CANONES DE DORT PDF

They are more like a footnote to the Belgic Confession. They were written in and Learn more about the history of the Canons of Dort and how they apply to us today. The Canons of Dort are also available in Spanish and Korean. Article 3: The Preaching of the Gospel In order that people may be brought to faith, God mercifully sends messengers of this very joyful message to the people and at the time he wills.

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They are more like a footnote to the Belgic Confession. They were written in and Learn more about the history of the Canons of Dort and how they apply to us today. The Canons of Dort are also available in Spanish and Korean. Article 3: The Preaching of the Gospel In order that people may be brought to faith, God mercifully sends messengers of this very joyful message to the people and at the time he wills.

By this ministry people are called to repentance and faith in Christ crucified. And how shall they hear without someone preaching? And how shall they preach unless they have been sent? Article 5: The Sources of Unbelief and of Faith The cause or blame for this unbelief, as well as for all other sins, is not at all in God, but in humanity. Faith in Jesus Christ, however, and salvation through him is a free gift of God. In accordance with this decree God graciously softens the hearts, however hard, of the elect and inclines them to believe, but by a just judgment God leaves in their wickedness and hardness of heart those who have not been chosen.

The wicked, impure, and unstable distort this decree to their own ruin, but it provides holy and godly souls with comfort beyond words. Those chosen were neither better nor more deserving than the others, but lay with them in the common misery.

God did this in Christ, whom he also appointed from eternity to be the mediator, the head of all those chosen, and the foundation of their salvation. In other words, God decreed to grant them true faith in Christ, to justify them, to sanctify them, and finally, after powerfully preserving them in the fellowship of the Son, to glorify them.

Article 8: A Single Decree of Election This election is not of many kinds, but one and the same for all who were to be saved in the Old and the New Testament. Article 9: Election Not Based on Foreseen Faith This same election took place, not on the basis of foreseen faith, of the obedience of faith, of holiness, or of any other good quality and disposition, as though it were based on a prerequisite cause or condition in the person to be chosen, but rather for the purpose of faith, of the obedience of faith, of holiness, and so on.

Accordingly, election is the source of every saving good. Faith, holiness, and the other saving gifts, and at last eternal life itself, flow forth from election as its fruits and effects. Article The Assurance of Election Assurance of their eternal and unchangeable election to salvation is given to the chosen in due time, though by various stages and in differing measure.

It was subsequently committed to writing in the Holy Scriptures. And this is the decree of reprobation, which does not at all make God the author of sin a blasphemous thought! Article Responses to the Teaching of Reprobation Those who do not yet actively experience within themselves a living faith in Christ or an assured confidence of heart, peace of conscience, a zeal for childlike obedience, and a glorying in God through Christ, but who nevertheless use the means by which God has promised to work these things in us—such people ought not to be alarmed at the mention of reprobation, nor to count themselves among the reprobate; rather they ought to continue diligently in the use of the means, to desire fervently a time of more abundant grace, and to wait for it in reverence and humility.

On the other hand, those who seriously desire to turn to God, to be pleasing to God alone, and to be delivered from the body of death, but are not yet able to make such progress along the way of godliness and faith as they would like—such people ought much less to stand in fear of the teaching concerning reprobation, since our merciful God has promised not to snuff out a smoldering wick or break a bruised reed. How unsearchable are his judgments, and his ways beyond tracing out! For who has known the mind of the Lord?

Or who has been his counselor? Or who has first given to God, that God should repay him? For from him and through him and to him are all things. To him be the glory forever! For they deceive the simple and plainly contradict Holy Scripture in its testimony that God does not only wish to save those who would believe, but that he has also from eternity chosen certain particular people to whom, rather than to others, he would within time grant faith in Christ and perseverance.

Likewise, who teach that there is one election to faith and another to salvation, so that there can be an election to justifying faith apart from a nonconditional election to salvation. For by this pernicious error the good pleasure of God and the merit of Christ are robbed of their effectiveness and people are drawn away, by unprofitable inquiries, from the truth of undeserved justification and from the simplicity of the Scriptures.

IV Who teach that in election to faith a prerequisite condition is that humans should rightly use the light of nature, be upright, unassuming, humble, and disposed to eternal life, as though election depended to some extent on these factors.

But God, who is rich in mercy, out of the great love with which he loved us, even when we were dead in transgressions, made us alive with Christ, by whose grace you have been saved. And God raised us up with him and seated us with him in heaven in Christ Jesus, in order that in the coming ages we might show the surpassing riches of his grace, according to his kindness toward us in Christ Jesus. V Who teach that the incomplete and conditional election of particular persons to salvation occurred on the basis of a foreseen faith, repentance, holiness, and godliness, which has just begun or continued for some time; but that complete and nonconditional election occurred on the basis of a foreseen perseverance to the end in faith, repentance, holiness, and godliness.

And that this is the gracious and evangelical worthiness, on account of which the one who is chosen is more worthy than the one who is not chosen. And therefore that faith, the obedience of faith, holiness, godliness, and perseverance are not fruits or effects of an unchangeable election to glory, but indispensable conditions and causes, which are prerequisite in those who are to be chosen in the complete election, and which are foreseen as achieved in them.

VI Who teach that not every election to salvation is unchangeable, but that some of the chosen can perish and do in fact perish eternally, with no decision of God to prevent it. VIII Who teach that it was not on the basis of his just will alone that God decided to leave anyone in the fall of Adam and in the common state of sin and condemnation or to pass anyone by in the imparting of grace necessary for faith and conversion.

Woe to you, Bethsaida! This justice requires as God has revealed in the Word that the sins we have committed against his infinite majesty be punished with both temporal and eternal punishments, of soul as well as body. Article 4: Reasons for This Infinite Value This death is of such great value and worth for the reason that the person who suffered it is—as was necessary to be our Savior—not only a true and perfectly holy human, but also the only begotten Son of God, of the same eternal and infinite essence with the Father and the Holy Spirit.

Article 5: The Mandate to Proclaim the Gospel to All Moreover, it is the promise of the gospel that whoever believes in Christ crucified shall not perish but have eternal life. This promise, together with the command to repent and believe, ought to be announced and declared without differentiation or discrimination to all nations and people, to whom God in his good pleasure sends the gospel.

Article 6: Unbelief, a Human Responsibility However, that many who have been called through the gospel do not repent or believe in Christ but perish in unbelief is not because the sacrifice of Christ offered on the cross is deficient or insufficient, but because they themselves are at fault.

Rejection of the Errors Having set forth the orthodox teaching, the Synod rejects the errors of those. For this assertion is an insult to the wisdom of God the Father and to the merit of Jesus Christ, and it is contrary to Scripture. Finally, this undermines the article of the creed in which we confess what we be-lieve concerning the Church.

III Who teach that Christ, by the satisfaction which he gave, did not certainly merit for anyone salvation itself and the faith by which this satisfaction of Christ is effectively applied to salvation, but only acquired for the Father the authority or plenary will to relate in a new way with humanity and to impose such new conditions as he chose, and that the satisfying of these conditions depends on human free choice; consequently, that it was possible that either all or none would fulfill them.

For they have too low an opinion of the death of Christ, do not at all acknowledge the foremost fruit or benefit which it brings forth, and summon back from hell the Pelagian error. And along with the ungodly Socinus, they introduce a new and foreign justification of humanity before God, against the consensus of the whole church.

V Who teach that all people have been received into the state of reconciliation and into the grace of the covenant, so that no one on account of original sin is liable to condemnation, or is to be condemned, but that all are free from the guilt of this sin. For this opinion conflicts with Scripture which asserts that we are by nature children of wrath.

For, while pretending to set forth this distinction in an acceptable sense, they attempt to give the people the deadly poison of Pelagianism. VII Who teach that Christ neither could die, nor had to die, nor did die for those whom God so dearly loved and chose to eternal life, since such people do not need the death of Christ. It is God who justifies. Who is he that condemns? Article 1: The Effect of the Fall on Human Nature Human beings were originally created in the image of God and were furnished in mind with a true and sound knowledge of the Creator and things spiritual, in will and heart with righteousness, and in all emotions with purity; indeed, the whole human being was holy.

Rather, in their place they brought upon themselves blindness, terrible darkness, futility, and distortion of judgment in their minds; perversity, defiance, and hardness in their hearts and wills; and finally impurity in all their emotions. Article 2: The Spread of Corruption Human beings brought forth children of the same nature as themselves after the fall.

That is to say, being corrupt they brought forth corrupt children. Article 3: Total Inability Therefore, all people are conceived in sin and are born children of wrath, unfit for any saving good, inclined to evil, dead in their sins, and slaves to sin. Without the grace of the regenerating Holy Spirit they are neither willing nor able to return to God, to reform their distorted nature, or even to dispose themselves to such reform.

Article 4: The Inadequacy of the Light of Nature There is, to be sure, a certain light of nature remaining in all people after the fall, by virtue of which they retain some notions about God, natural things, and the difference between what is moral and immoral, and demonstrate a certain eagerness for virtue and for good outward behavior.

But this light of nature is far from enabling humans to come to a saving knowledge of God and conversion to him—so far, in fact, that they do not use it rightly even in matters of nature and society. Instead, in various ways they completely distort this light, whatever its precise character, and suppress it in unrighteousness.

In doing so all people render themselves without excuse before God. Article 5: The Inadequacy of the Law In this respect, what is true of the light of nature is true also of the Ten Commandments given by God through Moses specifically to the Jews. For humans cannot obtain saving grace through the Decalogue, because, although it does expose the magnitude of their sin and increasingly convict them of their guilt, yet it does not offer a remedy or enable them to escape from human misery, and, indeed, weakened as it is by the flesh, leaves the offender under the curse.

Article 6: The Saving Power of the Gospel What, therefore, neither the light of nature nor the law can do, God accomplishes by the power of the Holy Spirit, through the Word or the ministry of reconciliation.

This is the gospel about the Messiah, through which it has pleased God to save believers, in both the Old and the New Testaments. The reason for this difference must not be ascribed to the greater worth of one nation over another, or to a better use of the light of nature, but to the free good pleasure and undeserved love of God. Therefore, those who receive so much grace, beyond and in spite of all they deserve, ought to acknowledge it with humble and thankful hearts.

Article 8: The Earnest Call of the Gospel Nevertheless, all who are called through the gospel are called earnestly. For urgently and most genuinely God makes known in the Word what is pleasing to him: that those who are called should come to God. God also earnestly promises rest for their souls and eternal life to all who do come and believe. Article 9: Human Responsibility for Rejecting the Gospel The fact that many who are called through the ministry of the gospel do not come and are not brought to conversion must not be blamed on the gospel, nor on Christ, who is offered through the gospel, nor on God, who calls them through the gospel and even bestows various gifts on them, but on the people themselves who are called.

This our Savior teaches in the parable of the sower Matt. Article Conversion as the Work of God The fact that others who are called through the ministry of the gospel do come and are brought to conversion must not be credited to human effort, as though one distinguishes oneself by free choice from others who are furnished with equal or sufficient grace for faith and conversion as the proud heresy of Pelagius maintains.

No, it must be credited to God: just as from eternity God chose his own in Christ, so within time God effectively calls them, grants them faith and repentance, and, having rescued them from the dominion of darkness, brings them into the kingdom of his Son, in order that they may declare the wonderful deeds of the One who called them out of darkness into this marvelous light, and may boast not in themselves, but in the Lord, as apostolic words frequently testify in Scripture.

God infuses new qualities into the will, making the dead will alive, the evil one good, the unwilling one willing, and the stubborn one compliant. God activates and strengthens the will so that, like a good tree, it may be enabled to produce the fruits of good deeds. Article Regeneration a Supernatural Work And this is the regeneration, the new creation, the raising from the dead, and the making alive so clearly proclaimed in the Scriptures, which God works in us without our help.

Rather, it is an entirely supernatural work, one that is at the same time most powerful and most pleasing, a marvelous, hidden, and inexpressible work, which is not less than or inferior in power to that of creation or of raising the dead, as Scripture inspired by the author of this work teaches. As a result, all those in whose hearts God works in this marvelous way are certainly, unfailingly, and effectively reborn and do actually believe.

And then the will, now renewed, is not only activated and motivated by God, but in being activated by God is also itself active. For this reason, people themselves, by that grace which they have received, are also rightly said to believe and to repent. Article The Incomprehensible Way of Regeneration In this life believers cannot fully understand the way this work occurs; meanwhile, they rest content with knowing and experiencing that, by this grace of God, they do believe with the heart and love their Savior.

Article The Way God Gives Faith In this way, therefore, faith is a gift of God, not in the sense that it is offered by God for people to choose, but that it is in actual fact bestowed on them, breathed and infused into them. Nor is it a gift in the sense that God bestows only the potential to believe, but then awaits assent—the act of believing—by human choice; rather, it is a gift in the sense that God who works both willing and acting and, indeed, works all things in all people and produces in them both the will to believe and the belief itself.

For what could God owe to those who have nothing to give that can be paid back? Indeed, what could God owe to those who have nothing of their own to give but sin and falsehood? Therefore those who receive this grace owe and give eternal thanks to God alone; those who do not receive it either do not care at all about these spiritual things and are satisfied with themselves in their condition, or else in self-assurance foolishly boast about having something which they lack.

Furthermore, following the example of the apostles, we are to think and to speak in the most favorable way about those who outwardly profess their faith and better their lives, for the inner chambers of the heart are unknown to us.

But for others who have not yet been called, we are to pray to the God who calls things that do not exist as though they did. In no way, however, are we to pride ourselves as better than they, as though we had distinguished ourselves from them. As a result, a ready and sincere obedience of the Spirit now begins to prevail where before the rebellion and resistance of the flesh were completely dominant.

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What We Believe

Today the Canons of Dort form part of the Three Forms of Unity , one of the confessional standards of many of the Reformed churches around the world, including the Netherlands , South Africa , Australia , and North America. Their continued use as a standard still forms an unbridgable problem preventing close cooperation between the followers of Jacob Arminius , the Remonstrants , and Dutch Reformed Churches. These canons are in actuality a judicial decision on the doctrinal points in dispute from the Arminian controversy of that day. Following the death of Arminius — , his followers set forth a Remonstrance published in in five articles formulating their points of departure from the stricter Calvinism of the Belgic Confession. The canons are the judgment of the Synod against this Remonstrance. The canons were not intended to be a comprehensive explanation of Reformed doctrine, but only an exposition on the five points of doctrine in dispute.

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Synod of Dort

The Synod of Dort also known as the Synod of Dordt or the Synod of Dordrecht was an international Synod held in Dordrecht in —, by the Dutch Reformed Church , to settle a divisive controversy initiated by the rise of Arminianism. The first meeting was on 13 November and the final meeting, the th, was on 29 May Voting representatives from eight foreign Reformed churches were also invited. Dort was a contemporary English term for the town of Dordrecht and it remains the local colloquial pronunciation. In the first entire critical edition of the Acts and Documents of the Synod was published. There had been previous provincial synods of Dort, and a National Synod in

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