esimeni esibucayi kakhulu. Asifisi neze
ukujabulisa noma yimuphi umunxa, nokwelekelela noma yimaphi amaqenjana,
ukuphakamisa noma yimaphi amathiyoloji noma siphumelelise izinhloso zangasese.
Nokho, sesikushilo lokhu, siyazi ukuthi izinhlosongqangi zethu nobuqiniso bazo
zingehlulelwa kuphela Nguye okusobala konke kuye.
Lesi sivumo asisenzi
sisesihlalweni sakhe sobukhosi nesiphezulu, kodwa sisenza phambi kwesihlalo sakhe
sobukhosi naphambi kwabantu. Ngenxa yalokho siyanxusa ukuthi lesi sivumo sokholo
singasetshenziswa muntu kabi ngokugcwalisa izinhloso zakhe zangasese nanokuthi
asifanele ukusetshenziselwa ukuziphumelelisa.
Isifisongqangi sethu ukuthi
singalokothi sibekele noma ubani izikhubekiso endleni, kodwa sifisa ukukhomba
bonke esikhubekisweni soqobo uJesu Kristu oyidwala.
.
Lesi sivumo asiqondisiwe kubantu abathile abakhethiweyo noma emaqenjini athile
abantu abathile noma iBandla noma amaBandla. Siyimemezela ukuba imelane
nemfundisoze, nomqondo ophundulekile obeka ivangeli ebucayini eBandleni lethu
nasezweni lakithi.
Ifisiso sezinhliziyo zethu ukuthi akungabibikho noyedwa
oyozihlanganisa nale mfundisoze nokuthi bonke labo akade bephuphuthekiswe yiyo le
mfundisoze bayoziqhelelanisa nayo. Siyazi kahle inkohliso ehambisana nale mfundisoze
futhi siyazi ukuthi abaningi abaphile ngaphansi kwale mfundisoze sebaze bafunda
ukwamukela uhhafu weqiniso njengeqiniso elimsulwa.
Ngenxa yalesi sizathu
asikungabazi ukukholwa kwabaningi abakuleso simo, ubuqotho babo, ukuhlonipheka
kwabo, ukwethembeka nezifiso ezinhle nendlela abaziphatha ngayo. Noma kunjalo,
40
kungenxa yokwazi kwethu amandla enkohliso ukuthi singakhululwa ukushisekela,
ukuqiniseka noma ukujula kokuqiniseka kwethu kodwa kuphela ngeqiniso
eliseNdodaneni. IBandla lethu nezwe lethu kudinga lolo hlobo lwenkululo. Yikho lokhu
okwenza ukuba sikhulume ngokunxusa hhayi ngokusola. Sinxusela ukubuyisana ukuthi
ukubuyisana kweqiniso okulandela ezithendeni zokuphenduka kanye nokushintsha
kwesimomibono nezakhiwo. Sithi senza njalo sibe singakhohlwa ukuthi ukuphenduka
kufana nenkemba esikanhlangothi zombili okwenza ukuthi kungabibikho noyedwa kithi
ophosa itshe lokuqala, kanti futhi akakho ongenalo ucezwana esweni lakhe. Siyazi ukuthi
izimomibono nokuziphatha okumelene nevangeli kukhona kithi sonke nanokuthi
kuyohlala kunjalo. Ngenxa yalokho lesi sivumo sifanele ukubonwa njengesimemo
esisimemela ekuzihloleni kwethu sonke okuqhubekayo, ukubambisana ekuxazululeni
izinkinga kanye nokuzimisela ukuvuma izono zethu egameni leNkosi uJesu Kristu sikulo
mhlaba owonakele. Lesi sivumo asihlosile ukuba kubekhona ukuzishaya isifuba
nokungabekezeli, ngoba lokho kungasenza singemukeleki ekushumayezeni abanye.
4. Umkhuleko wethu ukuthi lesi senzo sokuvuma singalokothi sibeke imigoqo endleleni
ibange futhi iqinise ukwahlukana kodwa sifisa ukuthi yakhe ukubuyisana futhi
ihlanganise. Siyazi ukuthi lesi sinyathelo sokuvuma nokuqhubeka kokubuyisana
kuyoza nobuhlungu kanye nokudabuka. Kubiza ubuhlungu bokuvuma nokuphenduka,
ukuzizwela usizi nokuvuma izono, ubuhlungu bomuntu ngamunye nobabantu bonke
bokwenza basha nokuthi bashintshe indlela yabo yokuphila. Kusibeka endleleni
isiphetho sayo esigcinayo indlela yokusazi noma sisiguquguqule ngokuthanda kwethu.
Kule ndlela siyobuzwa impela ubuhlungu bokubambana nokuzama ukunqoba isizungu
nokwahlukanisa ubunzima ukungabuyisani nokwesaba. Sifanele ukuba siqale phansi
sizifune, sizazi futhi sazi nabanye ngendlela entsha. Siyazi ukuthi lesi sivumo sibiza
ukuthi kubhidlizwe izindlela zokucabanga, izakhiwo zamasonto nezimiso zomphakathi
esezibekhona iminyaka eminingi. Nokho-ke siyavuma ukuthi ngenxa yevangeli
asinayo enye indlela. Sikhulekela ukuthi abafowethu nodadewethu bomndeni
weBandla leNed. Geref. Kerk, nangaphandle kwalo, bayofisa nabo ukwenza lesi siqalo
esisha kanye nathi ukuze sonke sikhululeke, futhi ukuze sikanyekanye sihambe le
ndlela yokubuyisana nobulungiswa. Siyethemba-ke ukuthi ubuhlungu nokudabuka
esikhuluma ngakho kuyoba ubuhlungu nokudabuka okuyiholela ensindisweni.
Siyakholwa ukuthi lokhu kuyokwenzeka ngamandla eNkosi yethu nakaMoya
oNgcwele. Siyakholwa ukuthi ivangeli likaJesu Kristu liletha ithemba, ukukhululeka,
insindiso kanye nokuthula kweqiniso ezweni lakithi.
41
Southern Sotho
1. Re dumela ho boraro-bo-bong, Ntate, Mora le Moya, boo,
ka Lentswe la bona le ka Moya wa bona bo ipokellelang
Kereke, esita le hona ho e sireletsa le ho e hlokomela, ho
tloha qalehong ya lefatshe ho isa pheletsong.
2. Re dumela le kereke e le nngwe ya bokreste e halalelang le
ho akaretsa; e leng kopano ya bahalaledi ba bitsitsweng ho
tswa melokong yohle ya batho.
Re dumela hore mosebetsi wa kresete wa poelanyo o bonahala Baef 2.11-22
ka kerekeng ena jwaloka kopano ya tumelo ya bao ba
boelaneng le Modimo esita le hona ho boelana e mong le e
mong;
le hore bonngwe ba kereke ya Jesu Kreste, ka lebaka leo ke neo Baef 4:1-16
le taelo; ke matla a tlamahanyang ka tshebetso ya Moya wa
Modimo empa hape ka lehlakoreng le leng ke ntho e seng e le
teng, e mpang e lokela ho hahamallwa le ho batlwa: ntho eo
setjhaba sa Modimo se tshwanelang ho hahuwa le ho fihliswa
ho yona;
le hore bonngwe bona bo tshwanetse ho bonahala e le hore Joh 17:20, 23
lefatshe le tle le dumele, le hore dikarohano, bora esita le
lehloyo hara batho le hara dihlopha tsa batho, ke sebe se seng
se ile sa hlolwa ke Kreste; le hore tsohle tse ka beang bonngwe
bona tsietsing, ka mokgwa o jwalo ha di a tshwanela ho ba le
sebaka kerekeng ya Kreste, empa di lokela ho hanelwa le ho
thibelwa;
le hore bonngwe bona ba setjhaba sa Modimo bo lokela ho
fumana boemo bo bonahalang ka mekgwa e fapaneng, mme bo
sebetse ka ho etsa hore re ratane, re ikutlwe re ena le kopano
mmoho, re e phehelle mme re phele ka yona; hobane re le
molato; ho ipha ka boithaopo le ka thabo, molemong le
lehlohonolong la e mong ho e mong ka hobane le tumelo ya
rona e le nngwe, re ena le pitso e le nngwe mme moya wa rona
le maikutlo a rona a le mang, re ena le Modimo o le mong le
Ntate a le mong, re tlatsitswe ka Moya o le mong, re ja bohobe
bo le bong le ho nwela senwelong se le seng, re kolobeditswe
ka kolobetso e le nngwe, re ipolela Lebitsong le le leng, re utlwa
Modimo o le mong, re phehelletse ntho e le nngwe, re
kopanetse tshepo e le nngwe mmoho, re ithuta mmoho ho
tseba bophahamo, bophara le botebo ba lerato la Kreste; re
ahuwa mmoho hore re fihlelle boemo ba Kreste, mothong e
42
Bafil 2:1-5
1 Bakor 12:4-31
Joh 13:1-17
1 Bakor 1:10-13
Baef 4:1-6
Baef 3:14-20
1 Bakor 10:16-17
1 Bakor 11:17-34
Bag 6:2
2 Bakor 1:3-4
motjha, re tsebisane mme re jarisane merwalo mme ka ho etsa
jwalo re phethe molao wa Kreste, re hlokane le ho ahana, re
kgalemelane le ho tshedisana, re hlomohele mmoho toka, re
rapele mmoho, re sebeletseng Modimo mmoho lefatsheng lena,
re lwaneng mmoho kgahlanong le tsohle tse ka senyang le ha e
le ho bea bonngwe bona kotsing;
le hore bonngwe bona bo ka fihlela sebopeho feela ha bo
lokolohile eseng ha bo qobellwa; le hore dineo tse fapaneng tsa
moya, menyetla, ditso, dikgodiseho, jwaloka diphapano tsa puo
le botjhaba, ka baka la poelano e ho Kreste, e le menyetla ya ho
ka sebeletsana le ho matlafatsana ka hara setjhaba se le seng se
bonahalang sa Modimo;
Bar 12:3-8
1 Bakor 12:1-11
Baef 4:7-13
Bagal 3:27-28
Jak 2:1-13
le hore tumelo ya nnete ho Jesu Kreste ke yona feela e etsang
hore motho e be setho sa kereke ena.
Ke kahoo re nyahlatsang thuto efe le efe e toboketsang phapano
ya tlhaho leha e le karohano ka baka la sebe, hoo toboketso kapa
tlotliso ena e ka senyang kapa hona ho roba bonngwe ba kereke
bo bonahalang le bo sebetsang, esita le ha e le hona ho lebisa ho
hlophisweng ha kereke e arohileng;
thuto e etsang eka hoja bonngwe bona ba semoya bo fela bo
bolokwa ka leqhama la kgotso ha badumedi ba boipolelo bo
tshwanang ba arohanngwa ka baka la diphapano le ka lebaka la
ho sitwa ho ka boelana;
thuto e hanang ho amohela hore ho hana ho hahamalla bonngwe
bona bo bonahalang e le neo ya bohlokwa, ke sebe;
eo ka ho totobatsa kapa ka ho se totobatse, e etsang eka hoja
mothapo kapa taba e nngwe e itseng ya botho le ha e le ya
kahisano, ke yona e etsang hore motho e be setho sa kereke.
3. Re dumela hore Modimo o nehile kereke ya hae, ka ho
Kreste le ka Kreste, molaetsa wa poelano; hore kereke e
bitsitswe ho ba letswai la lefatshe le lesedi la lefatshe, le
hore kereke ka lentswe le ka ketso ke paki ya lehodimo le
letjha le lefatshe le letjha leo ho lona ho dulang toka;
le hore Modimo ka Lentswe la Oona le ka Moya Ona o
phedisang, o hlotse matla a sebe le a lefu, esita le ona a ho
se boelane le lehloyo ho hlwenyetsana le bora; hore
Modimo ka Lentswe la Ona le ka Moya wa Ona o phedisang
0 kgontsha setjhaba sa Ona ho phela kutlong e ntjha e ka
tlisetsang kahisano esita le lona lefatshe menyetla e metjha
43
2 Bakor 5:17-21
Matt 5:13-16
Matt 5:9
2 Petr 3:13
ya bophelo;
le hore molaetsa ona o fokodiswa ho kgoleha le hore tshebetso
ya ona ya ho pholosa e a sitiswa, ha o phatlalatswa ka hara
naha e reng ke ya Bokreste, empa eo ho yona ho arohanngwa
ha batho ka sheshe ho ya ka merabe ya bona, ho ntshetsang
pele le hona ho totisa dikarohano, lehloyo le bora;
Tshen 21:22
Baef 4:17-6:23
2 Bakor 6
Bakol 1:9-14
Bakol 2:13-19
Bakol 3:1-4:6
le hore thuto efe kapa efe e ratang ho tshehetsa karohanyo e
jwalo ya qobello ka evangedi, e sa ikemisetsang ho etsa hoo ka
tsela ya kutlo le ya poelano, empa eo ka boikgopolelo, tshabo,
boikgantsho le ho se dumele, e latolang matla a evangedi, ke
moinahanelo le thuto e kgelohileng.
Ke kahoo re nyahlatsang thuto efe le efe eo ka lebitso la evangedi
kapa ka thato ya Modimo, boemong bo jwalo, e kgothaletsang
karohanyo ya batho ka qobello ho ya ka morabe le mmala mme
ka ho etsa jwalo e senya le ho fokodisa matla a tshebetso esita le
hona ho phela poelanong e ho Kreste.
4. Re dumela hore Modimo 0 itshenotse e le ya ratang ho tlisa
toka le kgotso ya nnete hara batho; hore lefatsheng le
tletseng ho hloka toka le bora, ka mokgwa o ikgethileng,
ke Modimo wa ba hlokang, mafutsana le ba tlatla puwang,
le hore bitsa kereke ya hae hore e mo etsise tabeng tsena,
hore o etsa ba hate letsweng
ka ho loka mme ba lapileng
o ba nea bohobe; hore o lokolla batshwaruwa mme o
tutubolla difofu; hore o tshehetsa ba imetsweng, o sireletsa
melata mme o thusa dikhutsana le bahlolohadi, a kgopamise
tsela ya ba babe; hore ho yena ke borapedi bo hlwekileng le
bo senang sekodi ho etela kgutsana le mohlolohadi
kgatellong le mahlomoleng a bona; hore o ruta setjhaba sa
hae ho etsa hantle le ho batla ka nepo.
Deut 32:4
Luk 2:14
Joh 14:27
Baef 2:14
Esaia 1: 16-17
Jak 1:27
Jak 5:1-6
Luk 1:46-55
Luk 6:20-26
Luk 7:22
hore kereke e tshwanetse ho thusa batho ba leng mahlomoleng Luk 16:19-31
le ditlhokong tsa
mefuta yohle, hona ho akaretsa le hore
kereke e tla paka le ho lwana kgahlano le mefuta yohle ya ho
hloka toka e le hore toka e tle e phalle le ho phethwa jwaloka
maqhubu a metsi, le jwaloka molatswana o sa Ps 146
kgaotseng.
Luk 4:16
le hore kereke jwalokaha e le ya Modimo e tshwanetse ho ema Bar 6:13-18
moo Modimo emeng, e leng khahlano le ho hloka toka esita le Amos 5
ho ba tlatlapuang; hore kereke
jwaloka balatedi ba Kreste
e tshwanetse ho paka kgahlano le bohle ba matla le ba
etsetswang tsohle tse molemo, bao ka lebaka la boithati ba
ipatlelang tsa bona, mme ba nang le matla hodima ba bang ba
bile ba ba etsa hampe.
44
Ke ka hoo re nyahlatsang menahanelo yohle e tshehetsang ka
molao ka mokgwa ofe kapa ofe o etsang ba bang hampe esita le
yona thuto efe kapa efe e sa ikemisetsang ho hanyetsa ka
evangedi moinahanelo o jwalo.
5. Re dumela hore kereke e biletswa ho bolela le ho etsa tseo
tsohle, ka kutlo ho Jesu Kreste eo e leng Hlooho e nngwe
feela ya yona, le ha ho ka etsahala hore
mebuso
le
ditaelo tsa batho di be kgahlano le hoo esita le ha e ka
tshwanelwa ke kotlo le mahlomola ka lebaka la hoo.
Baef 4:15-16
Diketso 5:29-33
Jesu ke Morena.
1 Petr 2:18-25
Modimo o mong, Ntate, Mora le Moya o Halalelang, O 1 Petr 3:15-18
tshwanelwa ke hlompho le tlotla ka ho sa feleng.
45
LENGOLO LE TSAMAYANG MMOHO
1. Re a hlokomela hore bophelong ba kereke ho ka hlaha maemo le metsotso e hlobaetsang
ho na hoo kereke eka ikutlwang e tlameha ho ipolela tumelo ya yona botjha tlasa maemo a
itseng. Re a hlokomela hore ketso e jwalo ya boipolelo ha e etswe habobedi,empa ke feela
ha ho kgodisehilwe hore pelo kapa bohare ba evangedi bo kotsing. Kamoo re boneng le ho
ahlola ka teng maemo a kereke le a dipolotike kahara naha ya rona, haholoholo ka hara
lelapa la kereke ya NG, a qosa qeto e jwalo. Kahoo, ha re etsa boipolelo bona ha re etse
koketso puisanong ya thutamodimo kapa yona kakaretso ya tsohle tseo re di dumelang,
empa hona ke kgweletso e tsang pelong hobane re tlamile ka lebaka la evangedi hore re
etse jwalo tlasa maemo ao re emeng hara ona. Mmoho le ba babang ba bangata re ipolela
hore re molato hobane re saka ra paka hoo ka ho hlaka mme ko mokgwa o jwalo re molato
mmoho tabeng ya hore se ileng sa bonahala le hona ho bolelwa e le sebe kapa se neng se
tshwanela ho ka bonahala le hona ho bolelwa e le sebe se nnile sa hola le ho tswela pele
jwaloka hoja e le se lokelang ho amohelwa se le jwalo esita le yona meinahanelo e ka thoko
le Bibele mme ka mogwa o jwalo ho ba bangata ho bile ha mela maikutlo a kang hoja
evangedi ha e kotsing e le ka nnete. Re totobatsa boipolelo bona hobane re ahlotse hore
dingangisano tsa thutamodimo tse fapafapaneng di bakile feela hore dintlha tse ding tsa
nnete di qetelle di tobokedistswe kammoho hoo di bileng tsa fetoha leshano.
2.
Re hlokometse hore matla (borena) ale mang feel a leng kamora boiplelo bo jwalo esita le
lona bo ka etsawabg ke Mangolo a Halalelang ao e leng Lentswe la Modimo. Re ntse re
hlokometse ka botlao hore ketso ena e ka nna ya hlahisa tsietse, le ha ho le jwalo re ahlotse
hore ha ho kamo re ka estang kgetho e fapaneng le eo e entseng. Hofeta mona re
hlokomese hore ha ho mabaka a mang le ha e le tsona dikgodiseho tse ding, le ha di ka
nepahala jwang, tse ka re nehang tokelo ya ho iketsetsa boipolelo. Hoo e lokela ho ba ketso
ya kereke ka lebaka la bohlweki le ho kgoleha ha kereke le molaetsa wa yona feela. Kamoo
ho ka kgonehang pela batho ka hona rebolela hore re susumeleditswe ho etsa hona ke
ntho e le nngwe e leng tshabo ya hore nnete le matla a evangedi a kotsing hara maemo
ana. Ha re rate ho sebeletsa ding tsa sehlopha se itseng, le ha e le hona ho phethisa
mabaka afe a batehileng. Mmoho le tsena re bile re a tseba hore maikemisetso a rona a
tebileng a ka ahlolwa feela ka nnete ke Yena Eo pela Hae tsohle di bolehileng le ho ba
pepeneneng. Ha re etse boipolelo bona re dutse teroneng ya hae kappa re le diphahameng,
empa re bo etsa re le kapela terone ya hae le ka pela batho. Ka hona re etsa boipolelo hore
boipolelo bona bo se ke ba sebediswa ka phoso ke mang kapa mang ka mabaka afe
apatehileng. Takatso ya rona ke hore re se beye dikgopiso tse mpe tseleng haese feela ho
supa lejwe la nnete kgopiso e leng Jesu Kreste.
3. Ha re bolele boipolelo bona kgahlano le batho ba itseng kapa dihlopha tse itseng tsa batho
kapa kereke kapa tsona dikereke. Re bolela boipolelo bona kgahlano le thuto ya bohata,
kgahlano le ho sotha ka lebake la menahanelo ho behang evangedi kotsing ka kerekeng ya
heso esita le naheng ya heso. Mefehelo ya rona ke hore ho se be motho le a mong ya tlang
ho imatahanya le thuto ena e nyatsehang, le hore bohle ba foufaditsweng ke yona ka
botlalo kapa ka karolo, ba mpe ba ikarohanye le yona. Re hlokometse ka botlalo kamoo
46
thuto e jwalo ya bohata e kgelosang ka teng mme re bile re a tseba hore ba bangata ba
itokiseditseng ke yona ba se ba batlile ba ithutile ho kgolwa hore ba nnete ena e kammoho
ke nnete e tletseng. Ka mokgwa o jwalo ha re qeaqeye mabapi le tumelo ya Bokreste ba
batho ba bangata ba bao, bonnete ba bona, botshepehi ho tiya ha bona, maikemisetso a
bona a matle esita le tsona diketso tsa bona tseo hangata e leng tse ka thoholetsweng.
Hona ka lebake la hobane re tseba matla a kgeloso re hlokomela hore hase ho tiya ha rona,
bonnete ba rona leha e le boholo ba ho kgodiseha ha rona, se ka re lopollang, empa ke
nnete feela ho Mora. Kereke ya heso le naha ya heso e hloka tokollo ena haholo. Ka
mokgwa o jwalo re bua ke hona honna re etsa boipiletso ntle le ho qosa. Re nqosa
poelano,poelano ya nnete e latelang tshokoloho le phetoho ya maikutlo le ditlhophiso. Re
hlokometsele hore ketso ya boipolelo ke sabole e ntlhapedi, hore ha ho le a mong wa rona
ya ka betsang lejwe la pele kapa ya senang phatsa ka leihlong la hae. Re a tseba hore
maikutlo le diketso tse sebetsang kgahlano le evangedi diteng go rona bohle mme tseo di
tla dula di le teng. Ke kahoo boipolelo bona e seng letho le leng ntle ho boipiletso ba hore
bohle re dule re ntse re ipatlisisa ka mehla re lwane mme re ikemisetse ka dinako tsohle ho
sokoloha ka lebitso la Morena wa rona Jesr Kreste lefatsheng lena la dikgaello. Boipolelo
bona ha bo rate ho ba ketso ya boitokafatso esita le hona ho se mamellane esere
mohlomong ha re ntse re rerela ba bang,athe le rona re a nyatseha.
4. Thapelo ya rona ke hore ketso ena ya boipolelo e mpe e se ke ya bea tseleng dikgopiso tsa
bohata mme ka mokgwa o jwalo ya baka dikarogano tsa bohata le ho di ntshetsa pele,e
mpe etlise poelano le kopano. Re hlokometse hore ketso e jwalo ya boipolelo esita le yona
ketsahalo ya poelano e atisa go tlisa le bona bohloko. E batla bohloko ba tshokoloho
boinyatso le boipolelo ba molato. E batla bohloko ba ho ntjhafala ba bophelo le phetoho ya
bona ho motho ka mong esita le ho batho mmoho. Ketso eo e re bea tseleng eo re sitwang
hoka tseba pheletso ya yona kapa ha re ka dumellwa re ka etsang hore e be kamoo rona re
ka ratang. Tseleng ena re tla thulana le bohloko bo matla ba kgolo bo kekeng ba qojwa e le
ha re ntse re lwana ho hlola dikgaogano,kalefo,ho ba siyo ha poelano esita le yona tshabo.
Re tla tlameha ho itseba, ho tsebana esita le hona ho elellwana botjha. Re hlokometse e le ka nnete
hore boipolelo bona bo etsa kgweletso ya hore ho fediswe merwallo e ka dikelellong, dikerekeng
esita le kahisanong eo esaleng e hola ka dilemo tse ngatangata. Re bolela,le ha ho le jwalo, hore ka
lebaka la evangedi ha ho tsela enngwe e ka latellwang. Thapelo ya rona ke hore bana ba bo rona,
le lapeng lohle la Nedi. Geref. Empa le ka ntle, ba mpe ba kgahlwe ke ho tsamaisana mmoho le
rona qalo ena e ntjha, e le gore re tle re lokolohe mmoho le hona hanna ho tsamaya mmoho tsela
ena ya poelano le toka. Thapelo ya rona ke hore mahomola ana a tle a fetohe mahlomola a lebisang
tokollong. Re a dumela hore hoo ho ka kgonega ka matla a Morena wa rona le ka Moya wa hae. Re
a dumela hore evangedi ya Jesu Kreste e ka, mme ea rata ho tlisetsa naha ya heso
tshepo,tokoloho,le lehlohonolo le kgotso ya nnete.
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Tswana
1. Re dumela mo Modimong o boraro, Ntate, Morwa le Moya o
o boitshepo, o o ka lentswe le ka moya a kgobokanyang, a
sireletsa le go tlhokomela kereke go tloga tshimologong ya
lefatshe mme o tla nne o dire jalo go isa pheletsong.
2. Re dumela le mo kerekeng e le nngwe e e boitshepo, e gotlhe,
e leng kopano ya baitshepi ba ba biditsweng go tswa lotsong
lotlhe lwa batho
Re dumela
gore tiro ya Kreste ya poelano e bonagala mo kerekeng, jaaka Ef 2: 11 – 22
kopano ya badumedi bao ba boelantsweng le Modimo le
mongwe le mongwe;
gore bonngwe ka baka leo ke, mpho le pateletso ya kereke ya
Ef 4:1-16
Jesu Kreste; le gore ka tiro ya Moya wa Modimo ke thata e e
bofaganyang gape e bonagala, e tshwanetse go gagamallwa le go
batlwa ka boammaruri, ke boo batho ba Modimo ba
tshwanetseng gore ka nako tsotlhe ba agwe go bo fitlhella;
gore bonngwe bo botshwanetse go bonagala, gore lefatshe le tle Joh 17:20-23
le dumele gore kgaogano, bora le letlhoo magareng a batho le
ditlhopheng tsa batho ke sebe seo Kreste a se fentseng, mme ka
mokgwa o o ntseng jalo sengwe le sengwe seo e leng matshosetsi
bonngweng bo se seke sa nna le tulo mo kerekeng mme se
tshwanelwa ke go ganelwa
gore bonngwe bo ba batho ba Modimo bo tshwanetse go
bonagatswa le go diragatswa ka ditsela tse di fapaaneng: ka go
ratana; gore re boitemogele, re bo dirafatse le go latella go nna le
kopano mmogo; gore re patelesegile go neelana ka rona re sa
patelediwe re itumetse go nna molemo le lesego go mongwe le
mongwe; gore re arolelane tumelo e le nngwe, re nne le pitso e le
nngwe, ka gonne re le ba Moya o le mongwe le tlhaloganyo e le
nngwe; re nne le Modimo le Ntate a le mongwe, re tlatsitswe ka
moya o le mongwe, re kolobeditswe ka kolobetso e le nngwe, re
eja senkgwe se le sengwe le go nwela senwelong se le sengwe, re
ipolela leineng le le lengwe,
re utlwa Morena a le mongwe, re phegelletse selong se le
sengwe, re arogana tsholofelo e le nngwe, mmogo re batla go itse
bogodimo, boatlhamo le boteng ba lorato lwa ga Kreste; mmogo
re agwa go fitlhella boemo ba ga Kreste, bothong bo bosha,
mmogo re itse le go rwadisana merwalo, ka go dira jalo e le go
dirafatsa molao wa ga Kreste, ka ga re batlana, re godisana, re
kgalemelana, le go gomotsana, re utlwiswa botlhoko mmogo ka
48
Fil 2:1-5
1 Kor 12:4-31
Joh 13:1-17
1 Kor 1:10-13
Ef 4:1-6
Ef 3:14-20
1 Kor 10:16-17
1 Kor 11:17-34
Gal 6:2
2 Kor 1:3-4
ntlha ya tsiamo, re rapela mmogo,
re direla Modimo mmogo mo lefatsheng le; mme mmogo re lwa
kgatlhanong le tsotlhe tseo ditshosetsang le go thibela bonngwe
bo;
gore bonngwe bo ka bopjwa fela mo tokologong e seng ka fa tlase
ga kgatello; gore dineo tsa moya tse di farologaneng, ditshono,
ditlhago, ditumelo le fa e le dipuo tse di farologaneng le ditso, ka
ntlha ya poelano mo go Kreste, ke ditshono tsa go direlana le go
nonofisana mo ponagalong e le nngwe ya batho ba Modimo;
Rom 12:3-8
1 Kor 12:1-11
Ef 4:7-13
Gal 3:27-28
Jak 2:1-13
gore tumelo ya nnete mo go Jesu Kreste ke yona tetla e le esi, e
ka yona o ka nnang setho sa kereke e;
Ka ntlha ya mo o re kgatlhanong le thuto nngwe le nngwe
eo e tsholeleditseng kwa godimo mokgwa wa tlhago wa go
farologana ga batho, gongwe mokgwa wa boleo wa go kgetholla
merafe ka tsela eo e leng gore go dira jalo go kgoreletsa le go
thuba bonngwe bo bo dirang, bo bo bonalang ba kereke, le fa e le
go lebisa kwa go tlhameng kereke e nngwe kwa thoko;
e e supang gore bonngwe bo ba semoya bo tshegetsa kgolagano
ya boammaruri ya kagiso e le gore badumedi ba maipolelo a a
tshwa nang ba arogantswe ka ntlha ya go fapaana ga bona le go
nna le maikutlo a go itlhoboga kgatlhanong le poelano;
eo e ganang le go ganetsana e le ka boammaruri go sala morago
bonngwe bo bo bonagalang jaaka mpho eo e senang tuelo e le
sebe;
eo e tshegetswang ka go totobatsa le go phatlhalatsa gore
maemo afe le afe a batho gongwe a se morafe ke ntlha kgolo e e
tshwanetseng go netefatsa botho ba motho mo kerekeng.
3. Re dumela
gore Modimo o neelane ka molaetsa wa poelano kerekeng
ka le mo go Jesu Kreste;
gore kereke e bileditswe go nna letswai la lefatshe le lesedi la
2 Kor 5:17-21
lefatshe, gore kereke e bitswa e e tshegofaditsweng ka ntlha ya
go tlhola kagiso, gore kereke ke paki ka lentswe le ka diketso ya
legodimo le lesha le lefatshe le lesha leo mo go lona go nnang Matt 5:13-16
tshiamo.
Matt 5:9
2 Pet 3:13
gore Modimo ka lentswe le moya wa gagwe tseo di neelanang ka Open 21-22
botshelo o fentse thata ya boleo le loso, mme gape o fentse go
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seboelane le letlhoo, kutlobotlhoko le bora,
Ef 4:17-6:23
gore Modimo ka lentswe le moya wa gagwe tseo di neelanang ka Rom 6
botshelo o tla kgontsha kereke go phela kutlong e ntsha eo e ka Kol 1:9-14
bulelang setshaba le lefatshe kgonagalo e ntsha ya botshelo;
Kol 2:13-19
Kol 3:1-4:6
gore botlhokwa ba molaetsa o, bo amega thata le mosola wa tiro
ya ona e a sirega ga e phatlhalatswa nageng eo e itlhagisang e le
ya SeKreste, mme e le gore mo go lona kgethollo ya batho/
merafe ka mmala e a gatellwa le gore e tlhotlheletsa le go tsweletsapele karogano, letlhoo le bora;
gore thuto nngwe le nngwe e e lekang go tlhomamisa ka thata
mokgwa o wa karogano ka tsela ya go ipiletsa efangeding, mme e
sa ikemisetsa go leka go tsamaya mo tseleng ya kutlo le poelano,
ka jalo, ka ntlha ya go naganelana, tshabo, boikgogomoso le go
sedumele, e ganela kwa pele thata ya poelano e e mo efangeding,
e tshwanetse go lejwa e le go susumeletsa motho letlhakoreng le
le rileng mme e tsewe e le thuto e e fosagetseng,
Ka ntlha ya mo o, re kgatlhanong le thuto nngwe le nngwe eo,
mo maemong a a ntseng jalo go gatellwang mo leineng la
efangedi gongwe thatong ya Modimo kgethollo ya batho go ya
ka mefuta le mmala mme ka go dira jalo go sale gale e thibela le
go koafatsa tiro le maitemogelo a poelano mo go Kreste.
4. Re dumela
gore Modimo o itshenotse jaaka yo o eletsang go diragatsa
toka le kagiso ya nnete magareng ga batho; gore mo
lefatsheng leo le tletseng botlhoka tshiamo le bora, Modimo
ka tsela e e ikgethileng ke Modimo wa batlhoki, badidi le
basiamollwi, gore Modimo o bitsa kereke go latela mo go se;
gore Modimo o tlisa toka go bao ba gateletsweng le go fa
bogobe bao ba tshwerweng ke tlala; gore Modimo o golola
Deut 32:4
batshwarwa mme pono e busetswe bao ba sa boneng; gore
Luk 2:14
Modimo o tshegetsa ba ba gateletsweng, o sireletsa moeng, o
Joh 14:27
thusa dikhutsana le batlholagadi mme o kgopamisa tsela ya
Ef 2:14
baikepi; gonne mo go Modimo tirelo e e itshekileng e e
Jes 1:16-17
senang sebala ke go lekola dikhutsana le batlholagadi mo
Jak 1:27
matshwenyegong a bone; gore Modimo o eletsa go ruta
Jak 5:1-6
batho ba gagwe go dira se se ntle le go batla tshiamo;
Luk 1:46-55
Luk 6:20-26
gore kereke ka ntlha ya mo o e tshwanetse go ema le batho Luk 7:22
maemong afe le afe a matshwenyego le botlhoki, mo go rayang Luk 16:19-31
gore, mo go dingwe tsotlhe, kereke e tshwanetse go nna paki
kgatlhanong le go kgaratlha kgatlhanong le go tlhoka toka ga
mofuta ofe le ofe, gore toka e phothosele jaaka metsi, le tshiamo
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jaaka noka e e sa kgaleng;
gore kereke jaaka e le ya Modimo e tshwanetse go ema fa
Modimo a emeng teng, e leng kgatlhanong le go tlhoka toka
le bao ba sa direlweng ka tshiamo; gore mo go lateleng Kreste
kereke e tshwanetse go nna paki kgatlhanong le botlhe ba ba
thata le bao banang le ditshono bao ba ikgogomosang ba ipatlela
tse di molemong wa bona, ka go dira jalo, ba laola le go utlwisa
ba bangwe botlhoko.
Ps 146
Luk 4:16-19
Rom 6:13-18
Amos 5
Ka ntlha ya se, re kgatlhanong le tshusumetso e e rileng eo e ka
dirang gore go tlotlomatswe mekgwa e e rileng ya go tlhoka toka
le thuto nngwe le nngwe eo e sa batleng go ema
kgatlhanong le tshusumetso ya mofuta o mo leineng la efangedi.
5. Re dumela gore, kutlong ya Jesu Kreste, o eleng ene fela
tlhogo, kereke e biletswa go ipolela le go dira tsotlhe tse, le fa
e le gore ba ba mo pusong le melao ya batho e ka e kganela
mme kotlo le go bogiswa e ka nna seo se e tshwanetseng.
Jesu ke Morena.
Go ene a nnosi a le mongwe Modimo, Rara, Morwa le
Moya o o Boitshepo, go iswe tlotlo le kgalalelo jaanong
le ka bosenabokhutlo.
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Ef 4:15-16
Hand 5:29-33
1 Pet 2:18-25
1 Pet 3:15-18
LEKWALO LE LE TSAMAYANG MMOGO
1. Re tlhokometse thata gore mo botshelong jwa kereke ka fa tlase ga maemo a a
rileng go ka tlhaga maemo le dinako tse di tlhobaetsang foo kereke e ka ikutlwang
e patelesega go ipobola tumelo ya yone sešwa. Re lemoga gore tiragatso eno ya
boipobolo ga e tsewe botlhofo ke fa fela go lemosega gore thitokgolo ya efanggele
e mo kotsing. Go ya ka maitemogelo le katlholo ya rona kereke mo nakong eno le
kemo ya sepolotiki mo nageng ya rona, di gwetlha tshweetso e e ntseng jalo mme
segolosetona mo legaeng la dikereke tsa Dutch Reformed. Ka jalo ga re dire
boipobolo jo e le seabe mo dikganetsanong tsa thutamodimo le e seng jaaka
tshobokanyo e ntšha ya go dumela ga rona. Re bo dira e le selelo go tswa mo
pelong gonne re pateletsegago bo dira ka ntlha ya efanggele go ya ka tebego ya
dinako tse re leng mo go tsone. Mmogo le ba bangwe ba bantsi re ipolela melato
ya rona gonne ka dinako tsotlhe ga re a supa ka botlalo mo maemong a rona,
mme mmogo re rwala maikarabelo ka mokgwa o dilo tse re itemogetseng tsone e
le boleo, mme ra ipobola fa e le boleo, tsa gola ka paka e e rileng ga ba ga lebega
ka botsone di siame mme tsa nna dikgopolo tsa seeng mo Dikwalong tse di
Boitshepo. Ka ntlha eo, bontsi bo beilwe mo maemong a e keteng efanggele ga e
mo kotsing.Re dira boipobolo bo re kolobile gore dikganetsano tse di farologaneng
tsa thutamodimo di nnile le seabe gore dintlha dingwe tsa boammaaruri di
feleletse di gateletswe mmogo foo di ileng tsa fetoga go nna maaka.
2. Re a lemoga gore thata ya boipobolo e nnotsi jo bo ntseng jalo le mabaka a
nnotshi a bo ka dirwang, di mo Dikwalong tse di Boitshepo jaaka Lefoko la
Modimo.Re etse tlhoko gore go tsaya dikgato tseno go na le kotsi, fela re kolobile
gore ga go ka fa re ka dirang ka teng. Re a lemoga gape gore ga gona maikaelelo a
mangwe kgotsa megopolo e mengwe lefa e ka nepagala jang, e e ka re nayang
tshiamelo ya go ka ipobola ka tsela e e ntseng jaana. Ke kereke fela e e ka dirang
boipobolo ka ntlha ya boitsheko thokgamo le ka ntlha ya molaetsa wa yone. Re
tlhagisaka tshisibalo pele ga batho gore maikaelelo a rona a nnotshi a ikaegile ka
go tshaba ga rona gore boammaaruri le thata ya efanggele ka bo yone mo maemo
a, di a tshosediwa. Ga re eletse go direla dikgatlhego tsa setlhopa sefe kgotsa
sefe, go godisa thutomodimo e e rileng kgotsa go fitlhelela maikaelelo mangwe a a
bofitlha. Re bua jalo re itse gore maikaelelo a rona a a boteng a tla atlholwa fela ka
fa boammaaruring jwa botlhokwa ba tsone ke Ena Yo fa pele gagwe tsotlhe di
senogileng. Ga re dire boipobolo jo go tswa kwa teroneng ya gagwe, le fa e le kwa
bogodimong jwa gagwe, fa e se fela fa pele ga terone ya gagwe le fa pele ga
batho. Ka jalo re ikuela gore boipobolo jo bo se dirisiwe botlhaswa ke ope ka
maikaelelo a sele mme gape bo se ganetswe go dirisetswa maikaelelo ao. Keletso
ya rona e e boteng ga se go baya sekgopi mo tseleng mme e le go bontsha lefika la
boammaaruri la kgopiso e leng Jesu Keresete.
3. Re a lemoga gore thata ya boipobolo e nnotsi jo bo ntseng jalo le mabaka a
nnotshi a bo ka dirwang, di mo Dikwalong tse di Boitshepo jaaka Lefoko la
Modimo.Re etse tlhoko gore go tsaya dikgato tseno go na le kotsi, fela re kolobile
gore ga go ka fa re ka dirang ka teng. Re a lemoga gape gore ga gona maikaelelo a
52
mangwe kgotsa megopolo e mengwe lefa e ka nepagala jang, e e ka re nayang
tshiamelo ya go ka ipobola ka tsela e e ntseng jaana. Ke kereke fela e e ka dirang
boipobolo ka ntlha ya boitsheko thokgamo le ka ntlha ya molaetsa wa yone. Re
tlhagisaka tshisibalo pele ga batho gore maikaelelo a rona a nnotshi a ikaegile ka
go tshaba ga rona gore boammaaruri le thata ya efanggele ka bo yone mo maemo
a, di a tshosediwa. Ga re eletse go direla dikgatlhego tsa setlhopa sefe kgotsa
sefe, go godisa thutomodimo e e rileng kgotsa go fitlhelela maikaelelo mangwe a a
bofitlha. Re bua jalo re itse gore maikaelelo a rona a a boteng a tla atlholwa fela ka
fa boammaaruring jwa botlhokwa ba tsone ke Ena Yo fa pele gagwe tsotlhe di
senogileng. Ga re dire boipobolo jo go tswa kwa teroneng ya gagwe, le fa e le kwa
bogodimong jwa gagwe, fa e se fela fa pele ga terone ya gagwe le fa pele ga
batho. Ka jalo re ikuela gore boipobolo jo bo se dirisiwe botlhaswa ke ope ka
maikaelelo a sele mme gape bo se ganetswe go dirisetswa maikaelelo ao. Keletso
ya rona e e boteng ga se go baya sekgopi mo tseleng mme e le go bontsha lefika la
boammaaruri la kgopiso e leng Jesu Keresete.
4. Ke thapelo ya rona gore tiragatso eno ya boipobolo e seka ya baya sekgopi se se
fosagetseng mo tseleng, mme sa tlisa le go pateletsa dikgaogano tse di
fosagetseng, mme re lebeletse gore e dire poelano le tshwaragano. Re a itse gore
tiragatso eno ya boipobolo le tsweletso ya poelano e tla tlisa botlhoko le
khutsafalo. E batla botlhoko jwa tshokologo, boikwatlhao le boipobolo; botlhoko
jwa motho ka nosi le ntšhafatso ya setlhopa le phetogo ya tsela ya botshelo. Seno
se re baya mo tseleng e botlhoko jwa yone re se nang ponelopele ya bone gongwe
go ka bo fetola go ya ka dikgatlhego tsa rona.Mo loetong leno ga re ne re kgona go
efoga tshotlego e e tseneletseng ya kgolo ya go utlwa botlhoko fa re kgaratlela go
fenya go tlhopololwa, bogalaka, go tlhoka poelano le go boifa. Re tla tshwanelwa
ke go itse le go thulana le rona ka borona le ba bangwe ka ditsela tse ntšha. Re a
lemoga gore boipobolo jo bo gwetlha go tlhatlhamolola dipopego tsa kakanyo, tsa
kerekele tsa loago tse di neng tsa gola mo dingwageng tse dintsi. Le gale, re
ipobola gore ka ntlha ya efanggele ga rena boitlhopelo. Re rapela gore
bakaulengwe botlhe ba legae la dikereke tsa Dutch Reformed, le ba ba kwa ntle ga
yone, ba tla re tseisa tsela eno e ntšha gore re tle re gololesege mmogo le go
tsamaya mmogo tsela ya poelano le tshiamo. Thapelo ya rona ke gore botlhoko le
bohutsana tse re buang ka tsone e nne botlhoko le bohutsana tse di re isang kwa
kgololosegong. Re dumela fa seno se kgonega ka thata ya Morena wa rona le ka
Mowa wa gagwe. Re dumela gore efanggele ya Jesu Keresete e re naya tsholofelo,
kgololosego, poloko le kagiso ya boammaaruri mo nageng ya rona.
53
Xhosa
1. Siyakholwa kuThixo oziqu zithathu emnye, uYise noNyana
noMoya oyiNgcwele,
othi ngeLizwi lakhe nangoMoya
wakhe aziqokelelele iCawe eyeyakhe, aze
ayikhusele
ayilondoloze ukususela ekuqalekeni kwehlabathi kuse
esiphelweni.
2. Siyakholwa kwicawe engcwele enye eyeyezizukulwana
ngezizukulwana, ibubudlelane babangcwele ababiziweyo
bevela kuluntu xa lulonke.
Siyakholwa ukuba umsebenzi kaKrestu wokuxolelanisa
uyabonakala kule cawe ububudlelane bokholo bâbo bathe Ef 2: 11-12
baxolelaniswa noThixo nabathe baxolelaniswa omnye
nomnye.
Ngenxa yoko siyakholwa ukuba ubunye becawe kaYesu Krestu
busisiphiwo, bukwangumyalelo; bungamandla abandakanyayo Ef 4:1-16
ngomsebenzi kaMoya oyiNgcwele, kodwa kananjalo buyinto
ekufuneka iphuthunywe ifunwe, into ekufanele ukuba abantu
bakaThixo bahlale bekhuthazwa ukuyakha.
Siyakholwa ukuba obu bunye kufuneka bubonakale ukuze
ihlabathi liqonde; kwaye siyakholwa ukuba ucalu-calulo
nobutshaba nentiyo phakathi kwabantu bebodwa okanye Yoh 17:20, 23
bengamaqela sisono esesoyiswa nguKrestu. Ke ngoko yonke into
echitha ubunye kufuneka ichaswe, kuba ayinandawo ecaweni
kaKrestu.
Siyakholwa ukuba obu bunye babantu bakaThixo bufanele ukuba
bubonakale busebenza ekuhleni iindlela ngeendlela, ngokuthi
sithandane, sibe nobudlelane omnye nomnye ngenxa yobunye
esibuphuthumayo
nesibuphumelelisayo,
ekubeni
siziva
sinemfanelo yokuzinikezela ngokupheleleyo nangovuyo omnye
komnye ukuze sakheke sibe noyolo, nasekubeni sidlelana
ngokholo olunye, sinalubizo lunye, simxhelo mnye, sibanye
ngezimvo, sinoThixo omnye onguBawo wethu sonke,
siphefumlelwa nguMoya omnye, sisabelana ngasonka sinye
nandebe-nye, sibhaptizwe ngalubhaptizo lunye, sivuma Gama
linye, sithobele Nkosi inye, sizimisele ngomcimbi omnye, lilinye
nethemba esabelana ngalo, kukunye ukukuqonda kwethu
ukuphakama nobubanzi nobunzulu bothando uKrestu asithande
ngalo, sisakheka kunye ukuze sifuze uKrestu sibe luluntu olutsha,
sithwalisane ubunzima, size ngokwenjenjalo siwufeze umyalelo
kaKrestu, sixhomekekane sakhane, siyalane sithuthuzelane,
sidlelane ngokuthwala ubunzima ngenxa yobulungisa, sithandaze
ngamxhelo mnye, sibambisane ekumsebenzeleni uThixo kweli
hlabathi, sikuchase kunye konke okunokuthintela nokuchitha obu
54
Filipi 2:1-5
1 Kor 12:4-31
Yoh 13:1-7
1 Kor 1:10-13
Ef 4:1-6
Ef 3:14-20
1 Kor 10:16-17
1 Kor 11:17-34
Gal 6:2
2 Kor 1:3-4
bunye.
Siyakholwa ukuba obu bunye bunokuphunyeleliswa kuphela
kukuqhutywa yintliziyo kungekuko ngokunyazelwa; kwaye
sikholwa ukuba, ngenxa yoxolelaniso oludalwe nguKrestu, iindidi
ngeendidi zeziphiwo zoMoya namathuba neemvelaphi neembono,
kwakunye
neentetho
ezahlukeneyo
neenkqubo-ntlalo
ezingafaniyo, zisivulela ithuba lokuba sikhonzane sakhane
siluhlanga olunye olubonakalayo lukaThixo.
Rom 12:3-8
1 Kor 12:1-11
Ef 4:7-13
Gal 3:27-28
Yak 2:1-13
Siyakholwa ukuba ukholo lwenene lokukholwa kuYesu Krestu
lulo kuphela oluyimfuneko ukuze umntu abe nokuba lilungu lwale
cawe.
Ke ngoko siyayikhaba nayiphi na imfundiso ethi indawo
ephambili kukungafani kwabantu ngokwendalo, okanye
kukwahlulahlulwa kwabo ngenxa yesono, ze ke le mfundiso
ithintele okanye ichithe ubunye obubonakalayo nobusebenzayo
becawe, ide ibange ukusekwa kweecawe ezahlukeneyo.
Kananjalo sikhaba nayiphi na imfundiso ehanahanisayo ngokuthi
obu bunye bomoya bugcinwa ngenene ngentambo yoxolo xa
amakholwa anesivumo esinye athe ahlukaniswa ngenxa
yokungafani nangenxa yokungaxolelaniseki.
Sikwakhaba nayiphi na imfundiso ekhanyelayo ukuba kusisono
ukukulandula ukubuphuthuma obu bunye obubonakalayo
obusisiphiwo esinqabileyo.
Kanjaqo sikhaba nayiphi na imfundiso ethi ngokuvakalayo okanye
ithe
cwaka
ihanahanise
ngokuthi
ubulungu
becawe
bukwaxhomekeke kumlibo wokuzalwa okanye nakuyiphi na enye
indawo enxulumene nemeko yomntu nenkqubo-ntlalo.
3. Siyakholwa ukuba uThixo icawe yakhe uyiphathise udaba
loxolelaniso olukho kuye nangaye uYesu Krestu; cawe leyo
ibiziweyo ukuba ibe yityiwa yehlabathi kwanokhanyiso lwalo;
icawe ekuthiwa inoyolo kuba iyimbumba yabaxolisi; icawe
elingqina ngamazwi nangezenzo, ingqinela izulu elitsha
nehlabathi elitsha elimiwa ngobulungisa.
Siyakholwa ukuba uThixo uthe ngeLizwi lakhe elidala ubomi
nangoMoya wakhe umniki-bomi waloyisa igunya lesono nokufa,
wathi ngokwenjenjalo wakoyisa nokungaxolelaniseki nentiyo,
ubukrakra bentliziyo nobutshaba; kananajalo ngeLizwi lakhe
elidala ubomi nangoMoya wakhe umniki-bomi uThixo abantu
bakhe ubanike igunya lokumthobela ngendlela entsha enokuthi
nakumzi jikelele nakwihlabathi izekelise ngeendlela ezintsha
zenkqubo-ntlalo.
Siyakholwa ukuba olu daba lwenziwa lungabi nakukholwa, ze ke
55
2 Kor 5:17-21
Mat 5:13-16
Mat 5:9
2 Pet 3:13
SiTyh 21-22
Ef 4: 17-6:23
Rom 6
Kol 1:9-14
Kol 3:1-4:6
nempembelelo yalo encedayo ithintelwe, ukuba luvakaliswa
kwilizwe elibanga ukuba lilelobuKrestu kanti kulo kuyanyazelwa
ukwahlulwa kwabantu ngokobuzwe, ze ke bangathembani koko
bathiyane babe nobutshaba.
Siyakholwa ukuba iyalahlekisa yaye iyimfundiso ezimisele
ukulawula iinqondo zabantu nayiphi na imfundiso ethi
ukwahlulwa kwabantu ngonyanzelo ngolu hlobo yinto
esiyifundiswa ziiNdaba eziMnandi zikaThixo, ibe ikutyeshela
ukuthobela umyalelo kaThixo iyihambe indlela yoxolelaniso, ize
ithi ngenxa yokwenza ingaqalanga yaqonda nangenxa yokoyika
nokungabakhathaleli abanye nakukuswela ukholo isuke
iwakhanyele amandla eeNdaba eziMnandi okuxolelanisa.
Ke ngoko siyayikhaba nayiphi na imfundiso ethi iiNdaba
eziMnandi zikaThixo okanye intando kaThixo ziyakuvuma ukuba
abantu mabahlulwe ngonyanzelo ngokobuzwe nangebala kwimeko
elolu hlobo, ze ke ngokwenjenjalo ithintele iphuthise ukuvakaliswa
nokuxhanyulwa koxolelaniso olukho kuKrestu.
4.
Siyakholwa ukuba uThixo wazityhila engulowo uthanda
ukudala ubulungisa noxolo lwenene phakathi kwabantu; othi
ngendlela eyodwa ehlabathini elizele zizenzo zentswela-bulungisa
nobutshaba abe nguThixo wabahlelelekileyo nabangamahlwempu
nabaphethwe ngendlela engafanelekanga, yaye necawe yakhe
uyibiza ukuba imlandele kule nto; kananjalo abacinezelweyo
ubenzela ubulungisa, abalambileyo abanike isonka; amabanjwa
uyawakhulula, iimfama azenze zibe nako ukubona; abantliziyo
zidakumbileyo uyabazimasa, abangeneleli abakhusele, iinkedama
nabahlolokazi
abancede, xenikweni
axabayo endleleni
yabangendawo; yaye kuye ukukhonza uThixo ngendlela
ecocekileyo
nengenachaphaza
kukubonelela
iinkedama
nabahlolokazi emngciphekweni wabo; ewe, abantu bakhe ufuna
ukubafundisa ukwenza okulungileyo baphuthume ubulungisa.
Dt 32:4
Lk 2:14
Jn 14:27
Eph 2:14
Is 1:16-17
Jas 1:27
Jas 5:1-6
Lk1:46-55
Lk 6:20-26
Ke ngoko siyakholwa ukuba icawe imelwe kukubanceda abantu Lk 7:22
nakuluphi na uhlobo lwentlupheko abanokuba kulo, nto leyo Lk 16:19-31
ekwathetha ukuthi icawe iya kungqina iphikisane nalo naluphi na
udidi
lwentswela-bulungisa,
khon’
ukuze
ukugweba
ngokwemfanelo kugaleleke okwamaza nobulungisa njengomfula
ongatshiyo.
Siyakholwa ukuba icawe, emnikazi wayo inguThixo nje, imelwe
kukuma nkqi, ichase intswela-bulungisa, ibaxhase abo
bangaphathwanga ngobulungisa; yaye icawe, ilandela uKrestu nje,
imelwe kukungqina ichasane nazo zonke iziphathamandla
noosomalungelo abalungiselela iziqu zabo kuphela kangangokuba
basebenzise abanye bebasindanisa.
Ke ngoko siyayikhaba nayiphi na imfundiso ezimisele ukulawula
56
Ps 146
Lk 4:16-19
Rom 6:13-18
Am 5
iingqondo zabantu ethi iindidi ezithile zokuphathwa kwabantu
ngeendlela ezingezizo ezobulungisa zivumelekile, yaye sikhaba
nayiphi na imfundiso engavumiyo ukuthi ngenxa yeeNdaba
eziMnandi zikaThixo iyichase inkqubo enjalo.
5. Siyakholwa ukuba icawe iyabizwa ukukuvuma okukwenza
konke oku, imthobela uYesu Krestu oyeyona Ntloko yayo,
nokuba kuyachaswa ngabasemagunyeni nayimimiselo
yabantu, kananjalo nokuba okuvumayo nokwenza oku
ezibizela isohlwayo nembandezelo.
NguYesu oyiNkosi.
Eph 4:15-16
KuThixo emnye, uyise noNyana noMoya oyiNgcwele, makube Acts 5:29-33
1Pet 2:18-25
ludumo nobungangamsha ngonaphakade kanaphakade.
1Pet 3:15-18
SISWATI
1. Sikholelwa
kuNkulunkulu
loticu
tintsantfu,
uYise,
Indvodzana, naMoya longcwele, lohlanganisa, avikele,
aphindze anakekele libandla lakhe, kusukela ekucaleni
kwemhlaba kudzimate kube sekugcineni.
2. Sikholelwa
ebandleni
lelingcwele,
57
linye
laKhristu
lelihlanganisa labangcwele bato tonkhe tive.
Sikholwa kutsi:
Umsebenti wekubuyisana waKhristu ubonakaliswa ebandleni
lalabo labakholwakho, lababuyisene naNkulunkulu kanye nakubo
bodvwana,
Eph. 2: 11 – 12
Bunye busipho phindze bube sibopho ebandleni laJesu Khristu,
nekutsi
kusebenta
lasihlanganisako
kwemoya
phindze
abe
waNkulunkulu
liciniso
kungemandla
lelifanele
kufunwa,
lekungulona bantfu baNkulunkulu kufanele bachubeke bakhiwe
ngalo kute batawulizuza; Eph. 4: 1 – 16
Lobunye kufanele bubonakale, kwentele kutsi umhlaba ukholwe
kutsi kwehlukana, butsa, nenzondo kubantfu nemacembu tsite,
kusono lasincoba Nkulunkulu, kanjalo naloko lokubeka lobunye
lobu esimeni lesibucayi, kube bête indzawo ebandleni phindze
kumelwane nako; Joh 17 : 20, 23.
Lobunye bebantfu baNkulunkulu bufanele bubonakale busebenta
ngetindlela
letahlukene,
ngekutsi
sitsandzane,
siphilisane,
sitinikele ngenhlitiyo lekhululekile khona sitowuba sibusiso
nelusito kumunye nangamunye wetfu; sibe benkholo yinye, moya
munye, mcondvo munye, lubito lunye naNkulunkulu munye
longubabe wetfu; sigcwaliswe ngemoya munye, sibhabhatiswe
ndzawonye, sidle ndzawonye, sivume ligama linye, sihloniphe
yinye iNkhosi, sisebentele umgomo munye, sibe neletsemba linye.
Sisonkhe kufanele sati budze, bubanti, nekujula kwelutsandvo
laKhristu; simunye sakhelwe esigwini saKhristu, ebuntfwini
lobusha, phindze setfwalelane imitfwalo yetfu. Ngekwenta njalo
siyobe sigcwalisa umtsetfo waKhristu wekutsi siyadzingana,
sidzinga kwakhana, kuvelana, phindze sidvudvutane; sihlupheke
sonkhe ngenca yekulunga, sikanyakanye sikhuleke, sisebentele
Nkulunkulu
sisesemhlabeni; sisonkhe silwe nako konkhe
58
lokumelana nebunye betfu Phil 2:1-5; 1 Cor 12:4-31; Joh 13:1-17;
1 Cor 1:10-13; Eph 4:1-6; Eph 3:14-20; 1 Cor 10:16-17; 1 Cor
11:17-34; Gal 6:2; 2 Cor 1:3-4
Lobunye
bungasimamiseka
uma
sikhululekile,
singakacindzeteleki; nekutsi tiphiwo taka moya ngekwehlukana
kwato, nematfuba, nemvelaphi, nemibonotinkholelo, kanye
nekwehlukana
kwetilimi
nemasiko
ngenca
yekubuyisana
naKhristu, konkhe loku kungematfuba ekutsi sisitane, sicebisane
njengebantfu baNkulunkulu lababonakala bamunye. Rom 12:3-8;
1 Cor 12:1-11; Eph 4:7-13; Gal 3:27-28; Jas 2:1-13
Kukholelwa kuJesu Khristu ngekweliciniso kunguwo wodvwa
umbandzela wekuba lilunga lalelibandla.
Ngako ke, asivumelani nemfundziso :
Legcizelela luchekeko lwemvelo noma lwebantfu ngesono,
ludzimate
luholele
ekubhidlikeni
kwebunye
belibandla,
lobubonakalako busebenta, nobe kugcine kuholele ekwakhiweni
kwelibandla lelisha.
Lememetela kutsi lomoya webunye uyachubeka ngelubumbano
lekuthula kepha kube bazalwane benkholo yinye bangevani
ngenca yekufuna kwehlukna nje ngekwala kubuyisana.
Lephikisa kutsi kusono kungalandzeli bunye bemaKhristu
njengesipho lesikhulu.
Legcamisa ngalokusobala nobe lokufihlekile kutsi umuntfu
kufanele abe wesigaba tsite kuze abe lilunga lalelibandla.
3. Sikholelwa kutsi:
ngaJesu
Khristu,
Simakadze
wabela
libandla
wekubuyisana.
59
ngemlayeto
Libandla libitelwe kuba luswayi nekukhanya kwemhlaba, nekutsi
libandla kutsiwa libusisekile ngoba lakha kuthula, nekutsi libandla
lingufakazi ngelivi nangekwenta, ezulwini lelisha nasemhlabeni
lomusha lapho kuhlala khona kulunga 2 Cor 5:17-21; Mt 6:13-16;
Mt 5:9; 2 Pet 3:13; Rev 21-22
Ngelivi lasimakadze lelinika imphilo, emandla ekufa nesono
ancotjwa,
kanjalo
newekungabuyisani,
newekutondzana,
newebuhlungu, newebutsa; nekutsi ngelivi lakhe, Simakadze
utawenta bantfu kutsi baphile ekutitfobeni lokusha, lokungavulela
ematfuba lamasha emphilweni yalowo mango, neyemhlaba
wonkhe.
Bucotfo balomlayeto buyaphatamiseka phindze nemsebenti wawo
uvimbeke nangabe umenyetelwa eveni lelitsi lebuKhristu, kepha
libe ligcugcutela kucwasana ngebuve lokubese kubhebhetela
kwehlukana, intondvo, nebutsa.
Yonkhe imfundziso leyetama kwenta loku kwehlukana kutsi kube
semtsetfweni ngekusebentisa livangeli, futsi ibe ingakatimiseli
kulandzela indlela yekutitfoba neyekubuyisana, kepha ngenca
yelunya, kwesaba, umhobholo, nekungakholwa, kuphikisana
nemandla elivangeli lekubuyisana, leyo mfundziso kufanele
itsatfwe njengemfundziso yemanga.
Ngako
ke,
siyaphikisana
nekuphocelelwa
kwebantfu
kutsi
nemfundziso
levumelana
bacwasane
ngekwebuve
nangekwebuhlanga, ibe isebentisa livangeli noma intsandvo
yaSimakadze
ekwenteni
loko,
lokwenta
kutsi
umsebenti
wekuvangela nekubuyisana kuKhristu ube butsakatsaka.
4. Sikholelwa kutsi:
Simakadze
utembule
anguye
yedvwa
loletsa
bulungiswa
nekuthula kubantfu bakhe, nekutsi: ngendlela yakhe Simakadze
60
unguwalabo labadzingile, labamphofu, nalabo labalinyetwe:
nekutsi libandla libetelwe kutsi lilandzele loku; Nekutsi
Nkulunkulu uletsa bulungiswa kulabo labacindzetelekile, ondle
labalambile, akhulule tiboshwa, ente timphumphutse tibone,
asimamise labehlelwe sitfunti, avikele tihambi, asite tintsandzane
nebafelokati phindze avimbe nendlela yebumnyama; Nekutsi kuye
inkholo
lehlantekile
tintsandzane
nalemsulwa
nebafelokati
ngetikhatsi
nguleyo
yekuhambela
letimatima;
Nekutsi
Simakadze ufise kufundzisa bantfu bakhe kutsi bente lokuhle,
bafune nekulunga. Dt 32:4, Lk 2:14; Jn 14:27; Eph 2:14; Isa 1:1617; Jas 1:27; 5:1-6; Lk 1:46-55; Lk 6:20-26; Lk 7:22; Lk 16:19-31
Libandla
kufanele
lisekele
bantfu
kulo
lonkhe
luhlobo
lwebuhlungu nekweswela, lokwenta libandla libe nemsebenti
wekumelana
nalo
lonkhe
luhlobo
lwekungalungi
khona
bulungiswa butohlale bugeleta njalo, kute kwemfula longashi Ps
146; Lk 4:16-19; Rom 6:13-18; Am 5
Njengoba libandla lingelaSimakadze, kufanele lime lapho
Simakadze eme khona, limelane nalabo labasetikhundleni
letisetulu, labacindzetela labanye ngenca yekufuna kuphumelelisa
tinjongo netidzingeko tabo.
Ngako
ke,
asivumelani
nemfundziso
lesebentisa
livangeli
kusimamisa kungalungi esikhundleni kwekutsi imelane nako.
5. Siyakholwa kutsi : ekutfobeleni Jesu Khristu loyinhloko,
libandla libitelwe kutsi livume phindze lente konkhe loku,
nanome tiphatsimandla
nemitsetfo
yebantfu
ingahle
ibavimbe, nekutsi nabayeca bangajeziswa kabuhlungu
Eph 4:15-16; Acts 5:29-33; 1 Pet 2:18-25; 1 Pet 3:15-18
Jesu uyiNkhosi:
Ludvumo
nenkhatimulo
mayibe
kuNkulunkulu
Indvodzana, naMoya loyingcwele kute kube phakadze.
61
uYise,
Incwadzi lephekeletelako
1. Siyati kutsi emphilweni yelibandla, tiyafika tikhatsi lapho
kuba nesidzingeko sekutsi libandla livusetele kukholwa
kwalo ngekubhekana nesimo lesitsite. Siyacondza kutsi
lesinyatselo asitsatseki lula, kepha sitsatfwa kuphela
nangabe kukhona lokumise kabi livangeli. Ngekubuka
kwetfu libandla lelikhona manje, ikakhulu ngekhatsi
kwelibandla
leDutch
Reformed,
kanye
nesimo
setembusave lapha eveni letfu, sincumo lesinje kuyabita
kutsi
sitsatfwe.
Lokuvuma
netenkholomphikiswano,
njengesifinyeto
kwetfu
nome
lesisha
akuhambelani
kumbe
senkholo
kutsatseke
yetfu,
kepha
kungulokuphuma enhlitiyweni, lesikutsatsa njengentfo
lesiphocelelekile kutsi siyente kute sivikele livangeli
kuletikhatsi lesiphila kuto. Sihlanganyela nabo labanyenti
labavuma
licala
lekutsi
kulesimo,
asikafakazi
ngalokwanele lokuholele ekutseni tonkhe tintfo letatiwako
naleto
letivunyiwe
kutsi
tisono,
tikhule
tadzimate
tabonakala tinguletilungile, letingekho nasembhalweni.
Ngenca yaloko, labanyenti babe nemcondvo wekutsi
livangeli alikho.
2. Siyacondza kutsi sizatfu nemagunya alokuvuma, yimibhalo
lengcwele, lelivi laNkulunkulu. Siyayicondza ingoti lehambisana
nalokuvuma loku, kepha sinesiciniseko sekutsi ngulokumele
sikwente. Ngetulu kwaloko, siyacondza kutsi kute letinye tinjongo
noma tinkholelo letisiniketa lilungelo lekuvuma ngalendlela,
noma
tingabukeka
timsulwa
kanjani.
Lesento
sekuvuma
singentiwa libandla kuphela, kute lihlanteke, libe cotfo, lentele
kutsembeka
siyamemetela
kwemlayeto
walo.
embikwebantfu
Ngekutitfoba
kutsi
lokukhulu,
lokusichubako
kunye,
siyesaba kutsi liciniso nemandla elivangeli kusesimeni lesibucayi.
62
Asikafisi kufeza tinjongo netifiso tetfu ngaphandle kwaloku
lesikushoko.
Kodvwa
ke,
siyati
kutsi
tinhloso
tetfu
lekungutonatona, tatiwa nguye lowati konkhe. Lokuvuma
lesikwentako sikwenta ngaphambi kwesihlalo sakhe sebukhosi,
nangaphambi
kweluntfu.
kuyadlabhatiseka
Siyancusa
loku,
bantfu
ke
kutsi
akungabese
labanetinhloso
letehlukile
(tangasense) labafuna kutiphumelelisa. Asikacondzi ke kubeka
tikhilikitsi endleleni, kepha sifisa kukhomba bantfu lidvwala
lelingulonalona, Jesu Khristu.
3. Lesivumo lesi asikabekelwa labatsite, kungaba licembu noma
libandla. Simemetela kona kutsi simelane nemfundziso yemanga,
nemicondvo lengasiyo, leyenta livangeli libe esimeni lesibucayi
ebandleni
naseveni.
naletimfundziso,
bayibalekele.
kutsi
Sifisa
labo
Siyacondza
kube
bete
lotiyamanisa
labamphumphutsekiswe
kahle
kutsi
ngiyo
lemfundziso
le
iyakhohlisana vele, yenta labo labaphila kuyo bafundze kumukela
konkhe njengeliciniso. Ngaleso sizatfu ke, asikungabati kukholwa
kwalabo
labakuleso
simo,
bucotfo
babo,
kuhlonipheka
nenhlakanipho yabo, kanjalo netinhloso tabo letinhle, nendlela
labatiphatsa ngayo. Loko ke kubangelwa kutsi siyawati emandla
enkhohliso, nekutsi asikhululwa kutitfoba nekutimisela kuphela,
kodvwa sikhululwa Yindvodzana ngeliciniso. Libandla letfu ke
linesidzingeko lesikhulu salenkhululeko, kungako singasoli, kepha
sicela. Sicela kubuyisana kweliciniso lokuholela ekuphendvukeni
nekugucuka kwesimilo. Sisenta loko siyacondza kutsi lesento
sekuvuma sono sifana nenkemba lekhalipha tinhlangotsi totimbili
lokwenta kutsi kube bete lotitfola amsulwa yena. Siyati kutsi
imibono nekutiphatsa lokumelene nelivangeli kukhona kitsi
sonkhe, futsi kuyohlala kukhona. Kungako ke lokuvuma loku
sikutsatsa njengesimemo sekuhlala sihlola lingekhatsi letfu
kanyekanye, siphindze sibambisane ekulweni netimo tsite,
silungele kuphendvuka egameni lenkhosi yetfu Jesu Khristu,
63
kulelive lelonakele. Ngekwenta njalo inhloso yetfu akusiko
kutivikela nekungabeketeli, ngoba loko kungasenta singakulungeli
kushumayela labanye.
4. Siyakhuleka kutsi lesento sekuvuma singabeki tingcinamba
noma tikhilikitsi letingasito endleleni lokutawubanga luchekeko,
kepha lesento asiholele ekutseni sibuyisane phindze sibe munye.
Siyati ke kutsi lenkondzo yekubuyisana nekuvuma sono ngeke ibe
mnandzi,
kubita
buhlungu
bekuvuma,
nekuphendvuka,
nebuhlungu bekugucula indlela yekuphila. Kusibeka endleleni
lesite siciniseko ngayo, singeke futsi siyente ihambelane
nekutsandza
kwetfu.
bekuvivinywa.
Kulendlela
Sisetama
kuncoba
sitawuvuma
bumatima
buhlungu
nekwesaba,
kutawubita kutsi sicale phansi sitati kabusha kanye nalabanye
ngetindlela
kubhidlitwe,
letinsha.
Siyati
kwakhiwa
kutsi
lokuvuma
kwemicabango
yetfu,
loku
kubita
kwelibandla
nekwemango lokube khona iminyaka leminyenti. Siyavuma kepha
kutsi, ngenca yelivangeli, site lenye indlela. Siyathandaza ke kutsi
bodzadzewutfu nebanaketfu ebandleni le Dutch Reformed
Church, nalabangaphandle kwalo, batawufuna kwenta lesicalo
lesisha kanye natsi, kute sitokhululeka sonkhe, sisonkhe sihambe
endleleni yekubuyisana, nebulungiswa. Ngaloko ke, siyetsemba
kutsi lobuhlungu lesikhuluma ngabo butawusiholela ensindisweni.
Siyakholwa kutsi loko kungenteka ngemandla eNkhosi yetfu
nangemoya wakhe longcwele. Sikholelwa kutsi livangeli la Jesu
Khristu liletsa litsemba, inkhululeko, insindziso, nekuthula
kweliciniso eveni letfu.
French
Confession de foi de Belhar
64
Nous croyons dans le Dieu trin, Père, Fils et Saint Esprit, qui rassemble, protège et prend soin
de Son Eglise par sa Parole et Son Esprit, comme il l'a fait depuis le commencement du
monde et le fera jusqu'à la fin.
Nous croyons l'Eglise chrétienne, une, sainte et universelle, communion des saints appelés de
la famille humaine tout entière.
Nous croyons
que l'oeuvre de réconciliation du Christ a été rendue manifeste dans l'Eglise comme la
communauté des croyants qui ont été réconciliés avec Dieu et les uns avec les autres;
que l'unité est, par conséquent, à la fois un don et une obligation pour l'Eglise de Jésus-Christ;
qu'au travers de l'action de l'Esprit de Dieu elle est une force qui unit, bien qu'en même temps
elle soit une réalité qui doit être poursuivie et recherchée avec zèle; une réalité que le peuple
de Dieu doit continuellement construire pour qu'elle se réalise;
que cette unité doit devenir visible en sorte que le monde puisse croire que la séparation,
l'inimitié et la haine entre les gens ou les groupes est un péché que Christ a déjà vaincu, et,
par conséquent, que tout ce qui menace cette unité ne peut avoir de place dans l'Eglise et doit
être combattu;
que cette unité du peuple de Dieu doit être manifestée et être active de diverses manières: en
ce que nous nous aimons les uns les autres; nous expérimentons, pratiquons et poursuivons la
communion les uns avec les autres; nous sommes appelés à nous donner nous-mêmes
volontairement et joyeusement pour être en bénéfice et en bénédiction les uns pour les autres;
nous partageons une seule foi, avons une seule vocation, sommes une seule âme et un seul
Esprit; nous avons un seul Dieu et Père, sommes remplis d'un seul esprit, sommes baptisés
d'un unique baptême, mangeons d'un seul pain et buvons d'une seule coupe, confessons un
seul Nom, sommes soumis à un seul Seigneur, travaillons pour une seule cause et partageons
un seul et même espoir; ensemble nous en venons à connaître la hauteur, la profondeur et la
largeur de l'amour de Christ; ensemble nous sommes édifiés à la stature de Christ, en vue
d'une humanité nouvelle; ensemble nous connaissons et portons les fardeaux les uns des
autres, accomplissant ainsi la loi de Christ, à savoir que nous avons besoin les uns des autres
et que nous nous édifions les uns les autres, nous exhortant et nous réconfortant les uns les
autres; nous souffrons les uns avec les autres en vue de la justice; nous prions ensemble;
ensemble nous servons Dieu en ce monde; et ensemble nous combattons contre tout ce qui
pourrait menacer ou entraver cette unité;
que cette unité ne peut être établie que dans la liberté et non pas sous la contrainte; que la
variété des dons spirituels, des occasions, des arrière-plans, des convictions, ainsi que les
diverses langues et cultures sont, en vertu de la réconciliation en Christ, des occasions de
service et
d'enrichissements mutuels au sein de l'unique peuple de Dieu;
que la vraie foi en Jésus-Christ est la seule condition pour être membre de cette Eglise;
Par conséquent, nous rejetons toute doctrine qui 'absolutise ' soit la diversité naturelle ou la
séparation pécheresse des peuples d'une manière telle que cette absolutisation entrave ou
65
brise l'unité visible et active de l'Eglise, ou même conduise à l'établissement d'églises
séparées;
qui professe que cette unité spirituelle est maintenue dans le lien de la paix alors que des
croyants de la même confession sont en fait séparés les uns des autres sous le prétexte de la
diversité et sans espoir de réconciliation;
qui dénie que le refus de poursuivre sans relâche cette unité visible, don inestimable, est un
péché;
qui explicitement ou implicitement maintient que l'origine ou tout autre facteur humain ou
social devrait être un facteur pour déterminer l'appartenance à l'Eglise.
Nous croyons que Dieu a confié à son Eglise le message de la réconciliation en et par JésusChrist; que l'Eglise est appelée à être le sel de la terre et la lumière du monde; que l'Eglise est
dite bénie parce qu'elle est artisan de paix, que l'Eglise est témoin à la fois en paroles et en
actes des cieux
nouveaux et de la terre nouvelle où demeurera la justice;
que Dieu par sa Parole et son Esprit vivifiants a vaincu les pouvoirs du péché et de la mort, et
par conséquent aussi ceux de l'irréconciliabilité et de la haine, de l'amertume et de l'inimitié;
que Dieu par sa Parole et son Esprit vivifiants rendra Son peuple capable de vivre en une
nouvelle obéissance qui peut ouvrir de nouvelles possibilités de vie pour la société et le
monde;
que la crédibilité de ce message est sérieusement affectée et sa bénéfique parole obstruée
quand il est proclamé dans un pays qui se dit Chrétien, mais où la séparation forcée des
peuples sur une base raciale promeut et perpétue l'aliénation, la haine et l'inimitié;
que tout enseignement qui essaie de légitimer une telle séparation forcée en en appelant à
l'Evangile, et n'est pas prêt à s'aventurer sur le chemin de l'obéissance et de la réconciliation,
mais qui au contraire, sur base de préjugés, de la peur, de l'égoïsme et de l'incroyance, dénie à
l'avance la puissance de réconcilaition de l'Evangile, doit être considéré comme une idéologie
et une fausse doctrine.
Par conséquent, nous rejetons toute doctrine qui, dans une telle situation, cautionne au nom
de l'Evangile ou de la volonté de Dieu, la séparation forcée des peuples sur base de la race et
de la couleur et ainsi, d'avance, empêche et affaiblit le ministère et l'expérience de la
réconciliation en Christ.
Nous croyons que Dieu s'est révélé lui-même comme Celui qui veut instaurer la justice et la
vraie paix parmi les être humains; que dans un monde rempli d'injustice et d'inimitié Il est
d'une manière toute spéciale le Dieu de l'indigent, du pauvre et de la victime de l'injustice et
qu'Il appelle Son Eglise à le suivre en cela; qu'Il instaure la justice pour l'opprimé et donne du
pain à l'affamé; qu'Il libère le prisonnier et rend la vue à l'aveugle;
qu'Il soutient l'opprimé, protège l'étranger, aide l'orphelin et la veuve et ferme le passage à
l'impie; que pour Lui la religion pure et sans défauts c'est de visiter les orphelins et les veuves
dans leur souffrance; qu'Il veut apprendre à Son peuple à faire ce qui est bien et à rechercher
ce qui est juste;
66
que l'Eglise doit par conséquent se tenir aux côtés des gens quelle que soit la forme de leur
souffrance ou de leur besoin, ce qui suppose, entre autre, que l'Eglise doit témoigner contre et
s'opposer à toute forme d'injustice, de telle manière que la justice soit comme un courant
d'eau et la droiture comme un torrent intarissable;
que l'Eglise parce qu'elle appartient à Dieu doit se tenir là où Il se dresse, à savoir contre
l'injustice et du côté de celui à qui l'on a fait du tort; qu'en suivant Christ l'Eglise doit
témoigner contre tous les puissants et les privilégiés qui recherchent égoïstement leur propre
intérêt et ainsi contrôlent et lèsent les autres.
Par conséquent, nous rejetons toute idéologie qui légitimerait des formes d'injustice, et toute
doctrine qui ne cherche pas à résister à de telles idéologies au nom de l'Evangile.
Nous croyons qu'en obéissance à Jésus-Christ, son seul Chef, l'Eglise est appelée à confesser
et à pratiquer toutes ces choses, quand bien même les autorités et les lois humaines les
interdiraient, et que la punition et la souffrance en seraient la conséquence.
Jésus est Seigneur.
67
Korean
벨하신앙고백
1. 우리는 세상의 시작으로부터 끝까지 말씀과 성령으로 교회를 모으시고,
보호하시고,
돌보시는 성부, 성자, 성령이신 삼위일체 하나님을 믿는다.
2. 우리는 모든 인류로부터 구속을 받은 성도들의 공동체인 하나의 거룩하고
보편적인
기독교회를 믿는다.
우리는 믿는다:
- 그리스도의 화목케 하시는 사역은 하나님과 화목하고 동시에 사람들 사이에
화목한 성도들의 공동체인 교회에 나타나야 한다 (엡 2:11-22);
- 그러므로 연합은 예수 그리스도의 교회에 주시는 선물이자 의무이다. 연합하도록
묶는 힘은 성령의 역사로 이루어지지만, 동시에 현실에서 이루어지도록 하나님의
백성이 성실하게 그리고 지속적으로 추구해야 한다 (엡 4:1-16);
- 이 연합은 명백히 드러나서, 민족과 집단간의 분리와,증오와, 미움은 이미
그리스도께서 정복하신 죄라는 것과 따라서 이러한 연합을 해치는 어떠한 것도
교회에서 용인되지 않고 배제되어야 한다는 사실을 세상으로 하여금 알게 해야
한다 (요 17:20-23);
- 하나님의 백성이 누리는 이 연합은 우리가 서로 사랑하고, 함께 공동체 삶을
경험하고, 실천하고, 추구하는 여러 방면에 적극적으로 드러나야 한다. 우리
모두는 서로에게 유익이 되고 축복이 되도록 우리 자신을 기꺼이 그리고 기쁘게
헌신할 책임이 있다. 우리는 같은 신앙과 같은 소명을 가지고, 한 뜻과 한 마음이
되어, 동일한 성령으로 충만하여 동일한 세례를 받아 한 분이신 성부 하나님을
섬긴다. 그래서 우리는 같은 떡과 잔을 먹고 마시며, 같은 주님을 고백하고
순종하여, 동일한 소망을 가지고 동일한 목적을 위해서 노력한다. 우리는 함께
그리스도의 사랑의 높이와 넓이와 깊이를 알아가고, 그리스도의 장성한 모습으로
자라감으로 새로운 인류를 이룬다. 우리는 서로의 고통을 인식하고 분담하여,
우리 서로가 서로를 필요로 하고, 서로를 세워주며, 서로에게 권면하고
위로하는그리스도의 법을 성취한다. 궁극적으로 우리는 공의를 위해서 서로
2
68
고통을 나누고, 서로를 위해서 기도하며, 이 연합을 해치는 모든 것들에
대항하면서 이 세상에서 함께 하나님을 섬긴다 (빌 2:1-5; 고전12:4-31; 요 13:117; 고전 1:10-13; 엡 4:1-6; 엡 3:14-20; 고전 10:16-17; 고전 11:17-34; 갈 6:2;
고후 1:3-4);
- 이 연합은 억압이 아닌 자유 안에서만 성취될 수 있다. 성령의 다양한 은사와 기회,
배경,신념, 그리고 언어와 문화의 다양함은 화목케 하시는그리스도의 축복이며,
한 하나님의 백성들이 서로 섬기고 풍성함을 누리는 기회가 된다 (롬 12:3-8; 고전
12:1-11; 엡 4:7-13; 갈 3:27-28; 약 2:1-13);
- 예수 그리스도에 대한 참다운 신앙이 이 교회의 성도가 되는 유일한 조건이다.
그러므로 우리는 다음의 교리를 반대한다:
- 자연적인 다양성이나 사람들 사이의 죄악된 분열을 절대화하여 현실 교회의
적극적인 연합을 방해하고 파괴하거나 또는 교회분열을 조장하는 교리를
거부한다;
- 동일한 신앙을 고백하는 성도들이 서로 다르다는 이유로 사실상 서로를
소외시키고 화해를 포기하고 있음에도 불구하고, 영적으로는 평화의 줄로 참된
연합이 유지되고 있다는 고백을 반대한다;
- 참으로 귀중한 선물인 이 가시적인 연합을 실현하려는 노력을 거부하는 것이
죄라는 것을 부정하는 교리를 반대한다;
- 명백하게 또는 은연중에라도, 사회전통이나 다른 어떠한 인간적이고 사회적인
요소가 교회의 성도의 자격을 규정한다는 교리를 거부한다.
3. 우리는 믿는다:
- 하나님께서 예수 그리스도 안에서 화해의 메시지를 교회에 맡기셨다. 교회는 이
땅의 소금이고 이 세상의 빛이며, 교회는 화평케 하는 사역으로 복되다 일컫는다.
교회는 그 말씀과 행동으로 공의가 가득한 새 하늘과 새 땅을 증거한다 (고후 5:1721; 마 5:13-16; 마 5:9; 벧후 3:13; 계 21-22);
- 하나님께서 생명을 주시는 말씀과 성령으로 죄와 사망의 권세를 정복하셨기
때문에, 불화와 미움, 갈등과 반목의 기운도 정복되었다. 생명을 주시는 하나님의
3
말씀과 성령이 하나님의 백성으로 하여금 사회와 세상에 새로운 삶의 가능성을
여는 순종의 새 삶을 살게 한다 (엡 4:17–6:23; 롬 6; 골 1:9-14; 골 2:13-19; 골 3:1–
4:6);
- 아무리 기독교를 표방하는 지역이라 할지라도 인종적 편견으로 구조적 분리를
조장하고 소외와 미움과 반목을 고착시키려는 곳에서는 이 진리의 신뢰성은 크게
69
훼손되고 유익한 사역은 방해받는다;
- 비록 복음을 표방하지만 강제적인 분리를 합법화하려는 어떠한 가르침이나,
순종과 화해의 길로 나아가지 않고 오히려 편견과 두려움, 이기심과 불신 때문에
복음의 화목케 하는 능력을 부인하는 모든 가르침은 잘못된 사상이나 거짓 교리로
여겨야 한다.
그러므로 우리는 거부한다:
- 우리는 복음의 이름이나 또는 하나님의 뜻이라는 명분아래 인종과 피부색의
차이에 따른 강제 분리를 찬성하여, 결과적으로 그리스도의 화목의 사역과 화목된
삶을 방해하고 약화시키는 모든 교리를 거부한다.
4. 우리는 믿는다:
- 하나님께서는 사람들에게 자신을 공의와 진정한 평화를 추구하는 분으로
나타내신다;
- 하나님은 불의와 반목이 가득한 세상에서 특별한 방법으로 궁핍하고 가난하고
억압받는 자들의 하나님이 되신다;
- 하나님께서는 교회로 하여금 자신을 따라서 억눌린 자에게 공의를 그리고 배고픈
자에게 식량을 주기를 원하신다;
- 하나님께서는 갇힌 자를 풀어주시고 눈먼 자의 시력을 회복시키신다;
- 하나님께서는 학대받는 자들을 도우시고, 나그네를 보호하시며, 고아와 과부들을
도우시며, 불의한 자의 길을 막으신다;
- 하나님께 있어서 순수하고 때묻지 않은 종교는 고통 가운데 있는 고아와 과부를
돌보는 것이다;
4
- 하나님은 교회가 선한 일을 행하고 공의를 추구하도록 가르치신다 (신 32:4; 눅
2:14; 요 14:27; 엡 2:14; 사 1:16-17; 약 1:27; 약 5:1-6; 눅 1:46-55; 눅 6:20-26; 눅
7:22; 눅 16:19-31; 시 146; 눅 4:16-19; 롬 6:13-18; 암 5);
- 그러므로 교회는 사람들이 어떠한 곤경이나 어려움에 처해 있든지 그들 편에 서
있어야 한다. 그렇게 하여 공의가 물같이 정의가 하수처럼 흐르도록, 교회는
어떠한 형태의 불의에도 반대하고 저항하여야 한다;
- 하나님께 속한 교회는 주님이 서신 곳에 서야 하며, 특별히 불의에 반대하고
부당하게 대우받는 자들과 함께 하여야 한다. 그리스도를 따르는 교회는
이기적으로 자기 이익을 추구하며 다른 사람들을 억압하고 해를 끼치는 모든
권력과 기득권을 가진 자들에 반대해야 한다.
그러므로 우리는
70
- 불의를 정당화하는 어떠한 사상이나 그러한 사상에 복음의 이름으로 저항하기를
주저하는 모든 교리를 거부한다.
5. 우리는 믿는다:
- 홀로 머리되신 예수 그리스도께 순종하는 교회는, 이것이 비록 정부와 인간의
법에 반하고 때로는 처벌과 고통이 수반된다 할지라도, 이상의 교리를 고백하고
실천하도록 부름을 받았다 (엡 4:15-16; 행 5:29-33; 벧전 2:18-25; 벧전 3:15-18).
예수님은 주님이시다.
오직 한분이신 하나님, 성부와 성자와 성령께 세세토록 존귀와 영광이 있을지어다.__
71
ADDENDUM 2
WORSHIP BOOK OF THE UNITING REFORMED
CHURCH IN SOUTHERN AFRICA
THE BELHAR CONFESSION IN TONGUES
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Contents
1.
Highlights of some elements in the order of service ..................................................................... 75
1.1.
Votum ....................................................................................................................................... 75
1.2.
Greetings ................................................................................................................................... 75
1.3.
The law...................................................................................................................................... 75
1.4.
Prayer of confession/repentance ............................................................................................... 75
1.5.
Forgiveness of sin pronounced ................................................................................................. 75
1.6.
Benediction ............................................................................................................................... 76
1.6.1.
Ordained minister (lifting of hands)...................................................................................... 76
1.6.2.
Un-ordained minister/church council member...................................................................... 76
2. Orders of Services ............................................................................................................................. 77
2.2. Order of a morning service ............................................................................................................ 77
2.3. Order of an afternoon ..................................................................................................................... 77
2.4. Order of an evening service ........................................................................................................... 78
2.5. Order of a baptism Service............................................................................................................. 78
2.6. Order of a communion Service ...................................................................................................... 79
2.7. Order of a special service (Baptism, confirmation/induction/ordination; etc) ............................... 79
2.8. Order of a wedding service ............................................................................................................ 79
2.9. Order of a funeral service............................................................................................................... 80
2.10. Order of a funeral service of an adult .......................................................................................... 80
2.11. Order of unveiling of a tombstone ............................................................................................... 81
2.12. Order of dedication of a building ................................................................................................. 81
3. LITURGICAL FORMS .................................................................................................................... 82
3.1. Form for baptism of infants ........................................................................................................... 82
3.2. Form for baptism of adults ............................................................................................................. 83
3.3. Form for celebration of Holy Communion .................................................................................... 85
3.4. Formula for confirmation ............................................................................................................... 88
3.5. Formula for re-admission ............................................................................................................... 89
3.6. Form for the Ordination of Elders and Deacons ............................................................................ 90
3.7. Form of ordination of a minister of the word (Proponent)............................................................. 92
3.9. Form for the Solemnization of Marriage ....................................................................................... 95
3.11. Dedication of a building (church/ hall/ house)............................................................................. 98
4. CREEDS ......................................................................................................................................... 100
4.1. The Apostles’ Creed .................................................................................................................... 100
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4.2. The Nicene Creed ........................................................................................................................ 100
4.3. The Athanasian Creed .................................................................................................................. 100
5. CONFESSIONS .............................................................................................................................. 102
5.1. THE BELGIC CONFESSION (1618-19) .................................................................................... 102
5.2. HEIDELBERG CATECHISM ............................................................................................................. 118
5.3. CANONS OF DORT ........................................................................................................................ 151
5.4. The Belhar Confession (1986) ..................................................................................................... 176
6. Responsive Liturgies........................................................................................................................ 182
6.1. Responsive Readings of the Law .................................................................................................. 182
6.1.1. Words of Jesus from the Gospels ............................................................................................. 182
6.1.2. From the Epistles ...................................................................................................................... 182
6.1.3. From the Psalms........................................................................................................................ 183
6.1.4. As a Teacher of Sin .................................................................................................................... 184
6.1.5. As Summarized in Matthew 22:37-40 ...................................................................................... 185
6.2. Responsive Belhar ........................................................................................................................ 185
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PART 1
1.
Highlights of some elements in the order of service
1.1.
Votum
L:
“Let us worship God…” or “Let us start this service…”
“Our help is in the name of the LORD, who made heaven and earth” [Ps. 124:8]
Or
“I lift up my eyes to the mountains, where does my help come from? My help comes
from the Lord, the Maker of heaven and earth.” [Ps. 121: 1-2
Or
“Our help is in the name of God the Father, Son and the Holy Spirit, who is the same
yesterday and today and forever.” [Heb. 13:8]
1.2.
Greetings
L: “Congregation of the Lord… or Dear brothers and Sisters…or Brothers and
Sisters: Grace and peace to you from God our Father and from the Lord Jesus Christ
by the power of the Holy Spirit” [Rom 1:7]
Or
“May the grace of the Lord Jesus Christ, and the love of God, and the fellowship of
the Holy Spirit be with you all.”
Or
“Grace and peace to you from him who is, and who was, and who is to come, and
from the seven spirits before his throne, and from Jesus Christ, who is the faithful
witness, the firstborn from the dead, and the ruler of the kings of the earth.” [Rev 1:45]
1.3.
The law
L: “God gave us the law to order our lives according to it and since through the law
also comes the knowledge of our sins, let us respectfully, and searching our hearts,
listen to the Ten Commandments or the Summary of the law from/ the book of…” Ex
20:1-20; Deut. 5 or the summary can be used Matt. 22: 34-40; Mark 12:29-31; Rom.
13:8-10
1.4.
Prayer of confession/repentance
L: “If we say we have no sin we deceive ourselves and the truth is not in us [1 John
1:8] For we all make mistakes” [James 3:2]
Or
L: “Let us therefore now confess our sins to God who knows our hearts…”
Sing a song of confession [Hosanna 114 or…]
1.5.
Forgiveness of sin pronounced
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L: If we confess our sins God is faithful and just. God will forgive our sins and
cleanse us from all unrighteousness [1 John 1:9].Blessed is the one whose
transgression is forgiven, whose sin is covered [Ps 32:1].
Or
L: The Lord says: See, I am making all things new [Rev 21:5], If anyone is in Christ,
there is a new creation [2 Cor. 5:19]
Or
L: May the God of mercy who forgives you all your sins through Jesus Christ,
strengthen you in all goodness by the power of the Holy Spirit and keep you in eternal
life.
1.6.
Benediction
1.6.1. Ordained minister (lifting of hands)
L: “The grace of our Lord Jesus Christ and the love of God and the fellowship of the
Holy Spirit be with you all.”
Or
L: “The LORD bless you and keep you; the Lord make his face shine on you and be
gracious to you; the LORD turn his face toward you and give you peace.”
1.6.2. Un-ordained minister/church council member
L: “May the grace of our Lord Jesus Christ and the love of God and the fellowship of
the Holy Spirit be with us all.”
Or
L: “May the Lord bless us and keep us; the Lord make his face shine on us and be
gracious to us; the Lord turn his face toward us and give us peace.”
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PART 2
2. Orders of Services
2.1.
Order of normal Sunday service
2.1.1. Votum
2.1.2. Greeting
2.1.3. Song of praise
2.1.4. The law
2.1.5. Repentance
2.1.6. Forgiveness of sin pronounced
2.1.7. The Creed
2.1.8. Hymn
2.1.9. Prayer
2.1.10. Hymn
2.1.11. Scripture reading
2.1.12. Sermon
2.1.13. Prayer
2.1.14. Offerings
2.1.15. Hymn
2.1.16. Benediction
2.1.17. Announcements
2.1.18. Music while people leave the church
2.2. Order of a morning service
2.2.1. Votum:
2.2.2. Greeting
2.2.3. Song of praise
2.2.4. The law
2.2.5. Hosanna
2.2.6. Prayer of confession/Repentance
2.2.7. Forgiveness of sin pronounced
2.2.8. The Creed
2.2.9. Hymn
2.2.10. Prayer
2.2.11. Hymn
2.2.12. Scripture reading
2.2.13. Sermon
2.2.14. Prayer
2.2.15. Offerings
2.2.14. Hymn
2.2.15. Benediction
2.2.16. Announcements
2.2.17. Music while people leave the church
2.3. Order of an afternoon
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2.3.1. Votum
2.3.2. Greeting
2.3.3. Song of praise
2.3.4. Prayer
2.3.5. Hymn
2.3.6. Scripture reading
2.3.7. Sermon
2.3.8. Prayer
2.3.9. [Open discussions on the sermon]
2.3.10. Offerings
2.3.11. Hymn
2.3.12. Benediction
2.3.13. Announcements
2.3.14. Music while people leave the church
2.4. Order of an evening service
2.4.1. Votum
2.4.2. Greeting
2.4.3. Song of praise
2.4.4. Prayer
2.4.5. Hymn
2.4.6. Scripture reading
2.4.7. Sermon
2.4.8. Prayer
2.4.9. [Open discussions on the sermon]
2.4.10. Offerings
2.4.11. Hymn
2.4.12. Benediction
2.4.13. Announcements
2.4.14. Music while people leave the church
2.5. Order of a baptism Service
2.5.1. Votum
2.5.2. Greeting
2.5.3. Song of praise
2.5.4. The law
2.5.5. Repentance
2.5.6. Forgiveness of sin pronounced
2.5.7. The Creed
2.5.8. Hymn
2.5.9. Prayer
2.5.10. Hymn
2.5.11. Scripture reading
2.5.12. Sermon
2.5.13. Prayer
2.5.14. Offerings
2.5.15. Closing hymn
2.5.16. Benediction
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2.5.17. Announcements
2.5.18. Music while people leave the church
2.6. Order of a communion Service
2.6.1. Votum
2.6.2. Greeting
2.6.3. Song of praise
2.6.4. The law
2.6.5. Repentance
2.6.6. Forgiveness of sin pronounced
2.6.7. The Creed
2.6.8. Hymn
2.6.9. Prayer
2.6.10. Hymn
2.6.11. Scripture reading
2.6.12. Sermon
2.6.13. Prayer
2.6.14. Offerings
2.6.15. Closing hymn
2.6.16. Benediction
2.6.17. Announcements
2.6.18. Music while people leave the church
2.7. Order of a special service (Baptism, confirmation/induction/ordination; etc.)
2.7.1. Votum
2.7.2. Greeting
2.7.3. Song of praise
2.7.4. The law
2.7.5. Repentance
2.7.6. Forgiveness of sin pronounced
2.7.7. The Creed
2.7.8. Hymn
2.7.9. Prayer
2.7.10. Hymn*1
2.7.11. Scripture reading
2.7.12. Sermon
2.7.13. Prayer
2.7.14. Offerings
2.7.15. Closing hymn
2.7.16. Benediction
2.7.17. Announcements
2.7.18. Music while people leave the church
2.8. Order of a wedding service
2.8.1. Votum
* Any of the events mentioned in 3.7 could be done here.
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2.8.2. Hymn
2.8.3. Prayer
2.8.4. Scripture reading
2.8.5. Sermon
2.8.6. Music
2.8.7. Reading of formula and solemnization of marriage
2.8.8. Music
2.8.9. Benediction
2.9. Order of a funeral service
2.9.1. Funeral of a child
Part 1 (At home/church)
2.9.1.1. Votum
2.9.1.2. Hymn
2.9.1.3. Prayer
2.9.1.4. Obituary*2
2.9.1.5. Scripture reading
2.9.1.6. Sermon
2.9.1.7. Hymn
2.9.1.8. Benediction
Part 2 (At graveyard)
2.9.1.9. Prayer
2.9.1.10. Music
2.9.1.11. Burial formula
2.9.1.12. Music
2.9.1.13. Benediction
2.10. Order of a funeral service of an adult
Part 1 (At home/church)
2.10.1. Votum
2.10.2. Hymn
2.10.3. Prayer
2.10.4. Obituary*3
2.10.1.5. Scripture reading
2.10.1.6. Sermon
2.10.1.7. Hymn
2.10.1.8. Benediction
Part 2 (At the graveyard)
2
3
Depending on the age of the child
Follow the funeral program as agreed upon by the church and family
80
2.10.9. Prayer
2.10.10. Music
2.10.11. Burial formula
2.10.12. Music
2.10.13. Benediction
2.11. Order of unveiling of a tombstone
Part 1 (At Home)
2.11.1. Prayer
2.11.2. Hymn
2.11.3. Speech by a family member
2.11.4. Music
2.11.5. Scripture reading*
2.11.6. Sermon*4
2.11.7. Offerings
Part 2 (At graveyard)
2.11.8. Prayer
2.11.9. Music
2.11.10. Short sermon
2.11.11. Formula
2.11.12. Unveiling
2.11.13. Vote of thanks by family member
2.11.14. Benediction
2.12. Order of dedication of a building
Part 1 (Outside the building)
2.12.1. Votum
2.12.2. Music
2.12.3. Prayer
2.12.4. Music
2.12.5. Dedication of the building (Formulary)
2.12.6. Music
2.12.6. Dedication of the building (formulary)
2.12.7. Scripture reading and sermon
2.12.8. Speeches
2.12.9. Music
2.12.10. Benediction
4
The sermon could either be done at home or at the grave yard depending on local tradition
81
PART 3
3. LITURGICAL FORMS
3.1. Form for baptism of infants
Beloved congregation in Jesus Christ:
What the Lord has revealed to us in his Word about holy baptism can be summarized in this
way:
First, Scripture teaches that we and our children are sinners from birth. This means that we
are all under the judgment of God and for that reason cannot be members of his kingdom
unless we are born again. Baptism, teaches that sin has made us so impure that we must
undergo a cleansing which only God can accomplish. Therefore, we ought to be displeased
with ourselves, humble ourselves, and turn to God for our salvation.
Second, baptism is a sign and seal that our sins are washed away through Jesus Christ. For
this reason we are baptized into the name of God, the Father, the Son, and the Holy Spirit.
Third, because all covenants have two sides, baptism also places us under obligation to live
in obedience to God. We must cling to this one God, Father, Son, and Holy Spirit. We must
trust God and love God with all our heart, soul, mind, and strength. We must abandon the
sinful way of life, put to death our old nature, and show by our lives that we belong to God. If
we through weakness should fall into sin, we must not despair of God's grace, nor use our
weakness as an excuse to keep sinning. Baptism is a seal and totally reliable witness that God
is always faithful to God’s covenant with us.
Our children should not be denied the sacrament of baptism because of their inability to
understand its meaning. Without their knowledge, our children not only share in Adam's
condemnation but are also received into God's favour in Christ. God's gracious attitude
toward us and our children is revealed in what God said to Abraham, the father of all
believers: "I will establish my covenant as an everlasting covenant between me and you and
your descendants after you for the generations to come, to be your God and the God of your
descendants after you" (Gen. 17:7). The apostle Peter also testifies to this with these words:
"The promise is for you and your children and for...all whom the Lord our God will call"
(Acts 2:39). Therefore God formerly commanded circumcision as a seal of the covenant and
as a declaration that righteousness comes by faith. Christ also recognized that children are
members of the covenant people when he embraced them, laid his hands on them, and
blessed them (Mark 10:16). Since baptism has replaced circumcision, our children should be
baptized as heirs of God's kingdom and of God’s covenant. As the children mature, their
parents are responsible for teaching them the meaning of baptism.
Prayer:
Address to the Parents
As you have now heard, baptism is given to us by God as proof that God does make a
covenant with us and our children. We must, therefore, use the sacrament for the purpose that
God intended and not out of custom or superstition. You are asked to give an honest answer
82
to these questions as a testimony that you are doing what God commands.
First, do you acknowledge that our children are sinful from the time of conception and birth
and therefore are subject to the misery which sin brings?
Second, do you acknowledge that the teaching of the Old and New Testaments summarized
in the Apostles' Creed, and taught in this Christian church, is the true and complete doctrine
of salvation?
Third, do you sincerely promise to do all you can to teach these children, and to have them
taught this doctrine of salvation?
Answer: We do.
Baptism
(Name), I baptize you in the name of the Father and of the Son and of the Holy Spirit.
Prayer
Almighty God and merciful Father, we thank you and praise your name for having forgiven
our sins through the blood of your dear Son, Jesus Christ. We thank you for uniting us with
Christ through your Holy Spirit and adopting us as your children, and we thank you for
sealing and confirming these blessings to us and our children in the sacrament of baptism.
We pray, O Lord, that you will always govern these children by your Holy Spirit. May they,
through your guidance, be so nurtured in the Christian faith and godliness as to grow and
develop in Jesus Christ. Help them see your fatherly goodness and mercy which surrounds us
all. Make them champions of righteousness under the direction of Jesus Christ, our chief
teacher, eternal king, and only high priest. Give them the courage to fight against and
overcome sin, the devil, and his whole dominion. May their lives become an eternal song of
praise to you, the one only true God. Amen.
3.2. Form for baptism of adults
Congregation of our Lord Jesus Christ:
What the Lord has revealed to us in his Word about holy baptism can be summarized in this
way:
First, Scripture teaches that we and our children are sinners from birth, from the time our
mothers conceived us (Ps. 51:5). This means that we are all under the judgment of God and
for that reason cannot be members of God’s kingdom unless we are born again. Baptism,
whether by immersion or sprinkling, teaches that sin has made us so impure that we must
undergo a cleansing which only God can accomplish. Therefore, we ought to be displeased
with ourselves, humble ourselves, and turn to God for our salvation.
Second, baptism is a sign and seal that our sins are washed away through Jesus Christ. For
this reason we are baptized into the name of God, the Father, the Son, and the Holy Spirit.
Third, because all covenants have two sides, baptism also places us under obligation to live
in obedience to God. We must cling to this one God, Father, Son, and Holy Spirit. We must
83
trust and love God with all our heart, soul, mind, and strength. We must abandon the sinful
way of life, put to death our old nature, and show by our lives that we belong to God. If we
through weakness should fall into sin, we must not despair of God's grace, nor use our
weakness as an excuse to keep on sinning. Baptism is a seal and totally reliable witness that
God is always faithful to his covenant.
On the basis of the covenant the children of believers are to be baptized despite their inability
to understand its meaning. Adults, however, should not be baptized unless they have felt their
sins and confess repentance and faith in Christ. This is why John the Baptist followed God's
command by preaching the baptism of repentance for the forgiveness of sins and why he
baptized those who confessed their sins (Mark 1:4-5; Luke 3:3). Similarly, our Lord Jesus
Christ commissioned his apostles to make disciples of all nations, baptizing them in the name
of the Father and of the Son and of the Holy Spirit (Matt. 28:19). To these instructions he
added the promise that he who believes and is baptized will be saved (Mark 16:16). And, as
the book of Acts clearly shows, the apostles accordingly followed the rule of baptizing only
those adults who confessed their penitence and faith. Also today, therefore, only those adults
are to be baptized who have come to understand the meaning of baptism through the
preaching of the gospel, and who are able to give an account both of baptism and of their own
faith.
Address to the Adults to Be Baptized
(Name), since you want to be baptized as a seal of your incorporation into God's church, you
are asked here in the presence of God and God’s people to respond without reservation to the
following questions.
First, do you believe in the only true God, who is distinct in three Persons: Father, Son, and
Holy Spirit? Do you believe that God has created out of nothing heaven, earth, and
everything in them, and that God still upholds and rules them so that nothing happens outside
God’s divine will?
Second, do you believe that you are sinful from the time of conception and birth, that
therefore you are under the judgment of God, and that you are by nature entirely incapable of
doing good and inclined to all kinds of evil? Do you declare that you have often broken the
Lord's commands in your thoughts, your words, and your actions, and that with your whole
heart you repent of these sins?
Third, do you believe that Jesus Christ, who is both true and eternal God and true man, and
who assumed his human nature from the virgin Mary's flesh and blood, has been given you
by God as your Saviour; that through this faith you receive forgiveness of sins in his blood;
and that by the power of the Holy Spirit you have become a member of Jesus Christ and his
church?
Fourth, do you agree with all the articles of the Christian faith as taught from God's Word in
this church and do you intend to continue steadfastly in this teaching? Do you also reject all
heresies and errors conflicting with this doctrine? And do you promise to continue in the
fellowship of this church both by listening to the preached Word and by celebrating the
Lord's Supper?
Fifth, do you genuinely intend always to live as a Christian and to reject the world and its
evil attractions, as a member of Christ and his church should; and do you promise to submit
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gladly to all Christian admonitions?
Answer: I do.
May our great and good God mercifully crown with grace and blessing the sacred
commitment that you have just made, through Jesus Christ. Amen.
Baptism
L: (Name), I baptize you in the name of the Father and of the Son and of the Holy Spirit.
Prayer:
Almighty and merciful God, we thank you and praise your name for forgiving our sins
through the blood of your dear Son, Jesus Christ. We thank you for uniting us with Christ
through your Holy Spirit and adopting us as your children, and we thank you for sealing and
confirming these blessings to us and our children in the sacrament of baptism.
We pray, O God, that you will so govern these new members of your church by your Holy
Spirit, that they will live a devout Christian life, growing and developing in Jesus Christ.
Help them see your goodness and mercy surrounding us all. Make them champions of
righteousness under the direction of Jesus Christ, our chief teacher, eternal king, and only
high priest. Give them the courage to fight against and overcome sin, the devil, and his whole
dominion. May their lives become an eternal song of praise to you, our only true God. Amen.
3.3. Form for celebration of Holy Communion
Beloved in the Lord Jesus Christ, the holy communion which we are about to celebrate is a
feast of remembrance, of communion, and of hope. We come in remembrance that our Lord
Jesus Christ was sent by God into the world to assume our flesh and blood and to fulfil for us
all obedience to the divine law, even to the bitter and shameful death of the cross. By his
death, resurrection, and ascension he established a new and eternal covenant of grace and
reconciliation that we might be accepted of God and never be forsaken by him. We come to
have communion with this same Christ who has promised to be with us always, even to the
end of the world. In the breaking of the bread he makes himself known to us as the true
heavenly Bread that strengthens us unto life eternal. In the cup of blessing he comes to us as
the Vine in whom we must abide if we are to bear fruit. We come in hope, believing that this
bread and this cup are a pledge and foretaste of the feast of love of which we shall partake
when his kingdom has fully come, when with unveiled face we shall behold him, made like
unto him in his glory. Since by his death, resurrection, and ascension Christ has obtained for
us the life-giving Spirit who unites us all in one body, so are we to receive this Supper in true
love, mindful of the communion of saints.
Invitation
L: All who are baptized in the name of the Father, Son, and Holy Spirit, and who have
expressed their love for Jesus within the fellowship of the church are welcome at the Lord’s
Table. Come, for all things are now ready.
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Communion prayer
Congregation sings while the table is being prepared
Communion
L: The Lord Jesus, the same night he was betrayed, took bread and when he had given
thanks, he broke it and gave it to them saying, “Take, eat; this is my body which is given for
you: do this in remembrance of me.”
(The minister breaks the bread.)
L: After the same manner also, he took the cup when they had supped, saying, “This cup is
the new testament in my blood: this do, as often as you drink it, in remembrance of me.”
(The minister lifts the cup)
In partaking of the bread it shall be said:
The bread which we break is the communion of the body of Christ.
In partaking of the cup it shall be said:
The cup of blessing which we bless is the communion of the blood of Christ.
The Response to God: thanksgiving after communion
L: Brothers and sisters, since the Lord has now fed us at his Table, let us praise God’s holy
name with heartfelt thanksgiving: (If used as responsive, C: shall read the bolded lines
after the L: This thanksgiving can be done by minister alone or the whole congregation or it
could also be sung depending on what the congregation is used to. Psalm 103, any relevant
reading or the Lord’s Prayer)
Bless the Lord, O my soul,
and all that is within me, bless his holy name.
Bless the Lord, O my soul,
and do not forget all his benefits—
who forgives all your iniquity,
who heals all your diseases,
who redeems your life from the Pit,
who crowns you with steadfast love and mercy.
The Lord is merciful and gracious,
slow to anger and abounding in steadfast love.
He does not deal with us according to our sins,
nor repay us according to our iniquities.
For as the heavens are high above the earth,
so great is his steadfast love toward those who fear him;
as far as the east is from the west,
so far does he remove our transgressions from us.
As a father has compassion for his children,
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so the Lord has compassion for those who fear him,
who did not spare his own Son,
but gave him up for us all,
and will also give us all things with him.
Therefore shall my mouth and heart show forth the praise of the Lord,
from this time forth forevermore. Amen.
Or
[The people are seated.]
L: We give thanks to God the Father that our Saviour, Jesus Christ, before he suffered, gave
us this memorial of his sacrifice, until he comes again. At his last supper, the Lord Jesus took
bread, and when he had given thanks, he broke it [here the minister breaks the bread] and
said, "This is my body, which is for you; do this in remembrance of me." In the same way, he
took the cup after supper [here the minister pours the wine] and said, "This cup is the new
covenant in my blood; do this in remembrance of me." For whenever we eat this bread and
drink this cup, we proclaim the Lord's death until he comes (1 Corinthians 11:23-26).
Therefore we proclaim our faith as signed and sealed in this sacrament:
C: Christ has died. Christ is risen. Christ will come again.
Prayer of Consecration
L: Lord, our God, send your Holy Spirit so that this bread and cup may be for us the body
and blood of our Lord Jesus Christ. May we and all your saints be united with Christ and
remain faithful in hope and love. Gather your whole church, O Lord, into the glory of your
kingdom. We pray in the name of Jesus, who taught us to pray,
All: "Our Father who art in heaven, hallowed be thy name, thy kingdom come, thy will be
done, on earth as it is in heaven, give us this day our daily bread and forgive us our
trespasses, as we forgive those who trespass against us, and lead us not into temptation but
deliver us from evil, for thine is the kingdom, the power and the glory, forever and ever,
Amen."
The Invitation
L: Congregation of Jesus Christ, the Lord has prepared his table for all who love him and
trust in him alone for their salvation. All who are truly sorry for their sins, who sincerely
believe in the Lord Jesus as their Saviour, and who desire to live in obedience to him as Lord,
are now invited to come with gladness to the table of the Lord.
[Indicating the elements, the minister proclaims,]
The gifts of God for the people of God!
The Communion (1 Cor 11: 23-34; 1 Cor 10: 14-22)
[During the distribution, communion hymns may be sung, or the minister may read an
appropriate passage of Scripture.]
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L: Take, eat, remember, and believe that the body of our Lord Jesus Christ was given for the
complete forgiveness of all our sins.
Take, drink, remember, and believe that the blood of our Lord Jesus Christ was given for the
complete forgiveness of all our sins.
or
Take, eat! Remember and believe that the body of Christ is the bread of heaven for us.
Take, drink! Remember and believe that the blood of Christ is the cup of our salvation.
or
The body of Christ, given for you.
The blood of Christ, shed for you.
Prayer
3.4. Formula for confirmation
Congregation of our Lord Jesus Christ:
Today we are privileged to welcome into the full life of the church's fellowship those who
wish to confess their faith in Christ as Lord and Saviour. Through baptism God makes clear
God’s claim on them as God’s own, and they are received into the church. Now they wish to
share fully in the life of this congregation and of the whole church of God. And so today they
will publicly accept and confirm what is sealed in their baptism, confess their faith in the
Lord Jesus, and offer themselves to God as his willing servants. We thank God for having
given them this desire and pray that as we now hear their confession, God will favour us with
the presence and guidance of the Holy Spirit.
The Vows
(name………….), will you stand now, and in the presence of God and God’s people respond
to the following questions:
1. Do you believe that Jesus Christ is the Son of God sent to redeem the world, do you love
and trust Jesus as the one who saves you from your sin, and do you with repentance and joy
embrace Jesus as Lord of your life?
Answer: I do.
2. Do you believe that the Bible is the Word of God revealing Christ and his redemption, and
that the confessions of this church faithfully reflect this revelation?
Answer: I do.
3. Do you accept the gracious promises of God sealed to you in your baptism and do you
affirm your union with Christ and his church which your baptism signifies?
Answer: I do.
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4. Do you promise to do all you can, with the help of the Holy Spirit, to strengthen your love
and commitment to Christ by sharing faithfully in the life of the church, honouring and
submitting to its authority; and do you join with the people of God in doing the work of the
Lord everywhere?
Answer: I do.
Reception
L: In the name of our Lord Jesus Christ I now welcome you to all the privileges of full
communion. I welcome you to full participation in the life of the church. I welcome you to its
responsibilities, its joys, and its sufferings. "May the God of peace, who through the blood of
the eternal covenant brought back from the dead our Lord Jesus, that great Shepherd of the
sheep, equip you with everything good for doing God’s will, and may God work in us what is
pleasing to God, through Jesus Christ, to God be glory for ever and ever. Amen"(Heb.13:2021).
Prayer
Lord, our God, we thank you for your Word and Spirit through which we know Jesus Christ
as Lord and Saviour. May those who confessed your name today never cease to wonder at
what you have done for them. Help them to continue firmly in the faith, to bear witness to
your love, and to let the Holy Spirit shape their lives. Take them, good Shepherd, into your
care that they may loyally endure opposition in serving you. May we, with all your children,
live together in the joy and power of your Holy Spirit. We ask this, Lord Jesus, in the hope of
your coming. Amen.
3.5. Formula for re-admission
It is known to you that ____(name)____, who was excluded from membership in the church
of our Lord, has requested to be readmitted to full membership, with its rights and privileges.
Since no one has presented any valid reason why this readmission should not take place, we
now proceed with gladness to receive again our brother/sister into the church of Jesus Christ.
Our Lord declares in his Word that he takes no pleasure in the death of the sinner but rather
that he/she should return from his/her ways and live (Ezek. 18; Luke 15). Our Lord also
declares that communion with him and his church is open to all who show sincere repentance
and faith. Again he declares, "If you forgive anyone his sins, they are forgiven," and,
"Whatever you loose on earth will be loosed in heaven" (John 20:23; Matt. 16:19).
(Name), will you stand now, and in the presence of God and his people respond to the
following questions:
1. Do you acknowledge before God and God’s people that you are truly sorry for your sin,
and do you believe that God has forgiven you?
2. Do you reaffirm your union with Christ and desire to be readmitted to the covenant family
of God?
3. Do you promise to do all you can, with the help of the Holy Spirit, to strengthen your love
and commitment to Christ by sharing faithfully in the life of the church, honouring and
submitting to its authority; and do you join with the people of God in doing the work of the
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Lord everywhere?
Answer: I do, God helping me.
Declaration
By the authority of our Lord Jesus Christ this congregation, through its office-bearers,
restores you to full fellowship with Christ and his church. In the name of the Father and the
Son and the Holy Spirit. Amen.
Reception
L: Brother/Sister (name), we heartily and gladly welcome you back to all the privileges of
full communion. We welcome you to full participation in the life of the church. We welcome
you to its responsibilities, its joys, and its sufferings. May God graciously enable you to
continue steadfast in faith and godliness unto the end, through Jesus Christ, our Lord. Amen.
And you, beloved Christians, receive this brother/sister with all your love. Count him/her no
longer as a stranger, but as a fellow member with the saints of the household of God. Let us
together thank and praise the Lord!
C: Thanks be to God! We promise you our love, encouragement, and prayers.
L: Let us say what we believe: (Any one of the confessions)
3.6. Form for the Ordination of Elders and Deacons
Congregation of Jesus Christ:
Today we celebrate God's gift of faithful leadership for his people. We joyfully thank God for
elders and deacons who have served well and completed their terms of office. And we praise
him for providing their successors.
In the office-bearers of the church we see the love of Christ for his people. As the Lord of the
church he appoints leaders and by his Spirit equips them, so that believers may grow in faith,
develop disciplined Christian living, serve others in selfless love, and share with all the good
news of salvation. He taught us the spirit of true leadership when he said, "Whoever wants to
become great among you must be your servant, and whoever wants to be first among you
must be your slave--just as the Son of Man did not come to be served, but to serve, and to
give his life as a ransom for many" (Matt. 20:26- 28). Elders serve by governing the church in
Christ's name. They received this task when Christ entrusted the apostles and their successors
with the keys of the kingdom of heaven (Matt. 16:19). Elders are thus responsible for the
spiritual well-being of God's people. They must provide true preaching and teaching, regular
celebration of the sacraments, and faithful counsel and discipline while keeping in confidence
those matters entrusted to them. And they must promote fellowship and hospitality among
believers, ensure good order in the church, and stimulate witness to all people.
Deacons serve by showing mercy to the church and to all people. They received this task in
the early church when the apostles designated special persons for the work of mercy (Acts 6;
2 Cor.8-9). In Christ's name the deacons relieve victims of injustice. By this they show that
Christians live by the Spirit of the kingdom, fervently desiring to give life the shape of things
to come. Deacons are therefore called to assess needs, promote stewardship and hospitality,
collect and disburse resources for benevolence, and develop programs of assistance. They are
also called to speak words of Christian encouragement. Thus in word as well as deed they
demonstrate the care of the Lord himself. These tasks of elders and deacons call for believers
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who are Christ like, who are mature in the faith, and who exercise their offices with prayer,
patience, and humility.
Now we intend to ordain elders and deacons and to install them for terms of service in this
congregation. Those appointed to the office of elder are (names). Those appointed to the
office of deacon are (names).
To express your acceptance of these offices, you are asked to stand, and here in the presence
of God and his church, to answer the following questions:
Do you believe that in the call of this congregation God himself is calling you to these holy
offices?
Do you believe that the Old and New Testaments are the Word of God, the only infallible
rule of faith and life?
Do you subscribe to the doctrinal standards of this church, rejecting all teaching which
contradicts them?
Do you promise to do the work of your offices faithfully, in a way worthy of your calling and
in submission to the government and discipline of the church?
Answer [by each office-bearers]: I do, God helping me.
The officiating minister shall then say [the laying on of hands at this point is optional] :
God our heavenly Father, who has called you to these sacred offices, guide you by his Word,
equip you with his Spirit, and so prosper your ministries that his church may increase and his
name be praised. Amen.
Charge to the Elders
I charge you, elders, to "guard yourselves and all the flock of which the Holy Spirit has made
you overseers. Be shepherds of the church of God, which he bought with his own blood"
(Acts 20:28). Be a friend and Christ like example to children. Give clear and cheerful
guidance to young people. By word and example, bear up God's people in their pain and
weakness, and celebrate their joys with them. Hold in trust all sensitive matters confided to
you. Encourage the aged to persevere in God's promises. Be wise counsellors who support
and strengthen the pastor. Be compassionate, yet firm and consistent in rebuke and discipline.
Know the Scriptures, which are "useful for teaching, rebuking, correcting and training in
righteousness" (2 Tim. 3:16). Pray continually for the church. Remember at all times that if
you would truly give spiritual leadership in the household of faith, you must be completely
mastered by your Lord (1 Tim. 3:2-7).
Charge to the Deacons
I charge you, deacons, to inspire faithful stewardship in this congregation. Remind us that
"from everyone who has been given much, much will be demanded" (Luke 12:48b). Teach us
to be merciful. Prompt us to seize new opportunities to worship God with offerings of wealth,
time, and ability. Realize that benevolence is a quality of our life in Christ and not merely a
matter of financial assistance. Therefore, minister to rich and poor alike, both within and
outside the church. Weigh the needs of causes and use the church's resources discerningly. Be
compassionate to the needy. Respect their need for dignity; hold in trust all sensitive matters
confided to you. Encourage them with words that create hope in their hearts and with deeds
that bring joy into their lives. Be prophetic critics of the waste, injustice, and selfishness in
our society, and be sensitive counsellors to the victims of such evils. Let your lives be above
reproach; live as examples of Christ Jesus; look to the interests of others.
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Charge to the Congregation
I charge you, people of God, to receive these office bearers as Christ's gift to the church.
Recognize in them the Lord's provision for healthy congregational life. Hold them in honour;
take their counsel seriously; respond to them with obedience and respect; accept their help
with thanks. Sustain them in prayer and encourage them with your support, especially when
they feel the burden of their office. Acknowledge them as the Lord's servants among you.
Do you, congregation, pledge to receive them as you have been charged?
Answer [by the congregation in unison]: We do, God helping us.
Prayer
Merciful God in heaven, we thank you that you have provided faithful and gifted people to
serve as elders and deacons. As these new office bearers assume their responsibilities, fill
them with your Spirit, endow them with your wisdom, and grant them strength. Make them
faithful workers in your vineyard. Under their guidance may your church grow in every
spiritual grace, in faith which is open and unashamed, and in the committed service that
promotes your reign in the world. Help them to perform their duties with enthusiasm and
humility. In their work, grant them a sense of sustained awe which is rooted in daily
adoration of you, their Lord. Through them may your name be honoured and your church be
served.
Help us, your people, to accept them gladly, encourage them always, and respect them for the
sake of your precious Son, our Lord, in whose name we pray. Amen.
3.7. Form of ordination of a minister of the word (Proponent)
Congregation of Jesus Christ:
For some time you have known that (name) is to be ordained to the Ministry of the Word [or:
installed in the ministry to which he has been called]. No one has alleged anything against his
person or teaching. We shall therefore proceed, in the name of the Lord, to his ordination
[installation].
The Holy Scriptures teach us that God, intends to gather the church out of the corrupt human
race to life eternal, and to give to the church such teaching and care that it may grow in faith
and love and service. Thus God, by a particular grace, appoints people to preach the gospel
and to build up the body of Christ. The apostle Paul solemnly charged Timothy to "preach the
Word" (2 Tim. 4:2), and our Lord Jesus charged his disciples to "make disciples of all
nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and
teaching them to obey everything I have commanded you" (Matt. 28:19-20). The apostle Paul
declares that the Lord Jesus Christ intended "some to be apostles, some to be prophets, some
to be evangelists, and some to be pastors and teachers, to prepare God's people for works of
service, so that the body of Christ may be built up" (Eph. 4:11-12).
Let us now hear what the Scriptures say concerning the office of minister of the Word: The
minister of the Word is called by the command of God to preach the gospel of God’s
kingdom. Ministers are called "Christ's ambassadors," as though God were pleading by them,
"Be reconciled to God" (2 Cor. 5:20). This preaching must be addressed to all people. The
preaching of the gospel must also be addressed to the gathered congregation for the nurturing
of Christian faith and life and for strengthening them against the ploys of the devil. Paul
charged Timothy, "In the presence of God and of Christ Jesus . . . preach the Word; be
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prepared in season and out of season, correct, rebuke and encourage--with great patience and
careful instruction" (2 Tim. 4:1-2), and he charged Titus that a minister "must hold firmly to
the trustworthy message as it has been taught, so that he can encourage others by sound
doctrine and refute those who oppose it" (Titus 1:9). The minister of the Word is called to
administer the sacraments which the Lord has instituted as signs and seals of his grace. Christ
gave this charge to his apostles, and through them to all ministers of the Word, when he
commanded them, "Therefore go and make disciples of all nations, baptizing them in the
name of the Father and of the Son and of the Holy Spirit" (Matt. 28:19); and when he said of
the Lord's Supper: "Do this in remembrance of me" (1 Cor. 11:24-25).
The minister of the Word is called to the service of prayer. In speaking of their calling, the
apostles said: "We will give our attention to prayer and the ministry of the word" (Acts 6:4).
So, too, it is the calling of all God's ministers to lead the people of God in "requests, prayers,
intercession and thanksgivings . . . for everyone--for kings and all those in authority" (1 Tim.
2:1-2).
The minister of the Word is called, together with the elders, to shepherd the people of God in
the Christian life, guiding and counselling in strictest confidence, exhorting them to contend
earnestly for the faith once for all delivered to the saints (Jude 3), and keeping the church of
God in good order and discipline. They, together with the elders, watch over the house of
God for the right and fruitful ordering of the faith, life, and worship of the people of God.
Questions
Now, to show that you, (name), intend to accept this office, you are requested in the presence
of God and this church, to answer the following questions:
Do you believe that in the call of this congregation, God himself calls you to this holy
ministry?
Do you believe that the Old and New Testaments are the Word of God, the only infallible
rule of faith and life; and do you subscribe to the doctrinal standards of this church, rejecting
all teachings which contradict them?
Do you promise to do the work of your office faithfully, in a way worthy of your calling and
in submission to the government and discipline of the church?
Answer: I do so believe and promise, God helping me.
Induction
As ministers of the Reformed family of churches lay their hands on the head of the proponent
(kneeling down), the presiding minister shall say:
L: God, who has called you to this sacred office, guide you by God’s Word, equip you with
the Spirit, and so prosper your ministry that God’s church may increase and God’s name be
praised. Amen.
[From the pulpit-The officiating minister shall address the congregation]: Dear people of God
and members of this church:
Since this solemn act obligates you also, I ask you before God: Do you in the name of the
Lord welcome this brother as your pastor? Do you promise to receive the Word of God
proclaimed by him and to encourage him in the discharge of his duty? Will you pray that he
may, in the power of the Spirit, equip you to build up the church, so that God's children may
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be saved and his kingdom advanced for the honour of Christ our Lord? To these questions,
what is your answer?
Answer: We do, God helping us.
Robing
Back on his/her feet, the proponent shall be robed in the ministers’ gown (by a person of
his/her choice and thereafter ministers shall congratulate the newly ordained minister by
shaking hands- not sermons). Thereafter the new minister ascends the pulpit to close the first
part of the program with benediction.
3.8. For a minister from another congregation
We will now ordain [install] a minister of the Word in this congregation. We rejoice that in
his faithful love the Lord Jesus has provided a minister to serve as pastor and teacher to this
people, and also as their leader in the missionary calling of this church. We receive this
servant of our Lord from the hand and heart of the Shepherd and Bishop of our souls. We
thank our Saviour for committing preaching, teaching, and pastoral care to the office of the
ministry, and we pray that he will continue to use sinful people for such high and holy
purposes until the day of his return.
We are not equal to this holy ministry in our own strength. We put our hope in Jesus Christ,
our Lord, who has said: "And surely I am with you always, to the very end of the age" (Matt.
28:20). Now, to show that you, (name), intend to accept this office, you are requested to stand
and, in the presence of God and his church, answer the following questions:
Do you believe that in the call of this congregation, God himself calls you to this holy
ministry?
Do you believe that the Old and New Testaments are the Word of God, the only infallible
rule of faith and life; and do you subscribe to the doctrinal standards of this church, rejecting
all teachings which contradict them?
Do you promise to do the work of your office faithfully, in a way worthy of your calling and
in submission to the government and discipline of the church?
Answer: I do so believe and promise, God helping me.
The officiating minister shall then say:
L: God, who has called you to this sacred office, guide you by God’s Word, equip you with
the Spirit, and so prosper your ministry that God’s church may increase and God’s name be
praised. Amen.
L: To the congregation: Dear people of God and members of this church, since this solemn
act obligates you also, I ask you before God: Do you in the name of the Lord welcome this
brother as your pastor? Do you promise to receive the Word of God proclaimed by him and
to encourage him in the discharge of his duty? Will you pray that he may, in the power of the
Spirit, equip you to build up the church, so that God's children may be saved and his kingdom
advanced for the honour of Christ our Lord? To these questions, what is your answer?
Answer: We do, God helping us.
The officiating minister shall then exhort the ordained minister and the congregation:
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Beloved brother and fellow-servant in Christ, keep watch over yourself and all the flock of
which the Holy Spirit has made you an overseer. Shepherd the church of God which he
bought with his own blood (Acts 20:28). Love Christ and feed his sheep, serving as an
overseer not by constraint but willingly, not for shameful gain but eagerly. Set the believers
an example in speech and conduct, in love, in faith, in purity. Hold in trust those matters
confided to you in counsel or confession. Attend to the public reading of Scripture, to
preaching, to teaching. Do not neglect your gifts. Be patient in all trials. Be a good soldier of
Jesus Christ, for by so doing you will save both yourself and your hearers. And when the
chief Shepherd appears, you will be given the unfading crown of glory.
And you, brothers and sisters, joyfully receive your minister in the Lord and honour him.
Remember that through him God himself speaks to you. Receive the Word which he,
according to the Scripture, shall preach to you, not as the word of human beings but, as it is in
truth, the Word of God. Let the feet of those who preach the gospel of peace and bring the
good news be beautiful and pleasant to you. Submit to those whom God has placed over you,
for they care for you as those who will give account. If you do these things, the God of peace
will enter your homes. You who receive this person in the name of a prophet will receive a
prophet's reward and, through faith in Jesus Christ, the inheritance of eternal life.
Help these people receive him/her as your servant. May they receive his/her teaching and
exhortation reverently, and believing in Christ through his/her Word, become partakers of
eternal life.
Prayer:
The new minister closes the first part in benediction
3.9. Form for the Solemnization of Marriage
Beloved in the Lord, we are assembled here in the presence of God for the purpose of joining
in marriage (name) and (name). Since we have received no lawful objections to their
proposed union, let us reverently call to mind the institution, purpose, and obligations of the
marriage state.
The holy bond of marriage was instituted by God himself at the very dawn of history. Making
a man in his own likeness, he endowed him with many blessings and gave him dominion over
all things. Moreover, God said, "It is not good for the man to be alone. I will make a helper
suitable for him" (Gen. 2:18). So God created woman of man's own substance and brought
her to the man. "For this reason a man will leave his father and mother and be united to his
wife and they will become one flesh" (Gen. 2:24).
Our Lord Jesus honoured marriage by his blessed presence at the wedding in Cana and
confirmed it as a divine ordinance, as an honourable estate, and as a lasting bond when he
declared, "Therefore what God has joined together, let man not separate" (Matt. 19:6). The
apostle Paul shows its exalted nature when he calls marriage a symbol of the mystic union of
the Saviour and the church, his redeemed bride, commending it as a state honourable among
all.
Marriage was established to extend the human race, to advance the kingdom of God, and to
enrich the lives of those entering this state. To fulfil these purposes, a husband and wife must
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be lovingly devoted to each other, sharing responsibility for the nurture of the children the
Lord may give them as his heritage and as parties to his covenant.
The Lord ordained that in marriage the husband should be the head of the wife, even as Christ
is the head of the church, and that he should protect her and provide for her in love. This love,
if exercised in the spirit and example of Christ, will be conducive to mutual happiness. God
also ordained that the wife should be subject to the husband in all things that are according to
his Word, showing him deference even as the church shows deference to Christ. Thus the
liberty of both husband and wife is glorified by mutual loyalty to law, and the home begun in
the name of the Lord and regulated by his commandments becomes the very foundation of a
Christian society and provides a foretaste of the eternal home.
Marriage, then, is a divine ordinance intended to be a source of happiness to us, an institution
of the highest significance to the human race, and a symbol of the union of Christ and his
church. We may, therefore, as Christians look with confidence for grace in fulfilling our
mutual responsibilities and for guidance and help in solving our common problems.
(Name) and (Name), now that you have heard God's message concerning marriage, do you
agree with it and do you desire to enter into this holy estate as ordained by God?
Each answer: I do.
[Optional: Who gives this woman to this man? []The father or guardian answers: I do.]
[The minister shall cause the man to extend his right hand and to take the woman's right
hand, and shall say]:
May the Lord God confirm the desire and purpose of your hearts and may your beginning be
in the name of the Lord, who made heaven and earth.
[To the bridegroom]: (Name), do you solemnly declare that you take (name) as your wife,
and do you promise that you will, with the gracious help of God, love, honour, and care for
her, live with her in the holy bonds of marriage according to God's ordinance, and never
forsake her, so long as you both shall live?
The bridegroom answers: I do.
[To the bride]: (Name), do you solemnly declare that you take (name) as your husband, and
do you promise that you will, with the gracious help of God, love, honour, and obey him in
all things lawful, live with him in the holy bonds of marriage according to God's ordinance,
and never forsake him so long as you both shall live?
The bride answers: I do.
[Optional ring ceremony, either single or double.]
(Name), do you give this ring as a symbol of your constant faithfulness and abiding love?
The bridegroom answers: I do. [He shall then put the ring on the fourth finger of the bride's
left hand.]
[To the bride]:
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(Name), do you receive [or in case two rings are used: Do you give] this ring as a symbol of
your constant faithfulness and abiding love?
The bride answers: I do. [In case two rings are used, she shall then put the ring on the finger
of the bridegroom's left hand.]
[Thereupon the minister says]
According to the laws of the state and the ordinances of the church of Christ, I now
pronounce you, (name) and (name), husband and wife, in the name of the Father and of the
Son and of the Holy Spirit. What therefore God has joined together let not anyone put
asunder. Henceforth you go down life's pathway together, and may the Father of all mercies,
who of his grace has called you to this holy state of marriage, bind you together in true love
and faithfulness and grant you his blessing.
[The ceremony may be concluded with an appropriate song.]
3.9. Form of a burial service
3.9.1. Funeral of a child
The burial of a child has no specific formula but the form of burial of an adult may be
adjusted accordingly to suit that of a child who has passed on. It should just be noted that the
content and the length of the order will not be the same as that of an adult.
3.9.2. Funeral of an adult
A. The burial service in the church or at home shall follow the order of service as
suggested in the order of service of the burial. The program shall be agreed upon by
the family and the officiating person, be it a church council member or the minister.
B. At the graveyard, a short prayer shall be said before the body is being lowered into the
grave and thereafter a hymn or chorus shall be sung.
C. As some earth is cast upon the coffin by the minister/s and or church council
members, the minister says:
“We commend into thy hands, most merciful God, the soul of the departed…..(name),
and we commit his/her body to the ground from where it comes. We do so in sure and
certain hope of the resurrection in the last day, and life of the world to come; through
our Lord Jesus Christ, who shall fashion anew the body of our low estate that it may
be like unto his glorious body, according to the mighty working, whereby he is able to
subdue all things unto himself.”
Or
As some earth is cast upon the coffin by the minister/s and or church council
members, the minister says:
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“We commend into thy hands, most merciful God, the soul of the departed…..(name),
and we commit his/her body to the ground from where it comes. We are all God’s
children. What we shall be has not yet been revealed; but we know that when Christ
appears, we shall be like him, for we shall see him as he is. Those who have this hope
purify themselves as Christ is pure.
Jesus Christ said: “I am the resurrection, those who believe in me, even when though
they die, they shall live, and whoever lives and believes in me shall never die (John
11:25). He also said: “I am the Alpha and the Omega, the beginning and the end, the
first and the last. I died and behold I am alive forevermore; I hold the keys of hell and
death. Because I live, you shall live also” (Rev 1:17-18; 22:13).
Or
1 Corinthians 15: 50-58
The congregation continues to sing as the grave is being filled up and at the end the
service is ended with benediction.
3.10. Tombstone unveiling
The service for the unveiling of a tombstone is a short and simple one. In smaller or rural
areas, it could start at home and thereafter the congregation leaves together to the graveside.
In urban areas and big cities, (because of heavy traffic and many other city dynamics), the
whole service could start at the graveyard and end at home. Preferably, a family member may
to say a few words about the purpose of the day (either at home or at graveyard).
L: A thousand years, in the sight of our eternal and merciful God, are but a day; the years of
our life but a passing hour. God grants us life and life God takes away; praised be the name of
God.
(Name of the deceased)________has been taken from our midst. We are pained by the gap in
our lives. Yet love is strong as death; the bonds love creates are eternal. And ours is the
blessing of memory, through which the lives of our departed continue to be with us.
(The covering is removed and the message on the stone is read)
L: In the name of the family of _________and in the presence of his/ her family (and friends)
we consecrate this tombstone to his/ her memory, as a token of our love and respect. This
tombstone is neither a place of worship nor a source of our blessings but just a reminder of
where our loved one lays buried. God alone is the One to be praised and worshipped; God
alone is the source of our joy and happiness. May his/her soul be bound up in the bond of life.
Prayer: (Optional: Church leaders may be called to stand around the tomb)
Vote of thanks
Benediction
3.11. Dedication of a building (church/ hall/ house)
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A brief description of how the current building came to be - and any personal
acknowledgements felt to be appropriate.
Outside the Building
The rite should begin outside the building, even if only part of the congregation is outside,
with the rest seated inside. A procession or some other visual, dramatic display may be
appropriate. The procession could include the carrying of vessels, decorations and ornaments
to be placed in the church. Perhaps also the property deed, architect’s drawings and
blueprints, keys, tools used in the work, etc. Perhaps a musical band or group. Balloons,
decorations, banners, etc. A burning candle may be carried - or could be on the table at the
front and lit. The procession may circle the building and then go to the main door. As the
procession approaches the door, a hymn or music is played
L: Let us pray
Almighty God, we thank you for making us in your image, and to share in the ordering of
your world. Receive the work of our hands in this place now to be set apart for your worship,
the building up of the living, and the remembrance of the departed, to the praise and glory of
your name; through Jesus Christ our Lord. Amen.
At the Door
L: (Knocks three times on the door saying):
Lift up your heads, you gates, and be lifted up, you everlasting doors, and the King of Glory
shall come in.
C: Who is this King of Glory?
It is the Lord, strong and mighty, the Lord mighty in battle.
The Lord of hosts, he is the King of Glory (Psalm 24)
The door is opened or a ribbon is cut
Hymn?
Inside the Building
L: Through the ages, Almighty God has moved his people to build houses of prayer and
praise and to set them apart for the ministry of his holy Word and Sacraments. God, we
invite you to consecrate this church/hall/house dedicated to you.
L: invites a moment of prayer and reflection, then says:
Peace be to this church/hall/house from God our Father
Peace be to this church/hall/house from his Son Jesus Christ
Peace be to this church/hall/house from the Holy Spirit
Blessed be God forever! Amen! Amen!
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L: marks the floor with the letters Alpha and Omega (perhaps in sawdust/ ash / or wet
concrete, etc.) And says: We take possession of this place in the name of Christ. He is Alpha
and He is Omega, the beginning and the end, who was and is and is to come. In this place we
set His mark. May He banish all evil and scatter the darkness from before our path.
(A suitable hymn is sung as the procession moves in the building where the sermon will be
delivered and speeches be made according the program)
PART 4
4. CREEDS
4.1. The Apostles’ Creed
I believe in God, the Father Almighty, the Maker of heaven and earth, and in Jesus Christ,
His only Son, our Lord: Who was conceived by the Holy Ghost, born of the virgin Mary,
suffered under Pontius Pilate, was crucified, dead, and buried; He descended into hell. The
third day He arose again from the dead; He ascended into heaven, and sits on the right hand
of God the Father Almighty; from thence he shall come to judge the quick and the dead. I
believe in the Holy Ghost; the holy catholic church; the communion of saints; the forgiveness
of sins; the resurrection of the body; and the life everlasting. Amen.
4.2. The Nicene Creed
I believe in one God, the Father Almighty, Maker of heaven and earth, and of all things
visible and invisible. And in one Lord Jesus Christ, the only-begotten Son of God, begotten
of the Father before all worlds; God of God, Light of Light, very God of very God; begotten,
not made, being of one substance with the Father, by whom all things were made. Who, for
us men and for our salvation, came down from heaven, and was incarnate by the Holy Spirit
of the virgin Mary, and was made man; and was crucified also for us under Pontius Pilate; He
suffered and was buried; and the third day He rose again, according to the Scriptures; and
ascended into heaven, and sits on the right hand of the Father; and He shall come again, with
glory, to judge the quick and the dead; whose kingdom shall have no end. And I believe in
the Holy Ghost, the Lord and Giver of Life; who proceeds from the Father and the Son; who
with the Father and the Son together is worshipped and glorified; who spoke by the prophets.
And I believe in one holy catholic and apostolic Church. I acknowledge one baptism for the
remission of sins; and I look for the resurrection of the dead, and the life of the world to
come. Amen.
4.3. The Athanasian Creed
1. Whosoever will be saved, before all things it is necessary that he hold the catholic faith;
Which faith except every one do keep whole and undefiled, without doubt he shall perish
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everlastingly. And the catholic faith is this: That we worship one God in Trinity, and Trinity
in Unity; Neither confounding the persons, nor dividing the substance For there is one Person
of the Father, another of the Son and another of the Holy Spirit. But the Godhead of the
Father, of the Son, and of the Holy Spirit is all one, the glory equal, the majesty co-eternal.
Such as the Father is, such is the Son and such is the Holy Spirit. The Father uncreated, the
Son uncreated, and the Holy Spirit uncreated. The Father incomprehensible, the Son
incomprehensible, and the Holy Spirit incomprehensible. The Father eternal, the Son eternal,
and the Holy Spirit eternal. And yet they are not three eternals, but one eternal. As also there
are not three uncreated or three incomprehensible, but one uncreated and one
incomprehensible. So likewise the Father is almighty, the Son almighty, and the Holy Spirit
almighty; And yet they are not three almighties, but one almighty. So the Father is God, the
Son is God, and the Holy Spirit is God; And yet they are not three Gods, but one God. So
likewise the Father is Lord, the Son Lord, and the Holy Spirit Lord; And yet they are not
three Lords, but one Lord. For like as we are compelled by the Christian verity to
acknowledge every person by himself to be God and Lord; so are we forbidden by the
catholic religion to say: There are three Gods or three Lords. The Father is made of none,
neither created nor begotten. The Son is of the Father alone; not made nor created, but
begotten. The Holy Spirit is of the Father and of the Son; neither made, nor created, nor
begotten, but proceeding. So there is one Father, not three Fathers; one Son, not three Sons;
one Holy Spirit, not three Holy Spirits. And in this Trinity none is afore, nor after another;
none is greater, or less than another. But the whole three persons are co-eternal, and co-equal.
2. So that in all things, as aforesaid, the Unity in Trinity and the Trinity in Unity is to be
worshipped. He therefore that will be saved must thus think of the Trinity. Furthermore it is
necessary to everlasting salvation that he also believes rightly the incarnation of our Lord
Jesus Christ.
3.
4. For the right faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is
God and man. God of the substance of the Father, begotten before the worlds; and made of
the substance of His mother, born in the world. Perfect God and perfect man; of a reasonable
soul and human flesh subsisting. Equal to the Father as touching His Godhead, and inferior to
the Father as touching His manhood.
5.
6. Who, although He is God and man, yet He is not two, but one Christ. One, not by conversion
of the Godhead into flesh, but by taking of the manhood into God. One altogether, not by the
confusion of substance, but by unity of person. For as the reasonable soul and flesh is one
man, so God and man is one Christ; Who suffered for our salvation, descended into hell, rose
again the third day from the dead; He ascended into heaven, He sits on the right hand of the
Father, God Almighty; From thence He shall come to judge the living and the dead. At whose
coming all men shall rise again with their bodies; and shall give account of their own works.
7. And they that have done well shall go into life everlasting, and they that have done evil into
everlasting fire. This is the catholic faith, which except a man believes faithfully, he cannot
be saved.
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PART 5
5. CONFESSIONS
5.1. THE BELGIC CONFESSION (1618-19)
ARTICLE 1: THERE IS ONLY ONE 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: BY WHAT MEANS GOD IS KNOWN UNTO US
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 (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 WORDOF 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; and that 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
ARTICLE 4: CANONICAL BOOKS OF THE HOLY SCRIPTURE
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
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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."
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
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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";^8 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
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Saviour 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.
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.
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 original state, by the grace of
God. The devils and evil spirits are so corrupt that they are enemies of God and of
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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^20
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.
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 honour he did not understand it^21 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."
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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."
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.
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 marvellous 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.
ARTICLE 18: THE INCARNATION
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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"34 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."
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.
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
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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,
"Saviour"-- because he would save his people from their sins.
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 Saviour. 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.
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
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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."
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,"^57 causing him to
live the "new life"^58 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" -- 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 Saviour.
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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 dishonouring the saints, instead of
honouring 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."
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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.
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.
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
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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 Saviour, Jesus Christ. They love the
true God and their neighbours, 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 administer 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.
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
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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, quarrelling, 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.
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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 Pharaoh, 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."
ARTICLE 35: THE SACRAMENT OF THE LORD'S SUPPER
We believe and confess that our Saviour Jesus Christ has ordained and instituted the
sacrament of the Holy Supper to nourish and sustain those who are already born again and
in grafted 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
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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 Saviour. 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 incomprehensible 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 Saviour, 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 neighbours.
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.
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
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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. 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 honoured 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 honour 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.
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,^81 whether good
or evil. Indeed, all people will give account of all the idle words they have spoken,^82 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
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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 honour. The Son of God will
"confess their names"^84 before God his Father and the holy and elect angels; all tears will
be "wiped from their eyes";^85 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. AMEN. Amen, come, Lord Jesus. Rev. 22:20.
5.2. HEIDELBERG CATECHISM (1563)
LORD'S DAY 1
Question 1. What is your only comfort in life and death?
Answer. That I with body and soul, both in life and death, am not my own, (b) but belong
unto my faithful Saviour Jesus Christ; (c) who, with his precious blood, has fully satisfied for
all my sins, (d) and delivered me from all the power of the devil; (e) and so preserves me (f)
that without the will of my heavenly Father, not a hair can fall from my head; (g) that all
things must be subservient to my salvation, (h) and therefore, by his Holy Spirit, He also
assures me of eternal life, (i) and makes me sincerely willing and ready, henceforth, to live
unto him. (j)
(a) Rom.14:7, 8. (b) 1 Cor.6:19. (c) 1 Cor.3:23; Tit.2:14. (d) 1 Pet.1:18, 19; 1 John 1:7; 1 John
2:2, 12. (e) Heb.2:14; 1 John 3:8; John 8:34-36. (f) John 6:39; John 10:28; 2 Thess.3:3; 1 Pet.
1:5. (g) Matt.10:29-31; Luke 21:18. (h) Rom.8:28. (i) 2 Cor.1:20-22; 2 Cor.5:5; Eph.1:13, 14;
Rom.8:16. (j) Rom.8:14; 1 John 3:3.
Q. 2. How many things are necessary for you to know, that thou, enjoying this comfort, you
may live and die happily?
A. Three; (a) the first, how great my sins and miseries are; (b) the second, how I may be
delivered from all my sins and miseries; (c) the third, how I shall express my gratitude to
God for such deliverance. (d)
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(a) Matt.11:28-30; Luke 24:46-48; 1 Cor.6:11; Tit.3:3-7. (b) John 9:41; John 15:22. (c) John
17:3; Acts 4:12; Acts 10:43. (d) Eph.5:8- 11; 1 Pet.2:9, 10; Rom.6:1, 2, 12, 13.
The First Part – Sin and misery
LORD'S DAY 2
Q. 3. How do you know your misery?
A. Out of the law of God. (a) (a) Rom.3:20.
Q. 4. What does the law of God require of us?
A. Christ teaches us that briefly, Matt. 22:37-40, "You shall love the Lord your God with all
your heart, with all your soul, and with all your mind, and with all your strength. This is the
first and the great commandment; and the second is like unto it, you shall love your
neighbour as yourself. On these two commandments hang all the law and the prophets." (a)
(a) Deut.6:5; Lev.19:18; Mark 12:30; Luke 10:27.
Q. 5. Can you keep all these things perfectly?
A. In no way; (a) for I am prone by nature to hate God and my neighbour. (b)
(a) Rom.3:10, 20, 23; 1 John 1:8, 10. (b) Rom.8:7; Eph.2:3; Tit.3:3; Gen.6:5; Gen.8:21; Jer.
17:9; Rom.7:23.
LORD'S DAY 3
Q. 6. Did God then create man so wicked and perverse?
A. By no means; but God created man good, (a) and after his own image, (b) in true
righteousness and holiness, that he might rightly know God his Creator, heartily love him
and live with him in eternal happiness to glorify and praise him. (c)
(a) Gen.1:31. (b) Gen.1:26, 27. (c) Col.3:9, 10; Eph.4:23, 24; 2 Cor.3:18.
Q. 7. Whence then proceeds this depravity of human nature?
A. From the fall and disobedience of our first parents, Adam and Eve, in Paradise; (a) hence
our nature is become so corrupt, that we are all conceived and born in sin. (b)
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(a) Gen.3; Rom.5:12, 18, 19. (b) Ps.51:5; Gen.5:3.
Q. 8. Are we then so corrupt that we are wholly incapable of doing any good, and inclined to
all wickedness?
A. Indeed we are; (a) except we are regenerated by the Spirit of God. (b)
(a) Gen.8:21; John 3:6; Gen.6:5; Job 14:4; Job 15:14, 16, 36; Isa.53:6. (b) John 3:3, 5; 1
Cor.12:3; 2 Cor.3:5.
LORD'S DAY 4
Q. 9. Does God then not do injustice to man, by requiring from him in his law, that which he
cannot perform?
A. Not at all; (a) for God made man capable of performing it; but man, by the instigation of
the devil, (b) and his own wilful disobedience, (c) deprived himself and all his posterity of
those divine gifts.
(a) Eph.4:24; Eccl.7:29. (b) John 8:44; 2 Cor.11:3; Gen.3:4. (c) Gen.3:6; Rom.5:12; Gen.3:13; 1
Tim.2:13, 14.
Q. 10. Will God suffer such disobedience and rebellion to go unpunished?
A. By no means; but is terribly displeased (a) with our original as well as actual sins; and will
punish them in his just judgment temporally and eternally, (b) as he has declared, "Cursed is
every one that continues not in all things, which are written in the book of the law, to do
them." (c)
(a) Gen.2:17; Rom.5:12. (b) Ps.5:5; Ps.50:21; Nah.1:2; Exod.20:5; Exod.34:7; Rom.1:18;
Eph.5:6; Heb.9:27. (c) Deut.27:26; Gal.3:10.
Q. 11. Is God then also not merciful?
A. God is indeed merciful, (a) but also just; (b) therefore his justice requires, that sin which is
committed against the most high majesty of God, be also punished with extreme, that is,
with everlasting punishment of body and soul.
(a) Exod.34:6, 7; Exod.20:6. (b) Ps.7:9; Exod.20:5; Exod.23:7; Exod.34:7; Ps.5:5, 6; Nah.1:2, 3.
The Second Part - Deliverance
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LORD'S DAY 5
Q. 12. Since then, by the righteous judgment of God, we deserve temporal and eternal
punishment is there no way by which we may escape that punishment, and be again
received into favour?
A. God will have his justice satisfied: (a) and therefore we must make this full satisfaction,
either by ourselves, or by another. (b)
(a) Gen.2:17; Exod.20:5; Exod.23:7; Ezek.18:4; Matt.5:26; 2 Thess.1:6; Luke 16:2. (b)
Rom.8:3, 4.
Q. 13. Can we ourselves then make this satisfaction?
A. By no means; but on the contrary we daily increase our debt. (a)
(a). Job 9:2,3; Job 15:15,16; Job 4:18,19; Ps.130:3; Matt.6:12; Matt.18:25; Matt.16:26.
Q. 14. Can there be found anywhere, one, who is a mere creature, able to satisfy for us?
A. None; for, first, God will not punish any other creature for the sin which man has
committed; (a) and further, no mere creature can sustain the burden of God's eternal wrath
against sin, so as to deliver others from it. (b)
(a) Ezek.18:4; Gen.3:17; Heb.2:14-17. (b) Nah.1:6; Ps.130:3.
Q. 15. What sort of a mediator and deliverer then must we seek for?
A. For one who is very man, and perfectly (a) righteous; (b) and yet more powerful than all
creatures; that is, one who is also very God. (c)
(a) 1 Cor.15:21; Jer.33:16; Isa.53:9; 2 Cor.5:21. (b) Heb.7:16, 26. (c) Isa.7:14; Isa.9:6;
Rom.9:5; Jer.23:5, 6; Jer.23:6; Luke 11:22.
LORD'S DAY 6
Q. 16. Why must he be very man, and also perfectly righteous?
A. Because the justice of God requires that the same human nature which has sinned,
should likewise make satisfaction for sin; (a) and one, who is himself a sinner, cannot satisfy
for others. (b)
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(a) Ezek.18:4, 20; Rom.5:12, 15, 18; 1 Cor.15:21; Heb.2:14-16; 1 Pet.3:18; Isa.53:3-5, 10, 11.
(b) Heb.7:26, 27; Ps.49:7, 8; 1 Pet.3:18.
Q. 17. Why must he in one person be also very God?
A. That he might, by the power of his Godhead (a) sustain in his human nature, (b) the
burden of God's wrath; (c) and might obtain for, and restore to us, righteousness and life.
(d)
(a) Isa.9:6; Isa.63:3. (b) Isa.53:4, 11. (c) Deut.4:24; Nah.1:6; Ps.130:3. (d) Isa.53:5, 11; Acts
2:24; 1 Pet.3:18; John 3:16; Acts 20:28; John 1:4.
Q. 18. Who then is that Mediator, who is in one person both very God, (a) and a real (b)
righteous man? (c)
A. Our Lord Jesus Christ: (d) "who of God is made unto us wisdom, and righteousness, and
sanctification, and redemption." (e)
(a) 1 John 5:20; Rom.9:5; Rom.8:3; Gal.4:4; Isa.9:6; Jer.23:6; Mal.3:1. (b) Luke 1:42; Luke 2:6,
7; Rom.1:3; Rom.9:5; Philip.2:7; Heb.2:14, 16, 17; Heb.4:15. (c) Isa.53:9, 11; Jer.23:5; Luke
1:35; John 8:46; Heb.4:15; Heb.7:26; 1 Pet.1:19; 1 Pet.2:22; 1 Pet.3:18. (d) 1 Tim.2:5;
Heb.2:9; Matt.1:23; 1 Tim.3:16; Luke 2:11. (e) 1 Cor.1:30.
Q. 19. From where do you know this?
A. From the holy gospel, which God himself first revealed in Paradise; (a) and afterwards
published by the patriarchs (b) and prophets, (c) and represented by the sacrifices and other
ceremonies of the law; (d) and lastly, has fulfilled it by his only begotten Son. (e)
(a) Gen.3:15. (b) Gen.22:18; Gen.12:3; Gen.49:10, 11. (c) Isa.53; Isa.42:1-4; Isa.43:25;
Isa.49:5, 6, 22, 23; Jer.23:5, 6; Jer.31:32, 33; Jer.32:39-41; Mic.7:18-20; Acts 10:43; Rom.1:2;
Heb.1:1; Acts 3:22-24; Acts 10:43; John 5:46. (d) Heb.10:1, 7; Col.2:7; John 5:46. (e)
Rom.10:4; Gal.4:4, 5; Gal.3:24; Col.2:17.
LORD'S DAY 7
Q. 20. Are all men then, as they perished in Adam, saved by Christ?
A. No; (a) only those who are in grafted into him, and, receive all his benefits, by a true faith.
(b)
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(a) Matt.7:14; Matt.22:14. (b) Mark 16:16; John 1:12; John 3:16, 18, 36; Isa.53:11; Ps.2:12;
Rom.11:17, 19, 20; Rom.3:22; Heb.4:2, 3; Heb.5:9; Heb.10:39; Heb.11:6.
Q. 21. What is true faith?
A. True faith is not only a certain knowledge, whereby I hold for truth all that God has
revealed to us in his word, (a) but also an assured confidence, (b) which the Holy Ghost (c)
works by the gospel in my heart; (d) that not only to others, but to me also, remission of sin,
everlasting righteousness and salvation, (e) are freely given by God, merely of grace, only for
the sake of Christ's merits. (f)
(a) James 2:19. (b) 2 Cor.4:13; Eph.2:7-9; Eph.3:12; Gal.2:16; Heb.11:1, 7-10; Heb.4:16;
James 1:6; Matt.16:17; Philip.1:19; Rom.4:16-21; Rom.5:1; Rom.1:16; Rom.10:10, 17;
Rom.3:24.25. (c) Gal.5:22; Matt.16:17; 2 Cor.4:13; John 6:29; Eph.2:8; Philip.1:19; Acts
16:14. (d) Rom.1:16; Rom.10:17; 1 Cor.1:21; Acts 10:44; Acts 16:14. (e) Rom.1:17; Gal.3:11;
Heb.10:10, 38; Gal.2:16. (f) Eph.2:8; Rom.3:24; Rom.5:19; Luke 1:77, 78.
Q. 22. What is then necessary for a Christian to believe?
A. All things promised us in the gospel, (a) which the articles of our catholic undoubted
Christian faith briefly teaches us.
(a) John 20:31; Matt.28:19; Mark 1:15.
Q. 23. What are these articles?
A. 1. I believe in God the Father, Almighty, creator of heaven and earth:
2. And in Jesus Christ, his only begotten Son, our Lord:
3. Who was conceived by the Holy Spirit, born of the Virgin Mary,
4. Suffered under Pontius Pilate; was crucified, dead, and buried: He descended into hell:
5. The third day he rose from the dead:
6. He ascended into heaven, and sits at the right hand of God the Father Almighty:
7. From thence he shall come to judge the living and the dead:
8. I believe in the Holy Spirit:
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9. I believe a holy catholic church: the communion of saints:
10. The forgiveness of sins:
11. The resurrection of the body:
12. And the life everlasting.
LORD'S DAY 8
Q. 24. How are these articles divided?
A. Into three parts; the first is of God the Father, and our creation; the second of God the
Son, and our redemption; the third of God the Holy Spirit, and our sanctification.
Q. 25. Since there is only one divine God, (a) why do you speak of Father, Son and Holy
Spirit?
A. Because God has so revealed God-self in God’s word, (b) that these three distinct persons
are the one only true and eternal God.
(a) Deut.6:4; Eph.4:6; Isa.44:6; Isa.45:5; 1 Cor.8:4,6. (b) Isa.61:1; Luke 4:18; Gen.1:2,3;
Ps.33:6; Isa.48:16; Ps.110:1; Matt.3:16,17; Matt.28:19; 1 John 5:7; Isa.6:1,3; John 14:26;
John 15:26; 2 Cor.13:13; Gal.4:6; Eph.2:18; Tit.3:5,6.
God the Father
LORD'S DAY 9
Q. 26. What do you believe when you say, "I believe in God the Father, Almighty, Maker of
heaven and earth"?
A. That the eternal Father of our Lord Jesus Christ (who of nothing made heaven and earth,
with all that is in them; (a) who likewise upholds and governs the same by his eternal
counsel and providence) (b) is for the sake of Christ his Son, my God and my Father; (c) on
whom I rely so entirely, that I have no doubt, but he will provide me with all things
necessary for soul and body (d) and further, that he will make whatever evils he sends upon
me, in this valley of tears turn out to my advantage; (e) for he is able to do it, being Almighty
God, (f) and willing, being a faithful Father. (g)
(a) Gen.1, 2; Job 33:4; Job 38, 39; Ps.33:6; Acts 4:24; Acts 14:15; Isa.45:7. (b) Matt.10:29;
Heb.1:3; Ps.104:27-30; Ps.115:3; Matt.10:29; Eph.1:11. (c) John 1:12; Rom.8:15; Gal.4:5-7;
Eph.1:5. (d) Ps.55:23; Matt.6:25, 26; Luke 12:22. (e) Rom.8:28. (f) Rom.10:12; Luke 12:22;
Rom.8:23; Isa.46:4; Rom.10:12. (g) Matt.6:25-34; Matt.7:9-11.
LORD'S DAY 10
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Q. 27. What do you mean by the providence of God?
A. The almighty and everywhere present power of God; (a) whereby, as it were by his hand,
he upholds and governs (b) heaven, earth, and all creatures; so that herbs and grass, rain
and drought, (c) fruitful and barren years, meat and drink, health and sickness, (d) riches
and poverty, (e) yea, and all things come, not by chance, but be his fatherly hand. (f)
(a) Acts 17:25-28; Jer.23:23, 24; Isa.29:15, 16; Ezek.8:12. (b) Heb.1:3. (c) Jer.5:24; Acts 14:17.
(d) John 9:3. (e) Prov.22:2. (f) Matt.10:20; Prov.16:33.
Q. 28. What advantage is it to us to know that God has created, and by his providence does
still uphold all things?
A. That we may be patient in adversity; (a) thankful in prosperity; (b) and that in all things,
which may hereafter befall us, we place our firm trust in our faithful God and Father, (c) that
nothing shall separate us from his love; (d) since all creatures are so in his hand, that
without his will they cannot so much as move. (e)
(a) Rom.5:3; James 1:3; Ps.39:9; Job 1:21, 22. (b) Deut.8:10; 1 Thess.5:18. (c) Ps.55:22;
Rom.5:4. (d) Rom.8:38, 39. (e) Job 1:12; Job 2:6; Acts 17:25, 28; Prov.21:1.
God the Son
LORD'S DAY 11
Q. 29. Why is the Son of God called "Jesus", that is a Saviour?
A. Because he saves us, and delivers us from our sins; (a) and likewise, because we ought
not to seek, neither can find salvation in any other. (b)
(a) Matt.1:21; Heb.7:24, 25. (b) Acts 4:12; John 15:4,5; 1 Tim.2:5; Isa.43:11; 1 John 5:11.
Q. 30. Do such then believe in Jesus the only Saviour, who seek their salvation and welfare
of saints, of themselves, or anywhere else?
A. They do not; for though they boast of him in words, yet in deeds they deny Jesus the only
deliverer and Saviour; (a) for one of these two things must be true, that either Jesus is not a
complete Saviour; or that they, who by a true faith receive this Saviour, must find all things
in him necessary to their salvation. (b)
(a) 1 Cor.1:13, 30, 31; Gal.5:4. (b) Heb.12:2; Isa.9:6; Col.1:19, 20; Col.2:10; 1 John 1:7, 16.
LORD'S DAY 12
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Q. 31. Why is he called "Christ” that is anointed?
A. Because he is ordained of God the Father, and anointed with the Holy Ghost, (a) to be our
chief Prophet and Teacher, (b) who has fully revealed to us the secret counsel and will of
God concerning our redemption; (c) and to be our only High Priest, (d) who by the one
sacrifice of his body, has redeemed us, (e) and makes continual intercession with the Father
for us; (f) and also to be our eternal King, who governs us by his word and Spirit, and who
defends and preserves us in that salvation, he has purchased for us. (g)
(a) Heb.1:9; Ps.45:8; Isa.61:1; Luke 4:18. (b) Deut.18:15; Acts 3:22; Acts 7:37; Isa.55:4. (c)
John 1:18; John 15:15. (d) Ps.110:4. (e) Heb.10:12, 14; Heb.9:12, 14, and 28. (f) Rom.8:34;
Heb.9:24; 1 John 2:1; Rom.5:9, 10. (g) Ps.2:6; Zech.9:9; Matt.21:5; Luke 1:33; Matt.28:18;
John 10:28; Rev.12:10, 11.
Q. 32. But why are you called a Christian? (a)
A. Because I am a member of Christ by faith, (b) and thus am partaker of his anointing; (c)
that so I may confess his name, (d) and present myself a living sacrifice of thankfulness to
him: (e) and also that with a free and good conscience I may fight against sin and Satan in
this life (f) and afterwards I reign with him eternally, over all creatures. (g)
(a) Acts 11:26. (b) 1 Cor.6:15. (c) 1 John 2:27; Acts 2:17. (d) Matt.10:32; Rom.10:10; Mark
8:38. (e) Rom.12:1; 1 Pet.2:5, 9; Rev.5:8, 10; Rev.1:6. (f) 1 Pet.2:11; Rom.6:12, 13; Gal.5:16,
17; Eph.6:11; 1 Tim.1:18, 19. (g) 2 Tim.2:12; Matt.25:34.
Lord's Day 13
Q. 33. Why is Christ called the "only begotten Son" of God, since we are also the children of
God?
A. Because Christ alone is the eternal and natural Son of God; (a) but we are children
adopted of God, by grace, for his sake. (b)
(a) John 1:1-3, 14, 18; Heb.1:1, 2; John 3:16; 1 John 4:9; Rom.8:32. (b) Rom.8:15-17; John
1:12; Gal.4:6; Eph.1:5, 6.
Q. 34. Why do you therefore call him "our Lord"?
A. Because he hath redeemed us, both soul and body, from all our sins, not with silver or
gold, but with his precious blood, and has delivered us from all the power of the devil; and
thus has made us his own property. (a)
(a) 1 Pet.1:18, 19; 1 Pet.2:9; 1 Cor.6:20; 1 Cor.7:23; 1 Tim.2:6; John 20:28.
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LORD'S DAY 14
Q. 35. What is the meaning of these words "He was conceived by the Holy Spirit, born of the
Virgin Mary"?
A. That God's eternal Son, who is, and continues (a) true and eternal God, (b) took upon him
the very nature of man, of the flesh and blood of the virgin Mary, (c) by the operation of the
Holy Ghost; (d) that he might also be the true seed of David, (e) like unto his brethren in all
things, (f) sin excepted. (g)
(a) Rom.1:4; Rom.9:5. (b) 1 John 5:20; John 1:1; John 17:3; Rom.1:3; Col.1:15. (c) Gal.4:4;
Luke 1:31, 42, and 43. (d) John 1:14; Matt.1:18, 20; Luke 1:32, 35. (e) Ps.132:11; Rom.1:3; 2
Sam.7:12; Acts 2:30. (f) Philip.2:7; Heb.2:14, 17. (g) Heb.4:15.
Q. 36. What profit do you receive by Christ's holy conception and nativity?
A. That he is our Mediator; (a) and with His innocence and perfect holiness, covers in the
sight of God, my sins, wherein I was conceived and brought forth. (b)
(a) Heb.7:26, 27; Heb.2:17. (b) 1 Pet.1:18, 19; 1 Pet.3:18; 1 Cor.1:30, 31; Rom.8:3, 4;
Isa.53:11; Ps.32:1.
LORD'S DAY 15
Q. 37. What do you understand by the words, "He suffered"?
A. That he, all the time that he lived on earth, but especially at the end of his life, sustained
in body and soul, the wrath of God against the sins of all mankind: (a) that so by his passion,
as the only propitiatory sacrifice, (b) he might redeem our body and soul from everlasting
damnation, (c) and obtain for us the favour of God, righteousness and eternal life. (d)
(a) Isa.53:4; 1 Pet.2:24; 1 Pet.3:18; 1 Tim.2:6. (b) Isa.53:10, 12; Eph.5:2; 1 Cor.5:7; 1 John
2:2; 1 John 4:10; Rom.3:25; Heb.9:28; Heb.10:14. (c) Gal.3:13; Col.1:13; Heb.9:12; 1
Pet.1:18, 19. (d) Rom.3:25; 2 Cor.5:21; John 3:16; John 6:51; Heb.9:15; Heb.10:19.
Q. 38. Why did he suffer "under Pontius Pilate, as judge"? That he, being innocent, and yet
condemned by a temporal judge, (a) might thereby free us from the severe judgement of
God to which we were exposed. (b)
(a) John 18:38; Matt.27:24; Acts 4:27, 28; Luke 23:14,15; John 19:4. (b) Ps.69:4; Isa.53:4,5; 2
Cor.5:21; Gal.3:13.
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Q. 39. Is there anything more in his being "crucified", than if he had died some other death?
A. Yes there is; for thereby I am assured, that he took on him the curse which lay upon me;
(a) for the death of the cross was cursed of God. (b)
(a) Gal.3:13. (b) Deut.21:23.
LORD'S DAY 16
Q. 40. Why was it necessary for Christ to humble himself even "unto death"?
A. Because with respect to the justice and truth of God, (a) satisfaction for our sins could be
made no otherwise, than by the death of the Son of God. (b)
(a) Gen.2:17. (b) Rom.8:3, 4; Heb.2:9, 14, 15.
Q. 41. Why was he also "buried"?
A. Thereby to prove that he was really dead. (a)
(a) Matt.27:59, 60; Luke 23:52, 53; John 19:38-42; Acts 13:29.
Q. 42. Since then Christ died for us, why must we also die?
A. Our death is not a satisfaction for our sins, (a) but only an abolishing of sin, and a passage
into eternal life. (b)
(a) Mark 8:37; Ps.49:7. (b) John 5:24; Philip.1:23; Rom.7:24.
Q. 43. What further benefit do we receive from the sacrifice and death of Christ on the
cross?
A. That by virtue thereof, our old man is crucified, dead and buried with him; (a) that so the
corrupt inclinations of the flesh may no more reign in us; (b) but that we may offer
ourselves unto him a sacrifice of thanksgiving. (c)
(a) Rom.6:6. (b) Rom.6:6-8, 11, 12; Col.2:12. (c) Rom.12:1.
Q. 44. Why is there added, "He descended into hell"?
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A. That in my greatest temptations, I may be assured, and wholly comfort myself in this,
that my Lord Jesus Christ, by his inexpressible anguish, pains, terrors, and hellish agonies, in
which he was plunged during all his sufferings, (a) but especially on the cross, has delivered
me from the anguish and torments of hell. (b)
(a) Ps.18:5, 6; Ps.116:3; Matt.26:38; Heb.5:7; Isa.53:10; Matt.27:46. (b) Isa.53:5.
LORD'S DAY 17
Q. 45. What does the "resurrection" of Christ profit us?
A. First, by his resurrection he has overcome death, that he might make us partakers of that
righteousness which he had purchased for us by his death; (a) secondly, we are also by his
power raised up to a new life; (b) and lastly, the resurrection of Christ is a sure pledge of our
blessed resurrection. (c)
(a) 1 Cor.15:16; Rom.4:25; 1 Pet.1:3. (b) Rom.6:4; Col.3:1, 3; Eph.2:5, 6. (c) 1 Cor.15:12, 20,
21; Rom.8:11.
LORD’S DAY 18
Q. 46. How dost thou understand these words, "he ascended into heaven"?
A. That Christ, in sight of his disciples, was taken up from earth into heaven; (a) and that he
continues there for our interest, (b) until he comes again to judge the quick and the dead.
(c)
(a) Acts 1:9; Matt.26:64; Mark 16:19; Luke 24:51. (b) Heb.7:25; Heb.4:14; Heb.9:24; Rom. 8:
34; Eph.4:10; Col.3:1. (c) Acts 1:11; Matt.24:30.
Q. 47. Is not Christ then with us even to the end of the world, as he has promised? (a)
A. Christ is very man and very God; with respect to his human nature, he is no more on
earth; (b) but with respect to his Godhead, majesty, grace and spirit, he is at no time absent
from us. (c)
(a) Matt.28:20. (b) Heb.8:4; Matt.26:11; John 16:28; John 17:11; Acts 3:21. (c) John 14:1719; John 16:13; Matt.28:20; Eph.4:8, 12.
Q. 48. But if his human nature is not present, wherever his Godhead is, are not then these
two natures in Christ separated from one another?
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A. Not as all, for since the Godhead is illimitable and omnipresent, (a) it must necessarily
follow that the same is beyond the limits of the human nature he assumed, (b) and yet is
nevertheless in this human nature, and remains personally united to it.
(a) Acts 7:49; Jer.23:24. (b) Col.2:9; John 3:13; John 11:15; Matt.28:6.
Q. 49. Of what advantage to us is Christ's ascension into heaven?
A. First, that he is our advocate in the presence of his Father in heaven; (a) secondly, that
we have our flesh in heaven as a sure pledge that he, as the head, will also take up to
himself, us, his members; (b) thirdly, that he sends us his Spirit as an earnest, (c) by whose
power we "seek the things which are above, where Christ sits on the right hand of God, and
not things on earth." (d)
(a) 1 John 2:1; Rom.8:34. (b) John 14:2; John 17:24; John 20:17; Eph.2:6. (c) John 14:16, 7;
Acts 2:1-4, 33; 2 Cor.1:22; 2 Cor.5:5. (d) Col.3:1; Philip.3:14.
LORD’S DAY 19
Q. 50. Why is it added, "and sits at the right hand of God"?
A. Because Christ is ascended into heaven for this end, that he might appear as head of his
church, (a) by whom the Father governs all things. (b)
(a) Eph.1:20, 21, 23; Col.1:18. (b) Matt.28:18; John 5:22.
Q. 51. What profit is this glory of Christ, our head, unto us?
A. First, that by his Holy Spirit he pours out heavenly graces upon us his members; (a) and
then that by his power he defends and preserves us against all enemies. (b)
(a) Acts 2:33; Eph.4:8. (b) Ps.2:9; Ps.110:1, 2; John 10:28; Eph.4:8.
Q. 52. What comfort is it to thee that "Christ shall come again to judge the quick and the
dead"?
A. That in all my sorrows and persecutions, with uplifted head I look for the very same
person, who before offered himself for my sake, to the tribunal of God, and has removed all
curse from me, to come as judge from heaven: (a) who shall cast all his and my enemies into
everlasting condemnation, (b) but shall translate me with all his chosen ones to himself, into
heavenly joys and glory. (c)
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(a) Luke 21:28; Rom.8:23; Philip.3:20; Tit.2:13; 1 Thess.4:16. (b) 2 Thess.1:6, 8-10; Matt.25:
41-43. (c) Matt.25:34; 2 Thess.1:7.
God the Holy Spirit
LORD'S DAY 20
Q. 53. What dost thou believe concerning the Holy Ghost? First, that he is true and
coeternal God with the Father and the Son; (a) secondly, that he is also given me, (b) to
make me by a true faith, partaker of Christ and all his benefits, (c) that he may comfort me
(d) and abide with me for ever. (e)
(a) 1 John 5:7; Gen.1:2; Isa.48:16; 1 Cor.3:16; 1 Cor.6:19; Acts 5:3,4. (b) Gal.4:6; Matt.28: 19
,20; 2 Cor.1:21,22; Eph.1:13. (c) Gal.3:14; 1 Pet.1:2; 1 Cor.6:17. (d) Acts 9:31; John 15:26. (e)
John 14:16; 1 Pet.4:14.
LORD'S DAY 21
Q. 54. What do you believe concerning the "holy catholic church?"
A. That the Son of God (a) from the beginning to the end of the world, (b) gathers, defends,
and preserves (c) to himself by his Spirit and word, (d) out of the whole human race, (e) a
church chosen to everlasting life, (f) agreeing in true faith; (g) and that I am and forever shall
remain, (h) a living member thereof. (i)
(a) Eph.5:26; John 10:11; Acts 20:28; Eph.4:11-13. (b) Ps.71:17,18; Isa.59:21; 1 Cor.11:26. (c)
Matt.16:18; John 10:28-30; Ps.129:1-5. (d) Isa.59:21; Rom.1:16; Rom.10:14-17; Eph.5:26. (e)
Gen.26:4; Rev.5:9. (f) Rom.8:29, 30; Eph.1:10-13. (g) Acts 2:46; Eph.4:3-6. (h) Ps.23:6; 1
Cor.1:8, 9; John 10:28; 1 John 2:19; 1 Pet.1:5. (i) 1 John 3:14, 19-21; 2 Cor.13:5; Rom.8:10.
Q. 55. What do you understand by "the communion of saints"?
A. First, that all and every one, who believes, being members of Christ, are in common,
partakers of him, and of all his riches and gifts; (a) secondly, that everyone must know it to
be his duty, readily and cheerfully to employ his gifts, for the advantage and salvation of
other members. (b)
(a) 1 John 1:3; 1 Cor.1:9; Rom.8:32; 1 Cor.12:12, 13; 1 Cor.6:17. (b) 1Cor.12:21; 1 Cor.13:1, 5;
Philip.2:4-8.
Q. 56. What do you believe concerning "the forgiveness of sins"?
A. That God, for the sake of Christ's satisfaction, will no more remember my sins, neither my
corrupt nature, against which I have to struggle all my life long; (a) but will graciously
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impute to me the righteousness of Christ, (b) that I may never be condemned before the
tribunal of God. (c)
(a) 1 John 2:2; 1 John 1:7; 2 Cor.5:19, 21. (b) Jer.31:34; Ps.103:3, 4; Ps.103:10, 12; Mic.7:19,
23-25. (c) Rom.8:1-4; John 3:18; John 5:24.
LORD'S DAY 22
Q. 57. What comfort does the "resurrection of the body" afford you?
A. That not only my soul after this life shall be immediately taken up to Christ its head; (a)
but also, that this my body, being raised by the power of Christ, shall be reunited with my
soul, and made like unto the glorious body of Christ. (b)
(a) Luke 16:22; Luke 23:43; Philip.1:21, 23. (b) 1 Cor.15:53, 54; Job 19:25, 26; 1 John 3:2;
Philip.3:21.
Q. 58. What comfort do you take from the article of "life everlasting"?
A. That since I now feel in my heart the beginning of eternal joy, (a) after this life, I shall
inherit perfect salvation, which "eye has not seen, nor ear heard, neither has it entered into
the heart of man" to conceive, and that to praise God therein for ever. (b)
(a) 2 Cor.5:2, 3. (b) 1 Cor.2:9; John 17:3.
LORD'S DAY 23
Q. 59. But what does it profit you now that you believe all this?
A. That I am righteous in Christ, before God, and an heir of eternal life. (a)
(a) Hab.2:4; Rom.1:17; John 3:36.
Q. 60. How are you righteous before God?
A. Only by a true faith in Jesus Christ; (a) so that, though my conscience accuse me, that I
have grossly transgressed all the commandments of God, and kept none of them, (b) and
am still inclined to all evil; (c) notwithstanding, God, without any merit of mine, (d) but only
of mere grace, (e) grants and imputes to me, (f) the perfect satisfaction, (g) righteousness
and holiness of Christ; (h) even so, as if I never had had, nor committed any sin: yea, as if I
had fully accomplished all that obedience which Christ has accomplished for me; (i)
inasmuch as I embrace such benefit with a believing heart. (j)
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(a) Rom.3:21-25, 28; Rom.5:1, 2; Gal.2:16; Eph.2:8,9; Philip.3:9. (b) Rom.3:9. (c) Rom.7:23.
(d) Tit.3:5; Deut.9:6; Ezek.36:22. (e) Rom.3:24; Eph.2:8. (f) Rom.4:4,5; 2 Cor.5:19. (g) 1 John
2:2. (h) 1 John 2:1. (i) 2 Cor.5:21. (j) Rom.3:22; John 3:18.
Q. 61. Why do you say that you are righteous only by faith?
A. Not that I am acceptable to God, on account of the worthiness of my faith; but because
only the satisfaction, righteousness, and holiness of Christ, is my righteousness before God;
(a) and that I cannot receive and apply the same to myself any other way than by faith only.
(b)
(a) 1 Cor.1:30; 1 Cor.2:2. (b) 1 John 5:10.
LORD'S DAY 24
Q. 62. But why cannot our good works be the whole, or part of our righteousness before
God?
A. Because, that the righteousness, which can be approved of before the tribunal of God,
must be absolutely perfect, (a) and in all respects conformable to the divine law; and also,
that our best works in this life are all imperfect and defiled with sin. (b)
(a) Gal.3:10; Deut.27:26. (b) Isa.64:6.
Q. 63. What! do not our good works merit, which yet God will reward in this and in a future
life?
A. This reward is not of merit, but of grace. (a)
(a) Luke 17:10.
Q. 64. But does not this doctrine make men careless and profane?
A. By no means: for it is impossible that those, who are implanted into Christ by a true faith,
should not bring forth fruits of thankfulness. (a)
(a) Matt.7:18; John 15:5.
The Sacraments
LORD'S DAY 25
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Q. 65. Since then we are made partakers of Christ and all his benefits by faith only, from
where does this faith proceed?
A. From the Holy Spirit, (a) who works faith in our hearts by the preaching of the gospel, and
confirms it by the use of the sacraments. (b)
(a) Eph.2:8, 9; Eph.6:23; John 3:5; Philip.1:29. (b) Matt.28:19, 20; 1 Pet.1:22, 23.
Q. 66. What are the sacraments?
A. The sacraments are holy visible signs and seals, appointed of God for this end, that by the
use thereof, he may the more fully declare and seal to us the promise of the gospel, viz.,
that he grants us freely the remission of sin, and life eternal, for the sake of that one
sacrifice of Christ, accomplished on the cross. (a)
(a) Gen.17:11; Rom.4:11; Deut.30:6; Lev.6:25; Heb.9:7-9, 24; Ezek.20:12; Isa.6:6, 7; Isa.54:9.
Q. 67. Are both word and sacraments, then, ordained and appointed for this end, that they
may direct our faith to the sacrifice of Jesus Christ on the cross, as the only ground of our
salvation? (a)
A. Yes, indeed: for the Holy Ghost teaches us in the gospel, and assures us by the
sacraments, that the whole of our salvation depends upon that one sacrifice of Christ which
he offered for us on the cross.
(a) Rom.6:3; Gal.3:27.
Q. 68. How many sacraments has Christ instituted in the new covenant, or testament?
A. Two: namely, holy baptism, and the holy supper.
Holy baptism
LORD'S DAY 26
Q. 69. How are you admonished and assured by holy baptism that the one sacrifice of Christ
upon the cross is of real advantage to thee?
A. Thus: That Christ appointed this external washing with water, (a) adding thereto this
promise, (b) that I am as certainly washed by his blood and Spirit from all the pollution of
my soul, that is, from all my sins, (c) as I am washed externally with water, by which the
filthiness of the body is commonly washed away.
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(a) Matt.28:19. (b) Matt.28:19; Acts 2:38; Matt.3:11; Mark 16:16; John 1:33; Rom.6:3, 4. (c)
1 Pet.3:21; Mark 1:4; Luke 3:3
Q. 70. What is it to be washed with the blood and Spirit of Christ?
A. It is to receive of God the remission of sins, freely, for the sake of Christ's blood, which he
shed for us by his sacrifice upon the cross; (a) and also to be renewed by the Holy Ghost,
and sanctified to be members of Christ, that so we may more and more die unto sin, and
lead holy and unblamable lives. (b)
(a) Heb.12:24; 1 Pet.1:2; Rev.1:5; Rev.7:14; Zech.13:1; Ezek.36:25. (b) John 1:33; John 3:5; 1
Cor.6:11; 1 Cor.12:13; Rom.6:4; Col.2:12.
Q. 71. Where has Christ promised us, that he will as certainly wash us by his blood and
Spirit, as we are washed with the water of baptism?
A. In the institution of baptism, which is thus expressed: "Go ye, therefore, and teach all
nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost",
Matt.28:19. And "he that believeth, and is baptized, shall be saved; but he that believeth
not, shall be damned.” Mark 16:16. This promise is also repeated, where the scripture calls
baptism "the washing of regenerations" and the washing away of sins. Tit.3:5, Acts 22:16.
(a)
(a) Tit.3:5; Acts 22:16.
LORD'S DAY 27
Q. 72. Is then the external baptism with water the washing away of sin itself?
A. Not at all: (a) for the blood of Jesus Christ only, and the Holy Ghost cleanse us from all sin.
(b)
(a) Matt.3:11; 1 Pet.3:21; Eph.5:26, 27. (b) 1 John 1:7; 1 Cor.6:11.
Q. 73. Why then does the Holy Spirit call baptism "the washing of regeneration," and "the
washing away of sins"?
A. God speaks thus not without great cause, to-wit, not only thereby to teach us, that as the
filth of the body is purged away by water, so our sins are removed by the blood and Spirit of
Jesus Christ; (a) but especially that by this divine pledge and sign he may assure us, that we
are spiritually cleansed from our sins as really, as we are externally washed with water. (b)
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(a) Rev.1:5; Rev.7:14; 1 Cor.6:11. (b) Mark 16:16; Gal.3:27.
Q. 74. Are infants also to be baptized?
A. Yes: for since they, as well as the adult, are included in the covenant and church of God;
a) and since redemption from sin (b) by the blood of Christ, and the Holy Ghost, the author
of promised to them no less than to the adult; (c) they must therefore by baptism, as a sign
of the covenant, be also admitted into the Christian church; and be distinguished from the
children of unbelievers (d) as was done in the old covenant or testament by circumcision, (e)
instead of which baptism is instituted (f) in the new covenant.
(a) Gen.17:7. (b) Matt.19:14. (c) Luke 1:15; Ps.22:10; Isa.44:1-3; Acts 2:39. (d) Acts 10:47. (e)
Gen.17:14. (f) Col.2:11-13.
Holy Communion - the Lord Jesus Christ
LORD'S DAY 28
Q. 75. How are you admonished and assured in the Lord's Supper, that you are a partaker of
that one sacrifice of Christ, accomplished on the cross, and of all his benefits?
A. Thus: That Christ has commanded me and all believers, to eat of this broken bread, and
to drink of this cup, in remembrance of him, adding these promises: (a) first, that his body
was offered and broken on the cross for me, and his blood shed for me, as certainly as I see
with my eyes, the bread of the Lord broken for me, and the cup communicated to me; and
further, that he feeds and nourishes my soul to everlasting life, with his crucified body and
shed blood, as assuredly as I receive from the hands of the minister, and taste with my
mouth the bread and cup of the Lord, as certain signs of the body and blood of Christ.
(a) Matt.26:26-28; Mark 14:22-24; Luke 22:19, 20; 1 Cor.10:16, 17; 1 Cor.11:23-25; 1
Cor.12:13.
Q. 76. What is it then to eat the crucified body, and drink the shed blood of Christ?
A. It is not only to embrace with believing heart all the sufferings and death of Christ and
thereby to obtain the pardon of sin, and life eternal; (a) but also, besides that, to become
more and more united to his sacred body, (b) by the Holy Ghost, who dwells both in Christ
and in us; so that we, though Christ is in heaven (c) and we on earth, are notwithstanding
"flesh of his flesh and bone of his bone" (d) and that we live, and are governed forever by
one spirit, (e) as members of the same body are by one soul.
(a) John 6:35, 40, 47-54. (b) John 6:55, 56. (c) Col.3:1; Acts 3:21; 1 Cor.11:26. (d) Eph.3:16;
Eph.5:29, 30, 32; 1 Cor.6:15, 17, 19; 1 John 3:24; 1 John 4:13; John 14:23. (e) John 6:56-58;
John 15:1-6; Eph.4:15, 16.
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Q. 77. Where has Christ promised that he will as certainly feed and nourish believers with
his body and bleed, as they eat of this broken bread, and drink of this cup?
A. In the institution of the supper, which is thus expressed: (a) "The Lord Jesus, the same
night in which he was betrayed, took bread, and when he had given thanks, he brake it, and:
said: eat, this is my body, which is broken for you; this do in remembrance of me. After the
same manner also he took the cup, when he had supped, saying: this cup is the new
testament in my blood; this do ye, as often as ye drink it, in remembrance of me. For, as
often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come." 1
Cor.11:23-26. This promise is repeated by the holy apostle Paul, where he says "The cup of
blessing which we bless, is it not the communion of the blood of Christ? The bread which we
break, is it not the communion of the body of Christ? For we being many are one bread, and
one body: for we are all partakers of that one bread." 1 Cor.10:16, 17.
(a) 1 Cor.11:23-25; Matt.26:26-28; Mark 14:22-24; Luke 22:19, 20; 1 Cor.10:16, 17.
LORD'S DAY 29
Q. 78. Do then the bread and wine become the very body and blood of Christ?
A. Not at all: (a) but as the water in baptism is not changed into the blood of Christ, neither
is ay of sin itself, being only the sign and confirmation thereof appointed of God; (b) so the
bread in the Lord's supper is not changed into the very body of Christ; (c) though agreeably
to the nature and properties of sacraments, (d) it is called the body of Christ Jesus.
(a) Matt.26:29. (b) Eph.5:26; Tit.3:5. (c) Mark 14:24; 1 Cor.10:16, 17, 26-28. (d)
Gen.17:10,11,14,19; Exod.12:11,13,27,43,48; Exod.13:9; 1 Pet.3:21; 1 Cor.10:1-4.
Q. 79. Why then doth Christ call the bread "his body", and the cup "his blood", or "the new
covenant in his blood"; and Paul the "communion of body and blood of Christ"?
A. Christ speaks thus, not without great reason, namely, not only thereby to teach us,
that as bread and wine support this temporal life, so his crucified body and shed blood are
the true meat and drink, whereby our souls are fed to eternal life; (a) but more especially by
these visible signs and pledges to assure us, that we are as really partakers of his true body
and blood by the operation of the Holy Ghost as we receive by the mouths of our bodies
these holy signs in remembrance of him; (b) and that all his sufferings and obedience are
as certainly ours, as if we had in our own persons suffered and made satisfaction for our sins
to God.
(a) John 6:51, 55. (b) 1 Cor.10:16, 17.
LORD'S DAY 30
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Q. 80. What difference is there between the Lord's Supper and the popish mass?
A. The Lord's supper testifies to us, that we have a full pardon of all sin by the only sacrifice
of Jesus Christ, which he himself has once accomplished on the cross; (a) and, that we by
the Holy Ghost are engrafted into Christ, (b) who, according to his human nature is now not
on earth, but in heaven, at the right hand of God his Father, (c) and will there be
worshipped by us. (d) But the mass teaches, that the living and dead have not the pardon of
sins through the sufferings of Christ, unless Christ is also daily offered for them by the
priests; and further, that Christ is bodily under the form of bread and wine, and therefore is
to be worshipped in them; so that the mass, at bottom, is nothing else than a denial of the
one sacrifice and sufferings of Jesus Christ, and an accursed idolatry. (e)
(a) Heb.7:27; Heb.9:12, 25-28; Heb.10:10, 12-14; John 19:30; Matt.26:28; Luke 22:19, 20. (b)
1 Cor.6:17; 1 Cor.10:16. (c) Heb.1:3; Heb.8:1, 2; John 20:17. (d) Matt.6:20, 21; John 4:21-24;
Luke 24:52; Acts 7:55, 56; Col.3:1; Philip.3:20, 21; 1 Thess.1:10; Heb.9:6-10. (e) Heb.9:26;
Heb.10:12, 14, 19-31.
Q. 81. For whom is the Lord's Supper instituted?
A. For those who are truly sorrowful for their sins, and yet trust that these are forgiven
them for the sake of Christ; and that their remaining infirmities are covered by his passion
and death; and who also earnestly desire to have their faith more and more strengthened,
and their lives more holy; but hypocrites, and such as turn not to God with sincere hearts,
eat and drink judgment to themselves. (a)
(a) 1 Cor.10:19-22; 1 Cor.11:28, 29.
Q. 82. Are they also to be admitted to this supper, who, by confession and life, declare
themselves unbelieving and ungodly?
A. No; for by this, the covenant of God would be profaned, and his wrath kindled against the
whole congregation; (a) therefore it is the duty of the Christian church, according to the
appointment of Christ and his apostles, to exclude such persons, by the keys of the kingdom
of heaven, till they show amendment of life.
(a) 1 Cor.11:20,34; Isa.1:11-15; Isa.66:3; Jer.7:21-23; Ps.50:16.
LORD'S DAY 31
Q. 83. What are the keys of the kingdom of heaven?
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A. The preaching of the holy gospel, and Christian discipline, or excommunication out of the
Christian church; by these two, the kingdom of heaven is opened to believers, and shut
against unbelievers.
Q. 84. How is the kingdom of heaven opened and shut by the preaching of the holy gospel?
A. Thus: when according to the command of Christ, it is declared and publicly testified to all
and every believer, that, whenever they receive the promise of the gospel by a true faith, all
their sins are really forgiven them of God, for the sake of Christ's merits; and on the
contrary, when it is declared and testified to all unbelievers, and such as do not sincerely
repent, that they stand exposed to the wrath of God, and eternal condemnation, so long as
they are unconverted: (a) according to which testimony of the gospel, God will judge them,
both in this, and in the life to come.
(a) Matt.16:18,19; Matt.18:15-19; John 20:21-23.
Q. 85. How is the kingdom of heaven shut and opened by Christian discipline?
A. Thus: when according to the command of Christ, those, who under the name of
Christians, maintain doctrines, or practices inconsistent therewith, and will not, after having
been often brotherly admonished, renounce their errors and wicked course of life, are
complained of to the church, or to those, who are thereunto appointed by the church; and if
they despise their admonition, are by them forbidden the use of the sacraments; whereby
they are excluded from the Christian church, and by God himself from the kingdom of
Christ; and when they promise and show real amendment, are again received as members
of Christ and his church. (a)
(a) Matt.18:15-18; 1 Cor.5:2-5,11; 2 Thess.3:14,15; 2 Cor.2:6-8.
The Third Part - Of Thankfulness
LORD'S DAY 32
Q. 86. Since then we are delivered from our misery, merely of grace, through Christ, without
any merit of ours, why must we still do good works?
A. Because Christ, having redeemed and delivered us by his blood, also renews us by his
Holy Spirit, after his own image; that so we may testify, by the whole of our conduct, our
gratitude to God for his blessings, (a) and that he may be praised by us; (b) also, that every
one may be assured in himself of his faith, (c) by the fruits thereof; and that, by our godly
conversation others may be gained to Christ. (d)
(a) Rom.6:13; Rom.12:1, 2; 1 Pet.2:5, 9, 10; 1 Cor.6:20. (b) Matt.5:16; 1 Pet.2:12; 1 Pet.1:6,
7. (c) 2 Pet.1:10; Matt.7:17; Gal.5:6, 22, 23. (d) 1 Pet.3:1, 2; Rom.14:19.
139
Q. 87. Cannot they then be saved, who, continuing in their wicked and ungrateful lives, are
not converted to God?
A. By no means; for the Holy Scripture declares that no unchaste person, idolater, adulterer,
thief, covetous man, drunkard, slanderer, robber, or any such like, shall inherit the kingdom
of God. (a)
(a) 1 Cor.6:9, 10; Eph.5:5,6; 1 John 3:14.
Lord's Day 33
Q. 88. Of how many parts does the true conversion of man consist?
A. Of two parts; of the mortification of the old, and the quickening of the new man. (a)
(a) Rom.6:1,4-6; Eph.4:22-24; Col.3:5-10; 1 Cor.5:7; 2 Cor.7:10.
Q. 89. What is the mortification of the old man?
A. It is a sincere sorrow of heart that we have provoked God by our sins; and more and
more to hate and flee from them. (a)
(a) Rom.8:13; Joel 2:13; Hos.6:1.
Q. 90. What is the quickening of the new man?
A. It is a sincere joy of heart in God, through Christ, (a) and with love and delight to live
according to the will of God in all good works. (b)
(a) Rom.5:1; Rom.14:17; Isa.57:15. (b) Rom.6:10, 11; Gal.2:20.
Q. 91. But what are good works?
A. Only those which proceed from a true faith, (a) are performed according to the law of
God, (b) and to his glory; (c) and not such as are founded on our imaginations, or the
institutions of men. (d)
(a) Rom.14:23. (b) Lev.18:4; 1 Sam.15:22; Eph.2:10. (c) 1 Cor.10:31. (d) Deut.12:32;
Ezek.20:18, 19; Isa.29:13; Matt.15:7-9.
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LORD'S DAY 34
Q. 92. What is the law of God?
A. God spoke all these words, Exodus 20:1-17 and Deuteronomy 5:6-21, saying: I am the
LORD thy God, which have brought thee out of the land of Egypt, out of the house of
bondage.
1st commandment:
You shall have no other gods before me.
2nd commandment:
You shall not make unto you any graven image, or any likeness of anything that is in heaven
above, or that is in the earth beneath, or that is in the water under the earth. You shall not
bow down to them, nor serve them; for I the LORD your God am a jealous God, visiting the
iniquity of the fathers upon the children unto the third and fourth generation of them that
hate me, and showing mercy unto thousands of them that love me, and keep my
commandments.
3rd commandment:
You shall not take the name of the LORD your God in vain; for the LORD will not hold him
guiltless that takes his name in vain.
4th commandment:
Remember the Sabbath day, to keep it holy. Six days shall you labour, and do all your work;
but the seventh day is the Sabbath of the LORD your God: in it you shall not do any work,
you, nor your son, nor your daughter, your manservant, nor your maidservant, nor your
cattle, nor your stranger that is within your gates. For in six days the Lord made heaven and
earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord
blessed the Sabbath day, and hallowed it.
5th commandment:
Honour your father and your mother: that your days may be long upon the land which the
Lord your God gives you.
6th commandment:
You shall not kill.
7th commandment:
You shall not commit adultery.
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8th commandment:
You shall not steal.
9th commandment:
You shall not bear false witness against your neighbour.
10th commandment:
You shall not covet you neighbour's house, you shall not covet your neighbour's wife, nor his
manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is your
neighbour's.
Q. 93. How are these commandments divided?
A. Into two tables; (a) the first of which teaches us how we must behave towards God; the
second, what duties we owe to our neighbour. (b)
(a) Exod.34:28; Deut.4:13; Deut.10:3,4. (b) Matt.22:37-40.
Q. 94. What does God enjoin in the first commandment?
A. That I, as sincerely as I desire the salvation of my own soul, avoid and flee from all
idolatry, (a) sorcery, soothsaying, superstition, (b) invocation of saints, or any other
creatures; (c) and learn rightly to know the only true God; (d) trust in him alone, (e) with
humility (f) and patience submit to him; (g) expect all good things from him only; (h) love, (i)
fear, (j) and glorify him with my whole heart; (k) so that I renounce and forsake all creatures,
rather than commit even the least thing contrary to his will. (l)
(a) 1 John 5:21; 1 Cor.6:9, 10; 1 Cor.10:7, 14. (b) Lev.19:31; Deut.18:9- 12. (c) Matt.4:10;
Rev.19:10; Rev.22:8, 9. (d) John 17:3. (e) Jer.17:5, 7. (f) 1 Pet.5:5, 6. (g) Heb.10:36; Col.1:11;
Rom.5:3, 4; 1 Cor.10:10; Philip.2:14. (h) Ps.104:27-30; Isa.45:7; James 1:17. (i) Deut.6:5;
Matt.22:37. (j) Deut.6:2; Ps.111:10; Prov.1:7; Prov.9:10; Matt.10:28. (k) Matt.4:10;
Deut.10:20, 21. (l) Matt.5:29, 30; Matt.10:37; Acts 5:29.
Q. 95. What is idolatry?
A. Idolatry is, instead of, or besides that one true God, who has manifested himself in his
word, to contrive, or have any other object, in which men place their trust. (a)
(a) Eph.5:5; 1 Chron.16:26; Philip.3:19; Gal.4:8; Eph.2:12; 1 John 2:23; 2 John 1:9; John 5:23.
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LORD'S DAY 35
Q. 96. What does God require in the second commandment?
A. That we in no wise represent God by images, (a) nor worship him in any other way than
he has commanded in his word. (b)
(a) Deut.4:15-19; Isa.40:18-25; Rom.1:23,24; Acts 17:29. (b) 1 Sam.15:23; Deut.12:30-32;
Matt.15:9.
Q. 97. Are images then not at all to be made?
A. God neither can, nor may be represented by any means: (a) but as to creatures; though
they may be represented, yet God forbids to make, or have any resemblance of them, either
in order to worship them or to serve God by them. (b)
(a) Isa.40:25. (b) Exod.23:24,25; Exod.34:13,14,17; Num.33:52; Deut.7:5; Deut.12:3;
Deut.16:21; 2 Kin.18:3,4.
Q. 98. But may not images be tolerated in the churches, as books to the laity?
A. No: for we must not pretend to be wiser than God, who will have his people taught, not
by dumb images, (a) but by the lively preaching of his word. (b)
(a) Jer.10:8; Hab.2:18,19. (b) Rom.10:14,15,17; 2 Pet.1:19; 2 Tim.3:16,17.
LORD'S DAY 36
Q. 99. What is required in the third commandment?
A. That we, not only by cursing (a) or perjury, (b) but also by rash swearing, (c) must not
profane or abuse the name of God; nor by silence or connivance be partakers of these
horrible sins in others; (d)
and, briefly, that we use the holy name of God no otherwise than with fear and reverence;
(e) so that he may be rightly confessed (f) and worshipped by us, (g) and be glorified in all
our words and works. (h)
(a) Lev.24:11-16. (b) Lev.19:12. (c) Matt.5:37; James 5:12. (d) Lev.5:1; Prov.29:24. (e) Jer.4:2;
Isa.45:23. (f) Rom.10:9,10; Matt.10:32. (g) Ps.50:15; 1 Tim.2:8. (h) Rom.2:24; 1 Tim.6:1;
Col.3:16,17.
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Q. 100. Is then the profaning of God's name, by swearing and cursing, so heinous a sin, that
his wrath is kindled against those who do not endeavour, as much as in them lies, to prevent
and forbid such cursing and swearing?
A. It undoubtedly is, (a) for there is no sin greater or more provoking to God, than the
profaning of his name; and therefore he has commanded this sin to be punished with death.
(b)
(a) Prov.29:24; Lev.5:1. (b) Lev.24:15,16.
LORD'S DAY 37
Q. 101. May we then swear religiously by the name of God?
A. Yes: either when the magistrates demand it of the subjects; or when necessity requires us
thereby to confirm a fidelity and truth to the glory of God, and the safety of our neighbour:
for such an oath is founded on God's word, (a) and therefore was justly used by the saints,
both in the Old and New Testament. (b)
(a) Deut.6:13; Deut.10:20; Isa.48:1; Heb.6:16. (b) Gen.21:24; Gen.31:53,54; Jos.9:15,19; 1
Sam.24:22; 2 Sam.3:35; 1 Kin.1:28-30; Rom.1:9; 2 Cor.1:23.
Q. 102. May we also swear by saints or any other creatures?
A. No; for a lawful oath is calling upon God, as the only one who knows the heart, that he
will bear witness to the truth, and punish me if I swear falsely; (a) which honour is due to no
creature. (b)
(a) 2 Cor.1:23; Rom.9:1. (b) Matt.5:34-36; James 5:12.
LORD'S DAY 38
Q. 103. What does God require in the fourth commandment?
A. First, that the ministry of the gospel and the schools be maintained; (a) and that I,
especially on the Sabbath, that is, on the day of rest, diligently frequent the church of God,
(b)
to hear his word, (c) to use the sacraments, (d) publicly to call upon the Lord, (e) and
contribute to the relief of the poor. (f) Secondly, that all the days of my life I cease from my
evil works, and yield myself to the Lord, to work by his Holy Spirit in me: and thus begin in
this life the eternal Sabbath. (g)
(a) Tit.1:5; 2 Tim.3:14,15; 1 Tim.5:17; 1 Cor.9:11,13,14; 2 Tim.2:2. (b) Ps.40:10,11; Ps.68:27;
Acts 2:42,46. (c) 1 Tim.4:13,19; 1 Cor.14:29,31. (d) 1 Cor.11:33. (e) 1 Tim.2:1-3,8-11; 1
Cor.14:16. (f) 1 Cor.16:2. (g) Isa.66:23.
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LORD'S DAY 39
Q. 104. What does God require in the fifth commandment?
A. That I show all honour, love and fidelity, to my father and mother, and all in authority
over me, and submit myself to their good instruction and correction, with due obedience;
(a) and also patiently bear with their weaknesses and infirmities, (b) since it pleases God to
govern us by their hand. (c)
(a) Eph.5:22; Eph.6:1-5; Col.3:18,20-24; Prov.1:8; Prov.4:1; Prov.15:20; Prov.20:20;
Exod.21:17; Rom.13:1-7. (b) Prov.23:22; Gen.9:24,25; 1 Pet.2:18. (c) Eph.6:4,9; Col.3:19-21;
Rom.13:2,3; Matt.22:21.
40. Lord's Day
Q. 105. What does God require in the sixth commandment?
A. That neither in thoughts, nor words, nor gestures, much less in deeds, I dishonour, hate,
wound, or kill my neighbour, by myself or by another: (a) but that I lay aside all desire of
revenge: (b) also, that I hurt not myself, nor wilfully expose myself to any danger. (c)
Wherefore also the magistrate is armed with the sword, to prevent murder. (d)
(a) Matt.5:21,22; Matt.26:52; Gen.9:6. (b) Eph.4:26; Rom.12:19; Matt.5:25; Matt.18:35. (c)
Rom.13:14; Col.2:23; Matt.4:7. (d) Gen.9:6; Exod.21:14; Matt.26:52; Rom.13:4.
Q. 106. But this commandment seems only to speak of murder?
A. In forbidding murder, God teaches us, that he abhors the causes thereof, such as envy,
(a) hatred, (b) anger, (c) and desire of revenge; and that he accounts all these as murder. (d)
(a) Prov.14:30; Rom.1:29. (b) 1 John 2:9,11. (c) James 1:20; Gal.5:19,21. (d) 1 John 3:15.
Q. 107. But is it enough that we do not kill any man in the manner mentioned above?
A. No: for when God forbids envy, hatred, and anger, he commands us to love our
neighbour as ourselves; (a) to show patience, peace, meekness, mercy, and all kindness,
towards him, (b) and prevent his hurt as much as in us lies; (c) and that we do good, even to
our enemies. (d)
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(a) Matt.7:12; Matt.22:39; Rom.12:10. (b) Eph.4:2; Gal.6:1,2; Matt.5:5,7,9; Rom.12:18; Luke
6:36; 1 Pet.3:8; Col.3:12; Rom.12:10,15. (c) Exod.23:5. (d) Matt.5:44,45; Rom.12:20,21.
LORD'S DAY 41
Q. 108. What does the seventh commandment teach us?
A. That all uncleanness is accursed of God: (a) and that therefore we must with all our
hearts detest the same, (b)
and live chastely and temperately, (c) whether in holy wedlock, or in single life. (d)
(a) Lev.18:27,28. (b) Jude 1:23. (c) 1 Thess.4:3-5. (d) Heb.13:4; 1 Cor.7:7-9,27.
Q. 109. Does God forbid in this commandment, only adultery and such like gross sins?
A. Since both our body and soul are temples of the Holy Ghost, he commands us to preserve
them pure and holy: therefore he forbids all unchaste actions, gestures, words, (a) thoughts,
desires, (b) and whatever can entice men thereto. (c)
(a) Eph.5:3,4; 1 Cor.6:18-20. (b) Matt.5:27,28. (c) Eph.5:18; 1 Cor.15:33.
LORD'S DAY 42
Q. 110. What does God forbid in the eighth commandment?
A. God forbids not only those thefts, (a) and robberies, (b) which are punishable by the
magistrate; but he comprehends under the name of theft all wicked tricks and devices,
whereby we design to appropriate to ourselves the goods which belong to our neighbour:
(c) whether it be by force, or under the appearance of right, as by unjust weights, ells,
measures, fraudulent merchandise, (d) false coins, usury, (e) or by any other way forbidden
by God; as also all covetousness, (f) all abuse and waste of his gifts. (g)
(a) 1 Cor.6:10. (b) 1 Cor.5:10; Isa.33:1. (c) Luke 3:14; 1 Thess.4:6. (d) Prov.11:1; Prov.16:11;
Ezek.45:9-12; Deut.25:13-16. (e) Ps.15:5; Luke 6:35. (f) 1 Cor.6:10. (g) Prov.23:20,21;
Prov.21:20.
Q. 111. But what does God require in this commandment?
A. That I promote the advantage of my neighbour in every instance I can or may; and deal
with him as I desire to be dealt with by others: (a) further also that I faithfully labour, so that
I may be able to relieve the needy. (b)
(a) Matt.7:12. (b) Eph.4:28.
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LORD'S DAY 43
Q. 112. What is required in the ninth commandment?
A. That I bear false witness against no man, (a) nor falsify any man's words; (b) that I be no
backbiter, nor slanderer; (c)
that I do not judge, nor join in condemning any man rashly, or unheard; (d) but that I avoid
all sorts of lies and deceit, as the proper works of the devil, (e) unless I would bring down
upon me the heavy wrath of God; (f) likewise, that in judgment and all other dealings I love
the truth, speak it uprightly and confess it; (g) also that I defend and promote, as much as I
am able, the horror and good character of my neighbour. (h)
(a) Prov.19:5,9; Prov.21:28. (b) Ps.15:3; Ps.50:19,20. (c) Rom.1:29,30. (d) Matt.7:1,2; Luke
6:37. (e) John 8:44. (f) Prov.12:22; Prov.13:5. (g) 1 Cor.13:6; Eph.4:25. (h) 1 Pet.4:8.
LORD'S DAY 44
Q. 113. What does the tenth commandment require of us?
A. That even the smallest inclination or thought, contrary to any of God's commandments,
never rise in our hearts; but that at all times we hate all sin with our whole heart, and
delight in all righteousness. (a)
(a) Rom.7:7.
Q. 114. But can those who are converted to God perfectly keep these commandments?
A. No: but even the holiest men, while in this life, have only a small beginning of this
obedience; (a) yet so, that with a sincere resolution they begin to live, not only according to
some, but all the commandments of God. (b)
(a) 1 John 1:8-10; Rom.7:14,15; Eccl.7:20; 1 Cor.13:9. (b) Rom.7:22; Ps.1:2; James 2:10.
Q. 115. Why will God then have the Ten Commandments so strictly preached, since no man
in this life can keep them?
A. First, that all our lifetime we may learn more and more to know (a) our sinful nature, and
thus become the more earnest in seeking the remission of sin, and righteousness in Christ;
(b) likewise, that we constantly endeavour and pray to God for the grace of the Holy Spirit,
that we may become more and more conformable to the image of God, till we arrive at the
perfection proposed to us, in a life to come. (c)
(a) Rom.3:20; 1 John 1:9; Ps.32:5. (b) Matt.5:6; Rom.7:24,25. (c) 1 Cor.9:24; Philip.3:11-14.
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Prayer
LORD'S DAY 45
Q. 116. Why is prayer necessary for Christians?
A. Because it is the chief part of thankfulness which God requires of us: (a) and also,
because God will give his grace and Holy Spirit to those only, who with sincere desires
continually ask them of him, and are thankful for them. (b)
(a) Ps.50:14,15. (b) Matt.7:7,8; Luke 11:9,10,13; 1 Thess.5:17.
Q. 117. What are the requisites of that prayer, which is acceptable to God, and which he will
hear?
A. First, that we from the heart pray (a) to the one true God only, who has manifested
himself in his word, (b) for all things, he has commanded us to ask of him; (c) secondly, that
we rightly and thoroughly know our need and misery, (d) that so we may deeply humble
ourselves in the presence of his divine majesty; (e) thirdly, that we be fully persuaded that
he, notwithstanding that we are unworthy of it, will, for the sake of Christ our Lord, certainly
hear our prayer, (f) as he has promised us in his word. (g)
(a) John 4:24; Ps.145:18. (b) Rev.19:10; John 4:22-24. (c) Rom.8:26; 1 John 5:14; James 1:5.
(d) 2 Chron.20:12. (e) Ps.2:11; Ps.34:19; Isa.66:2. (f) Rom.10:14; James 1:6. (g) John
14:13,14; John 16:23; Dan.9:17,18. (h) Matt.7:8; Ps.27:8.
Q. 118. What has God commanded us to ask of him?
A. All things necessary for soul and body; (a) which Christ our Lord has comprised in that
prayer he himself has taught us.
(a) James 1:17; Matt.6:33.
Q. 119. What are the words of that prayer? (a)
A. Our Father who art in heaven,
1 Hallowed be thy name.
2 Thy kingdom come.
3 Thy will be done on earth, as it is in heaven.
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4 Give us this day our daily bread.
5 And forgive us our debts, as we forgive our debtors.
6 And lead us not into temptation, but deliver us from evil.
For thine is the kingdom, and the power, and the glory, for ever.
Amen.
(a) Matt.6:9-13; Luke 11:2-4.
LORD'S DAY 46
Q. 120. Why has Christ commanded us to address God thus: "Our Father"?
A. That immediately, in the very beginning of our prayer, he might excite in us a childlike
reverence for, and confidence in God, which are the foundation of our prayer: namely, that
God is become our Father in Christ, and will much less deny us what we ask of him in true
faith, than our parents will refuse us earthly things. (a)
(a) Matt.7:9-11; Luke 11:11-13.
Q. 121. Why is it here added, "Which art in heaven"?
A. Lest we should form any earthly conceptions of God's heavenly majesty, (a)
and that we may expect from his almighty power all things necessary for soul and body. (b)
(a) Jer.23:23,24; Acts 17:24,25,27. (b) Rom.10:12.
LORD'S DAY 47
Q. 122. Which is the first petition?
A. "Hallowed be thy name"; that is, grant us, first, rightly to know thee, (a) and to sanctify,
glorify and praise thee, (b)
in all thy works, in which thy power, wisdom, goodness, justice, mercy and truth, are clearly
displayed; and further also, that we may so order and direct our whole lives, our thoughts,
words and actions, that thy name may never be blasphemed, but rather honoured and
praised on our account. (c)
(a) John 17:3; Jer.9:24; Jer.31:33,34; Matt.16:17; James 1:5; Ps.119:105. (b) Ps.119:137; Luke
1:46,47,68,69; Rom.11:33-36. (c) Ps.71:8; Ps.115:1.
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LORD'S DAY 48
Q. 123. Which is the second petition?
A. "Thy kingdom come"; that is, rule us so by thy word and Spirit, that we may submit
ourselves more and more to thee; (a) preserve and increase thy church; (b) destroy the
works of the devil, and all violence which would exalt itself against thee; and also all wicked
counsels devised against thy holy word; (c)
till the full perfection of thy kingdom take place, (d) wherein thou shalt be all in all. (e)
(a) Matt.6:33; Ps.119:5; Ps.143:10. (b) Ps.51:18; Ps.122:6-9. (c) 1 John 3:8; Rom.16:20. (d)
Rev.22:17,20; Rom.8:22,23. (e) 1 Cor.15:28.
LORD'S DAY 49
Q. 124. Which is the third petition?
A. "Thy will be done on earth as it is in heaven"; that is, grant that we and all men may
renounce our own will, (a) and without murmuring obey thy will, which is only good; (b)
that every one may attend to, and perform the duties of his station and calling, (c) as
willingly and faithfully as the angels do in heaven. (d)
(a) Matt.16:24; Tit.2:11,12. (b) Luke 22:42; Eph.5:10; Rom.12:2. (c) 1 Cor.7:24. (d)
Ps.103:20,21.
LORD'S DAY 50
Q. 125. Which is the fourth petition?
A. "Give us this day our daily bread"; that is, be pleased to provide us with all things
necessary for the body, (a) that we may thereby acknowledge thee to be the only fountain
of all good, (b) and that neither our care nor industry, nor even thy gifts, can profit us
without thy blessing; (c) and therefore that we may withdraw our trust from all creatures,
and place it alone in thee. (d)
(a) Ps.104:27,28; Ps.145:15,16; Matt.6:25,26. (b) James 1:17; Acts 14:17; Acts 17:27,28. (c) 1
Cor.15:58; Deut.8:3; Ps.37:3-5,16; Ps.127:1,2. (d) Ps.55:23; Ps.62:11; Ps.146:3; Jer.17:5,7.
LORD'S DAY 51
Q. 126. Which is the fifth petition?
A. "And forgive us our debts as we forgive our debtors"; that is, be pleased for the sake of
Christ's blood, not to impute to us poor sinners, our transgressions, nor that depravity,
which always cleaves to us; (a) even as we feel this evidence of thy grace in us, that it is our
firm resolution from the heart to forgive our neighbour. (b)
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(a) Ps.51:1-7; Ps.143:2; 1 John 2:1,2; Rom.8:1. (b) Matt.6:14,15.
LORD'S DAY 52
Q. 127. Which is the sixth petition?
A. "And lead us not into temptation, but deliver us from evil"; that is, since we are so weak
in ourselves, that we cannot stand a moment; (a) and besides this, since our mortal
enemies, the devil, (b) the world, (c) and our own flesh, (d) cease not to assault us, do thou
therefore preserve and strengthen us by the power of thy Holy Spirit, that we may not be
overcome in this spiritual warfare, (e) but constantly and strenuously may resist our foes, till
at last we obtain a complete victory. (f)
(a) John 15:5; Ps.103:14. (b) 1 Pet.5:8; Eph.6:12. (c) John 15:19. (d) Rom.7:23; Gal.5:17. (e)
Matt.26:41; Mark 13:33. (f) 1 Thess.3:13; 1 Thess.5:23.
Q. 128. How dost thou conclude thy prayer?
A. "For thine is the kingdom, and the power, and the glory, forever"; that is, all these we ask
of thee, because thou, being our King and almighty, art willing and able to give us all good;
(a) and all this we pray for, that thereby not we, but thy holy name, may be glorified for
ever. (b)
(a) Rom.10:11,12; 2 Pet.2:9. (b) John 14:13; Jer.33:8,9; Ps.115:1.
Q. 129. What does the word "Amen" signifies?
A. "Amen" signifies, it shall truly and certainly be: for my prayer is more assuredly heard of
God, than I feel in my heart that I desire these things of him. (a)
(a) 2 Cor.1:20; 2 Tim.2:13.
5.3. CANONS OF DORT
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).
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.
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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 Saviour 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
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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
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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
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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 smouldering wick and that he will not break a
bruised reed. However, those who have forgotten God and their Saviour 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 Saviour, 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 counsellor? 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
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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).
II
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).
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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 these 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).
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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 election, with
the question Who will bring any charge against those whom God has chosen? (Rom. 8:33).
VIII
Who teach that it was not on the basis of his just will alone that God decided to leave
anyone in the fall of Adam and in the common state of sin and condemnation or to pass
anyone by in the imparting of grace necessary for faith and conversion.
For these words stand fast: He has mercy on whom he wishes, and he hardens whom he
wishes (Rom. 9:18). And also: To you it has been given to know the secrets of the kingdom
of heaven, but to them it has not been given (Matt. 13:11). Likewise: I give glory to you,
Father, Lord of heaven and earth, that you have hidden these things from the wise and
understanding, and have revealed them to little children; yes, Father, because that was your
pleasure (Matt. 11:25-26).
IX
Who teach that the cause for God's sending the gospel to one people rather than to
another is not merely and solely God's good pleasure, but rather that one people is better
and worthier than the other to whom the gospel is not communicated.
For Moses contradicts this when he addresses the people of Israel as follows: Behold, to
Jehovah your God belong the heavens and the highest heavens, the earth and whatever is in
it. But Jehovah was inclined in his affection to love your ancestors alone, and chose out their
descendants after them, you above all peoples, as at this day (Deut. 10:14-15). And also
Christ: Woe to you, Korazin! Woe to you, Bethsaida! for if those mighty works done in you
had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes
(Matt. 11:21).
The Second Main Point of Doctrine
Christ's Death and Human Redemption Through Its
Article 1: The Punishment Which God's Justice Requires
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God is not only supremely merciful, but also supremely just. God’s justice requires (as God
has revealed God self in the Word) that the sins we have committed against God’s infinite
majesty be punished with both temporal and eternal punishments, of soul as well as body.
We cannot escape these punishments unless satisfaction is given to God's justice.
Article 2: The Satisfaction Made by Christ
Since, however, we ourselves cannot give this satisfaction or deliver ourselves from God's
anger; God in boundless mercy has given us as a guarantee d’s only begotten Son, who was
made to be sin and a curse for us, in our place, on the cross, in order that he might give
satisfaction for us.
Article 3: The Infinite Value of Christ's Death
This death of God's Son is the only and entirely complete sacrifice and satisfaction for sins; it
is of infinite value and worth, more than sufficient to atone for the sins of the whole world.
Article 4: Reasons for This Infinite Value
This death is of such great value and worth for the reason that the person who suffered it is-as was necessary to be our Saviour--not only a true and perfectly holy man, but also the
only begotten Son of God, of the same eternal and infinite essence with the Father and the
Holy Spirit. Another reason is that this death was accompanied by the experience of God's
anger and curse, which we by our sins had fully deserved.
Article 5: The Mandate to Proclaim the Gospel to All
Moreover, it is the promise of the gospel that whoever believes in Christ crucified shall not
perish but have eternal life. This promise, together with the command to repent and
believe, ought to be announced and declared without differentiation or discrimination to all
nations and people, to whom God in God’s good pleasure sends the gospel.
Article 6: Unbelief Man's Responsibility
However, that many who have been called through the gospel do not repent or believe in
Christ but perish in unbelief is not because the sacrifice of Christ offered on the cross is
deficient or insufficient, but because they themselves are at fault.
Article 7: Faith God's Gift
But all who genuinely believe and are delivered and saved by Christ's death from their sins
and from destruction receive this favour solely from God's grace--which God owes to no
one--given to them in Christ from eternity.
Article 8: The Saving Effectiveness of Christ's Death
For it were the entirely free plan and very gracious will and intention of God that the
enlivening and saving effectiveness of God’s Son's costly death should work itself out in all
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his chosen ones, in order that he might grant justifying faith to them only and thereby lead
them without fail to salvation. In other words, it was God's will that Christ through the blood
of the cross (by which he confirmed the new covenant) should effectively redeem from
every people, tribe, nation, and language all those and only those who were chosen from
eternity to salvation and given to him by the Father; that he should grant them faith (which,
like the Holy Spirit's other saving gifts, he acquired for them by his death); that he should
cleanse them by his blood from all their sins, both original and actual, whether committed
before or after their coming to faith; that he should faithfully preserve them to the very
end; and that he should finally present them to himself, a glorious people, without spot or
wrinkle.
Article 9: The Fulfilment of God's Plan
This plan, arising out of God's eternal love for God’s chosen ones, from the beginning of the
world to the present time has been powerfully carried out and will also be carried out in the
future, the gates of hell seeking vainly to prevail against it. As a result the chosen are
gathered into one, all in their own time, and there is always a church of believers founded
on Christ's blood, a church which steadfastly loves, persistently worships, and--here and in
all eternity--praises him as her Saviour who laid down his life for her on the cross, as a
bridegroom for his bride.
Rejection of the Errors
Having set forth the orthodox teaching, the Synod rejects the errors of those
I
Who teach that God appointed God’s Son to death on the cross without a fixed and
definite plan to save anyone by name, so that the necessity, usefulness, and worth of
what Christ's death obtained could have stood intact and altogether perfect, complete
and whole, even if the redemption that was obtained had never in actual fact been
applied to any individual.
For this assertion is an insult to the wisdom of God and to the merit of Jesus Christ, and it is
contrary to Scripture. For the Saviour speaks as follows: I lay down my life for the sheep, and
I know them (John 10:15, 27). And Isaiah the prophet says concerning the Saviour: When he
shall make himself an offering for sin, he shall see his offspring, he shall prolong his days,
and the will of Jehovah shall prosper in his hand (Isa. 53:10). Finally, this undermines the
article of the creed in which we confess what we believe concerning the Church.
II
Who teach that the purpose of Christ's death was not to establish in actual fact a new
covenant of grace by his blood, but only to acquire for the Father the mere right to enter
once more into a covenant with men, whether of grace or of works.
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For this conflicts with Scripture, which teaches that Christ has become the guarantee and
mediator of a better--that is, a new-covenant (Heb. 7:22; 9:15), and that a will is in force
only when someone has died (Heb. 9:17).
III
Who teach that Christ, by the satisfaction which he gave, did not certainly merit for
anyone salvation itself and the faith by which this satisfaction of Christ is effectively
applied to salvation, but only acquired for the Father the authority or plenary will to
relate in a new way with men and to impose such new conditions as he chose, and that
the satisfying of these conditions depends on the free choice of man; consequently, that it
was possible that either all or none would fulfil them.
For they have too low an opinion of the death of Christ, do not at all acknowledge the
foremost fruit or benefit which it brings forth, and summon back from hell the Pelagian
error.
IV
Who teach that what is involved in the new covenant of grace which God the Father made
with men through the intervening of Christ's death is not that we are justified before God
and saved through faith, insofar as it accepts Christ's merit, but rather that God, having
withdrawn his demand for perfect obedience to the law, counts faith itself, and the
imperfect obedience of faith, as perfect obedience to the law, and graciously looks upon
this as worthy of the reward of eternal life.
For they contradict Scripture: They are justified freely by his grace through the redemption
that came by Jesus Christ, whom God presented as a sacrifice of atonement, through faith in
his blood (Rom. 3:24-25). And along with the ungodly Socinus, they introduce a new and
foreign justification of man before God, against the consensus of the whole church.
V
Who teach that all people have been received into the state of reconciliation and into the
grace of the covenant, so that no one on account of original sin is liable to condemnation,
or is to be condemned, but that all are free from the guilt of this sin.
For this opinion conflicts with Scripture which asserts that we are by nature children of
wrath.
VI
Who make use of the distinction between obtaining and applying in order to instil in the
unwary and inexperienced the opinion that God, as far as he is concerned, wished to
bestow equally upon all people the benefits which are gained by Christ's death; but that
the distinction by which some rather than others come to share in the forgiveness of sins
and eternal life depends on their own free choice (which applies itself to the grace offered
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indiscriminately) but does not depend on the unique gift of mercy which effectively works
in them, so that they, rather than others, apply that grace to themselves.
For, while pretending to set forth this distinction in an acceptable sense, they attempt to
give the people the deadly poison of Pelagianism.
VII
Who teach that Christ neither could die, nor had to die, nor did die for those whom God so
dearly loved and chose to eternal life, since such people do not need the death of Christ.
For they contradict the apostle, who says: Christ loved me and gave himself up for me (Gal.
2:20), and likewise: Who will bring any charge against those whom God has chosen? It is
God who justifies. Who is he that condemns? It is Christ who died, that is, for them (Rom.
8:33-34). They also contradict the Saviour, who asserts: I lay down my life for the sheep
(John 10:15), and My command is this: Love one another as I have loved you. Greater love
has no one than this, that one lay down his life for his friends (John 15:12-13).
The Third and Fourth Main Points of Doctrine
Human Corruption, Conversion to God, and the Way It Occurs
Article 1: The Effect of the fall on Human Nature
Man was originally created in the image of God and was furnished in his mind with a
true and salutary knowledge of his Creator and things spiritual, in his will and heart
with righteousness, and in all his emotions with purity; indeed, the whole man was
holy. However, rebelling against God at the devil's instigation and by his own free
will, he deprived himself of these outstanding gifts. Rather, in their place he brought
upon himself blindness, terrible darkness, futility, and distortion of judgment in his
mind; perversity, defiance, and hardness in his heart and will; and finally impurity in
all his emotions.
Article 2: The Spread of Corruption
Man brought forth children of the same nature as himself after the fall. That is to
say, being corrupt he brought forth corrupt children. The corruption spread, by God's
just judgment, from Adam to all his descendants-- except for Christ alone--not by
way of imitation (as in former times the Pelagians would have it) but by way of the
propagation of his perverted nature.
Article 3: Total Inability
Therefore, all people are conceived in sin and are born children of wrath, unfit for
any saving good, inclined to evil, dead in their sins, and slaves to sin; without the
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grace of the regenerating Holy Spirit they are neither willing nor able to return to
God, to reform their distorted nature, or even to dispose them to such reform.
Article 4: The Inadequacy of the Light of Nature
There is, to be sure, a certain light of nature remaining in man after the fall, by virtue
of which he retains some notions about God, natural things, and the difference
between what is moral and immoral, and demonstrates certain eagerness for virtue
and for good outward behaviour. But this light of nature is far from enabling man to
come to a saving knowledge of God and conversion to him--so far, in fact, that man
does not use it rightly even in matters of nature and society. Instead, in various ways
he completely distorts this light, whatever its precise character, and suppresses it in
unrighteousness. In doing so he renders himself without excuse before God.
Article 5: The Inadequacy of the Law
In this respect, what is true of the light of nature is true also of the Ten
Commandments given by God through Moses specifically to the Jews. For man
cannot obtain saving grace through the Decalogue, because, although it does expose
the magnitude of his sin and increasingly convict him of his guilt, yet it does not offer
a remedy or enable him to escape from his misery, and, indeed, weakened as it is by
the flesh, leaves the offender under the curse.
Article 6: The Saving Power of the Gospel
What, therefore, neither the light of nature nor the law can do, God accomplishes by
the power of the Holy Spirit, through the Word or the ministry of reconciliation. This
is the gospel about the Messiah, through which it has pleased God to save believers,
in both the Old and the New Testament.
Article 7: God's Freedom in Revealing the Gospel
In the Old Testament, God revealed this secret of God’s will to a small number; in the
New Testament (now without any distinction between peoples) he discloses it to a
large number. The reason for this difference must not be ascribed to the greater
worth of one nation over another, or to a better use of the light of nature, but to the
free good pleasure and undeserved love of God. Therefore, those who receive so
much grace, beyond and in spite of all they deserve, ought to acknowledge it with
humble and thankful hearts; on the other hand, with the apostle they ought to adore
(but certainly not inquisitively search into) the severity and justice of God's
judgments on the others, who do not receive this grace.
Article 8: The Serious Call of the Gospel
Nevertheless, all who are called through the gospel are called seriously. For seriously
and most genuinely God makes known in his Word what is pleasing to him: that
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those who are called should come to him. Seriously he also promises rest for their
souls and eternal life to all who come to him and believe.
Article 9: Human Responsibility for Rejecting the Gospel
The fact that many who are called through the ministry of the gospel do not come
and are not brought to conversion must not be blamed on the gospel, nor on Christ,
who is offered through the gospel, nor on God, who calls them through the gospel
and even bestows various gifts on them, but on the people themselves who are
called. Some in self-assurance do not even entertain the Word of life; others do
entertain it but do not take it to heart, and for that reason, after the fleeting joy of a
temporary faith, they relapse; others choke the seed of the Word with the thorns of
life's cares and with the pleasures of the world and bring forth no fruits. This our
Saviour teaches in the parable of the sower (Matt. 13).
Article 10: Conversion as the Work of God
The fact that others who are called through the ministry of the gospel do come and
are brought to conversion must not be credited to man, as though one distinguishes
himself by free choice from others who are furnished with equal or sufficient grace
for faith and conversion (as the proud heresy of Pelagius maintains). No, it must be
credited to God: just as from eternity he chose his own in Christ, so within time he
effectively calls them, grants them faith and repentance, and, having rescued them
from the dominion of darkness, brings them into the kingdom of his Son, in order
that they may declare the wonderful deeds of him who called them out of darkness
into this marvellous light, and may boast not in themselves, but in the Lord, as
apostolic words frequently testify in Scripture.
Article 11: The Holy Spirit's Work in Conversion
Moreover, when God carries out this good pleasure in God’s chosen ones, or works
true conversion in them, God not only sees to it that the gospel is proclaimed to
them outwardly, and enlightens their minds powerfully by the Holy Spirit so that
they may rightly understand and discern the things of the Spirit of God, but, by the
effective operation of the same regenerating Spirit, God also penetrates into the
inmost being of man, opens the closed heart, softens the hard heart, and circumcises
the heart that is uncircumcised. God infuses new qualities into the will, making the
dead will alive, the evil one good, the unwilling one willing, and the stubborn one
compliant; God activates and strengthens the will so that, like a good tree, it may be
enabled to produce the fruits of good deeds.
Article 12: Regeneration a Supernatural Work
And this is the regeneration, the new creation, the raising from the dead, and the
making alive so clearly proclaimed in the Scriptures, which God works in us without
our help. But this certainly does not happen only by outward teaching, by moral
persuasion, or by such a way of working that, after God has done God’s work, it
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remains in man's power whether or not to be reborn or converted. Rather, it is an
entirely supernatural work, one that is at the same time most powerful and most
pleasing, a marvellous, hidden, and inexpressible work, which is not lesser than or
inferior in power to that of creation or of raising the dead, as Scripture (inspired by
the author of this work) teaches. As a result, all those in whose hearts God works in
this marvellous way are certainly, unfailingly, and effectively reborn and do actually
believe. And then the will, now renewed, is not only activated and motivated by God
but in being activated by God is also itself active. For this reason, man himself, by
that grace which he has received, is also rightly said to believe and to repent.
Article 13: The Incomprehensible Way of Regeneration
In this life believers cannot fully understand the way this work occurs; meanwhile,
they rest content with knowing and experiencing that by this grace of God they do
believe with the heart and love their Saviour.
Article 14: The Way God Gives Faith
In this way, therefore, faith is a gift of God, not in the sense that it is offered by God
for man to choose, but that it is in actual fact bestowed on man, breathed and
infused into him. Nor is it a gift in the sense that God bestows only the potential to
believe, but then awaits assent--the act of believing--from man's choice; rather, it is
a gift in the sense that he who works both willing and acting and, indeed, works all
things in all people produces in man both the will to believe and the belief itself.
Article 15: Responses to God's Grace
God does not owe this grace to anyone. For what could God owe to one who has
nothing to give that can be paid back? Indeed, what could God owe to one who has
nothing of his own to give but sin and falsehood? Therefore the person who receives
this grace owes and gives eternal thanks to God alone; the person who does not
receive it either does not care at all about these spiritual things and is satisfied with
himself in his condition, or else in self-assurance foolishly boasts about having
something which he lacks. Furthermore, following the example of the apostles, we
are to think and to speak in the most favourable way about those who outwardly
profess their faith and better their lives, for the inner chambers of the heart are
unknown to us. But for others who have not yet been called, we are to pray to the
God who calls things that do not exist as though they did. In no way, however, are
we to pride ourselves as better than they, as though we had distinguished ourselves
from them.
Article 16: Regeneration's Effect
However, just as by the fall man did not cease to be man, endowed with intellect
and will, and just as sin, which has spread through the whole human race, did not
abolish the nature of the human race but distorted and spiritually killed it, so also
this divine grace of regeneration does not act in people as if they were blocks and
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stones; nor does it abolish the will and its properties or coerce a reluctant will by
force, but spiritually revives, heals, reforms, and--in a manner at once pleasing and
powerful--bends it back. As a result, a ready and sincere obedience of the Spirit now
begins to prevail where before the rebellion and resistance of the flesh were
completely dominant. It is in this that the true and spiritual restoration and freedom
of our will consists. Thus, if the marvellous Maker of every good thing were not
dealing with us, man would have no hope of getting up from his fall by his free
choice, by which he plunged himself into ruin when still standing upright.
Article 17: God's Use of Means in Regeneration
Just as the almighty work of God by which he brings forth and sustains our natural
life does not rule out but requires the use of means, by which God, according to his
infinite wisdom and goodness, has wished to exercise his power, so also the
aforementioned supernatural work of God by which he regenerates us in no way
rules out or cancels the use of the gospel, which God in his great wisdom has
appointed to be the seed of regeneration and the food of the soul. For this reason,
the apostles and the teachers who followed them taught the people in a godly
manner about this grace of God, to give him the glory and to humble all pride, and
yet did not neglect meanwhile to keep the people, by means of the holy admonitions
of the gospel, under the administration of the Word, the sacraments, and discipline.
So even today it is out of the question that the teachers or those taught in the
church should presume to test God by separating what he in his good pleasure has
wished to be closely joined together. For grace is bestowed through admonitions,
and the more readily we perform our duty, the more lustrous the benefit of God
working in us usually is and the better his work advances. To him alone, both for the
means and for their saving fruit and effectiveness, all glory is owed forever. Amen.
Rejection of the Errors
Having set forth the orthodox teaching, the Synod rejects the errors of those
I
Who teach that, properly speaking, it cannot be said that original sin in itself is enough to
condemn the whole human race or to warrant temporal and eternal punishments.
For they contradict the apostle when he says: Sin entered the world through one man, and
death through sin, and in this way death passed on to all men because all sinned (Rom.
5:12); also: The guilt followed one sin and brought condemnation (Rom. 5:16); likewise: The
wages of sin is death (Rom. 6:23).
II
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Who teach that the spiritual gifts or the good dispositions and virtues such as goodness,
holiness, and righteousness could not have resided in man's will when he was first
created, and therefore could not have been separated from the will at the fall.
For this conflicts with the apostle's description of the image of God in Ephesians 4:24, where
he portrays the image in terms of righteousness and holiness, which definitely reside in the
will.
III
Who teach that in spiritual death the spiritual gifts have not been separated from man's
will, since the will in itself has never been corrupted but only hindered by the darkness of
the mind and the unruliness of the emotions, and since the will is able to exercise its
innate free capacity once these hindrances are removed, which is to say, it is able of itself
to will or choose whatever good is set before it--or else not to will or choose it.
This is a novel idea and an error and has the effect of elevating the power of free choice,
contrary to the words of Jeremiah the prophet: The heart itself is deceitful above all things
and wicked (Jer. 17:9); and of the words of the apostle: All of us also lived among them (the
sons of disobedience) at one time in the passions of our flesh, following the will of our flesh
and thoughts (Eph. 2:3).
IV
Who teach that unregenerate man is not strictly or totally dead in his sins or deprived of
all capacity for spiritual good but is able to hunger and thirst for righteousness or life and
to offer the sacrifice of a broken and contrite spirit which is pleasing to God.
For these views are opposed to the plain testimonies of Scripture: You were dead in your
transgressions and sins (Eph. 2:1, 5); The imagination of the thoughts of man's heart is only
evil all the time (Gen. 6:5; 8:21). Besides, to hunger and thirst for deliverance from misery
and for life, and to offer God the sacrifice of a broken spirit is characteristic only of the
regenerate and of those called blessed (Ps. 51:17; Matt. 5:6).
V
Who teach that corrupt and natural man can make such good use of common grace(by
which they mean the light of nature)or of the gifts remaining after the fall that he is able
thereby gradually to obtain a greater grace-- evangelical or saving grace--as well as
salvation itself; and that in this way God, for his part, shows himself ready to reveal Christ
to all people, since he provides to all, to a sufficient extent and in an effective manner, the
means necessary for the revealing of Christ, for faith, and for repentance.
For Scripture, not to mention the experience of all ages, testifies that this is false: He makes
known his words to Jacob, his statutes and his laws to Israel; he has done this for no other
nation, and they do not know his laws (Ps. 147:19-20); In the past God let all nations go their
own way (Acts 14:16); They (Paul and his companions) were kept by the Holy Spirit from
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speaking God's word in Asia; and When they had come to Mysia, they tried to go to
Bithynia, but the Spirit would not allow them to (Acts 16:6-7).
VI
Who teach that in the true conversion of man new qualities, dispositions, or gifts cannot
be infused or poured into his will by God, and indeed that the faith [or believing] by which
we first come to conversion and from which we receive the name "believers" is not a
quality or gift infused by God, but only an act of man, and that it cannot be called a gift
except in respect to the power of attaining faith.
For these views contradict the Holy Scriptures, which testify that God does infuse or pour
into our hearts the new qualities of faith, obedience, and the experiencing of his love: I will
put my law in their minds, and write it on their hearts (Jer. 31:33); I will pour water on the
thirsty land, and streams on the dry ground; I will pour out my Spirit on your offspring (Isa.
44:3); The love of God has been poured out in our hearts by the Holy Spirit, who has been
given to us (Rom. 5:5). They also conflict with the continuous practice of the Church, which
prays with the prophet: Convert me, Lord, and I shall be converted (Jer. 31:18).
VII
Who teach that the grace by which we are converted to God is nothing but a gentle
persuasion, or(as others explain it) that the way of God's acting in man's conversion that is
most noble and suited to human nature is that which happens by persuasion, and that
nothing prevents this grace of moral suasion even by itself from making natural men
spiritual; indeed, that God does not produce the assent of the will except in this manner
of moral suasion, and that the effectiveness of God's work by which it surpasses the work
of Satan consists in the fact that God promises eternal benefits while Satan promises
temporal ones.
For this teaching is entirely Pelagian and contrary to the whole of Scripture, which
recognizes besides this persuasion also another, far more effective and divine way in which
the Holy Spirit acts in man's conversion. As Ezekiel 36:26 puts it: I will give you a new heart
and put a new spirit in you; and I will remove your heart of stone and give you a heart of
flesh....
VIII
Who teach that God in regenerating man does not bring to bear that power of his
omnipotence whereby he may powerfully and unfailingly bend man's will to faith and
conversion, but that even when God has accomplished all the works of grace which he
uses for man's conversion, man nevertheless can, and in actual fact often does, so resist
God and the Spirit in their intent and will to regenerate him, that man completely thwarts
his own rebirth; and, indeed, that it remains in his own power whether or not to be
reborn.
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For this does away with all effective functioning of God's grace in our conversion and
subjects the activity of Almighty God to the will of man; it is contrary to the apostles, who
teach that we believe by virtue of the effective working of God's mighty strength (Eph.
1:19), and that God fulfills the undeserved good will of his kindness and the work of faith in
us with power (2 Thess. 1:11), and likewise that his divine power has given us everything we
need for life and godliness (2 Pet. 1:3).
IX
Who teach that grace and free choice are concurrent partial causes which cooperate to
initiate conversion, and that grace does not precede--in the order of causality--the
effective influence of the will; that is to say, that God does not effectively help man's will
to come to conversion before man's will itself motivates and determines itself.
For the early church already condemned this doctrine long ago in the Pelagians, on the basis
of the words of the apostle: It does not depend on man's willing or running but on God's
mercy (Rom. 9:16); also: Who makes you different from anyone else? and What do you have
that you did not receive? (1 Cor. 4:7); likewise: It is God who works in you to will and act
according to his good pleasure (Phil. 2:13).
The Fifth Main Point of Doctrine
The Perseverance of the Saints
Article 1: The Regenerate Not Entirely Free from Sin
Those people whom God according to his purpose calls into fellowship with his Son
Jesus Christ our Lord and regenerates by the Holy Spirit, he also sets free from the
reign and slavery of sin, though in this life not entirely from the flesh and from the
body of sin.
Article 2: The Believer's Reaction to Sins of Weakness
Hence daily sins of weakness arise, and blemishes cling to even the best works of
God's people, giving them continual cause to humble themselves before God, to flee
for refuge to Christ crucified, to put the flesh to death more and more by the Spirit of
supplication and by holy exercises of godliness, and to strain toward the goal of
perfection, until they are freed from this body of death and reign with the Lamb of
God in heaven.
Article 3: God's Preservation of the Converted
Because of these remnants of sin dwelling in them and also because of the
temptations of the world and Satan, those who have been converted could not
remain standing in this grace if left to their own resources. But God is faithful,
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mercifully strengthening them in the grace once conferred on them and powerfully
preserving them in it to the end.
Article 4: The Danger of True Believers' Falling into Serious Sins
Although that power of God strengthening and preserving true believers in grace is
more than a match for the flesh, yet those converted are not always so activated and
motivated by God that in certain specific actions they cannot by their own fault
depart from the leading of grace, be led astray by the desires of the flesh, and give in
to them. For this reason they must constantly watch and pray that they may not be
led into temptations. When they fail to do this, not only can they be carried away by
the flesh, the world, and Satan into sins, even serious and outrageous ones, but also
by God's just permission they sometimes are so carried away--witness the sad cases,
described in Scripture, of David, Peter, and other saints falling into sins.
Article 5: The Effects of Such Serious Sins
By such monstrous sins, however, they greatly offend God, deserve the sentence of
death, grieve the Holy Spirit, suspend the exercise of faith, severely wound the
conscience, and sometimes lose the awareness of grace for a time--until, after they
have returned to the way by genuine repentance, God's fatherly face again shines
upon them.
Article 6: God's Saving Intervention
For God, who is rich in mercy, according to his unchangeable purpose of election
does not take his Holy Spirit from his own completely, even when they fall
grievously. Neither does he let them fall down so far that they forfeit the grace of
adoption and the state of justification, or commit the sin which leads to death (the
sin against the Holy Spirit), and plunge themselves, entirely forsaken by him, into
eternal ruin.
Article 7: Renewal to Repentance
For, in the first place, God preserves in those saints when they fall his imperishable
seed from which they have been born again, lest it perish or be dislodged. Secondly,
by his Word and Spirit he certainly and effectively renews them to repentance so
that they have a heartfelt and godly sorrow for the sins they have committed; seek
and obtain, through faith and with a contrite heart, forgiveness in the blood of the
Mediator; experience again the grace of a reconciled God; through faith adore his
mercies; and from then on more eagerly work out their own salvation with fear and
trembling.
Article 8: The Certainty of This Preservation
So it is not by their own merits or strength but by God's undeserved mercy that they
neither forfeit faith and grace totally nor remain in their downfalls to the end and
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are lost. With respect to themselves this not only easily could happen, but also
undoubtedly would happen; but with respect to God it cannot possibly happen, since
his plan cannot be changed, his promise cannot fail, the calling according to his
purpose cannot be revoked, the merit of Christ as well as his interceding and
preserving cannot be nullified, and the sealing of the Holy Spirit can neither be
invalidated nor wiped out.
Article 9: The Assurance of This Preservation
Concerning this preservation of those chosen to salvation and concerning the
perseverance of true believers in faith, believers themselves can and do become
assured in accordance with the measure of their faith, by which they firmly believe
that they are and always will remain true and living members of the church, and that
they have the forgiveness of sins and eternal life.
Article 10: The Ground of This Assurance
Accordingly, this assurance does not derive from some private revelation beyond or
outside the Word, but from faith in the promises of God which he has very plentifully
revealed in his Word for our comfort, from the testimony of the Holy Spirit testifying
with our spirit that we are God's children and heirs (Rom. 8:16-17), and finally from a
serious and holy pursuit of a clear conscience and of good works. And if God's
chosen ones in this world did not have this well-founded comfort that the victory will
be theirs and this reliable guarantee of eternal glory, they would be of all people
most miserable.
Article 11: Doubts Concerning This Assurance
Meanwhile, Scripture testifies that believers have to contend in this life with various
doubts of the flesh and that under severe temptation they do not always experience
this full assurance of faith and certainty of perseverance. But God, the Father of all
comfort, does not let them be tempted beyond what they can bear, but with the
temptation he also provides a way out (1 Cor. 10:13), and by the Holy Spirit revives
in them the assurance of their perseverance.
Article 12: This Assurance as an Incentive to Godliness
This assurance of perseverance, however, so far from making true believers proud
and carnally self-assured, is rather the true root of humility, of childlike respect, of
genuine godliness, of endurance in every conflict, of fervent prayers, of
steadfastness in cross bearing and in confessing the truth, and of well-founded joy in
God. Reflecting on this benefit provides an incentive to a serious and continual
practice of thanksgiving and good works, as is evident from the testimonies of
Scripture and the examples of the saints.
Article 13: Assurance No Inducement to Carelessness
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Neither does the renewed confidence of perseverance produce immorality or lack of
concern for godliness in those put back on their feet after a fall, but it produces a
much greater concern to observe carefully the ways of the Lord which he prepared
in advance. They observe these ways in order that by walking in them they may
maintain the assurance of their perseverance, lest, by their abuse of his fatherly
goodness, the face of the gracious God (for the godly, looking upon his face is
sweeter than life, but its withdrawal is more bitter than death) turn away from them
again, with the result that they fall into greater anguish of spirit.
Article 14: God's Use of Means in Perseverance
And, just as it has pleased God to begin this work of grace in us by the proclamation
of the gospel, so he preserves, continues, and completes his work by the hearing and
reading of the gospel, by meditation on it, by its exhortations, threats, and promises,
and also by the use of the sacraments.
Article 15: Contrasting Reactions to the Teaching of Perseverance
This teaching about the perseverance of true believers and saints, and about their
assurance of it--a teaching which God has very richly revealed in his Word for the
glory of his name and for the comfort of the godly and which he impresses on the
hearts of believers--is something which the flesh does not understand, Satan hates,
the world ridicules, the ignorant and the hypocrites abuse, and the spirits of error
attack. The bride of Christ, on the other hand, has always loved this teaching very
tenderly and defended it steadfastly as a priceless treasure; and God, against whom
no plan can avail and no strength can prevail, will ensure that she will continue to do
this. To this God alone, Father, Son, and Holy Spirit, be honour and glory forever.
Amen.
Rejection of the Errors
Concerning the Teaching of the Perseverance of the Saints
Having set forth the orthodox teaching, the Synod rejects the errors of those
I
Who teach that the perseverance of true believers is not an effect of election or a gift of
God produced by Christ's death, but a condition of the new covenant which man, before
what they call his "peremptory" election and justification, must fulfil by his free will.
For Holy Scripture testifies that perseverance follows from election and is granted to the
chosen by virtue of Christ's death, resurrection, and intercession: The chosen obtained it;
the others were hardened (Rom. 11:7); likewise, He who did not spare his own son, but gave
him up for us all--how will he not, along with him, grant us all things? Who will bring any
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charge against those whom God has chosen? It is God who justifies. Who is he that
condemns? It is Christ Jesus who died--more than that, who was raised--who also sits at the
right hand of God, and is also interceding for us. Who shall separate us from the love of
Christ? (Rom. 8:32-35).
II
Who teach that God does provide the believer with sufficient strength to persevere and is
ready to preserve this strength in him if he performs his duty, but that even with all those
things in place which are necessary to persevere in faith and which God is pleased to use
to preserve faith, it still always depends on the choice of man's will whether or not he
perseveres.
For this view is obviously Pelagian; and though it intends to make men free it makes them
sacrilegious. It is against the enduring consensus of evangelical teaching which takes from
man all cause for boasting and ascribes the praise for this benefit only to God's grace. It is
also against the testimony of the apostle: It is God who keeps us strong to the end, so that
we will be blameless on the day of our Lord Jesus Christ (1 Cor. 1:8).
III
Who teach that those who truly believe and have been born again not only can forfeit
justifying faith as well as grace and salvation totally and to the end, but also in actual fact
do often forfeit them and are lost forever.
For this opinion nullifies the very grace of justification and regeneration as well as the
continual preservation by Christ, contrary to the plain words of the apostle Paul: If Christ
died for us while we were still sinners, we will therefore much more be saved from God's
wrath through him, since we have now been justified by his blood (Rom. 5:8-9); and
contrary to the apostle John: No one who is born of God is intent on sin, because God's seed
remains in him, nor can he sin, because he has been born of God (1 John 3:9); also contrary
to the words of Jesus Christ: I give eternal life to my sheep, and they shall never perish; no
one can snatch them out of my hand. My Father, who has given them to me, is greater than
all; no one can snatch them out of my Father's hand (John 10: 28-29).
IV
Who teach that those who truly believe and have been born again can commit the sin that
leads to death (the sin against the Holy Spirit).
For the same apostle John, after making mention of those who commit the sin that leads to
death and forbidding prayer for them (1 John 5: 16-17), immediately adds: We know that
anyone born of God does not commit sin (that is, that kind of sin), but the one who was
born of God keeps himself safe, and the evil one does not touch him (v. 18).
V
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Who teach that apart from a special revelation no one can have the assurance of future
perseverance in this life.
For by this teaching the well-founded consolation of true believers in this life is taken away
and the doubting of the Romanists is reintroduced into the church. Holy Scripture, however,
in many places derives the assurance not from a special and extraordinary revelation but
from the marks peculiar to God's children and from God's completely reliable promises. So
especially the apostle Paul: Nothing in all creation can separate us from the love of God that
is in Christ Jesus our Lord (Rom. 8:39); and John: They who obey his commands remain in
him and he in them. And this is how we know that he remains in us: by the Spirit he gave us
(1 John 3:24).
VI
Who teach that the teaching of the assurance of perseverance and of salvation is by its
very nature and character an opiate of the flesh and is harmful to godliness, good morals,
prayer, and other holy exercises, but that, on the contrary, to have doubt about this is
praiseworthy.
For these people show that they do not know the effective operation of God's grace and the
work of the indwelling Holy Spirit, and they contradict the apostle John, who asserts the
opposite in plain words: Dear friends, now we are children of God, but what we will be has
not yet been made known. But we know that when he is made known, we shall be like him,
for we shall see him as he is. Everyone who has this hope in him purifies himself, just as he is
pure (1 John 3:2-3). Moreover, they are refuted by the examples of the saints in both the
Old and the New Testament, who though assured of their perseverance and salvation yet
were constant in prayer and other exercises of godliness.
VII
Who teach that the faith of those who believe only temporarily does not differ from
justifying and saving faith except in duration alone.
For Christ himself in Matthew 13:20ff. and Luke 8:13ff. clearly defines these further
differences between temporary and true believers: he says that the former receive the seed
on rocky ground, and the latter receive it in good ground, or a good heart; the former have
no root, and the latter are firmly rooted; the former have no fruit, and the latter produce
fruit in varying measure, with steadfastness, or perseverance.
VIII
Who teach that it is not absurd that a person, after losing his former regeneration, should
once again, indeed quite often, be reborn.
For by this teaching they deny the imperishable nature of God's seed by which we are born
again, contrary to the testimony of the apostle Peter: Born again, not of perishable seed,
but of imperishable (1 Pet. 1:23).
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IX
Who teach that Christ nowhere prayed for an unfailing perseverance of believers in faith.
For they contradict Christ himself when he says: I have prayed for you, Peter, that your faith
may not fail (Luke 22:32); and John the gospel writer when he testifies in John 17 that it was
not only for the apostles, but also for all those who were to believe by their message that
Christ prayed: Holy Father, preserve them in your name (v. 11); and My prayer is not that
you take them out of the world, but that you preserve them from the evil one (v. 15).
Conclusion
And so this is the clear, simple, and straightforward explanation of the orthodox teaching on
the five articles in dispute in the Netherlands, as well as the rejection of the errors by which
the Dutch churches have for some time been disturbed. This explanation and rejection the
Synod declares to be derived from God's Word and in agreement with the confessions of
the Reformed churches. Hence it clearly appears that those of whom one could hardly
expect it have shown no truth, equity, and charity at all in wishing to make the public
believe:
--that the teaching of the Reformed churches on predestination and on the points
associated with it by its very nature and tendency draws the minds of people away
from all godliness and religion, is an opiate of the flesh and the devil, and is a
stronghold of Satan where he lies in wait for all people, wounds most of them, and
fatally pierces many of them with the arrows of both despair and self-assurance;
--that this teaching makes God the author of sin, unjust, a tyrant, and a hypocrite;
and is nothing but a refurbished Stoicism, Manicheism, Libertinism, and
Mohammedanism;
--that this teaching makes people carnally self-assured, since it persuades them
that nothing endangers the salvation of the chosen, no matter how they live, so
that they may commit the most outrageous crimes with self-assurance; and that
on the other hand nothing is of use to the reprobate for salvation even if they have
truly performed all the works of the saints;
--that this teaching means that God predestined and created, by the bare and
unqualified choice of his will, without the least regard or consideration of any sin,
the greatest part of the world to eternal condemnation; that in the same manner
in which election is the source and cause of faith and good works, reprobation is
the cause of unbelief and ungodliness; that many infant children of believers are
snatched in their innocence from their mothers' breasts and cruelly cast into hell
so that neither the blood of Christ nor their baptism nor the prayers of the church
at their baptism can be of any use to them; and very many other slanderous
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accusations of this kind which the Reformed churches not only disavow but even
denounce with their whole heart.
Therefore this Synod of Dordt in the name of the Lord pleads with all who devoutly call on
the name of our Saviour Jesus Christ to form their judgment about the faith of the Reformed
churches, not on the basis of false accusations gathered from here or there, or even on the
basis of the personal statements of a number of ancient and modern authorities-statements which are also often either quoted out of context or misquoted and twisted to
convey a different meaning--but on the basis of the churches' own official confessions and
of the present explanation of the orthodox teaching which has been endorsed by the
unanimous consent of the members of the whole Synod, one and all.
Moreover, the Synod earnestly warns the false accusers themselves to consider how heavy
a judgment of God awaits those who give false testimony against so many churches and
their confessions, trouble the consciences of the weak, and seek to prejudice the minds of
many against the fellowship of true believers.
Finally, this Synod urges all fellow ministers in the gospel of Christ to deal with this teaching
in a godly and reverent manner, in the academic institutions as well as in the churches; to
do so, both in their speaking and writing, with a view to the glory of God's name, holiness of
life, and the comfort of anxious souls; to think and also speak with Scripture according to
the analogy of faith; and, finally, to refrain from all those ways of speaking which go beyond
the bounds set for us by the genuine sense of the Holy Scriptures and which could give
impertinent sophists a just occasion to scoff at the teaching of the Reformed churches or
even to bring false accusations against it.
May God's Son Jesus Christ, who sits at the right hand of God and gives gifts to men, sanctify
us in the truth, lead to the truth those who err, silence the mouths of those who lay false
accusations against sound teaching, and equip faithful ministers of his Word with a spirit of
wisdom and discretion, that all they say may be to the glory of God and the building up of
their hearers. Amen.
5.4. The Confession of Belhar (1986)
1.
We believe in the triune God, Father, Son and Holy Spirit, who
through Word and Spirit gathers, protects and cares for the
church from the beginning of the world and will do to the end.
2.
We believe in one holy, universal Christian church, the
communion of saints called from the entire human family.
We believe

that Christ's work of reconciliation is made manifest in the
church as the community of believers who have been reconciled
with God and with one another;

that unity is, therefore, both a gift and an obligation for the
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Eph 2:11-22
Eph 4:1-16


church of Jesus Christ; that through the working of God's Spirit it
is a binding force, yet simultaneously a reality which must be
earnestly pursued and sought, one which the people of God
must continually be built up to attain;
that this unity must become visible so that the world may
believe; that separation, enmity and hatred between people and
groups is sin which Christ has already conquered, and
accordingly that anything which threatens this unity may have no
place in the church and must be resisted;
that this unity of the people of God must be manifested and be
active in a variety of ways: in that we love one another; that we
experience, practice and pursue community with one another;
that we are obligated to give ourselves willingly and joyfully to
be of benefit and blessing to one another; that we share one
faith, have one calling, are of one soul and one mind; have one
God and Father, are filled with one Spirit, are baptised with one
baptism, eat of one bread and drink of one cup, confess one
Name, are obedient to one Lord, work for one cause, and share
one hope; together come to know the height and the breadth
and the depth of the love of Christ; together are built up to the
stature of Christ, to the new humanity; together know and bear
one another's burdens, thereby fulfilling the law of Christ; that
we need one another and upbuild one another, admonishing and
comforting one another; that we suffer with one another for the
sake of righteousness; pray together; together serve God in this
world; and together fight against everything that may threaten
or hinder this unity;

that this unity can take form only in freedom and not under
constraint; that the variety of spiritual gifts, opportunities,
backgrounds, convictions, as well as the diversity of languages
and cultures, are by virtue of the reconciliation in Christ,
opportunities for mutual service and enrichment within the one
visible people of God;

that true faith in Jesus Christ is the only condition for
membership of this church;
Therefore, we reject any doctrine
 which absolutises either natural diversity or the sinful separation
of people in such a way that this absolutisation hinders or breaks
the visible and active unity of the church, or even leads to the
establishment of a separate church formation;

which professes that this spiritual unity is truly being maintained
in the bond of peace whilst believers of the same confession are
in effect alienated from one another for the sake of diversity and
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Joh 17:20, 23
Phil 2:1-5
1 Cor 12:4-31
Joh 13:1-17
1 Cor 1:10-13
Eph 4:1-6
Eph 3:14-20
1 Cor 10:16-17
1 Cor 11:17-34
Gal 6:2
2 Cor 1:3-4
Rom 12:3-8
1 Cor 12:1-11
Eph 4:7-13
Gal 3:27-28
Jam 2:1-13
in despair of reconciliation;

which denies that a refusal earnestly to pursue this visible unity
as a priceless gift is sin;

which explicitly or implicitly maintains that descent or any other
human or social factor should be a consideration in determining
membership of the Church.
3.
We believe

that God has entrusted the church with the message of
reconciliation in and through Jesus Christ;
2 Cor 5:17-21

that the church is called to be the salt of the earth and the light
of the world, that the church is called blessed because it is a
peacemaker, that the church is witness both by word and by
deed to the new heaven and the new earth in which
righteousness dwells;
Mt 6:13-16
Mt 5:9
2 Pet 3:13
Rev 21-22

that God’s life-giving Word and Spirit has conquered the powers
of sin and death, and therefore also of irreconciliation and
hatred, bitterness and enmity;

that God’s life-giving Word and Spirit will enable the church to
live in a new obedience which can open new possibilities of life
for society and the world;
Eph 4:17; 6:23
Rom 6
Col 1:9-14
Col 2:13-19
Col 3:1, 4-6

that the credibility of this message is seriously affected and its
beneficial work obstructed when it is proclaimed in a land which
professes to be Christian, but in which the enforced separation
of people on a racial basis promotes and perpetuates alienation,
hatred and enmity;

that any teaching which attempts to legitimate such forced
separation by appeal to the gospel, and is not prepared to
venture on the road of obedience and reconciliation, but rather,
out of prejudice, fear, selfishness and unbelief, denies in advance
the reconciling power of the gospel, must be considered ideology
and false doctrine.
Therefore, we reject any doctrine which, in such a situation sanctions in
the name of the gospel or of the will of God the forced separation of
people on the grounds of race and colour and thereby in advance
obstructs and weakens the ministry and experience of reconciliation in
Christ.
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4.
We believe

that God has revealed Godself as the One who wishes to bring
about justice and true peace among people; that in a world full
of injustice and enmity God is in a special way the God of the
destitute, the poor and the wronged and that God calls the
church to follow in this; that God brings justice to the oppressed
and gives bread to the hungry; that God frees the prisoners and
restores sight to the blind; that God supports the downtrodden,
protects the strangers, helps orphans and widows and blocks the
path of the ungodly; that for God pure and undefiled religion is
to visit the orphans and the widows in their suffering; that God
wishes to teach the people of God to do what is good and to
seek the right;

that the church must therefore stand by people in any form of
suffering and need, which implies, among other things, that the
church must witness against and strive against any form of
injustice, so that justice may roll down like waters, and
righteousness like an ever-flowing stream;

that the church, belonging to God, should stand where God
stands, namely against injustice and with the wronged; that in
following Christ the Church must witness against all the powerful
and privileged who selfishly seek their own interests and thus
control and harm others.
Dt 32:4, Lk 2:14
Jn 14:27
Eph 2:14
Isa 1:16-17
Jas 1:27; 5:1-6
Lk 1:46-55
Lk 6:20-26
Lk 7:22
Lk 16:19-31
Ps 146
Lk 4:16-19
Rom 6:13-18
Am 5
Therefore, we reject any ideology which would legitimate forms of
injustice and any doctrine which is unwilling to resist such an ideology in
the name of the gospel.
5.
We believe that, in obedience to Jesus Christ, its only Head, the
Church is called to confess and to do all these things, even
though the authorities and human laws might forbid them and
punishment and suffering be the consequence.
Jesus is Lord.
To the one and only God, Father, Son and Holy Spirit, be the
honour and the glory for ever and ever.
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Eph 4:15-16
Acts 5:29-33
1 Pet 2:18-25
1 Pet 3:15-18
The Accompanying Letter
1. We are deeply conscious that moments of such seriousness can arise in the life of the
Church that it may feel the need to confess its faith anew in the light of a specific situation.
We are aware that such an act of confession is not lightly undertaken, but only if it is
considered that the heart of the gospel is so threatened as to be at stake. In our judgment,
the present church and political situation in our country and particularly within the Dutch
Reformed Church family calls for such a decision. Accordingly, we make this confession not
as a contribution to a theological debate nor as a new summary of our beliefs, but as a cry
from the heart, as something we are obliged to do for the sake of the gospel in view of the
times in which we stand. Along with many, we confess our guilt, in that we have not always
witnessed clearly enough in our situation and so are jointly responsible for the way in which
those things which were experienced as sin and confessed to be so or should have been
experienced as and confessed to be sin have grown in time to seem self-evidently right and
to be ideologies foreign to the scriptures. As a result many have been given the impression
that the gospel was not really at stake. We make this confession because we are convinced
that all sorts of theological arguments have contributed to so disproportionate an emphasis
on some aspects of the truth that it has in effect become a lie.
2. We are aware that the only authority for such a confession and the only grounds on
which it may be made are the Holy Scriptures as the Word of God. Being fully aware of the
risks involved in taking this step, we are nevertheless convinced that we have no alternative.
Furthermore, we are aware that no other motives or convictions, however valid they may
be, would give us the right to confess in this way. An act of confession may only be made by
the Church for the sake of its purity and credibility and that of its message. As solemnly as
we are able, we hereby declare before everyone that our only motive lies in our fear that
the truth and power of the gospel itself is threatened in this situation. We do not wish to
serve any group interests, advance the cause of any factions, promote any theologies or
achieve any ulterior purposes. Yet, having said this, we know that our deepest intentions
may only be judged at their true value by God before whom all is revealed. We do not make
this confession from God’s throne and from on high, but before God’s throne and before
other human beings. We plead therefore, that this Confession should not be misused by
anyone with ulterior motives and also that it should not be resisted to serve such motives.
Our earnest desire is to lay no false stumbling blocks in the way, but to point to the true
stumbling block Jesus Christ the rock.
3. This confession is not aimed at specific people or groups of people or a church or
churches. We proclaim it against a false doctrine, against an ideological distortion that
threatens the gospel itself in our church and our country. Our heartfelt longing is that noone will identify themselves with this objectionable doctrine and that all who have been
wholly or partially blinded by it will turn themselves away from it. We are deeply aware of
the deceiving nature of such a false doctrine and know that many who have been
conditioned by it have to a greater or lesser extent learnt to take a half-truth for the whole.
For this reason we do not doubt the Christian faith of many such people, their sincerity,
honour, integrity and good intentions, and their in many ways estimable practice and
conduct. However, it is precisely because we know the power of deception that we know we
are not liberated by the seriousness, sincerity or intensity of our certainties, but only by the
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truth in the Son. Our church and our land have an intense need of such liberation. Therefore
it is that we speak pleadingly rather than accusingly. We plead for reconciliation, that true
reconciliation which follows on conversion and change of attitudes and structures. And
while we do so we are aware that an act of confession is a two-edged sword, that none of us
can throw the first stone, and none is without a beam in their own eye. We know that the
attitudes and conduct that work against the gospel are present in all of us and will continue
to be so. Therefore this Confession must be seen as a call to a continuous process of soulsearching together, a joint wrestling with the issues, and a readiness to repent in the name
of our Lord Jesus Christ in a broken world. It is certainly not intended as an act of selfjustification and intolerance, for that would disqualify us in the very act of preaching to
others.
4. Our prayer is that this act of confession will not place false stumbling-blocks in the way
and thereby cause and foster false divisions, but rather that it will be reconciling and
uniting. We know that such an act of confession and process of reconciliation will
necessarily involve much pain and sadness. It demands the pain of repentance, remorse and
confession; the pain of individual and collective renewal and a changed way of life. It places
us on a road whose end we can neither foresee nor manipulate to our own desire. On this
road we shall unavoidably suffer intense growing pains while we struggle to conquer
alienation, bitterness, irreconciliation and fear. We shall have to come to know and
encounter both ourselves and others in new ways. We are only too well aware that this
confession calls for the dismantling of structures of thought, of church, and of society that
have developed over many years. However, we confess that for the sake of the gospel, we
have no other choice. We pray that our brothers and sisters throughout the Dutch
Reformed Church family, but also outside it, will want to make this new beginning with us,
so that we can be free together, and together may walk the road of reconciliation and
justice. Accordingly, our prayer is that the pain and sadness we speak of will be pain and
sadness that lead to salvation. We believe that this is possible in the power of our Lord and
by God’s Spirit. We believe that the gospel of Jesus Christ offers hope, liberation, salvation
and true peace to our country.
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PART 6
6. Responsive Liturgies
6.1. Responsive Readings of the Law
6.1.1. Words of Jesus from the Gospels
L: You shall have no other gods before me.
C: It is written: "Worship the Lord your God, and serve him only."
L: You shall not make for yourself an idol.
C: God is spirit, and his worshipers must worship in spirit and in truth.
L: You shall not misuse the name of the Lord your God.
C: "Do not swear at all: either by heaven, for it is God's throne; or by the earth, for it is his
footstool. . . . Let your 'Yes' be 'Yes', and your 'No,' 'No'; anything beyond this comes from
the evil one."
L: Remember the Sabbath day by keeping it holy.
C: The Sabbath was made for man, not man for the Sabbath. So the Son of Man is Lord even
of the Sabbath.
L: Honour your father and your mother.
C: For God said, "Anyone who curses his father or mother must be put to death."
L: You shall not murder.
C: Love your enemies and pray for those who persecute you, that you may be sons of your
Father in heaven.
L: You shall not commit adultery.
C: Anyone who looks at a woman lustfully has already committed adultery with her in his
heart.
L: You shall not steal.
C: For out of the heart come evil thoughts, murder, and adultery . . . theft . . . . These are
what make a man "unclean."
L: You shall not give false testimony.
C: For out of the overflow of the heart the mouth speaks. . . . For by your words you will be
acquitted, and by your words you will be condemned.
L: You shall not covet.
C: Watch out! Be on your guard against all kinds of greed; a man's life does not consist in the
abundance of his possessions.
6.1.2. From the Epistles
Leader: You shall have no other gods before me.
People: For from him and through him and to him are all things. To him be the glory forever!
Leader: You shall not make for yourself an idol.
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People: In Christ we have redemption, the forgiveness of sins. He is the image of the
invisible God, the firstborn over all creation.
Leader: You shall not misuse the name of the Lord your God, for the Lord will not hold
anyone guiltless who misuses his name.
People: Let us continually offer to God a sacrifice of praise-- the fruit of lips that confess his
name.
Leader: Remember the Sabbath day by keeping it holy. Six days you shall labor and do all
your work, but the seventh day is a Sabbath to the Lord your God.
People: Let the word of Christ dwell in you richly as you teach and admonish one another
with all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude in your
hearts to God.
Leader: Honour your father and your mother, so that you may live long in the land the Lord
your God is giving you.
People: Children, obey your parents in everything, for this pleases the Lord.
Leader: You shall not murder.
People: Be kind and compassionate to one another, forgiving each other, just as in Christ
God forgave you.
Leader: You shall not commit adultery.
People: You are not your own; you were bought at a price. Therefore honour God with your
body.
Leader: You shall not steal.
People: He who has been stealing must steal no longer, but must work, doing something
useful with his hands, so that he may have something to share with those in need.
Leader: You shall not give false testimony against your neighbour.
People: Instead, speaking the truth in love, we will in all things grow up into him who is the
Head, that is, Christ.
Leader: You shall not covet your neighbour’s house or anything that belongs to your
neighbour.
People: I have learned to be content whatever the circumstances.
6.1.3. From the Psalms
Leader: And God spoke all these words: I am the Lord your God . . . . You shall have no other
gods before me.
People: Against you, you only, have I sinned and done what is evil in your sight.
Leader: You shall not make for yourself an idol . . . . You shall not bow down to them or
worship them.
People: Come, let us bow down in worship, let us kneel before the Lord our Maker; for he is
our God and we are the people of his pasture, the flock under his care.
Leader: You shall not misuse the name of the Lord your God.
People: O Lord, open my lips, and my mouth will declare your praise.
Leader: Remember the Sabbath day by keeping it holy.
People: How lovely is your dwelling place, O Lord Almighty! Better is one day in your courts
than a thousand elsewhere.
Leader: Honour your father and your mother.
People: Remember not the sins of my youth and my rebellious ways; according to your love
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remember me, for you are good, O Lord.
Leader: You shall not murder.
People: Search me, O God, and know my heart; test me and know my anxious thoughts. See
if there is any offensive way in me.
Leader: You shall not commit adultery.
People: You have set our iniquities before you, our secret sins in the light of your presence.
Leader: You shall not steal.
People: Have mercy on me, O God . . . blot out my transgressions.
Leader: You shall not give false testimony against your neighbour.
People: Keep me from deceitful ways; be gracious to me through your law.
Leader: You shall not covet your neighbour’s house. You shall not covet your neighbour’s
wife, or his manservant or maidservant, his ox or donkey, or anything that belongs to your
neighbour.
People: Turn my heart toward your statutes and not toward selfish gain. Save me from all
my transgressions.
Leader: The Lord is near to all who call on him, to all who call on him in truth. He fulfils the
desire of those who fear him; he hears their cry and saves them.
People: My mouth will speak in praise of the Lord. Let every creature praise his holy name
for ever and ever.
6.1.4. As a Teacher of Sin
Leader: Blessed are all who fear the Lord, who walk in his ways.
People: Your word is a lamp to my feet and a light for my path.
Leader: Blessed is the man who fears the Lord, who finds great delight in his commands!
People: Direct me in the path of your commands, for there I find delight.
Leader: And God spoke all these words:
I am the Lord your God, who brought you out of Egypt, out of the land of slavery. You
shall have no other gods before me.
You shall not make for yourself an idol in the form of anything in heaven above or on the
earth beneath or in the waters below. You shall not bow down to them or worship them; for
I, the Lord your God, am a jealous God, punishing the children for the sin of the fathers to
the third and fourth generation of those who hate me, but showing love to a thousand
generations of those who love me and keep my commandments.
You shall not misuse the name of the Lord your God, for the Lord will not hold anyone
guiltless who misuses his name.
Remember the Sabbath day by keeping it holy. Six days you shall labour and do all your
work, but the seventh day is a Sabbath to the Lord your God. On it you shall not do any
work, neither you, nor your son or daughter, nor your manservant or maidservant, nor your
animals, nor the alien within your gates. For in six days the Lord made the heavens and the
earth, the sea, and all that is in them, but he rested on the seventh day. Therefore the Lord
blessed the Sabbath day and made it holy.
People: Wash away all my iniquity and cleanse me from sin. For I know my transgressions,
and my sin is always before me.
Leader: Honour your father and your mother, so that you may live long in the land the Lord
your God is giving you.
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You shall not murder.
You shall not commit adultery.
You shall not steal.
You shall not give false testimony against your neighbour.
You shall not covet your neighbour’s wife, or his manservant or maidservant, his ox or
donkey, or anything that belongs to your neighbour.
People: If you, O Lord, kept a record of sins, O Lord, who could stand? But with you there is
forgiveness; therefore you are feared.
6.1.5. As Summarized in Matthew 22:37-40
Leader: What is the great and first commandment?
People: Love the Lord your God with all your heart and with all your soul and with all your
mind.
Leader: What is the second commandment like it?
People: Love your neighbour as yourself.
Leader: What does this mean?
People: Love is the fulfilling of the law.
Leader: To what does this call us?
People: To a life of faith working through love.
6.2. Responsive Belhar
L: We believe in one God, Father, Son and Holy Spirit, Who gathers, protects and nourishes
the church from the beginning of the world to the end
C: The church is one; The church is holy; The church is universal; It is the community of
God’s children, called together from the whole of humanity to proclaim God’s wonderful
deeds
L: We believe that the reconciling work of Christ gives birth to a uniting church, because
church unity is a gift from God and a goal we need to strive for
C: The unity of the church must become visible so that the people around us can see how
separation and hatred are overcome in Christ
L: We believe that genuine faith in Jesus Christ is the only condition for membership in this
Christian church
C: We praise God that race, class, gender, or culture does not determine who belongs to this
church
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L: We believe that God has entrusted to the church the message of reconciliation; and that the
church is called to proclaim and embody this reconciliation; to be peacemakers; and to
believe and to witness that God conquers all powers of sin and death, of hate, bitterness and
enmity, through his life-giving Word and Spirit
C: We praise God that the gospel does not separate people on the basis of race, gender,
class, or culture, but is the power of reconciliation in Christ
L: We believe that God wants to bring about true justice and lasting peace on earth; We
believe that God is, in a special sense, The God of the suffering, the poor and the
downtrodden
C: We praise God who gives justice to the oppressed and bread to the hungry; Who sets
captives free and makes the blind to see; Who protects strangers, orphans and widows and
obstructs the plans of the wicked
L: We believe that the church belongs to God and that it should stand where God stands:
against injustice and with those who are wronged
C: We commit ourselves to reject all forms of injustice in ourselves and amongst us; and to
struggle against all forms of injustice and every teaching that allows injustices to flourish
L: We are called to confess and to do all this in obedience to Jesus Christ, our only Lord;
even if authorities or laws oppose this; even if punishment and suffering may be the
consequence.
C: Jesus is Lord! We will follow Him! To the one God, Father, Son and Holy Spirit, be
honour and glory for ever and ever! Amen
7. National anthem of South Africa words, lyrics & translation
Nkosi sikelel’ iAfrika (Xhosa)
Maluphakanyisw’ uphondo lwayo, (Xhosa)
Yizwa imithandazo yethu, (Zulu)
Nkosi sikelela, thina lusapho lwayo.(Zulu)
God [Lord] bless Africa
May her glory be lifted high
Hear our petitions
God bless us, Your children
Morena boloka setjhaba sa heso,
O fedise dintwa le matshwenyeho,
O se boloke, O se boloke setjhaba sa heso,
Setjhaba sa, South Afrika.
God we ask You to protect our nation
Intervene and end all conflicts
Protect us, protect our nation, our nation,
South Africa
South Afrika!
South Africa!
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Uit die blou van onse hemel,
Uit die diepte van ons see,
Oor ons ewige gebergtes,
Waar die kranse antwoord gee,
Ringing out from our blue heavens,
From our deep seas breaking round,
Over everlasting mountains,
Where the echoing crags resound,
Sounds the call to come together,
And united we shall stand,
Let us live and strive for freedom,
In South Africa our land.
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