"Scots Confession" from John Knox. Scottish religious reformer who played the lead part in reforming the Church in Scotland in a Presbyterian manner (1510-1572).
The Scots Confession of Faith is a book by John Knox. It details the faith confessional process by an author who was clergyman and a leader of the Protestant Reformation in Scotland.
The Scots Confession (also called the Scots Confession of 1560) is a Confession of Faith written in 1560 by six leaders of the Protestant Reformation in Scotland. The Confession was the first subordinate standard for the Protestant church in Scotland. Along with the Book of Discipline and the Book of Common Order, this is considered to be a formational document for the Church of Scotland during the time.In August 1560 the Parliament of Scotland agreed to reform the religion of the country. To enable them to decide what the Reformed Faith was to be, they set John Knox as the superintendent over John Winram, John Spottiswoode, John Willock, John Douglas, and John Row, to prepare a Confession of Faith. This they did in four days. The 25 Chapters of the Confession spell out a contemporary statement of the Christian faith as understood by the followers of John Calvin during his lifetime. Although the Confession and its accompanying documents were the product of the joint effort of the Six Johns, its authorship is customarily attributed to John Knox.
The First and Second Books of Discipline were amongst the constitutional foundation documents of the Scottish Reformation, and for four and a half centuries have been relied on to guide the polity of Presbyterian churches around the world. Their scholarly editing and publication a generation ago helped to revive serious study in the Church's constitutional law; and this reprint makes very important material available in a time of immense organisational change in the Church. Rev Dr Marjory A MacLean Deputy Principal Clerk to the General Assembly of the Church of Scotland
* Including an annotation about the history of the Reformed Churches Helvetic Confessions, the name of two documents expressing the common belief of the Reformed churches of Switzerland. The Second Helvetic Confession (Latin: Confessio Helvetica posterior) was written by Bullinger in 1562 and revised in 1564 as a private exercise. It came to the notice of Elector Palatine Frederick III, who had it translated into German and published. It gained a favorable hold on the Swiss churches, who had found the First Confession too short and too Lutheran. It was adopted by the Reformed Church not only throughout Switzerland but in Scotland (1566), Hungary (1567), France (1571), Poland (1578), and next to the Heidelberg Catechism is the most generally recognized confession of the Reformed Church. (courtesy of wikipedia.com)
This brief, accessible invitation to the historic creeds and confessions makes a biblical and historical case for their necessity and shows why they are essential for Christian faith and practice today. J. V. Fesko, a leading Reformed theologian with a broad readership in the academy and the church, demonstrates that creeds are not just any human documents but biblically commended resources for the well-being of the church, as long as they remain subordinate to biblical authority. He also explains how the current skepticism and even hostility toward creeds and confessions came about.
This revised study edition of the Book of Confessions contains the official creeds, catechisms, and confessional statements of the Presbyterian Church (U.S.A.), including the new Confession of Belhar that was added at the 222nd General Assembly (2016). Each text is introduced by an informative essay providing in-depth historical and theological background information. The book also includes two appendixes that explore the purpose of confessions. This study edition is ideal for seminarians and leaders looking for more extensive information about the history and theology of the confessions along with the official documents, all conveniently located in one volume.
In the opening chapter of the Confession, the divines of Westminster included a clause that implied that there would no longer be any special immediate revelation from God. Means by which God had once communicated the divine will, such as dreams, visions, and the miraculous gifts of the Spirit, were said to be no longer available. However, many of the authors of the WCF accepted that prophecy continued in their time, and a number of them apparently believed that disclosure of God's will through dreams, visions, and angelic communication remained possible. How is the cessationist clause of WCF 1:1 to be read in the light of these claims? This book reconciles this paradox in a detailed study of the writings of the authors of the Westminster Confession of Faith.