Though we may not have all the answers for every question of situational ethics, of this much we can be sure: The Westminster Standards address many of the significant theological and practical matters for Christian discipleship better than we could on our own. If we are to equip congregants to be sound in the faith, fruitful in every good word and work, and to be prepared for potentially difficult days ahead, we should consider using the Westminster Standards as a guide in Christian discipleship.
In Pleading for a Reformation Vision, David Calhoun recounts a story about the late Dr. William Childs Robinson’s high esteem for the Westminster Standards. “Occasionally,” writes Calhoun, “a student was bold enough to ask Dr Robinson if he thought the Westminster Standards were perfect. He would reply, ‘No, but their exposition of the faith is better than yours, and you can improve yours by studying theirs.’” One can just as rightly note that the Westminster Standards—while not a perfect guide of Christian discipleship—are a better guide for Christian discipleship than any a minister could devise on his own; and we can improve ours by studying theirs.
While engaged in the work of church planting in the PCA, I led a men’s theology group every other week for nearly seven years. We worked through the Westminster Confession of Faith (WCF), the Westminster Shorter Catechism (WSC), and the Westminster Larger Catechism (WLC)—followed by the Belgic Confession and the Heidelberg Catechism. While we delved deeply into the Christian theology taught in the Standards, we also worked through the implications of that theology for aspects of everyday life. During those meetings, I came to realize how valuable the Westminster Standards were for discipleship and not simply as a guide for denominational worship and discipline. I came to understand that they provide a better framework for discipleship than any I could have ever come up with on my own. Over the years, many have expressed how formative those times were for their spiritual growth as believers, church members, husbands, and fathers—as well as in their particular callings.
It is my desire to now encourage other pastors to make use of our confessional documents for Christian discipleship in the context of the local church. To that end, in the first post in this two-part series I will seek to highlight the usefulness of the Westminster Standards as a tool for discipleship. In the second, I will offer a few practical suggestions and recommended books that assist pastors in using the Standards as a tool of discipleship.
1. A Biblical Foundation
Significantly, the WCF does not start with a statement about the importance of creeds and confessions; rather, it begins with statements about the nature and importance of Scripture. As WCF 1.6 states,
The whole counsel of God concerning all things necessary for His own glory, man’s salvation, faith and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any times is to be added, whether by new revelations of the Spirit, or traditions of men.
This is paramount to our understanding of the role that the Westminster Standards can play in Christian discipleship. The members of the Assembly were first and foremost men of the Word of God. From the outset, they advanced the Reformation principles of sola Scriptura and tota Scriptura. In so doing, they were defending the sufficiency of Scripture as the solid foundation of Christian worship, witness, and discipleship. Edmund Clowney explained the significance of the opening chapter of the Confession, when he wrote,
The whole Westminster Confession depends upon its teaching about the Bible itself. . .That teaching has vast practical as well as theological consequences. Indeed, the recovery of the teaching of the Bible about itself was the key to the liberation brought about by the Protestant Reformation. Does the final authority rest in the church or in the Bible? The first chapter of the Westminster Confession presents its clear witness to the authority of Scripture out of a sense to answer that question biblically. The chapter is the Magna Carta of Christian liberty, sweeping away every claim of men to rule over the consciences of other men. At the same time, it is an act of devotion, rendering full submission to the immediate authority of God.
The divines proceeded to explain how Scripture is the final authority in all controversies of religion. The last paragraph in chapter 1 states,
The supreme judge by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined; and in whose sentence we are to rest; can be no other but the Holy Spirit speaking in the Scripture.
This is vital for discipleship in a day of heated theological and societal controversy and debate. An aspect of making Christian disciples involves training other believers how to test all things by the God-breathed Scriptures. God calls Christian disciples to scrutinize every statement of councils, theologians, movements, or individuals by the authoritative voice of the Spirit of God in all the Scriptures.
Additionally, the Confession gives interpretive principles for training disciples how to read the Scriptures. It is not enough for ministers to teach congregants that they need to read their Bibles—they also need to teach them how to read their Bible. We find one such principle in chapter 1, where we read,
The infallible rule of interpretation of Scripture is the Scripture itself: and when, therefore, there is a question about the true and full sense of any Scripture (which is not manifold but one), it must be searched and known by other places that speak more clearly.