Confession of Faith of the German Baptists (1847) - Johann Gerhard Oncken and Others.

Preface from "Baptist Confessions of Faith by W.J McGlothlin." This English Translation of the Confession was made by the ChatGPT.

I. GERMAN BAPTIST CONFESSION 

Of these Confessions, that of the German Baptists is most important, because of the size and vigor of the body, and of the further fact that they have been largely instrumental in planting Baptist bodies in the other countries of Northern and Eastern Europe. They are in no way descended from the old Anabaptists or Mennonites, alongside of whom they live today without any intercommunion. The work began at Hamburg, in 1834, with the baptism of J. G. Oncken, a colporter of the Edinburgh Bible Society, who had been converted by independent personal study of the Bible, to the Baptist view of the subject and mode of baptism. April 23 the first Baptist Church of Germany was organized in the house of Oncken, in the great commercial city of Hamburg. Through much persecution and over great difficulties, Baptist work gradually spread to all parts of the country, until at present (1909) there are some forty thousand Baptists in the empire. 

Early in the history of the movement, Julius Köbner, a Danish Jew, and G. W. Lehmann, of Berlin, were converted and threw in their fortunes with the Baptist. These two, with Oncken, form the famous "Cloverleaf " of German Baptist history, and for years shaped the views and policies of the body. They drew up that statement of doctrines which continues to the present to be the sole Confession of the whole body of German Baptists. As in the case of the early English Baptists, their purpose was to disprove the slanderous accusations constantly circulated against them, and to afford a brief textbook for indoctrinating the churches in the teachings of the Bible. 

As early as 1837 such a Confession was drawn up by Oncken and Köbner to be laid before the government of Hamburg. When it was presented to the Hamburg church, some of the members rejected it because of its outspoken doctrine of the election of grace and were excluded in consequence. It was then adopted as the doctrinal belief of that church. A transcript copy was sent to the church in Berlin, where Lehmann enlarged and modified the Confession, and the Berlin church then adopted it. In this form the brethren at Hamburg would not receive it. For nine years it was impossible for the two parties to agree upon any common statement.

GLAUBENSBEKENNTNIS DER DEUTSCHEN BAPTISTEN (1847)

Confession of Faith of the German Baptists (1847)

Article I. OF THE WORD OF GOD

We believe that the holy scriptures of the Old Testament - namely the 5 books of Moses, the book of Joshua, the book of Judges, the book of Ruth, the 2 books of Samuel, the 2 books of Kings, the 2 books of Chronicles, the book of Ezra , the book of Nehemiah, the book of Esther, the book of Job, the book of Psalms, the Proverbs of Solomon, the Ecclesiastes of Solomon, the Song of Songs of Solomon, the books of the prophets Isaiah and Jeremiah, the Lamentations of Jeremiah and the books of the prophets Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah and Malachi - as well as the holy writings of the New Testament - namely the Gospels Matthew, Mark, Luke and John, the Acts of Luke, the Epistle of Paul to the Romans, the 2 letters of Paul to the Corinthians, the letters of Paul to the Galatians, Ephesians, Philippians and Colossians, the 2 letters of Paul to the Thessalonians, the 2 letters of Paul to Timothy, the letters of Paul to Titus and Philemon, the two Letters of Peter, the 3 letters of John, the letter to the Hebrews, the letter of James, the letter of Jude and the Revelation of John - are truly inspired by the Holy Spirit; so that these books as a whole constitute the only true divine revelation to the human race and must be the sole source of knowledge of God, as well as the sole rule and guideline of faith and lifestyle.

Article II. OF GOD

We believe that there is only one living, true and eternal God: the Father, the Son and the Holy Spirit, perfect in their natures and attributes, eternally equal and inseparable, so that the Father is truly eternal God, the Son is truly eternal God, the Holy Spirit is truly eternal God, and yet we do not believe in three gods, but only in one eternal, almighty, all-wise, omniscient, omnipresent God. Man can only gain knowledge of God through the divine revelation of the Holy Scriptures and the Holy Spirit.

Article III. OF SIN

We believe that God created the first human being after his Likeness created, a sincere, holy and innocent creature, able to glorify his God and, united with him, to live blessedly. Through Satan's cunning, man sinned, fell away from him, lost the image of his God, and immediately fell into a state of death in body and soul. Since all men, then, have sprung from the seed of Adam, they have equally become partakers of the same fallen and utterly corrupt nature, so that, conceived and born in sin, they are children of wrath, entirely incapable and unwilling of all good, but able and inclined to do so all evil.

Article IV. OF SALVATION

We believe that God could not save man from the terrible consequences of his fall except by a complete satisfaction and satisfaction of his holy justice; therefore he appointed from eternity his only begotten Son, Jesus Christ, to be the atoning sacrifice. Accordingly, at the time appointed by God, Christ, the Son of the living God, appeared on earth in the form of sinful flesh and in it united his eternal divinity with human nature, a truly human soul and body, which, however, was completely pure and were and remained spotless, so that no sin ever occurred either in the heart of Jesus or in his outward life. So he made an active obedience, fulfilling for us the whole divine law, and a suffering one, offering his body and soul as a sacrifice for us. He became a curse for us, bearing the wrath of God, the punishment of our sins.

We believe that this eternally perfect redemption of the Son of God is the sole cause of our salvation, and that from the same forgiveness of all our sins and trespasses we are granted justification, an eternal righteousness, salvation from death, the devil and hell, and eternal life, as well as that we thereby gain power to hate sin, to die to it, to will and to do what is good.

After Christ had accomplished his redemption through his death, on the third day he rose from the dead, ascended into heaven, sat down at the right hand of the Majesty on high, and sent to us his Holy Spirit, who makes us willing to receive the blessings of this glorious one Accept salvation by faith. As High Priest, he represents us to the Father, is with us always, until the end of the world, and will finally introduce us to heaven, where he has prepared the place for us.

Article V. FROM ELECTION TO BLESSEDNESS

We believe that from eternity free pleasure, guided by nothing but itself, has been the specific purpose of God to redeem sinners. Therefore, just as it was decided in the Godhead before the foundation of the world, out of unfathomable, merciful love, that Jehovah, the Anointed One, should be the Redeemer through his incarnation and death, so the persons of the lost human race became those salvation should really be appropriated in the course of time, also chosen by the Father, their names written in heaven, they themselves delivered into the hands of the Redeemer, as his people, as the sheep of his flock, for which he wanted to lay down his life, as his Heir, as the prey of his agony and as his bride. These people were granted eternal life in Christ, and at the same time all the means were prescribed that were supposed to bring them to faith in Christ, to holiness and finally to eternal beatitude. Such a decree of God is immutable and eternally established, so that those to whom it concerns, the elect, cannot be snatched from the hands of Christ; Rather, by the power of God they remain preserved in the faith and love of Christ until they become joint heirs with his glory.

Article VI. OF THE MEANS OF GRACE AND THEIR ORDER

We believe that God has ordained means of grace by which he draws sinners to himself and bestows upon them the salvation which Christ has won. God has made a certain order in this regard, which we may not change without violating the divine will. The first thing that comes into use is a) the Word of God. Those who are converted through this, under the influence of the Holy Spirit, then become part of the church of Christ added through b) baptism, and the members of this community celebrate c) the Lord's Supper in it, to proclaim the death of Christ and to have the most intimate communion with him. In the same At the same time, the community of saints finds its highest expression. But prayer is the soul of all these means and of the state of grace in general. It begins with the first moment of new life and doesn't stop again.

Article VII. OF THE CONVERSION OF THE SINNERS THROUGH THE WORD OF GOD

The way of salvation is that man is awakened from his deep sleep of sin through the word of God, which is living and powerful, recognizes his sins and his guilt and heartily repents. Feeling his danger, he takes refuge in Christ, as his only Savior and Savior, and through faith in Him receives the forgiveness of his sins and the testimony in his heart that he is a child of God and an heir of eternal life. This great transformation in the heart and knowledge of the sinner is entirely the work of the Holy Spirit, who, according to the gracious will of God, accompanies the Word with its almighty, successful operation, thereby bringing about the regeneration of the carnal-minded sinner, opening his heart, enlightening his soul and producing living faith in Christ.

Article VIII. OF HOLY BAPTISM

We believe that, according to the certain sayings of the New Testament, the holy baptism ordained by Christ, which is to continue until his reappearance in the Church, consists in the person being baptized by an ordained servant of the Lord in the name of the Father and the Son and of the Holy Spirit is submerged under water and raised out of it again. Only in this way is the divine command carried out and Christ's order preserved in its deep, original meaning. In the same way, the persons who are to submit to this order and to take this means of grace with a grateful heart are designated in the holy scripture, namely only those people, regardless of what people they may belong to, who have previously been freed from their sins through the gospel and God's free grace They were converted to Christ and believed in him with all their hearts as their Savior.

Baptism is the first-fruits of faith and love for Christ, the entry into obedience to the Lord and into his community. It is the solemn declaration, the confession of the sinner who has recognized the horror of sin and the condemnation of his entire being: that he places all his hope solely in the death and resurrection of Jesus Christ, his Savior, and believes in him as Savior from the curse and wages of sin - that he wants to surrender himself body and soul to Christ and put on Him as his righteousness and strength - that he gives his old man to death and desires to walk with Christ in a new life.

But baptism is also God's solemn declaration and assurance to the believing person being baptized that he is immersed in Christ Jesus and therefore died, buried and resurrected with him; that his sins were washed away and that he was a dear child of God in whom the Father was well pleased.

Baptism is intended to bring about the awareness of one's salvation and salvation in the person being baptized in a more specific and powerful way, and God wants to achieve this through sealing with the Holy Spirit, but only where he has previously expressed through this spirit the true, saving faith in the Son of God, in the by the power of his death and resurrection.

Baptism has the peculiarity that it is to be performed only once, while the other means of grace are repeated and renewed throughout the Christian's life; That is why it is particularly necessary that this one act be done correctly.

Article IX. OF THE HOLY SUPPER

This gracious endowment given by the Lord to his community, which we regard as an invaluable means of grace and which we should make frequent use of, consists in the breaking of bread by those appointed for this purpose in the community, with the utterance of the words of institution and after solemn prayer of thanksgiving. This is then enjoyed by the members of the community, as is the wine from the cup.

According to the holy and blessed command given to them, the redeemed of the Lord are to proclaim his death through this meal until his return, as the sole reason for their life and salvation. Through this proclamation the memory of the Son of God becomes alive anew in their hearts; he appears to her soul again in his bloody beauty. We believe that in these holy signs Christ spiritually gives His Body and Blood to believers. The communion of the body and blood of Christ in the enjoyment of Holy Communion should be a divine pledge for the believers, through which the consciousness of their share in Christ and his sacrifice is increased and strengthened, and through which the forgiveness of sins which they have taken in faith is continually renewed for them and is guaranteed. Holy Communion is exclusively for those who, through God's converting grace, have become His property and have received Holy Baptism.

Article X. OF THE CHURCH OF THE LORD

Through baptism we are received into the church of Christ on earth, and the Lord has ordained this as a means of grace for us. In accordance with the command of Jesus Christ and his apostles, as well as the example of the apostolic times and in order to be able to carry out all the instructions of the New Testament, it is the duty of every believer converted to God not to stand alone, but to stand with other disciples of the Lord, as members of one body and as the living stones of a house of God, in order to build, comfort and help one another on the way of salvation, to persevere in the apostles' teaching, in community, in the breaking of bread and in prayer. Such an association of true disciples of Christ, regulated according to the Word of God, is a Christian community. The unchanging rule and guideline of the church remains the New Testament.

Elders in the Church 

Only the Lord Jesus Christ Himself is the head of the church; visible heads on earth, it does not acknowledge. The congregation chooses from among its members its elders, teachers, and servants, who are vested with their office through ordination. By ordination, we understand the practice taught by the Holy Scriptures, that those chosen by the congregation for service are set apart by the elders of this or another congregation, through the laying on of hands and prayer, for the work of their calling. Regarding their way of life, they remain subject to church discipline just like any other member, but with consideration for 1 Timothy 5:19.

Elders and teachers

We do not recognize a hierarchy among the elders and teachers, but rather hold that the names in Holy Scripture such as bishop, presbyter, etc. do not indicate ranks. We consider scholarly knowledge desirable for these elders, but not essential, but above all the condition John 21:15-17 and that in thePaul's letters required characteristics and skills. The elders preside over the community meetings and take over their leadership. They are tasked with implementing the community's decisions. They are also obliged to provide faithful, special pastoral care. The teachers are entitled and obliged to preach in the worship meetings. With regard to the evangelical purity of their teachings, they are under the supervision of the entire congregation, which, in the event that a preacher deviates from the teachings of the Gospel as they are conceived in this creed, and in the event of his deviation, persists in the same, regardless of all admonitions, from his office can be removed immediately. Holy Baptism and Holy Communion are administered by both elders and teachers. The office of elder and that of teacher are often combined in one person. It is very consistent with his office that an elder or teacher also pursues a temporary profession; but under certain circumstances it is desirable that he devote himself exclusively to his spiritual office. If the community wishes this, it is obliged, in accordance with divine commands, to give him a decent living that is commensurate with his strength.

Deacons

The deacons or ministers of the church must possess the qualities indicated in Scripture. They support the elders and teachers in their office, and the temporal affairs of the community are particularly entrusted to them.

Obligations of members

The duties of the community members consist in a mutual heartfelt love, in a living, active participation in both the spiritual salvation and the physical well-being of all and in a conscientious use of the means of grace and observance of the regulations that the Lord as Head of the community has given it. In particular, it is the duty of every member to join in the celebration of Holy Communion and to regularly attend the Sunday and weekday meetings set by the community. Only due to extreme necessity or illness may a member of the community be prevented from celebrating Holy Communion or from attending church services, especially community meetings.

Votes

In the advisory meetings of the community, all matters are decided by vote, as far as possible. When voting, all members have equal votes and the decision is made by a majority of votes. The minority must then willingly submit to such a decision, since freedom and order in the house of God can only be maintained in this way.

Voting

The admission of a new member can only take place after prior acquaintance with their state of mind and after personally making a confession of faith in front of the congregation, by voting. In such a vote, it is highly desirable that the votes be unanimous.

Church discipline

The ordinance of Christ in the 18th chapter of the Gospel of Matthew, from the 1st to the 17th verse, is to be strictly observed by every member without distinction. It is the duty of everyone to accept an admonition with love, or, where necessary, to give it with love, without letting any third party know about it. Only after exclusion may a brother or sister be viewed and treated by the members as not belonging to the church or the people of God.

"Expulsion and Readmission: Community Guidelines for Membership and Discipline"

According to the rule of its founder, the community is entitled and obliged to exclude those of its members whose way of life contradicts its confession, who violates any of the divine commandments and who does not, through the admonitions addressed to them, show heartfelt, openly expressed repentance and a sincere resolution Allowing people to reform, that is, persisting in sin, expelling them through proper voting and depriving them of the rights of members. Members who are guilty of serious, publicly vexed or repeated sins, and whose mere word does not deserve faith for the time being, will be excluded in the same way, without regard to assurances of repentance. The readmission of an expelled person, like any other admission, takes place by vote after the examination has been completed and the confession of sin has been made in front of the community.

Article XI. OF SANCTIFICATION

We believe that without sanctification no one will see the Lord. It is a consequence of the sinner's justification before God through faith in Christ and is inseparably connected with it. It consists in this, that after the dominion of sin has been abolished in the heart of the regenerated man, he now, by the constant influence of the Holy Spirit, makes every effort to die from the sin that still clings to him, and to fulfill the law of his God and to present his soul and his body a living sacrifice, acceptable to God, by which God will be glorified. In this pursuit, however, he may still be overtaken by many weaknesses and sins, which he will never excuse, but rather deeply regret, because he thereby offends his merciful God and disturbs his peace with him. In such a case he will not find peace again until he has received forgiveness again and will walk all the more cautiously in the future. A holy childlike love for God and His commandments is the essence of sanctification, and this love, which is generated, sustained and nourished in the heart by the Holy Spirit, gradually transforms man into the image of God. We believe that sanctification should extend throughout our entire lives, and that even in the holiest of conduct we always need the forgiving grace of God through the blood of Christ.

Article XII. FROM THE FIVE COMMON LAWS

About the Law in General

We believe that, although we live under the dispensation of grace of the new covenant, yet the divine law, as already given in Paradise, further explained at Sinai and supremely glorified by the Lord Jesus, is not suspended and effective, but still has its usefulness and right use. But the same is threefold: a) It should put a bridle and bit in the mouths of people's raw, unbridled passions and preserve God's holiness and justice on earth. b) Let it give knowledge of sin and become a disciplinarian of Christ, showing in its holiness and inviolability, in its great extent and spiritual importance to sinful man the impossibility of keeping it, and therefore creating need for grace and forgiveness . c) Let it be a lamp to the regenerated person who as such delights in God's law, according to the inner man, so that he does not miss the right path, does not fall into self-chosen holiness, and the glorious goal to which he is destined To be completely renewed in God's image, always keep in mind; All because of the weakness of his flesh, which still clings to him on earth. As for the ceremonial part of the law, we believe that it is completely fulfilled by Christ, and in Him, the substance has appeared for the shadow. Therefore, it is abolished, and in the sacrifice of Jesus, embraced by faith, lies the completion of that part of the law. But as far as the moral part of the law is concerned, as laid down in the Ten Commandments, we believe that the essence and will of God is expressed therein for all time, and that heaven and earth will pass away before even one a dot falls from the law.

Of the Sabbath in Particular

All of God's commandments among the ten are therefore of equal dignity and holiness, and we believe this especially of the fourth commandment, which concerns the Sabbath. According to its content, we consider ourselves obliged to work in six days with persistent diligence and great conscientiousness in the affairs of our civil professions, to use all the forces of our body and mind for the benefit of the world. No less, however, does the commandment oblige us to dedicate one of the seven days of the week entirely to the Lord and to rest from work on it, that is, to absolutely refrain from any activity that relates to our livelihood, as well as any other other purely worldly work, not entirely necessary or required by love, after the example of Christ. The Lord's Day should, following the example of the first Christian church, be celebrated as the Christian Sabbath, to promote divine knowledge and true fear of God, to promote cordial connection between the members of Christ and to work for the kingdom of God. It is important to us that everyone read the Holy Scripture more often on this day, that the children are taught it, and that everyone attends the service regularly. We respect this day as a precious gift from our God, absolutely necessary for the existence of a Christian community.

Article XIII. OF MARRIAGE

We believe that marriage is ordained by God for mutual help between man and woman, for the multiplication of the human race and for the prevention of fornication. We also believe that a man can only take a woman as his wife and a woman can only take a man as her spouse, as long as both are still alive.

We are convinced that Christians can only marry believers in the Lord. Marriage must receive both divine and civil approval. Civil recognition occurs according to the laws of the land, while divine recognition occurs through the Word of God and prayer in the church of the Lord.

We reject divorce if it occurs for reasons that do not conform to the Word of God and consider the remarriage of such divorcees to be inadmissible. However, in cases of adultery or willful abandonment, we believe that divorce and remarriage of the innocent party can occur in accordance with the Word of God. In the event of a divorce, the provisions of civil law must be observed in the same way as when marrying.

Article XIV. OF THE CIVIL AUTHORITY

We believe that the authorities are ordained by God and that He has given them authority to protect the righteous and punish the evildoers. We feel obliged to offer unconditional obedience to all its laws, provided that they do not restrict the free exercise of our duties in the Christian faith. We want to help them make their difficult task easier through a quiet and calm life in all godliness. According to God's command, we pray for the authorities and desire that they exercise responsibly the power entrusted to them, according to his will and under his gracious protection, in order to maintain peace and justice.

We maintain that abuse of the oath is forbidden to Christians. The oath itself, namely the reverent and solemn invocation of God as a witness to the truth, is lawful only if it is required and taken in accordance with God-fearing law. It is considered a special form of prayer.

We believe that the authorities, who do not carry the sword in vain even under the New Testament, have the right and the duty to impose the death penalty according to amicable law. She is also allowed to use the sword against enemies of the country to protect the subjects entrusted to her. Therefore, we feel obliged when the authorities ask us to do military service. However, we can show solidarity with those who do not share our beliefs about the oath and military service.

Our faith does not prevent us from holding public office.

Article XV. OF THE RETURN OF THE LORD, THE RESURRECTION OF THE DEAD AND THE FINAL JUDGMENT

We believe in the return of our Lord Jesus Christ in power and glory. We consider the day of his revelation to be the crown of the work of redemption; for in it the eyes of all the world will see its truth and wonderful greatness; They will see the King of honor crowned, and with him his bride, the church; For those who have fallen asleep in Christ will be raised bodily in incorruptible glory, will see Him, like Christ, will be like Him and will reign with Him.

We also believe in a resurrection of the ungodly and in the world judgment, since all people must be revealed before the judgment seat of Christ so that they can receive after they have acted with their lives. Just as the Son of God will give eternal salvation to all those who served and followed him in faith, so he will pronounce the sentence of eternal damnation on all the ungodly. We hold firmly to the definite and clear sayings of the Holy Scripture, which describe the happiness or unhappiness of man after this life as unchangeable, and believe that both states are eternal, so that there is no transition from one to the other, and no salvation is possible after death. We remember our Lord's word: "Behold, I come quickly!" and with the Spirit and the Bride, of whose essential member we consider ourselves, cry "Amen. Yes, come, Lord Jesus!"

Source: Hans Steubing (ed.), Confessions of the Church, pp. 272-282. Wuppertal, 1985.

[TEXT: Confession of faith and constitution of the communities of baptized Christians, usually called Baptists. With evidence from Holy Scripture (not printed here), Hamburg1847]

“In 1837, at the request of the Hamburg authorities, the oldest German Baptist congregation there had a church founded essentially by J.G. Oncken and J. K?ner wrote a Calvinistic confession of faith. A - apart from the question of baptismal practice - a version of the Berlin congregation of 1841 (by G. W. Lehmann), which was founded in the same year and which was partly strongly Lutheran, gave rise to the development of a uniform text of the confession of faith and constitution of the congregations of baptized Christians, usually called Baptists. from 1847, which reflects the foundations of faith of the League of Baptist Churches that was brought into being in 1849.? (H. Steubing, Confessions of the Church - see below)