Editor’s Note: This article is reprinted with permission from The Congregationalist magazine for the benefit of all our readers but especially those whose churches were called “Congregationalist” . It refers to The Cambridge Platform reprinted here previously. It’s next to closing sentence is well taken: “The exercise of the freedoms of the Congregational Way is the means by which Congregationalism becomes what the founders of our Way intended, which is, a Biblically modeled church that calls and encourages individuals to develop a viable, articulate and relevant expression of Christianity in the contemporary context in which they exist.” Early Congregationalists used their freedoms not to deny the Reformed Faith expressed in the Westminster Standards and restated in the Savoy Declaration. Instead they sought freedom for the purpose of refining classical Reformed orthodoxy while retaining freedom of conscience. In the United Church, as Calvin’s 500th Anniversary draws near, how will we celebrate the orthodoxy of our past? Thanks to The Congregationalist for allowing this to be reprinted!
Someone in every church I’ve served has said something like that at one point or another. But it just isn’t true.
A Congregationalist is someone who is part of the Free Church tradition. That is, a member of a church which acknowledges Jesus Christ as the head of the church and affirms the freedom of conscience and tolerance for differing theological viewpoints as essential for living one’s faith to the fullest.
For over 40 years the NACCC published a small pamphlet entitled, What It Means to be a Member of a Congregational Christian Church. On page three Dr. Henry David Gray writes: “We do not accept any formal statement of faith as binding upon all members of our churches. This is not because we think creeds do not matter, but because we think sincerity of conviction requires full opportunity for intellectual freedom and personal experience. Thus every Congregationalist possesses full liberty of conscience in interpreting the gospel.”
In Congregationalism there is freedom of conscience for interpreting the gospel. There is no freedom to ignore the gospel. From the earliest of days in the history of our Way respect for a learned ministry and laity has been profound.
When clergy and laity gathered in the 17th century in New England to articulate the essentials of our Way in the Cambridge Platform (1648) and in old England for the Savoy Declaration (1658) both gatherings, according to Williston Walker in his monumental work The Creeds and Platform of Congregationalism, affirmed the theology of the Westminster Assembly. Walker writes (page 350): “Like the Congregationalists of New England, they (those gathered at Savoy Palace) had nothing but approval for most of the doctrinal work of that famous body (the Westminster Assembly/Confession).” Clearly creedal articulation was acceptable to those who gathered at Cambridge and Savoy. However, those at Savoy also stressed the need for individual tolerance of differing views as well.
There was an overwhelming Calvinistic consensus as to theology in early Congregationalism. That consensus broke down in the 19th century. Theological liberalism came to dominate Congregational thinking in the late 19th century and throughout most of the 20th century. Individual perspective became more and more acceptable and affirmed as necessary. But Congregationalism has never articulated a perspective that one can believe whatever they want.
We have freedom to explore all aspects of faith so that we might know and articulate what we truly believe. We are called to study the Scriptures and theology until we can state what we believe with clarity and reasoned articulation. In an age of sound bites and 30-second infomercials we are to be people who use freedom of conscience to “own our faith” by knowing and fully articulating what we believe.
An inarticulate faith mocks the freedom of our Way and dishonors the strong theological tradition of Congregationalism. Therefore, let us use the freedom we enjoy as Congregationalists by affirming:
* It is only as individuals develop and articulate what they believe by study of the Scripture and theology that they honor the heritage of freedom that they enjoy in Congregationalism.
* The development of a personal creed is essential for faithful living, while maintaining tolerance for different beliefs which may emerge from others.
* The willingness to articulate one’s faith is understood to be a key spiritual discipline without which faithfulness cannot result.
* The exercise of the freedoms of the Congregational Way is the means by which Congregationalism becomes what the founders of our Way intended, which is, a Biblically modeled church that calls and encourages individuals to develop a viable, articulate and relevant expression of Christianity in the contemporary context in which they exist.
Therefore, there is no more un-Congregational statement than to say, “I’m a Congregationalist and I can believe what I want.”
Reprinted with permission from The Congregationalist magazine, by permission of the National Association of Congregational Christian Churches (NACCC)
