Apostles Creed
        This creed is called the Apostles' Creed, not because it was written by the apostles themselves, but because it contains a brief summary of their teachings. It sets forth their doctrine, as has been said, "in sublime simplicity, in unsurpassable brevity, in beautiful order, and with liturgical solemnity." The Apostles' Creed is based on the creed used in Rome around 400 A.D., which in turn goes back another two hundred years. It is typical of the creeds used in the western part of the Roman empire.

Nicene Creed
        The Nicene Creed, also called the Nicaeno-Constantinopolitan Creed, is a statement of the orthodox faith of the early Christian church, in opposition to -certain heresies, especially Arianism. These heresies concerned the doctrine of the Trinity and of the person of Christ and were refuted at the Council of Nicea (325 A.D.). Yet it was not this Council but the Council of Constantinople (381 A.D.) which adopted the Nicene Creed. This Council incorporated into its creed various formulations from the decisions of Nicea and expanded the confession concerning the Holy Spirit.

        The Nicene Creed is typical of the creeds used in the eastern part of the Roman empire. Both the Eastern and the Western church held it in honour, although with one important difference. The Western church included the phrase "and the Son" (known as the Filioque) in the article on the procession of the Holy Spirit, a phrase which to this day is repudiated by the Eastern church.

Athanasian Creed
        This creed is named after Athanasius (293-373 A.D.), the champion of orthodoxy over against Arian attacks on the doctrine of the Trinity. Although Athanasius did not write this creed and it is improperly called after him, the name persists because until the seventeenth century it was commonly ascribed to him. It is also called the Quicunque, this being its opening word in the Latin original. Apart from the opening and closing sentences, it consists of two sections, the first setting forth the orthodox doctrine of the Trinity (3-28), and the second dealing with the doctrine of Christ, especially concerning the two natures (29-43). The teachings of Augustine (354-430 A.D.) in particular form the background to the Christological section. The creed itself appears for the first time in the first half of the sixth century, but the author is unknown. It is of Western origin, and is not recognized by the Eastern Orthodox Churches.

Heidelberg Catechism
        The Heidelberg Catechism, the second of our doctrinal standards, was written in Heidelberg at the request of Elector Frederick III, ruler of the most influential German province, the Palatinate, from 1559 to 1576. This pious Christian prince commissioned Zacharius Ursinus, twenty-eight years of age and professor of theology at the Heidelberg University, and Caspar Olevianus, twenty-six years old and Frederick's court preacher, to prepare a catechism for instructing the youth and for guiding pastors and teachers. Frederick obtained the advice and cooperation of the entire theological faculty in the preparation of the Catechism.
       
        The Heidelberg Catechism was adopted by a Synod in Heidelberg and published in German with a preface by Frederick III, dated January 19, 1563. A second and third German edition, each with some small additions, as well as a Latin translation were published in Heidelberg in the same year. The Catechism was soon divided into fifty-two sections, so that a section of the Catechism could be explained to the churches each Sunday of the year. In the Netherlands this Heidelberg Catechism became generally and favourably known almost as soon as it came from the press, mainly through the efforts of Petrus Dathenus, who translated it into the Dutch language and added this translation to his Dutch rendering of the Genevan Psalter, which was published in 1566. In the same year Peter Gabriel set the example of explaining this catechism to his congregation at Amsterdam in his Sunday afternoon sermons.
       
       The National Synods of the sixteenth century adopted it as one of the Three Forms of Unity, requiring office-bearers to subscribe to it and ministers to explain it to the churches. These requirements were strongly emphasized by the great Synod of Dort in 1618-19. The Heidelberg Catechism has been translated into many languages and is the most influential and the most generally accepted of the several catechisms of Reformation times.

Belgic Confession
        The first of the doctrinal standards of the Canadian Reformed Churches is the Confession of Faith. It is usually called the Belgic Confession because it originated in the Southern Netherlands, now known as Belgium. Its chief author was Guido de Brès, a preacher of the Reformed Churches of the Netherlands, who died a martyr to the faith in the year 1567. During the sixteenth century the churches in this country were exposed to the most terrible persecution by the Roman Catholic government. To protest against this cruel oppression, and to prove to the persecutors that the adherents of the Reformed faith were no rebels, as was laid to their charge, but law-abiding citizens who professed the true Christian doctrine according to the Holy Scriptures, de Brès prepared this confession in the year 1561.
       
        In the following year a copy was sent to King Philip II, together with an address in which the petitioners declared that they were ready to obey the government in all lawful things, but that they would "offer their backs to stripes, their tongues to knives, their mouths to gags, and their whole bodies to fire," rather than deny the truth expressed in this confession. Although the immediate purpose of securing freedom from persecution was not attained, and de Brès himself fell as one of the many thousands who sealed their faith with their lives, his work has endured and will continue to endure for ages. In its composition the author availed himself to some extent of a confession of the Reformed Churches in France, written chiefly by John Calvin and published two years earlier.
       
        The work of de Brès, however, is not a mere revision of Calvin's work, but an independent composition. In the Netherlands it was at once gladly received by the churches, and adopted by the National Synods, held during the last three decades of the sixteenth century. After a careful revision, not of the contents but of the text, the great Synod of Dort in 1618-19 adopted this confession as one of the doctrinal standards of the Reformed churches, to which all office-bearers of the churches were required to subscribe. Its excellence as one of the best symbolical statements of Reformed doctrine has been generally recognized.

Canons of Dort
        The third of our doctrinal standards is the Canons of Dort, also called the Five Articles against the Remonstrants. These are statements of doctrine adopted by the great Reformed Synod of Dort in 1618-1619. This Synod had an international dimension, since it was not only composed of the delegates of the Reformed churches of the Netherlands but also attended by twenty-seven representatives of foreign churches.

       The Synod of Dort was held in view of the serious disturbance in the Reformed churches caused by the rise and spread of Arminianism. Arminius, a theological professor at the University of Leyden, and his followers departed from the Reformed faith in their teaching concerning five important points. They taught conditional election on the ground of foreseen faith, universal atonement, partial depravity, resistible grace, and the possibility of a lapse from grace. These views were rejected by the Synod, and the opposite views were embodied in what are now called the Canons of Dort or the Five Articles against the Remonstrants. In these Canons the Synod set forth the Reformed doctrine on these points, namely, unconditional election, particular atonement, total depravity, invincible grace, and the perseverance of the saints.

       Each of the Canons consists of a positive and a negative part, the former being an exposition of the Reformed doctrine on the subject, and the latter a repudiation of the corresponding Arminian error. Although in form there are only four chapters, occasioned by the combination of the third and fourth sections into one, we properly speak of five Canons, and the third chapter is always designated as Chapter III/IV. All office-bearers of our churches are required to subscribe to these Canons as well as to the Belgic Confession and the Heidelberg Catechism.

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