Synod Of Dordt Research Articles

Confessional Divides, Cross-Confessional Connections, and Jewish Responses: Menasseh ben Israel and Daniel Levi de Barrios on De auxiliis and Dordt

Abstract Studies in the Jewish reception of Christian theological discussions beyond the proper field of polemics are rare and only in their beginnings. Until now, scholars have often argued that Portuguese Jews discussed Christian concepts of divine foreknowledge and human free will because they were either struggling with their own Christian past or sought to help their ‘New Jewish’ coreligionists to turn into reliable members of the Amsterdam Sephardic community. This article uses the example of the Catholic Controversia de auxiliis, and the Protestant fight over Predestination before and after the Synod of Dordt (1618-1619) to argue that Portuguese Jews such as Menasseh ben Israel and Daniel Levi de Barrios recognised the cross-confessional dimension of the Christian debates on divine grace; they used their Iberian background and knowledge to order and explain what they observed; and they displayed their position as outsiders to deconstruct religious boundaries, imagine alternative religious landscapes, and finally re-insert themselves into their newly created religious maps and orders. The argument is based on a close reading of one chapter of the last volume of Menasseh ben Israel’s Conciliador (1651) as well as Daniel Levi de Barrios’s poem Libre Alvedrio y Harmonia del Cuerpo, por disposicion del alma (1680).

Cats’ Self-stryt een Arminiaanse tekst?

Abstract In 1620 Jacob Cats published his didactic poem Self-stryt, about the biblical story of Joseph in Potiphar’s house (Genesis 39) the title of which he might have borrowed from the English translation by his friend Josuah Sylvester, of George Goodwin’s Automachia (1607). Self-stryt can be read as an Arminian text, as the protagonist Joseph fights off the advances of Potiphar’s wife, with God’s help surely but in the first place by his own good will. In 1620 this would be a dangerous view. The persecution of the Remonstrants was still in full flow. Maybe at instigation of the clergy of Middelburg, good friends of the poet, he therefore added an emblematic poem Sinne-beelt, plus commentary in which he defended the Counter-remonstrant theology, with a heavy accent on God’s grace through Jesus Christ. The real Self-stryt is now only to be found in born-again Christians and not in all well-meaning people. The combination of Self-stryt and Sinne-beelt makes the book acceptable for orthodox readers. My argument is that Cats himself did not want to be involved in the dogmatic quarrels of the period. When commenting on the Synod of Dordt (1618-1619), at the time but also later on, he always avoids taking sides. His own position might be characterized as semipela-gianist or synergist: man must be willing to accept God’s grace.

The Doctrine of Election in Reformed Perspective: Historical and Theological Investigations of the Synod of Dordt 1618, by Frank van der Pol, ed.

The Doctrine of Election in Reformed Perspective: Historical and Theological Investigations of the Synod of Dordt 1618, by Frank van der Pol, ed.

’n Vraag ‘door de Christelijke predikanten uit Oost-Indië overgezonden’. Die Dordtse Sinode (1618–1619), die sending en die doop van kinders uit nie-Christelike ouers

A question sent over by the Christian ministers from East-India: The Synod of Dordt (1618–1619), mission and the baptism of children born of non-Christian parents: It is well-known that the renowned Synod of Dordt (1618–1619) decided that children, born of non-Christian (ethnici) parents, but adopted into Christian house holdings in East-India, should not be baptised, unless foundational teaching in the Christian doctrine and confession of faith occurred. It was a decision of theological, ecclesiastical and historical consequence, also for the church in Africa. The decision was taken by a majority vote, since the issue divided the Synod. It gave effect to one of the most significant theological debates in the Synod. The article traces the dispute, with consideration of the differentiating views that arose among the delegates as it was recorded in the original acts of the Synod. The decision had after-effects and repercussions. It would be instrumental in shaping the character of the church in a non-Christian colonial context. The article indicates that the effects of the decision were not necessarily carried by the theology of mission, formulated in such an inspiring way by the Canons of Dordt.

Gisbertus Voetius (1589–1676): Some perspectives on his influence on developments in the South African Dutch Reformed Church’s missiology and mission practice

Gisbertus Voetius (1589–1676) played a significant role in the Synod of Dordt 1618–1619. As orthodox Calvinist and leading intellectual in the Dutch Second Reformation, he helped to shape the religious, philosophical and cultural landscape of the 17th century Dutch ‘Golden Age’. He was the first Protestant to have developed a comprehensive ‘theology of mission’. This article reflects on Voetius’ missiology, and specifically its influence on developments in the mission practice and theology in the Dutch Reformed Church in South Africa. The article also enters into a conversation with Voetius from a current South African missional discourse.

The Synod of Dordt (1618–1619) and a theology of religions

The Synod of Dordt (1618–1619) addressed particular theological concerns raised in a particular context. The broader context of the Synod needs to be accounted for. During the 16th and 18th century, Roman Catholic and Protestant relations in Europe were strained. During the same period, Christianity and Islam were in conflict. Europe was engaging with foreign cultures and religions exposed through a process of geographical discoveries. Within this context the question arises as to how Christianity relates to non-Christian religions. The contribution by the theologian, Gijsbertius Voetius (1589–1676), in creating a theological position on non-Christian religions is paramount in discerning a theology of religions (theologia religionum). The Synod of Dordt and the contribution of Voetius in creating such a theology of religions will here be the focus of the research. Voetius suggests an openness towards non-Christian religions, as all humans are corrupt in nature and in need of redemption. God elects and saves humans from all humankind.

‘The centre of Christianity—the doctrine of the cross’: Andrew Fuller as a Reformed Theologian

Studies of Andrew Fuller on the atonement typically focus on the question of whether or not he was influenced by the New Divinity of the followers of Jonathan Edwards in America. With the recent scholarly interest focusing on hypothetical universalism as a common view of the atonement amongst the Reformed Orthodox, evaluations of Reformed theologians like Fuller are appropriate. This article examines whether or not Fuller’s view of the atonement fits within the diverse views of the Reformed on this subject in light of growing understanding of the movement’s diversity. It concludes that though Fuller made some changes in his language between editions of The Gospel Worthy of All Acceptation, his theology of the atonement is within the bounds of Reformed Orthodoxy on the atonement as expressed at the Synod of Dordt.

What can we learn from Dordrecht for a possible authentic Confessio Africana?

The year 2018 marks the 400th commemoration of the Synod of Dordt, the most important synod of reformed churches in the Post-Reformation era. The Synod was convened by the States General of the Netherlands after decades of serious conflict and unrest in the Dutch churches, over the Arminian heresy regarding the doctrine on predestination. The Synod also had an international character since it was also attended by theologians from churches all over Europe and England. The main purpose of the Synod was to seek a resolution of the Arminian controversy and formulate a judgement on the Remonstrance of 1610. After a wearisome process of evaluating the writings of the Remonstrants, and a thorough studying of Scripture, the Canons of Dordt was approved and signed by all the delegates. In the years to come it was recognised as a confessional standard together with the Belgic Confession and the Heidelberg Catechism. As far as a possible authentic Confessio Africana is concerned, efforts in the past to draft such a confession were not successful. We learn from Dordt (as well as the drafting of other reformed confessions through the ages) that a true reformed confession is born resulting from the judgement of the churches on a fundamental doctrinal issue. Such a confession must be recognised and accepted by churches internationally because it is in accordance with the Word of God.

Toelating tot die bediening van die Woord met verwysing na die kerkorde van Dordrecht 1618 en 1619

This article evaluates the terms and conditions candidates have to meet before entering into the ministry. This evaluation is then set against the background of reformed presuppositions about the office of a minister of the Word. The focus is especially on the relevant articles 4, 8 and 9 of the Synod of Dordt, 1619. The article explains how the articles set out in the Church Order relate to a unique office ( sui generis ), namely that of the church minister. In the context of the Reformed Churches in South Africa, the practical application of these church order articles are also discussed. The question addressed is whether our understanding of the Church Order of Dordt, 1619, Article 8, represents a correct application of this church order article. Furthermore, this article illuminates the responsibilities of inter alia the curators of the Theological School Potchefstroom of the Reformed Churches in South Africa, as well as the responsibilities of the theological professors in the adjudication of application to become a minister of the Word in terms of the different church order articles.

Die status en plek van die Drie Formuliere van Eenheid in twee Suid-Afrikaanse gereformeerde kerke

The status and real position of the Three Formulas of Unity in two South African Reformed Churches. The Three Formulas of Unity, which was accepted by the National Synod of Dordrecht (1618–1619) as confessions of faith, formulating the common faith of the Dutch Reformed Church, were also accepted by churches in other parts of the world. Two of them are the Dutch Reformed Church and Reformed Churches in South Africa. The Synod of Dordt regarded the formulation of core issues of faith in the Three Formulas as in accordance with Scripture. By doing so, they did not proclaim that every word and sign in the Formulas were according to Scripture, but the doctrine or faith as formulated. The Dutch Reformed Church and the Reformed Churches both indicate that they accept this viewpoint regarding the Three Formulas. In the case of the former, however, it sometimes lacks the using of the Formulas consequently in the life of the church.

Are the Canons of Dordt a true reflection of Calvin’s view of predestination?

As the delegates to the Synod of Dordt were bound by oath to use only the Word of God and not human writings in deliberations about doctrine, in the documents of Dordt there are no references to Calvin as a source of specific ideas in the Canons. The approach of this article is thus to compare chapter I of the Canons on predestination with Calvin’s views in his various writings on predestination. This comparison focuses on the main themes relating to predestination as taught in chapter I – the starting point of the discussion, double predestination, election, election in Christ, reprobation, the causes of election and reprobation, the infralapsarian emphasis, the purpose of election and reprobation, assurance of election, and election of infants who die. On the basis of this comparison, the conclusion is that the Canons reflect Calvin’s views on some points relating to predestination and not on others. So, on this issue, the Canons are only a partial reflection of Calvin’s views, and he could only have been a modest influence on the Canons.

Dordtse Leerregels actueel: discussies, structuren en motieven

This article addresses the continuing validity and relevance of the 400 year old confessional statements published by the Synod of Dordt (1618-19). It discusses continuities and differences at three levels: (1) the debates of the early 17th century on questions concerning divine sovereignty and grace versus human responsibility and free choice; (2) the conceptual structures that underlie the exposition of doctrine in the Canons, and that express the necessary connections between God’s eternal and unconditional decree, atonement through Christ’s death, the powerful work of the Holy Spirit in regeneration, and the perseverance of the saints; and, (3) the Christological, Biblical, pastoral, and ecclesiological motives that permeate the doctrinal statements.

Balance between the theological and pastoral aspect in the synod of Dordt

Balance between the theological and pastoral aspect in the synod of Dordt

Impact amid absence: The Synod of Dordt and the French Huguenots

This contribution investigates the reasons behind the absence of delegates from the French Reformed (Huguenot) churches at the Synod of Dordt, setting the reasons for their absence in the broader political and religious context of the times. I argue that the connections between the French Reformed church and the Synod of Dordt were significant both before and after the synod met, but that the Huguenots had a rather different project in mind (religious reconciliation among Reformed Protestants and even possibly between Reformed and Lutheran Christians) when they considered the possibility of an international gathering of Reformed theologians. Although the Huguenot delegates were not present at Dordt and therefore could not directly affect the course of the synod’s meeting, their alternate vision for the meeting still persisted even via correspondence during the gathering. At the same time, the synod itself had an impact on the Huguenot church, given that the Canons of Dordt were ratified by the French national synods already by 1620.

How Much Purer is the Synopsis Purioris Theologiae (1625)?

Abstract The claim implicit in the title of the Synopsis purioris theologiae is that there is a difference between the theological disputations at Leiden conducted before the Synod of Dordt and those conducted after it. This essay examines various possibilities for the nature and extent of this difference. After comparing the disputations with regard to large thematic elements, overall structure, and specific theological topics, it appears that the differences between the two sets of disputations are not as great as might be expected. One must go to hotly debated topics to find differences in the disputations. The Leiden theological handbooks that resulted from the cycles of disputations could, before Dordt, be inconsistent or even incoherent due to the theological diversity within the faculty. What was “purer” after Dordt was a faculty that, on the contested questions of the synod, was uniform in its teaching, a consistency reflected in its theological handbook.

Die Bedeutung der Reformation Luthers für die kirchenrechtliche Entwicklung in den Niederlanden

Abstract The Impact of Luther’s Reformation on the development of Church Law in the Netherlands. This essay describes how essential the specific history of the reformation in the Netherlands was for the developments of reformed church law in that country. The Dutch reformation was relatively late and was more Calvinistic than Lutheran. Calvin’s model of structuring the church, the essential effect of the refugee situation of many reformed believers and the fact that the revolt as well as the reformation were movements mainly ,from below‘, result in a church polity with the following characteristics: self-government of each individual congregation, active involvement of all church members, independence towards political authorities and a presbyterial-synodical church organisation. This church model was reached through a series of synodical meetings that started in the 1560ies and came to a conclusion at the Synod of Dordt in 1618/1619.

Ouderlinge met preekvergunning: ‘n Herlewing van Dordtse Kerkorde artikel 8?

Elders with consent to preach: A revival of Church order of Dordt (DCO) art 8? There seems to be a need for members other than trained ministers to preach in Reformed Churches. This need comes to the fore especially during periods in which traditional academically trained ministers are lacking. The well-known Synod of Dordt (1618–1619) made provision for members with extraordinary (singular) gifts to become ministers of the Word. In this it was continuing a practice in the Reformed Churches in the Netherlands of the 16th century. Other reformed churches followed. In the Dutch Reformed Church elders with the necessary abilities who are trained in short spells are nowadays also used to preach the Word. This article investigates the latter in the light of the former and the content of article 8 of the Church order of Dordt (DCO).

Die Bedeutung der Reformation Luthers für die kirchenrechtliche Entwicklung in den Niederlanden

AbstractThe Impact of Luther’s Reformation on the development of Church Law in the Netherlands. This essay describes how essential the specific history of the reformation in the Netherlands was for the developments of reformed church law in that country. The Dutch reformation was relatively late and was more Calvinistic than Lutheran. Calvin’s model of structuring the church, the essential effect of the refugee situation of many reformed believers and the fact that the revolt as well as the reformation were movements mainly ,from below‘, result in a church polity with the following characteristics: self-government of each individual congregation, active involvement of all church members, independence towards political authorities and a presbyterial-synodical church organisation. This church model was reached through a series of synodical meetings that started in the 1560ies and came to a conclusion at the Synod of Dordt in 1618/1619.

Calvin and the Canons of Dordt (1619)

Despite the fact that the so-called “Five Points of Calvinism” are based on the five main points of the Canons of Dordt, it is misleading to assume that these five points are drawn directly from Calvin. The documents of the Synod of Dordt rarely refer to any theological source, including Calvin. However, a comparison of Calvin and the Canons suggests that Calvin was a probable influence on the Canons on the issue of double predestination and a possible influence on the themes of the universal call of the gospel, human depravity, efficacious grace, and perseverance. But Calvin was an unlikely influence on the Canons’ infralapsarian stance and on its formulations regarding negative-positive reprobation, particular grace, and the sufficient-efficient distinction. These latter issues became formulated in a more precise manner after Calvin, so later Reformed theologians were more likely influences. In sum, Calvin’s influence on the Canons could only have been moderate.

Verlossing: van Pelagius tot Joseph Smith

Salvation: from Pelagius to Joseph Smith Every Christian church believes that she is a true church and proclaims that man can be saved and has eternal life. This dogma of salvation is usually based on the Bible as the Word of God. Mormons claim that Joseph Smith, founder and first president of the Church of Jesus Christ of Latter Day Saints, received a divine message to restore the church that Jesus had started. In studying the plan of salvation the Mormons proclaim it is quite clear that that way of salvation was not restored in their church, but that it followed a pattern of false doctrine that was revealed time and again in history. The core of their preaching of salvation is that man has the free will to choose his own salvation. Mormons are not the first to preach this message. This article will show that Pelagius oisty-kated the free will of man. In the Reformation the Anabaptists preached the same message, being a third movement next to the reformed and Roman Catholic believes. The Anabaptists became part of the churches of the Netherlands and at the Synod of Dordt the theology of the free will was rejected and answered. The dogma of the free will of man did not end at this Synod: 150 years later John Wesley preached the same message of salvation during his and Whitefield’s campaigns at the dawn of the nineteenth century in the USA. During this time Joseph Smith started to seek the true church and founded the Mormon Church. Although his theology differs quite strongly from the Methodist Church in which he grew up, the core of the way of salvation is the same: man has free will in choosing his salvation.