I’m sure someone has beat me to it, but I recently coined the term ‘Anglo-Patristic’ while thinking about what I would do if I ended up a theologian (instead of a philologist). Basically, as I imagined my work on dogmatic theology (not systematic, I don’t do academic systematics [whew!]), it was, in some ways, inspired by the Neo-Patristic works discussed by Andrew Louth’s Modern Orthodox Thinkers, or the Ressourcement and evangelical ressourcement stuff I’ve read — but the BCP, John Donne, and Lancelot Andrews kept invading.
That is, it would be theology drawing deep from the resources of the Great Tradition, producing a synthesis of the Fathers on the important matters of the faith, yet bringing in resources of the Anglican tradition.
Why would anyone want this, you may ask?
Well, no matter how I go about things, I turn up Anglican. Perhaps a bit East-leaning. But Anglican, nonetheless. And when I consider the triple schism of North American Anglicans and the impending one in England, I see the value of patristic wisdom not only for a rebirth of orthodoxy (as discussed by Thomas C. Oden) but also for a deepening of the faith within the evangelical and charismatic wings.
And, thus, maybe a way for liberals, catholics, evangelicals, and charismatics to find a richness in the Christian tradition without tearing each other apart and without jumping ship to the Eastern Orthodox, Roman Catholics, Baptists, or Pentecostals, as many are tempted to do. As many have done.
I guess because it appeals to me, I figure it would appeal to other people. To those who pray with Anglican liturgies, read Anglican lectionaries, revel in George Herbert or John Donne, who are also cognizant of being part of a rich theological tradition running from Ignatius and Clement through Athanasius and Augustine on to Anselm and Aquinas up through Hooker and Andrews to O’Donovan and Williams. For those whose spirituality includes John Mason Neale hymns and maybe also Steve Bell. For those of us who read Malcolm Guite and realise that Anglican spirituality can drink from the well of the Fathers as well as of the metaphysical poets.
An Anglo-Patristic synthesis is eminently Anglican. Nay, English, even — from Aldhelm, from Bede’s patristic commentaries, through Lanfranc and Anselm, Alexander de Hales, Robert Grosseteste, Alexander Neckham, let alone the actual Anglicans who have been immersed in the Fathers, whether Cranmer or Andrews or Jewel or Hooker or Parker, not to mention the turncoat John Wesley, on to young Anglican theologians and scholars I am glad to call my friends who study Augustine, Eustathius of Antioch, Athanasius.
If philology doesn’t work out, I know what I’ll do.
So I’ve blogged through the Rule of St Benedict in a haphazard way for the past several months, the goal being to consider what wisdom St Benedict may hold for us today. This was inspired by having blogged through Rod Dreher’s The Benedict Option. This post is, then, a roundup of all the Benedict posts from both sources as well as before I started this journey — just in case you were late to the party or missed something along the way. I’ve divided it into three parts: Blogging Benedict, The Benedict Option, and Other Benedict(ine)-related Posts.
I do believe that St Benedict’s Rule is a source that can help us in our own path of discipleship and make more disciples. Enjoy this table of contents to my thoughts on it!
First, the translation. This is a Victorian translation. I found it, by and large, fluid, but I suspect many will not. I do question some of his choices, and some things do not work in current English. One problem that is not John Parker’s fault is the fact that I kept on wanting to know what the Greek of the terminology was. When Dionysius talks about what Parker translates as nature in relation to Christ, is it actually physis? Given that the Areopagite is popular both sides of the Chalcedonian divide, this is a question of moment.
Second, Parker’s introduction. He does a good job of … introducing the pseudonymous author. And then he gives the circumstantial arguments for the authenticity of the Dionysian corpus. I would like to say that it should not detract from the potency and truth of a document such as this if it turns out to be a forgery (which I think it is). But I am not writing in 1894.
Third, the actual text. Ps-Dionysius has written two treatises translated here, ‘The Celestial Hierarchy’ and ‘The Ecclesiastical Hierarchy’. They go together. The second, in particular, makes no sense without the first, and you really do need the definition of hierarchy the first treatises provides. Moreover, the first treatise is of less moment for the Christian community without the second.
‘The Celestial Hierarchy’ divides the celestial beings into three orders and explains their functions. Here we see a deft affirmation of the transcendent God, totally Other from His creation, alongside the Neo-Platonic idea of divinity being communicated through what Plotinus would call ’emanations.’ Each order of angelic beings helps the order below it fulfil its destiny and function in the hierarchy, a main part of which is coming to as full a knowledge of God as each nature was designed to have. While those at the top have the fullest knowledge, those at the bottom are able to comprehend and contemplate as much of the divine majesty as they can due to the ministrations of the intervening orders. It is a harmonious whole, working together.
This translates into the second treatise. ‘The Ecclesiastical Hierarchy’ is a meditation on the liturgical rites of the Byzantine church in relation to those who perform them. Once again, from the bishop to the excommunicated, the grace of God is communicated through the sacraments, the Scriptures, the preaching, and the communal worship. Each order, clerical, lay, and monastic, has its own special role and place in the apprehension and contemplation of God, and all depend upon each other to fulfil their role.
It is easy to say of the first treatise, ‘Sure, sounds good to me,’ but the idea that, by virtue of his consecration, my bishop is closer to God than I am — that idea is hard to stomach, especially when you consider how many evil men and women, heretics and heterodox, have had hands laid on them. Yet somehow, we lay people are to find peace in resting in our place within the hierarchy. I do wonder what this looks like in practical terms beyond attentively listening to preaching and receiving the sacraments at the hands of the clerics at our churches.
Finally, the whole corpus of Ps-Dionysius is highly influential in both the eastern church and the western church. It is probably worth getting to know, although I think less worth your time than, say, Anselm of Canterbury.
Ever since I heard someone on Easter Sunday praying and leading worship with almost no mention of the Resurrection but many references to the crucifixion (the sermon was good!), this has been rolling around in my head, taking shape along the way. Since it’s still Easter, it’s still seasonal. And, hey, it was Orthodox Easter two days ago! Anyway, as the title of this post says:
The resurrection of Jesus Christ is not an appendix to his crucifixion
This should be obvious, if you ask me. It clearly isn’t, as my anecdotal introduction demonstrates. I also watched, around Eastertide, a video someone posted on the Facebook of some hillbilly (he actually called himself a hillbilly; I have nothing against hillbillies, they are a noble people) saying that the point of the resurrection was to show that the crucifixion worked. Perhaps not so crudely, but that was the gist.
A lot of evangelicals express their faith this way. I was at a big evangelical church in London on Sunday (the Second Sunday After Easter by how people reckon Sundays today), and we sang a hymn that had several lovely lines in it about the crucifixion, and one (one!) about the resurrection. And the minister did not preach on the Resurrection. Easter is, apparently, a one-day event that comes once a year. Otherwise, this whole Eastertide thing might interfere with your plans to do a sermon series on one of the Pauline epistles.
One year on Easter Sunday, one of my Truly Reformed acquaintances remarked, ‘I know why, historically, Jesus had to rise from the dead, but I don’t get the theology of it, since the crucifixion atoned for sin.’
Not that evangelicals and Protestants are alone in this. Consider the crucifixes and statues of Christ’s slain body of Roman Catholic Europe, the magnificent medieval poetry of the Passion, the plays of the Passion, the paintings of the crucifixion, the medieval devotion to the dying Christ, the fact that Julian of Norwich explicitly had a vision of Christ on the cross.
Sometimes, I think people forget that we are oned to God because Jesus lives.
Indeed, the resurrection is the very real, living heart of the Christian faith.
After all, if Christ was not raised from the dead, you (we!) are still dead in your (our! my!) sins. (1 Cor. 15:17)
In 1 Corinthians 15, St Paul gives a summary of the faith that some scholars (like Gerald O’Collins, The Easter Jesus) think is an early liturgical, credal statement. It takes verses 3-7; 3 and a phrase in 4 cover the crucifixion. 4-7 are about the Resurrection appearances of Jesus. A man coming back from the dead changes everything.
Jesus did not simply die to save you from your sins.
Jesus Christ rose from the dead to kill death itself.
Death has lost its sting. (1 Cor 15 again)
Death is the great leveler of human existence, and we all avoid it. Survival is one of our base, animal instincts. Achilles, in Hades in The Odyssey 11, tells Odysseus that he would rather be a slave among the living than a prince among the dead (that was Achilles, right?). Death is so noxious that even Jesus Christ groaned/wept at the death of Lazarus — before raising Lazarus from the dead!
With the lightning flash of his Godhead, as the Orthodox pray, Jesus has slain death. Magnificent. This is Easter.
If you are blessed to go to a Prayer Book church, this Easter faith would be unmistakable — behold the Easter anthems, the heart of the Easter faith, biblical Christianity:
Christ our passover is sacrificed for us: therefore let us keep the feast;
Not with the old leaven, nor with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. (1 Cor 5:7)
Christ being raised from the dead dieth no more; death hath no more dominion over him.
For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.
Likewise reckon ye also yourselves to be dead indeed to sin, but alive unto God, through Jesus Christ our Lord. (Ro. 6:9)
Christ is risen from the dead, and become the first-fruits of them that slept.
For since by man came death, by man came also the resurrection of the dead.
For as in Adam all die, even so in Christ shall all be made alive. (1 Cor. 15:20)
Let’s stick with BCP for the rest of this post, considering the heart of the book, the Epistles and Gospels for Eastertide.
Easter’s epistle is Col. 3, starting at verse 1, ‘If ye then be risen with Christ…’ The Gospel is John 20. If you have a second service that day, 2 Tim, starting at verse 8:
Remember Jesus Christ, risen from the dead, of the seed of David, according to my gospel … For if we be dead with him, we shall also live with him. If we endure, we shall also reign with him.
The Gospel for a second service is the Resurrection in Mark 16.
Monday in Easter Week. Lesson: Acts 10:34ff., Peter preaches the Resurrection of Jesus. Gospel: Luke 24:13ff., disciples on the road to Emmaus (Resurrection!).
Tuesday in Easter Week. Lesson: Acts 13:26ff., Paul preaches the Resurrection of Jesus. Gospel: Luke 24:36ff., Jesus visits the disciples.
First Sunday After Easter. Epistle: 1 John 5:4ff., about the victory of God & eternal life. Gospel: John 20:19ff., more Resurrection.
Morning Prayer for Easter (Canada 1962 BCP). First Lesson: Exodus 12:1-14, the Passover. Second: Rev. 1:4-18, deals with various things, but Jesus is primarily known as ‘firstborn from the dead’.
Evening Prayer for Easter. First: Exodus 14:5-end, crossing the Red Sea (type of baptism, which is dying and rising with Christ). Second: John 20:11-12 (RESURRECTION!)
Elsewhere in the daily office at Eastertide, we see prophecies of God conquering death, of reclaiming his people to himself, of the great and glorious day of the Lord, or praise and rejoicing in the face of God.
I assume the Revised Common Lectionary is similar.
Easter is our salvation. Jesus proves his innocence by the empty tomb. Jesus, in fact, leaves the tomb precisely because he is both God incarnate and an innocent man. This is not the proof that Good Friday worked, but a glorious, amazing event all by itself.
It is the Resurrection that fuelled the disciples into apostles. It is the resurrection of Jesus that points to our future resurrection, when we shall sow a corruptible body and be raised incorruptible! (Again, 1 Cor 15)
Recently, someone posited that if we set 1-2 Corinthians at the centre of Paul’s corpus instead of Romans and Galatians, we would have a different emphasis in our theology. I see here that we would, perhaps, do a better job at keeping the Resurrection, the rising of a dead man from the grave, the restoration of fulness of life of a person who was completely dead, at the centre of our faith.
I wonder how our Christian walk, worship, churches, Bible reading, love of others, would change if we (myself included) lived in a daily remembrance and joy at the fact that Jesus Christ has ‘overcome death, and opened unto us the gate of everlasting life’ (BCP Collect for Tuesday in Easter Week).
Troparion Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life.
Kontakion Thou didst descend into the tomb, O Immortal, Thou didst destroy the power of death! In victory didst Thou arise, O Christ God, proclaiming “Rejoice” to the Myrrhbearing Women, granting peace to Thine Apostles, and bestowng resurrection of the fallen.
From holy Easter until Pentecost without interruption let “Alleluia” be said both in the Psalms and in the responsories. From Pentecost to the beginning of Lent let it be said every night with the last six Psalms of the Night Office only. On every Sunday, however, outside of Lent, the canticles, the Morning Office, Prime, Terce, Sext and None shall be said with “Alleluia,” but Vespers with antiphons.
The responsories are never to be said with “Alleluia” except from Easter to Pentecost.
-trans. Leonard J. Doyle
All of the references to Easter are in terms of computation, in terms of the Church Year and how to pray the office.
But the above gives us a glimpse of what it means to be an Easter people.
“Alleluia!” is the refrain of Easter people, the refrain of the Benedictines for fifty days.
Praise the Lord!
This is the natural, automatic response to the unbelievable reality not simply that we worship a crucified God, but that a Man has risen from the dead, trampling down death by death. I cannot help but think of the character of Bartholomew in the film Risen and his unquenchable joy and happiness.
With my office under two minutes’ walk from the tomb of the Venerable St Bede, my mind tends towards thinking of Gregory the Great (Bishop of Rome, 590-604) as the man who sent missionaries to the Anglo-Saxons in 597. This, indeed, was one of the many ways in which St Gregory is a major figure of his day. Through the mission of Augustine and his comrades at Canterbury, the Christianisation of southern England and its Anglo-Saxon inhabitants began. Britain was reconnected much more strongly with the Mediterranean world than hitherto. Anglo-Saxon culture began to take on its great fusion and synthesis that makes it so attractive, bringing with it elements of its own Germanic origins, the Mediterranean culture of the Roman missionaries and Roman Christianity, and the Celtic culture of its own neighbours and their missionaries who would become settled more permanently in English soil in a few years.
This triple fusion is, in my opinion, eminently demonstrated in the Lindisfarne Gospels (715-720).
This alone would make St Gregory great and worthy of recognition.
My research, on the other hand, makes me turn to Gregory’s voluminous correspondence. At a conference in honour of his retirement, early medieval scholar Tom Brown (author of Gentlemen and Officers), said that the first task he was assigned as a graduate student was the study of Gregory’s correspondence. Here he found a window into the social world of the Early Middle Ages unparalleled anywhere else. Indeed, Gregory the Great has over 800 surviving letters, more than any preceding pope. The greatest corpus of papal letters before Gregory is Leo the Great with 173.
In his letters we gain access to the workings of the papal machinery, to the growth and development of canon law, to the theological issues of the day, to early Byzantine politics, to the world of Byzantine Italy and the Lombard invasions. Worth reading, indeed.
My interest in Benedict, of late, makes me think on St Gregory’s life in two further ways. One, of course, is the second of his Dialogues, our only near-contemporary life of St Benedict, upon which we rely for any details about the author of the Rule and founder of Montecassino. The other is Gregory the Great’s Book of Pastoral Rule, which details the ideal bishop but could easily be applied to an abbot or parochial priest — anyone with the care of souls.
Elsewhere, Gregory shows us the union of the active and contemplative lives, drawing on ideas expounded by Julianus Pomerius a century before. He praises the usefulness of images for instructing the illiterate. He sought to reform the singing of the liturgy in Rome, whereby a Sacramentary and a style of plainchant now bear his name (even if they are not, properly speaking, his).
He is worth knowing, this (potential) last of the Latin Fathers, latest of the Four Great Doctors of the Western Church, poised between antiquity and the Middle Ages.