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.
Showing posts with label Anglican Catechism. Show all posts
Showing posts with label Anglican Catechism. Show all posts
Wednesday, December 29, 2010
Wednesday, July 28, 2010
Anglican Catechism- Exposition Part 3
In previous posts, we looked at basic beliefs and commandments in the traditional Anglican Catechism. Now we come to the aids for living the Christian life. A basic part of any religious life is prayer, and for Christians, prayer is above all the Lord's Prayer or the "Our Father."
Catechist. My good Child, know this; that thou art not able to do these things of thyself, nor to walk in the Commandments of God, and to serve him, without his special grace; which thou must learn at all times to call for by diligent prayer. Let me hear, therefore, if thou canst say the Lord’s Prayer.
Answer. Our Father, who art in heaven, Hallowed be thy Name. Thy kingdom come. Thy will be done, On earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive those who trespass against us. And lead us not into temptation, But deliver us from evil. Amen.
Comment: Of course, the Lord's Prayer has been at the heart of Christian devotion since the disciples first asked Jesus for guidance. Although translations have varied slightly in their wording, the version generally followed by Christians has been the one in St. Matthew 6:9-13. This is true whether the English version uses the word "debts" or the word "trespasses." In many ancient New Testament manuscripts, the final statement of praise or doxology is missing. Thus, we have the abbreviated form several places in the Book of Common Prayer. But since a doxology has often been included since the early centuries of Christianity, the BCP also includes it in places.
As many scholars have observed, this prayer shows some relationship with other ancient Jewish patterns of prayer. Yet, it is more concise, and it stresses the Fatherhood of God. As with other common Jewish daily prayers, the Lord's Prayer may have well been said by the disciples from the beginning three times a day: morning, early afternoon, and evening/night. This could well be at least part of what Acts 2:42 means when it says that the early Christians "continued ... in prayers." And by the time of the Didache (ca. 100), saying this prayer three times a day was explicitly enjoined (ch. 8).
Question. What desirest thou of God in this Prayer?
Answer. I desire my Lord God, our heavenly Father, who is the giver of all goodness, to send his grace unto me, and to all people; that we may worship him, serve him, and obey him, as we ought to do. And I pray unto God, that he will send us all things that are needful both for our souls and bodies; and that he will be merciful unto us, and forgive us our sins; and that it will please him to save and defend us in all dangers both of soul and body; and that he will keep us from all sin and wickedness, and from our spiritual enemy, and from everlasting death. And this I trust he will do of his mercy and goodness, through our Lord Jesus Christ. And therefore I say, Amen, So be it.
Comment: The phrasing of the Lord's Prayer is such that it has sometimes been divided into an address followed by seven petitions, ending with the "amen" of assent:
Our Father, who art in heaven,
1) Hallowed be thy Name.
2) Thy kingdom come.
3) Thy will be done, On earth as it is in heaven.
4) Give us this day our daily bread.
5) And forgive us our trespasses, As we forgive those who trespass against us.
6) And lead us not into temptation,
7)But deliver us from evil.
Amen.
The address to God as Father is based on the Christian condition; through Christ, we sinners are adopted as children of God. The first three petitions concern the worship and rule of God. We may see them as related to the first four Commandments. The Catechism summarizes them in these words: I desire my Lord God, our heavenly Father, who is the giver of all goodness, to send his grace unto me, and to all people; that we may worship him, serve him, and obey him, as we ought to do.
As is the case through a long tradition of interpretation, the "daily bread" of the fourth petition is taken to refer to all physical and spiritual sustenance: And I pray unto God, that he will send us all things that are needful both for our souls and bodies.
Although the fifth petition about forgiveness is of central importance, the Catechism considers it so clear that it is quickly summarized. In previous centuries, people in western societies knew well that they were all sinners who needed divine forgiveness. They were also familiar with the Christian idea that those needing forgiveness should be willing to extend the same to others. Since the mid-twentieth century, these ideas have been attenuated and the consciousness of sin has been lost by many. Therefore in our day where the awareness of the gravity of sin is not as common, we should stress this petition a bit more.
In the sixth petition, we pray that we may not fall into temptation. Knowing our own weakness of body, mind, and soul, we ask divine guidance to avoid trials that may become occasions for sin. And then in the seventh petition, we ask for deliverance from evil- both from particular evil events and from the spiritual forces of evil that oppose God's purposes for our lives.
If we follow some texts, we may include an ancient ascription of glory to God; otherwise, as in the traditional Catechism version, we conclude the prayer with the ancient Hebrew "amen" which expresses our confidence in the accomplishment of the divine will.
At this point, we finish the Catechism that was in the 1549 Book of Common Prayer. However, the seventeenth century saw the addition of the section on the Sacraments. In another post, I hope to discuss these basic parts of the Christian life.
Catechist. My good Child, know this; that thou art not able to do these things of thyself, nor to walk in the Commandments of God, and to serve him, without his special grace; which thou must learn at all times to call for by diligent prayer. Let me hear, therefore, if thou canst say the Lord’s Prayer.
Answer. Our Father, who art in heaven, Hallowed be thy Name. Thy kingdom come. Thy will be done, On earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive those who trespass against us. And lead us not into temptation, But deliver us from evil. Amen.
Comment: Of course, the Lord's Prayer has been at the heart of Christian devotion since the disciples first asked Jesus for guidance. Although translations have varied slightly in their wording, the version generally followed by Christians has been the one in St. Matthew 6:9-13. This is true whether the English version uses the word "debts" or the word "trespasses." In many ancient New Testament manuscripts, the final statement of praise or doxology is missing. Thus, we have the abbreviated form several places in the Book of Common Prayer. But since a doxology has often been included since the early centuries of Christianity, the BCP also includes it in places.
As many scholars have observed, this prayer shows some relationship with other ancient Jewish patterns of prayer. Yet, it is more concise, and it stresses the Fatherhood of God. As with other common Jewish daily prayers, the Lord's Prayer may have well been said by the disciples from the beginning three times a day: morning, early afternoon, and evening/night. This could well be at least part of what Acts 2:42 means when it says that the early Christians "continued ... in prayers." And by the time of the Didache (ca. 100), saying this prayer three times a day was explicitly enjoined (ch. 8).
Question. What desirest thou of God in this Prayer?
Answer. I desire my Lord God, our heavenly Father, who is the giver of all goodness, to send his grace unto me, and to all people; that we may worship him, serve him, and obey him, as we ought to do. And I pray unto God, that he will send us all things that are needful both for our souls and bodies; and that he will be merciful unto us, and forgive us our sins; and that it will please him to save and defend us in all dangers both of soul and body; and that he will keep us from all sin and wickedness, and from our spiritual enemy, and from everlasting death. And this I trust he will do of his mercy and goodness, through our Lord Jesus Christ. And therefore I say, Amen, So be it.
Comment: The phrasing of the Lord's Prayer is such that it has sometimes been divided into an address followed by seven petitions, ending with the "amen" of assent:
Our Father, who art in heaven,
1) Hallowed be thy Name.
2) Thy kingdom come.
3) Thy will be done, On earth as it is in heaven.
4) Give us this day our daily bread.
5) And forgive us our trespasses, As we forgive those who trespass against us.
6) And lead us not into temptation,
7)But deliver us from evil.
Amen.
The address to God as Father is based on the Christian condition; through Christ, we sinners are adopted as children of God. The first three petitions concern the worship and rule of God. We may see them as related to the first four Commandments. The Catechism summarizes them in these words: I desire my Lord God, our heavenly Father, who is the giver of all goodness, to send his grace unto me, and to all people; that we may worship him, serve him, and obey him, as we ought to do.
As is the case through a long tradition of interpretation, the "daily bread" of the fourth petition is taken to refer to all physical and spiritual sustenance: And I pray unto God, that he will send us all things that are needful both for our souls and bodies.
Although the fifth petition about forgiveness is of central importance, the Catechism considers it so clear that it is quickly summarized. In previous centuries, people in western societies knew well that they were all sinners who needed divine forgiveness. They were also familiar with the Christian idea that those needing forgiveness should be willing to extend the same to others. Since the mid-twentieth century, these ideas have been attenuated and the consciousness of sin has been lost by many. Therefore in our day where the awareness of the gravity of sin is not as common, we should stress this petition a bit more.
In the sixth petition, we pray that we may not fall into temptation. Knowing our own weakness of body, mind, and soul, we ask divine guidance to avoid trials that may become occasions for sin. And then in the seventh petition, we ask for deliverance from evil- both from particular evil events and from the spiritual forces of evil that oppose God's purposes for our lives.
If we follow some texts, we may include an ancient ascription of glory to God; otherwise, as in the traditional Catechism version, we conclude the prayer with the ancient Hebrew "amen" which expresses our confidence in the accomplishment of the divine will.
At this point, we finish the Catechism that was in the 1549 Book of Common Prayer. However, the seventeenth century saw the addition of the section on the Sacraments. In another post, I hope to discuss these basic parts of the Christian life.
Thursday, June 10, 2010
Anglican Catechism- Exposition Pt. 2
Here is a second installment of my simple exposition of the traditional Catechism found in the Book of Common Prayer. This part of the Catechism concentrates on the Ten Commandments and also refers to Christ's Summary of the Law. As with every section of the Catechism, one could use this section as the basis of thematic Bible study by referring to many texts or one could develop a more abstract and comprehensive theological statement. However, in this commentary, I confine myself to a few Scriptural references and simple comments.
Question. You said that your Sponsors did promise for you, that you should keep God's Commandments. Tell me how many there are? Answer. Ten.
Comment: Saying that there are ten basic commandments is rooted in Scripture and ancient custom. The Ten Commandments have been an important element in Christian catechesis since at least the time of St. Augustine, but different traditions have divided them in different ways. In general, Eastern Orthodox, Anglicans, and the Reformed groups have followed the enumeration we see in our Catechism. Roman Catholics and Lutherans organized the text differently. They have combined the command against having other gods with the one about worshipping idols, and they have divided the command against coveting into one against coveting relationships and another against coveting property.
Regardless of the organization, the ideas are the same, and the basic rules can be memorized by the average person with a little effort. There are many things that human beings should or should not do, but these ten cover basic principles and actions. These basics can be applied to all areas of human life.
Question. Which are they?
Answer. The same which God spake in the twentieth Chapter of Exodus, saying, I am the Lord thy God, who brought thee out of the land of Egypt, out of the house of bondage.
I. Thou shalt have none other gods but me.
II. Thou shalt not make to thyself any graven image, nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the earth; thou shalt not bow down to them, nor worship them; for I the LORD thy God am a jealous God, and visit the sins of the fathers upon the children, unto the third and fourth generation of them that hate me; and show mercy unto thousands in them that love me and keep my commandments.
III. Thou shalt not take the Name of the Lord thy God in vain; for the LORD will not hold him guiltless, that taketh his Name in vain; for the LORD will not hold him guiltless, that taketh his name in vain.
IV. Remember that thou keep holy the Sabbath-day. Six days shalt thou labour, and do all that thou hast to do; but the seventh day is the Sabbath of the Lord thy God. In it thou shalt do no manner of work; thou, and thy son, and thy daughter, thy man-servant, and thy maid-servant, thy cattle, and the stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the seventh day, and hallowed it.
V. Honour thy father and thy mother; that thy days may be long in the land which the LORD thy God giveth thee.
VI. Thou shalt do no murder.
VII. Thou shalt not commit adultery.
VIII. Thou shalt not steal.
IX. Thou shalt not bear false witness against thy neighbour.
X. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his servant, nor his maid, nor his ox, nor his ass, nor any thing that is his.
Question. What dost thou chiefly learn by these Commandments?
Answer. I learn two things; my duty towards God, and my duty towards my Neighbour.
Comment: The Catechism follows our Lord's example by summarizing all the commandments in the two Great Commandments to love God and the neighbor (St. Matthew 22:37-40). Commandments I-IV are primarily about how to love God, and Commandments V-X are primarily about how to love one's neighbor.
Question. What is thy duty towards God?
Answer. My duty towards God is To believe in him, to fear him, And to love him with all my heart, with all my mind, with all my soul, and with all my strength: To worship him, to give him thanks: To put my whole trust in him, to call upon him: To honour his holy Name and his Word: And to serve him truly all the days of my life.
Comment: This short summary of the teaching of the First Great Commandment is simple and in words that most people can still understand. Loving God is not merely some warm feeling; it involves belief, fear, worship, thanksgiving, trust, prayer, respect for divine revelation, and service.
Question. What is thy duty towards thy Neighbour?
Answer. My duty towards my Neighbour is To love him as myself, and to do to all men as I would they should do unto me: To love, honour, and succour my father and mother: To honour and obey the civil authority: To submit myself to all my governors, teachers, spiritual pastors and masters: To order myself lowly and reverently to all my betters: To hurt nobody by word or deed: To be true and just in all my dealings: To bear no malice nor hatred in my heart: To keep my hands from picking and stealing, and my tongue from evil speaking, lying, and slandering: To keep my body in temperance, soberness, and chastity: Not to covet nor desire other men's goods; But to learn and labour truly to get mine own living, And to do my duty in that state of life unto which it shall please God to call me.
Comment: This summary of the teaching of the Second Great Commandment is beautiful, but unfortunately somewhat problematic for many modern English speakers. Loving our neighbors is not merely or primarily a matter of kind or warm feelings; true love for people involves a number of actions and attitudes. This duty extends from the first people most of us know, our parents, to all those we encounter in the various states and stages of life.
Honoring parents extends to actually aiding them, and it extends to all those who have legitimate authority over us- teachers, clergy, supervisors, bosses of all kinds, magistrates, and government officials. Not committing murder extends to other behaviors that harm people and to attitudes toward people (see St. Matthew 6:21-22). Not stealing implies being true and just in all dealings with others. Not committing adultery extends to more than outward sexual relations; it includes general attitudes about sex and other physical pleasures- such as moderation in eating and drinking. Not bearing false witness extends to the general need to be honest in our words. And not coveting is already a commandment that has mental and spiritual dimensions that overlap with all other commandments about dealing with other people.
So far the Catechism has dealt with rather general aspects of Christian life. It started with Christian identity by reference to Baptism and with general beliefs by reference to the Apostles' Creed. We have now seen basic religious and moral commandments. With this general background, the next section will move into the practices of Christian devotion.
Question. You said that your Sponsors did promise for you, that you should keep God's Commandments. Tell me how many there are? Answer. Ten.
Comment: Saying that there are ten basic commandments is rooted in Scripture and ancient custom. The Ten Commandments have been an important element in Christian catechesis since at least the time of St. Augustine, but different traditions have divided them in different ways. In general, Eastern Orthodox, Anglicans, and the Reformed groups have followed the enumeration we see in our Catechism. Roman Catholics and Lutherans organized the text differently. They have combined the command against having other gods with the one about worshipping idols, and they have divided the command against coveting into one against coveting relationships and another against coveting property.
Regardless of the organization, the ideas are the same, and the basic rules can be memorized by the average person with a little effort. There are many things that human beings should or should not do, but these ten cover basic principles and actions. These basics can be applied to all areas of human life.
Question. Which are they?
Answer. The same which God spake in the twentieth Chapter of Exodus, saying, I am the Lord thy God, who brought thee out of the land of Egypt, out of the house of bondage.
I. Thou shalt have none other gods but me.
II. Thou shalt not make to thyself any graven image, nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the earth; thou shalt not bow down to them, nor worship them; for I the LORD thy God am a jealous God, and visit the sins of the fathers upon the children, unto the third and fourth generation of them that hate me; and show mercy unto thousands in them that love me and keep my commandments.
III. Thou shalt not take the Name of the Lord thy God in vain; for the LORD will not hold him guiltless, that taketh his Name in vain; for the LORD will not hold him guiltless, that taketh his name in vain.
IV. Remember that thou keep holy the Sabbath-day. Six days shalt thou labour, and do all that thou hast to do; but the seventh day is the Sabbath of the Lord thy God. In it thou shalt do no manner of work; thou, and thy son, and thy daughter, thy man-servant, and thy maid-servant, thy cattle, and the stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the seventh day, and hallowed it.
V. Honour thy father and thy mother; that thy days may be long in the land which the LORD thy God giveth thee.
VI. Thou shalt do no murder.
VII. Thou shalt not commit adultery.
VIII. Thou shalt not steal.
IX. Thou shalt not bear false witness against thy neighbour.
X. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his servant, nor his maid, nor his ox, nor his ass, nor any thing that is his.
Question. What dost thou chiefly learn by these Commandments?
Answer. I learn two things; my duty towards God, and my duty towards my Neighbour.
Comment: The Catechism follows our Lord's example by summarizing all the commandments in the two Great Commandments to love God and the neighbor (St. Matthew 22:37-40). Commandments I-IV are primarily about how to love God, and Commandments V-X are primarily about how to love one's neighbor.
Question. What is thy duty towards God?
Answer. My duty towards God is To believe in him, to fear him, And to love him with all my heart, with all my mind, with all my soul, and with all my strength: To worship him, to give him thanks: To put my whole trust in him, to call upon him: To honour his holy Name and his Word: And to serve him truly all the days of my life.
Comment: This short summary of the teaching of the First Great Commandment is simple and in words that most people can still understand. Loving God is not merely some warm feeling; it involves belief, fear, worship, thanksgiving, trust, prayer, respect for divine revelation, and service.
Question. What is thy duty towards thy Neighbour?
Answer. My duty towards my Neighbour is To love him as myself, and to do to all men as I would they should do unto me: To love, honour, and succour my father and mother: To honour and obey the civil authority: To submit myself to all my governors, teachers, spiritual pastors and masters: To order myself lowly and reverently to all my betters: To hurt nobody by word or deed: To be true and just in all my dealings: To bear no malice nor hatred in my heart: To keep my hands from picking and stealing, and my tongue from evil speaking, lying, and slandering: To keep my body in temperance, soberness, and chastity: Not to covet nor desire other men's goods; But to learn and labour truly to get mine own living, And to do my duty in that state of life unto which it shall please God to call me.
Comment: This summary of the teaching of the Second Great Commandment is beautiful, but unfortunately somewhat problematic for many modern English speakers. Loving our neighbors is not merely or primarily a matter of kind or warm feelings; true love for people involves a number of actions and attitudes. This duty extends from the first people most of us know, our parents, to all those we encounter in the various states and stages of life.
Honoring parents extends to actually aiding them, and it extends to all those who have legitimate authority over us- teachers, clergy, supervisors, bosses of all kinds, magistrates, and government officials. Not committing murder extends to other behaviors that harm people and to attitudes toward people (see St. Matthew 6:21-22). Not stealing implies being true and just in all dealings with others. Not committing adultery extends to more than outward sexual relations; it includes general attitudes about sex and other physical pleasures- such as moderation in eating and drinking. Not bearing false witness extends to the general need to be honest in our words. And not coveting is already a commandment that has mental and spiritual dimensions that overlap with all other commandments about dealing with other people.
So far the Catechism has dealt with rather general aspects of Christian life. It started with Christian identity by reference to Baptism and with general beliefs by reference to the Apostles' Creed. We have now seen basic religious and moral commandments. With this general background, the next section will move into the practices of Christian devotion.
Saturday, May 15, 2010
Anglican Catechism- Exposition Pt. 1
Some time ago, I posted a short article on the traditional Anglican Cathecism. This theme has been of interest to many, and it is dear to my heart- both as a pastor and a parent. So I have decided to start a series of short expositions which may take me a good while to complete. In any case, here is the first installment.
QUESTION. What is your Name? Answer. N. or N. N.
Question. Who gave you this Name? Answer. My Sponsors in Baptism; wherein I was made a member of Christ, the child of God, and an inheritor of the kingdom of heaven.
Question. What did your Sponsors then for you?
Answer. They did promise and vow three things in my name: First, that I should renounce the devil and all his works, the pomps and vanity of this wicked world, and all the sinful lusts of the flesh; Secondly, that I should believe all the Articles of the Christian Faith; And Thirdly, that I should keep God's holy will and commandments, and walk in the same all the days of my life.
Comment: The first three questions show us that this Catechism was not designed as a general or abstract discussion; it was originally intended for those young people preparing for Confirmation. It reflects a time when Baptism generally occurred in the first days or at least weeks after birth. Baptism was also christening or giving of a Christian name. More of the theological beliefs about Baptism occur later in the Catechism, but here the stress is upon Christian identity or self-awareness. Among other things, Baptism gives us a Christian name and identity. Traditionally, it is the renunciation of the fallen world, corrupted fleshly desires, and service of the evil one. It makes us part of the community of faith, and we are called to respond to what has been done through the sacrament.
Question. Dost thou not think that thou art bound to believe, and to do, as they have promised for thee?
Answer. Yes, verily; and by God's help so I will. And I heartily thank our heavenly Father, that he hath called me to this state of salvation, through Jesus Christ our Saviour. And I pray unto God to give me his grace, that I may continue in the same unto my life's end.
Comment: The call to respond to Baptism involves our basic beliefs and promises. Whether a person is aware or not, whether we agree or not, being born into a Christian family (even if it is not particularly pious) and receiving Holy Baptism puts us under obligation. Anyone exposed to even a minimal awareness of the Christian message responds to it in some way or another. God has called us to salvation through Christ. He has offered and continues to offer us grace. With His help, we must work to continue what started at Baptism.
Catechist. Rehearse the Articles of thy Belief.
Answer. I believe in God the Father Almighty, Maker of heaven and earth:
And in Jesus Christ his only Son our Lord: Who was conceived by the Holy Ghost, Born of the Virgin Mary: Suffered under Pontius Pilate, Was crucified, dead, and buried: He descended into hell; The third day he rose again from the dead: He ascended into heaven, And sitteth on the right hand of God the Father Almighty: From thence he shall come to judge the quick and the dead.
I believe in the Holy Ghost: The holy Catholic Church; The Communion of Saints: The Forgiveness of sins: The Resurrection of the body: And the Life everlasting. Amen.
Comment: The basic articles of Christian belief were summarized long ago in the Latin statement known as the Apostles' Creed. Although not literally composed by the Apostles in the first century, it summarizes their preaching and teaching contained in the book of Acts and the New Testament epistles or letters. We could spend much time discussing every word of this Creed, but for now, let us notice the short summary in the next Catechism question.
Question. What dost thou chiefly learn in these Articles of thy Belief?
Answer. First, I learn to believe in God the Father, who hath made me, and all the world. Secondly, in God the Son, who hath redeemed me, and all mankind. Thirdly, in God the Holy Ghost, who sanctifieth me, and all the people of God.
Comment: The Apostles' Creed like many Christian statements of faith and acts of worship has a three-part form, a Trinitarian structure. The first part of the Creed is about God the Father, the Creator. All of Scripture and much in nature teaches us about Him. Since most of humanity has believed in a Creator, this part of the Creed is short, and we move quickly to the beliefs that are more uniquely Christian.
The second part of the Creed is about God the Son, Jesus the Christ. Our beliefs about Jesus are what make us Christians. We believe that He is the only and unique Son of God, conceived by the Spirit of God and born of the Virgin Mary. He came to earth to save us from our sins and offer us eternal life. Among the many things that He did during His life on earth, the central events include His death on the Cross for our sins, His resurrection to offer us new life, and His return to heaven to pray for us and watch over us.
The third part of the Creed is about God the Holy Ghost or the Holy Spirit. Not only did God create the universe and come to earth in the man Jesus, He continues to reach out and work in the world in invisible but powerful spiritual ways. As He works in the world, He sanctifies or makes holy. He works through each individual believer, and as is shown in the Acts of the Apostles, the Holy Spirit works in a special way through the fellowship or communion of believers, the Church. Despite human failings, this Church is holy because it belongs to God. It is also catholic or universal. It extends across languages, races, cultures, political boundaries, and time. It holds to the same basic beliefs and moral standards everywhere- in this world and beyond. The Spirit makes the Church a communion of saints, a fellowship of those made holy by the grace of God in Christ. The Spirit brings blessings such as the forgiveness of sins, the future resurrection of the body, and eternal life in God's presence.
QUESTION. What is your Name? Answer. N. or N. N.
Question. Who gave you this Name? Answer. My Sponsors in Baptism; wherein I was made a member of Christ, the child of God, and an inheritor of the kingdom of heaven.
Question. What did your Sponsors then for you?
Answer. They did promise and vow three things in my name: First, that I should renounce the devil and all his works, the pomps and vanity of this wicked world, and all the sinful lusts of the flesh; Secondly, that I should believe all the Articles of the Christian Faith; And Thirdly, that I should keep God's holy will and commandments, and walk in the same all the days of my life.
Comment: The first three questions show us that this Catechism was not designed as a general or abstract discussion; it was originally intended for those young people preparing for Confirmation. It reflects a time when Baptism generally occurred in the first days or at least weeks after birth. Baptism was also christening or giving of a Christian name. More of the theological beliefs about Baptism occur later in the Catechism, but here the stress is upon Christian identity or self-awareness. Among other things, Baptism gives us a Christian name and identity. Traditionally, it is the renunciation of the fallen world, corrupted fleshly desires, and service of the evil one. It makes us part of the community of faith, and we are called to respond to what has been done through the sacrament.
Question. Dost thou not think that thou art bound to believe, and to do, as they have promised for thee?
Answer. Yes, verily; and by God's help so I will. And I heartily thank our heavenly Father, that he hath called me to this state of salvation, through Jesus Christ our Saviour. And I pray unto God to give me his grace, that I may continue in the same unto my life's end.
Comment: The call to respond to Baptism involves our basic beliefs and promises. Whether a person is aware or not, whether we agree or not, being born into a Christian family (even if it is not particularly pious) and receiving Holy Baptism puts us under obligation. Anyone exposed to even a minimal awareness of the Christian message responds to it in some way or another. God has called us to salvation through Christ. He has offered and continues to offer us grace. With His help, we must work to continue what started at Baptism.
Catechist. Rehearse the Articles of thy Belief.
Answer. I believe in God the Father Almighty, Maker of heaven and earth:
And in Jesus Christ his only Son our Lord: Who was conceived by the Holy Ghost, Born of the Virgin Mary: Suffered under Pontius Pilate, Was crucified, dead, and buried: He descended into hell; The third day he rose again from the dead: He ascended into heaven, And sitteth on the right hand of God the Father Almighty: From thence he shall come to judge the quick and the dead.
I believe in the Holy Ghost: The holy Catholic Church; The Communion of Saints: The Forgiveness of sins: The Resurrection of the body: And the Life everlasting. Amen.
Comment: The basic articles of Christian belief were summarized long ago in the Latin statement known as the Apostles' Creed. Although not literally composed by the Apostles in the first century, it summarizes their preaching and teaching contained in the book of Acts and the New Testament epistles or letters. We could spend much time discussing every word of this Creed, but for now, let us notice the short summary in the next Catechism question.
Question. What dost thou chiefly learn in these Articles of thy Belief?
Answer. First, I learn to believe in God the Father, who hath made me, and all the world. Secondly, in God the Son, who hath redeemed me, and all mankind. Thirdly, in God the Holy Ghost, who sanctifieth me, and all the people of God.
Comment: The Apostles' Creed like many Christian statements of faith and acts of worship has a three-part form, a Trinitarian structure. The first part of the Creed is about God the Father, the Creator. All of Scripture and much in nature teaches us about Him. Since most of humanity has believed in a Creator, this part of the Creed is short, and we move quickly to the beliefs that are more uniquely Christian.
The second part of the Creed is about God the Son, Jesus the Christ. Our beliefs about Jesus are what make us Christians. We believe that He is the only and unique Son of God, conceived by the Spirit of God and born of the Virgin Mary. He came to earth to save us from our sins and offer us eternal life. Among the many things that He did during His life on earth, the central events include His death on the Cross for our sins, His resurrection to offer us new life, and His return to heaven to pray for us and watch over us.
The third part of the Creed is about God the Holy Ghost or the Holy Spirit. Not only did God create the universe and come to earth in the man Jesus, He continues to reach out and work in the world in invisible but powerful spiritual ways. As He works in the world, He sanctifies or makes holy. He works through each individual believer, and as is shown in the Acts of the Apostles, the Holy Spirit works in a special way through the fellowship or communion of believers, the Church. Despite human failings, this Church is holy because it belongs to God. It is also catholic or universal. It extends across languages, races, cultures, political boundaries, and time. It holds to the same basic beliefs and moral standards everywhere- in this world and beyond. The Spirit makes the Church a communion of saints, a fellowship of those made holy by the grace of God in Christ. The Spirit brings blessings such as the forgiveness of sins, the future resurrection of the body, and eternal life in God's presence.
Wednesday, April 14, 2010
Anglican Catechism- Introduction
As Anglicans and others consider Anglican identity, it seems to me that a key expression must always be a catechism. Catechesis or instruction goes back to the beginnings of the biblical tradition. Such instruction is, to give one Old Testament example, cited in Deuteronomy 6:4-9. "Hear, O Israel..." Basic instruction permeates the New Testament and abounds in the ancient Church Fathers. It continued in the Middle Ages, although in many times and places the quality of the instruction was poor.
During the Renaissance and Reformation, there was a renewal of interest in sound basic instruction among Christians of differing perspectives. Many of them used the question-and-answer format that people have often come to associate with catechisms. Martin Luther in particular produced two Catechisms: a longer one as a basic theology manual for pastors and teachers, and a shorter one for the instruction of ordinary Christian children and adults. So it is not surprising that shortly after Henry's break with Rome Anglicans produced several basic forms of instruction. The Bishops' Book (1537) and The King's Book (1543) both contained sections on the Creed and the Commandments.
Thomas Cranmer produced a very short Catechism which was included with the Confirmation rite of the 1549 Book of Common Prayer. This simple instruction is on the Creed, the Commandments, and the Lord's Prayer. Later, two Deans of St. Paul's Cathedral, Nowell and Overall, worked on expanded Catechisms and some of their material on the Sacraments of Baptism and the Lord's Supper was included in the 1604 revision of the BCP. With a few modifications, this brief Anglican Catechism has remained the same over the centuries. Some people have continued to call for further additions, and these tendencies have been seen in newer catechisms and instructional works among some Anglicans.
While recognizing that Christians may want and need more instruction, I have always admired the relative simplicity and brevity of the traditional Anglican Catechism. It focuses on the core material of Christian teaching in a way that most people can remember over a long period of time. While some phrases may need commentary or modification for contemporary English-speakers, people still need to learn the Creed, the Commandments, the Lord's Prayer, and basic concepts about the two gospel Sacraments.
During the Renaissance and Reformation, there was a renewal of interest in sound basic instruction among Christians of differing perspectives. Many of them used the question-and-answer format that people have often come to associate with catechisms. Martin Luther in particular produced two Catechisms: a longer one as a basic theology manual for pastors and teachers, and a shorter one for the instruction of ordinary Christian children and adults. So it is not surprising that shortly after Henry's break with Rome Anglicans produced several basic forms of instruction. The Bishops' Book (1537) and The King's Book (1543) both contained sections on the Creed and the Commandments.
Thomas Cranmer produced a very short Catechism which was included with the Confirmation rite of the 1549 Book of Common Prayer. This simple instruction is on the Creed, the Commandments, and the Lord's Prayer. Later, two Deans of St. Paul's Cathedral, Nowell and Overall, worked on expanded Catechisms and some of their material on the Sacraments of Baptism and the Lord's Supper was included in the 1604 revision of the BCP. With a few modifications, this brief Anglican Catechism has remained the same over the centuries. Some people have continued to call for further additions, and these tendencies have been seen in newer catechisms and instructional works among some Anglicans.
While recognizing that Christians may want and need more instruction, I have always admired the relative simplicity and brevity of the traditional Anglican Catechism. It focuses on the core material of Christian teaching in a way that most people can remember over a long period of time. While some phrases may need commentary or modification for contemporary English-speakers, people still need to learn the Creed, the Commandments, the Lord's Prayer, and basic concepts about the two gospel Sacraments.
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