Category Archives: Religion

Quote for the Day:

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Maker of the sun,  he is made under the sun.  In the Father he remains, from his mother he goes forth.  Creator of heaven and earth, he was born on earth under heaven.  Unspeakably wise, he is wisely speechless.  Filling the world, he lies in a manger.  Ruler of the starts, he nurses at his mother’s breast.  he is both great in the nature of God, and small in the form of a servant.
-St. Augustine

Quote for the Day:

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The Collect for the Second Sunday in Advent

BLESSED Lord, who hast caused all holy Scriptures to be written for our learning; Grant that we may in such wise hear them, read, mark, learn, and inwardly digest them, that by patience and comfort of thy holy Word, we may embrace, and ever hold fast, the blessed hope of everlasting life, which thou hast given us in our Saviour Jesus Christ. Amen.

(Open Bible by: DrGBB)

The cup that we bless …

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Being one of the few full time ministers among the country churches in our presbytery has meant that I’ve often had the task of helping serve many of our smaller country churches when they are without a pastor.  This has meant getting lost on many rambling county roads, preaching to congregations of 2-4 people at times and moderating some pretty interesting session*  meetings.  It has also meant serving communion when congregations were without an ordained minister for extended periods of time.

On one such occasion I met with a little country church as soon as I could hurry in from my own service.  Their worship was already in progress, one of the elders had spoken and I came in to administer the sacrament.  The communion table was set, the people were reverent.  I was out of breath but managed to read the words of institution.  As I removed the covering from the bread I noticed the standard white pieces of unleavened bread so many churches use — nothing unusual.  I took the cover off of the tray of individual cups, the color of the juice looked a little light … but oh well.  As I said the prayer of consecration I was concerned about how old the juice must be but figured it wouldn’t hurt me.  Then I ate the cracker and drank … Grapico !

No one had thought to bring the Welches so one of the elders ran up to the nearest gas station (no store for 20 miles was going to be open on a Sunday) and got two cans of grape soda out of the Coke machine.

Now I make it a habit of carrying my own elements when I’m asked to serve communion.

(*the governing board of the local congregation)

Image: country road by John Beagle  

CHAP. XXII. The Parson in Sacraments.

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THe Countrey Parson being to administer the Sacraments, is at a stand with himself, how or what behaviour to assume for so holy things. Especially at Communion times he is in a great confusion, as being not only to receive God, but to break, and administer him. Neither findes he any issue in this, but to throw himself down at the throne of grace, saying, Lord, thou knowest what thou didst, when thou appointedst it to be done thus; therefore doe thou fulfill what thou didst appoint; for thou art not only the feast, but the way to it. At Baptisme, being himselfe in white, he requires the presence of all, and Baptizeth not willingly, but on Sundayes, or great dayes. Hee admits no vaine or idle names, but such as are usuall and accustomed. Hee says that prayer with great devotion, where God is thanked for calling us to the knowledg of his grace, Baptisme being a blessing, that the world hath not the like. He willingly and cheerfully crosseth the child, and thinketh the Ceremony not onely innocent, but reverend. He instructeth the God-fathers, and God-mothers, that it is no complementall or light thing to sustain that place, but a great honour, and no less burden, as being done both in the presence of God, and his Saints, and by way of undertaking for a Christian soul. He adviseth all to call to minde their Baptism often; for if wise men have thought it the best way of preserving a state to reduce it to its principles by which it grew great; certainly, it is the safest course for Christians also to meditate on their Baptisme often (being the first step into their great and glorious calling) and upon what termes, and with what vowes they were Baptized. At the times of the Holy Communion, he first takes order with the Church- Wardens, that the elements be of the best, not cheape, or course, much lesse ill-tasted, or unwholsome. Secondly, hee considers and looks into the ignorance, or carelesness of his flock, and accordingly applies himselfe with Catechizings, and lively exhortations, not on the Sunday of the Communion only (for then it is too late) but the Sunday, or Sundayes before the Communion, or on the Eves of all those dayes. If there be any, who having not received yet, are to enter into this great work, he takes the more pains with them, that hee may lay the foundation of future Blessings. The time of every ones first receiving is not so much by yeers, as by understanding: particularly, the rule may be this: When any one can distinguish the Sacramentall from common bread, knowing the Institution, and the difference, hee ought to receive, of what age soever. Children and youths are usually deferred too long, under pretence of devotion to the Sacrament, but it is for want of Instruction; their understandings being ripe enough for ill things, and why not then for better? But Parents, and Masters should make hast in this, as to a great purchase for their children, and servants; which while they deferr, both sides suffer; the one in wanting many excitings of grace; the other, in being worse served and obeyed. The saying of the Catechism is necessary, but not enough; because to answer in form may still admit ignorance: but the Questions must be propounded loosely and wildely, and then the Answerer will discover what hee is. Thirdly, For the manner of receiving, as the Parson useth all reverence himself, so he administers to none but to the reverent. The Feast indeed requires sitting, because it is a Feast; but man’s unpreparednesse asks kneeling. Hee that comes to the Sacrament, hath the confidence of a Guest, and hee that kneels, confesseth himself an unworthy one, and therefore differs from other Feasters: but hee that sits, or lies, puts up to an Apostle: Contentiousnesse in a feast of Charity is more scandall then any posture. Fourthly, touching the frequency of the Communion, the Parson celebrates it, if not duly once a month, yet at least five or six times in the year; as, at Easter, Christmasse, Whitsuntide, afore and after Harvest, and the beginning of Lent. And this hee doth, not onely for the benefit of the work, but also for the discharge of the Church-wardens, who being to present all that receive not thrice a year; if there be but three Communions, neither can all the people so order their affairs as to receive just at those times, nor the Church-Wardens so well take notice who receive thrice, and who not. The thing that stands out to me most about this chapter is the sense of reverence a minister is to have about the sacrament. Dealing with holy things as part of regular work can numb us to the sacred. And in our already more casual age there seems to be a tendency to downplay things, even be flippant about the sacred. So I notice how Herbert seeks to simply approach the sacraments with an attitude of reverence. Notice it is not simply an appearance of reverence, a show to make the congregation feel somber; rather it is a genuine respect, stemming from humble reflection of the pastor’s own unworthiness to break bread and administer the washing.

The other thing I notice is the way Herbert connects the sacraments to the day to day work of ministry: catechizing, discipling and purchasing the appropriate bread for communion. If the law requires church officers to report on parishioners who don’t take communion as often, then you need to make sure you offer the sacrament often enough that they can commune. This connection of the holiest moments with the most basic tasks of communal life reveals the earthiness of Christianity I think a lot of people miss. This earthiness goes against our natural taste for what is “spiritual” but it is the appropriate consequence of the incarnation. We have sacred moments, and while distinct they are never severed from “ordinary” life. We approach the holy with an attitude of reverence, but never of pretense. And we confidently, even “boldly pray as the children of God”; however, this confidence should never be a glib presumption, but rather an assurance in God’s mercy.

(Image of Chalice from hoyasmeg on flickr)

CHAP. XXI. The Parson Catechizing.

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(Note: Catechises is Christian instruction in doctrine and morality, usually through a set of questions and answers known as a catechism.)

THe Countrey Parson values Catechizing highly: for there being three points of his duty, the one, to infuse a competent knowledge of salvation in every one of his Flock; the other, to multiply, and build up this knowledge to a spirituall Temple; the third, to inflame this knowledge, to presse, and drive it to practice, turning it to reformation of life, by pithy and lively exhortations; Catechizing is the first point, and but by Catechizing, the other cannot be attained. Besides, whereas in Sermons there is a kinde of state, in Catechizing there is an humblenesse very sutable to Christian regeneration, which exceedingly delights him as by way of exercise upon himself, and by way of preaching to himself, for the advancing of his own mortification; for in preaching to others, he forgets not himself, but is first a sermon to himself, and then to others; growing with the growth of his Parish. He useth, and preferreth the ordinary Church-Catechism, partly for obedience to Authority, partly for uniformity sake, that the same common truths may be every where professed, especially since many remove from Parish to Parish, who like Christian Souldiers are to give the word, and to satisfie the Congregation by their Catholick answers. He exacts of all the Doctrine of the Catechisme; of the younger sort, the very words; of the elder, the substance. Those he Catechizeth publickly, these privately, giving age honour, according to the Apostles rule, I Tim. 5. I. He requires all to be present at Catechizing: First, for the authority of the work; Secondly, that Parents, and Masters, as they hear the answers prove, may when they come home, either commend or reprove, either reward or punish. Thirdly, that thoseof the elder sort, who are not well grounded, may then by an honourable way take occasion to be better instructed. Fourthly, that those who are well grown in the knowledg of Religion, may examine their grounds, renew their vowes, and by occasion of both, inlarge their meditations. When once all have learned the words of the Catechisme, he thinks it the most usefull way that a Pastor can take, to go over the same, but in other words: for many say the Catechisme by rote, as parrats, without ever piercing into the sense of it. In this course the order of the Catechisme would be kept, but the rest varyed: as thus, in the Creed: How came this world to be as it is? Was it made, or came it by chance? Who made it? Did you see God make it? Then are there some things to be beleeved that are not seen? Is this the nature of beliefe? Is not Christianity full of such things, as are not to be seen, but beleeved? You said, God made the world; Who is God? And so forward, requiring answers to all these, and helping and cherishing the Answerer, by making the Question very plaine with comparisons, and making much even of a word of truth from him. This order being used to one, would be a little varyed to another. And this is an admirable way of teaching, wherein the Catechized will at length finde delight, and by which the Catechizer, if he once get the skill of it, will draw out of ignorant and silly souls, even the dark and deep points of Religion. Socrates did thus in Philosophy, who held that the seeds of all truths lay in every body, and accordingly by questions well ordered he found Philosophy in silly Trades-men. That position will not hold in Christianity, because it contains things above nature: but after that the Catechisme is once learn’d, that which nature is towards Philosophy, the Catechism is towards Divinity. To this purpose, some dialogues in Plato were worth the reading, where the singular dexterity of Socrates in this kind may be observed, and imitated. Yet the skill consists but in these three points: First, an aim and mark of the whole discourse, whither to drive the Answerer, which the Questionist must have in his mind before any question be propounded, upon which and to which the questions are to be chained. Secondly, a most plain and easie framing the question, even containing in vertue the answer also, especially to the more ignorant. Thirdly, when the answerer sticks, an illustrating the thing by something else, which he knows, making what hee knows to serve him in that which he knows not: As, when the Parson once demanded after other questions about mans misery; since man is so miserable, what is to be done? And the answerer could not tell; He asked him again, what he would do, if he were in a ditch? This familiar illustration made the answer so plaine, that he was even ashamed of his ignorance; for he could not but say, he would hast out of it as fast as he could. Then he proceeded to ask, whether he could get out of the ditch alone, or whether he needed a helper, and who was that helper. This is the skill, and doubtlesse the Holy Scripture intends thus much, when it condescends to the naming of a plough, a hatchet, a bushell, leaven, boyes piping and dancing; shewing that things of ordinary use are not only to serve in the way of drudgery, but to be washed and cleansed, and serve for lights even of Heavenly Truths. This is the Practice which the Parson so much commends to all his fellow-labourers; the secret of whose good consists in this, that at Sermons, and Prayers, men may sleep or wander; but when one is asked a question, he must discover what he is. This practice exceeds even Semons in teaching: but there being two things in Sermons, the one Informing, the other Inflaming; as Sermons come short of questions in the one, so they farre exceed them in the other. For questions cannot inflame or ravish, that must be done by a set, and laboured, and continued speech.

This is possibly the most succinct theory of Christian Education I’ve ever seen. In this Herbert makes the distinction between preaching and teaching (noting that teaching is better suited to instruct but preaching more for inspiring) and gives three goals for Christian education: 1. to lead to saving faith, 2. to give spiritual growth to believers and 3. to bring Biblical knowledge in to active life. I think anyone who believes that past education was simply memorizing and responding by rote should read this, where Herbert himself recognizes that simple ‘parrating’ isn’t sufficient.
However, note that simple memorization is seen as a beginning point, which classical educational philosophy recognizes. We have to start with some content and we gain this by basic grasping of vocabulary. Herbert offers advice how to move this basic grasp into deeper knowledge: vary the order and the questions so that the catechumen has to actually think and then lead deeper by making analogies. (It seems we have turned common sense on its head by asking beginners to “express themselves” before they gain a basic knowledge of content to understand it or even a solid vocabulary with which to do so.

(Image is : Plimoth Plantation father and son by romulusnr)