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They are, to repeat myself, norma normata, not norma normans.
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First, the sentence is grammatically incorrect. The subject is plural and the predicate is singular.
Secondly, the article attributes no normativity whatever to the Confession, calling it "rubbish" to say that the confession "defines" the reformed faith. The author obviously thinks that the confession is little more than an historic landmark which points to what the church once believed. The Protestant view, however, is that a confession is "norma secundaria," and "discretionis." It is the word of God in a secondary sense, namely, in terms of what the church believes the word of God to teach. Without this normed norm the norming norm is an unintelligible mystery. It may suit dishonest men to hide their faith behind a screen of mysterious relativity, but the truth of God fears not the judgement of men and therefore manifests itself with absolute clarity for all to hear and consider, 2 Cor. 4:2.
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I have a suspicion that, if you analyse it closely enough, the soteriology, ecclesiology, and political theology of the Westminster Confession are mutually implicated.
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There is no need to be suspicious of an obvious fact. I think it was R. L. Dabney who drew attention to the arch-like structure of the teachings of the Confession, noting how they stand or fall together.