The Continental Reformed Churches are distinguished from the Presbyterian, Congregational, Reformed Anglican or other Calvinist churches, which can trace their origin to the British Isles or elsewhere in the world. Notably, their theology is largely derived from the Swiss Reformation, as Switzerland (specifically Geneva and Zürich) was a base for the most influential Reformed theologians of the era. It was inaugurated by Huldrych Zwingli, who formulated the first expression of the Reformed faith. Swiss Reformation was more fully articulated by Martin Bucer, Heinrich Bullinger and especially John Calvin, who became recognized as the leading figure in the Reformed tradition. In the sixteenth century, the movement spread to most of continental Europe, sometimes with the protection of monarchs or members of the nobility, as in the Netherlands, Switzerland, Hungary, some German states, and France.
The first Reformed (Calvinist) churches were established in Europe after 1519 and were part of the Protestant Reformation.
Reformed doctrine is expressed in various confessions. A few confessions are shared by many denominations. Different denominations use different confessions, usually based on historical reasons.
In the Continental Reformed tradition, duly ordained ministers administer the sacrament of Holy Baptism.[6] The Continental Reformed churches do not hold that elect infants receive baptismal regeneration through this sacrament.[7] Holy Baptism is the sign and seal of the covenant of grace. It initiates the candidate into church membership as well.[8]
In the Continental Reformed tradition, confession and absolution is normatively practiced corporately, though confession on an individual basis is an approved rite:[11]
SACERDOTAL CONFESSION AND ABSOLUTION But we believe that this sincere confession which is made to God alone, either privately between God and the sinner, or publicly in the Church where the general confession of sins is said, is sufficient, and that in order to obtain forgiveness of sins it is not necessary for anyone to confess his sins to a priest, mumuring them in his ears, that in turn he might receive absolution from the priest with his laying on of hands, because there is neither a commandment nor an example of this in Holy Scriptures. David testifies and says: “I acknowledged my sin to thee, and did not hide my iniquity; I said, `I will confess my transgressions to the Lord’; then thou didst forgive the guilt of my sin” (Ps. 32:5). And the Lord who taught us to pray and at the same time to confess our sins said: “Pray then like this: Our Father, who art in heaven,…forgive us our debts, as we also forgive our debtors” (Matt. 6:12). Therefore it is necessary that we confess our sins to God our Father, and be reconciled with our neighbor if we have offended him. Concerning this kind of confession, the Apostle James says: “Confess your sins to one another” (James 5:16). If, however, anyone is overwhelmed by the burden of his sins and by perplexing temptations, and will seek counsel, instruction and comfort privately, either from a minister of the Church, or from any other brother who is instructed in God’s law, we do not disapprove; just as we also fully approve of that general and public confession of sins which is usually said in Church and in meetings for worship, as we noted above, inasmuch as it is agreeable to Scripture.
—Second Helvetic Confession[11]
The Continental Reformed churches uphold covenant theology, which interprets the "sacraments as seals of the covenant of grace, bearing God's promise of salvation, though only to the elect who would persevere in faith. Like the seal on a royal document, a sacrament guaranteed the validity of the Word that it bespoke."[8]
The Heidelberg Catechism of the Reformed churches founded by John Calvin, teaches that the moral law as contained in the Ten Commandments is binding for Christians and that it instructs Christians how to live in service to God in gratitude for His grace shown in redeeming mankind.[13] The doctrine of the Christian Reformed Church in North America thus stipulates, with regard to the Lord's Day, "that Sunday must be so consecrated to worship that on that day we rest from all work except that which charity and necessity require and that we refrain from recreation that interferes with worship."[14]
In contrast to the episcopal polity of the Anglican and many Lutheran and Methodist churches, Continental Reformed churches are ruled by assemblies of "elders" or ordained officers. This is usually called Synodal government by the Continental Reformed, but is essentially the same as presbyterian polity, with the elders forming the consistory, the regional governing body known as the classis, and the highest court of appeal being the general synod.
↑Koffeman, Leo; Ensign-George, Barry; Evers, Hélène (29 February 2020). Church Polity, Mission and Unity: Their Impact in Church Life: Proceedings of the International Conference, Princeton, New Jersey, USA, 18 - 20 April, 2016. LIT Verlag Münster. p.73. ISBN978-3-643-90911-4. ...participating in the Holy Supper (at least formally) fully depended on the question if you areed with the doctrine of the church as reflected in the Three Forms of Unity, i.e. the Heidelberg Catechism, the Beglic Confession, and the Dordt Canones.
↑González, Justo L. (1987). A History of Christian Thought: From the Protestant Reformation to the twentieth century. Abingdon Press. ISBN978-0-687-17184-2. It is clear that, in rejecting Roman Catholic doctrine on this point, Cranmer has also rejected Luther's views and adopted Calvin's position. The sacrament is not merely a symbol of what takes place in the heart, but neither is it the physical eating of the body of Christ. This must be so, because the body of Christ is in heaven and therefore our participation in it can only be spiritual. Only the believers are the true partakers of the body and blood of Christ, for the unbelievers eat and drink no more than bread and wine—and condemnation upon themselves, for the profanation of the Lord's Table. These views are reflected in the Thirty-nine articles, of which the twenty-eighth says that "the Body of the Christ is given, taken, and eaten, in the Supper, only after an heavently and spiritual manner. The next article says of the wicked that "in no wise are they partakers of Christ," although "to their condemnation [they] do eat and rink the sign or Sacrament of so great a thing." This marked Calvinistic influence would prove very significant for the history of Christianity in England during the seventeenth century
↑McDonald, Suzanne (1 January 2013). John Knox for Armchair Theologians. Westminster John Knox Press. pp.103–104. ISBN978-0-664-23669-4.
↑Watkinson, William Lonsdale; Davison, William Theophilus (1891). The London Quarterly Review, Volume 75. Epworth Press. p.300. The Continental Reformed Churches usually prohibited baptism by any save duly ordained ministers.
↑Holifield, E. Brooks (26 September 2002). The Covenant Sealed: The Development of Puritan Sacramental Theology in Old and New England, 1570-1720. Wipf and Stock Publishers. p.84. ISBN978-1-59244-854-8.
12Boersma, Hans; Levering, Matthew (6 August 2015). The Oxford Handbook of Sacramental Theology. Oxford University Press. ISBN978-0-19-163419-2. As heirs of a covenantal theology originating in the continental Reformed tradition, they interpreted the sacraments as seals of the covenant of grace, bearing God's promise of salvation, though only to the elect who would persevere in faith. Like the seal on a royal document, a sacrament guaranteed the validity of the Word that it bespoke. As a seal, baptism promised salvation to elect infants, while it sealed an external church membership to all others, though no one knew the spiritual status of the recipient.
↑Elwell, Walter A. (May 2001). Evangelical Dictionary of Theology. Baker Academic. p.990. ISBN978-0-8010-2075-9. For Martin Bucer, Heinrich Bullinger (Second Helvetic Confession 21.10), John Calvin, Peter Martyr Vermigli, and most of the Reformed tradition (e.g. Westminster Confession 29.7) as well as the Anglican Thirty-Nine Articles (28), Christ is "spiritually present" in the sacrament by the ministry of the Holy Spirit and is received by faith. They affirm Christ's "true" and thus real presence, even "substantial" presence (Calvin, Institutes of the Christian Religion [1559] 4.17.19), distinguishing this from physical presence.
↑Gerrish, Brian (11 November 2004). The Old Protestantism and the New. A&C Black. pp.112–130. ISBN978-0-567-08048-6. But enough was said to put it beyond all doubt that Bullinger moved beyond his teacher. God truly offers (praestat) what the sacraments symbolize (Art. 8). The reality is not separated from the signs, but Christ is received with his spiritual gifts (Art. 9). And so on. That Bullinger did not consent to such expressions merely for a political accommodation with Geneva, is proved by the use of similar language in the Second Helvetic Confession, in which he taught a sacramental union of sign and reality (Art. 19).
