Catechism 3/6 The Ten Commandments

The Ten Commandments

We may worship the true God

I am the Lord your God who brought thee out of the land of Egypt, out of the house of bondage. Thou shall have none other gods but me.

God is the Lord. There is no other God and no other lord. 

We may know God because he makes himself known to us. He makes himself known as the Lord who brought Israel out of Egypt, out of the house of bondage, and as the Father of our Lord Jesus Christ. He gives us this knowledge of himself.

To know God is to worship and be in awe of him. It is to be incapable of suppressing expression of your awe. We cannot help ourselves, so awe bursts out of us, and is heard by those around us. 

That God is God, is the foundation and the source of all truth, and thus also of the truth of man. Man is a living being. The life he has is God’s life, the life that God gives him and shares with him. Man is not a lifeless being, and not a self-subsistent being either: he is neither thing nor god. 

To love God, express awe and so worship him, is simultaneously to do the very best thing for yourself and for those around you. For the fundamental requirement of all human interaction is that it takes place in truth, not in delusion. To understand that God is God, is the beginning of truth and the basis on which all human relationships may flourish. You may love and serve your neighbour, and love and serve your enemy, by letting this exclamation of the truth of God, and of the glory of God, flow from you, so that it dispels delusion and establishes truth.  

The first commandment is our foundation. The nine that follow it are amplifications and exemplifications of the first. The second commandment tells us that there are no imitations or substitutes for God; the third, the that you cannot use God’s name or authority as your own and thus cannot make yourself a junior god; the fourth, that other people are not your property, so you cannot hold them captive, but must release them on the Sabbath; the fifth, that you must give your grateful acknowledgement that you have received all things from those prior to you, who are your parents, who taught and mediated this knowledge to you, so you acknowledge that you are not the source or master of it; the sixth, that no one derives their life from you such that you have authority to take it away from them, since you are not their god, for that would be murder; the seventh, that there may be no adultery, mixing, dilution, ambiguity, confusion, darkness or chaos, but only purity, simplicity and clarity, so that appearances do not deceive us; the eighth, that we may not steal; the ninth, that we do not bear false witness and so do not lie; and the tenth, that we master our desires, and do not desire what is not ours to have, and so remain content.

The Commands tell us to give our worship to the true God, not to any other, and so not to make fake gods, and not to claim for ourselves the authority of God and make ourselves a rival to God. All the commandments that follow simply amplify this first commandment. Because God is our Lord, we are free. Any obligation or constraints that are not based in this truth, are false, invalid, and not binding. Our freedom from all other constraints is established by the acknowledgement that God is sovereign. As a result of his sovereignty, freedom is sovereign for us.

Worship God …

    God must be worshipped. God is he who cannot not be worshipped.

    When you give your worship to the true God, you live in the truth, and many other things may become clear. When you withhold that worship, either believing in some other god, or in the belief that you worship nothing, so much more remains confused, contradictory and puzzling. The God you want is the Father of our Lord Jesus Christ. He who brought Israel out of Egypt, out of slavery and into the promised land, will do the same for you. The correct identification of God opens up to you a larger world. 

    Those who espouse atheism and agnosticism are, inadvertently perhaps, advocating for the unchallenged and unchallengeable power of the elite. Christianity say that the elite are attempting to make themselves gods. We use the concept of ‘god’ in order to challenge those who don’t want to be challenged, who are attempting to make themselves divine, putting terms so far above us that they cannot be called to account. Atheism is the resort of those elites who don’t want to hear any challenge from Christians, and who therefore want to belittle and take away the conceptuality by which we can make that challenge.

    • Do not worship any other being

    You must not worship or revere any other god. Other gods are idols, representations of God that are untrue. They have a power that is dangerous to us. Although these forces have no reality of their own, they still seem to us as compelling as any of the real forces of creation.

    ‘Pagan’ is the traditional name for those who do not worship God. They worship many gods or conceptions of God, but these are all just the products of their imagination. They are copies and they are fictions.   

    The pagans venerate these images and archetypes of their society. They idolise the strong man and adore the desirable woman. Pagans worship power. They worship power without truth, or goodness or beauty, and so without understanding the purposes to which power must be put. They do so without understanding that there are proper limits to power, and that self-control is needed to resist the temptations of power. They love power simply because it allows them to gain more, and to take away power away from others. Eventually their use of power without control will destroy whatever they touch, until finally they are also destroyed by it.  When it is uncontrolled by any other desire, the desire for power draws all things towards chaos and destruction. In their long-term effect, all pagan cults bring about the destruction of our civility and humanity.

    Those in authority uses the media to pump out a torrent of images, of fictional characters that represent passions and that meet in brief encounters. If you let it, this torrent may fill your imagination and displace all other real relationships. These images are pushed at you by those who want to keep you bewitched and malleable so that they can control you. Such images are carried into your awareness, your affections and life as on a conveyor belt, and at every moment as the gloss disappears from them, they are replaced by new ones. The powers behind the media want you to believe that these figures love you as truly as you love them, and forget that they are a performance designed to make you powerless. These figures are the gods of our age. As long as you watch and stay entranced you are caught in their cult, and you remain childish and helpless. You are giving your worship to pagan gods, whilst not realising that this is what you are doing, and in denial that this is what has happened to you. The powers of the present regime do not want you to become master of yourself. They want you to remain a slave. 

    • Do not misuse the name of the Lord your God…

    We may not claim to have the power of God. We may not say that our undertakings have the authority of God.  

    To make use of the name of the Lord is to claim to speak with ultimate authority. It is to suggest that you yourself have the authority of God. Do not claim that you have the Mandate of Heaven, or of History, or of Science. Do not claim that you are the Representative of the People or the Embodiment of the Nation or the Voice of the Future. All these are claims to be God. Do not take the name of the Lord in vain. If you claim such authority, you surely do so in vain. Your attempt will fail and bring you disaster. 

    Our contemporaries believe that the identity of things depends entirely on their knowledge and their will. Those in power believe that they can determine our identity for us, and that we have to accept their account of ourselves. They want us to recognise them as the spokesmen for reality, the infallible representatives of truth and science. They want us to acknowledge that they have authority. Though they do not want the absolute and cultic nature of their claims to become clear. They believe that they only have to acknowledge only what they are willing to acknowledge, so they don’t need to acknowledge either God or any reality whatever outside themselves. Their will is supreme: there are no other sources of authority.  They want to be our master and want us to be their prisoners and slaves.  

    The will to power is the fundamental principle of the modern era. Our contemporary pagans clamber up through media, government and every institution to win power over us. They want to decide what we may think. They want us to be interchangeable so they may freely employ us or discard us. They hate anyone who is able to hold out against them. They are at war with the Christian gospel because it enables us to think for ourselves.

    In order to defend ourselves against their constant, well-concealed, aggression we have to become familiar with our own history. We have to get to know the long experience of Christians in every generation who have held out against the powers of their own time, who have kept the faith, and passed Christian teaching down to us, even at the cost of their own lives. We have to revere these people who are the saints and the martyrs of the Church. Only the Church of faithful witnesses displays the wide range of talents that can make us servants of all and finally masters of ourselves. Only the life and experience of our Lord, that we now participate in, can turn a people from worship of power and consequent dissolution to worship of God and consequent blessing.

    • Remember the Sabbath day to keep it holy…

    You can work for six days but on the seventh there must be rest. For six days you can send your workers out to work, but you must leave them on the seventh. They do not belong to you so their lives are not yours to dispose of. You have no authority to work them until they drop. There is no obligation on them on the seventh day, so do not prevent their release, or hold them back from worship of God. On that day they are free, and free of you.

    We are given authority to live with all other creatures and to interact with them in order to make our contribution to its beauty. We may work and do what is good. We may do this for ourselves, through our own labour, struggle and risk-taking. But we cannot coerce other people to work for us or force the land to produce without limit. 

    The Sabbath and Jubilee command that we live within the limits of what the world provides without depletion. But, by mineral extraction and over-farming we have been losing forests, soil and water systems, we have been turning the world into a desert and contaminating what remains to us. 

    The Sabbath is the coming together of all things, through the resurrection when death is overwhelmed by life, and so the start of the coming together of all broken parts, the reconciliation, restoration and completion of all things, the eschaton. 

    • Honour your father and your mother…

    We owe acknowledgement, first to our parents and their generation, to our teachers and local leaders, and then to our grandparents and their generation, and then to all the generations of our nation before them. They passed down to us whatever good practices we now rely on. They discovered them, recognised their goodness, taught and defended them and passed them on to us. We received these talents from them. We did not invent them for ourselves. We may receive what they offer us with gratitude. What they passed on us above all was the gospel with the entire package of Christian discipleship which alone enables us to grow up out of childhood and sullen adolescence, out of the bitterness and frustration of enforced servitude, to independence and maturity. They enabled us to aspire to self-mastery, and they taught us that this hope comes to us in Jesus Christ. We acknowledge that everything we have, we have received from someone who has worked for it, preserved it, kept it in good order for us and passed it on to us. For this reason, we honour our father and mother and all previous generations.

    Our predecessors intended to pass on to us all that would benefit us. We must do the same for our own successors. We must look for stability and permanency, not upset and rupture. Tradition and continuity are the basis of human society.

    We must honour our parents by giving them grandchildren, and so bring a new generation into being. We owe them life, but instead we have withheld life. Our generation has decided that the next generation owes us. We have put them in debt and like Pharoah, allowed them no Sabbath, no debt relief. We have not obeyed the wishes of our parents and so have not found our dignity through service to the next generation.

    The leaders of the present age want to divert our affection from our family to them, and so to replace our parents with themselves. They want us to accept their fiction as reality. Those who are convinced that they know better than their parents did suffer from a wilful blindness. Their effortless superiority, their determination to rip away our own roots, and do without the input of all previous generation tells us that they have set out to build their new world without considering whether they have the resources to do so. 

    Because it does not acknowledge its debt to past and to future generations, this generation has become idolatrous. It has attempted to avoid the bill for its expenditure by borrowing. It has lived by delaying the reckoning. As a result, disaster, demographic, cultural and economic, is coming.  

    • Do not murder…

    The life of every human belongs to God. It cannot be taken away without the formal judgment under the process of law by a man’s peers. 

    To take away the means of life is murder. To deny people the means by which they can support themselves and provide for their family, is murder at slower pace. Driving people out of public life, loading them with financial burdens and so impoverishing them so that they cannot take part in the life of the nation, is murder at its slowest.    

    Life has been withheld from us. The generation that does not pass on life to the next has raised itself above all other generations, past and future. It has taken life but it has not given it. It does not want to take its place in the succession of generations, and does not acknowledge its own createdness and mortality. It sees itself as the summit of history and so wants to stop time and make itself immortal.

    • Do not commit adultery…

    Do not introduce confusion. Do not mix or dilute or adulterate. Do not introduce copies and substitutes, do not replace the reality with mere images of it. Do not create ambiguity. Do not allow appearances to deceive us, so that everything is delivered to us mixed with its opposite, and nothing can be seen for what it is. Do not create ignorance, darkness or chaos. Ambiguity, confusion and any sense of the impermanence of our relationships are socially destructive. Instead establish purity, simplicity and clarity.

    Do not commit adultery. The basis of every society is the marriage of one man and one woman. Marriage establishes the equivalence and mutuality of one man with one woman. Marriage cannot be dissolved and no other form of partnership can substitute for it.  Marriage safeguards the formative years of new generation of children, which makes that society robust.

    Those in power want to rub out the differences given to us by nature and make us all equivalent and interchangeable. Their agenda is to dissolve all the things that make you unique, the first of which is your sex. They assert that there is no functional difference between male and female, but only complete interchangeability, so that every individual is functionally identical to every other, and any individual can be substituted for by any other.

    Modernity is simply hatred of the idea that there are any givens of nature, and that the powerful are not able simply to make and re-make us as they desire. 

    • Do not steal…

    We have been taking from our people their identity and dignity. We have not allowed them to receive what previous generations intended for them, and so they have not received what is owing to them. Their inheritance has been withheld and so they have been robbed.

    Each generation rightly demands that the next should pass on the life they have received. We must take from past and give to the future. What we have received, we may pass on to those who come after us.

    Our parents want us to pass on what we have received and so serve the next generation. They intended that we have children just as they did, and that we bring them up to adulthood so that they can do the same too. Our parents want us to be the servants of our children just as they were servants to us all through our childhood.

    But this transmission of life is now being suppressed. Transmission of life is what culture is, and it requires the knowledge, the attitudes and skills which enable this transmission. But our children have not received the culture that would tell them what they are due from us, and what they have to hand on to those who come after them. This culture has been taken from them and concealed by the very institutions, in particular educational institutions, responsible for that transmission.  It has been hidden from them, and as a result they are bereft and exposed. They do not have the moral, emotional or intellectual resources that would allow them to defend themselves from the constant incursions of those who want to rob us of our decision-making powers, of responsibility and of our sovereignty. This is how the holders of power hold the present generation to ransom.

    Debt is the way we put off paying mode of our obligations to the past and the future. It is the form in which we repress and disguise our obligations to the generations before and after us. It is the form in which we hold and consume for ourselves what should go to them. It is usury, and it is theft.   

    Debt takes from those with little and left them with less. It has given most to those who already had most. It has taken all financial security from the middle class and turned them into an insecure and frightened people. It has made the poor destitute. All the fissures in the nation have opened so the gap between top and bottom has widened into a chasm. It has taken away that social mobility which gave each of us the hope of improvement, that hope which is the constant gift of the gospel and which gives us our motivation and confidence  

    Bank credit effectively brings future spending power into the present. Debt repayments to banks destroy money. This means that the credit which enables commerce is withdrawn and customers have neither credit or currency with which to make a purchase, so that they are unable to buy and none of us can make a living. Our entire economy is being plundered and emptied out by our financial class and the power-seekers who have only contempt for us because they do not fear God.

    • Do not give false testimony…

    Be true witnesses. Live not by lies. Reject the delusions that keep people fearful, and pass on the good tradition you have received.

    The gospel is the source of public speech. We may speak freely and so make whatever suggestions seem best for our nation. The gospel is source and guarantor of the public realm in which anyone may offer ideas, and in which we give a hearing to other people, and are prepared to consider their proposals. We do not set out to silence anyone. We do not regard anyone as beneath us, and do not consider ourselves beyond challenge.  We concede that the truth is sovereign, and the truth may make itself clearer to us through a multitude of voices, including those not we do not welcome. If we suppress them, and put ourselves forward as sole arbiters and possessors of the truth, we give lie. If the authorities are telling us lies, and we do not speak out, we are complicit because we share in testimony that is false.

    Our generation is being told a lie. We are told that we should lift ourselves above all other people. If you wanted to destroy the happiness of a people, follow our current formula: remove yourself as far as possible from the natural world; repudiate the continuity of your culture; believe you are wise enough to do whatever you happen to want and not only get away with it, but have a right to it and a right to silence those who disagree; minimise the role played by a common body of belief; actively attack and dismantle every social structure as a potential source of oppression; and reject the idea of a transcendent set of values.

    We give false testimony when we reduce education to indoctrination and homage to the state, which represents our determination to avoid responsibility and adulthood and freedom. We give false testimony when we bail people out and maintain their delusions, so they never have to face the consequences of their actions and so become morally mature. False testimony keeps them in immaturity, for it takes the power of judgment away from them. The whole discipline of modern economics is just about removing ethics and moral judgment, and acting as though we were in a mechanistic system and so under fate.

    The delusions of the current age are maintained by arrogance that does not allow truth to be uttered. These delusions allow the arrogant to remain unaccountable and secure themselves against risk, and express their contempt for those who withstand and defy them and testify to the truth against them. 

    The true testimony is that is truth, judgment, accountability and justice. There are long-developed codes which enable us to say what is good and just, and this code is given to us in Christian teaching and in the culture, morality and law that that have developed through each nation’s reception of that Christian teaching. The fundamental act that establishes our freedom is the gathering and worshipping of the Christian community shaped by this revelation and this teaching. In the fundamental act of free speech, the act that founds and sustains the public square, this community proclaims that only God is God, and that without the authority of God all claimants to power others are dangerous, delusory, parasitical, lordless powers. The God-worshipping community makes its stand, raises its voice and gives its witness to what is true, good and right.

    Do not covet

    Self-restraint must govern our desires. Desire without limit is idolatrous. Without self-control, with absolute surrender to our passions and to those who are able to manipulate them, there is only misery.

    We have been consuming the material resources that future generations may need. We have written ourselves promissory notes, and so created the debt that binds future generations. We have spent resources without understanding their limits, unconcerned about what we have left for those who come after us.  

    Our society has decided not to admit to its own mortality or acknowledge that we are under an obligation to pass life on to our children and successors. We have not decided which desires are good and pursued them only. We have pursued every desire without discrimination. The result has been resource exhaustion, loss of relationship to our own land and ecology, and deracination and dispossession. We have created an utterly dependent and vulnerable proletariat in cities, in countries that have to import their power, not fed by their own national agriculture but on food imported from continents away.

    We have to decide between desires, to give up some in order to purse others, in order to achieve self-control. A man seeks wisdom by being educated in the traditions and formed by the disciplines of his culture. He may demonstrate courage, justice and good judgment, wisdom and self-restraint. He may master his passions. He not just the helpless victim of his appetites for he intends to be a responsible being, not just a man out-of-control and endlessly manipulatable. A man is independent when he is able to provide for himself. A man whose needs are provided by others cannot claim he is independent. When the needs of a society are provided by populations of migrants, slaves, prisoners, underpaid factory workers, clients and colonies, that society is not independent. When everything is provided for us, we are helpless babes, and when our demands and desires are not met fast enough, and we are enraged, our helplessness becomes so embarrassingly obvious, that we are further enraged. We are that man so lacking in self-control that he is pitiable. But the man who hears the command of God, and understands that he is summoned to maturity and adulthood, will take up the discipline that can bring him self-mastery, and so he will grow up into the sovereignty that God intends to share with us. 

    The Commandments express the sovereignty of man with God

    The first commandment is the foundation of human life. It alone enables man to grow towards maturity and self-mastery and so become civil and humane. This commandment, to worship the one God who reveals himself in Christ and in his people Israel. It has become fundamental for those societies shaped by the gospel, and which we came to call the West. That Christian culture enabled those societies to spread beyond Europe and around the world, briefly creating a global political culture and economy. But without the continuing, living witness of a faithful Church renewing that culture, that culture has become moribund and has not renewed those nations. As a result, they have lost their identity as living political nations, in which each individual is sovereign, responsible, and so accountable to his fellow countrymen. They have become part of a totalitarianism that is everywhere, a universal bullying and childishness, where no moral obligations, and no sources or limits are acknowledged. The ascent to maturity stalled, became bogged down and has been abandoned. But it lives and it continues wherever God is worshipped, wherever the first commandment is celebrated, and the creed is repeated.

    Christianity represents the possibility of human maturity, and sets out the conditions of its realisation.  Our self-mastery comes to us from God. It is the self-mastery of God, shared with us, so that it is really his and really ours. Let us turn to one another every new day and say ‘Let us begin with what we know to be true…’. Let every Christian all the faithful Church say together, ‘Our Father, which art in heaven….’ And ‘Hear O Israel, the Lord your God is the only God…’, and ‘I believe in one God, the Father almighty…’

    Catechism 2/6 The Lord’s Prayer

    2. The Lord’s Prayer

    Christians say what our Lord taught us to say. We use the words that he used. He stood in our place, and spoke these words, and as we repeat them, and make whatever petitions and requests occur to us, we stand behind him, and are members of his company. His identity becomes ours too. We are drawn into the conversation, of Father and Son, until we participate in their life and become the son who can say ‘Father’. 

    Our Father who art in heaven…     

    The Lord has us sons and heirs who can speak to you as to our father, using Father as your name. You respond to each of us as you child. What we have comes from you to us, personally and directly.  

    God is Father and Jesus Christ is the Son. He has now brought us into this sonship, so that we may stand with Jesus and call God, ‘Father.’ Our relationship to God is person to person and intimate. Since Christ has told us to use Father as his Name, we have Christ’s confidence to stand before God, and before all the powers and authorities in creation, and to speak. As the Lord speaks to us, we can hear and reply and make our wishes known to him, person to person. 

    The Lord tells us to make these seven requests: 

    Hallowed be thy name….

    Thy kingdom come…                                                                    

    Thy will be done, on earth as in heaven…

    Give us this day our daily bread…

    And forgive us our trespasses as we forgive those who trespass against us….

    Lead us not into temptation

    And deliver us from evil

    In these seven requests we ask that Godmake known the holiness of his name, and so make it known that he is our lord; that he asserts his rule, his reign or kingdom, so we are not subject to the rule of others. We ask that he make clear the goodness of his intentions for us; that he enables us to provide for ourselves and one another; that he forgives and releases us from the consequences of our actions and so gives us a new start; that he does not allow us to be tested beyond what we can bear, and that he delivers us from evil and from evil men.

    Hallowed be thy name….

    We ask the Lord to make himself known to us. We ask him to show us who he is. He can make himself known to us, so that we are able to grasp his identity in its all uniqueness and distinctiveness. He hallows his name, that is, he makes his holiness evident, so we can acknowledge that there is no one like the Lord, that he is without peer and without parallel. He is the only Lord. Though there may be other authorities, none of them is holy. 

    The Lord has made his name known to us through all the patriarchs and prophets of Israel, and at last, in Jesus Christ, he has made it known fully and definitively. We ask him to reveal his holiness more and more so that we may increasingly grasp the claims he makes on us and live only in the light of the truth, so that we can learn for ourselves what is true, so we can explore and make discoveries, and so we can see what is right and good. To say that God is holy is to say that he is entirely himself, and also that he is so for our sake. The best favour he can do for us is to be himself, and aid us to acknowledge his holiness and so to hallow his name.

    Thy kingdom come…                                                                             

    We ask the Lord to establish his leadership, his rule, and his justice for us. We ask him to take power away those regimes and ideologies that intend to control us and to save us from the leaders that tyrannize us and which want us to obey them as though they were gods.  

    Thy will be done, on earth as in heaven…

    We ask the Lord to carry to completion his good will for us. His desire is for our good. The Lord has higher ambitions for us than we do for ourselves. He intends to redeem and perfect creation, by uniting earth to heaven, so that the glory and holiness of heaven comes to all creatures and fills creation. 

    Heaven is the company God surrounds himself with. He summons them, they come and take their place around him. This company is waiting to receive us. They point us to him, and they point us to our place in that company. Heaven is the company that lives in the truth. In this assembly all is revealed. Nothing is concealed. We cannot keep our past out of sight. Everyone will see everyone for who they are. All of them will share the goodness, the truth and the beauty of the whole company of heaven, which represent the good will of God for us

    Give us this day our daily bread…

    We ask the Lord to give us what we need. The Lord knows what our needs are, and he supplies them. He does not supply them to us all at once, but delivers them to us through time as we are able to receive and employ them. What he gives us are simply resources but also opportunities. He gives us openings through which, if we take them and act well, our agency increases. Good decisions make still better decisions possible. He has created this world in order to provide for us. We must ask him, and take what he gives us, confident of its goodness. 

    We want to be content with what we have. We ask for what is sufficient for this time. We do not want to accumulate or to consume more than is good either for us or for the world that provides us with these resources. 

    We give thanks for our place in this material creation, for the particular characteristics of our own country and its land. By our creation, we are given a place in this material creation. We have bodies, which must grow and work, and feed and rest. With our bodies we can live and work together, share what we have and enjoy life together. We give thanks for these bodies of ours, for the place that is home to us, and our ability to work and bear children who will continue what we have started when we are gone, and so we can give thanks for our place in a history and in the work of creation. 

    We do this in a world in which others are not confident about their bodies or their needs, and who are not able to trust or share with one another. They are in flight from materiality. They are afraid of labour. They are afraid that there will not be enough resources if they do not seize them for themselves and conceal them from us. They are afraid to go out into open air, to discover the healthy unpredictability of their natural environment. They are afraid to commit to the work by which they can support themselves and provide for others. They want to make themselves as disembodied as they can in order to evade one another. They seek to separate themselves from us, and want us to become as fearful of the materiality of creation as they are.

    Christians give thanks for our givenness to one another, made available to one another by our bodies and by the material means of life that sustain them. We accept that all resources come to us in time, and so daily, and come to us as gifts created by the work of many other people, and that all of them aspects of God’s gift to us of creation. So we ask for, and we give thanks for, our daily bread.

    And forgive us our trespasses….

    We ask the Lord to release us from one another. We ask him to take away from us the excessive power that we have exercised over other people, and so release them from our grip, and let them forgive us the excess or the deficit that we have imposed on them.

    We trespass when we exceed our authority. For fear that we would not have enough, we have taken more than we needed. We have consumed in excess and have insisted on a standard of living that we are unable to sustain. 

    We may al confess and repent on behalf of the powers that be. They have trespassed against us, and we can help them to acknowledge this by saying what needs to be said, and by admitting the offence that has become too difficult for them to admit to. We can invite them to acknowledge that all our civic and national life and economic prosperity come from the culture that the gospel has brought into being. We can invite them to stop damaging our nation by their attack on that culture by ending their defiance of God.

    We have become used to having limitless power at our disposal and are reluctant to adjust to a lower and more sustainable use of power. When we acknowledge that we have exceeded our authority we may discover a more realistic way of life. We confess this, and bed that that our trespassers are forgiven, and the damage we have caused is made good. 

    Forgive us our debts….

    We live under various obligations. We have a commitment to our parents, grandparents and all the generations whose lives and work have contributed to the prosperity we now enjoy. They have a claim on us, and we are in debt to them. They want us to have children and work in order to bring those children up to adulthood. They are determined that we should pass on what we have received and so serve the next generation and the continuity of the nation. All previous generations want us to understand that we have to pass on the life we have received. Our obligation is moral and demographic. This is the debt we must pay, and for which we must be forgiven if we cannot pay it. We pray for forgiveness and a new start and a chance to do what we have not yet done.

    In this prayer we acknowledge this ongoing debt of service, that links us together in families and over generations, and through the world-wide supply of goods and services. This is debt is concealed. We may assume that it is fair and possible for our own children to service the debt obligations we have placed on them. But those debt obligations now far exceed the ability of the next generation to pay. We may assume that the workers in those countries that supply goods to us are adequately paid for them. But they may not be. They may never have the prosperity we have enjoyed.

    We need to give up the assumption that governments take care of the general welfare, and that they will provide for us what we do not provide for ourselves. We are under an obligation to care, first for our children and the next generation, and then for our own parents and those who once cared for us. We ask the Lord to give us the means to provide for those nearest to us and so pay our debt to them.  

    Our refusal to seek judgment and ask for forgiveness has allowed our generation, and our governments, to assure us that we are not in debt, that we have trespassed, that we have earned our riches, and we are not under obligation to anyone for them. They have led us to believe that we are rich, and are entitled to all we possess. They assure us that we don’t really have to work ourselves, that we do not have to pick up tools, go out into our fields and cultivate our own crops. Anyone who does not do so, believes that other people will always work for him, in ways disguised by long supply chains and the complex division of labour. They believe that the energy necessary for an industrial economy will always be there to power industry, even if that industry is now invisible to us on other continents. They believe that they will never have to do this themselves directly. All this is delusory. We have trespassed and we are in debt, and our dignity depends on us seeking judgment about the truth of our position. 

    Lead us not into temptation… 

    ‘Temptation’ means ‘testing’. Testing is what we undergo in hard times, when we are unable to control what is happening to us, and when our confidence and security are gone. We ask the Lord not to test us beyond what we can bear, not allow us to be pushed beyond our breaking point. 

    The Lord promises that we will not be tempted beyond what we can endure. We will not be broken, but we will be made stronger by all experience that God allows to come to us. By enduring, we become stronger.

    Christians are being tested, and must endure. We are undergoing a trial and persecution. Wedges are being forced in, dividing us and blinding us from the overwhelming number of ends and purposes that we as humans do actually share, such as respect and family, and the struggle to prevent our powers from being removed and the fruits of our work being taken away from us.  

    Some are in such a panic to secure their position, and refuse to accept any drop in their standard of living. They are turning away from the rest of the nation, ready to abandon the rule of law and our way of life. Many people are willing to fall into line with the latest emergency measures, perhaps believing that such measures will affect others but not them, or that the situation will change and the crisis disappear.

    The centralisers may mistakenly believe that they will survive any conflict. But they are betraying their own people, and breaking the rule of law that protects them as well as us, and the national cohesion that means that we do not regard one another as enemies.  We must go through these trials and can do so if the Lord gives us the means to withstand them.  

    We can ask the Lord to identify the temptations on us, and so show us how we are under attack. Temptations always present themselves as new and attractive, though they are always old, and they represent an attempt to take our decision-making away from us and so to disempower us.

    It took many generations of hard-lived Christian discipleship for our culture to emerge. This culture gave previous generations the qualities of self-restraint, public accountability and responsibility, and of the rule of law. But it will not take generations to destroy and lose this culture. It takes even less time to create economic chaos, suspend the rule of law, put in a state of emergency, suspend civil rights and end political stability. If we allow this to happen economic confidence, stability and prosperity will not come back in our lifetime.  We must therefore resist temptation. We are being tested. We must be ready to say, ‘We must obey God rather than man’ (Acts 5.29).

    But deliver us from evil

    We ask the Lord not to send us into the time of trial. We ask him to rescue us from the hostile powers that have a hold over us.

    Do not let us compromise or arbitrate between God and any other power. Do not let us test our strength against the Lord, or make him wait, or imagine we can hold out against him or defy him.  

    We ask the Lord to deliver us from evil men, and to prevent us from being so taken over by this evil that we ourselves become one of those evil men.

    How can we know what is good and what is evil? What is evil? Evil is whatever causes the destruction of man and creation. How can we know what is good? We can learn what is good by following the Commandments the Lord has given us.

    The governments and institutions of our time have overreached. They have too high view of their own authority. They do not acknowledge that they are not the source of their authority; they refuse to acknowledge the real source of their authority, or acknowledge the limits of their authority. They are unable to acknowledge or respect anything that they have not made. Those leaders, institutions and political classes that do acknowledge the source and limits of their authority are good: they understand that they are accountable, they underhold the rule of law, and will enable that settlement to continue for another generation. Those leaders, institutions and political class that do not acknowledge the source and limits of their authority are evil: they pursue power without reference to public well-being, evade responsibility, undermine the rule of law and make it unlikely that peace will continue for another generation. Their overreach will divide and destroy that nation.

    Christians are witnesses of the increasingly totalitarian response of our political class to the unmanageable systemic contradictions that they have created and concealed. Christians have to withstand the pressures such regimes put upon us. We must learn how to challenge and resist them and avoid getting caught up in their schemes. Through enduring whatever suffering they inflict on us, we can grow and develop the character of Christ. The nation will regrow once the Church has recovered its voice, and by offering our lives, given its true witness to the world.

    For thine is the kingdom…  

    ‘Kingdom’ means the rule. A country is rational, peaceful and prosperous when under the rule of law. The law is supreme when there is a consensus that justice is fundamental, and that justice depends on truth, and that the discovery of the truth depends on public examination and judgment, and so on courts with powers of enforcement. It depends on our understanding that the law is master, and so that the law is above the monarchy, the government, the party, the media and every other section and interest. The law is not whatever the present government decides. The law is the summarised accumulated experience of many generations about what makes life possible and so of what things have to be ruled out in order to keep life tolerable. The jurisdiction we have inherited has been formed by generations of Christian discipleship and learning. In this jurisdiction everyone is equal under the law; justice is performed in public and the powerful are held to account. God is acknowledged to be the source of true authority. He is the good judge, who can see through all deceit to uncover the truth, and release all who have been held captive by the falsehoods of powerful people and regimes. 

    …the power

    God starts, continues, endures and completes his work. All power comes from the Holy Spirit, and is to be used for good. God exercises his power with a patience that outlasts all resistance.

    …and the glory… 

    Glory is the revelation of the truth. It enables the proper recognition and acknowledgement of reality, that is unafraid and does not shun the whole truth in its fullest dimensions

    Christianity has given us the highest account of human being. Man is given his glory by God. God raises man. In particular he glorifies the poor, who have received no glory from any other source. Those who had none, are given glory. ‘He has put down the mighty their seat and has exalted the humble and meek. He hath filled the hungry with good things and the rich he hath sent empty away…’ 

    Jesus Christ has gathered around him a people, who are present and recognisable in every place as his Church. He regards his people as his glory. From this people come the Christian and discipleship and skills that form the culture which sustain any society that receives it. This culture brings peace in nations and between them, so that, precariously, a civilisation may emerge. This civilisation has a glory that comes from Christ.  The Christian people encourage us not to give in to fear and despair but to respond to the call of God, to discover the dignity intended for us, and to join them in prayer to God our Father.   

    As it was, is now and ever shall be, world without end…

    Jesus Christ is the same, yesterday, today and forever. He is the source and founder of our humanity. Those who refuse to give glory to God despise our Christian forebears, conceal our history and attempts to destroy our national culture and memory. Driven by envy, they hold out against the gospel, belittle our people and want us to despair. Christians oppose them. We declare in public that authority, power and glory belong to God, that they come to us from God and that we must return them so that he can refresh and restore them for us. We say simply that the Lord is God, and that God is our Father. We give thanks to God. It is in acknowledging what we receive from him, and that it is indeed him that we receive it from, that we truly receive it.

    From the practice of saying this prayer the Christian community has learned to give thanks in all circumstances. Thankfulness is our fundamental characteristic. The people and nations that absorb this thankfulness also develop a fundamental contentedness that enables them to endure frustrations and stay at peace with one another. From the petitions of the Lord’s prayer, we learn that God is ready to give what we need and to take away what we cannot cope with. He will take us through difficult hard times and keep us company, so that we do not face them without him, whose self-mastery is constantly available to us to draw on, and that at last we will overcome and arrive with him at the perfect sonship. 

    For a second account of the Lord who makes this possible, and who is our Lord, we turn to the Ten Commandments and so to fundamental statement of the gospel, and fundamental proposition of all Christian teaching, that only God is God, and he is our God, God for us. This is the first commandment. The nine that follow are amplifications of the truth of the first, that God is the Lord. The Lord is God. The ten commandments orient us so that we are the people who know this and have authority to declare it. We are true recognisers of God, who has given his recognition to us. We have received glory from him and so we give glory to him. 

    Catechism 1/6 The Hope of Self-mastery

    The gospel in four short statements 

    This catechism sets out four brief statements that summarise the gospel. We will look at the Lord’s Prayer, the Ten Commandments, the Creed and the Blessings of the Sermon on the Mount. Two of these are recited when Christians gather together in worship.

    We set out the gospel by saying both what it is, and what it is not. We say what it offers us and what it protects us from. We show how it different it is from its rivals and from all caricatures of it.

    The gospel is a greeting, sent to us by Christ, who introduces himself in it.  The gospel tells us that someone who we did not know, but who knew us, is introducing himself to us. From this moment we may know him, and through him we may know one another too, and so at last come we may also come to know ourselves.  

    The gospel introduces us to the particular person, Jesus Christ, the Son whom God has set before us. Everything Christians that have ever said, tells us about him, and tells us about ourselves in relation to him. He is the one person who is able to face us in complete truth. The gospel appears in a world full of rival messages, most of which are not honest about their claims about man or God. As we discover the gospel, we realise that none of these rivals is able to show us the very high dignity of man that Jesus Christ reveals to us, in which each person may become master of themselves. 

    1. Our Calling – Summoned to maturity
      1.  God is with us

    We have a companion. God is that companion. We are not on our own and do not wish to be. We want to find any person can give us some recognition. We ourselves cannot be that other person. That person someone else, someone who is not us. God is that person, distinct from ourselves, who is able to give us that recognition and who can acknowledge our own distinct identity. Only another person can confirm that we are truly an independent person. Only someone other than ourselves can establish that we that we exist not only in our own imagination, but in truth. We exist, and we inhabit a world, which exists independently of us, and which is comprised of other beings, who are freely able to acknowledge us. It is not us who decides on the existence of other beings, and we cannot deny their existence or withhold life from them. They are not a figment of our imagination, so we have to come to terms with them.

    God is with us. This is the truth about mankind. When we acknowledge this, we have made a good start. When we evade this truth, everything becomes problematic. God’s wish is to do good for us. He offers us company, a particular company of persons within which we can truly be ourselves. There are voices other than our own; they can respond to us and we to them. They can find us, make us welcome and we can be glad to be with them.  

    God sets before us a world full of persons who are able to be good company for us, and to supply us with what we desire. They are the generosity of God to us. Whoever turns away from this generosity not only turns himself away from God, but turns away from his own true self, and from everyone who could acknowledge him and be glad of him. Anyone who attempts to live without God will push away all very people who God presents to him. If persists in turning away everyone he meets and refusing the entire company that God has been sending him, he will never grow up to maturity and never become a person able to recognise and be glad of other persons. 

    We diminish ourselves when we regard other persons as unworthy of us or acknowledge only those who reflect our own claims. We diminish ourselves when we decide that other men are too unacceptably different from ourselves, and see them only as the poor, whom we can disregard or despise. We diminish ourselves when we try to make ourselves master and oblige other people to become our servants. 

    Without God, man is a threat to all others around him. If he is not willing to accept his place in the society of men, he reaches for power over them. He attempts to make others into his creatures who must serve and fawn over him, and so makes himself a tyrant. To build his power, he makes ever stronger claims about himself until, for those around him, he is claiming an absolute power. Over time every unchallenged political ideology becomes a religious cult. By attempting to put himself above all others, so that he is no longer accountable to them, that man is attempting to make himself godlike. But he only succeeds in turning truth to fakery for those who have surrendered themselves to him. His claims are fraudulent, his power is only the power of the delusion.  

    If we try to rub away the image of himself that his creator, the true God, has placed in us, we turn ourselves into a monster. This snatching and stealing of what has not yet been given to him is how we turn ourselves into that most miserable being, a god who is fake. Then we are the plaything of all desires, emotions and forces that roar around us and in the world of our creation. The self-exaltation over all others, our rejection of those whom we might have received as companions, the trampling of the powerless and making them hostages to our dictatorship, all this is the way we abase ourselves and bring ourselves to ruin. Without God, we are not ourselves, but only the creature of the many forces that manipulate us. Yet despite all our efforts to separate ourselves from one another and from him, God does not abandon us so we are not utterly on our own.

    1.2 The one true master

    The gospel reveals that the one true master of himself is Jesus Christ. He has reached complete self-mastery, so he is able to withstand all powers and pressures. No one put him under any obligation or compel him to do anything. Whatever he does, he does freely for himself. Freely, Christ has turned to us and put himself into our service. He offers us this hope of self-mastery, and he proposes to accompany us through the course by which self-mastery is gained. Together with him, we can stop being the helpless victims of forces outside our control, pushed around first by our own passions and then by the passions of all those others who want to direct and control us. They intend to overcome our self-control, and take control of us. But with Christ, who has perfected self-mastery, we can hope to become free, and remain free, of them all. With Christ, we can be freely with other people. We can be their companions, and allow them to become our companions, not because we are under any compulsion, but because we are glad to do so. We can decide for ourselves to give them our recognition and to serve them. We can love them, and we can allow ourselves to be loved by them, without fear and without reserve. This hope, of companionship with love and freedom, comes to us from God. We may receive it through Jesus Christ and so through the gospel by which he presents himself to us, and the one person who can in complete freedom, give us the recognition and affirmation we are looking for. 

    1.3 Self-mastery

    We want to be independent persons, mature and socially competent. We want to be able to establish relationships, and sustain them, and not become trapped by them. We want to control our emotions, overcome our fears, be confident and open to new experience.

    We want to love and to be loved. We do not want to be deceived, betrayed or pushed around. We want to know the truth. We want to explore and discover the world around us and understand every relationship in it.

    We want to learn how to develop this competence and maturity, so we are looking for the culture which will teach us these skills. We want to know how to manage our emotions and develop self-control. We want to be able to endure the aggression directed against us without becoming provoked. We want to remain constant whatever the pressures on us, so we are not simply pushed along by the changes going on around us. We are looking for an apprenticeship that will enable us to become prudent, humane and civil. It will develop in us the strengths we need, which will become second nature to us. We want this apprenticeship because we want to become fully independent and competent, and so fully adult at last.  

    1.4 The Gospel gives us self-mastery

    The Gospel makes adulthood possible. It states that it is possible to live well by living in relationship with other people, without limit. We live well by acting for the good of all those we encounter. We can work for them, and we can decide to do so freely, not under compulsion. We can find our freedom by following this vocation to serve whoever is willing to accept our service. We can make ourselves their servants, and as far as is right within each relationship, we can say and do what seems to us to be best for them. They may regard us as their servants by right, as though we are obliged to do this, but we need not feel any resentment. We know we are well-served by Christ, and his service to us powerful and limitless, so our identity is never threatened by the obligations that others attempt to place on us. We have no reason to feel envy or resentment. They may treat us poorly, but Christ treats us richly. There is no ultimate threat to us. Freedom comes through finding our contentment in this service, and as Christ gives us the strength for such service, we also go through all those challenging experiences which build in us the self-control, the patience, and all that is part of the adulthood we need. Our independence and self-mastery grow through difficult encounters and trials, not through trying to avoid them.

    The gospel tells us that the various strengths and social competence of which life consists, are offered to us. The people who have these gifts are ready to share them with us, and we can receive them as they are given to us, freely. We can learn them from the witnesses that Christ sends us, the people whom he has called and trained through the suffering that they have been through with him, through which they have acquired his holiness. Christ has prepared them to be witnesses to us. They are his holy ones, and their fellowship is the communion of saints.  

    Christ has perfected self-mastery. He has not been mastered by hatred. He has endured the fury of the world and yet not given way to that fury, and not given up on the world. His love for us has not been overcome by our hatred of him. He has mastered all the passions, so that his passion for us is his sole passion. He has become the true measure of man; he is the criterion of maturity and independence, and so of humanity. Christ offers to share his self-mastery with us by accompanying us through the training by which we may overcome our own passions, and so become masters of ourselves.

    All strengths and competence are aspects of one life, and this life comes to us through the person who wants to share them with us. When we take what he gives, we gain life from him, and so we participate in the life that is his. We gather from him the virtues that we learn through living, so his life can become our life.

    All the people we come across are presented to us by Christ. They are given to us as a gift, and as a puzzle and a challenge. Coming to terms with them involves us in a passion in which we have to control our own envy and resentment, leave behind our whatever is immature and unholy and, through pain and embarrassment, discover what is mature.  Each of them is the means by which Christ intends us to discover what is holy, develop new self-control, and so grow towards the true freedom and maturity. Through each encounter, Christ holds out to us the qualities that are his, and which would make us adequate to serve and remain free and content in this service. Each new relationship he opens present us with painful decisions. Doing what is right within each relationship is sometimes so fiercely resisted that it becomes an agony. We have to endure this passion so that our own desires may turn towards what is holy. We are being sanctified.  

    Through following him we may come to realise that all these persons are all sent to us by him, and so are his gift to us. Our interaction with them is the way his strengths transfer themselves to us and may become internalised within us.

    Christ is able to make us fully adult, fully ourselves, fully independent, and yet fully social, confident and competent among all other people. His life communicates itself to us, so that it becomes ours, and then, through us, transfers itself again onwards to others. He makes all relationships possible for us. Christ is what it is to be fully a person, independent and mature. He extends his own personhood to us in order that we may become as self-controlled and therefore free as he is. The adulthood we seek is available to us from him, and through the challenge of every demanding relationship, we may learn to take to take it from him.

    1.5   The Christian apprenticeship

    Christian discipleship is the route to maturity. The route is a steep climb, it is winding and it never appears to end. Christianity is the glory of that mature human being who, in perfect self-mastery, is limitlessly able to love and serve whomever he encounters. The gospel is the voice of the Lord who accompanies you on that route, and on each step waits for you, until you finally stand with him at the top. The Christian community is the reinforcements of the saints that he puts around you to keep you company and keep you strong and single-minded on the way. They will pop the bubbles of delusion that might otherwise mislead and divert you off your path. 

    Christianity is the route to follow; it is the sequence of exercises that will make you strong; it is the strengths and the skills that develop through those exercises, and it is the good company of those who accompany you through those tests along that route. They are there to encourage you so you see that every difficulty, all resistance, and every opponent who seems to block you, are part of those exercises that, when you stick with them, will develop that self-mastery in you. The people who follow this route, and endure the opposition of those who want to block them, will become a robust people. Their presence will encourage that society away from the viciousness of pagan life, trapped in cycles of retribution and violence, and make it a society that understands how to seek reconciliation, limit damage, and create peace.

    Maturity comes as you learn the skills of self-control. By mastering your passions, you become master of yourself. As you become master of yourself, you no longer submit to the power claims of those you are afraid of, and you stop trying to make yourself master of others. You are not so easily pushed around by the forces around you or unsettled by your own responses to them.

    With Christ, we learn how to separate ourselves from the regimes and ideologies that intend to belittle us and control us. Their agenda is to prevent us from growing up into greater self-mastery.  Our sin is to attempt to prevent other people from growing up and becoming masters of themselves; we sin when we frustrate their desire to make their own discoveries, to take initiatives, work for themselves and become publicly vocal and articulate. We sin when we conceal from them the apprenticeship in human dignity that is taught by the great Christian tradition, by which all previous generations have learned their various degrees of self-mastery, through which they have raised their aspirations, and demanded to know the truth.

    When this Christian experience is not publicly voiced, the regime of the day imposes its own agenda. It wants to keep people down. It belittles people and prevents them from growing to personal and political maturity. It makes a living out of them. It is always extracting an income from them by confiscating what they have worked for and they do this while claiming that their own services to the nation are indispensable. 

    Those who reject the apprenticeship do not want to learn self-mastery. They do not intend to control themselves. They want mastery and dominion. We may want to escape our present childishness, but they want to preserve our childishness, our naivety and helplessness. They want to hold us back whilst they climb over us, and extract whatever they can from us. They don’t feel any affection for us but only want keep us at a safe distance. They want to use some of us to control the rest. They want to divide us, so that some of us act as their police force. They want us to become bullies just as they are bullies, so we respond to the bullying we receive by bullying those beneath us. They want us to identify with them, copy them, and wish to please the persecutor who despises us. This is our sin, the ruinous tangle of falsified relationship and power-claims that have enveloped the world in delusion. We have done this to ourselves and to one another. Only God can save us. The gospel that is Christ’s first word of greeting comes to us just as we are bound and made powerless by these conflicting claims on one another. With him, and by his power, we can participate in his mastery of himself. The true master of himself can redeem us from our proliferating false claims to mastery of one another. He can make us social beings, able to face one another without submission or domination. This master has come to us, and has taken us on. The gospel that announces and accomplishes this salvation comes to us as good news. He saves us and so we are saved.

    1.6  The Gospel creates the open society

    A mature society emerges as its members exercise enough self-mastery, who are willing to work, to wait, to endure delays and set-backs, snubs, who can live with unsatisfactory compromises and a shared understanding level of shared humane and civil behaviour emerges

    The gospel offers a society the skills and practices that bring about reconciliation. Reconciliation allows damage to our social fabric to be repaired and losses to our social capital to be made up. If a society knows how to restore what has been damaged, it will continue, and can prosper. It responds to each offence and injury by taking steps to achieve reconciliation. The gospel gives a society the means of reconciliation, and those societies that have been shaped by the gospel are constantly restored and renewed by these practices. In these societies trust remains high so economic activity continues, and with no need for resort to revenge and violence, there is peace, and consequently prosperity.

    Those who are self-controlled and courteous are examples to the rest of us. We want to learn to rise above our passions as they do. Since they know how to govern themselves, they help other people do the same. Those who can govern themselves can be trusted with positions of leadership. If they understand the dignity that comes from service, we can expect them to serve the nation as a whole, and not fear that they will simply serve themselves. From individual self-government emerges the idea of public service, the rule of law, and national identity. All government originates in the individual self-government that develops into individual public service. 

    The Christian gospel gives rise to the secular public sphere and the practices of public speech. These include good counsel, individual conscience, record-keeping and the public administration of justice. These create trust and confidence, and respect for the individual, his privacy, his work and property. Individuals are not the property of the state. This confidence makes it possible to take risks, to explore and discover, and develop the culture which pursues knowledge and science, and from which industry and prosperity come.

    Love aspires to permanence, and so seeks the correction and discipleship that will make it permanent. When we exercise self-restraint that we can act generously and for other people. The Church teaches self-control and the ability to wait. Christian discipleship sustains our self-giving permanently.

    It is the Gospel that keeps a society open. It makes available the skills and practices of reconciliation which prevents the build-up of resentment that would otherwise lead to rage and vendettas. Over generations the presence of Christians creates a slow and gentle social mobility in that society. People can lose status without regarding it as a disaster, and can gain status without attracting envy. People can be moved out of public office without loss of face. Those who lose their position are not publicly shamed. Loss of status does not demand retaliation. The pressures that might push people to take revenge for humiliations is continually released by the gospel teaching on the dignity of service and servanthood.

    The gospel creates a social consensus that truth is supreme, and that free speech and public challenge and discussion that leads to agreement about the terms of a change of personnel and policy, and so creates an understanding that the functions and institutions of government are not the freehold of particular holders of power. Powerful men have only a leasehold on public positions, and their leasehold may not be renewed. The miracle of the modern West is made by the very confidence and level of trust achieved by those societies. These are the result of the Christian teaching on the high dignity of man, the sovereignty of each individual, and of Christian practices of reconciliation, that involve making public challenge, understanding that truth is fundamental, that truth is discovered through judgement and debate, and that peace is maintained through judgment and forgiveness, through consensus about what steps are sufficient to bring about an interim reconciliation, so that revenge is avoided and trust and confidence are restored in order that public life can continue. 

    What is the basis of this reconciliation? Jesus Christ has gathered around him a people, who are present and recognisable in every place as his Church. From the life of this people come the gifts and discipleship that form a Christian culture which sustain any society that receives that culture, and brings peace in nations and between them, and so, precariously, a civilisation emerges. The Christian people encourage us not to give in to fear and despair but to respond to the call of God, to discover the dignity intended for us, and to join them in prayer to God our Father. We will look next at the Lord’s Prayer and Ten Commandments.