What does the new ACNA catechism teach about the sacraments? (Part 3)

By Robin G. Jordan

In this seventh article in the series, “The New ACNA Catechism – A Closer Look,” we continue our examination of the section on sacraments in Part II of Being a Christian: An Anglican Catechism. We will be looking at the questions and answers on the sacrament of the Lord’s Supper.

110. Why did Christ institute the sacrament of Holy Communion?.

He instituted it for the continued remembrance of the sacrifice of his atoning death, and to convey the benefits the faithful receive through that sacrifice. (Luke 22:17-20; 1 Corinthians 10:16-17)

In the answer to question 110 the new ACNA catechism differs significantly from the answer to the corresponding question in the 1662 Prayer Book Catechism.

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.

In none of the Institutional Narratives does our Lord suggest that he is instituting the Lord’s Supper to convey the benefits of his passion and death on the cross.

1 Corinthians 10:16-17 is cited in support of the doctrinal position articulated in the last clause of the answer to question 110. Anglicans have historically disagreed on the interpretation of 1 Corinthians 10:16-17. Some argue that Paul speaking literally; others argue that he was speaking figuratively.

In its choice of language the answer to question 110 appears to tie the receipt of the benefits of Christ’s passion and sacrifice exclusively to the receipt of the sacrament. This, however, is not what the Scriptures or the Anglican formularies teach. They teach that the benefits of Christ’s passion and death are appropriated by faith.

Here again we have another example of the catechism’s espousal of the doctrinal position of a particular school of Anglican thought, a school of thought that does not fully accept the authority of the Bible and the Anglican formularies.

111. What is the outward and visible sign in Holy Communion?

The visible sign is bread and wine, which Christ commands us to receive. (1 Corinthians 11:23)

Compare this answer with the answer to the corresponding question in the 1662 Prayer Book Catechism.

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.

Note that the 1662 Prayer Book Catechism uses the Scriptural term, “the Lord’s Supper,” and keeps the answer to the question fairly simple.

The Scripture references in the new ACNA catechism suggest a lack of familiarity with the Scriptures and their proper use in doctrinal papers and other theological statements. If the authors of the catechism wanted to show that our Lord had commanded us to receive the bread and wine of the Lord’s Supper, they should have cited the Scripture references for the entire Institutional Narrative in 1 Corinthians, not for the words with which Paul introduced that narrative.

For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, “This is my body which is for you. Do this in remembrance of me.” [Or as my memorial] In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” [Or as my memorial] For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes. (ESV)

There is a lack of consistency in how Scripture references are used in the new ACNA catechism. At times they give the appearance of having been taken from another document. It is also not evident at first glance in how a particular Scripture reference is being used or to what part of an answer it is pertains. The Scripture references are just lumped together in parentheses after the answer.

112. What is the inward and spiritual thing signified?

The spiritual thing signified is the body and blood of Christ, which are truly taken and received in the Lord’s Supper by faith. (1 Corinthians 10:16-18; 11:27; John 6:52-56)

Compare this question and answer with the corresponding question and answer in the 1662 Prayer Book Catechism.

Question. What is the inward part, or thing signified?

Answer. The Body and Blood of Christ, which are verily and indeed taken and received by the faithful in the Lord's Supper.

In interpreting the doctrine of the 1662 Book of Common Prayer on the sacrament of the Lord’s Supper, attention must be given not only to this question and answer in the Prayer Book Catechism but also to the Declaration on Kneeling and the Communion of the Sick in the Prayer Book and to Article 28 in the Articles of Religion. The Declaration on Kneeling teaches that the Body and Blood of Christ are not substantively present in the bread and wine of the Lord’s Supper. The rubrics in the Communion of the Sick teach that the grace and benefits that Christ procured for us by the offering of himself on the cross may be appropriated by faith without consuming the bread and wine. Article 28 teaches that the Body and Blood of Christ are taken and received”only after a heavenly and spiritual manner” in the Lord’s Supper.

In order to prevent misinterpretation the Irish Book of Common Prayer adds the following question and answer to the Prayer Book Catechism:

Question. After what manner are the Body and Blood of Christ taken and received in the Lord's Supper?

Answer. Only after a heavenly and, spiritual manner; and the mean whereby they are taken and received is Faith.

The answer to question 112 cites in support of what it teaches three passage of Scriptures--1 Corinthians 10:16-18; 11:27; John 6:52-56. While Anglicans agree that 1 Corinthians 10: 16 refers to the Lord’s Supper, they do not agree on how this verse should be interpreted. While some Anglicans interpret 1 Corinthians 10:18 as a reference to the Lord’s Supper and even interpret it as supporting their doctrinal views on eucharistic sacrifice, other Anglican disagree with their interpretation of this verse.

Anglicans also disagree on the meaning of “the body and blood of Christ” in 1 Corinthians 11:27.

While Anglo-Catholics interpret John 6:52-56 as a reference to the Lord’s Supper, the weight of New Testament scholarship does not support this interpretation. Christ’s Bread of Life discourse was given early in his earthly ministry. Christ instituted the Lord’s Supper the night before he was crucified. Anglo-Catholics interpret Christ’s words literally while the evidence in John’s Gospel supports a figurative interpretation of his words.

In citing 1 Corinthians 16:18, 11:27, and John 6:52-56, Scripture passages that Anglo-Catholics interpret as supporting their doctrinal positions on the eucharistic presence and sacrifice, the authors of the new ACNA catechism are again favoring the doctrinal views of one school of Anglican thought over the others. These doctrinal views, it must be noted, are not consistent with the doctrine of the Anglican formularies.

113. What benefits do you receive through partaking of this sacrament?

As my body is nourished by the bread and wine, I receive the strengthening and refreshing of my soul by the body and blood of Christ; and I receive the strengthening and refreshing of the love and unity I share with fellow Christians, with whom I am united in the one Body of Christ. (1662 Catechism)

While the first clause in the answer to question 113 borrows words from the answer to the corresponding question in the 1662 Prayer Book Catechism, it does not say quite the same thing. The question itself is also different.

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.

While the 1662 Prayer Book Catechism is cited as the source of the answer to question 113, nothing resembling the second clause in the answer to question 113 is found in the 1662 Prayer Book Catechism. We do, however, find similar sentiments expressed in the Catechism of the Catholic Church. See Part Two, Section Two, Article 3 The Sacrament of the Eucharist.

1325 "The Eucharist is the efficacious sign and sublime cause of that communion in the divine life and that unity of the People of God by which the Church is kept in being. It is the culmination both of God's action sanctifying the world in Christ and of the worship men offer to Christ and through him to the Father in the Holy Spirit."

1331 Holy Communion, because by this sacrament we unite ourselves to Christ, who makes us sharers in his Body and Blood to form a single body. We also call it: the holy things (ta hagia; sancta) - the first meaning of the phrase "communion of saints" in the Apostles' Creed - the bread of angels, bread from heaven, medicine of immortality, viaticum.... 

1396 The unity of the Mystical Body: the Eucharist makes the Church. Those who receive the Eucharist are united more closely to Christ. Through it Christ unites them to all the faithful in one body - the Church. Communion renews, strengthens, and deepens this incorporation into the Church, already achieved by Baptism. In Baptism we have been called to form but one body. The Eucharist fulfills this call: "The cup of blessing which we bless, is it not a participation in the blood of Christ? the bread which we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread:"

1416 Communion with the Body and Blood of Christ increases the communicant's union with the Lord, forgives his venial sins, and preserves him from grave sins. Since receiving this sacrament strengthens the bonds of charity between the communicant and Christ, it also reinforces the unity of the Church as the Mystical Body of Christ.

Whether this document is the source of the doctrine articulated in the second clause of the answer to question 113 is anyone’s guess. What is certain is that the 1662 Prayer Book Catechism is not its source. The renewal of the particular emphasis in the second clause characterized post-Vatican II sacramental theology and points to Roman Catholic source.

Whether or not it was the intention of the authors of new ACNA catechism to misrepresent their additions to the doctrine of the 1662 Prayer Book Catechism as the teaching of that catechism, their repeated attribution of the doctrine of such additions to the 1662 Prayer Book Catechism gives this appearance, which they could have avoided if they had made use of proper footnotes.

114. What is required of you when you come to receive Holy Communion?

I am to examine myself as to whether I truly repent of my sins and intend to lead the new life in Christ; whether I have a living faith in God’s mercy through Christ and remember his atoning death with a thankful heart; and whether I have shown love and forgiveness to all people. (1 Corinthians 11:27-32)

When this question and answer is compared with the corresponding question and answer in a number of modern language versions or revisions of the 1662 Prayer Book Catechism—An Australian Prayer Book (1978), An English Prayer Book (1994), A Prayer Book for Australia (1995), Our Modern Services (2002, 2003), and An Anglican Prayer Book (2008), the question and answer appears to be unnecessarily wordy. It is also evident that they could have been more closely worded to the corresponding question and answer in the 1662 Prayer Book Catechism. Among the defects of the new ACNA catechism is the superfluity of its wording. Its authors use more words than are needed.

115. What is expected of you when you have shared in Holy Communion?

Having been renewed in my union with Christ and his people through sharing in the Supper, I should continue to live in holiness, avoiding sin, showing love and forgiveness to all, and serving others in gratitude.

In the answer to question 115 we find a roundabout statement of what the Roman Catholic Church teaches are the effects or fruits of Holy Communion. See the effects of the holy Eucharist in “The Blessed Eucharist as a Sacrament” in the Catholic Encyclopedia.

From the viewpoint of the New Testament, however, personal holiness; avoidance of sin; love for others, even our enemies; forgiveness of those who sin against us; and ministering to the last and the least are all part of being a disciple of Jesus Christ. The New Testament does not teach that they are the effects or fruits of Holy Communion. Rather the New Testament teaches that they are Christ’s commandments and our obedience to these commandments is the work of the Holy Spirit—God at work in us to will and work his good pleasure (Philippians 2:13). The New Testament also teaches that we are united to Christ by the Holy Spirit. The Holy Spirit unites us to our fellow Christians as well as to Christ.

While Being A Christian: An Anglican Catechism may use language similar to the 1662 Prayer Book Catechism and the Articles of Religion, the new ACNA catechism in a number of places gives an entirely different meaning to that language. At the same time those studying the new ACNA catechism are invited to believe its teaching is the doctrine of the Anglican formularies. This is not only evident in the catechism proper but also in its appendices. Rather than being designed to instruct inquirers and new Christians in the essentials of the Christian faith, the new ACNA catechism gives the appearance of having been put together to indoctrinate inquirers, new Christians, and existing church members in the doctrinal views of a particular school of Anglican thought. In upcoming articles we will examine further the new ACNA catechism’s sacramental theology. We will look at the catechism’s teaching on Christian ministry and sanctification. We will also examine its appendices. We will continue our documentation of the partisan character of the new ACNA catechism and its departure from the teaching of the Bible and the doctrine of the Anglican formularies.