https://gameo.org/index.php?title=Confession_of_Faith_(Hans_de_Ries,_1618)&feed=atom&action=historyConfession of Faith (Hans de Ries, 1618) - Revision history2024-03-29T13:55:06ZRevision history for this page on the wikiMediaWiki 1.35.1https://gameo.org/index.php?title=Confession_of_Faith_(Hans_de_Ries,_1618)&diff=143521&oldid=prevRichardThiessen: Text replace - "<em>Mennonite Quarterly Review</em>" to "''Mennonite Quarterly Review''"2017-01-15T23:04:57Z<p>Text replace - "<em>Mennonite Quarterly Review</em>" to "''Mennonite Quarterly Review''"</p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 23:04, 15 January 2017</td>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The almighty God, full of grace and mercy, preserve us from the judgment of the ungodly and grant us grace to live a holy life, to die blessedly, and to arise joyfully at the last day with all true believers. Amen.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The almighty God, full of grace and mercy, preserve us from the judgment of the ungodly and grant us grace to live a holy life, to die blessedly, and to arise joyfully at the last day with all true believers. Amen.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><hr/> Published by permission of <em> [http://www.goshen.edu/mqr/ Mennonite Quarterly Review]</em>, Goshen, Indiana. All rights reserved. Translated and edited by Cornelius J. Dyck. Reprinted from <del class="diffchange diffchange-inline"><em></del>Mennonite Quarterly Review<del class="diffchange diffchange-inline"></em> </del>38 (January, 1964). For information on subscribing to <em> [http://www.goshen.edu/mqr/ Mennonite Quarterly Review] </em>visit their website.</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><hr/> Published by permission of <em> [http://www.goshen.edu/mqr/ Mennonite Quarterly Review]</em>, Goshen, Indiana. All rights reserved. Translated and edited by Cornelius J. Dyck. Reprinted from <ins class="diffchange diffchange-inline">''</ins>Mennonite Quarterly Review<ins class="diffchange diffchange-inline">'' </ins>38 (January, 1964). For information on subscribing to <em> [http://www.goshen.edu/mqr/ Mennonite Quarterly Review] </em>visit their website.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>= Bibliography =</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>= Bibliography =</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Dyck, Cornelius J. "A Short Confession of Faith by Hans de Ries." <em> Mennonite Quarterly Review</em> 38 (January 1964): 5-19.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Dyck, Cornelius J. "A Short Confession of Faith by Hans de Ries." <em> Mennonite Quarterly Review</em> 38 (January 1964): 5-19.</div></td></tr>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><strong>Footnotes to the Confession of Faith</strong></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><strong>Footnotes to the Confession of Faith</strong></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><hr/> <ol> <li> E. A. van Dooregeest, "Aenspraeck aen de Doopsgesinde Christenen." In Hans de Ries, <em>Korte Beliidenisse des Geloofs</em> (Amsterdam, 1686):16. See also my discussion of "[[Confession of Faith (Waterlander, 1577)|The First Waterlandian Confession of Faith]]," <del class="diffchange diffchange-inline"><em></del>Mennonite Quarterly Review<del class="diffchange diffchange-inline"></em> </del>36 (January 1962): 5-13. <hr/> </li> <li> Peter Riedemann's <em>Rechenschaft</em> was, of course, much earlier but is written more in the nature of an apology than of a succinct confession. Also, it is essentially a Hutterite document in its genesis. <hr/> </li> <li> J. G. de Hoop Scheffer, "De Brownisten to Amsterdam,"<em>Verslagen en Mededeelingen der Kon. Acad. von Wetenschappen</em>, afd. Letterk. 2de reeks, dl. X., pp. 44f. Translated and edited also by W. E. Griffis as <em>History of the Free Churchmen</em> (Ithaca, 1962). Further information is available in Walter H. Burgess, <em>John Smith, the Se-Baptist, Thomas Helwys and the First Baptist Church in England</em> (London, 1911). <hr/> </li> <li> <em>Ibid</em>., 126, 145 f, 186 ff. <hr/> </li> <li> Griffis, 119. <hr/> </li> <li> <em>Ibid</em>., 146. <hr/> </li> <li> <em>Lijst van Engelschen</em> (in Latin), n.d. (<em>Archief</em> II:1347). The handwriting is that of John Smyth. A reprint is found in Burgess, p. 186. <hr/> </li> <li> In a notation on this document J. G. de Hoop Scheffer, the Dutch Mennonite historian of the nineteenth century, suggests February 1609 as the date. <hr/> </li> <li> John Smyth, <em>Corde credimus, et ore confitemur</em> (<em>Archief</em> II:1348). Reprinted in Griffis, pp. 211-13. <hr/> </li> <li> Hans de Ries, <em>Korte Belijdenisse ... </em> (1686) 2. <hr/> </li> <li> <em>Archief</em> II:1357. <hr/> </li> <li> <em>Archief</em> II:1358-61. <hr/> </li> <li> Letter from Thomas Helwys and congregation to the Waterlanders in Amsterdam, n.d. (Latin). <em>Archief</em> II:1349. <hr/> </li> <li> <em>Archief</em> II:1362 and II:1363. <hr/> </li> <li> Letter from Hans de Ries to Reynier Wybrandtsz, n.d., 2 pp. <hr/> </li> <li> Letter from Thomas Helwys, William Pigott, Thomas Seamer, and John Murton, of Amsterdam, to the Waterlander congregation there, March 12, 1609 (<em>Archief</em> II:1351). A footnote reads: "We have written in our own tongue, because we are not able to express our mynds in anie other and seeing you have an interpreter. And wee have beene much greaved since our last conference with you because wee dishonored the truth of God much for want of speech in that wee were not able to utter that poore measure of knowledge which God of his grace hath given us." <hr/> </li> <li> John Smyth, <em>Confession of Faith, 1612</em> (<em>Archief</em> II:1365). Reprinted in Griffis, pp. 231-53. <hr/> </li> <li> Burgess, 289 f. <hr/> </li> <li> Helwys was indebted to the Waterlanders at many points by his own admission in the <em>Advertisement</em>, which he dedicated to Hans de Ries and others in 1611, but he also had difficulties with the Mennonite doctrines, particularly their rejection of the involvement of Christians in affairs of the state. Recent discussions are found in the following: Winthrop S. Hudson, "Who were the Baptists?" <em>The Baptist Quarterly</em> 16 (July 1956):303-12; Ernest A. Payne, "Who were the Baptists?" <em>ibid</em>. 16 (October 1956):339-42; Winthrop S. Hudson, "Who were the Baptists?" <em>ibid</em>. 17 (April 1957):55-60; James D. Mosteller, "Baptists and Anabaptists," I, <em>The Chronicle</em> 20 (January 1957):1-27; 11, <em> ibid</em>. (July 1957): 100-14; Norman H. Maring, "Notes from Religious Journals," <em>Foundations</em> 1 (July 1958):91-95; C. Norman Kraus, "Anabaptist Influence on English Separation as Seen in Robert Browne," <del class="diffchange diffchange-inline"><em></del>Mennonite Quarterly Review<del class="diffchange diffchange-inline"></em> </del>34 (January 1960):1-19. A good summary of theories concerning the origin of the Baptists is found in Robert G. Torbet, <em>A History of the Baptists</em> (Philadelphia, 1950): 59 f. See also Lonnie Kliewer, "General Baptist Origins: The Question of Anabaptist Influence in the Origin of the Particular Baptists," <em> Mennonite Quarterly Review</em> 36 (October 1962):322-348. <hr/> </li> <li> W. J. Kuhler, <em>Geschiedenis der Nederlandsche Doopsgezinden in de Zestiende Eeuw</em> (Haarlem, 1932): 94-96. <hr/> </li> <li> S. Blaupot ten Cate, <em>Geschiedenis der Doopsgezinden in Holland</em>, I (Leeuwarden, 1839), appendix 3. <hr/> </li> <li> Hermannus Schyn, <em>Geschiedenis dier Christenen, welke in de Vereenigde Nederlanden onder de Protestanten Mennoniten genaamd worden</em>: I (Amsterdam, 1743): 238-79 carries a reprint of the confession, probably of the edition of 1740. <hr/> </li> <li> De Ries consistently teaches that the Spirit proceeds from the Father and the Son. In contrast to this the <em>Concept of Cologne</em> (1591) teaches that the Spirit proceeded from the Father through the Son, a traditional emphasis of Eastern Orthodoxy. <hr/> </li> <li> The original term is <em>wederom opgerecht</em>, i.e., to rehabilitate, to restore, to lift up, to establish. <hr/> </li> <li> The intention is to affirm that the restoration is for all people, not only Christians. <hr/> </li> <li> To deny that the second Adam had restored the loss suffered through the transgression of the first Adam seemed to de Ries to make the first Adam stronger than the second. <hr/> </li> <li> The intention seems to be that God is the enemy of sin rather than of the sinner, i.e., the enemy of evil, not of man. <hr/> </li> <li> The intention is not to deny that Christ was himself the good news, as is evident from articles XII, XIII, and others. <hr/> </li> <li> For perspective upon this seeming sacramentalism, his further elaboration upon the sacraments in articles XXX-XXXIV must be kept in mind. <hr/> </li> <li> This article does not appear in the John Smyth translation but is in the edition of 1618. It is undoubtedly the work of de Ries himself, embodying the heart of his spirit-mysticism. <hr/> </li> <li> This articles does not appear in the John Smyth translation, but is in the edition of 1618. It is undoubtedly the work of de Ries, as comparison with his theology reveals. <hr/> </li> <li> The custom of calling ministers by lot, as practiced by the Swiss and South German Mennonite congregations, was never adopted in the Lowlands. See Harold S. Bender, "Lot." <em>Mennonite Encyclopedia</em> (1957) 3:399. <hr/> </li> <li> There is no evidence that de Ries himself excommunicated anyone during his fifty-year ministry. <hr/> </li> <li> It is clear from this article that de Ries assumes several levels of Christian living. While he thanks God for "good and Christian government" he continues to believe that participation in government does not "harmonize with the new life in Christ." His irenic spirit still refuses to compromise the traditional Anabaptist emphasis upon the church as a people called out from the social order. The "Constantinian synthesis" is thus rejected. <hr/> </li></ol></div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><hr/> <ol> <li> E. A. van Dooregeest, "Aenspraeck aen de Doopsgesinde Christenen." In Hans de Ries, <em>Korte Beliidenisse des Geloofs</em> (Amsterdam, 1686):16. See also my discussion of "[[Confession of Faith (Waterlander, 1577)|The First Waterlandian Confession of Faith]]," <ins class="diffchange diffchange-inline">''</ins>Mennonite Quarterly Review<ins class="diffchange diffchange-inline">'' </ins>36 (January 1962): 5-13. <hr/> </li> <li> Peter Riedemann's <em>Rechenschaft</em> was, of course, much earlier but is written more in the nature of an apology than of a succinct confession. Also, it is essentially a Hutterite document in its genesis. <hr/> </li> <li> J. G. de Hoop Scheffer, "De Brownisten to Amsterdam,"<em>Verslagen en Mededeelingen der Kon. Acad. von Wetenschappen</em>, afd. Letterk. 2de reeks, dl. X., pp. 44f. Translated and edited also by W. E. Griffis as <em>History of the Free Churchmen</em> (Ithaca, 1962). Further information is available in Walter H. Burgess, <em>John Smith, the Se-Baptist, Thomas Helwys and the First Baptist Church in England</em> (London, 1911). <hr/> </li> <li> <em>Ibid</em>., 126, 145 f, 186 ff. <hr/> </li> <li> Griffis, 119. <hr/> </li> <li> <em>Ibid</em>., 146. <hr/> </li> <li> <em>Lijst van Engelschen</em> (in Latin), n.d. (<em>Archief</em> II:1347). The handwriting is that of John Smyth. A reprint is found in Burgess, p. 186. <hr/> </li> <li> In a notation on this document J. G. de Hoop Scheffer, the Dutch Mennonite historian of the nineteenth century, suggests February 1609 as the date. <hr/> </li> <li> John Smyth, <em>Corde credimus, et ore confitemur</em> (<em>Archief</em> II:1348). Reprinted in Griffis, pp. 211-13. <hr/> </li> <li> Hans de Ries, <em>Korte Belijdenisse ... </em> (1686) 2. <hr/> </li> <li> <em>Archief</em> II:1357. <hr/> </li> <li> <em>Archief</em> II:1358-61. <hr/> </li> <li> Letter from Thomas Helwys and congregation to the Waterlanders in Amsterdam, n.d. (Latin). <em>Archief</em> II:1349. <hr/> </li> <li> <em>Archief</em> II:1362 and II:1363. <hr/> </li> <li> Letter from Hans de Ries to Reynier Wybrandtsz, n.d., 2 pp. <hr/> </li> <li> Letter from Thomas Helwys, William Pigott, Thomas Seamer, and John Murton, of Amsterdam, to the Waterlander congregation there, March 12, 1609 (<em>Archief</em> II:1351). A footnote reads: "We have written in our own tongue, because we are not able to express our mynds in anie other and seeing you have an interpreter. And wee have beene much greaved since our last conference with you because wee dishonored the truth of God much for want of speech in that wee were not able to utter that poore measure of knowledge which God of his grace hath given us." <hr/> </li> <li> John Smyth, <em>Confession of Faith, 1612</em> (<em>Archief</em> II:1365). Reprinted in Griffis, pp. 231-53. <hr/> </li> <li> Burgess, 289 f. <hr/> </li> <li> Helwys was indebted to the Waterlanders at many points by his own admission in the <em>Advertisement</em>, which he dedicated to Hans de Ries and others in 1611, but he also had difficulties with the Mennonite doctrines, particularly their rejection of the involvement of Christians in affairs of the state. Recent discussions are found in the following: Winthrop S. Hudson, "Who were the Baptists?" <em>The Baptist Quarterly</em> 16 (July 1956):303-12; Ernest A. Payne, "Who were the Baptists?" <em>ibid</em>. 16 (October 1956):339-42; Winthrop S. Hudson, "Who were the Baptists?" <em>ibid</em>. 17 (April 1957):55-60; James D. Mosteller, "Baptists and Anabaptists," I, <em>The Chronicle</em> 20 (January 1957):1-27; 11, <em> ibid</em>. (July 1957): 100-14; Norman H. Maring, "Notes from Religious Journals," <em>Foundations</em> 1 (July 1958):91-95; C. Norman Kraus, "Anabaptist Influence on English Separation as Seen in Robert Browne," <ins class="diffchange diffchange-inline">''</ins>Mennonite Quarterly Review<ins class="diffchange diffchange-inline">'' </ins>34 (January 1960):1-19. A good summary of theories concerning the origin of the Baptists is found in Robert G. Torbet, <em>A History of the Baptists</em> (Philadelphia, 1950): 59 f. See also Lonnie Kliewer, "General Baptist Origins: The Question of Anabaptist Influence in the Origin of the Particular Baptists," <em> Mennonite Quarterly Review</em> 36 (October 1962):322-348. <hr/> </li> <li> W. J. Kuhler, <em>Geschiedenis der Nederlandsche Doopsgezinden in de Zestiende Eeuw</em> (Haarlem, 1932): 94-96. <hr/> </li> <li> S. Blaupot ten Cate, <em>Geschiedenis der Doopsgezinden in Holland</em>, I (Leeuwarden, 1839), appendix 3. <hr/> </li> <li> Hermannus Schyn, <em>Geschiedenis dier Christenen, welke in de Vereenigde Nederlanden onder de Protestanten Mennoniten genaamd worden</em>: I (Amsterdam, 1743): 238-79 carries a reprint of the confession, probably of the edition of 1740. <hr/> </li> <li> De Ries consistently teaches that the Spirit proceeds from the Father and the Son. In contrast to this the <em>Concept of Cologne</em> (1591) teaches that the Spirit proceeded from the Father through the Son, a traditional emphasis of Eastern Orthodoxy. <hr/> </li> <li> The original term is <em>wederom opgerecht</em>, i.e., to rehabilitate, to restore, to lift up, to establish. <hr/> </li> <li> The intention is to affirm that the restoration is for all people, not only Christians. <hr/> </li> <li> To deny that the second Adam had restored the loss suffered through the transgression of the first Adam seemed to de Ries to make the first Adam stronger than the second. <hr/> </li> <li> The intention seems to be that God is the enemy of sin rather than of the sinner, i.e., the enemy of evil, not of man. <hr/> </li> <li> The intention is not to deny that Christ was himself the good news, as is evident from articles XII, XIII, and others. <hr/> </li> <li> For perspective upon this seeming sacramentalism, his further elaboration upon the sacraments in articles XXX-XXXIV must be kept in mind. <hr/> </li> <li> This article does not appear in the John Smyth translation but is in the edition of 1618. It is undoubtedly the work of de Ries himself, embodying the heart of his spirit-mysticism. <hr/> </li> <li> This articles does not appear in the John Smyth translation, but is in the edition of 1618. It is undoubtedly the work of de Ries, as comparison with his theology reveals. <hr/> </li> <li> The custom of calling ministers by lot, as practiced by the Swiss and South German Mennonite congregations, was never adopted in the Lowlands. See Harold S. Bender, "Lot." <em>Mennonite Encyclopedia</em> (1957) 3:399. <hr/> </li> <li> There is no evidence that de Ries himself excommunicated anyone during his fifty-year ministry. <hr/> </li> <li> It is clear from this article that de Ries assumes several levels of Christian living. While he thanks God for "good and Christian government" he continues to believe that participation in government does not "harmonize with the new life in Christ." His irenic spirit still refuses to compromise the traditional Anabaptist emphasis upon the church as a people called out from the social order. The "Constantinian synthesis" is thus rejected. <hr/> </li></ol></div></td></tr>
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</table>RichardThiessenhttps://gameo.org/index.php?title=Confession_of_Faith_(Hans_de_Ries,_1618)&diff=120554&oldid=prevRichardThiessen: Text replace - "<em> </em>" to " "2014-04-13T16:34:05Z<p>Text replace - "<em> </em>" to " "</p>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><hr/> <ol> <li<del class="diffchange diffchange-inline">><em> </em</del>>E. A. van Dooregeest, "Aenspraeck aen de Doopsgesinde Christenen." In Hans de Ries, <em>Korte Beliidenisse des Geloofs</em> (Amsterdam, 1686):16. See also my discussion of "[[Confession of Faith (Waterlander, 1577)|The First Waterlandian Confession of Faith]]," <em>Mennonite Quarterly Review</em> 36 (January 1962): 5-13. <hr/> </li> <li> Peter Riedemann's <em>Rechenschaft</em> was, of course, much earlier but is written more in the nature of an apology than of a succinct confession. Also, it is essentially a Hutterite document in its genesis. <hr/> </li> <li> J. G. de Hoop Scheffer, "De Brownisten to Amsterdam,"<em>Verslagen en Mededeelingen der Kon. Acad. von Wetenschappen</em>, afd. Letterk. 2de reeks, dl. X., pp. 44f. Translated and edited also by W. E. Griffis as <em>History of the Free Churchmen</em> (Ithaca, 1962). Further information is available in Walter H. Burgess, <em>John Smith, the Se-Baptist, Thomas Helwys and the First Baptist Church in England</em> (London, 1911). <hr/> </li> <li> <em>Ibid</em>., 126, 145 f, 186 ff. <hr/> </li> <li> Griffis, 119. <hr/> </li> <li> <em>Ibid</em>., 146. <hr/> </li> <li> <em>Lijst van Engelschen</em> (in Latin), n.d. (<em>Archief</em> II:1347). The handwriting is that of John Smyth. A reprint is found in Burgess, p. 186. <hr/> </li> <li> In a notation on this document J. G. de Hoop Scheffer, the Dutch Mennonite historian of the nineteenth century, suggests February 1609 as the date. <hr/> </li> <li> John Smyth, <em>Corde credimus, et ore confitemur</em> (<em>Archief</em> II:1348). Reprinted in Griffis, pp. 211-13. <hr/> </li> <li> Hans de Ries, <em>Korte Belijdenisse ... </em> (1686) 2. <hr/> </li> <li> <em>Archief</em> II:1357. <hr/> </li> <li> <em>Archief</em> II:1358-61. <hr/> </li> <li> Letter from Thomas Helwys and congregation to the Waterlanders in Amsterdam, n.d. (Latin). <em>Archief</em> II:1349. <hr/> </li> <li> <em>Archief</em> II:1362 and II:1363. <hr/> </li> <li> Letter from Hans de Ries to Reynier Wybrandtsz, n.d., 2 pp. <hr/> </li> <li> Letter from Thomas Helwys, William Pigott, Thomas Seamer, and John Murton, of Amsterdam, to the Waterlander congregation there, March 12, 1609 (<em>Archief</em> II:1351). A footnote reads: "We have written in our own tongue, because we are not able to express our mynds in anie other and seeing you have an interpreter. And wee have beene much greaved since our last conference with you because wee dishonored the truth of God much for want of speech in that wee were not able to utter that poore measure of knowledge which God of his grace hath given us." <hr/> </li> <li> John Smyth, <em>Confession of Faith, 1612</em> (<em>Archief</em> II:1365). Reprinted in Griffis, pp. 231-53. <hr/> </li> <li> Burgess, 289 f. <hr/> </li> <li> Helwys was indebted to the Waterlanders at many points by his own admission in the <em>Advertisement</em>, which he dedicated to Hans de Ries and others in 1611, but he also had difficulties with the Mennonite doctrines, particularly their rejection of the involvement of Christians in affairs of the state. Recent discussions are found in the following: Winthrop S. Hudson, "Who were the Baptists?" <em>The Baptist Quarterly</em> 16 (July 1956):303-12; Ernest A. Payne, "Who were the Baptists?" <em>ibid</em>. 16 (October 1956):339-42; Winthrop S. Hudson, "Who were the Baptists?" <em>ibid</em>. 17 (April 1957):55-60; James D. Mosteller, "Baptists and Anabaptists," I, <em>The Chronicle</em> 20 (January 1957):1-27; 11, <em> ibid</em>. (July 1957): 100-14; Norman H. Maring, "Notes from Religious Journals," <em>Foundations</em> 1 (July 1958):91-95; C. Norman Kraus, "Anabaptist Influence on English Separation as Seen in Robert Browne," <em>Mennonite Quarterly Review</em> 34 (January 1960):1-19. A good summary of theories concerning the origin of the Baptists is found in Robert G. Torbet, <em>A History of the Baptists</em> (Philadelphia, 1950): 59 f. See also Lonnie Kliewer, "General Baptist Origins: The Question of Anabaptist Influence in the Origin of the Particular Baptists," <em> Mennonite Quarterly Review</em> 36 (October 1962):322-348. <hr/> </li> <li> W. J. Kuhler, <em>Geschiedenis der Nederlandsche Doopsgezinden in de Zestiende Eeuw</em> (Haarlem, 1932): 94-96. <hr/> </li> <li> S. Blaupot ten Cate, <em>Geschiedenis der Doopsgezinden in Holland</em>, I (Leeuwarden, 1839), appendix 3. <hr/> </li> <li> Hermannus Schyn, <em>Geschiedenis dier Christenen, welke in de Vereenigde Nederlanden onder de Protestanten Mennoniten genaamd worden</em>: I (Amsterdam, 1743): 238-79 carries a reprint of the confession, probably of the edition of 1740. <hr/> </li> <li> De Ries consistently teaches that the Spirit proceeds from the Father and the Son. In contrast to this the <em>Concept of Cologne</em> (1591) teaches that the Spirit proceeded from the Father through the Son, a traditional emphasis of Eastern Orthodoxy. <hr/> </li> <li> The original term is <em>wederom opgerecht</em>, i.e., to rehabilitate, to restore, to lift up, to establish. <hr/> </li> <li> The intention is to affirm that the restoration is for all people, not only Christians. <hr/> </li> <li> To deny that the second Adam had restored the loss suffered through the transgression of the first Adam seemed to de Ries to make the first Adam stronger than the second. <hr/> </li> <li> The intention seems to be that God is the enemy of sin rather than of the sinner, i.e., the enemy of evil, not of man. <hr/> </li> <li> The intention is not to deny that Christ was himself the good news, as is evident from articles XII, XIII, and others. <hr/> </li> <li> For perspective upon this seeming sacramentalism, his further elaboration upon the sacraments in articles XXX-XXXIV must be kept in mind. <hr/> </li> <li> This article does not appear in the John Smyth translation but is in the edition of 1618. It is undoubtedly the work of de Ries himself, embodying the heart of his spirit-mysticism. <hr/> </li> <li> This articles does not appear in the John Smyth translation, but is in the edition of 1618. It is undoubtedly the work of de Ries, as comparison with his theology reveals. <hr/> </li> <li> The custom of calling ministers by lot, as practiced by the Swiss and South German Mennonite congregations, was never adopted in the Lowlands. See Harold S. Bender, "Lot." <em>Mennonite Encyclopedia</em> (1957) 3:399. <hr/> </li> <li> There is no evidence that de Ries himself excommunicated anyone during his fifty-year ministry. <hr/> </li> <li> It is clear from this article that de Ries assumes several levels of Christian living. While he thanks God for "good and Christian government" he continues to believe that participation in government does not "harmonize with the new life in Christ." His irenic spirit still refuses to compromise the traditional Anabaptist emphasis upon the church as a people called out from the social order. The "Constantinian synthesis" is thus rejected. <hr/> </li></ol></div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><hr/> <ol> <li> E. A. van Dooregeest, "Aenspraeck aen de Doopsgesinde Christenen." In Hans de Ries, <em>Korte Beliidenisse des Geloofs</em> (Amsterdam, 1686):16. See also my discussion of "[[Confession of Faith (Waterlander, 1577)|The First Waterlandian Confession of Faith]]," <em>Mennonite Quarterly Review</em> 36 (January 1962): 5-13. <hr/> </li> <li> Peter Riedemann's <em>Rechenschaft</em> was, of course, much earlier but is written more in the nature of an apology than of a succinct confession. Also, it is essentially a Hutterite document in its genesis. <hr/> </li> <li> J. G. de Hoop Scheffer, "De Brownisten to Amsterdam,"<em>Verslagen en Mededeelingen der Kon. Acad. von Wetenschappen</em>, afd. Letterk. 2de reeks, dl. X., pp. 44f. Translated and edited also by W. E. Griffis as <em>History of the Free Churchmen</em> (Ithaca, 1962). Further information is available in Walter H. Burgess, <em>John Smith, the Se-Baptist, Thomas Helwys and the First Baptist Church in England</em> (London, 1911). <hr/> </li> <li> <em>Ibid</em>., 126, 145 f, 186 ff. <hr/> </li> <li> Griffis, 119. <hr/> </li> <li> <em>Ibid</em>., 146. <hr/> </li> <li> <em>Lijst van Engelschen</em> (in Latin), n.d. (<em>Archief</em> II:1347). The handwriting is that of John Smyth. A reprint is found in Burgess, p. 186. <hr/> </li> <li> In a notation on this document J. G. de Hoop Scheffer, the Dutch Mennonite historian of the nineteenth century, suggests February 1609 as the date. <hr/> </li> <li> John Smyth, <em>Corde credimus, et ore confitemur</em> (<em>Archief</em> II:1348). Reprinted in Griffis, pp. 211-13. <hr/> </li> <li> Hans de Ries, <em>Korte Belijdenisse ... </em> (1686) 2. <hr/> </li> <li> <em>Archief</em> II:1357. <hr/> </li> <li> <em>Archief</em> II:1358-61. <hr/> </li> <li> Letter from Thomas Helwys and congregation to the Waterlanders in Amsterdam, n.d. (Latin). <em>Archief</em> II:1349. <hr/> </li> <li> <em>Archief</em> II:1362 and II:1363. <hr/> </li> <li> Letter from Hans de Ries to Reynier Wybrandtsz, n.d., 2 pp. <hr/> </li> <li> Letter from Thomas Helwys, William Pigott, Thomas Seamer, and John Murton, of Amsterdam, to the Waterlander congregation there, March 12, 1609 (<em>Archief</em> II:1351). A footnote reads: "We have written in our own tongue, because we are not able to express our mynds in anie other and seeing you have an interpreter. And wee have beene much greaved since our last conference with you because wee dishonored the truth of God much for want of speech in that wee were not able to utter that poore measure of knowledge which God of his grace hath given us." <hr/> </li> <li> John Smyth, <em>Confession of Faith, 1612</em> (<em>Archief</em> II:1365). Reprinted in Griffis, pp. 231-53. <hr/> </li> <li> Burgess, 289 f. <hr/> </li> <li> Helwys was indebted to the Waterlanders at many points by his own admission in the <em>Advertisement</em>, which he dedicated to Hans de Ries and others in 1611, but he also had difficulties with the Mennonite doctrines, particularly their rejection of the involvement of Christians in affairs of the state. Recent discussions are found in the following: Winthrop S. Hudson, "Who were the Baptists?" <em>The Baptist Quarterly</em> 16 (July 1956):303-12; Ernest A. Payne, "Who were the Baptists?" <em>ibid</em>. 16 (October 1956):339-42; Winthrop S. Hudson, "Who were the Baptists?" <em>ibid</em>. 17 (April 1957):55-60; James D. Mosteller, "Baptists and Anabaptists," I, <em>The Chronicle</em> 20 (January 1957):1-27; 11, <em> ibid</em>. (July 1957): 100-14; Norman H. Maring, "Notes from Religious Journals," <em>Foundations</em> 1 (July 1958):91-95; C. Norman Kraus, "Anabaptist Influence on English Separation as Seen in Robert Browne," <em>Mennonite Quarterly Review</em> 34 (January 1960):1-19. A good summary of theories concerning the origin of the Baptists is found in Robert G. Torbet, <em>A History of the Baptists</em> (Philadelphia, 1950): 59 f. See also Lonnie Kliewer, "General Baptist Origins: The Question of Anabaptist Influence in the Origin of the Particular Baptists," <em> Mennonite Quarterly Review</em> 36 (October 1962):322-348. <hr/> </li> <li> W. J. Kuhler, <em>Geschiedenis der Nederlandsche Doopsgezinden in de Zestiende Eeuw</em> (Haarlem, 1932): 94-96. <hr/> </li> <li> S. Blaupot ten Cate, <em>Geschiedenis der Doopsgezinden in Holland</em>, I (Leeuwarden, 1839), appendix 3. <hr/> </li> <li> Hermannus Schyn, <em>Geschiedenis dier Christenen, welke in de Vereenigde Nederlanden onder de Protestanten Mennoniten genaamd worden</em>: I (Amsterdam, 1743): 238-79 carries a reprint of the confession, probably of the edition of 1740. <hr/> </li> <li> De Ries consistently teaches that the Spirit proceeds from the Father and the Son. In contrast to this the <em>Concept of Cologne</em> (1591) teaches that the Spirit proceeded from the Father through the Son, a traditional emphasis of Eastern Orthodoxy. <hr/> </li> <li> The original term is <em>wederom opgerecht</em>, i.e., to rehabilitate, to restore, to lift up, to establish. <hr/> </li> <li> The intention is to affirm that the restoration is for all people, not only Christians. <hr/> </li> <li> To deny that the second Adam had restored the loss suffered through the transgression of the first Adam seemed to de Ries to make the first Adam stronger than the second. <hr/> </li> <li> The intention seems to be that God is the enemy of sin rather than of the sinner, i.e., the enemy of evil, not of man. <hr/> </li> <li> The intention is not to deny that Christ was himself the good news, as is evident from articles XII, XIII, and others. <hr/> </li> <li> For perspective upon this seeming sacramentalism, his further elaboration upon the sacraments in articles XXX-XXXIV must be kept in mind. <hr/> </li> <li> This article does not appear in the John Smyth translation but is in the edition of 1618. It is undoubtedly the work of de Ries himself, embodying the heart of his spirit-mysticism. <hr/> </li> <li> This articles does not appear in the John Smyth translation, but is in the edition of 1618. It is undoubtedly the work of de Ries, as comparison with his theology reveals. <hr/> </li> <li> The custom of calling ministers by lot, as practiced by the Swiss and South German Mennonite congregations, was never adopted in the Lowlands. See Harold S. Bender, "Lot." <em>Mennonite Encyclopedia</em> (1957) 3:399. <hr/> </li> <li> There is no evidence that de Ries himself excommunicated anyone during his fifty-year ministry. <hr/> </li> <li> It is clear from this article that de Ries assumes several levels of Christian living. While he thanks God for "good and Christian government" he continues to believe that participation in government does not "harmonize with the new life in Christ." His irenic spirit still refuses to compromise the traditional Anabaptist emphasis upon the church as a people called out from the social order. The "Constantinian synthesis" is thus rejected. <hr/> </li></ol></div></td></tr>
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</table>RichardThiessenhttps://gameo.org/index.php?title=Confession_of_Faith_(Hans_de_Ries,_1618)&diff=100735&oldid=prevRichardThiessen at 07:06, 27 August 20132013-08-27T07:06:42Z<p></p>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><h2>Commentary on the Confession</h2> It is interesting to note that the [[Anabaptism|Anabaptists]], who considered themselves anticreedal, produced as many confessions as Calvinism and many more than the Lutheran movement during the first one hundred years of their history. A strong, almost literalistic Biblicism accounted in part for this anticonfessional bias, but a redefinition of the function of confessional statements allowed them to be written nevertheless. At the heart of their origin was a radical affirmation of the doctrine of the priesthood of all believers. This was particularly true of Dutch Anabaptism where candidates for baptism even today write out their own statement of faith.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><h2>Commentary on the Confession</h2> It is interesting to note that the [[Anabaptism|Anabaptists]], who considered themselves anticreedal, produced as many confessions as Calvinism and many more than the Lutheran movement during the first one hundred years of their history. A strong, almost literalistic Biblicism accounted in part for this anticonfessional bias, but a redefinition of the function of confessional statements allowed them to be written nevertheless. At the heart of their origin was a radical affirmation of the doctrine of the priesthood of all believers. This was particularly true of Dutch Anabaptism where candidates for baptism even today write out their own statement of faith.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>In common with the other Reformation movements the Anabaptists considered confessions an aid in teaching and preaching, enabling a full and orderly presentation of the faith, but they considered themselves unique in ascribing primary significance to the confessions as instruments for the promotion of unity. That they may not have been as unique as they thought they were is apparent from a study of the place of confessions in the work of the major Reformers, except that the conversation which the Anabaptist confessions fostered was usually carried on within the group rather than between different traditions as was the case, for example, at the Diet of Augsburg in 1530. We note that the seven articles of the <del class="diffchange diffchange-inline">[[Schleitheim Confession (Anabaptist, 1527)|</del>Schleitheim Confession of 1527<del class="diffchange diffchange-inline">]] </del>begin with the phrase "We have been united," indicating they had not been united before and that something had happened among them.</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>In common with the other Reformation movements the Anabaptists considered confessions an aid in teaching and preaching, enabling a full and orderly presentation of the faith, but they considered themselves unique in ascribing primary significance to the confessions as instruments for the promotion of unity. That they may not have been as unique as they thought they were is apparent from a study of the place of confessions in the work of the major Reformers, except that the conversation which the Anabaptist confessions fostered was usually carried on within the group rather than between different traditions as was the case, for example, at the Diet of Augsburg in 1530. We note that the seven articles of the Schleitheim Confession of 1527 begin with the phrase "We have been united," indicating they had not been united before and that something had happened among them.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The constant fear of the Anabaptists seems to have been that the confessions might become normative, a <em>regula fidei</em>, or that they might displace the Scriptures as authority within the church. In his introduction to the confession which follows, E. A. van Dooregeest wrote in 1686 that "we should gladly use this confession for teaching and instruction, but not as a scale upon which to weigh our brothers."<sup>[[1 (Hans de Ries, 1618)|1]]</sup> The confessions were to <em>achieve</em>, rather than <em>enforce</em> consensus. That they were frequently successful is seen in the history of the [[Concept of Cologne (Anabaptists, 1591)|Concept of Cologne (1591)]], the [[Olive Branch Confession of Faith (1627)|Olive Branch (1627)]], the [[Dordrecht Confession of Faith (Mennonite, 1632)|Dordrecht Confession (1632)]], and others, as well as in the confession to be presented here. It is a curious phenomenon that the confessions, as cherished evidences of individual freedom, could become instruments of unity among the Anabaptists. Instead of a tolerant reductionism in the name of unity and brotherhood the objective seemed rather to be a fusion of vital interests through the power of the Holy Spirit.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The constant fear of the Anabaptists seems to have been that the confessions might become normative, a <em>regula fidei</em>, or that they might displace the Scriptures as authority within the church. In his introduction to the confession which follows, E. A. van Dooregeest wrote in 1686 that "we should gladly use this confession for teaching and instruction, but not as a scale upon which to weigh our brothers."<sup>[[1 (Hans de Ries, 1618)|1]]</sup> The confessions were to <em>achieve</em>, rather than <em>enforce</em> consensus. That they were frequently successful is seen in the history of the [[Concept of Cologne (Anabaptists, 1591)|Concept of Cologne (1591)]], the [[Olive Branch Confession of Faith (1627)|Olive Branch (1627)]], the [[Dordrecht Confession of Faith (Mennonite, 1632)|Dordrecht Confession (1632)]], and others, as well as in the confession to be presented here. It is a curious phenomenon that the confessions, as cherished evidences of individual freedom, could become instruments of unity among the Anabaptists. Instead of a tolerant reductionism in the name of unity and brotherhood the objective seemed rather to be a fusion of vital interests through the power of the Holy Spirit.</div></td></tr>
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</table>RichardThiessenhttps://gameo.org/index.php?title=Confession_of_Faith_(Hans_de_Ries,_1618)&diff=91497&oldid=prevGameoAdmin: CSV import - 201308232013-08-23T13:58:33Z<p>CSV import - 20130823</p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Older revision</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 19:42, 20 August 2013</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l126" >Line 126:</td>
<td colspan="2" class="diff-lineno">Line 126:</td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><hr/> Published by permission of <em> [http://www.goshen.edu/mqr/ Mennonite Quarterly Review]</em>, Goshen, Indiana. All rights reserved. Translated and edited by Cornelius J. Dyck. Reprinted from <em>Mennonite Quarterly Review</em> 38 (January, 1964). For information on subscribing to <em> [http://www.goshen.edu/mqr/ Mennonite Quarterly Review] </em>visit their website.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><hr/> Published by permission of <em> [http://www.goshen.edu/mqr/ Mennonite Quarterly Review]</em>, Goshen, Indiana. All rights reserved. Translated and edited by Cornelius J. Dyck. Reprinted from <em>Mennonite Quarterly Review</em> 38 (January, 1964). For information on subscribing to <em> [http://www.goshen.edu/mqr/ Mennonite Quarterly Review] </em>visit their website.</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;"></del></div></td><td colspan="2"> </td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;"></del></div></td><td colspan="2"> </td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>= Bibliography =</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>= Bibliography =</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Dyck, Cornelius J. "A Short Confession of Faith by Hans de Ries." <em> Mennonite Quarterly Review</em> 38 (January 1964): 5-19.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Dyck, Cornelius J. "A Short Confession of Faith by Hans de Ries." <em> Mennonite Quarterly Review</em> 38 (January 1964): 5-19.</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;"></del></div></td><td colspan="2"> </td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;"></del></div></td><td colspan="2"> </td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>= Footnotes =</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>= Footnotes =</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><strong>Footnotes to the Confession of Faith</strong></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><strong>Footnotes to the Confession of Faith</strong></div></td></tr>
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