In "The Need for Creeds Today," J.V. Fesko argues that confessions still play a vital role in the spiritual health of the church in the twenty-first century. Written from a Reformed perspective, the author examines this theme from several different angles including biblical evidence, historical examples, and practical considerations. Despite our culture’s disdain for institutionalized religion and doctrinal frameworks, Fesko states that by adhering to an established set of Christian beliefs, believers can remain steadfast against doctrinal attacks from inside and outside of the church. Moreover, by drawing on the collective wisdom in the past centuries of Christian thought, we guard ourselves against novel conjectures that may result in outright heresy or sow divisiveness within the body of Christ. Fesko highlights Scriptural references in both Old and New Testaments that reinforce the command to faithfully relay core Christian truths to each ensuing generation. What is important to note is that the essentials of our faith do not change but Christians in each era will often have to actively focus their attention on responding to certain areas of doctrine being challenged. This is best demonstrated in the Reformation in which dozens of versatile, robust confessions were written as a result of disagreements with the Roman Catholic Church and even amongst the Protestants themselves. Although the Reformers were against Roman Catholic traditions that contradicted Scripture, they were largely in agreement with the early church fathers’ teachings and saw the Reformation as a movement to return to the roots of true Christianity. Furthermore, Fesko points out that creating and defending confessions was a serious business in that era to the point that one may have to sacrifice their own lives. Thus, we see how confessions can be instruments by which the people of God mature as believers have to faithfully contend for what they believe. Conversely, confessions can also become weapons by which we malign fellow Christians who may hold the same core truths but differ only on non-essential doctrines as evidenced by the bloodshed in the Reformation and post-Reformation eras. Fesko emphasizes that theology and practice ought to always be joined together such that we cannot declare our adherence to God’s truth while denying grace and mercy to fellow believers with differing views. Against the claim that confessions breed conflict and snobbishness, Fesko states that well-constructed confessions such as the Westminster Catechism allows for a certain degree of doctrinal freedom within the bounds of Christian orthodoxy. Instead of excluding everyone that is not of the same theological persuasion, confessions serve as buoys that clearly delineate what is off limits while still allowing ample room for believers of different theological traditions to dwell in harmony.

I gladly recommend this book as the importance of confessions is often overlooked in the church today. Creeds and prayer books are often seen as dead documents that have no significance to the Christian life beyond being recited on Sunday mornings. Fesko hopes that Christians can embrace confessions as trustworthy companions in navigating our current culture that prizes individualism, relativism, and personal happiness. Furthermore, the author encourages readers to utilize and adapt these historic confessions when passing on doctrinal truth within one’s family and church community. Confessions do not bear the same weight as Scripture but serve to systematically organize biblical truths in a concise manner that allows believers to reliably test whether some new teaching is compatible with orthodox Christianity. More importantly, confessions highlight the essential truths that ought to energize one’s walk with God so that orthodoxy results in orthopraxy. When we find ourselves drifting from the clear markings outlined in the historic confessions, we ought to reorient and realign our hearts and minds to once again be in tune with God’s truth as revealed in His Word.

In compliance with Federal Trade Commission regulations, I was provided a review copy of this book from Baker Academic.

Blog: https://contemplativereflections.wordpress.com/2021/05/02/book-review-the-need-for-creeds-today/

If you are into church history then you will love this book. I actually did find this interesting. I have wondered about the Creeds. We don’t say them in our church but I remember some of them from my younger years. I actually found and app that has creeds and there is power in them. Why have we walked away from these powerful traditions? I know for me I think it because it can be ritualistic but there is something refreshing in going back to these creeds.

It was very interesting to read how these came to be and how they have dissipated through the years.

If you don’t enjoy church history you probably won’t like this book but if that intrigues you it might be right up your ally.

A copy of this book was given to me through Netgalley. All opinions are my own.

Growing up in a non-liturgical church, the Church’s creeds and confessions did not play a role in my faith. As I have grown into Reformed theology, I have come to appreciate the value and significance of creeds and confessions in the rhythm of church life and my own faith. I was pleased to receive a copy of John V. Fesko’s The Need for Creeds Today from Baker Books to explore the role and need for creeds a little bit more.
Fesko is mainly concerned in this book to address those who, under the influence of Western individualism, have dismissed the need or even the propriety of creeds and confessions. His tone and topic suggest that he is writing for a theologically attuned lay audience, although he uses extensive citations and introduces his argument in a formal manner. He writes to defend the thesis, “confessions of faith are therefore necessary for both the being (esse) and the well -being (bene esse) of the church.” The book takes up this task over five chapters. In Chapter 1, Fesko argues that the Bible mandates the creation of confessions of faith. In Chapter 2, Fesko considers the development of confessions in the Reformation and post-Reformation period, elucidating the processes and complexities involved in their creation. Chapter 3 considers several reasons for the apparent decline of confessionalism. These include the association of confessionalism with war, individualism, scepticism, and the Enlightenment with all its social implications. After answering these charges, Fesko then argues for the advantages of confessions in chapter 4: they distinguish heresy from orthodoxy, create room for a diversified orthodoxy, and codify the church’s historical witness. Chapter 5 ends with a story from the Synod of Dort, arguing for the need for piety in the process of the creation of confessions.

I came away from The Need for Creeds Today with mixed feelings. It does several things quite well and others not so well. Chapters 2-4 helpfully illustrate the complexities of historic confession making and will be eye-opening for many readers, serving to tear down caricatures of Reformed confessions. Fesko also shows why many of the common objections to confessions are not persuasive and the genuine good that confessions achieve. For the reader who thinks that confessions are antithetical to evangelical and Biblical faith, this will indeed be helpful.

On the other hand, the first chapter does not, in my opinion, demonstrate a Biblical mandate for the creation of confessions. The passages Fesko puts forth are undoubtedly consistent with creed creation, but the Old Testament passages (Exod 13:14-15; Deut 6:4-6) are more relevant for intrafamily discipleship than a formal creedal process. Fesko’s argument from the passages in Paul’s writings where he uses πιστὸς ὁ λόγος (pistos ho logos, “the statement is trustworthy”; 1 Tim 1:15, 3:1, 4:-9; 2 Tim 2:11-13; Titus 3:4-8) involves a lot of assumptions which are far from self-evident. In short, I don’t think the sayings introduced with pistos ho logos can be used to argue for a creedal mandate. Fesko also takes several shots at one of my favourite theologians, John Frame, which hardly do justice to his thought (see The Doctrine of the Christian Life for an example of his use of the creeds and confessions). Finally, what I perceive to be the biggest issue with creeds and confessions in the contemporary Church is not addressed. Namely, what sort of authority do the creeds possess for those who confess sola Scriptura? An answer to this question is not easy and yet necessary if we are to use confessions in a formal context. Also, chapter 5 felt like an excursus less than a proper contribution to the argument.

For the reader wanting a perspective on the positive value of confessions for the Church, The Need for Creeds Today will be helpful. For those wrestling with the role of creeds and confessions in liturgy, personal faith, and denominational structures, Fesko’s book will not provide much guidance.

I enjoyed reading this book because I also feel that Creeds are important in todays church. I am not a biblical scholar so there were times where I was a little lost on some of the interpretations of scripture (which could be because I don't know the context of the scripture). I grew up in a church that always declared creeds during the service, since then I have found some of the churches I've been to have less focus on them. I liked the format of the book and made it straight forward and more of a lecture style format. I respect Fesko for writing this book because I know it could lead to some discussions. However, I believe that's a good thing because that is how we grow as Christians by having these conversations and learning why we believe what we believe. Worth the read and definitely give yourself time to study what is being said.

For some, confessionalism and the use of creeds creates controversy and supplants the doctrine of sola Scriptura. Many in the Western world distrust tradition. If asked, a large portion of believers could not describe the theological tradition of the church they attend.

Dr. Fesko succinctly argues for the continued use of confessions as they are "necessary for both the being and the well-being of the church." Fesko claims Scripture teaches the church to create confessions and argues this in the first chapter. The author details the biblical grounds by surveying Exodus 13:14-15, Deuteronomy 6:4-6, the "trustworthy sayings" of Paul, and Jude 3. Chapter two compares Reformation and Post-Reformation confession. Fesko showing the confessions written following the Reformation, such as the Westminster Confession of Faith, build upon the doctrinal teachings of the Reformation. This is contrary to recent teachings that pit the scholastics against the Reformation and Calvin versus the Calvinist. Responsibility for anticonfessionalism deserves to be spread around, and in chapter 3, Fesko looks specifically at Reformation era skepticism and the Enlightenment. Chapter 4 details the benefits of creeds: they (1) distinguish from orthodoxy and heterodoxy, (2) create a diversified orthodox, and (3) codify the church's historic witness. Chapter 5 concludes the book by telling the story of Franciscus Gomarus challenging Matthias Martinius at the Synod of Dort. Fesko spends some time detailing the background to dueling before drawing out two primary lessons. Christians are to be on guard against worldliness and ground our conduct in our union with Christ.

I enjoyed reading this book. Dr. Fesko deserves praise for his clear writing. Each chapter tells you what to expect, provides the details, and then wraps up with a conclusion. Upon encountering the last chapter, I did struggle to follow where the story of the attempted duel was heading; the rest of the book did not employ the use of narrative. In the end, I saw the story as a fascinating bit of history surrounding the Synod of Dort, and the author offers good principles worthy of concluding the book.

Seeing this title as an upcoming release, I was intrigued by what Dr. Fesko would offer with other works such as Carl Trueman's The Creedal Imperative. The author argues the same point as Trueman, but picks up on different texts of Scripture and offers an insightful commentary on the declining use of creeds. One of the biggest takeaways is Fekso's argument that our culture is hypermodern and hyperindividualistic. These are terms I have not frequently heard, and provide food for thought to our ever-changing culture. J. V. Fesko suggests our period maintains the elements of modernism but in "exacerbated form." Pastors and seminarians need to wrestle with the underlying forces on our culture to best understand how to continue communicating the doctrinal truths of Scripture. Creeds and confessions are just as useful today as they were hundreds of years ago.

I recommend pastors and students get a copy of The Need for Creeds Today. Even if they have read other books on this topic, they will likely benefit from the additional arguments for utilizing confessions. For lay believers, if you are either unconvinced or engage others on this topic, then I would highly recommend picking yourself up a copy.
I received a complimentary digital copy of this book from the publisher through Netgalley for review purposes. Comments are my own.

Do you feel the need? The need for creeds? Does the church have such a need? J. V. Fesko effectively says, “You bet it does.” He makes his case over the course of five chapters in what is a useful and fairly short book from Baker Academic—The Need for Creeds Today: Confessional Faith in a Faithless Age.

In chapter one, the author attempts to prove that God’s Word instructs us to use creeds or confessions of faith. Are there “biblical arguments for confessions” as the chapter’s title claims? Unfortunately, I felt Fesko’s case was a little wobbly here. And I want someone to be able to make the case! I have nothing against confessions. I had to write and defend a doctrinal statement at my ordination. My church has its own doctrinal statement. I encourage the use of such documents. But these eight passages, which I will list, do not form the basis for a compelling argument that creeds are a divine requirement.

Exod. 13:14–15

Moses tells the Israelites to use the redemption of the firstborn as an opportunity to teach their children about the Passover. This shows there is precedent for God’s people passing on what they know of Him and His actions. Traditions are handed down through the generations. But at the same time, Moses is telling them what to say, and this is God’s Word. The responsibility of God’s people is to share what God has instructed them to share, which is plainly stated here. Fesko’s purpose would have been better served if he had used 13:8–9 or, better yet, 12:26–27. Both of these passages explicitly deal with the Passover, rather than the redemption of the firstborn, which is the topic of 13:14–15.

Deut. 6:4–6

This is a confession of faith; no question about it. You can call it a catechesis. But, again, it’s a divine catechesis from God.

1 Tim. 1:15
1 Tim. 3:1
1 Tim 4:7–9
2 Tim. 2:11–13
Titus 3:4–8

These five are grouped together as the “trustworthy sayings” of Paul. Fesko claims this is a catechetical formula. Commentators live for this kind of stuff. Marshall and Towner both have an excursus on these, and there is no consensus on whether these are accepted tradition or just true statements. The claim that “the fundamental principle that underlies them all is that the church appropriated scriptural revelation, restated it in its own terms, and promulgated it within the church” is bold. The evidence is simply not that convincing.

Jude 3

I do not disagree that “Jude presents that idea that the Scriptures contain a deposit of truth that the church has to pass down and guard from generation to generation.” He’s talking about the gospel here. So a creed that clarifies the meaning of the gospel could help achieve this, but it doesn’t say that’s how you have to do it.

Others may see it otherwise, but I remain unconvinced that any of these passages argue in favour of a “scripturally subordinated confessional tradition.” Nevertheless, there are still some excellent thoughts in this chapter. Tradition cannot replace the Word of God. Confession and piety are linked. And Fesko uses a word that everyone should learn: irrefragable. And he’s right. We can restate what the Bible says in our own words. Otherwise, we wouldn’t have sermons. We would just read Scripture. We have to interpret and explain it. So, logically, confessions are a great help to the church for that reason.

In the second chapter, he traces the history of Reformed confessions from 1500 to 1700. I’m no expert on this slice of church history, but Fesko’s unique contribution here is arguing against conventional wisdom to say that the confessions of the Reformation and post-Reformation era are not at odds with each other. They are organically linked. He also shows how the creeds of this period developed and adapted over time. And nobody had a problem with taking and modifying earlier confessions to use as their own.

The third chapter offers an explanation why the use of creeds has waned in the modern church. The roots of opposition towards creeds go back pretty far on the timeline of history. In the sixteenth century, the opposition came from skeptics who said we just can’t be certain about any of this doctrinal stuff. Other detractors of confessions might point to their nexus with the Thirty Years’ War and English Civil War. People indirectly went to war with each other over doctrinal differences. Add to that the rise of individualism, the Enlightenment, and biblical theology, higher criticism, and the modern German university, and it’s a wonder there’s still such a thing as orthodoxy. This chapter also includes mysticism and pietism as contributors to the de-emphasis of creeds. Fesko says a lot about Philip Jacob Spener, the “father of pietism.” But it’s almost entirely a defense of Spener showing how he did not so much oppose creeds, but only “sow the seeds of individualism and mysticism.”

Chapter four gives the benefits creeds have to offer. And, boy, do they offer benefits. They draw a line in the sand between orthodoxy and heterodoxy. Good confessionalism readily acknowledges the authority of Scripture. Confessions are not inspired, nor are they infallible. Good confessionalism also allows flexibility in areas where Scripture does not deal explicitly. And, finally, creeds allow the church to preserve and transmit its doctrine. These creeds aren’t the silver bullet that will save the day. The church still has its responsibilities to maintain orthodoxy. But the confessions are a help. This chapter is an excellent analysis of the value of confessions. My one complaint was that Fesko unfairly lumps all fundamentalists together as the enemy of diversified orthodoxy in the chapter’s conclusion. Fundamentalism at its best concerns itself with biblical authority and doctrinal purity. To be sure fundamentalism has not always been at its best and has opened itself up for critique against its unwillingness to allow for diversity in opinion where such diversity is warranted.1
Chapter five uses a theological debate that almost ended in a duel to warn against sin and worldliness. This was a surprise. Not only because it’s an interesting story from church history, but you wouldn’t expect to read an ethical analysis on dueling in a book on confessions. It kind of works though. The two points are that the church shouldn’t become like the world and that we must live as saints in Christ. Don’t handle disputes over Christian doctrine like the unsaved handle their disputes. Love your neighbour. These points of application are especially pertinent in the age of social media.

Fesko has made an important contribution here in defence of the church and its use of confessions. I remain on the lookout for compelling biblical evidence that demands or at least encourages their use. The strongest argument in favour of the creeds may simply be practical necessity. But his analysis of why their use has declined is insightful. There is a great deal of value to be had in their use as this book makes clear. And there are important reminders to keep in mind as we use them to the glory of God.

Special thanks to Baker Academic for providing me with a free electronic copy of this book. This did not influence my thoughts regarding this work.

**Note: This review is scheduled to appear at www.niedergall.com on Nov. 2, 2020.