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Westminster Confession of Faith
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Title page of a 1647 printing of the Confession
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Westminster Confession of Faith
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The Westminster Confession of Faith is a Reformed confession of faith. Drawn up by the 1646 Westminster Assembly as part of the Westminster Standards to be a confession of the Church of England, it became and remains the "subordinate standard" of doctrine in the Church of Scotland and has been influential within Presbyterian churches worldwide.
In 1643, the English Parliament called upon "learned, godly and judicious Divines", to meet at Westminster Abbey in order to provide advice on issues of worship, doctrine, government and discipline of the Church of England. Their meetings, over a period of five years, produced the confession of faith, as well as a Larger Catechism and a Shorter Catechism. For more than three hundred years, various churches around the world have adopted the confession and the catechisms as their standards of doctrine, subordinate to the Bible.
The Westminster Confession of Faith was modified and adopted by Congregationalists in England in the form of the Savoy Declaration (1658). Likewise, the Baptists of England modified the Savoy Declaration to produce the Second London Baptist Confession (1689). English Presbyterians, Congregationalists, and Baptists would together (with others) come to be known as Nonconformists, because they did not conform to the Act of Uniformity (1662) establishing the Church of England as the only legally approved church, though they were in many ways united by their common confessions, built on the Westminster Confession.
Contents
[hide]
1 Historical situation
2 Contents
2.1 Holy Scriptures, the Trinity and predestination
2.2 Covenant theology, Christ's mediation and free will
2.3 Salvation
2.4 Law, Christian liberty and worship
2.5 Civil government and marriage
2.6 Church
3 American Presbyterian adoption and revisions
3.1 American revisions
4 See also
5 References
5.1 Citations
5.2 Bibliography
6 Further reading
7 External links
Historical situation[edit]
Herbert, John Rogers, RA (c. 1844), The Assertion of Liberty of Conscience by the Independents at the Westminster Assembly of Divines (painting) .
During the English Civil War (1642–1649), the English Parliament raised armies in an alliance with the Covenanters who by then were the de facto government of Scotland, against the forces of Charles I, King of England, Scotland and Ireland. The purpose of the Westminster Assembly, in which 121 Puritan clergymen participated, was to provide official documents for the reformation of the Church of England. The Church of Scotland had recently overthrown the bishops imposed by the King and reinstated presbyterianism (see Bishops' Wars). For this reason, as a condition for entering into the alliance with the English Parliament, the Scottish Parliament formed the Solemn League and Covenant with the English Parliament, which meant that the Church of England would abandon episcopalianism and consistently adhere to Calvinistic standards of doctrine and worship. The Confession and Catechisms were produced in order to secure the help of the Scots against the king.
The Scottish Commissioners who were present at the Assembly were satisfied with the Confession of Faith, and in 1646, the document was sent to the English parliament to be ratified, and submitted to the General Assembly of the Scottish Kirk. The Church of Scotland adopted the document, without amendment, in 1647. In England, the House of Commons returned the document to the Assembly with the requirement to compile a list of proof texts from Scripture. After vigorous debate, the Confession was then in part adopted as the Articles of Christian Religion in 1648, by act of the English parliament, omitting section 4 of chapter 20 (Of Christian Liberty), sections 4–6 of chapter 24 (Of Marriage and Divorce), and chapters 30 and 31 (Of Church Censures and Of Synods and Councils). The next year, the Scottish parliament ratified the Confession without amendment.
In 1660, restoration of the British monarchy and Anglican episcopacy resulted in the nullification of these acts of the two parliaments. However, when William of Orange replaced the Roman Catholic King James VII of Scotland and II of England on the thrones of Scotland, England and Ireland, he gave royal assent to the Scottish parliament's ratification of the Confession, again without change, in 1690.[1]
Contents[edit]
The confession is a systematic exposition of Calvinist orthodoxy (which neo-orthodox scholars refer to as "scholastic Calvinism"), influenced by Puritan and covenant theology.[2] It includes doctrines common to most of Christendom such as the Trinity and Jesus' sacrificial death and resurrection, and it contains doctrines specific to Protestantism such as sola scriptura and sola fide. Its more controversial features include the covenant of works with Adam, the Puritan doctrine that assurance of salvation is not a necessary consequence of faith, a minimalist conception of worship, and a strict sabbatarianism.[citation needed]
It states that the Pope is the Antichrist, which was a very common belief in seventeenth-century England.[3] It also stated that the Roman Catholic mass is a form of idolatry, that the civil magistrates have divine authority to punish heresy, and rules out marriage with non-Christians. These formulations were repudiated by several bodies which adopted the confession (for instance, the Church of Scotland, though its ministers are still free to adhere to the full confession and some do), but the confession remains part of the official doctrine of some other Presbyterian churches. For example, the Presbyterian Church of Australia holds to the Westminster Confession of Faith as its standard, subordinate to the Word of God, and read in the light of a declaratory statement.[4]
Holy Scriptures, the Trinity and predestination[edit]
The confession begins with a definition of the Bible's content as well as an explication of its role within the church. Chapter 1 declares that the Bible, both Old and New Testaments, is the inspired, written Word of God. As the Word of God, the Bible is considered "the rule of faith and life." The Holy Scriptures are said to possess infallible truth and divine authority, containing "all things necessary for [God's] own glory, man's salvation, faith, and life", so that no new revelations or human traditions can be added to it. The Confession of Faith states that, in the original languages, the Bible was kept pure and authentic. Because of this, the Scriptures alone are the church's final authority in all religious disputes. The confession states that "the Holy Spirit speaking in the Scripture" is "the supreme judge" of councils, ancient writers, doctrines, and private revelation.[5]
After describing the attributes of God, chapter 2 of the confession endorses the traditional doctrine of the Trinity, which holds that the one and only God exists as three persons, "of one substance, power, and eternity", namely, God the Father, God the Son, and God the Holy Spirit.[6]
Chapter 3 affirms the Reformed doctrine of predestination: that God foreordained who would be among the elect (and therefore saved), while he passed by those who would be damned for their sins. The confession states that from eternity God did "freely, and unchangeably ordain whatsoever comes to pass". By God's decree, "some men and angels are predestinated unto everlasting life; and others foreordained to everlasting death."[7]
Chapter 4 recounts the Genesis creation narrative and affirms that human beings were created in the image of God with immortal souls, having fellowship with God and dominion over other creatures.[8] Chapter 6 recounts the Fall of Man whereby humans committed original sin and became subject to total depravity. According to the confession, the consequence of the fall and sin is that sinners are guilty before God, under divine wrath and the curse of the law, and, ultimately, subject to spiritual death.[9] The confession states that the fall and all other sins were foreordained by divine providence; however, the confession also teaches that sin "proceedeth only from the creature, and not from God". God cannot be the author of sin because he is entirely holy and righteous.[10]
Covenant theology, Christ's mediation and free will[edit]
Chapter 7 is a description of covenant theology, which holds that God has dealt with humans through various covenants. In the first covenant, a covenant of works, Adam and his descendants were promised life on the condition of perfect obedience. The fall made it impossible for man to keep this covenant, so God made another covenant, this one called the covenant of grace. In the covenant of grace, God freely offered sinners life and salvation by Jesus Christ. As part of this covenant, God promises to give the elect the Holy Spirit to make them willing and able to believe.[11]
According to the confession, the covenant of grace was administered differently in the time of the law (during Old Testament times) and in the time of the gospel (during and after New Testament times). Under the law, the covenant was administered by promises, prophecies, sacrifices, circumcision, the paschal lamb, and other types and ordinances instituted among the Jewish people. These all anticipated Jesus Christ, the promised Messiah, and were sufficient to give the elect of that time forgiveness of sins and eternal salvation. The confession teaches that under the gospel, the covenant of grace is dispensed more fully through the preaching of the Bible and the administration of the sacraments of baptism and the Lord's Supper.[11]
Chapter 8 declares that Jesus Christ, the second person of the Trinity, was chosen by God the Father to be the mediator between God and man and hold the threefold office of prophet, priest, and king. It affirms his incarnation, virgin birth, and dual nature as both God and man. In his human nature, Christ was without sin. He was crucified and buried, and the confession teaches that he was bodily resurrected and afterward ascended into heaven where he intercedes on behalf of the living. It also teaches that Christ will return to earth to judge the world.[12]
Chapter 8 also describes Christ's sacrificial death as satisfying God's justice and attaining both humanity's reconciliation with God and everlasting life for the elect. Salvation is granted to individuals by means of the word of God and the Holy Spirit, who persuades them to believe and obey.[12] Chapter 9 teaches that man's will is free, and that because of the fall, man lost the ability to do anything spiritually pleasing to God, and man's will became enslaved to his sinful nature. Man, after conversion, regains the ability to please God and to choose good, but sin remains within. Complete sinless perfection is only attainable after death in the state of glorification.[13]
Salvation[edit]
Further information: Ordo salutis
Chapters 10 through 18 describe various phases or aspects of salvation. The confession teaches that—by the Holy Spirit and the preaching of the word—God effectually calls the elect out of the state of sin and death toward faith in Jesus Christ and spiritual life. It teaches that "elect infants" and "all other elect persons who are uncapable of being outwardly called by the ministry of the Word" are regenerated and saved.[14]
Chapter 11 covers the doctrine of justification. It affirms the Reformation doctrines of justification by faith alone and the imputation of Christ's righteousness to the elect (the Catholic teaching of infused righteousness is specifically rejected). Justification can never be lost, but the justified are still able to sin and, as a result, confession and repentance must be ongoing.[15] Chapter 12 states that all who are justified also partake in the grace of adoption and become children of God.[16] In addition, those who are effectually called and regenerated are also sanctified. In sanctification, the dominion of sin is eliminated and lust is weakened and suppressed as the individual grows in holiness.[17]
Chapter 14 defines saving faith as that which enables people to believe to the saving of their souls. The confession states that it is the work of the Holy Spirit and is ordinarily accomplished by the preaching of the word. Saving faith is strengthened and increased by the preaching of the word, the sacraments, and prayer. This faith enables a person to believe that whatever is revealed in the Bible is true and to rest on Christ alone for eternal life.[18]
Chapter 15 stresses the need for repentance alongside saving faith. While repentance (rejecting sin and committing to obey God's commandments) does not earn forgiveness (which is the result of divine grace), the confession states that no sinner "may expect pardon without it." The confession also describes the role of private and public confession of sin in the life of a Christian. [19] Chapter 16 explains the role of good works (actions done in obedience to God's commandments) in the Christian life and their relationship to salvation. Good works are said to be the result of the Holy Spirit's influence and are evidence of true faith; however, good works cannot earn or merit salvation or forgiveness of sins.[20]
Chapter 17 presents the doctrine of the perseverance of the saints, which holds that it is impossible for those effectually called to "fall away" from the state of grace or, in other words, lose their salvation.[21] Chapter 18 states that believers can receive assurance of faith. This assurance is based on "the promises of salvation, the inward evidence of those graces unto which these promises are made, the testimony of the Spirit of adoption witnessing with our spirits that we are the children of God". The confession does not teach that assurance is instantaneous upon conversion; rather, it states that "a true believer may wait long, and conflict with many difficulties, before he be partaker of it".[22]
Law, Christian liberty and worship[edit]
Chapter 19 discusses God's law and Christian ethics. The confession states that while the ceremonial and juridical parts of biblical law have been abrogated under the New Covenant, the moral law as described in the Ten Commandments remains binding to all people. While true believers are neither "justified, or condemned" by the law, it serves "as a rule of life informing them of the will of God, and their duty". The confession also teaches that the Holy Spirit enables "the will of man to do that freely, and cheerfully, which the will of God, revealed in the law, requireth to be done."[23]
Chapter 20 states that "God alone is Lord of the conscience, and hath left it free from the doctrines and commandments of men." The purpose of Christian liberty is to enable Christians to "serve the Lord without fear, in holiness and righteousness before Him." The confession warns that Christian liberty cannot be used to justify sinful behavior or to resist lawful secular and church authority.[24]
Chapter 21 describes the acceptable parameters of Reformed worship as governed by the regulative principle of worship. It also outlines a Puritan Sabbatarian position in regards to Christian behavior on Sunday, the Christian Sabbath.[25] Chapter 22 describes the appropriate use of oaths and solemn vows, which are part of religious worship because the person calls upon God.[26]
Civil government and marriage[edit]
Chapter 23 describes the role of the civil authorities in relation to the church. Governments are ordained by God to maintain justice and peace and to punish evil doers. The civil magistrate has no right to interfere with the preaching of the word of God or administration of the sacraments. The power of the keys is reserved exclusively to church authorities. Nevertheless, the civil magistrate has a duty to preserve church unity, suppress heresy, and prevent corruption and abuse within the church. To fulfill these obligations, the magistrate has authority to convene synods and ensure that its deliberations are agreeable to "the mind of God."[27]
Chapter 23 also teaches that Christians are obligated to pray for civil authorities and to obey lawful commands. A magistrate's legal authority is not lost because of unbelief or religious differences. The confession denies that the Pope has any jurisdiction over civil magistrates or authority to deprive magistrates of their office if he determines them to be heretics.[27]
Chapter 24 covers Reformed teaching on marriage and divorce. Marriage is to be heterosexual and monogamous. The purpose of marriage is to provide for the mutual help of husband and wife, the birth of legitimate children, the growth of the church, and preventing "uncleanness." The confession discourages interfaith marriage with non-Christians, Roman Catholics, or "other idolaters". In addition, godly persons should not be "unequally yoked" in marriage to "notoriously wicked" persons. Incestuous marriage, defined according to biblical guidelines, is also prohibited. The only grounds for divorce are adultery or willful abandonment by a spouse.[28]
Church[edit]
Chapter 25 addresses Reformed ecclesiology or the teachings about the Christian Church. The confession teaches that the church is catholic or universal. The church is both invisible and visible. The invisible church is made up of all the elect who will ever live. Christ is the head of the church, and the church is the body of Christ and the bride of Christ. The visible church includes all people alive throughout the world who "profess the true religion" and their children. It is described as the kingdom of Christ and the house and family of God. The confession teaches that there is no ordinary possibility of salvation outside of the visible church. It is said that Christ gave to the visible church "the ministry, oracles, and ordinances of God" for the perfecting of the saints.[29]
The confession teaches that local churches can be more or less pure depending on how faithfully they adhere to correct doctrine and worship. Yet, it acknowledges that even the purest churches might contain some theological error, while other churches have become so corrupted that they can no longer be called churches of Christ but instead are of Satan. The confession affirms that only Jesus Christ can be head of the church. It states that the Pope is an Antichrist who "exalteth himself, in the Church, against Christ and all that is called God."[29]
Chapter 26 presents Reformed teaching on the communion of saints. This is the spiritual union that Christians have with Christ and with one another that allows them to share in the grace, suffering, death, resurrection, and glory of Christ.[30]
American Presbyterian adoption and revisions[edit]
The first American Presbyterian ministers were New England Congregationalists, whose congregations originated with the migration from England to the Dutch colony in America as early as the 1640s, and Presbyterian immigrants from Scotland, Ireland and Wales. The first American presbytery, uniting some of these independent congregations and those of the British immigrants, was formed in 1706. This body grew large enough to form the first synod in Philadelphia in 1716. Prior to 1729, some presbyteries required candidates for the ministry to profess adherence to the Westminster Confession. When the Synod of Philadelphia met in 1729 to adopt the Westminster Confession as the doctrinal standard, it required all ministers to declare their approval of the Westminster Confession of Faith and catechisms. At the same time, the Adopting Act allowed candidates and ministers to scruple articles within the Confession. Whether or not the article scrupled was essential or nonessential was judged by the presbytery with jurisdiction over the candidate's examination. This allowance implied a difference, within the standards themselves, between things that are essential and necessary to the Christian faith, and things that are not. This compromise left a permanent legacy to following generations of Presbyterians in America, to decide what is meant by "essential and necessary", resulting in permanent controversies over the manner in which a minister is bound to accept the document; and it has left the American versions of the Westminster Confession more amenable to the will of the church to amend it.
American revisions[edit]
When the Presbyterian Church in the United States of America was formed in 1788, it adopted the Westminster standards, as containing the system of doctrine taught in the Holy Scriptures. However, it revised chapters 20.4, 23.3, and 31.2 of the Confession, basically removing the civil magistrate (i.e., the state) from involvement in ecclesiastical matters. It also removed the phrase "tolerating a false religion" from the list of sins forbidden in Answer 109 of the Larger Catechism, and replaced "depopulations" in Answer 142 with "depredation." The Confession was amended again in 1887, when the final sentence of chapter 24.4, which forbade the marrying of the close kindred of one's deceased spouse, was removed.
The Presbyterian Church in the U.S.A. adopted more sweeping revisions of its Confession in 1903. Chapter 16.7, on the works of unregenerate men, was rewritten. The last sentence of chapter 22.3, which forbade the refusing of a proper oath when imposed by lawful authority, was removed. Chapter 25.6, on the head of the church, was rewritten, and the identification of the Roman Catholic pope as the Antichrist was removed.[31][32]
See also[edit]
Long Parliament
Glorious Revolution
Religion in the United Kingdom
The Bloudy Tenent of Persecution for Cause of Conscience, 1644, by Roger Williams
References[edit]
Citations[edit]
Jump up ^ Church of Scotland.
Jump up ^ Karlberg 2013, p. 13.
Jump up ^ McGinn 2000, p. 220.
Jump up ^ Presbyterian Church of Australia.
Jump up ^ Carruthers 1946, chpt 1.
Jump up ^ Carruthers 1946, chpt 2.
Jump up ^ Carruthers 1946, chpt 3.
Jump up ^ Carruthers 1946, chpt 4.
Jump up ^ Carruthers 1946, chpt 6.
Jump up ^ Carruthers 1946, chpt 5.
^ Jump up to: a b Carruthers 1946, chpt 7.
^ Jump up to: a b Carruthers 1946, chpt 8.
Jump up ^ Carruthers 1946, chpt 9.
Jump up ^ Carruthers 1946, chpt 10.
Jump up ^ Carruthers 1946, chpt 11.
Jump up ^ Carruthers 1946, chpt 12.
Jump up ^ Carruthers 1946, chpt 13.
Jump up ^ Carruthers 1946, chpt 14.
Jump up ^ Carruthers 1946, chpt 15.
Jump up ^ Carruthers 1946, chpt 16.
Jump up ^ Carruthers 1946, chpt 17.
Jump up ^ Carruthers 1946, chpt 18.
Jump up ^ Carruthers 1946, chpt 19.
Jump up ^ Carruthers 1946, chpt 20.
Jump up ^ Carruthers 1946, chpt 21.
Jump up ^ Carruthers 1946, chpt 22.
^ Jump up to: a b Carruthers 1946, chpt 23.
Jump up ^ Carruthers 1946, chpt 24.
^ Jump up to: a b Carruthers 1946, chpt 25.
Jump up ^ Carruthers 1946, chpt 26.
Jump up ^ Orthodox Presbyterian Church.
Jump up ^ "The Committee to Prepare a Statement of Belief". New York Tribune. July 7, 1901. pp. A7.
Bibliography[edit]
Carruthers, S. W., ed. (1946) [1646]. The Confession of Faith of the Assembly of Divines at Westminster. London: Publishing Office of the Presbyterian Church of England.
Church of Scotland. "Our faith: Westminster Confession of Faith".
Karlberg, Mark W. (2013). Engaging Westminster Calvinism: The Composition of Redemption's Song. Eugene, Oregon: Wipf and Stock Publishers. p. 13. ISBN 9781621896647. Retrieved 22 January 2017.
McGinn, Bernard (2000). Antichrist: Two Thousand Years of the Human Fascination with Evil. New York: Columbia University Press – via Questia. (Subscription required (help)).
Orthodox Presbyterian Church. "The Confession of Faith of the Orthodox Presbyterian Church". www.opc.org/. Orthodox Presbyterian Church Committee on Christian Education. Retrieved April 28, 2015.
Presbyterian Church of Australia. "The Scheme of Union".
Further reading[edit]
Duncan, J. Ligon, III, ed. (2003). The Westminster Confession into the 21st Century. Ross-shire, Scotland: Christian Focus Publications. ISBN 9781857928624.
Presbyterian Church (U.S.A.) Book of Confessions: Study Edition. Louisville, KY.: Geneva Press, c1999. ISBN 0-664-50012-9
External links[edit]
The full text of Westminster Confession of Faith at Wikisource
Westminster Confession of Faith A.D. 1647 (with Scripture proofs) in English with a Latin translation from 1656—from Philip Schaff's The Creeds of Christendom, vol. 3, at the Christian Classics Ethereal Library
Westminster Assembly (1647). The humble advice of the Assembly of Divines, now by authority of Parliament sitting at Westminster, concerning a confession of faith : with the quotations and texts of Scripture annexed ; presented by them lately to both Houses of Parliament.
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Beyond the Wall (Game of Thrones)
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"Beyond the Wall"
Game of Thrones episode
Daenerys Targaryen and her dragons arrive beyond the Wall.
Episode no.
Season 7
Episode 6
Directed by
Alan Taylor
Written by
David Benioff
D. B. Weiss
Featured music
Ramin Djawadi
Cinematography by
Jonathan Freeman
Editing by
Tim Porter
Original air date
August 20, 2017 (2017-08-20)
Running time
70 minutes[1]
Guest appearance(s)
Richard Dormer as Beric Dondarrion
Paul Kaye as Thoros of Myr
Joseph Mawle as Benjen Stark
Richard Rycroft as Maester Wolkan
Vladimir Furdik as the Night King
Episode chronology
← Previous
"Eastwatch" Next →
"The Dragon and the Wolf"
Game of Thrones (season 7)
List of Game of Thrones episodes
"Beyond the Wall" is the sixth episode of the seventh season of HBO's fantasy television series Game of Thrones, and the 66th overall. It was written by series co-creators David Benioff and D. B. Weiss, and directed by Alan Taylor. At 70 minutes, it was the series' longest episode until the airing of the season's finale.
Beyond the Wall, Jon Snow (Kit Harington) leads a raiding party to capture a wight to bring south as evidence of the White Walkers. After successfully capturing one, the group is besieged by the White Walker army. Gendry (Joe Dempsie) is commanded to return to Eastwatch and send a raven to Daenerys Targaryen (Emilia Clarke) to request her help. Before the group can be killed by the wights, Daenerys arrives and begins lighting the wights on fire with her three dragons. In an attempt to stop her, the Night King, the leader of the White Walkers, throws his ice spear at one of Daenerys's dragons, Viserion, and kills it. Daenerys flies off, along with the northern raiding party, but is unable to save Jon. Benjen Stark (Joseph Mawle) arrives and fights off the wights in order for Jon to escape, and Jon and Daenerys are reunited. The Night King raises Viserion from the dead, making the dragon a part of his army. At Winterfell, Arya Stark (Maisie Williams) confronts Sansa Stark (Sophie Turner) following her discovery of the letter she sent as a child begging for fealty to King Joffrey Baratheon, and Sansa discovers Arya's bag of faces she took from Braavos.
The title of the episode is taken from the namesake lands where most of the episode takes place. "Beyond the Wall" received mostly praise from critics, who listed the epic scale and special effects of the battle between the White Walkers and the dragons, the interactions between the northern raiding party, and Jon swearing fealty to Daenerys as highlights of the episode,[2] though some reviewers criticized the episode for "defying logic" and its rushed storytelling. In the United States, the episode achieved a viewership of 10.24 million in its initial broadcast.
Contents
[hide]
1 Plot
1.1 At Winterfell
1.2 At Dragonstone
1.3 Beyond the Wall
2 Production
2.1 Writing
2.2 Filming
3 Reception
3.1 Ratings
3.2 Critical reception
4 Leak
5 References
6 External links
Plot[edit]
At Winterfell[edit]
Arya confronts Sansa about the letter Sansa wrote in favor of Joffrey and the Lannisters. Sansa explains she was a child and threatened by Cersei, but Arya rejects her reasoning. They argue over how neither of them saved Ned, and Arya accuses Sansa of mainly being concerned that she will lose face with the Northern lords if the letter is made public. Sansa confides in Littlefinger, who suggests that Brienne, sworn to serve both sisters, would intervene if Arya acted against Sansa. However, when Cersei invites Sansa to King's Landing, Sansa sends Brienne as her representative, despite Brienne's protests and desire to protect Sansa from Littlefinger. Sansa searches Arya's room and finds Arya's faces. Arya discovers Sansa and explains her training with the Faceless Men. Arya says she could take Sansa's face, seemingly threatening her with the Valyrian steel dagger before instead leaving her with it.
At Dragonstone[edit]
Tyrion suspects Cersei will lay a trap when they meet. He questions how Daenerys, who believes herself infertile, can establish a legacy that will outlive her. She refuses to discuss the succession before ascending to the Iron Throne. Tyrion asserts that Jon is the latest "heroic" man to fall in love with Daenerys.
Beyond the Wall[edit]
Jon, the Hound, Jorah, Beric, Thoros, and Gendry journey beyond the wall with Tormund and five other Wildlings. They have various personal and philosophical conversations. Jeor had given Jon his family sword, Longclaw; Jon offers it to Jorah, but Jorah insists Jon keep it. An undead polar bear attacks, killing a Wildling; Thoros is savaged saving the Hound. The men kill the bear; Thoros's wounds are cauterized and he continues. Jon and the others ambush and destroy a White Walker accompanied by wights, and all but one of the wights instantly collapse, inanimate. They capture the last wight, still animate. A horde of wights approaches; Gendry is sent alone to Eastwatch to send a raven to Daenerys while the others are trapped on a small island, separated from the wights by broken ice. The Night King and other White Walkers watch from high ground. Thoros succumbs to his wounds and the others cremate him.
Gendry collapses from exhaustion at Eastwatch; Davos saves him and has the raven sent to Daenerys. Daenerys flies Drogon north with Rhaegal and Viserion, having received the raven and having rejected Tyrion's advice to "do nothing."
The wights attack Jon's group when the water refreezes, killing another Wildling and nearly overrunning the party. Daenerys arrives and the dragons burn many wights. The men try to evacuate on Drogon but the wights continue their attack; using an ice javelin, the Night King kills Viserion.[3] Jon stays on the ground to cover the others' departure, but Daenerys only leaves after Jon is pulled into the water. Jon emerges from the water and is saved by Benjen Stark, who gives Jon his horse. Benjen falls against the wights while Jon escapes to Eastwatch.
Jon recovers aboard a ship. He apologizes to Daenerys for Viserion's death; she tearfully accepts the loss as the cost of her learning the truth, and she vows to fight the Night King with Jon. He calls her 'my Queen' and believes the Northern lords will come to accept her leadership. Daenerys hopes to be worthy of that trust.
Beyond the wall, the Night King reanimates Viserion.
Production[edit]
Writing[edit]
The episode was written by series co-creators David Benioff and D. B. Weiss.
"Beyond the Wall" was written by the series' creators David Benioff and D. B. Weiss. In the "Inside the Episode" featurette published by HBO following the airing of the episode, David Benioff indicated that the death of the dragon Viserion was something that he and the writers had been working towards for a long time, and added "The whole path of the show in some way has been trying to map out all of the episode end points, and with this one, it was the dragon opening its blue eye, and realizing that the Night King has finally gotten his own weapon of mass destruction."[4] Weiss also stated that the most enjoyable part in writing the sequence was to make it seem as though all of the "good guys" were going to "get out the other side more or less scot-free," and knew that subsequently killing the dragon would have "a tremendous emotional impact," due to its importance to Daenerys.[4] He continued by saying that they knew it would be important for the Night King to seize on the opportunity to kill a dragon, and that they intended for the scene to be a "one-two punch" by having the viewer witness "the horror" involved with seeing "one of these three amazing beings like this in the world going under the water and not coming up again, and processing that," but also "processing something that's even worse," by having the dragon pulled out of the water and becoming a part of the Night King's army.[4]
Regarding the inclusion of the wight polar bear attack, Benioff and Weiss stated that they had wanted to have a wight polar bear for "about four seasons," but never made it onto the screen due to opposition from the special effects team. Weiss recalled being told that they were not able to afford the special effect, but felt that it made "perfect sense that you could have one of these things out there, and we really put our four feet down and said goddamnit, we want a zombie polar bear," and thus wrote it into the episode.[5]
Weiss also spoke about the concluding Winterfell sequence, saying that once Sansa finds Arya's collection of faces and is confronted, Sansa was intended to start to see Arya as "a real, physical danger to her," and that they wanted to translate that fear to the subsequent episode, in "The Dragon and the Wolf".[6]
Filming[edit]
"Beyond the Wall" was directed by Alan Taylor. This was Taylor's seventh episode as a director for the series, but it was his first episode since the second season, where he directed that season's finale episode, "Valar Morghulis".[7] He was also a director for two episodes in the first season, "Baelor" and "Fire and Blood", as well as four other episodes in the second season. Since his hiatus from the series, Taylor was a director for several big budget Hollywood films, including Thor: The Dark World and Terminator Genisys.[7] In an interview with Entertainment Weekly, Taylor spoke about the differences between his earlier stint with the series, and his return for the show's seventh season, saying he was previously told to avoid using green screen, and thus special effects, due to the budgetary constraints that the series had in its earlier seasons.[7] However, with "Beyond the Wall", he was able to fully utilize visual effects to create the large environment, dragons and armies due to the increased budget.[7] He also described the experience as "going full circle," having witnessed the evolution of characters such as Sophie Turner as Sansa and Maisie Williams as Arya Stark, who he directed when they were children, and that they have since grown up.[8]
Director Alan Taylor returned to the series after a hiatus, last directing "Valar Morghulis" in the series' second season.
Many of the scenes leading up to the battle with the White Walker army were filmed in Iceland, but the majority of the episode's battle sequence was filmed in a quarry in Belfast, Northern Ireland.[7] Taylor had expected to film the sequence entirely in Iceland, but quickly realized that it was not feasible due to the amount of production that was required.[7] In filming the wight polar bear attack, Taylor noted that the bear was designed by the New Zealand-based Weta Workshop, which previously worked on The Lord of the Rings trilogy.[7] Richard Dormer, who portrays Beric Dondarrion, described filming the scene in a separate interview, saying "It was very cold, wet and physical. Hot as well, running around imagining a 12-foot flaming polar bear. It’s pretty weird, but it was fun."[9] Dormer also noted the difficulty of filming a flaming sword, revealing that the sword could only burn for two minutes at a time, and could not be swung too quickly, requiring Dormer to slow down his movement. He also said that the sword he was using weighed approximately three times more than a normal sword.[9] Though the actors were dressed warmly for the scenes beyond the Wall, their suits contained a "tube system through which cold water can be circulated between shots using a portable pump to keep them from getting overheated," due to the actual warmth of filming on a fake set in Northern Ireland.[7] This was also essential due to the possibility of Rory McCann's, who portrays Sandor "The Hound" Clegane, prosthetic makeup melting off his face.[7]
In another interview with The Hollywood Reporter, Taylor also spoke about the process of interacting with the lake and water, saying "every moment of interaction with water had to be a multiple stage process where we filmed the action on our 360 degree set and landscape, and then restage it against green screen with elements we shot in a dunk tank rig, and all of those elements get married together to form something as simple as a guy falling into the ice and plopping into the water."[8] Four to five different shots were needed in order to accomplish this portion of the battle.[8] Taylor described working with Vladimir Furdik, who portrays the Night King, noting that Furdik is completely covered in prosthetics, and saying "He's just delightful. There's nothing he can't do. He's a full-on actor in that role, aside from being able to do all of the action and all of the horse work. He has a beautiful face — although you lose some of that behind the Night King prosthetics."[8] Taylor revealed that he had worked with Furdik previously, as Furdik was also a stunt performer on Thor: The Dark World.[8]
To film the death of the dragon, Viserion, Taylor said that he "provided the shots where we knew the dragon was going to be impaled and crash," for special effects supervisor Joe Bauer to use later. But Taylor also filmed reaction shots "all along the way" while the dragon fell to its death, utilizing a tennis ball on a stick in order for the actors to understand where the dragon was in the scene, as well as a "pre-viz" and storyboards for them to understand what the final product would look like.[8] Taylor praised Emilia Clarke's performance as Daenerys Targaryen in the scene, and he was also grateful that he was chosen to direct the dragon's death, due to his self-proclaimed past with directing pivotal death scenes in several series, including the death of Ned Stark in season one, as well as major deaths in Rome, Deadwood and The Sopranos.[8]
Taylor also spoke about the amount of time that was intended to pass between the approach of the White Walker army, and Daenerys's arrival, saying that they were being intentionally vague, "We did a few things, like getting deliberately hazy about how much time is passing, because it's so dark in the frozen lake and you don't know how many days or nights you may have witnessed. We tried to make it a little ambiguous and give it some wiggle room on that end. We were aware that we were asking for people's suspended disbelief — plausible impossibilities is what you're aiming for."[8]
Reception[edit]
Ratings[edit]
"Beyond the Wall" was viewed by 10.24 million viewers on its initial viewing on HBO, which was less than the previous week's rating of 10.72 million viewers for the episode "Eastwatch".[10][11] The episode also acquired a 4.7 rating in the 18–49 demographic, making it the highest rated show on cable television of the night.[10] In the United Kingdom, the episode was viewed by 3.18 million viewers on Sky Atlantic, making it the highest-rated broadcast that week on its channel. It also received 0.98 million timeshift viewers.[12]
Critical reception[edit]
"Beyond the Wall" received mostly praise from critics who listed the epic scale and special effects of the battle between the White Walkers and the dragons, the interactions between the northern raiding party and Jon swearing fealty to Daenerys as highlights of the episode,[2] with some reviewers criticizing the episode for "[defying] logic."[13] It has received an 81% rating on the review aggregator website Rotten Tomatoes from 43 reviews, with an average score of 8.3 out of 10.[13] The site's consensus reads ""Beyond The Wall" delivered the epic battles and plot twists that are expected from the penultimate episode of a Game of Thrones season -- although sometimes in ways that defied logic."[13]
Terri Schwartz of IGN wrote in her review of the episode, "Game of Thrones has long set the precedent that its penultimate episodes of its seasons would be the biggest in terms of scale and, oftentimes, loss, in everything from "Baelor" to "The Rains of Castamere". In that way, "Beyond the Wall" was no different, as it arguably featured the greatest loss the series has faced to date: a dragon killed by the Night King, and even worse, resurrected by him."[14] However, Schwartz also criticized the episode saying that it suffered "more than any other episode to date from the rushed, truncated storytelling in Season 7."[14] Schwartz went on to also praise the interactions between the northern raiding party on their journey to find the White Walkers, and ultimately gave the episode a 6.9 out of 10.[14] Daniel D'Addario of Time Magazine wrote in his review of the episode "This episode, occupying the penultimate-in-the-season slot that has historically been the spot where the biggest moments occur, was ever-so-slightly less a barnburner than last year's "Battle of the Bastards," for instance. But that's in part due to the increasing obviousness of the stakes."[15] Myles McNutt of The A.V. Club spoke similarly in his comparison of the episode to the previous season's penultimate episode, questioning some of the reasoning behind the battle, writing "we have a situation here where a series of events engineered for action and suspense effectively sells out the characters involved."[16] He also praised the episode, however, by saying "On the level of spectacle, "Beyond The Wall" is another series high point, with stellar work from returning director Alan Taylor, capturing the visceral battles that the seven men and several Red Shirts encounter on their journey. And I was charmed by the series of "walk and talks" that punctuate their travels, brief vignettes of characters like Sandor and Tormund interacting for the first time while marching toward their potential dooms."[16] He gave the episode a B.[16] Steve Greene of IndieWire wrote in his review, ""Beyond the Wall" might not be the best episode of the season, but it's more assuredly the most important. By bringing the season-long promise of terror and triumph in rapid succession, the series turned this vital episode into a horror story to remember."[17]
Leak[edit]
Similar to the fourth episode of the season, "The Spoils of War", the episode was leaked before it was set to air, on August 20, 2017. Four days before its official broadcast, HBO Spain and HBO Nordic accidentally allowed "Beyond the Wall" to be available for on-demand viewing for one hour before being removed.[18]
References[edit]
Jump up ^ "Game of Thrones 66". HBO. Retrieved August 20, 2017.
^ Jump up to: a b Collins, Sean (August 20, 2017). "'Game of Thrones' Recap: The Walking Dead". The Rolling Stone. Retrieved August 21, 2017.
Jump up ^ Kelly, Hillary. "How to Tell Dany's Dragons Apart on Game of Thrones".
^ Jump up to: a b c Wigler, Josh (August 21, 2017). "'Game of Thrones' Creators Explain That Big Death". The Hollywood Reporter. Retrieved August 22, 2017.
Jump up ^ Desta, Yohana (August 21, 2017). "Game of Thrones: Why Everyone on the Set Hated that Zombie Polar Bear". Vanity Fair. Retrieved August 22, 2017.
Jump up ^ "Game of Thrones: Inside Sn 7 / Ep 6". HBO. Retrieved August 22, 2017.
^ Jump up to: a b c d e f g h i Hibberd, James (August 21, 2017). "Game of Thrones director on staging that frozen lake battle". Entertainment Weekly. Retrieved August 22, 2017.
^ Jump up to: a b c d e f g h Wigler, Josh (August 21, 2017). "How 'Game of Thrones' Delivered the Season's Mother of Dragon Moments". The Hollywood Reporter. Retrieved August 22, 2017.
^ Jump up to: a b Morton, Ashley (August 21, 2017). "Richard Dormer Shares What It's Really Like to Fight with Beric's Flaming Sword". HBO. Retrieved August 22, 2017.
^ Jump up to: a b Porter, Rick (August 22, 2017). "Sunday cable ratings: 'Survivor's Remorse' premiere steady, 'Game of Thrones' down a little". TV by the Numbers. Retrieved August 22, 2017.
Jump up ^ Porter, Rick (August 15, 2017). "Sunday cable ratings: 'Game of Thrones' scores another series high". TV by the Numbers. Retrieved August 15, 2017.
Jump up ^ "Top 10 Ratings (14 August - 20 August)". BARB. Retrieved August 29, 2017.
^ Jump up to: a b c "Game of Thrones - Beyond the Wall". Rotten Tomatoes. Retrieved August 25, 2017.
^ Jump up to: a b c Schwartz, Terri (August 20, 2017). "Game of Thrones: "Beyond the Wall" Review". IGN. Retrieved August 21, 2017.
Jump up ^ D'Addario, Daniel (August 20, 2017). "Game of Thrones Ratchets Up the Stakes in a Monumental Episode". Time Magazine. Retrieved August 21, 2017.
^ Jump up to: a b c McNutt, Myles (August 20, 2017). "A game-changing Thrones spectacle buckles under the pressures of a shortened season (experts)". The A.V. Club. Retrieved August 21, 2017.
Jump up ^ Greene, Steve (August 20, 2017). "'Game of Thrones' Review: Series-Altering 'Beyond the Wall' Is One of the Year's Most Intense Horror Stories". IndieWire. Retrieved August 21, 2017.
Jump up ^ Hooton, Christopher (August 16, 2017). "HBO has accidentally broadcast this week's Game of Thrones". The Independent. Archived from the original on August 16, 2017. Retrieved August 16, 2017.
External links[edit]
"Beyond the Wall" at HBO.com
"Beyond the Wall" on IMDb
"Beyond the Wall" at TV.com
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values: آنسوی دیوار – Persian

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