July 2017

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July 1: Work on the Shorter Catechism Begins (1643)

1 July, 2017 in July 2017 by archivist | No comments

“To glorify God and to enjoy Him forever.”

The Christian Faith According to the Shorter Catechism is the title of a small booklet published in 1950. Authored by Dr. William Childs Robinson, the work had first appeared in serial fashion on the pages of The Southern Presbyterian Journal. Reproduced here is Dr. Robinson’s short but eloquent introduction to his subject :—

The Shorter Catechism is the work of the Westminster Assembly of Divines which [initially] met at the call of Parliament in Westminster Abbey, London, on July 1, 1643, and continued in session for six years. The Assembly was composed of about a hundred and fifty English ministers and lay assessors and eight Scottish ministers and elders. They met to bring the worship, the doctrine, the government and the discipline of the Churches of Great Britain into closer conformity with the Word of God.

The Shorter Catechism is the final and finest work of that great Assembly. The work on the Catechism was undertaken early but in its final form was approved last. All the fine Lutheran and Reformed Catechisms from the days of the Reformation were at hand to draw upon. In the Assembly itself there were at least a dozen members who had written catechisms. Calvin’s Catechism, one by Herbert Palmer, a member of the Assembly, and a Manual by Archbishop Ussher influenced the work. In addition to Palmer, “the best catechist in England,” Dr. John Wallis, the mathematician, and Rev. Samuel Rutherford of Scotland seem to have shared in the preparation of this work. Our Shorter Catechism ranks with Luther’s Catechism and the Heidelberg Catechism and is described as “one of the three typical Catechisms of Protestantism which are likely to last to the end of time.”

The purpose of the authors of the Catechism was to frame the answer, not according to the model of the knowledge the child has, but according to what the child ought to have. Thus it is a pre-eminently instructive work. It places thoughts in the mind and heart of the child which grow with him, which indeed help the child to grow in wisdom and in grace. Thomas Carlyle, the great Scottish thinker, said: “The older I grow, and I now stand on the brink of eternity—the more comes back to me the first sentence in the Catechism which I learned when a child, and the fuller and deeper its meaning becomes: ‘What is the chief end of man? To glorify God and to enjoy Him forever.’ ”

Words to Live By:
But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.—Matthew 6:33, KJV.

Image source: Title page of a facsimile of the first edition of the Westminster Shorter Catechism, as ordered by the House of Commons on November 25th, 1647 to be printed for their use. This facsimile was published in London by the Publication office of the Presbyterian Church of England, in 1897. A copy of this work is preserved at the PCA Historical Center. To view this book online, click here.

July 17: Van Horn on WSC Q. 92

17 July, 2016 in July 2017 by archivist | 2 comments

 

STUDIES IN THE WESTMINSTER SHORTER CATECHISM

Q. 92. What is a sacrament?

A. A sacrament is an holy ordinance instituted by Christ; wherein, by sensible signs, Christ, and the benefits of the new covenant, are represented, sealed, and applied to believers.

Scripture References: Gen. 17:7, 10. Exodus 12. I Cor. 16:23,26.

Questions:

1. Where did we obtain the word “sacrament”?

The word “sacrament” is a theological ‘Word, not a biblical word. It is of Latin origin and was used by the Romans to signify their military oath. The soldiers, in taking this oath, promised that they would not forsake the standard of their leader.

2. How is the word “sacrament” used by the church today?

Rightly used, it means something that is sacred, it is a solemn engagement to be the Lord’s.

3. Why do we call a sacrament a “holy ordinance”?

It is called a “holy ordinance” because it has been appointed for holy reasons.

4. Is it necessary that a sacrament be “instituted by Christ”?

Our Larger Catechism uses the words “instituted by Christ in His Church” and our Confession states “immediately instituted by God” and Paul expresses the necessity by his words in I Cor. 11:23 – “For I have received of the Lord….”

5. What are the two parts to a sacrament?

The two parts to a sacrament are:
(1) The outward or sensible signs;
(2) The inward grace, the spiritual part.

6. How can we bring these two parts together?

We can bring them together by recognizing that the inward graces are represented by the outward signs.

7. Why are the benefits only applied to believers?

They are applied to believers for it is only believers who have the true faith that enables them to discern and apply the spiritual grace involved. It is only the believer who has a real, effectual application of Christ.

COVENANT BREAKING

As we have studied further in the area of the sacraments, we are now more than we were before our study. We have learned how the sacraments are effectual to salvation and we have learned what a sacrament is and its two parts. We will learn more as we go on in our study of the individual sacraments. The question we have before us now is: Dare we neglect the partaking of the sacraments?

This question, in the eyes of most members of the church, would be one to which they would certainly have the right answer. The problem is that to so many members of the church the answer is purely academic. It is academic and proven to be such by the actions of those same members. In short, they are covenant-breakers!

Too many times we fail to realize that neglect of the sacraments of Baptism and the Lord’s Supper make us covenant-breakers. Under the Old Testament it is very plain that neglect of the signs and seals of the covenant was pronounced as covenant-breaking by the Almighty, Sovereign God. And yet we fail so many times to realize that the neglect of the New Testament equivalents must be pronounced as covenant-breaking by the same God.

Time and time again ministers are faced with the problem of parents who, by their very membership in a church that teaches and practices infant baptism, are neglectful in the important area of presenting their children for baptism. The greater problem though is the church member who absents himself from the Lord’s Supper time and time again. There does not seem to be any attitude of obligation on the part of the believer in this regard.

Charles Hodge in his book The Way of Life said that “the public confession of Christ is an indispensable condition of discipleship; that this confession must be made by attending on the ordinances which he has appointed; that these ordinances are not only the signs and seals of spiritual blessings, but are made, by the Holy Spirit, to the believer, effectual means of grace; that attendance upon them is, therefore, an indispensable duty …” May God keep us faithful in this regard. May we never be considered as covenant-breakers before Him!

Published by The SHIELD and SWORD, INC.
Dedicated to instruction in the Westminster Standards for use as a bulletin insert or other methods of distribution in Presbyterian churches.
Leonard T. Van Horn, Editor.
Vol. 6, No. 9 (September, 1967)

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