I have already blogged here about my inescapable Anglican identity. I would like to talk briefly about the things that consciously attract me in the Anglican church.
I love the Book of Common Prayer, as this blog can attest very well. Part of what I love about the BCP is the fact that it maintains more than a superficial link with tradition. It is a living part of the great tradition of liturgies that includes the Roman Mass, the Divine Liturgy of St John Chrysostom, the Divine Liturgy of St James, the Apostolic Tradition of Hippolytus, and more. It was born in the midst of Reform and schism, yet it keeps all that is best of the weight of the tradition, such that Protestants can safely use it, and Roman Catholics and Eastern Orthodox only tweak it just a little to make it their own.
We have sacraments! A whole two (2) of them! Even if we’re five short of Roman Catholics and a bazillion fewer than the Orthodox, these two (2) sacraments are at the heart of the communal Anglican encounter with God. Yes, we have historic liturgy to order our worship — but that could just as easily be Morning and Evening Prayer as the Lord’s Supper. But today, and growing up, most Anglicans celebrate the Eucharist on a weekly basis, which is how it was done for, like, 1500 years (until the Reformation, that is). Meeting together to meet Christ in the mystery of the bread and wine is important. This importance is difficult to articulate sometimes.
The official doctrine of the Anglican church is found in the 39 Articles of Religion. In their positive affirmations, they are for the most part fairly standard, western/Latin Christian orthodoxy: 1 God, Trinity, 2 natures in Jesus, 1 Bible with 2 Testaments, salvation only through Jesus, predestination, etc. It has some anti-Roman polemic, but if you remove the archaic pejorative adjectives such as “Romish”, these points are mostly ones where, frankly, if you disagree with the 39 Articles, you’d best convert to Roman Catholicism or maybe Eastern Orthodoxy. Except perhaps the bit about the saints.
Anyway, the theology of the 39 Articles is basic Protestantism, by and large: Scripture contains everything sufficient for salvation (Article 6); justification by faith (Articles 11-14); no Purgatory (Article 22); no praying to saints (Article 22); no transubstantiation (Article 28); no sacrifice in the Mass (Article 31). Fine with me.
The Fathers of the Church
That stream of the English Reformation that established what we call “Anglicanism” has always been friendly towards the Church Fathers. We may cringe a little at the idea that Archbishop Matthew Parker was helping Queen Elizabeth reset the church to how it was when St Augustine came to Canterbury in 597, but his earnestness and that of many other Anglican Reformers and divines was simply this: A lot of bad stuff has gone down, but most of it was fairly recent. Cut our losses with Rome, keep what is good from before, and rediscover the ancient Church.
Remember that the era of the Reformation was also a time when large quantities of editions of the Church Fathers were being printed. English clerics were purchasing them. The Protestant Reformation, especially Lutheran, Reformed, and Anglican, was in many ways a rediscovery and appropriation of St Augustine of Hippo (not the guy who went to Canterbury). Anyway, the Fathers and the dogmatic definitions of the ancient councils are used by Anglican theologians from Parker and Hooker to Wesley through, of course, the Oxford Movement, and up to today in the likes of Rowan Williams, Oliver O’Donovan, and Sarah Coakley.
John Donne. Sir John Davies. George Herbert. Samuel Taylor Coleridge. William Wordsworth. C. S. Lewis. W. H. Auden. T. S. Eliot. Luci Shaw. Malcolm Guite. Need I say more?