The Westminster Larger Catechism E-Book

• Herausgeber: Jazzybee Verlag
• Kategorie: Religion und Spiritualität
• Sprache: Englisch

Seitenzahl: 89

Veröffentlichungsjahr: 2012

Beschreibung

The Westminster Larger Catechism, along with the Westminster Shorter Catechism, is a central catechism of Calvinists in the English tradition throughout the world. In 1643 when the Long Parliament of England called the Westminster Assembly to produce the Westminster Confession, it also asked for a directory of "catechising". The Assembly asked Herbert Palmer to produce a draft of the Larger Catechism. Robert Baillie and other Scottish delegates found the work disappointing. In December 1643 a committee was formed to write the Catechism. In January 1647 the Assembly gave up writing one catechism and split it into two. The Westminster Shorter Catechism was to be "easier to read and concise for beginners" and the Larger Catechism was to be "more exact and comprehensive". The Catechism was completed by the Westminster Assembly in 1647. (courtesy of wikipedia.com)

Leseprobe

The Westminster Larger Catechism

Contents:

The Reformation In England And Scotland

The Westminster Larger Catechism

Question 1:

Question 20:

Question 40:

Question 60:

Question 80:

Question 100:

Question 120:

Question 140:

Question 160:

Question 180:

The Westminster Larger Catechism

Jazzybee Verlag Jürgen Beck

86450 Altenmünster, Germany

ISBN: 9783849620301

www.jazzybee-verlag.de

[email protected]

The Reformation In England And Scotland

By Johann Peter Kirsch

The Reformation received its final form in England during the reign of Queen Elizabeth (1558-1603). On the basis of the liturgy established in the "Book of Common Prayer" under Edward VI (1547-53) and the confession of Forty-two Articles composed by Archbishop Cranmer and Bishop Ridley in 1552, and after Queen Mary (1553-58) had failed to restore her country to union with Rome and the Catholic Faith, the ascendancy of Anglicanism was established in England by Elizabeth. The Forty-two Articles were revised, and, as the Thirty-nine Articles of the Anglican Church, became in 1562 the norm of its religious creed. The ecclesiastical supremacy of the queen was recognized, an oath to this effect (Oath of Supremacy) being required under penalty of removal from office and loss of property. Several prelates and the universities offered resistance, which was overcome by force. The majority of the lower clergy took the oath, which was demanded with ever-increasing severity from all members of the House of Commons, all ecclesiastics, barristers, and teachers. In externals much of the old Catholic form of worship was retained. After the failure of the movement in favour of Mary Stuart of Scotland, who had fled to England in 1568, the oppression of the English Catholics was continued with increasing violence. Besides the Anglican Established Church there were in England the Calvinistic Nonconformists, who opposed a presbyterian popular organization to the episcopal hierarchy; like the Catholics, they were much oppressed by the rulers of England.

In Scotland the social and political situation gave a great impetus to the Reformation, aided by the ignorance and rudeness of the clergy (to a great extent the result of the constant feuds). The nobility used the Reformation as a weapon in their war against the royal house, which was supported by the higher clergy. Already under James V (1524-42) supporters of the Lutheran doctrines e.g. Patrick Hamilton, Henry Forest, and Alexander Seton, the king's confessor, came forward as Reformers. The first two were executed, while the last fled to the Continent. However, the heretical doctrines continued to find fresh adherents. On the death of James V his daughter and heiress was only eight days old. The office of regent fell to James Hamilton, who, though previously of Protestant sentiments, returned to the Catholic Church and supported Archbishop David Beaton in his energetic measures against the innovators. After the execution of the Reformer George Wishart, the Protestants formed a conspiracy against the archbishop, attacked him in his castle in 1545, and put him to death. The rebels (among them John Knox), joined by 140 nobles, then fortified themselves in the castle. Knox went to Geneva in 1546, there embraced Calvinism, and from 1555 was the leader of the Reformation in Scotland, where it won the ascendancy in the form of Calvinism. The political confusion prevailing in Scotland from the death of James V facilitated the introduction of the Reformation.

The fundamental forms of the Reformation were Lutheranism, Zwinglianism, Calvinism, and Anglicanism. Within each of these branches, however, conflicts arose in consequence of the diverse views of individual representatives. By negotiations, compromises, and formulae of union it was sought, usually without lasting success, to establish unity. The whole Reformation, resting on human authority, presented from the beginning, in the face of Catholic unity of faith, an aspect of dreary dissension. Besides these chief branches appeared numerous other forms, which deviated from them in essential points, and gradually rise to the countless divisions of Protestantism. The chief of these forms may be shortly reviewed.

The Anabaptists, who appeared in Germany and German Switzerland shortly after the appearance of Luther and Zwingli, wished to trace back their conception of the Church to Apostolic times. They denied the validity of the baptism of children, saw in the Blessed Eucharist merely a memorial ceremony, and wished to restore the Kingdom of God according to their own heretical and mystical views. Though attacked by the other Reformers, they won supporters in many lands. From them also issued the Mennonites, founded by Menno Simonis (d. 1561).The Schwenkfeldians were founded by Kaspar of Schwenkfeld, aulic councillor of Duke Frederick of Liegnitz and canon. At first he associated himself with Luther, but from 1525 he opposed the latter in his Christology, as well as in his conception of the Eucharist, and his doctrine of justification. Attacked by the German reformers, his followers were able to form but a few communities. The Schwenkfeldians still maintain themselves in North America.Sebastian Franck (1499-1542), a pure spiritualist, rejected every external form of ecclesiastical organization, and favoured a spiritual, invisible Church. He thus abstained from founding a separate community, and sought only to disseminate his ideas.The Socinians and other Anti-Trinitarians. Some individual members of the early Reformers attacked the fundamental doctrine of the Blessed Trinity, especially the Spaniard Miguel Servede (Servetus), whose writing, "De Trinitatis erroribus", printed in 1531, was burned by Calvin in Geneva in 1553. The chief founders of Anti-Trinitarianism were Laelius Socinus, teacher of jurisprudence at Siena, and his nephew, Faustus Socinus. Compelled to fly from their home, they maintained themselves in various parts, and founded special Socinian communities. Faustus disseminated his doctrine especially in Poland and Transylvania.Valentine Weigel (1533-1588) and Jacob Böhme (d. 1624), a shoemaker from Gorlitz, represented a mystical pantheism, teaching that the external revelation of God in the Bible could be recognized only through an internal light. Both found numerous disciples. Böhme's followers later received ther name of Rosenkreuzer, because it was widely supposed that they stood under the direction of a hidden guide named Rozenkreuz.The Pietists in Germany had as their leader Philip Jacob Spener (1635-1705). Pietism was primarily a reaction against the barren Lutheran orthodoxy, and regarded religion mainly a thing of the heart.The Inspiration Communities originated in Germany during the seventeenth and eighteenth centuries with various apocalyptic visionaries. They regarded the kingdom of the Holy Ghost as arrived, and believed in the universal gift of prophecy and in the millennium. Among the founders of such visionary societies were Johann Wilhelm Petersen (d. 1727), superintendent at Luneberg, and Johann Konrad Duppel (b. 1734), a physician at Leiden.The Herrnhuter were founded by Count Nicholas of Zinzendorf (b. 1700; d. 1760). On the Hutberg, as it was called, he established the community of Herrnhut, consisting of Moravian Brethren and Protestants, with a special constitution. Stress was laid on the doctrine of the Redemption, and strict moral discipline was inculcated. This community of Brethren spread in many lands.The Quakers were founded by John George Fox of Drayton in Leicestershire (1624-1691). He favoured a visionary spiritualism, and found in the soul of each man a portion of the Divine intelligence. All are allowed to preach, according as the spirit incites them. The moral precepts of this sect were very strict.The Methodists were founded by John Wesley. In 1729 Wesley instituted, with his brother Charles and his friends Morgan and Kirkham, an association at Oxford for the cultivation of the religious and ascetic life, and from this society Methodism developed.The Baptists originated in England in 1608. They maintained that baptism was necessary only for adults, upheld Calvinism in its essentials, and observed the Sabbath on Saturday instead of Sunday.The Swedenborgians are named after their founder Emmanuel Swedenborg (d. 1772), son of a Swedish Protestant bishop. Believing in his power to communicate with the spirit-world and that he had Divine revelations, he proceeded on the basis of the latter to found a community with a special liturgy, the "New Jerusalem". He won numerous followers, and his community spread in many lands.The Irvingites are called after their founder, Edward Irving, a native of Scotland and from 1822 preacher in a Presbyterian chapel in London.The Mormons were founded by Joseph Smith, who made his appearance with supposed revelations in 1822.

Besides these best-known secondary branches of the Reformation movement, there are many different denominations; for from the Reformation the evolution of new forms has always proceeded, and must always proceed, inasmuch as subjective arbitrariness was made a principle by the heretical teaching of the sixteenth century.