Practical Essays by Alexander Bain (best electronic book reader TXT) 📕

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_The Reformed Church of the Canton of Vaud_.

According to the ecclesiastical law of May 19, 1863 (slightly modified by a decree of December 2, 1874), the _National Church_ of the Canton of Vaud "desires chiefly that its members should lead a Christian life," and "admits no other rule of instruction than the Word of God contained in the Holy Scriptures". Every candidate for the ministry is required by the ecclesiastical law of December 14, 1839, to "swear that he will discharge conscientiously the duties which the National Reformed Evangelical Church imposes upon its ministers, and that he will preach the Word of God in its purity and integrity as it is contained in the Holy Scriptures". "When accusation is brought against any minister on the ground of doctrine, the proceedings are distinctly marked; but in reality it is simply required that 'the jurymen give a conscientious verdict'."

The _Free Evangelical Church_ of the Canton of Vaud requires that candidates for the ministry be examined as to their religious life, their calling to the ministry, their doctrine and their ecclesiastical principles by a committee of the synodical commission, with pastors and elders. After examination the candidate must "declare his cordial adhesion to the doctrines and institutions of the Free Church". This pledge is verbal.

_Independent Evangelical Church of Neuchatel._

The ancient Reformed Church of Neuchatel never put forth any special Confession of Faith. The assembly of Pastors, the governing body of the Church, down to 1848, accepted the Holy Scriptures, the forms used in baptism and the communion, and the Apostles' Creed as fully adequate to express the faith of the Church. The Synod, who took over the government of the Church in 1848, maintained the same position, refusing in 1857 to sanction an abridged Confession.

On May 20, 1873, the Grand Council of the Republic and Canton of Neuchatel passed a new law regulating the relation of Church and State. Article 12 says: "Liberty of conscience in matters of religion is inviolable; it may neither be fettered by regulations, vows, or promises, by disciplinary penalties, by formulas or a creed, nor by any measures whatsoever".

Hence resulted the separation of those that formed the Independent Evangelical Church of Neuchatel, which, in 1874, adopted a Confession "acknowledging as the only source and rule of its faith the Old and New Testaments, and proclaiming the great truths of salvation contained in the Apostles' Creed". The ministers, on ordination, take an oath to advance the honour and glory of God above all things; to maintain his word at the risk of life, body, and property; to be in unity with the brethren in the doctrines of religion and in the holy ministry; and to avoid all sectarianism and schism in the Church.

_National Protestant Church of Geneva_.

[Historical Changes in the Church of Geneva.]

During the 16th century, from 1536 onwards, the National Protestant Church of Geneva was in constant turmoil through the insistence on, and the opposition to, the doctrines laid down by Calvin in his Confession of Faith and System of Ecclesiastical Ordinances. The 17th century is marked by the conflicts of Calvinism and Arminianism. After numerous variations, the oath of consecration was, in June 1725, changed hack to the form provided by the Ecclesiastical Ordinance of 1576: "You swear to hold the doctrine of the holy prophets and apostles, as it is contained in the books of the Old and New Testaments, of which doctrine our Catechism is a summary ". This oath remained in force for nearly a century, till 1806. "It was asserted in the discussion (in the Assembly) that no one should be forced to follow entirely Calvin's Catechism. It is further expected that the candidates for the ministry should be requested not to discuss in the pulpit any striking or useless matter which might tend to disturb the peace. At this time, the Confession of Faith of the 17th century was abolished to return to that of the 16th century, interpreting the latter with much freedom. The Lower Council ratified this decision, but ordered the Assembly to keep the most absolute silence upon this subject, especially in the presence of strangers." In 1788, the Assembly adopted a new Catechism, containing numerous points of divergence from the orthodox Catechism of Calvin, which it superseded with the sanction of the Lower Council. In 1806, the new formula of consecration threw out the Catechism; it ran thus--"You promise to teach divine truth as it is contained in the books of the Old and New Testaments, of which we have an abridgment in the Apostles' Creed". In 1810, after long deliberation, there was published a revision in the latitudinarian and utilitarian sense of the Larger Catechism. In the same year, the Apostles' Creed was thrown out of the pledge of the ministers, which now read thus: "You promise ... to preach, in its purity, the gospel of our Lord Jesus Christ, to recognise as the only infallible rule of faith and conduct the word of God, as it is contained in the sacred books of the Old and New Testaments". Presently, however, in 1813, a religious revival led to dangerous discussions, and the ministers were bound "to abstain from all sectarian spirit, to avoid all that would create any schism and break the union of the Church"--an addition suppressed towards 1850; and in 1817, they were required to pledge themselves to abstain from discussing four points in particular--the manner of the union of the divine and human nature in the person of Jesus Christ; original sin; the manner in which grace operates, or saving grace; and predestination; and, if led to utter their thoughts on any one of these subjects, they were "to do so without too much positiveness, to avoid expressions foreign to the Holy Scriptures, and to use, as much as possible, the terms which they employ". In 1847, the organisation of the Protestant worship was set forth in a special law, and in 1849, the Consistory called in accordance with this, adopted an organic rule for the Church. According to Article 74, the functionaries of the Church may be subjected to discipline "in case of teaching, preaching, or publicly professing any doctrine that may bring scandal upon the Church". Various modifications followed. In 1874 (April 26), Article 123 was made to declare that "each pastor teaches and preaches freely on his own responsibility, and no restraint can be put upon this liberty either by the Confession of Faith or by the liturgic formulas". In the end of the same year, however (Oct. 3), the State Council promulgated a new organic law, "in virtue of which a pastor can either be suspended or dismissed by the Consistory or by the Council of State for dogmatic motives". In 1875, the pastor obtained the right to use in his religious teaching any catechetical manual he preferred, provided he informed the Consistory of his choice. The use of the _liturgical prayers_, published by the Consistory, became optional. The pastors were now required merely to declare before God that "they will teach and preach conscientiously, according to their lights and faith the Christian truth contained in our holy hooks". The _liturgical collection_, published by the Consistory in 1875, contains two series of formulas, expressed in a dogmatic sense on the one hand, and in a liberal sense on the other. The Apostles' Creed is optional.

_Free Evangelical Church of Geneva_.

The Free Evangelical Church of Geneva demands only a formal adherence to its Profession of Faith from the elders (including the ministers) and the deacons. "Some of these officers have even been permitted to hold certain reserves on such or such article."

_Germanic Switzerland_.

Pastor Bernard of Berne, having enumerated the symbolical writings of Germanic Switzerland, says: "For centuries the pastors were obliged to sign them, although it is true that the Second Confession of Helvetic Faith was alone recognised as the general rule imposed upon pastors. The signing of the Formula Consensus was exacted only temporarily (being discarded about 1720). It has been only from the beginning of this century that, under the influence of rationalism, pastors have been required to preach the Gospel merely according to the _principles_ of the Helvetic Confession. To-day we find all confession of faith abolished in our Germanic Swiss Churches. Pastors preach what pleases them. Chosen by the parishes, they owe to them solely an avowal of their doctrines."

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The Hungarian Reformed Church has a singular history, in respect of Creeds. The Report of the Council goes very minutely into the detail of eleven confessions held successively by that church. Of these, there survive two--the Helvetic Confession and the Catechism of Heidelberg, by which ministers and office--bearers are still bound.

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[German Churches.]

Next as to Germany. As the several states have their separate ecclesiastical usages, the same rule does not apply everywhere. For an extreme case of absence of toleration, we may refer to the Grand Duchy of Mecklenburg. Lutheranism is the established religion; and the Duchy is the stronghold of mediaeval conservatism both in politics and in religion. The, removal of Baumgarten from the University of Rostock is an example in point; and the decree is so characteristic, and illustrative that it deserves to be given at length.

"We have to our sincere regret been given to understand that, in your writings published in and since the year 1854, you have advanced doctrines and principles that are in the most important points at variance with the doctrines and principles of the symbolic books of our Evangelical-Lutheran Church and of our rules of Church Discipline, to such an extent as to amount to an attempt to shake to the very foundation the basis whereon these doctrines and principles and our church rest. In order to reach more exact certainty on these things, we have assembled our Consistory to consider this matter, and from them we have received the annexed opinion, by which the above-mentioned view has been fully confirmed.

"Whereas, then, it is required by our Church Ordinances of 1552 and 1602 (1650) that the Christian doctrine shall be taught 'pure and unchanged,' as it is contained in Holy Writ, the general symbols of the Christian Church, in Dr. Luther's Catechism and Confession, and in the Augsburg Confession of 1530, and that, if an academical teacher fall away from these, he shall be proceeded against; whereas, further, in Articles II. to IV. of the Reversals of 1621, the sovereigns gave the States the assurance that in the University of Rostock there should be neither appointed nor tolerated any other teachers but such as should be attached to the Augsburg Confession and the Lutheran religion: the establishment of the University of Rostock on the pure doctrine of the Christian symbols and of the Augsburg Confession has been repeated in Sec. 4 of the Regulations upon the relations of the town of Rostock to the State University of 1827, and once again in Sec. 1 of the Statutes of the University of 1837; no less do the statutes of the Theological Faculty of Rostock of 1564, and the later Regulation as to this Faculty of 1791, bind the members of the Faculty to expound the writings of the Prophets and the Apostles in the sense laid down in the general Christian symbols, in the Augsburg Confession, the Smalkald Articles, and the writings of Dr. Luther; your appointment of 31st August, 1850,