Sum of First Four Commandments in Westminster Catechism
The Westminster Shorter Catechism summarizes the first four commandments as our duty to God, which is to love and obey Him, worship Him, and reverence His name [1]. Specifically, the first four commandments are concerned with our relationship with God, and they are summarized in the catechism as follows: the first commandment requires us to have no other gods before the one true God; the second commandment prohibits the making or worshiping of idols; the third commandment forbids taking God's name in vain; and the fourth commandment commands us to remember the Sabbath and keep it holy.
The catechism's summary reflects the Reformed tradition's understanding of the Decalogue, which sees the first four commandments as being concerned with our duty to God. This understanding is rooted in the biblical text itself, where the first four commandments are given in Exodus 20:1-11 and Deuteronomy 5:6-15.
In the Reformed tradition, the first table of the law (the first four commandments) is seen as being distinct from the second table (the remaining six commandments), which concerns our duty to our neighbors. This distinction is reflected in the Westminster Confession of Faith, which states that the first four commandments "contain our duty towards God" [1].
Other Christian traditions also recognize the importance of the first four commandments. For example, the Catechism of the Catholic Church notes that the Ten Commandments are "the primordial and essential expression of God's will for humanity" and that they are "inscribed by the divine Finger on tablets of stone" [2]. While the Catholic tradition does not summarize the first four commandments in exactly the same way as the Westminster Catechism, it does recognize their importance in shaping our relationship with God.
The patristic tradition also reflects on the significance of the Decalogue. For instance, the Testament of Benjamin, an ancient text referenced in the Ante-Nicene Fathers, emphasizes the importance of having a pure mind and avoiding evil deeds, echoing themes related to the first four commandments [3].
The first four commandments continue to be seen as foundational to Christian ethics and worship across various Christian traditions.
Sources
- Westminster Confession of Faith (Reformed) “Westminster Confession of Faith (Reformed, 1646), CHAPTER 4: CHAPTER 4 Of Creation 1. It pleased God the Father, Son, and Holy Ghost, for the manifestation of the glory of his eternal power, wisdom, and goodness, in the beginning, to create, or make of nothing, the world, and all things therein whether visible or invisible, in the space of six days; and all very good. 2. After God had made all other creatures, he created man, male and female, with reasonable and immortal souls, endued with knowledge, righteousness, and true holiness, after his own image; having the law of God written in their ”
- Catechism of the Catholic Church (Catholic) “Catechism of the Catholic Church, PROLOGUE (part 4): of catechisms, to priests, and to catechists. It will also be useful reading for all other Christian faithful. 15 Extraordinary Synod of Bishops 1985, Final Report II B a, 4. Previous - NextCopyright © Libreria Editrice Vaticana Catechism of the Catholic Church - IntraText HelpCatechism of the Catholic Church IntraText - TextPROLOGUEIV. Structure of this CatechismPrevious - Next IV. Structure of this Catechism 13 The plan of this catechism is inspired by the great tradition of catechisms which build catechesis on four pillars: the baptismal ”
- Schaff ANF/NPNF (Patristic) “ANF Vol 8: Twelve Patriarchs, Excerpts, Epistles, Apocrypha, Decretals — XII. -- THE TESTAMENT OF BENJAMIN CONCERNING A PURE MIND. (part 4): the same punishment. 8. Do ye also therefore, my children, flee ill-doing, envy, and hatred of brethren, and cleave to goodness and love. He that hath a pure mind in love, looketh not after a woman unto fornication; for he hath no defilement in his heart, because the Spirit of God resteth in him. For as the sun is not defiled by shining over dung and mire, but rather drieth up both and driveth away the ill smell: so also the pure mind, constrained among t”