“All Orthodox Christians believe in the doctrine of the Trinity, or that the one God exists in a threefold distinction, commonly called persons,—the Father, the Son, and the Holy Ghost. They believe this as a revealed fact, and as an essential part of the Christian doctrine. But how differently [pg 136] has this fact been stated by different individuals! What different explanations have been put upon it! While not a few have preferred to leave the subject—as God seems to have left it—altogether unexplained.
“All Orthodox Christians believe in the universality of God's eternal purposes, in the certainty of their execution, and that they are so executed as not to obstruct or impair the free agency of man. But respecting the manner of God's executing his purposes,—whether by the instrumentality of motives, or by a direct efficiency,—persons having equal claims to the appellation of Orthodox, have not been agreed.
“All the Orthodox believe in the natural and entire depravity of man; or that, in consequence of the sin of his first progenitors, and previous to regeneration, every thing within him, going to constitute moral character, is sinful. But how many theories have been framed to account for the connection of our sin with that of Adam! And how many explanations have been put upon the doctrine of entire depravity! Some have made this depravity to extend to all the powers of the soul; others have restricted it to our voluntary exercises and actions; while others have confined it chiefly to a moral taste, disposition, or instinct, which is regarded as back of our voluntary exercises, and the source of them.
“All the Orthodox believe in the doctrine of atonement; but all do not state or explain this important doctrine after the same manner. Some suppose the atonement of Christ to consist wholly in his obedience, others wholly in his sufferings, and others in both his obedience and sufferings. Some hold that Christ suffered the penalty of the law for sinners, and others that he only opened a way in which, on condition of repentance, this penalty may be remitted. Some think the atonement made only for the elect, while others regard it as the propitiation for the sins of the whole world.
“The doctrine of instantaneous regeneration by the special operations of the Holy Spirit, is believed by all who have any claim to be called Orthodox. But this doctrine, like the others mentioned, is variously stated and explained. Some [pg 137] consider man as entirely active in regeneration, others as entirely passive, and others as not entirely the one or the other. Some believe there is a holy principle implanted in regeneration, which ever afterwards remains in the heart of the subject, while others believe the change to consist in the commencement of holy exercises, which may be subsequently interrupted, though not finally lost. As to the manner in which the Spirit operates in regeneration, there is also a difference of opinion; some holding that he changes the heart by a direct efficiency, and others that this is done by the more powerful presentation and impression of motives.
“Another doctrine of the Orthodox system is, that of justification by faith in Christ. But this, also, has been differently stated and explained. Some think the believer justified by Christ's righteousness, others by the influence of his sufferings and death, and others by the joint efficacy of both his obedience and sufferings. Some believe justification to be the same as forgiveness, while others regard it as implying, not only forgiveness, but also a title to eternal life.
“It is evident, from the examples here given, that, although Orthodoxy denotes a general system of important doctrines or facts on the subject of religion, it is not to be inferred, either by friends or foes, that Orthodox Christians are tied up to precisely the same views of subjects, or that there exists no diversity of sentiment among them. There is, and always has been, a diversity of sentiment, in regard not only to modes and forms, but to the statement, proofs, and explanations, of the most important doctrines. Some of them, to be sure, are little more than verbal; but others are real, are fitted to excite interest, and are entitled to very serious consideration. Still, as they are all held in avowed consistency with that great series of facts which go to constitute the Orthodox system, they should not be regarded as placing their advocates beyond the proper limits of Orthodoxy. They constitute a wide field of important discussion, over which those who agree in holding the Head,—in holding the great doctrines of redemption by the blood of Christ, and of sanctification [pg 138] by the Holy Spirit,—may freely and fraternally traverse. Modes and forms, the interpretation of passages, and explanations of particular doctrines, (so long as essential doctrines are not discarded,) may be discussed without the interruption of brotherly affection, and without the imputation and reproach of heresy. One person may hold that all Scripture is given by the inspiration of suggestion; and another that, while some parts are the fruit of immediate suggestion, others may more properly be attributed to the inspiration of superintendence; and neither should charge the other with denying the inspiration of the Scriptures, or with being a heretic, or an infidel. One person may insist that the passage in 1 John 5:7, is authentic Scripture, and strong proof of the doctrine of the Trinity; and another may doubt this, or deny it altogether; and neither should be charged with intentionally corrupting the Scriptures, or with being a Unitarian. One person may hold that God executes his immutable and eternal decrees by a direct efficiency, and another that he does it by the intervention of motives, and yet one be no more an Arminian than the other.”
Andover Orthodox Creed.
Every person appointed or elected a professor in the Theological Institution at Andover, in the state of Massachusetts, shall, on the day of his inauguration into office, publicly make and subscribe the following Creed and Declaration:—