* Check out what this guy says about the creeds in regards to all other Eschatological views. (SEE BOLDED) says that Premill. and Postmill. are heretical This is what I have been saying ALL ALONG. If we are going to judge BY THE CREEDS then they are just as guilty as Full Preterists.
by Rev. Ron Cammenga
Rev. Cammenga is pastor of Southwest Protestant
Reformed Church in Grandville, Michigan.
Bound by the Creeds
The Reformed creeds define the Reformed faith. What it is to be Reformed, the creeds establish. The creeds are the standard against which every teaching that claims to be Reformed and clamors for acceptance by Reformed believers is to be judged.
Every Reformed believer is bound by the Reformed creeds. No one has the right to consider himself to be a Reformed Christian who blatantly contradicts what the Reformed creeds teach.
Especially is the Reformed officebearer bound by the teaching of the creeds. At ordination Reformed ministers, elders, and deacons sign the Formula of Subscription. By doing this they affirm that they "… heartily believe and are persuaded that all the articles and points of doctrine contained in the (Belgic) Confession and (Heidelberg) Catechism of the Reformed churches, together with the explanation of some points of the aforesaid doctrine made by the National Synod of Dordrecht, 1618-'19, do fully agree with the Word of God." In the Formula, the Reformed officebearer goes on to promise "… diligently to teach and faithfully to defend the aforesaid doctrine (of the creeds), without either directly or indirectly contradicting the same, by our public preaching or writing."
What is true with respect to all the fundamental doctrines of Holy Scripture is true of the doctrine of the last things (eschatology) and the coming of Jesus Christ. The Reformed creeds have a great deal to say on these matters. From what they say, there can be no doubt about it that the Reformed creeds endorse amillennialism.
The creeds are explicitly amillennial. The creeds leave no room for postmillennialism or premillennial-dispensationalism. No appeal can be made to the Reformed creeds in support of either of these heretical millennial positions. More than that, the Reformed creeds expressly repudiate the major tenets of both postmillennialism and premillennial-dispensationalism. On the basis of the creeds these teachings are judged as heretical. Those who hold to these teachings embrace false doctrine.
The amillennial character of the Reformed creeds is challenged today. There are those who contend that the creeds are largely silent on the matter of the millennium. Their view is that the Reformed creeds leave the issue of the millennium an open question. They go on to encourage toleration of the variant millennial views in the church. It is argued that one can be a postmillennialist or even a premillennialist and still subscribe to the Reformed creeds.
But this is not honesty to the Reformed creeds. Spokesmen for both the postmillennial and the premillennial-dispensational schools of thought of a former generation conceded this. Dr. John F. Walvoord, one of the most well known dispensationalists of recent time, wrote: "Reformed eschatology has been predominantly amillennial. Most if not all of the leaders of the Protestant Reformation were amillennial in their eschatology…" (Biblio-theca Sacra, January-March, 1951).
Samuel G. Craig, writing the biography of Benjamin B. Warfield included in Warfield's Biblical And Theological Studies, states:
Many, perhaps most, Calvinists, not to mention evangelicals other than Reformed, do not share Warfield's post-millennialism. Both of his great Calvinistic contemporaries, Kuyper and Bavinck, for instance, were amillennialists, as was his esteemed colleague, Gerhardus Vos, perhaps the most erudite advocate of amillennialism in America. He himself freely admitted that amillennialism, though not known in those days under that name, is the historic Protestant view, as expressed in the creeds of the Reformation period including the Westminster Standards (p. xxxix).
It is the purpose of this article briefly to demonstrate how incompatible postmillennialism and premillennial-dispensationalism are with the Reformed creeds. Our concern will be with the Three Forms of Unity, the Heidelberg Catechism and the Belgic Confession of Faith in particular.
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