A Confession We Can Use

When I was finishing seminary and pursuing ordination in the Reformed Church of America through the old Ministerial Formation Coordinating Agency (MFCA), I was asked to submit a Credo. Without much further explanation, I was told it was to be a paper summarizing what I believe. Using my theology lecture notes and a couple of Systematic Theology textbooks, I proceeded to produce a document that was over 160 pages long. At the time, I believe it was the longest Credo that MFCA had yet received.

In retrospect, I should have used the Belgic Confession as a model. Or, better yet, I could have simply submitted the words of the Belgic Confession as a summary of my own beliefs.

Of the three historic confessions of the Reformed tradition (often called the “Three Forms of Unity”) the Belgic Confession is both the oldest and the easiest to use. It consists of 37 articles, often printed in an almost poetic format, in a document that can be read in just under an hour.

The Confession was written in 1561 by a French-speaking Reformed pastor named Guido de Brès. This was a time of intense religious, social and political change about 50 years into the Reformation. Many in the Low-Country territories of the Netherlands and Belgium had caught the fervor of the Reformation and were influenced by the thinking of Reformed Christians like John Calvin and Theodore Beza. Political control of these lands, however, had recently fallen to the Catholic King of Spain, who made it a priority to flush out all Reformed believers. Some estimates suggest as many as 100,000 Reformed believers were martyred during this time of persecution.

It was in this environment that de Brès set out to write a confession that demonstrated that Reformed believers were law-abiding citizens who held to historical and scriptural beliefs, while at the same time distancing themselves from some of the more radical elements of the Reformation who were calling for the abolition of civil authority. When it was completed, a copy of the Confession was sent to the Spanish King along with an introductory letter which expressed the confessors’ readiness to submit to the government in all lawful matters but also to “offer their backs to the stripes, their tongues to knives, their mouths to gags, and their whole bodies to the fire” rather than deny the truths of Scripture. De Brès followed through on this vow when he was put to death by hanging in 1567.

Along with the inspiring story of how it was created, I believe the Belgic Confession remains useful to us today for the following reasons:

It is Systematic

The Belgic Confession is very straightforward in its organization and presentation. Each article is headlined by a subject of doctrine, beneath which are several paragraphs summarizing what we believe on that subject. In this way, it is organized much as a Systematic Theology text might be.

Whereas the Heidelberg Catechism (one of the other Forms of Unity) is more commonly used in educational settings because of its Question and Answer format, I find the Belgic Confession more useful as a quick reference. If you want to know what we believe about the Trinity, for example, simply turn to Article 8. It does not say everything there is to say about the Trinity (the article is only 10 brief sentences), but everything it does say is true. “We believe in one God, who is one single essence, in whom there are three persons, really, truly and eternally distinct according to their incommunicable properties.” Its summaries of Reformed Doctrine are concise, clear and eminently quotable. 

It is Warm

In spite of the turbulent context in which it was written, when distinctions of theology were literally matters of life and death, the Belgic Confession carries a very winsome and inviting tone. Each article begins with the phrase “we believe” and from there sets out to present a positive affirmation of a Reformed understanding of Christianity. With only a few exceptions it does not spend its time pointing out the errors of those it disagrees with or rejecting opposing points of view.

I find this refreshing and a model to aspire to. These days it seems like every theological discussion–especially online–consists of heaving truth bombs in order to see what explodes or ruthlessly belittling opposing viewpoints. It is easy for us to build our faith systems by identifying everything we disagree with. The Belgic Confession takes a different approach. It presents Reformed Christianity in a warm and worthy way.

It is Timeless

I am drawn to the Belgic Confession because–again, in spite of the circumstances under which it was written–I believe its summary of Christian Faith is useful in any era.

The third Form of Unity, the Canons of Dort, from which the Five Points of Calvinism are said to derive, is an important document but much less useful than the Confession. Because the Canons were written as a part of a very specific debate with the followers of Armimius, its language and arguments tend to be very context-specific. It is not as accessible to the average Christian. In contrast, the Belgic covers timeless themes and uses explanations that most Believers can easily follow. For precise language in sermons or Sunday School classes, the Belgic Confession serves readily.

In the fiery forge of religious wars and state-sponsored persecution, Pastor de Brès and others like him managed to write compelling and powerful defenses of their faith. I believe his Confession is an accurate and helpful Credo, and I would be happy to submit it as an explanation of my own beliefs.

Russell Muilenburg is the Pastor of Trinity Reformed Church in Allison, IA. He has served congregations in the RCA, the ECO Presbyterian Church, and the ARC over the last quarter century.