Reformed Version of the Apostles' Creed
The Apostles' Creed, while not directly authored by the apostles themselves, is a foundational statement of Christian belief that has been embraced and interpreted across various traditions, including Reformed theology. John Calvin, a key figure in the Reformed tradition, structured his Institutes of the Christian Religion around the three main parts of the Apostles' Creed, addressing God as Creator, Redeemer, and Sanctifier [8]. This demonstrates the creed's significance as a framework for understanding Christian doctrine within Reformed thought.
Reformed theology emphasizes the unique and unrepeatable nature of the apostolic office. Charles Hodge, a prominent Old Princeton theologian, argued that the apostles possessed specific qualifications and credentials, such as direct appointment by Christ, supernatural revelation of truth, and the ability to perform signs and wonders [1, 7]. These gifts, according to Hodge, were essential for their role in establishing the church and communicating infallible truth, making the office inherently untransmittable [7]. Those who claimed apostolic authority without these credentials were considered "false apostles" [1]. This perspective underscores the Reformed understanding of the apostles' foundational role in the early church and the cessation of their specific office.
While the office of apostle is seen as unique, the teachings of the apostles remain central. Reformed theology, like other Christian traditions, holds that the Bible, which includes the writings of the apostles, is the inspired Word of God and possesses divine authority [6]. Early Christian writers also stressed the importance of being "established in the doctrines of the Lord and the apostles" [5]. The concept of the "Catholic Church" as the "plantation of God and His beloved vineyard" containing those who believe in His divine religion is also found in early Christian writings, highlighting a continuity of belief regarding the church's nature [3].
Reformed theology also interprets certain powers granted to the apostles, such as the authority to "bind and loose," as extending to all Christians or to every association of Christians that constitutes a church, rather than being exclusive to a continuing apostolic succession [2]. This reflects a broader Reformed emphasis on the priesthood of all believers and the authority of the local church. Furthermore, the efficacy of sacraments in Reformed theology is not attributed to the inherent virtue of the sacrament or the administrator, but to the accompanying operation of the Holy Spirit and the faith of the recipient [4]. This aligns with the creed's emphasis on the work of the Holy Spirit and the importance of individual faith.
Sources
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 38: adherence to the true gospel, by success in preaching (Paul said to the Corinthians that they were the seal of his apostleship, 1 Cor. ix. 2 ); and by signs and wonders and divers miracles and gifts of the Holy Ghost. Such were the gifts and qualifications and credentials of the original Apostles; and those who claimed the office without possessirig these gifts and credentials, were pronounced false apostles and messengers of Satan. When Paul claimed to be an apostle, he felt it necessary to prove, (1.) That he had been appointed not by m”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 79: loosed in heaven.” The first remark to be made on these passages is, that whatever power is granted in them to the Apostles, is granted in Matthew xviii. 18 to all Christians, 762 or, at least, to every association of Christians which constitutes a Church. “If thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be establ”
- Schaff ANF/NPNF (Patristic) “ANF Vol 7: Lactantius, Venantius, Asterius, Victorinus, Dionysius — SEC. I.--GENERAL COMMANDMENTS.: THE apostles and elders to all those who from among the Gentiles have believed in the Lord Jesus Christ; grace and peace from Almighty God, through our Lord Jesus Christ, be multiplied unto you in the acknowledgment of Him. The Catholic Church is the plantation of God and His beloved vineyard;(2) containing those who have believed in His unerring divine religion; who are the heirs by faith of His everlasting kingdom; who are partakers of His divine influence, and of the communication of the Holy”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 57: sunt, ant vacua: nec ad nos decipiendos aut frustrandos instituta. ” These symbols of the Reformed Churches on the continent of Europe agree with those of our own Church, not only in representing the sacraments as real means of grace, but also in denying that their efficacy is due to their inherent virtue, or to him who administers them, and in affirming that it is due to the attending operation of the Spirit, and is conditioned on the presence of faith in the recipient. This is plain from the quotations already made, which might be multi”
- Schaff ANF/NPNF (Patristic) “ANF Vol 1: Clement, Polycarp, Ignatius, Barnabas, Papias, Justin Martyr, Irenaeus — CHAP. XIII.--BE ESTABLISHED IN FAITH AND UNITY.: Study, therefore, to be established in the doctrines of the Lord and the apostles, that so all things, whatsoever ye do, may prosper both in the flesh and spirit; in faith and love; in the Son, and in the Father, and in the Spirit; in the beginning and in the end; with your most admirable bishop, and the well-compacted spiritual crown of your presbytery, and the deacons who are according to God. Be ye subject to the bishop, and to one another, as Jesus Christ to ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 40: Word of God. When we refer to the Bible as 153 of divine authority, we refer to it as a volume and recognize all the writings which it contains as given by the inspiration of the Spirit. In like manner when Christ or his Apostles quote the “Scriptures,” or the “law and the prophets,” and speak of the volume then so called, they give their sanction to the divine authority of all the books which that volume contained. All, therefore, that is necessary to determine for Christians the canon of the Old Testament, is to ascertain what books wer”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 38: The world has never seen or suffered a greater imposture than that weak, ignorant, and often immoral men, should claim the same authority to teach and rule that belonged to men to whom the truth was supernaturally revealed, who were confessedly infallible in its communication, and to whose divine mission God himself bore witness in signs and wonders, and divers miracles and gifts of the Holy Ghost. The office of the Apostles as described in the New Testament, was, therefore, from its nature incapable of being transmitted, and has not in f”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 82: 2278 ARGUMENT. In the former Books an exposition has been given of the three parts of the Apostles’ Creed concerning God the Creator, the Redeemer, and the Sanctifier. It now remains to treat, in this last Book, of the Church and the Communion of Saints, or of the external means or helps by which God invites us to fellowship with Christ, and keeps us in it. The twenty Chapters of which it consists may be conveniently reduced to three particular heads—viz. I. Of the Church. II. Of the Sacraments. III. Of Civil Government. The first ”