Helvetic Confessions
The First Helvetic Confession (1536) contributed to the confessional unity of the Protestant cantons of Switzerland against the Roman Catholic cantons, whereas the Second Helvetic Confession (1566) contributed to the confessional unity of Reformed churches across Europe, particularly due to the patronage it received from Frederick III, Elector Palatine, who had it translated into German.
However, Leo Jud's German translation was accepted by all, and after Myconius and Grynaeus had modified the Latin form, both versions were agreed to and adopted on February 26, 1536.
[4] The first five articles affirm the Protestant doctrine of sola scriptura, viewing Holy Scripture as its own interpreter, containing all that is necessary to know for salvation (sufficiency) and supremely authoritative over all other human writings.
Chapters 1 and 2 treat of the doctrine of Scripture as the sole infallible authority (sola scriptura), regarding it as its own interpreter, and subjecting all other human writings (traditional or Patristic) to the standard of the Bible.
Chapter 5 rejects the invocation of saints, 'nevertheless we neither despise nor undervalue the saints, but honour them as the members of Christ and the friends of God who have gloriously overcome the flesh and the world; we love them as brethren and hold them up as examples of faith and virtue, desiring to dwell with them eternally in heaven and to rejoice with them in Christ.
'[3]: 210 Chapter 6 establishes the characteristically Reformed doctrine of divine providence, while allowing for secondary causes operating within God's sovereignty; 'we disapprove of the rash words of those who say that our efforts and endeavours are vain.
Chapter 11, besides confessing the hypostatic union of Christ's human and divine nature, accepts 'believingly and reverently the communication of properties, which is deduced from Scripture and employed by the universal ancient Church in explaining and reconciling passages apparently in contradiction.
The keys of the kingdom of heaven, out of which the Papists forge swords, sceptres, and crowns, are given to all legitimate ministers of the Church in the preaching of the Gospel and the maintenance of discipline (Matt.
We condemn the lucrative Popish doctrines of penance and indulgences, and apply to them Peter's word to Simon Magus, Thy money perish with thee.
[3]: 211 Chapter 16 describes the nature of faith as no mere opinion or persuasion, but rather a free gift of God and the source of good works.
Chapter 21 states that the body of Christ is in heaven, and therefore our worship must be directed towards heaven, although Christ is spiritually present in us, and thus condemns the Eucharistic adoration of the Roman Catholic mass, 'The Mass—whatever it may have been in ancient times—has been turned from a salutary institution into a vain show and surrounded with various abuses which justify its abolition.
[...] We condemn the Anabaptists who maintain that a Christian should not hold a civil office, that the magistrate has no right to punish any one by death, or to make war or to demand an oath.
While the Heidelberg Catechism played a major role in educating the congregation and the children in matters of faith, the Second Helvetic Confession was significant in the formation and instruction of future clergymen.
The Second Helvetic Confession accepted the 'Ever Virgin' notion from John Calvin, which spread throughout much of Europe with the approbation of this document in the above-mentioned countries.
[7] Bullinger's 1539 polemical treatise against idolatry[8] expressed his belief that Mary's 'sacrosanctum corpus' ('sacrosanct body') had been assumed into heaven by angels:For this reason we believe that the Virgin Mary, Begetter of God, the most pure bed and temple of the Holy Spirit, that is, her most holy body, was carried to heaven by angels.
