DOCSLIB.ORG

Presbyterian Church (Usa) Part I Book of Confessions

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Presbyterian Church (Usa) Part I Book of Confessions THE CONSTITUTION OF THE PRESBYTERIAN CHURCH (U.S.A.) PART I BOOK OF CONFESSIONS THE CONSTITUTION OF THE PRESBYTERIAN CHURCH (U.S.A.) PART I BOOK OF CONFESSIONS PUBLISHED BY THE OFFICE OF THE GENERAL ASSEMBLY 100 Witherspoon Street Louisville, KY 40202-1396 Copyright © 2016 by the Office of the General Assembly Presbyterian Church (U.S.A.) No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronically, mechanically, photocopy- ing, recording, or otherwise (brief quotations used in magazine or newspaper re- views excepted), without the prior permission of the publisher. The sessions, presbyteries, and synods of the Presbyterian Church (U.S.A.) may use sections of this publication without receiving prior written permission of the publisher. Library of Congress Cataloging-in-Publication Data 978-0-9837536-8-1 Printed in the United States of America Additional copies available at $10.00 each from Presbyterian Distribution Services (PDS), 100 Witherspoon Street, Louisville, KY 40202-1396, or by calling 1-800-524-2612 (PDS). Please specify PDS order #OGA-16-017 CONTENTS Reference Page Numbers Numbers Notes on the Paging and the Indexing .................................................................. i Preface ................................................................................................................ iii Confessional Nature of the Church Report ........................................................... v The Assessment of Proposed Amendments to the Book of Confessions ......... xxvi Confessions 1. The Nicene Creed ............................................ 1.1–1.3 1–3 2. The Apostles’ Creed ........................................ 2.1–2.3 5–7 3. The Scots Confession .................................. 3.01–3.25 9–26 4. The Heidelberg Catechism ...................... 4.001–4.129 27–73 5. The Second Helvetic Confession ............. 5.001–5.260 75–143 6. The Westminster Confession of Faith ..... 6.001–6.178 145–202 7. The Shorter Catechism ............................ 7.001–7.110 203–221 8. The Larger Catechism ............................. 7.111–7.306 223–278 9. The Theological Declaration of Barmen ...... 8.01–8.28 279–284 10. The Confession of 1967 ............................... 9.01–9.56 285–297 11. The Confession of Belhar ............................ 10.1–10.9 299–306 12. A Brief Statement of Faith– Presbyterian Church (U.S.A.) ...................... 11.1–11.6 307–318 Index ........................................................................................................ 319–435 NOTES ON THE PAGING AND THE INDEXING The Book of Confessions contains eleven confessional statements commencing with the Nicene Creed on page numbered 1.1–3. The boldface marginal references indicate the confession number to the left of the decimal and the paragraph numbers to the right of the decimal. The Apostles’ Creed is on page numbered 2.1–.3. The Scots Confession begins on page numbered 3.01–.03. On this numbered page are found Chapters I through III. The boldface marginal references indicate the confession number to the left of the decimal and the chapter numbers to the right of the decimal. The Heidelberg Catechism begins on page numbered 4.001–.002. The boldface marginal references indicate the confession number to the left of the decimal and the question numbers to the right of the decimal. The Second Helvetic Confession begins on page numbered 5.001–.004. The boldface marginal references indicate the confession number to the left of the deci- mal and the paragraph numbers to the right of the decimal. The Westminster Confession of Faith begins on page numbered 6.001–.002. The boldface marginal references indicate the confession number to the left of the decimal and the paragraph numbers to the right of the decimal. The Shorter Catechism begins on page numbered 7.001–.012. The boldface marginal references indicate the confession number to the left of the decimal and the question numbers to the right of the decimal. The Larger Catechism begins on page numbered 7.111–.119. The boldface marginal references indicate the confession number to the left of the decimal and the question numbers to the right of the decimal. The Theological Declaration of Barmen begins on page numbered 8.01–.04. The boldface marginal references indicate the confession number to the left of the decimal and the paragraph numbers to the right of the decimal. The Confession of 1967 begins on page numbered 9.01–.07. The boldface mar- ginal references indicate the confession number to the left of the decimal and the paragraph numbers to the right of the decimal. The Confession of Belhar begins on page number 10.1–.3. The boldface marginal references indicate the confession number to the left of the decimal and the para- graph numbers to the right of the decimal. i BOOK OF CONFESSIONS The Brief Statement of Faith begins on page numbered 11.1–.3. The boldface marginal references indicate the confession number to the left of the decimal and the paragraph numbers to the right of the decimal. The index references refer to the marginal numbers and page numbers. For ex- ample, the references to Image of God are 3.03, 4.006, 4.115, 5.034, 6.023, 7.010, 7.035, 7.127, 7.185, 11.3 (pages 11, 32, 68, 86, 154, 205, 208, 226, 235, 311). The references are to Chapter III of the Scots Confession, Questions 6 and 115 of the Heidelberg Catechism, paragraph 34 of the Second Helvetic Confession of Faith, Questions 10 and 35 of the Shorter Catechism, Questions 17 and 75 of the Larger Catechism, and Line 30 of A Brief Statement of Faith. ii PREFACE The Constitution of the Presbyterian Church (U.S.A.) consists of two vol- umes. Part I of the Constitution is the Book of Confessions, which contains the official texts of the confessional documents. Part II of the Constitution, the Book of Order, is published separately and consists of four sections: The Foundations of Presbyterian Polity, the Form of Government, the Directory for Worship, and the Rules of Discipline. Chapter Two of The Foundations of Presbyterian Polity—“The Church and Its Confessions”—sets forth the church’s understanding of the role and function of the confessions in the life of the church. F-2.01 The Purpose of Confessional Statements The Presbyterian Church (U.S.A.) states its faith and bears witness to God’s grace in Jesus Christ in the creeds and confessions in the Book of Confessions. In these statements the church de- clares to its members and to the world who and what it is, what it believes, and what it resolves to do. These statements identify the church as a community of people known by its convictions as well as by its actions. They guide the church in its study and interpretation of the Scriptures; they summarize the essence of Reformed Christian tradition; they direct the church in maintaining sound doctrines; they equip the church for its work of proclamation. They serve to strengthen per- sonal commitment and the life and witness of the community of believers. The creeds, confessions and catechisms of the Book of Confessions are both historical and contemporary. Each emerged in a particular time and place in re- sponse to a particular situation. Thus, each confessional document should be re- spected in its historical particularity; none should be altered to conform to current theological, ethical, or linguistic norms. The confessions are not confined to the past, however; they do not simply express what the church was, what it used to be- lieve, and what it once resolved to do. The confessions address the church’s current faith and life, declaring contemporary convictions and actions. The 197th General Assembly (1985) adopted “Definitions and Guidelines on Inclusive Language.” This document, reaffirmed by the 212th General Assembly (2000), states that “Effort should be made at every level of the church to use inclu- sive language with respect to the people of God.” Some of the church’s confession- al documents, written before the church committed itself to inclusive language for the people of God, use male language to refer to men and women. Although the original language is retained in the Book of Confessions, readers are reminded of the church’s policy and the commitment the policy expresses. Specific statements in 16th and 17th century confessions and catechisms in the Book of Confessions contain condemnations or derogatory characterizations of the Roman Catholic Church: Chapters XVIII and XXII of the Scots Confession; Ques- tions and Answer 80 of the Heidelberg Catechism; and Chapters II, III, XVII, and XX, of the Second Helvetic Confession. (Chapters XXII, XXV, and XXIX of the Westminster Confession of Faith have been amended to remove anachronous and offensive language. Chapter XXVIII of the French Confession does not have consti- tutional standing.) While these statements emerged from substantial doctrinal dis- iii BOOK OF CONFESSIONS putes, they reflect 16th and 17th century polemics. Their condemnations and char- acterizations of the Catholic Church are not the position of the Presbyterian Church (U.S.A.) and are not applicable to current relationships between the Presbyterian Church (U.S.A.) and the Catholic Church. [Note: These sections have been marked with an asterisk.] The tension between the confessions’ historical and contemporary nature is a fruitful tension within the church. The confessions are not honored if they are robbed of historical particularity by imagining that they are timeless expressions of truth. They are best able to instruct, lead, and guide the church when they are given freedom to speak in their own voices. The confessions are not respected if they are robbed of contemporary authority by imagining that they are historical artifacts. They are best able to instruct, lead, and guide the church when they are given free- dom to speak now to the church and the world. The creeds and confessions of this church arose in response to particular circumstances with- in the history of God’s people.
Load more

Recommended publications
  • The Nicene Creed in the Church David R
    Concordia Journal Volume 41 | Number 1 Article 3 2015 The iceN ne Creed in the Church David Maxwell Concordia Seminary, St. Louis, [email protected] Follow this and additional works at: http://scholar.csl.edu/cj Part of the Practical Theology Commons Recommended Citation Maxwell, David (2015) "The icN ene Creed in the Church," Concordia Journal: Vol. 41: No. 1, Article 3. Available at: http://scholar.csl.edu/cj/vol41/iss1/3 This Article is brought to you for free and open access by Scholarly Resources from Concordia Seminary. It has been accepted for inclusion in Concordia Journal by an authorized administrator of Scholarly Resources from Concordia Seminary. For more information, please contact [email protected]. Maxwell: The Nicene Creed The Nicene Creed in the Church David R. Maxwell Pastors often introduce the recitation of the Nicene Creed with the phrase, “Let us confess our Christian faith in the words of the Nicene Creed.” But what do we mean when we identify the content of the faith with the words of the creed? And how does that summary of the faith actually function in the church? After all, if we are to be creedal Christians in any meaningful sense, we would like to see the creed play a more profound role in the church than merely as a text to be recited. But, from the position of one sitting in the pew, it is not always clear what that role would be. Therefore, I will identify and explore three of the ways the creed has functioned and still functions in the church.
    [Show full text]
  • 21.05.30 the Holy Trinity
    TRINITY SUNDAY 135 NE Randolph Avenue, Peoria, Illinois 61606 Online: www.trinitypeoria.com ~ (309) 676-4609 The Holy Trinity May 30, 2021 Sunday Worship 8:00, 9:30 and 11:00 a.m. WELCOME IN THE NAME OF OUR RISEN LORD Welcome to Trinity! Today in the Divine Service God proclaims to us through Word and Sacrament the forgiveness, love, and salvation that He has won for us through the death and resurrection of His Son Jesus Christ. LARGE PRINT BULLETINS are available from an usher for persons with vision difficulties. WORSHIPPING WITH OUR CHILDREN This week we celebrate God as the Trinity. The word “Trinity” means “three.” For Christians the word helps us understand that God shows Himself to us as “Father, Son and Holy Spirit.” He is three persons in one God. Only He can do that! It is hard for us to understand exactly how God works but the one thing we know for sure is that God the Father loves us so much that God the Son, Jesus, was sent to give His life to pay for our sins and then rose to life again so that we could live forever. God the Holy Spirit, many times shown as a dove, gives us faith to believe that God loves us this much! See how many triangles you can find in church. Ideas adapted from Kids in the Divine Service by Christopher I. Thoma. ©2000 by the Commission on Worship of The Lutheran Church-Missouri Synod. All rights reserved. Divine Service - Setting Two + We Come Into God’s Presence + In celebration of Trinity Sunday, we will confess the Athanasian Creed separated into four parts throughout our liturgy.
    [Show full text]
  • The Virtue of Penance in the United States, 1955-1975
    THE VIRTUE OF PENANCE IN THE UNITED STATES, 1955-1975 Dissertation Submitted to The College of Arts and Sciences of the UNIVERSITY OF DAYTON In Partial Fulfillment of the Requirements for The Degree Doctor of Philosophy in Theology By Maria Christina Morrow UNIVERSITY OF DAYTON Dayton, Ohio December 2013 THE VIRTUE OF PENANCE IN THE UNITED STATES, 1955-1975 Name: Morrow, Maria Christina APPROVED BY: _______________________________________ Sandra A. Yocum, Ph.D. Committee Chair _______________________________________ William L. Portier, Ph.D. Committee Member Mary Ann Spearin Chair in Catholic Theology _______________________________________ Kelly S. Johnson, Ph.D. Committee Member _______________________________________ Jana M. Bennett, Ph.D. Committee Member _______________________________________ William C. Mattison, III, Ph.D. Committee Member iii ABSTRACT THE VIRTUE OF PENANCE IN THE UNITED STATES, 1955-1975 Name: Morrow, Maria Christina University of Dayton Advisor: Dr. Sandra A. Yocum This dissertation examines the conception of sin and the practice of penance among Catholics in the United States from 1955 to 1975. It begins with a brief historical account of sin and penance in Christian history, indicating the long tradition of performing penitential acts in response to the identification of one’s self as a sinner. The dissertation then considers the Thomistic account of sin and the response of penance, which is understood both as a sacrament (which destroys the sin) and as a virtue (the acts of which constitute the matter of the sacrament but also extend to include non-sacramental acts). This serves to provide a framework for understanding the way Catholics in the United States identified sin and sought to amend for it by use of the sacrament of penance as well as non-sacramental penitential acts of the virtue of penance.
    [Show full text]
  • On the Historical Origins of the Heidelberg Catechism
    Acta Theologica 2014 Suppl 20: 16-34 DOI: http://dx.doi.org/10.4314/actat.v20i1.2S ISSN 1015-8758 © UV/UFS <http://www.ufs.ac.za/ActaTheologica> C. Strohm ON THE HISTORICAL ORIGINS OF THE HEIDELBERG CATECHISM ABSTRACT Reflection on the origins of the Heidelberg Catechism reveals it to be a document of understanding between Calvinistic-Reformed, Zwinglian and Lutheran-Philippistic tendencies within Protestantism. One important reason for the success of the Heidelberg Catechism was the fact that each one of these groups appreciated the Catechism. At the same time it clearly distances itself from Tridentine Catholicism and from the Gnesio-Lutheran variant of Lutheranism. This occurs mainly in the doctrine of the Lord’s Supper. The repudiation of the mass as “condemnable idolatry” is a result of the orientation to the Reformation of John Calvin. Here papal religion was seen as superstition and a fundamental violation of the true worship of God as well as an infringement of God’s honour. The experience of persecution by the Papal church in France and the Netherlands aggravated the criticism. The most famous and influential part of the Heidelberg Catechism is its first question and answer: Q. What is your only comfort in life and in death? A. That I am not my own, but belong – body and soul, in life and in death – to my faithful Savior, Jesus Christ. He has fully paid for all my sins with his precious blood, and has set me free from the tyranny of the devil. He also watches over me in such a way that not a hair can fall from my head without the will of my Father in heaven; in fact, all things must work together for my salvation.
    [Show full text]
  • The Nicene Creed
    THE NICENE CREED [TEXT] The Nicene Creed In the first three centuries, the church found itself in a hostile environment. On the one hand, it grappled with the challenge of relating the language of the gospel, developed in a Hebraic and Jewish-Christian context, to a Graeco-Roman world. On the other hand, it was threatened not only by persecution, but also by ideas that were in conflict with the biblical witness. In A.D. 312, Constantine won control of the Roman Empire in the battle of Milvian Bridge. Attributing his victory to the intervention of Jesus Christ, he elevated Christianity to favored status in the empire. “One God, one Lord, one faith, one church, one empire, one emperor” became his motto. The new emperor soon discovered that “one faith and one church” were fractured by theological disputes, especially conflicting understandings of the nature of Christ, long a point of controversy. Arius, a priest of the church in Alexandria, asserted that the divine Christ, the Word through whom all things have their existence, was created by God before the beginning of time. Therefore, the divinity of Christ was similar to the divinity of God, but not of the same essence. Arius was opposed by the bishop, Alexander, together with his associate and successor Athanasius. They affirmed that the divinity of Christ, the Son, is of the same substance as the divinity of God, the Father. To hold otherwise, they said, was to open the possibility of polytheism, and to imply that knowledge of God in Christ was not final knowledge of God.
    [Show full text]
  • The Scots Confession 1560
    Understanding the Confessions The Scots Confession The Scots Confession 1560 The Reformation Period The historical and political context • In the 40 years prior to 1560, the Kirk in Scotland had been impacted by: • the distribution of Tyndale’s New Testament, • internal calls for church reform, • the death of a significant number of protestant martyrs, • Luther’s writing on justification by faith alone, • and the rise of a protestant nobility reflected in the ascendancy and centrality of John Knox and The Lords of the Congregation. • Scotland’s relationship with England and France, and the roles of Mary of Guise and her daughter, Mary Queen of Scots, also shade the historical context for the Scots Confession. • The Scottish Parliament, after the Queen’s death in 1560, declared Scotland a Protestant nation and asked six clergy, including John Knox, to frame a confession of faith. They completed their work in four days. • The document was ratified by Parliament as “doctrine grounded upon the infallible Word of God.” • The Confession became the chief subordinate standard of the Church of Scotland until superseded, but not annulled, by the Westminster Confession in 1647. The distinctive nature of Reformation theology in Scots • The Scots Confession’s 25 articles and reflects the Calvinistic theology of Geneva and Zürich, rather than the emphasis of Luther at Wittenberg. • The opening article demonstrate the heart of Reformed theology, intentionally focusing on he who “is eternal, infinite, immeasurable, incomprehensible, omnipotent, invisible; one in substance and yet distinct in three persons, the Father, the Son and the Holy Ghost.” • The remaining articles focus on: • humanity as integral to the created order, • the nature of original sin and God’s covenant promises, • God’s preservation of the Kirk (church), • and the incarnation, life, ministry, death, resurrection, and ascension of Christ.
    [Show full text]
  • The Heidelberg Catechism on the Sacraments
    The Heidelberg Catechism on the Sacraments 65 Q. It is through faith alone that we share in Christ and all his benefits: where then does that faith come from? A. The Holy Spirit produces it in our hearts1 by the preaching of the holy gospel,2 and confirms it by the use of the holy sacraments.3 1 John 3:5; 1 Cor. 2:10-14; Eph. 2:8 2 Rom. 10:17; 1 Pet. 1:23-25 3 Matt. 28:19-20; 1 Cor. 10:16 66 Q. What are sacraments? A. Sacraments are visible, holy signs and seals. They were instituted by God so that by our use of them he might make us understand more clearly the promise of the gospel, and seal that promise.1 And this is God's gospel promise: to grant us forgiveness of sins and eternal life by grace because of Christ's one sacrifice accomplished on the cross.2 1 Gen. 17:11; Deut. 30:6; Rom. 4:11 2 Matt. 26:27-28; Acts 2:38; Heb. 10:10 67 Q. Are both the word and the sacraments then intended to focus our faith on the sacrifice of Jesus Christ on the cross as the only ground of our salvation? A. Yes! In the gospel the Holy Spirit teaches us and by the holy sacraments confirms that our entire salvation rests on Christ's one sacrifice for us on the cross.1 1 Rom. 6:3; 1 Cor. 11:26; Gal. 3:27 68 Q. How many sacraments did Christ institute in the New Testament? A.
    [Show full text]
  • The Nicene Creed: the Niceno- the Apostles’ Creed: Caesarea: Constantinopolitan Creed
    Jonathan J. Armstrong, Ph.D. Moody Bible Institute The Creed of Eusebius of The Nicene Creed: The Niceno- The Apostles’ Creed: Caesarea: Constantinopolitan Creed: We believe in one only God, We believe in one God, the We believe in one God, the I believe in God the Father Father almighty, maker of all things Father almighty, creator of things Father almighty, maker of heaven almighty, maker of heaven and earth; visible and invisible; and earth, and of all things visible And in Jesus Christ his only Son visible and invisible; And in one Lord Jesus Christ, the and invisible; our Lord, who was conceived by the And in the Lord Jesus Christ, for he Son of God, the only-begotten of his And in one Lord Jesus Christ, the Holy Ghost, born of the Virgin Mary, is the Word of God, God of God, light Father, of the substance of the only begotten Son of God, begotten of light, life of life, his only Son, the Father, God of God, light of light, of his Father before all worlds, light suffered under Pontius Pilate, was first-born of all creatures, begotten very God of very God, begotten, not of light, very God of very God, crucified, dead, and buried; he of the Father before all time, by made, being of one substance begotten not made, being of one descended into hell; the third day he (ὁμοούσιον) with the Father, by whom also everything was created, substance with the Father, by whom rose again from the dead; he whom all things were made, both all things were made, who for us men who became flesh for our ascended into heaven, and sits on which be in heaven and in earth, who and for our salvation came down the right hand of God the Father redemption, who lived and suffered for us men and for our salvation from heaven and was incarnate by among men, rose again the third day, came down from heaven and was the Holy Ghost and the Virgin Mary, almighty; from thence he shall come returned to the Father, and will come incarnate and was made man.
    [Show full text]
  • The Athanasian Creed
    The Athanasian Creed So likewise the Father is almighty, For the right faith is that we believe the Son almighty, and the Holy and confess that our Lord Jesus Christianity constantly struggles to keep the Faith free from false Spirit almighty. Christ, the Son of God, philosophies. And yet They are not three is God and man; In Fourth Century Alexandria, Egypt, a persuasive preacher with a logical almighties but One Almighty. God of the substance of the Father, mind used a philosophical concept foreign to the Scriptures in order to explain So the Father is God, the Son is begotten before the worlds; the connection between Jesus and his Father. Arius borrowed from the popular God, and the Holy Spirit is God. and man of the substance of His And yet They are not three mother, born in the world. Greek concept that a “god,” by nature, had to be high, distant and almighty; Gods but one God. Perfect God and perfect man, of a reason- and that humans, consequently, had to be low, spatial and inferior. So likewise the Father is Lord, the able soul and human flesh subsisting. Arius taught that only the Father was really a proper God. Because Jesus Son Lord, and the Holy Spirit Lord. Equal to the Father as touching was human, he was therefore only a creature (created by God) and therefore And yet They are not three His Godhead and inferior to the did not really possess any divine qualities. Lords but One Lord. Father as touching His The problem: when Arius denied the divinity of Christ, he destroyed God’s For as we are compelled by the manhood; role in accomplishing our salvation.
    [Show full text]
  • Answer: the Sacraments Are Holy Visible Signs
    I. Heidelberg Catechism on Sacraments Question 66. What are the sacraments? Answer: The sacraments are holy visible signs and seals, appointed of God for this end, that by the use thereof, he may the more fully declare and seal to us the promise of the gospel, viz., that he grants us freely the remission of sin, and life eternal, for the sake of that one sacrifice of Christ, accomplished on the cross. Gen.17:11 Rom.4:11 Deut.30:6 Lev.6:25 Heb.9:7 Heb.9:8 Heb.9:9 Heb.9:24 Ezek.20:12 Isa.6:6 Isa.6:7 Isa.54:9 Question 67. Are both word and sacraments, then, ordained and appointed for this end, that they may direct our faith to the sacrifice of Jesus Christ on the cross, as the only ground of our salvation? Answer: Yes, indeed: for the Holy Ghost teaches us in the gospel, and assures us by the sacraments, that the whole of our salvation depends upon that one sacrifice of Christ which he offered for us on the cross. Rom.6:3 Gal.3:27 Question 68. How many sacraments has Christ instituted in the new covenant, or testament? Answer: Two: namely, holy baptism, and the holy supper. Question 69. How art thou admonished and assured by holy baptism, that the one sacrifice of Christ upon the cross is of real advantage to thee? Answer: Thus: That Christ appointed this external washing with water, (a) adding thereto this promise, (b) that I am as certainly washed by his blood and Spirit from all the pollution of my soul, that is, from all my sins, (c) as I am washed externally with water, by which the filthiness of the body is commonly washed away.
    [Show full text]
  • The Book of Common Prayer
    The Book of Common Prayer and Administration of the Sacraments and Other Rites and Ceremonies of the Church Together with The Psalter or Psalms of David According to the use of The Episcopal Church Church Publishing Incorporated, New York Certificate I certify that this edition of The Book of Common Prayer has been compared with a certified copy of the Standard Book, as the Canon directs, and that it conforms thereto. Gregory Michael Howe Custodian of the Standard Book of Common Prayer January, 2007 Table of Contents The Ratification of the Book of Common Prayer 8 The Preface 9 Concerning the Service of the Church 13 The Calendar of the Church Year 15 The Daily Office Daily Morning Prayer: Rite One 37 Daily Evening Prayer: Rite One 61 Daily Morning Prayer: Rite Two 75 Noonday Prayer 103 Order of Worship for the Evening 108 Daily Evening Prayer: Rite Two 115 Compline 127 Daily Devotions for Individuals and Families 137 Table of Suggested Canticles 144 The Great Litany 148 The Collects: Traditional Seasons of the Year 159 Holy Days 185 Common of Saints 195 Various Occasions 199 The Collects: Contemporary Seasons of the Year 211 Holy Days 237 Common of Saints 246 Various Occasions 251 Proper Liturgies for Special Days Ash Wednesday 264 Palm Sunday 270 Maundy Thursday 274 Good Friday 276 Holy Saturday 283 The Great Vigil of Easter 285 Holy Baptism 299 The Holy Eucharist An Exhortation 316 A Penitential Order: Rite One 319 The Holy Eucharist: Rite One 323 A Penitential Order: Rite Two 351 The Holy Eucharist: Rite Two 355 Prayers of the People
    [Show full text]
  • THE CATHOLIC UNIVERSITY of AMERICA Doctrina Christiana
    THE CATHOLIC UNIVERSITY OF AMERICA Doctrina Christiana: Christian Learning in Augustine's De doctrina christiana A DISSERTATION Submitted to the Faculty of the Department of Medieval and Byzantine Studies School of Arts and Sciences Of The Catholic University of America In Partial Fulfillment of the Requirements For the Degree Doctor of Philosophy © Copyright All Rights Reserved By Timothy A. Kearns Washington, D.C. 2014 Doctrina Christiana: Christian Learning in Augustine's De doctrina christiana Timothy A. Kearns, Ph.D. Director: Timothy B. Noone, Ph.D. In the twentieth century, Augustinian scholars were unable to agree on what precisely the De doctrina christiana is about as a work. This dissertation is an attempt to answer that question. I have here employed primarily close reading of the text itself but I have also made extensive efforts to detail the intellectual and social context of Augustine’s work, something that has not been done before for this book. Additionally, I have put to use the theory of textuality as developed by Jorge Gracia. My main conclusions are three: 1. Augustine intends to show how all learned disciplines are subordinated to the study of scripture and how that study of scripture is itself ordered to love. 2. But in what way is that study of scripture ordered to love? It is ordered to love because by means of such study exegetes can make progress toward wisdom for themselves and help their audiences do the same. 3. Exegetes grow in wisdom through such study because the scriptures require them to question themselves and their own values and habits and the values and habits of their culture both by means of what the scriptures directly teach and by how readers should (according to Augustine) go about reading them; a person’s questioning of him or herself is moral inquiry, and moral inquiry rightly carried out builds up love of God and neighbor in the inquirer by reforming those habits and values out of line with the teachings of Christ.
    [Show full text]