The Athanasian Creed is named after the great champion of Nicene orthodoxy, Athanasius (AD 293-373). In the previous article on the Nicene Creed we mentioned the contribution of Athanasius and his defence of the Trinity against Arius.

This article gives scriptural proofs of the Five Points of Calvinism, known as TULIP – Total Depravity, Unconditional Election, Limited Atonement, Irresistible Grace, and Perseverance of the Saints.

This article offers three thoughts on the implications of the Nicene Creed for faith and practice. The creed's central focus is the Trinitarian nature of God, its purpose was to give continuity to Christianity as it expanded, and it demonstrates the unity of thought in Christian practice from the earliest days to today.

The First Commandment is the most important commandment, dealing with our acknowledgment of the one, true God. The LORD has revealed Himself as the one, only God, Deuteronomy 6:4; Psalm 96:4, 5. There are no other gods beside Him, Isaiah 45:5, 6. Therefore He does not permit His people to make any other gods, either in place of Him or alongside of Him. The universe and all that is in it belongs to Him, and is subject to Him

The substance of the ten commandments was already given to Adam in paradise, and formed for him the demands of the covenant in which he was placed. Worship and thank-offering were also present in paradise; the sacrifice or offering for transgression appears after the fall. The essential demand of the law has always been faith, trust and obedience. The Lord confirms His gifts and promises in the way of faith.

Sanctification means to make holy, and refers to the daily process of renewal in the Holy Spirit by which the lives of God's children are more and more directed to His service. Holy means that we are separate from the world, consecrated to God. Thus, we deal here with the power of renewal in the Christian life which makes us separate and different from the world.

The Ground of Justification: because of His complete obedience, Christ merits and receives a full reward: the salvation and sanctification of all His children. His obedience is both active and passive: He fulfils the just requirements of the law, and also takes upon Himself the penalty and punishment of the law. In this two-fold way He makes complete intercession for us, giving us access to God. Thus we say we are justified solely by Christ's blood. 

One’s state refers to one’s legal position, or one’s status before the law. Although Christ was always innocent and pure in His condition, He remained in the state of imputed guilt throughout most of His life on earth. Although He was a King, He became a servant. This article distinguishes stages in the humiliation of Christ.

The covenant of favour has two parties: God and man. The covenant of grace also has two parties: God and fallen man.  The parties are reconciled through the work of Christ, the Messiah. 

The covenant has two parties, God and man. The LORD is faithful to His covenant, and must therefore execute His punishment upon man’s sin, Genesis 2:17. But the LORD, who is full of mercy, grace and kindness, opens and reveals a way of redemption for man in the covenant, Article 17, Belgic Confession. 

Man was created to live in fellowship with the LORD. Of His own accord, in favour and kindness, God placed man in the relationship of fellowship called the covenant. 

Creation involves calling into existence those things which do not exist. The LORD created the heavens and the earth out of nothing (ex nihilo). The motivation, cause and initial moment of creation can only be found in the eternal will and good pleasure of God. In His counsel and will, He created all worlds, (see the Nicene Creed), that is, the heavens above and the deepest seas. All things were created by the power of His Word, Hebrews 1:1,2. 

This article looks at the ecumenical creeds and Reformed confessions, and draws lessons as to what the church has confessed regarding the authority of scripture and the character of scripture, and calls the church today to stand on the same confession.

How does a person become a partaker of salvation? Appropriation of salvation seeks to answer this question. This article gives an overview of the confessions on the way one becomes a partaker of salvation and remain in salvation.