WSC Q4 Question

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timmopussycat

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I just noticed something that seems a little odd.

Q4 of the Westminster Shorter Catechism defines God as: “a Spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth.”

But this definition leaves out two key unchangeable elements in God’s character namely his love and his grace, both of which are mentioned in WCF 1:2.

Does anybody know if there was a specific reason why the Divines left these attributes out of the reply to WSC Q4?
 
The Catechism is a summary and so lists attributes categorically. Love and grace fall under goodness. Compare Exod. 33:19 with 34:6, "And he said, I will make all my goodness pass before thee," which is expounded as being merciful, gracious, and longsuffering. Love is either benevolence (goodwill) or complacence (delight in good). Grace is undeserved good. Mercy is goodness shown towards those who are poor and needy. Longsuffering is goodness shown despite provocation. Lovingkindness, tender-mercy, or "goodness" is goodness shown in steadfast loyalty and devotion. The Larger Catechism enlarges in terms of Exod. 34, most merciful and gracious, long-suffering and abundant in goodness (and truth).
 
As Rev. Winzer noted, the Westminster Larger Catechism Q7 expands on the definition of the Shorter Catechism:

"God is a Spirit, in and of himself infinite in being, glory, blessedness, and perfection; all-sufficient, eternal, unchangeable, incomprehensible, everywhere present, almighty, knowing all things, most wise, most holy, most just, most merciful and gracious, longsuffering, and abundant in goodness and truth."

Note: If I want to reflect on the deeper truths of the Reformed faith, I often go to the WLC, and read the helpful commentary on the WLC by Johannes Vos.
 
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I just noticed something that seems a little odd.

Q4 of the Westminster Shorter Catechism defines God as: “a Spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth.”

But this definition leaves out two key unchangeable elements in God’s character namely his love and his grace, both of which are mentioned in WCF 1:2.

Does anybody know if there was a specific reason why the Divines left these attributes out of the reply to WSC Q4?

Do you know George Gillespie’s role in shaping the Assembly's choice of wording for this fourth question?

This article suggests that his role was more fact than tradition. But maybe not. See also the excerpt from the OPC article below.

On another occasion it was Gillespie’s prayer for light that gave light to the Assembly and to many generations since. When the Shorter Catechism was being prepared and the Divines came to the fourth question – What is God? They paused for prayer before attempting to answer such a question. Gillespie was called to lead the august body and Robert Ballie records that he addressed the almighty, ‘Lord, thou are infinite, eternal and unchanging in thy being, wisdom, power holiness, justice, goodness and truth.’ Upon concluding the prayer, its opening words were recorded and became that illustrious answer to the catechism question.
From George Gillespie’s Dying Words, by Grainge Press.
~~~~~~~

This article by the OPC sheds some doubt on the authenticity of the tradition.


The 5th and 6th paragraph of the article reads as follows:
Not later than November 25th the Shorter Catechism was completed, for on November 26th the prolocutor of the Assembly reported that the Shorter Catechism had been delivered to the House of Commons the preceding day and that the House extended its special thanks to the Assembly for its care and pains in the preparation of the said Catechism.
Some of the foregoing facts, especially the dates, may appear uninteresting and unimportant. They are, however, necessary in order to connect some misapprehensions. For example, legend has for long associated the name of George Gillespie, the brilliant young Scottish Commissioner, with the answer to the fourth question of the Shorter Catechism, "What is God?" Gillespie took his leave of the Assembly on July16, 1647. He left, therefore, before the Assembly began its work on the Shorter Catechism but only after the Assembly had completed a great part of the work on the Larger Catechism. It may be that the legend has some element of truth in it. On some occasion or other, Gillespie may have uttered in prayer the words that finally were given as the answer to the question, "What is God?" But there appears to be no evidence to support this supposition and the terms of the legend itself are completely disproven by the chronological data.
 
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The Catechism is a summary and so lists attributes categorically. Love and grace fall under goodness. Compare Exod. 33:19 with 34:6, "And he said, I will make all my goodness pass before thee," which is expounded as being merciful, gracious, and longsuffering. Love is either benevolence (goodwill) or complacence (delight in good). Grace is undeserved good. Mercy is goodness shown towards those who are poor and needy. Longsuffering is goodness shown despite provocation. Lovingkindness, tender-mercy, or "goodness" is goodness shown in steadfast loyalty and devotion. The Larger Catechism enlarges in terms of Exod. 34, most merciful and gracious, long-suffering and abundant in goodness (and truth).

Thanks for your reply.
 
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