A sacrament is a sacred rite recognized as of particular importance and significance. There are various views on the existence and meaning of such rites.

General definitions and terms[link]

Hexam's Concise Dictionary of Religion calls a sacrament "a Rite in which GOD (or Gods) is (are) uniquely active".^[1] But within Christianity the word is used in a more restricted sense.

The Catechism of the Catholic Church defines the sacraments as "efficacious signs of grace, instituted by Christ and entrusted to the Church, by which divine life is dispensed to us. The visible rites by which the sacraments are celebrated signify and make present the graces proper to each sacrament. They bear fruit in those who receive them with the required dispositions."^[2] The catechism included in the Anglican Book of Common Prayer defines a sacrament as "an outward and visible sign of an inward and spiritual grace given unto us, ordained by Christ himself, as a means whereby we receive the same, and a pledge to assure us thereof."

Some Protestant traditions avoid the word "sacrament". Reaction against the 19th-century Oxford Movement led Baptists to prefer instead the word "ordinance",^[3] practices ordained by Christ to be permanently observed by the church. "Sacrament" stresses mainly, but not solely, what God does, "ordinance" what the Christians do.^[4]

The Catholic Church^[5] and Oriental Orthodoxy^[6][7] teach that the sacraments are seven. The Eastern Orthodox Church also believes that there are seven major sacraments, but applies the corresponding Greek word, μυστήριον (mysterion) also to rites that in the Western tradition are called sacramentals and to other realities, such as the Church itself.^[8][9] Similarly, the Catholic Church understands the word "sacrament" as referring not only to the seven sacraments considered here, but also to Christ and the Church.^[10] Anglican teaching is that "there are two Sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism and the Supper of the Lord", and that "those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and Extreme Unction, are not to be counted for Sacraments of the Gospel".^[11]

Roman Catholic teaching[link]

The Seven Sacraments by Rogier van der Weyden, ca. 1448.

The following are the seven sacraments of the Roman Catholic Church, here listed in the traditional order:^[12]

• Baptism (Christening)
• Confirmation (Chrismation)
• Holy Eucharist
• Penance (Confession)
• Anointing of the Sick (known prior to the Second Vatican Council as Extreme Unction (or more literally from Latin: Last Anointing), then seen as part of the "Last Rites")
• Holy Orders
• Matrimony (Marriage)

In the teaching of the Roman Catholic Church, "the sacraments are efficacious signs of grace, instituted by Christ and entrusted to the Church, by which divine life is dispensed to us. The visible rites by which the sacraments are celebrated signify and make present the graces proper to each sacrament. They bear fruit in those who receive them with the required dispositions."^[13]

The Church teaches that the effect of the sacraments comes ex opere operato, by the very fact of being administered, regardless of the personal holiness of the minister administering it.^[14] However, as indicated in this definition of the sacraments given by the Catechism of the Catholic Church, a recipient's own lack of proper disposition to receive the grace conveyed can block a sacrament's effectiveness in that person. The sacraments presuppose faith and through their words and ritual elements, nourish, strengthen and give expression to faith.^[15]

Though not every individual has to receive every sacrament, the Church affirms that, for believers as a whole, the sacraments are necessary for salvation, as the modes of grace divinely instituted by Christ himself.^[16] Through each of them, Christ bestows that sacrament's particular grace, such as incorporation into Christ and the Church, forgiveness of sins, or consecration for a particular service.

Eastern and Oriental Orthodox teaching[link]

The seven sacraments are also accepted by Eastern Orthodoxy and Oriental Orthodoxy,^{[17][18][19][20]} but the Eastern Orthodox tradition does not limit the number of sacraments to seven, holding that anything the Church does as Church is in some sense sacramental. However it recognizes these seven as "the major sacraments", which are completed by many other blessings and special services.^[21][22] Some lists of the sacraments taken from the Church Fathers include the Consecration of a Church, Monastic Tonsure, and the Burial of the Dead.^[23] More specifically, for the Eastern Orthodox and Oriental Orthodox Christian the term sacrament is a term which seeks to classify something that may, according to Orthodox thought, be impossible to classify. The Orthodox communion's preferred term is Sacred Mystery. While the Catholic Church has attempted to dogmatically define the sacraments, and discover the precise moment when the act results in the manifestation of the grace of God, the Orthodox communion has refrained from attempting to determine absolutely the exact form, number and effect of the sacraments, accepting simply that these elements are unknowable to all except God. According to Orthodox thinking God touches mankind through material means such as water, wine, bread, oil, incense, candles, altars, icons, etc. How God does this is a mystery. On a broad level, the mysteries are an affirmation of the goodness of created matter, and are an emphatic declaration of what that matter was originally created to be.

Despite this broad view, Orthodox divines do write about there being seven "principal" mysteries. On a specific level, while not systematically limiting the mysteries to seven, the most profound Mystery is the Eucharist or Synaxis, in which the partakers, by participation in the liturgy and receiving the consecrated bread and wine (understood to have become the body and blood of Christ) directly communicate with God. This differs from the Catholic view of transubstantiation in that the Orthodox don't claim to understand how exactly this happens, but merely state "This appears to in the form of bread and wine, but God has told me it is His Body and Blood. I will take what He says as a 'mystery' and not attempt to rationalize it to my limited mind".^[24] The emphasis on mystery is characteristic of Orthodox theology, and is often called apophatic, meaning that any and all positive statements about God and other theological matters must be balanced by negative statements. For example, while it is correct and appropriate to say that "God exists", or even that "God is the only Being which truly exists", such statements must be understood to also convey the idea that God transcends what is usually meant by the term "to exist".^{[citation needed]}

Anglican teaching[link]

As befits its prevailing self-identity as a via media or "middle path" of Western Christianity, Anglican sacramental theology expresses its sacramental perspective in keeping with its status as a church in the Catholic tradition but also a church of the Reformation. With respect to sacramental theology, that Catholic heritage is perhaps most strongly asserted in the importance Anglicanism places on the sacraments as a means of grace, sanctification, and salvation as expressed in the church's liturgy. Anglican and Roman Catholic theologians participating in an Anglican/Roman Catholic Joint Preparatory Commission declared that they had "reached substantial agreement on the doctrine of the Eucharist".^[25]

Article XXV^[26] recognises only two sacraments (Baptism and the Supper of the Lord) on the grounds that these are the only ones ordained by Christ in the Gospel. The article continues stating that "Those five commonly called Sacraments ... are not to be counted for Sacraments of the Gospel ....but have not the like nature of Sacraments with Baptism and the Lord's Supper, for they have not any visible sign or ceremony ordained by God." The phrasing of this article has led to a debate as to whether the five are to be called sacraments or not. A recent author writes that the Anglican Church gives "sacramental value to the other five recognised by the Roman Catholic and Orthodox Churches .... " but these "do not reveal those essential aspects of redemption to which Baptism and Communion point."^[27] Some Anglicans maintain that the use of "commonly" implies that the other five rites can legitimately be called sacraments (perhaps more exactly "Sacraments of the Church" as opposed to "Sacraments of the Gospel"); others object that at the time the Articles were written "commonly" meant "inaccurately" and pointed out that the Prayer Book refers to the creeds "commonly called the Apostles' Creed" and the "Athanasian" where both attributions are historically incorrect.^[28]

Anglicans are also divided as to the effects of the sacraments.^[29] Some hold views similar to the Roman Catholic ex opere operato theory, that is that when the outward ceremony is duly performed the inward grace is necessarily given to the recipient (unless the later put some obstacle in the way non ponere obicem).^[30] Article XXVI of the Thirty-nine Articles (entitled Of the unworthiness of ministers which hinders not the effect of the Sacrament) states that the "ministration of the Word and Sacraments" is not done in the name of the one performing the sacerdotal function, "neither is the effect of Christ's ordinance taken away by their wickedness," since the sacraments have their effect "because of Christ's intention and promise, although they be ministered by evil men." As in Roman Catholic theology, the worthiness or unworthiness of the recipient is of great importance. Article XXV states: "And in such only as worthily receive the [sacraments], they have a wholesome effect and operation: but they that receive them unworthily purchase to themselves damnation,..."^[31] and Article XXVIII on the Lord's Supper affirms "to such as rightly, worthily, and with faith, receive the same, the Bread which we break is a partaking of the Body of Christ;..."^[32] In the Exhortations of the Prayer Book rite, the worthy communicant is bidden to "prepare himself by examination of conscience, repentance and amendment of life and above all to ensure that he is in love and charity with his neighbours" and those who are not "are warned to withdraw".^[33]

This particular question was fiercely debated in the 19th century arguments over Baptismal Regeneration^[34]

The Church is the congregation of saints, in which the Gospel is rightly taught and the Sacraments are rightly administered. –Augsburg Confession^[35]

Lutheran teaching[link]

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Lutherans hold that sacraments are sacred acts of divine institution.^[36] Whenever they are properly administered by the use of the physical component commanded by God^[37] along with the divine words of institution,^[38] God is, in a way specific to each sacrament, present with the Word and physical component.^[39] He earnestly offers to all who receive the sacrament^[40] forgiveness of sins^[41] and eternal salvation.^[42] He also works in the recipients to get them to accept these blessings and to increase the assurance of their possession.^[43]

Martin Luther defined a sacrament as an act or rite:

1. instituted by God;
2. in which God Himself has joined His Word of promise to the visible element;
3. and by which He offers, gives and seals the forgiveness of sin earned by Christ.^[44]

This strict definition narrowed the number of sacraments down to two or three: Holy Baptism, the Eucharist, and for some, Holy Absolution, with the other four rites eliminated for not having a visible element or the ability to forgive sin. Lutherans do not dogmatically define the exact number of sacraments.^[45] In line with Luther's initial statement in his Large Catechism some Lutherans speak of only two sacraments,^[46] Baptism and the Eucharist, although later in the same work he calls Confession and Absolution^[47] "the third sacrament".^[48] The definition of sacrament in the Apology of the Augsburg Confession lists Absolution as one of them.^[49] It is important to note that although Lutherans do not consider the other four rites as sacraments, they are still retained and used in the Lutheran church. Within Lutheranism, the sacraments are a Means of Grace, and, together with the Word of God, empower the Church for mission.^[50]

Teachings of other Christian traditions[link]

The Eucharist (also called Holy Communion or the Lord’s Supper) is considered a sacrament, ordinance, or equivalent in most Christian denominations.

The enumeration, naming, understanding, and the adoption of the sacraments formally vary according to denomination, although the finer theological distinctions are not always understood and may not even be known to many of the faithful. Many Protestants and other post-Reformation traditions affirm Luther's definition and have only Baptism and Eucharist (or Communion or the Lord's Supper) as sacraments, while others see the ritual as merely symbolic, and still others do not have a sacramental dimension at all^{[citation needed]}.

In addition to the traditional seven sacraments, other rituals have been considered sacraments by some Christian traditions. In particular, foot washing as seen in Anabaptist, Schwarzenau Brethren, German Baptist groups or True Jesus Church,^[51] and the hearing of the Gospel, as understood by a few Christian groups (such as the Polish National Catholic Church of America^[52]), have been considered sacraments by some churches.

Since some post-Reformation denominations do not regard clergy as having a classically sacerdotal or priestly function, they avoid the term "sacrament", preferring the terms "sacerdotal function", "ordinance", or "tradition". This belief invests the efficacy of the ordinance in the obedience and participation of the believer and the witness of the presiding minister and the congregation. This view stems from a highly developed concept of the priesthood of all believers. In this sense, the believer himself or herself performs the sacerdotal role^{[citation needed]}.

Baptists and Pentecostals, among other Christian denominations, use the word ordinance, rather than sacrament because of certain sacerdotal ideas connected, in their view, with the word sacrament..^[53] These churches argue that the word ordinance points to the ordaining authority of Christ which lies behind the practice.

Latter Day Saints[link]

The Church of Jesus Christ of Latter-day Saints (Mormons)[link]

Members of The Church of Jesus Christ of Latter-day Saints use the word "Sacrament" solely for the Lord's Supper, in which participants eat bread and drink wine (or water, since the late 1800s). It is similar the Eucharist or Holy Communion in other Christian denominations. In LDS congregations, the Sacrament is normally provided every Sunday as part of the Sacrament meeting. In LDS teachings however, the word ordinance is used approximately as the word sacrament is used in Christianity in general.^{[citation needed]}. In terms of Ordinances which roughly equate to Christian sacraments in terms of conferring an invisible form of grace the LDS have several which are of a saving nature and are required for "exaltation". These are: baptism, confirmation, Ordination to the Aaronic and Melchizedek Priesthoods (in the case of men), the temple Endowment, and Celestial Marriage.

There are other ordinances which are performed, but which are not required for salvation; these are "Sacrament" or the Lord's Supper, ministering to the sick, the naming and blessing of a child, dedication of a grave, patriarchal blessings, and various other blessings of comfort and counsel.^[54]

Community of Christ (formerly the Reorganized Church of Jesus Christ of Latter Day Saints)[link]

The Community of Christ holds that the sacraments express the continuing presence of Christ through the Church. They help believers establish and continually renew their relationship with God. Through them believers establish or reaffirm their covenant with God in response to God’s grace.^[55] Their denomination recognizes eight sacraments: Baptism, Confirmation, The Blessing of Children, The Lord's Supper, Marriage, Administration to the sick, Ordination, and The Evangelist's blessing.^[56]

Non-sacramental churches[link]

Some denominations do not have a sacramental dimension (or equivalent) at all. The Salvation Army does not practice formal sacraments for a variety of reasons, including a belief that it is better to concentrate on the reality behind the symbols; however, it does not forbid its members from receiving sacraments in other denominations^[57]

The Quakers (Religious Society of Friends) also do not practice formal sacraments, believing that all activities should be considered holy. Rather, they are focused on an inward transformation of one's whole life. Some Quakers use the words "Baptism" and "Communion" to describe the experience of Christ's presence and his ministry in worship.^[58]

Hinduism[link]

The Samskāra are a series of sacraments, sacrifices and rituals that serve as rites of passage and mark the various stages of the human life, such as pregnancy, childbirth, education, marriage, and death. Although, the number of major samskaras fluctuates between 12 and 18 in the Grhya Sutras, later, it became 16 (Hindi: sola) in number,^[59]

References[link]

External links[link]

• Herbermann, Charles, ed. (1913). "Sacraments". Catholic Encyclopedia. Robert Appleton Company. 
• Exploring the Sacraments in Anglican Ministry
• Baptism, Eucharist, & Ministry (an ecumenical statement by the World Council of Churches)
• The Sacraments in the Orthodox Church
• The Sacraments as Means of Grace from Grace upon Grace: Sacramental Theology in the Christian? Life. By Gregory S. Neal

Chris Tomlin
Chris Tomlin
Background information
Birth name	Christopher Dwayne Tomlin
Born	(1972-05-04) May 4, 1972 (age 40)
Origin	Grand Saline, Texas U.S.
Genres	Contemporary worship music, CCM
Occupations	Singer, songwriter, instrumentalist worship leader
Instruments	Guitar, piano
Years active	1998–present
Labels	sixstepsrecords/Sparrow Records
Website	Official website

Christopher Dwayne "Chris" Tomlin (born May 4, 1972) is an American Christian Contemporary Music artist, worship leader, and songwriter from Grand Saline, Texas, United States. He was a staff member at Austin Stone Community Church and is signed to EMI's sixstepsrecords. Tomlin leads worship at many Passion events. Some of his most well-known songs are "How Great Is Our God", "Jesus Messiah", "Amazing Grace (My Chains Are Gone)", and the recent song "Our God" which he co-wrote with Matt Redman, Jesse Reeves and Jonas Myrin. He is currently a worship leader at Passion City Church in Atlanta, Georgia with Louie Giglio and Christy Nockels.

He was awarded Male Vocalist of the Year at the 2006, 2007, 2008 GMA Dove Awards, and Grammy Award Winner for Best Contemporary Christian Music Album in 2012. He was named Artist of the Year in 2007. Tomlin released his seventh studio album, And If Our God Is for Us..., on November 16, 2010. He is one of the members of CompassionArt, a charity founded by Martin Smith (and Smith's wife, Anna) of the band Delirious?.

His newest album is How Great Is Our God: The Essential Collection. released on November 15, 2011.

Early life[link]

Tomlin was born in Grand Saline, Texas in 1972 to Connie and Donna Tomlin. He has two younger brothers, Ryan and Cory.^[1] Chris Tomlin first learned how to play the guitar by playing along side Willie Nelson records.^[2]

Tomlin wrote his first worship song at age fourteen. He entered college planning to study physical therapy, but says he felt God's calling to something else.^{[citation needed]}

In the mid-1990s Tomlin was a worship leader at the Dawson McAllister Youth Conferences, as well as at various church camps in Texas.

After attending Tyler Junior College and Texas A&M University, Tomlin continued to play and write songs, and in 1997, youth speaker Louie Giglio asked if he would be interested in working with the Passion Conferences. Tomlin has been in that movement ever since.

Musical career[link]

Chris performing at a concert in Johnson City, Tennessee

His first nationally released solo project, titled The Noise We Make, was released in 2001, featuring the songs "Forever," "Be Glorified", and "Kindness", each of which made the top 200 in the CCLI 2005 top 500 worship songs.^[3] He released the live EP 545 in 2002, and the studio album Not to Us (2002).

Although he is a solo artist, Tomlin uses a consistent band lineup. He writes many of his songs with the band members. The band includes of Daniel Carson (electric guitar, backup vocals), Jesse Reeves (bass guitar, backup vocals), Travis Nunn (drums), and Matt Gilder (piano, keys). He plays guitar and piano.

According to Christian Copyright Licensing International's list of the top 25 worship songs in the US in August 2007, Tomlin held 5 spots with songs he has either written or co-written: "How Great Is Our God" (No. 1), "Forever" (No. 5), "Holy Is the Lord" (No. 7), "We Fall Down" (No. 12), and "Indescribable" (No. 22). In 2008, Tomlin held 6 spots on 20 The Countdown Magazine's top 20 praise and worship songs: "We Fall Down" (No. 14), "Forever" (No. 10), "Holy is the Lord" (No. 8), "Indescribable" (No. 6), "Amazing Grace (My Chains Are Gone)" (No. 3), and "How Great is our God" (No. 1).^[4]

Tomlin has toured with contemporary Christian music artists, such as Delirious? during his first tour, and as a supporting act of Steven Curtis Chapman during his All Things New Tour. Tomlin has headlined several tours, such as the Chris Tomlin Indescribable Tour, which featured worship artist Matt Redman, and speaker Louie Giglio,^[5] and headlining the See the Morning Tour. From April to October 2007, Tomlin toured with Louie Giglio and Matt Redman on his "How Great Is Our God" tour.^[3] In 2008, Tomlin toured with Passion Conferences on its world tour. In early 2009, he was in the Hello Love tour with Israel Houghton and New Breed. In summer of 2010, he was in the "Hello Tonight" tour with TobyMac.

Tomlin has been featured at conferences and music festivals. Among these, he played at Grand Saline's annual Salt Festival.^[6] Hillsong's 2007 conference, and the 2008 Compassionart International Songwriting retreat, which was dedicated to writing songs whose revenue would support charities serving the poorest of the world's poor. Other prominent songwriters included were Matt Redman, Martin Smith, Stuart Garrard, and Steven Curtis Chapman. In 2009, Tomlin played at the Harvest Crusade at Anaheim Angels Stadium.

On June 14, 2007, Tomlin's version of the song "Indescribable" was used as the official wake-up call for Mission Specialist Patrick Forrester on Space Shuttle mission STS-117.

In May 2008, Tomlin announced a move from The Austin Stone Community Church, to start a new church with Louie Giglio in Atlanta, Georgia.^[7][8]

In 2009, Tomlin released a Christmas album, Glory in the Highest: Christmas Songs of Worship.^[9] It includes three original Christmas songs and features duets with Matt Redman, Christy Nockels, and Audrey Assad. The album peaked at No. 9 on the Billboard 200 list and at No. 1 for Holiday albums.

Personal life[link]

Tomlin married Lauren Bricken,^[10] on November 9, 2010.^[11][12][13]

In May 2011, Tomlin announced that he and Lauren are expecting their first child.^[14][15] He announced on Twitter that the couple's daughter, Ashlyn Alexandra Tomlin, was born in September 2011.^{[citation needed]}

Discography[link]

• Inside Your Love (1995)
• Authentic (1998)
• Too Much Free Time (1998) with Ross King
• The Noise We Make (2001)
• Not to Us (2002)
• Arriving (2004)
• See the Morning (2006)
• Hello Love (2008)
• Glory in the Highest: Christmas Songs of Worship (2009)
• And If Our God Is for Us... (2010)
• How Great Is Our God: The Essential Collection (2011)

Passion event albums

• Better Is One Day (1999)
• The Road To One Day (2000)
• One Day: Live (2000)
• Our Love is Loud (2002)
• Sacred Revolution: Songs From OneDay 03 (2003)
• Hymns: Ancient and Modern (2004)
• How Great Is Our God (2005)
• Everything Glorious (2006)
• The Best of Passion (So Far) (2006)
• Live From Passion 07 Pts. 1 & 3 (2007)
• God of This City (2008)
• Awakening (2010)
• Here for You (2011)
• White Flag (2012)

Non-album songs

• "Whisper My Name" [Forefront] - Eterne: Never Be the Same (2000)
• "Salvation" - Pour Over Me - Worship Together Live 2001 (2001)
• "Give Us Clean Hands" - Pour Over Me - Worship Together Live 2001 (2001)
• "Satisfied" [Forefront] - Secrets Of The Vine: Music... A Worship Experience (2002)
• "Lord, I'm Gonna Love You" [Sparrow] - Your Love Broke Through (2002)
• "Expressions of Your Love" (duet w/ Rebecca St. James) [Sparrow] - It Takes Two: 15 Collaborations & Duets (2003)
• "Where the Streets Have No Name" [Sparrow/EMI CMG] - In the Name of Love: Artists United for Africa (2004)
• "You're The One" [Disney/EMI CMG] - Music Inspired by The Chronicles of Narnia: The Lion, the Witch, and the Wardrobe (2005)
• "Angels We Have Heard On High" [Word] - WOW Christmas: Green (2005)
• "Mighty to Save" [Integrity] - Bonus disc included with Fruitcake and Ice Cream DVD (2008)
• "Your Heart [David] - Music Inspired by The Story (2011)

Charts[link]

Albums - Billboard (North America)

Singles - Billboard (North America)

¹ Currently active on the charts

Music videos[link]

• "Expressions of Your Love" (With Rebecca St. James) (2004)
• "Amazing Grace (My Chains are Gone)" (2007)
• "I Lift My Hands" (2011)

Awards[link]

Grammy Awards[link]

GMA Dove Awards[link]

Throughout his career, Chris Tomlin has been nominated to 32 Dove Awards (6 of them, collaborative efforts) and won 17 of them.

• *Denotes a collaborative effort or a song contribution to a "Various artists" album.
• ¹ The song was performed by Tomlin, but written and produced by Laura Story.
• ² The song was performed by LaRue Howard, but written by Tomlin.

[edit] Billboard Music Awards

Others[link]

Tomlin was nominated for two 2009 Visionary Award: Male Entertainer of the Year and Song of the Year for "Jesus Messiah".^[17]

Bibliography[link]

• Chris Tomlin, The Way I Was Made: Words and Music for an Unusual Life, Multnomah, 2004. ISBN 978-1-59052-327-8

References[link]

External links[link]

• Official site
• Austin Stone Community Church
• Article in Time Magazine
• One Million Can

The Rt Revd  Tom Wright  MA(Oxon) DD
Professor at St Andrews
Wright speaking at a conference in December 2007
In Office	1 September 2010–present
Other posts	Bishop of Durham (2003–10) Canon Theologian of Westminster Abbey (2000–03) Dean of Lichfield (1994–99)
Orders
Ordination	1975
Consecration	2003
Personal details
Birth name	Nicholas Thomas Wright
Born	(1948-12-01) 1 December 1948 (age 63) Morpeth, Northumberland
Nationality	British
Denomination	Anglican
Residence	Auckland Castle, County Durham (2003–2010)
Spouse	Maggie[1]
Children	Four children[1]
Alma mater	Exeter College, Oxford

Nicholas Thomas Wright (born 1 December 1948) is an Anglican bishop and a leading New Testament scholar. He is published as N. T. Wright when writing academic work, or Tom Wright when writing for a more popular readership. His books include What St Paul Really Said and Simply Christian. Wright was the Bishop of Durham in the Church of England from 2003 until his retirement in 2010.

Among modern New Testament scholars, Wright is an important representative of more conservative Christian views compared to more liberal Christians such as his friend Marcus Borg.^[2] In particular, he is associated with the Open Evangelical position, the New Perspective on Paul and the historical Jesus. He has promoted more traditional views about Jesus' bodily resurrection^{[2][page needed]} and second coming^[3] as well as on homosexuality.^[4]

Early life and credentials[link]

Wright was born in Morpeth, Northumberland. In a 2003 interview he said that he could never remember a time when he was not aware of the presence and love of God and recalled an occasion when he was four or five when "sitting by myself at Morpeth and being completely overcome, coming to tears, by the fact that God loved me so much he died for me. Everything that has happened to me since has produced wave upon wave of the same."^[5]

In addition to his Doctor of Divinity degree from Oxford University^[6] he also has been awarded several honorary doctoral degrees,^[7] including from Durham University in July 2007,^[8] the John Leland Center for Theological Studies in April 2008,^[9] the University of St Andrews in 2009^[10] and Heythrop College, University of London, in 2010.

Career[link]

Educated at Sedbergh School, then in Yorkshire, Wright specialised in classics.

From 1968 to 1971, he studied literae humaniores (or "classics", i.e. classical literature, philosophy and history) at Exeter College, Oxford, receiving his BA with first class honours in 1971. During that time he was president of the undergraduate Oxford Inter-Collegiate Christian Union. In 1973 he received a BA in theology with first class honours from Exeter.

From 1971 to 1975 he studied for the Anglican ministry at Wycliffe Hall, Oxford, receiving his (Oxford) MA at the end of this period.

In 1975 he became a junior research fellow at Merton College, Oxford and later also junior chaplain. From 1978 to 1981 he was a fellow and chaplain at Downing College, Cambridge. In 1981 he received his DPhil from Merton College, Oxford, his thesis topic being "The Messiah and the People of God: A Study in Pauline Theology with Particular Reference to the Argument of the Epistle to the Romans".

After this, he served as assistant professor of New Testament studies at McGill University, Montreal (1981–86), then as chaplain, fellow and tutor at Worcester College and lecturer in New Testament in the University of Oxford (1986–93).

He moved from Oxford to be Dean of Lichfield Cathedral (1994–99) and then returned briefly to Oxford as Visiting Fellow of Merton College, before taking up his appointment as Canon Theologian of Westminster Abbey in 2000.

In 2003, he became the Bishop of Durham.

On 4 August 2006 he was appointed to the Court of Ecclesiastical Causes Reserved for a period of five years.^[11]

On 27 April 2010 it was announced that he would retire from the See of Durham on 31 August 2010 to take up a new appointment as Research Professor of New Testament and Early Christianity at St Mary's College, University of St Andrews in Scotland, which will enable him to concentrate on his academic and broadcasting work.^[12][13]

Views[link]

New Testament doctrine[link]

Wright's doctrinal perspectives, with reference to the New Testament, are expressed throughout his writings. In his popular-level book, Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church, he teaches a position referred to as "Christian mortalism". He also advocates a reunion of soteriology and ecclesiology, commenting that such a connection is often neglected in Protestantism. In addition, he is critical of various popular theological ideas, such as the dispensationalist doctrine of the rapture.^[14]

Scholarly work[link]

Wright is considered an important representative of the open evangelical perspective^{[citation needed]} and is associated with the Third Quest for the Historical Jesus and the New Perspective on Paul, a complex movement with many unique^{[citation needed]} positions (originating from the works of James Dunn and E.P. Sanders). He argues that the current understanding of Jesus must be connected with what is known to be true about him from the historical perspective of first-century Judaism and Christianity.

Wright's work has been praised by many scholars of varying views, including James D.G. Dunn, Gordon Fee, Richard B. Hays and Rowan Williams, the Archbishop of Canterbury. Critics of his work are also found across the broad range of theological camps. Some Reformed theologians such as John Piper have sought to question Wright's theology, particularly over whether or not he denies the Protestant doctrine of justification by faith alone. Although Piper considers Wright's presentation confusing, he does not dismiss Wright's view as false. In response, Wright has stated he wishes Piper would "exegete Paul differently" and that his book "isn’t always a critique of what I’m actually saying." However, Wright did express how he has warmed to Piper and considers him a "good, beloved brother in Christ, doing a good job, building people up in the faith, teaching them how to live."^[15] In 2009, Wright has since addressed the issue in his book Justification: God's Plan and Paul's Vision (Society for Promoting Christian Knowledge, 2009). He has sought to clarify his position further in an interview with InterVarsity Press.^[15] Many conservative evangelicals have also questioned whether Wright denies penal substitution, but Wright has stated that he denies only its caricature but affirms this doctrine, especially within the overall framework of the Christus Victor model of atonement.^[16] Despite criticism of some of his work by Reformed theologians, other Reformed leaders have embraced his contribution in other areas, such as Tim Keller who praised Wright's work on the resurrection.^[17]

Secular utopianism[link]

In 2008, Wright criticized "…secular utopianism," accusing it of advocating "the right to kill unborn children and surplus old people..."^[18] Times columnist David Aaronovitch challenged Wright specifically to substantiate his claim that any secular group does indeed advocate the killing of elderly people, leading to an ongoing exchange in which Wright held to his main point.^{[19][20][21][22]}

Historical Jesus[link]

Regarding the Historical Jesus, Wright stands broadly in the tradition of Albert Schweitzer (thoroughgoing eschatology), against what he sees as the thoroughgoing skepticism of William Wrede (famous for his thesis on the Messianic Secret in the Gospel of Mark as an apologetic and ahistorical device) and the Jesus Seminar, Wrede's modern-day counterparts.^{[23][page needed]} He tends to agree with and laud such scholars as E.P. Sanders and the lesser-known Ben F. Meyer (whom Wright calls "the unsung hero" of New Testament studies),^[24] although he thinks Sanders and others go too far in their use of form criticism. He also thinks it is a mistake to say that Jesus expected the imminence of the end of history, as Schweitzer thought,^{[23][page needed]} but rather thinks that Jesus spoke of the Kingdom of God as something both present and future. He has also defended a literal belief in the Second Coming and the resurrection of the dead as central to Christianity.^[3]

Wright has also received heavy criticism in some decidedly more liberal theological circles, e.g. by Robert J. Miller. In contrast, the Jesus Seminar's Marcus Borg, with whom Wright shares mutual admiration and respect, has co-authored with Wright the book The Meaning of Jesus: Two Visions.^[2] In 2005, at the Greer-Heard Point-Counterpoint Forum, Wright also conversed with Jesus Seminar co-founder John Dominic Crossan as to the historicity of Jesus' resurrection. Wright and Crossan, who also hold mutual admiration for one another, hold very different opinions on this foundational Christian doctrine. For Crossan, the resurrection of Jesus is a theological interpretation of events by the writers of the New Testament. For Wright, however, the resurrection is a historical event—coherent with the worldview of Second Temple Judaism—fundamental to the New Testament.^[25]

Homosexuality in the Anglican Communion[link]

Wright was the senior member from the Church of England of the Lambeth Commission set up to deal with controversies that emerged following Episcopal Church in the United States of America's ordination of a practising homosexual as bishop.^[26] In 2009 the Episcopal Church authorized consecration to the clergy of individuals in committed same-sex relationships. Wright described the action as a "clear break with the rest of the Anglican Communion" in a Times opinion piece.^[4]

Wright attracted media attention in December 2005 when he announced to the press, on the day that the first civil partnership ceremonies took place in England, that he would likely take disciplinary action against any clergy registering as civil partners or any clergy blessing such partnerships.^[27]

He has argued that "Justice never means 'treating everybody the same way', but 'treating people appropriately'".^[4] In August 2009, he issued a statement saying:

...someone, sooner or later, needs to spell out further (wearisome though it will be) the difference between (a) the "human dignity and civil liberty" of those with homosexual and similar instincts and (b) their "rights", as practising let alone ordained Christians, to give physical expression to those instincts. As the Pope has pointed out, the language of "human rights" has now been downgraded in public discourse to the special pleading of every interest-group.^[28]

Selected works[link]

• The Climax of the Covenant: Christ and the Law in Pauline Theology. Fortress Press, 1991.
• Following Jesus: Biblical Reflections on Discipleship. Wm. B. Eerdmans, 1997 / SPCK (Society for Promoting Christian Knowledge), 1994
• What Saint Paul Really Said: Was Paul of Tarsus the Real Founder of Christianity?. Wm. B. Eerdmans, 1997.
• The Challenge of Jesus: Rediscovering Who Jesus Was and Is. Downers Grove, Illinois, 2000.
• The Resurrection of Jesus: John Dominic Crossan and N.T. Wright in Dialogue. Ed. Robert B. Stewart. Paperback ed. Augsburg Fortress, Pub., 2005 / SPCK 2006 (co-authored with John D. Crossan).
• Paul: Fresh Perspective. Fortress Press, 2005 co-edition SPCK, 2005.
• The Last Word: Beyond the Bible Wars to a New Understanding of the Authority of Scripture. Harper SanFrancisco, 2005.
• Simply Christian: Why Christianity Makes Sense. Hardcover ed. SPCK, 2006 co-edition HarperCollins Pub., 2006.
• Judas and the Gospel of Jesus: Have We Missed the Truth about Christianity?. SPCK 2006 / Baker Books, 2006.
• Evil and the Justice of God. SPCK, 2006 / Intervarsity Press, 2006.
• "The Reasons for Christ's Crucifixion," Stricken by God? Nonviolent Identification and the Victory of Christ (ed. by Brad Jersak and Michael Hardin), 2007.
• Wright, Marcus J (2007), The Meaning of Jesus: Two visions, New York: HarperCollins .
• Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church. SPCK, HarperOne, 2008.
• Jesus, the Final Days: What Really Happened. SPCK, 2008 / Westminster John Knox, 2009. (co-authored with Craig A. Evans) Ed. Troy A. Miller.
• Justification: God's Plan and Paul's Vision. SPCK, 2009.
• Virtue Reborn. SPCK, 2010. Published as After You Believe: Why Christian Character Matters through HarperOne in North America, 2010.
• Simply Jesus: A New Vision of Who He Was, What He Did, and Why He Matters. HarperOne, 2011.
• How God Became King: The Forgotten Story of the Gospels. HarperOne, 2012.

Christian Origins and the Question of God series[link]

Six volumes expected:

• The New Testament and the People of God: Christian Origins and the Question of God, Volume 1. Augsburg Fortress, 1992.
• Jesus and the Victory of God: Christian Origins and the Question of God, Volume 2. Augsburg Fortress, 1996.
• The Resurrection of the Son of God: Christian Origins and the Question of God, Volume 3. Augsburg Fortress, 2003.
• Paul and the Faithfulness of God. A full-dress study of Paul, currently in progress; forthcoming in 2013.
• The Gospels and the Story of God. The four gospel writers as theologians in their own right.
• The Early Christians and the Purpose of God. The practical, hermeneutical and theological implications of all of the above.

For Everyone series[link]

The For Everyone series, a commentary on the New Testament, was completed in 2011:

• Matthew for Everyone, Part 1: Chapters 1-15. 2nd ed. Vol. 1. SPCK and Westminster John Knox Press, 2004. ISBN 978-0-281-05301-8
• Matthew for Everyone, Part 2: Chapters 16-28. 2nd ed. Vol. 2. SPCK and Westminster John Knox Press, 2004. ISBN 978-0-281-05487-9
• Mark for Everyone. 2nd ed. SPCK and Westminster John Knox Press, 2004. ISBN 978-0-281-05299-9
• Luke for Everyone. 2nd ed. SPCK and Westminster John Knox Press, 2004. ISBN 978-0-281-05300-1
• John for Everyone, Part 1: Chapters 1-10. Paperback ed. SPCK and Westminster John Knox Press, 2004. ISBN 978-0-281-05302-2
• John for Everyone, Part 2: Chapters 11-21. 2nd ed. SPCK and Westminster John Knox Press, 2004. ISBN 978-0-281-05520-3
• Acts for Everyone, Part 1: Chapters 1-12. SPCK, 2008. ISBN 978-0-281-05308-7
• Acts for Everyone, Part 2: Chapters 13-28. SPCK, 2008. ISBN 978-0-281-05546-3
• Paul for Everyone: Romans, Part 1: Chapters 1-8. 2nd ed. SPCK, 2004. ISBN 978-0-281-05736-8
• Paul for Everyone: Romans, Part 2: Chapters 9-16. 2nd ed. SPCK, 2004. ISBN 978-0-281-05737-5
• Paul for Everyone: 1 Corinthians. 2nd ed. SPCK, 2004. ISBN 978-0-281-05305-6
• Paul for Everyone: 2 Corinthians. 2nd ed. SPCK, 2004. ISBN 978-0-281-05306-3
• Paul for Everyone: Galatians and Thessalonians. 2nd ed. SPCK, 2004. ISBN 978-0-281-05304-9
• Paul for Everyone, the Prison Letters: Ephesians, Philipians, Colossians and Philemon. 2nd ed. SPCK and Westminster John Knox Press, 2004. ISBN 978-0-281-05303-0
• Paul for Everyone: the Pastoral Letters. 2nd ed. SPCK, 2004. ISBN 978-0-281-05310-3
• Hebrews for Everyone. 2nd ed. SPCK, 2004. ISBN 978-0-281-05307-3
• Early Christian Letters for Everyone: James, Peter, John and Judah. SPCK, 2011. ISBN 978-0-281-06465-6
• Revelation for Everyone. SPCK, 2011. ISBN 978-0-281-06463-2

See also[link]

	Christianity portal
	Anglicanism portal
	Biography portal

• Critical realism

References[link]

External links[link]

• N. T. Wright Page, a collection writings
• N.T. Wright In-depth Interview on "Beyond Evangelical"

Father Mathew

Theobald Mathew (1790–1856), an Irish teetotalist reformer, popularly known as Father Mathew was born at Thomastown, near Golden, County Tipperary, on October 10, 1790.

He received his schooling in Kilkenny, then moved for a short time to Maynooth. From 1808 to 1814 he studied in Dublin, where in the latter year he was ordained to the priesthood. Having entered the Capuchin order, after a brief period of service at Kilkenny, he joined the mission in Cork.^[1]

Statues of Mathew stand on St. Patrick's Street, Cork by JH Foley (1864), and on O'Connell Street, Dublin by Mary Redmond (1893).^[2]

Total Abstinence Society[link]

The movement with which his name is associated began on 10 April 1838 with the establishment of the "Cork Total Abstinence Society" which relied on one enduring act of will to keep a person sober for life. It was called simply The Pledge. It could be made by anybody, either with or without an alcohol problem.

Father Mathew did not believe in gradual approaches or temporary commitments. He advocated a promise that meant complete commitment. It did not bind like the vows of marriage, but the principle of permanent commitment was the same. Fr. Mathew understood that as long as the act of will continued, it could overcome all difficulties.

One simple commitment, encased in the words of the Total Abstinence Pledge, supposedly did the trick. The surroundings did not make much difference. One could take the pledge as a single individual or as one of a waiting line coming up in a parish, mobilised and brimming with enthusiasm for the occasion. However, Father Mathew arrived at this conclusion only after much prayer for guidance and after urging by others who proposed total abstinence over moderation. There is also unconfirmed knowledge that he was a heavy drinker before he saw a vision of a strange bird-man who told him to change his ways.

In less than nine months no fewer than 150,000 names were enrolled as taking the Pledge. It rapidly spread to Limerick and elsewhere, and some idea of its popularity may be formed from the fact that at Nenagh 20,000 persons are said to have taken the pledge in one day, 100,000 at Galway in two days, and 70,000 in Dublin in five days. At its height, just before the Great Famine of 1845-49, his movement enrolled some 3 million people, or more than half of the adult population of Ireland. In 1844 he visited Liverpool, Manchester and London with almost equal success.

His work had a remarkable impact on the condition of the people in Ireland:

“The number of homicides, which was 247 in 1838, was only 105 in 1841. There were 91 cases of ‘firing at the person’ reported in 1837, and but 66 in 1841. The ‘assaults on police’ were 91 in 1837, and but 58 in 1841. Incendiary fires, which were as many as 459 in 1838, were 390 in 1841. Robberies, thus specially reported, diminished from 725 in 1837, to 257 in 1841. The decrease in cases of ‘robbery of arms’ was most significant; from being 246 in 1837, they were but 111 in 1841. The offence of ‘appearing in arms’ showed a favourable diminution, falling from 110 in 1837, to 66 in 1841. The effect of sobriety on ‘faction fights’ was equally remarkable. There were 20 of such cases in 1839, and 8 in 1841. The dangerous offence of ‘rescuing prisoners,’ which was represented by 34 in 1837, had no return in 1841!”^[3]

The number committed to goal fell from 12,049 in 1839 to 7,101 by 1845. Sentences of death fell from 66 in 1839 to 14 in 1846, and transportations fell from 916 to 504 over the same period.

However, his campaign did have the unforeseen consequence of an increase in diethyl ether consumption, much more dangerous than alcohol, by those seeking intoxication without breaking their pledge.^[4] It also caused many breweries and distilleries to close.

Father Mathew in the United States[link]

On July 2, 1849, New York welcomed Fr. Mathew. Mayor Woodhull, a non-Catholic, placed City Hall at his disposal. For two weeks the crowds besieging its chambers practically eliminated all city business. Vice-President Millard Fillmore was one of the callers. In Washington, President Zachary Taylor invited Fr. Mathew to dine at the White House. Congress gave the humble Capuchin friar its highest honours. The House unanimously admitted him to a seat on the floor of the House. The Senate admitted him within the bar of the Senate, an honour given previously only to Lafayette.

Statue of Father Mathew in St. Patrick's Street, Cork

For two years, despite grave illness, Father Mathew blazed a trail of success across the United States. Boston, Philadelphia, Cincinnati, Little Rock, New Orleans, and many places in Florida, Georgia, Tennessee, Virginia, Delaware and other areas heard his exhortations and were won to the practice of total abstinence. Everywhere there were crowds and enthusiastic receptions.

When he left the USA in 1851, strong temperance societies carried on the work. “I thank heaven I have been instrumental in adding to the ranks of temperance over 600,000 in the United States,” he wrote. Mathew has a statue dedicated to him in Salem, Massachusetts.

Mathew, a high-profile visitor to the USA, found himself at the center of the Abolitionist debate. Many of his hosts were pro-slavery, and wanted assurances that their influential guest would not stray outside his remit of battling alcohol consumption. But Mathew had signed a petition against human bondage in 1842 when he had hosted former slave Frederick Douglass in his Cork home. Now however, in order to avoid upsetting his powerful American friends, he snubbed an invitation to publicly endorse Abolition, sacrificing his friendship with that movement.

Death[link]

Fr. Mathew died on 8 December 1856 in Cobh (then known as Queenstown), County Cork after suffering a stroke. He is buried at St. Joseph's Cemetery, Cork city, which he had himself established.

See also[link]

• Temperance organizations

References[link]

External links[link]

Wikimedia Commons has media related to: Theobald Mathew

• Irish Capuchins
• Frederick Douglass and the White Negro Fr Mathew is featured in this film on the relationship between Frederick Douglass and Ireland.