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The Westminster Confession of Faith (WCF), drawn up in London in the 1640s, has been one of the most influential confessions in the history of Reformed theology. It has occupied a very significant place in the life of a great many Protestant churches since the seventeenth century, and continues to serve as a chief subordinate standard in several major denominations today. In the opening chapter of the Confession, the divines of Westminster included a clause which implied that there would no longer be any supernatural revelation from God for showing humankind the way of salvation. Means by which God had once communicated the divine will concerning salvation, such as dreams, visions, and the miraculous gifts of the Spirit, were said to be no longer applicable. 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 facts? Was it intended as a strict denial of the possibility that any supernatural revelation for the purposes of salvation could take place after the apostolic period, or did its authors, as some modern scholars have argued, allow for a more flexible view, in which such divine revelation through extraordinary means might still take place? This thesis explores these questions in the light of the modern debates over the interpretation of the Confession�s language and its implications for the church today. It considers the difference between "mediate" and "immediate" revelation as understood by the Westminster divines, and attempts to show that only "immediate" revelation was considered to have ceased, while "mediate" revelation, which always involved Scripture, was held to continue. A detailed analysis of the writings of the Westminster divines reveals that these churchmen possessed both a strong desire to maintain the unity of Word and Spirit and a concern to safeguard the freedom of the Holy Spirit to speak to particular circumstances through the language and principles of Scripture. God still enabled predictive prophecy and spoke to individuals in extraordinary ways, but contemporary prophecy was held to be something distinct from the prophecy of New Testament figures. In the minds of both the Scottish Presbyterians and English Puritans, prophecy was considered to be an application of Scripture for a specific situation, not an announcement of new information not contained within the Bible. The Scriptures always remained essential for the process of discerning God�s will. The Introduction to the thesis considers the debate over WCF 1:1 in its modern setting. Chapter One outlines the socio-political and theological context of the Westminster Assembly, and discusses the question of how to assess the respective contributions of the divines to the documents it produced. Chapter Two investigates the Westminster view of the necessity and scope of special revelation, and discusses the nature of the "salvation" which was conveyed by this means. Chapter Three surveys the exegetical traditions underpinning the teaching that former modalities of supernatural revelation had ceased. Chapter Four seeks to respond to modern claims that Puritan theology allowed for a "continuationist" position, by canvassing evidence both from seventeenth-century Reformed thinkers themselves and from their critics, who maintained that Westminster orthodoxy was indeed cessationist in style. Chapters Five and Six explore the claims to and explanations for "prophecy" in Reformed theology in both England and Scotland in the seventeenth century. Chapter Seven examines the question of the theological status of the Westminster Confession in its own time. To what extent were subscription requirements envisaged by the Assembly and the governments of the day, and what form did these requirements take? The thesis concludes that the Westminster divines intended the cessationist clause to affirm that there was to be no more extra-biblical, "immediate" revelation for any purpose now that the church possessed the completed Scriptures. The written Word of God was fully capable of showing the way of "salvation" in its wider scope as either temporal or eternal deliverance. At the same time the divines did not intend to deny that God could still speak through special providences that might involve dreams or the ministry of angels, for example, but such revelation was always to be considered "mediate". The primary means was held to be the written Scriptures, illuminated by the Holy Spirit. The unity of the Word and Spirit was maintained, and God�s freedom to address individual circumstances remained intact.

The Westminster Confession of Faith (WCF), drawn up in London in the 1640s, has been one of the most influential confessions in the history of Reformed theology. It has occupied a very significant place in the life of a great many Protestant churches since the seventeenth century, and continues to serve as a chief subordinate standard in several major denominations today. In the opening chapter of the Confession, the divines of Westminster included a clause which implied that there would no longer be any supernatural revelation from God for showing humankind the way of salvation. Means by which God had once communicated the divine will concerning salvation, such as dreams, visions, and the miraculous gifts of the Spirit, were said to be no longer applicable. 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 facts? Was it intended as a strict denial of the possibility that any supernatural revelation for the purposes of salvation could take place after the apostolic period, or did its authors, as some modern scholars have argued, allow for a more flexible view, in which such divine revelation through extraordinary means might still take place? This thesis explores these questions in the light of the modern debates over the interpretation of the Confession�s language and its implications for the church today. It considers the difference between "mediate" and "immediate" revelation as understood by the Westminster divines, and attempts to show that only "immediate" revelation was considered to have ceased, while "mediate" revelation, which always involved Scripture, was held to continue. A detailed analysis of the writings of the Westminster divines reveals that these churchmen possessed both a strong desire to maintain the unity of Word and Spirit and a concern to safeguard the freedom of the Holy Spirit to speak to particular circumstances through the language and principles of Scripture. God still enabled predictive prophecy and spoke to individuals in extraordinary ways, but contemporary prophecy was held to be something distinct from the prophecy of New Testament figures. In the minds of both the Scottish Presbyterians and English Puritans, prophecy was considered to be an application of Scripture for a specific situation, not an announcement of new information not contained within the Bible. The Scriptures always remained essential for the process of discerning God�s will. The Introduction to the thesis considers the debate over WCF 1:1 in its modern setting. Chapter One outlines the socio-political and theological context of the Westminster Assembly, and discusses the question of how to assess the respective contributions of the divines to the documents it produced. Chapter Two investigates the Westminster view of the necessity and scope of special revelation, and discusses the nature of the "salvation" which was conveyed by this means. Chapter Three surveys the exegetical traditions underpinning the teaching that former modalities of supernatural revelation had ceased. Chapter Four seeks to respond to modern claims that Puritan theology allowed for a "continuationist" position, by canvassing evidence both from seventeenth-century Reformed thinkers themselves and from their critics, who maintained that Westminster orthodoxy was indeed cessationist in style. Chapters Five and Six explore the claims to and explanations for "prophecy" in Reformed theology in both England and Scotland in the seventeenth century. Chapter Seven examines the question of the theological status of the Westminster Confession in its own time. To what extent were subscription requirements envisaged by the Assembly and the governments of the day, and what form did these requirements take? The thesis concludes that the Westminster divines intended the cessationist clause to affirm that there was to be no more extra-biblical, "immediate" revelation for any purpose now that the church possessed the completed Scriptures. The written Word of God was fully capable of showing the way of "salvation" in its wider scope as either temporal or eternal deliverance. At the same time the divines did not intend to deny that God could still speak through special providences that might involve dreams or the ministry of angels, for example, but such revelation was always to be considered "mediate". The primary means was held to be the written Scriptures, illuminated by the Holy Spirit. The unity of the Word and Spirit was maintained, and God�s freedom to address individual circumstances remained intact.

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2018-03-19T19:59:10Z No. of bitstreams: 1 Timóteo Klein Cardoso.pdf: 1142409 bytes, checksum: ac6f1cc9683b82858b4e91d571d63a8c (MD5) / Made available in DSpace on 2018-03-19T19:59:10Z (GMT). No. of bitstreams: 1 Timóteo Klein Cardoso.pdf: 1142409 bytes, checksum: ac6f1cc9683b82858b4e91d571d63a8c (MD5) Previous issue date: 2017-09-19 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This dissertation investigates the historical and contextual events involved in the process of implantation of Fluminense Evangelical Church, that cul-minate in the establishment of the 28 Articles of the Short Exposition of the Christianity Fundamental Doctrines. It was hypothesized that this declaration of faith has been created under the influence of The Westminster Confes-sion of Faith, main symbol of faith of the Scottish Presbyterianism, of which Robert Reid Kalley was part. In this aspect, this study aims to identify theo-logical-doctrinaire similarities and displacements that permeate the 28 Arti-cles, through a comparative study with The Westminster Confession of Faith. As theoretical-methodological referential it was used the concept of history of religious mentalities, as a strategy for identification of common doctrines believed and practiced in the daily life of different societies and contexts. The first chapter presents historical and contextual elements of the institu-tionalization of the Fluminense Evangelical Church and the 28 Articles. The second chapter reports the origin and development of The Westminster Con-fession of Faith. The third chapter categorizes the 28 Articles in the six main areas of theology (Theology, Anthropology, Christology, Soteriology, Eccle-siology and Eschatology), suggesting a comparative study in relation to The Westminster Confession of Faith. The results reveal, in an original way, the existing doctrinaire similarities and displacements, achieving the disserta-tion objective. / A presente dissertação de mestrado analisa os acontecimentos históricos e contextuais envolvidos no processo de implantação da Igreja Evangélica Fluminense, que culminaram no estabelecimento dos 28 Artigos da Breve Exposição das Doutrinas Fundamentais do Cristianismo. Trabalhou-se com a hipótese desta declaração de fé ter recebido influência da Confissão de Fé de Westminster, principal símbolo de fé do presbiterianismo escocês, do qual Robert Reid Kalley fez parte. Nesse aspecto, o trabalho busca identifi-car as similaridades e os deslocamentos teológico-doutrinários que permei-am os 28 artigos, através de um estudo comparativo com a Confissão de Fé de Westminster. Como referencial teórico-metodológico utilizou-se o concei-to de história das mentalidades religiosas, como estratégia para identifica-ção das doutrinas comuns cridas e praticadas no cotidiano de sociedades e contextos distintos. O primeiro capítulo apresenta elementos históricos e contextuais na institucionalização da Igreja Evangélica Fluminense e dos 28 Artigos. O segundo capítulo relata a origem e o desenvolvimento da Con-fissão de Fé de Westminster. O terceiro capítulo categoriza os 28 Artigos nas seis principais áreas da teologia (Teologia, Antropologia, Cristologia, Soteri-ologia, Eclesiologia e Escatologia), propondo um estudo comparativo em relação à Confissão de Fé de Westminster. Como resultado apresenta, de forma original, as similaridades e os deslocamentos doutrinários existentes, atingindo o objetivo da pesquisa.

“The Roots of Puritanism in the Korean Presbyterian Church” offers an analysis on Puritanism and an alternative to the contemporary Korean Presbyterian Church, which has lost its course; specifically in the current century of mission in Korea. The reasons for the abovementioned idea are as follows. Firstly, Puritanism was not foreign concept to Korean Christians, who have had contact with the concept before. Early missionaries in America fought against Conservatism (or Fundamentalism) and Liberalism. The conservative camp especially tried to hold on to the Westminster Confession of Faith and the authority of the Bible. These were the representatives of Puritan legacies. Puritanism was naturally implanted into Korean soil through early foreign missionaries who preached the Gospel. Therefore, the suggested idea must take on the character not of a creation but of a restoration in terms of the Korean Presbyterian Church. Secondly, it is due to its confidence that the Puritans pursuing points, which tried to establish the whole society on the basis of the Bible, are the answer to the contemporary Korean Presbyterian Church, which has stagnated in both number and quality of faith. The Puritans did not separate faith from the secular world. Instead, they tried to establish their society on the Bible. The Covenant with the church and the state as well as the individual was a strong vehicle for their thoughts. Their ultimate aim was piety in the presence of God. Meanwhile, the early Korean Presbyterian Church adopted the Twelve Articles of Faith and the Westminster Confession of Faith as official creeds. It meant that the Korean Presbyterian Church kept the Puritan point of the Bible and faith from 1884 to the middle of the 1930’s. The faculty of Pyungyang Theological Seminary, which was a unique training school for would-be ministers, taught the Puritan faith and theology thoroughly. However, Korean political changes tremendously influenced her Christianity. During the period of Japanese Imperialism (1919-1945), the early conservative faith and theology had to face the challenge of Liberalism. The whole of the Korean Presbyterian Church submitted to the Japanese iron-fisted rule and Shrine Worship in 1937. However, the Puritan faith and theology were rediscovered through the faith of the few resistors of Japanese rule. After Liberation from Japan in 1945, the antagonism of ideology caused Korea divided into two. On the one hand, North Korea fell under the banner of communism, which thoroughly eradicated the church in terms of its ideology more than the Japanese did. On the other hand, South Korea joined under the banner of democracy and churches were found to be in an unparalleled prosperous condition. The few resistors of Japanese imperialism cried out for the Puritan faith and demanded that the Korean Church should officially repent the sin of Japanese Shrine worship. However, an overwhelming majority consisting of the ecclesiastical authorities rejected their proposal as well as their faith and treated them as religious outcasts. The few resistors detached themselves from the established denomination and formed the Goshin Party. After the separation, schisms of denomination accelerated, because of differences in faith and theology or religious concession. In addition, Pentecostal theology and its spirituality as a substitute to Puritanism were more dominant in Korean Christianity than any other denominations. The Private experience and the charismata of the Holy Spirit were the keys points of the Pentecostal movement. They contributed to the concern and development of Pneumatology in Korean Christianity. However, Pentecostalism made the Presbyterian Church interpret the Bible without theological balance. The church began to seek material blessings instead of spiritual ones and to the pursuit of this world instead of the next. In addition, the Presbyterian Church was only concerned with itself without being indifferent to the ungodly society beyond itself. In conclusion, the restoration of Puritanism, which tried to base both the society and the church on the foundation of the Bible, is the best solution to the future contemporary Presbyterian Church. / Thesis (PhD (Church History and Church Polity))--University of Pretoria, 2008. / Church History and Church Policy / PhD / unrestricted