Anglican Catechism- Exposition Pt. 4

We now come to the fourth and final section of the traditional Anglican Catechism included in the Prayer Books. This section on the Sacraments was added in 1604. It is based on the work of an Elizabethan Dean of St. Paul's, Alexander Nowell, and of a Jacobean Dean of St. Paul's, John Overall.

Question. How many Sacraments hath Christ ordained in his Church?
Answer. Two only, as generally necessary to salvation; that is to say, Baptism, and the Supper of the Lord.

Comment. The number of sacraments has been a subject of discussion for centuries. Sometimes the disagreements have just been a matter of word use or definition; sometimes the disagreements have been part of a more general difference in theology. Part of the problem is that the word "sacrament" is not a biblical word; so simplistic proof-texting does not work. Another complication is that a person's view of the sacraments is tied to other issues such as one's theology of the church and of worship, as well as to individual religious experience.

As in many areas, the Anglican perspective embodied in the Catechism seems to reflect a moderate position. The Anglican Thirty-nine Articles and Prayer Book Catechism say that there are only two sacraments generally necessary for salvation. The other five commonly called sacraments are not like Baptism and the Lord's Supper. Some of these rites follow apostolic practices, and they have value as states of life.  In one way or another, these five church rites are all alluded to in the 1928 Book of Common Prayer, and they are useful. However, Baptism and the Supper of the Lord have a unique status. The two dominical sacraments are explicitly commanded in the New Testament, and they are powerful means of grace intended for all believers.

Question. What meanest thou by this word Sacrament?
Answer. I mean an outward and visible sign of an inward and spiritual grace given unto us; ordained by Christ himself, as a means whereby we receive the same, and a pledge to assure us thereof.

Question. How many parts are there in a Sacrament?
Answer. Two; the outward visible sign, and the inward spiritual grace.

Comment. The definition of a sacrament as "an outward and visible sign of an inward and spiritual grace" is ancient, going back to St. Augustine of Hippo. Sacraments are both means of grace and pledges of grace; that is, they actually bring grace into our lives, and in a visible way, they promise the continued working of God in our lives. Sacraments are not magical spells that cause an automatic result, but they do confront recipients with God's call and divine grace, and they do require a response.

Question. What is the outward visible sign or form in Baptism?
Answer. Water; wherein the person is baptized, In the Name of the Father, and of the Son, and of the Holy Ghost.

Question. What is the inward and spiritual grace?
Answer. A death unto sin, and a new birth unto righteousness: for being by nature born in sin, and the children of wrath, we are hereby made the children of grace.
Question. What is required of persons to be baptized?
Answer. Repentance, whereby they forsake sin; and Faith, whereby they stedfastly believe the promises of God made to them in that Sacrament.

Comment. At the beginning of the Catechism, Baptism is mentioned briefly from the viewpoint of Christian identity. Here the doctrinal basics are considered. Christian Baptism is unique; it is different from all other rites of initiation, acts of repentance, washings, blessings, dedications, etc. - whether in other religions or in Christianity. The outward and visible sign was instituted by Christ and can not be changed. There are two essential parts of administering the sacrament- the water and the words "in the name of the Father, and of the Son and of the Holy Ghost/Holy Spirit." The inward and spiritual grace is death to sin and rebirth to righteousness through grace (Rom. 6).

Question. Why then are Infants baptized, when by reason of their tender age they cannot perform them?
Answer. Because they promise them both by their Sureties; which promise, when they come to age, themselves are bound to perform.

Comment. In infants, the capacity for response is limited and deliberative acts must be postponed. Nevertheless, the promise of grace is extended to the children of believers as St. Peter indicates in Acts 2:39 . As children in a family of believers, they will automatically be confronted by the necessity of responding to the Gospel. So it is also fitting that baptism be offered to them at a tender age.

Question. Why was the Sacrament of the Lord’s Supper ordained?
Answer. For the continual remembrance of the sacrifice of the death of Christ, and of the benefits which we receive thereby.

Question. What is the outward part or sign of the Lord’s Supper?
Answer. Bread and Wine, which the Lord hath commanded to be received.

Question. What is the inward part, or thing signified?
Answer. The Body and Blood of Christ, which are spiritually taken and received by the faithful in the Lord's Supper.

Question. What are the benefits whereof we are partakers thereby?
Answer. The strengthening and refreshing of our souls by the Body and Blood of Christ, as our bodies are by the Bread and Wine.

Question. What is required of those who come to the Lord's Supper?
Answer. To examine themselves, whether they repent them truly of their former sins, stedfastly purposing to lead a new life; have a lively faith in God's mercy through Christ, with a thankful remembrance of his death; and be in charity with all men.


Comment. The Catechism explanation of the Lord's Supper or Holy Communion is fairly short, but it does include a great deal. The externals include bread and wine consecrated by a bishop or presbyter using Christ's words instituting the sacrament. There is an act of remembrance of Christ, but the sacrament is a living memory, not a superficial memorial. The inward part is the Body and Blood of Christ. The 1662 English BCP says "verily and indeed taken"; the American BCP from 1789 through 1928 says "spiritually taken." Although the emphasis is different, both views are true. In some way, Christ is truly present with the sacramental elements, but His true or real Presence is also spiritual, not grossly carnal. Most Anglicans have avoided detailed speculation about how Christ is present; they have simply accepted the comfort that our Lord comes to us in a unique way in this holy meal that He commanded. His Presence nourishes our souls as bread and wine can nourish our bodies. To receive these great benefits, we should prepare ourselves. Sound preparation includes repentance, intent for renewal, living faith in Christ, thanksgiving for His sacrifice, and love for others. We can never be worthy of this great gift, but we are called to approach it in a worthy or appropriate manner.


With this part of the exposition, we conclude our consideration of the traditional Anglican Catechism. We have looked briefly at our identity as Christians, the Apostles' Creed, the Commandments, the Lord's Prayer, and the Sacraments of Baptism and the Lord's Supper. These matters concern the core of Christian belief and practice- not just for Anglicans but for orthodox believers of all times and places. There are certainly other things for Christians to think about and do. Yet if all Christians could maintain a constant devotion to the basic matters included in the traditional Catechism, then we could make greater advancements in our spiritual life and in our mission in the world.

Advent IV

The Fourth Sunday in Advent continues the theme of Christ's coming. The Collect asks the Lord to "come among us." It keeps up the penitential emphasis of the season by praying that He will overcome our sins, and that He help and deliver us by His grace and mercy.
The Epistle from Philippians 4:4-7 has a somewhat lighter tone but still reminds us that "the Lord is at hand." Because of Christ, we do have a true reason to rejoice. Despite our sinfulness, we have hope because of the peace that God brings through Christ.

The Gospel from St. John 1:19-28 is another reference to the preparatory message of John the Baptist. When the Jerusalem authorities send representatives to ask who he is, John refuses the usual titles. He will only admit to being "the voice of one crying in the wilderness" (John 1:23 ; Isaiah 40:3). He makes the way ready for the Lord; he baptizes with water to represent repentance and cleansing from sin. But the One coming after John is much greater. He is the reason for John's work of preparation, and He will bring the redemption that John's ministry only anticipates.

And that One, Jesus the Christ, is the One whose way we prepare this week. As Advent draws to a close, there are many preparations for the celebration of Christ's Nativity. Among all the things that we make ready, let us focus on the spiritual preparations. We need to pay more attention to prayer, meditation on Scripture and renewed efforts to run the race set before us. As we get ready to celebrate Christ's first coming in humility, let us also remember that He keeps coming to us. In His holiness, He naturally brings judgment upon our sin, but He also offers us grace and mercy. And we also anticipate the time that He will return in glory to bring even greater joy and peace to all who truly have faith in Him.