This week we move into the era of Confessions and Covenants in the 17th century. Although the Westminster Confession is a major legacy from this period, some of the history may be less familiar.

In the 17th century itself, debates about worship and episcopacy, and the experience of civil war and restoration, affected Scotland and the subsequent history of Presbyterianism and Congregationalism.

From 1692 onwards the Westminster Confession was used as a unifying basis for the Church of Scotland which also defined its relationship to the state.

After the turmoil of war, and nearly half a century when the General Assembly was not allowed to meet, the Church needed a stable relationship with the government and the government needed to know what sort of church it was dealing with. This was politically important when the General Assembly was a place where people could gather who might criticise the government!

The place of the Confession in the Subordinate Standards of the Church today reflects not only the period in which it was written, but the way it has been used by subsequent generations. That is still a question for us.

This week's discussion topic is "What should be the relationship of the Presbyterian Church of Aotearoa New Zealand to the Westminster Confession of Faith today?"

As you think about this, look back at how it came to be written, not just what it says. Note the things you find helpful, and the parts you (probably we!) would disagree with today.

Be reassured that this is about exploring possibilities not about having correct answers.

In every generation of the church some parts of the Westminster Confession have been more helpful than others. Most views we are likely to have are well represented in contemporary opinion.

A few points to mention.

+ Often Reformed Churches have worked with more than one Confessional Statement at the same time. As the Presbyterian Church of Aotearoa New Zealand has people whose background is in these different traditions we may wish to acknowledge these other confessions and documents such as the Belgic Confession, the Scots Confession and the Heidelberg Catechism.

+ Confessions function by what they represent symbolically as well as by what they say. Like the 39 articles for Anglicans the Westminster Confession has often symbolised orthodoxy in the face of what were seen to be theological threats to the doctrinal integrity of the church. Sometimes the actual content has not delivered quite what the symbolic role demanded for either supporters or detractors of the documents.

+ Many find our relationship to the Westminster Confession as a subordinate standard confusing. The words used by ministers and elders at licensing, ordination and induction services seem to require a strict adherence to the Confession and then not to require that leaving people uncertain about what the foundation core teaching of the church actually is.

The church itself is still working with these issues. Some of us will be involved in discussions in our congregations and presbyteries around the draft Focal Identity Statement which will be further discussed at the General Assembly this September.

I hope this week's topic provides you with some helpful background.

After this week there is a break. I hope the first assignment is going OK.

John

John Roxborogh