BIBLE DIGEST -
Number 45 July 1994
THE RACOVIAN CATECHISM - ORIGIN AND SUMMARY
By Allon Maxwell
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WHAT IS THE
RACOVIAN CATECHISM? The Racovian Catechism
is the Confession of Faith of the Anabaptist Polish Brethren of the 16th and
17th centuries. It takes its
name from Raków in Poland, where the Polish Brethren established a
university. Raków became a renowned centre of learning, attracting scholars
from all over Europe. By this means their radical anti-trinitarian teaching
was spread far and wide. Its theology
may best be described as Biblical Unitarian, (as opposed to the Rationalist
Unitarianism of the 1990s, which no longer deserves recognition as a true
Biblical faith). The beliefs
expressed are often called "Socinianism", after Faustus Socinus,
who became one of the early leaders amongst the Polish Brethren. Socinus was
a native Italian who found refuge in Poland, after being forced to flee from
Italy on account of threatened persecution for his anti-trinitarian beliefs. I discovered
its existence a couple of years ago, whilst researching some of the history
of early belief in the Father of Jesus as the One who alone is truly True
God. At that time
English versions had long been out of print. However the 1818 translation
from the Latin, by Thomas Rees was reprinted earlier this year (1994) by: Christian Educational Services Inc., There can be
little doubt that the Racovian Catechism has been, perhaps directly, but at
least indirectly, a major influence in the spiritual development of some of
the 19th century anti-trinitarians, to whom I am indebted for much of my own
spiritual heritage. Although they
certainly would not agree with all of it, in many areas their writings
contain a similarity of language and content that is quite remarkable. It is here
briefly reviewed for the benefit of others who share my interest in tracing
our Biblical Unitarian "spiritual roots". A BRIEF HISTORY The first
recognised version of the Racovian Catechism was published about 1574. At the
instigation of the Polish churches, a revision was begun by Faustus Socinus
and Peter Statorius Junior, in the first years of
the 17th century, but death prevented them from completing their labours. The
work was completed by others and published in Polish, in 1605. A German
version by Smalcius appeared in 1608. A corrupted
Dutch version by Kroll, was rejected by the Polish Churches who published
their own approved Dutch translation in 1666. A Latin
translation was published at Raków in 1609, under the lengthy title, "The
Catechism of the Churches, which in the Kingdom of Poland and in the great
Dukedom of Lithuania, and in other Provinces belonging to that Kingdom,
affirm that no other Being besides the Father of our Lord Jesus Christ, is
the one God of Israel; and acknowledge and confess that the Man, Jesus of
Nazareth, who was born of a Virgin, and no other besides or before Him, is
the only begotten Son of God". This latter
edition was prefaced by a dedication addressed to James the First of England,
who took such offence at it that he promptly ordered all copies to be
collected and burnt! The same Latin
version was reprinted in London, in 1651. It attracted the unfavourable
attention of the English Parliament and in 1652, a resolution was passed
which again ordered it to be collected and burnt. The attempt to suppress it
in England was unsuccessful, and merely sparked new endeavours to make it
available. In the same
year an English translation was published in Amsterdam. This 1652 English
translation is marred by the introduction of several clauses which substitute
the private opinion of the translator, for that of the original authors.(1) This
translation has been attributed to John Biddle, an English Unitarian pioneer,
who was sorely persecuted by the established Church. (However in the Historical Introduction to the 1818
translation, it is stated that this is only conjecture.) The 1818
English translation by Thomas Rees, is the version which is summarised here. It was
translated from the Latin version of 1680, which claims to be, the "Catechism
of the Churches of Poland, which confess, according to the Holy Scriptures,
one God the Father, his only begotten Son, Jesus Christ, and the Holy Spirit.
First published in the year 1609, and since, by order of the same Churches,
corrected and enlarged by more than half, and revised and improved by men
eminent in those congregations, - illustrated with their notes." SUMMARY OF THE
CATECHISM The 1818
translation of the Racovian Catechism occupies nearly 400 pages, with a
further 100 pages of historical introduction. It reflects the
ponderous theological style and pompous language, of both the Latin and
English of its time. It has what we call today, a very high "fog
index". It is not always easy to read. In presenting
this very condensed summary I have tried to use simpler language to suit the
less pretentious tastes of 20th century readers, whilst remaining faithful,
so far as I am able, to the intent of the authors. However, in
this brief summary it will not be possible to list all of the matters
discussed by the Catechism. Nor will it be
possible in the space available, to argue the merits, either in favour or
against any particular point. We will list
what seem to be the main issues, including those which separated Unitarian
believers from their Trinitarian contemporaries. Anyone desiring
a full appreciation of the document will need to undertake the monumental
task of reading it all! SECTION 1 - THE
HOLY SCRIPTURES The Bible is
the authentic Word of God, given to mankind to reveal the will of God. The history,
teaching, and miracles of the Bible are all true. The Bible
correctly understood, is sufficient to reveal all that God requires of
mankind. Many of the
manmade traditions which are added to the Bible, especially by the Roman
Church, are destructive of true Christian faith. The things
essential to salvation are so plainly stated in the Bible, that all may
understand them, especially those who prayerfully seek the truth. In this section
the Devil is mentioned in passing, as a personal being.(2) SECTION 2 - THE
WAY OF SALVATION God alone has
immortality. Man has no
inherent immortality but was originally created mortal. Left to himself,
without God, he must perish eternally. Man was created
with the intention that he should ultimately become immortal This potential
immortality is intended to be a conditional gift, reserved only for those
with an effective faith in God and Christ, which leads to acceptable holiness
of character and conduct. SECTION 3 - THE
KNOWLEDGE OF GOD God is one
self-existent eternal personal being, perfectly just wise and powerful. This one God is
the Father of our Lord Jesus Christ. Jesus is not
this only God, but the human Son of God. Jesus is called
God only in a secondary use of the word, having been granted superior
authority to act for God, in Heaven and on earth. The Holy spirit
is not a person, but the power of God. (See also Section 5) SECTION 4 - THE
KNOWLEDGE OF CHRIST Jesus was truly
a real mortal man while he lived on earth. Subsequent to
His resurrection from the dead, Jesus is now an immortal man. Although truly
human, and descended in the line of Abraham and David, he is no mere man. He is also the
only begotten Son of God, conceived of the Holy Spirit, and born of a virgin,
without a human father. Jesus did not
exist before His birth, except as a plan in the mind of God, which was
prophesied in detail, in the spoken and written Word of God. This plan
(word) was fulfilled (made flesh) when Jesus was born, miraculously begotten
by the Holy Spirit of the Virgin Mary. Jesus has no
divine nature or substance, but rather, is real man with real human nature
and substance. The divinity of
Jesus is an acquired divinity, in a secondary sense only, through his being
possessed of divine attributes of character, and through having been granted
divine power and authority to act on God's behalf. Since His
resurrection, Jesus has been granted the name above all other names, that all
should bow before Him to the glory of the God who is the Father of Jesus. The doctrine of
the Trinity is held to be a modern form of the spirit of Antichrist.(3) SECTION 5 - THE
PROPHETIC OFFICE OF CHRIST In His
prophetic office, Jesus has revealed the will of God to mankind, both by word
and by example. This will is
outlined in plain words in the Bible, both in the "Moral Law" of
Moses, and in precepts added to the law by Jesus. THE MORAL
PRECEPTS In general,
strict adherence to the Ten Commandments and Sermon on the Mount is enjoined. There are,
however, some elements of the Sermon on the Mount which are not taken
literally or regarded as absolute. For instance, the taking of oaths is
permitted for some purposes. Limited permission is given for retaliation
against injury, through the courts, (as long as it is "without
revenge"!) It is
permissible for a Christian to engage in the magistracy, provided that in
discharging his duties, he does not offend against the law of Christ.(4) THE WORSHIP OF
CHRIST The worship of
Christ and prayers directly to Him, are encouraged. Any who oppose such
prayer or worship are not truly Christians.(5) THE SABBATH The keeping of
the Seventh Day Sabbath is rejected as a ritual which has been abolished. For
Christians there is no distinction of days. Although there is no ritual law
imposed on Christians, there are however elements of the Sabbath law, which
Christians would be wise to notice. It is fitting to consecrate a seventh
part of one's life to divine worship. It is proper not to burden man or beast
with work, one day in seven. Sunday observance
is not a ritual replacing the Seventh Day Sabbath but is a liberty of which
Christians may freely avail themselves. MARRIAGE AND
DIVORCE Marriage with
unbelievers is forbidden. So also is divorce and remarriage, except for
adultery. BAPTISM Baptism, by
immersion, is the external rite by which believers are initiated into Christ
and added to the church. Intelligent
faith must precede baptism. In Baptism, believers
renounce the world; profess Christ as their sole master; ritually die to sin
and rise to new life; bind themselves to live a holy life; and receive the
remission of their sins. Baptism of
infants is rejected. THE LORD'S
SUPPER The taking of
the Lord's supper is enjoined as a commandment to be obeyed. It is a
memorial, which celebrates the love of Christ. The Roman
teaching that the Lord's Supper is a means of grace, or a sacrifice for the
dead, is rejected. The doctrine of
transubstantiation is also rejected. FOOT WASHING Foot washing is
to be practised at the Lord's supper. It is obligatory as a sign of humility. ETERNAL LIFE The eternal
life promised by Jesus to the resurrected saints will be immortality, and “an
existence the most replete with joy and pleasure wholly divine, passed in heaven
with God and Christ, and the holy angels”. (6) THE HOLY SPIRIT The Holy Spirit
is not a personal being, but the power of God; a virtue or energy, flowing
from God, by which He performs His works and consecrates believers to His
service. (1) The Holy Spirit
is promised to all believers, in all ages. However a
distinction is drawn between the "invisible permanent gift", and
the "visible temporary gift". The permanent
gift of the Holy Spirit is not necessary to enable belief in the Gospel but
is afterwards given to believers to confirm them in the promises of God;
enlarge them in the understanding of divine things; give them a foretaste of
future happiness; and consecrate them to the service of God. The miraculous
gifts of the Holy Spirit, given for the confirmation of the Gospel, were only
temporary, and are no longer given. THE DEATH OF
CHRIST The doctrine of
a substitutionary sacrifice is rejected. Christ is said to have died on
account of sinners, but NOT in their stead. Words such
ransom, redemption, expiation and propitiation, are to be divorced from any
concept which indicates payment of a penalty in the sinners place, or the
payment of a debt. ABOUT FAITH Saving faith in
God and Christ is not simply a mere assent of the mind to a form of words
which define the doctrine of Christ. It is much,
much more a deep trust in God and the teaching of Jesus, which leads to
holiness of character, and wholehearted voluntary obedience to all His will. ABOUT FREE WILL
AND PREDESTINATION The doctrines
of original sin, depraved human nature, and unconditional predestination, are
rejected. All men have within
themselves a free will which confers the capacity to choose between right and
wrong and may therefore be held accountable for their sins. All believers
who are indwelt by the Spirit of God, are taught and empowered to obey the
will of God. ABOUT
JUSTIFICATION Justification
comes only through faith in Christ. We are
justified when God forgives our sins and then so deals with us as though
those sins had never been committed. SECTION 6 - THE
PRIESTLY OFFICE OF CHRIST In His priestly
office, Christ has sacrificed Himself by shedding His blood for our sins. Now raised to
life again, he appears in the presence of God to intercede for us. In this
intercessory role he delivers us from the guilt and penalty of our sins;
works to deliver us from continuing servitude to sin; and exercises authority
over the Church in its labours to propagate religion. SECTION 7 - THE
KINGLY OFFICE OF CHRIST In His Kingly
office Jesus reigns from Heaven, having been given all power in Heaven and
Earth, to govern, protect and eternally save those who believe in Him. Christ did not
raise Himself from the dead. He was truly dead and therefore completely
unable to do any such thing for himself. He was raised
by God. He was raised
in the same body which was crucified. This body was
changed by God. Jesus has now been made incorruptible, glorious, powerful and
spiritual. At the
resurrection, the bodies of believers will also be changed to be like that
which Jesus now has. Jesus has gone
into Heaven as a forerunner of believers, who will follow Him there, (after
the resurrection).(6) From heaven
Jesus rules not only over men, but also over good and bad angels. Sinners will be
raised, judged, and consigned to everlasting punishment. (eternal torment).(7) SECTION 8 - THE
CHURCH OF CHRIST, THE VISIBLE CHURCH The visible
Church of Christ comprises only those societies who hold true Christian
doctrine. CHURCH
GOVERNMENT The church is
governed by apostles, prophets, evangelists, teachers, pastors (bishops),
elders and deacons. Apostles,
prophets, and evangelists are no longer found in the Church. Their role was
only temporary and has now ceased to be necessary. The other
offices continue. It is the duty
of all other members of the church to obey those who govern, in all things
commanded by the word of God. CHURCH
DISCIPLINE The first
measure of the discipline of the Church is private correction. If this fails,
then the church must resort to public reproof. The last resort
is to be shunning, at least in the fellowship of the Lord's table. In more
serious cases the offender is to be shunned completely, to the point of not
associating or eating with him. Offenders are
not to be regarded as enemies, but as brothers. The goal of
such corrective measures is that the transgressor may be brought back to the
right way; that the rest of the church may be stricken with fear; that
scandal and disorder may be removed from the Church; that the word of the
Lord not be evil spoken of; and that the name of
Jesus may not be profaned. The power of
binding and loosing vested in the Church by Jesus, is the authority to
declare who is worthy or unworthy to be a member of the Church. THE INVISIBLE
CHURCH The invisible Church
comprises all those with true faith in Christ, who in consequence, obey him
from the heart in a life of true piety. SPIRITUAL
DESCENDANTS There are a
number of churches today which owe their "spiritual heritage" to
those earlier Polish Unitarians. For the purpose
of classification, they can be divided into the RATIONALIST UNITARIANS and
the BIBLICAL UNITARIANS. THE RATIONALIST
UNITARIANS The Rationalist
Unitarian churches usually go by the name "Unitarian". By and large, these
churches are no longer recognisable as true "spiritual descendants"
of the Polish Brethren. Their "faith" is no longer either Biblical
or Racovian. For many,
individual human "reason" and "logic" now prevails above
the Bible. Many of them
are universalists or humanists. Many are agnostic. Most reject the virgin
birth of Jesus, and other miracles. For many the
definition of personal morality is left to the individual conscience. There
are no longer any clear moral absolutes. THE BIBLICAL
UNITARIANS A number of
"Biblical Unitarian" Churches exist. Although their
theology that the Father alone is truly God, is clearly Unitarian, most are
careful about using that word at all, lest they be confused with the
Rationalists. They are
universally viewed with disfavour by the mainstream churches, who regard them
as heretics, and usually attempt to label them as cults. They are often the
targets of abuse, rejection, and even subtle persecution. Nevertheless
many of them are distinctly Christian in their adherence to Jesus as their
Lord and their Saviour; the Virgin born Son of God; and the promised Messiah,
who is to rule over the coming Kingdom of God on Earth. Indeed some of
them are much more faithful to their obedience to the Lordship of Jesus,
especially in relation to the Sermon on the Mount, than many of their
mainstream detractors. FOOTNOTES 1The English version of 1652 assigns
separate personality to the Holy Spirit. It appears that the translator
believed that the Holy Spirit is a created being , “first in rank and dignity
in the angelic hierarchy”. 2In a translator's footnote to p7, it is
said that the Polish Unitarians held the devil to be "originally of
angelic rank, but now degenerated; of inveterate malice, and unrelenting
cruelty; who delights to injure mankind; and whose power of injuring them
extends to their minds and bodies, to this material world and to the future
state". Demons (p321) and
bad angels (p368) are also mentioned in passing, as personal beings. Many later
Unitarians abandoned belief in the personality of the devil, demons and bad
angels. 3They would not go so far, however, as to
say that anyone who leads a holy life, but believes the doctrine of the
Trinity, is lost on that count alone. Nevertheless their salvation is in
great danger if they obstinately resist opportunity to seek the truth of the
unity of God or condemn and persecute those who accept it. (p46 4There was actually significant
disagreement amongst the Polish Brethren about this point. Many of their
prominent leaders taught the opposite opinion, maintaining that it was not
permissible for Christians to bear the office of magistrate, exercise authority
over others, or shed blood. (pp177-180) This argument,
however, seems to have been rather academic. Socinus was amongst those who
held it lawful for Christians to be magistrates. However he also declared
that it was forbidden for a Christian Magistrate to put the guilty to death,
maim them, or enlist the assistance of others to do these things. Nor could a
private Christian obey any order from a magistrate to shed blood. In practice
therefore, it could be expected that the civil authorities would regard these
constraints as a barrier disqualifying Christians from appointment as
magistrates, or to other duties associated with law enforcement. 5This question was hotly contested amongst the Polish
Brethren. Many held the opposite opinion, that prayer and worship should
never be offered to Jesus. It became a source of division amongst
them. On at least one occasion, personal animosity and bigotry led to fierce
persecution of a hated opponent 6I have not found any mention in the Catechism of the
Future Kingdom of God on earth, or of the Abrahamic Faith that the meek shall
inherit the earth 7Some Unitarian believers held that the wicked are to be
raised, judged, and then annihilated. Others
adopted the doctrine of universal restoration, teaching that all men, however
depraved in this life, will (after the resurrection) ultimately be
disciplined and brought to goodness and happiness. |