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?
Chances are, after the Anglican Communion explodes and the Anglican Church of Canada finally snuffs itself out with a whimper, the most important achievement of General Synod 2019 will have been the establishment of an ecclesiastical province for indigenous Anglicans, on the grounds that it will probably outlast white Anglicanism. In other news, we white Anglicans are all dissatisfied with how things went regarding marriage.
For the liberals/progressives/post-liberals, the dissatisfaction stems from the marriage canon remaining unchanged.
For the conservatives/evangelicals-catholics, the dissatisfaction stems from an amendment thereto allowing bishops to interpret the canon in such a way that it would allow for same-sex marriage, anyway.
A priest I know posted an interesting reflection on Facebook about how the Holy Spirit was invoked and called upon at General Synod, and these were the results. Whatever else is going on, this seems to be His will right now, even if it makes no sense to any of us.
As a person with a background researching the history of ancient church councils, this is an interesting point. If you read Eastern Orthodox discussions of the Seven Ecumenical Councils, you will find that they cite the precedent for the idea of an ecumenical council in the council of Jerusalem in Acts 15 where it was decreed that Gentile Christians did not have to be circumcised or follow Mosaic law. The telling phrase for the history of the councils is, ‘It seemed good to the Holy Spirit and to us…’ (Acts 15:28) in the letter documenting the council’s results.
Ecumenical Councils are considered to be unerring in their doctrinal statements and universally binding in canon law. The reason why we didn’t get any between Acts 15 and Nicaea in 325 was the difficulty of getting church leaders together before Constantine’s conversion — at least, that’s what mediaeval accounts of events tell us.
The Seven Ecumenical Councils are:
Nicaea (325): Jesus is God
Constantinople (381): Jesus is God (round 2), also the Holy Spirit
Ephesus (431): Jesus is a single, united person
Chalcedon (451): Jesus is a single, united person with two natures
Constantinople 2 (553): Jesus is still one person, that’s the main thing. Also, let’s condemn a few people while we’re at it.
Constantinople 3 (681): Jesus had two wills because he had two natures.
Nicaea 2 (787): Make pictures of Jesus and kiss them.
The Roman Catholics and Eastern Orthodox all agree that these are ecumenical councils and accept their canons and doctrine. Anglicans are fuzzier. We have historically embrace 1-4 with gusto, and the only recent statement on them I know of is GAFCON (bafflingly) saying that they also embrace 5-7 so far as they are in accordance with Holy Scripture (but, based on the understanding of the people sitting in those councils, everything they did was in accordance with Holy Scripture, so what does GAFCON mean? Don’t kiss icons? Ignore canon law?)
The argument that the Holy Spirit speaks through the ecumenical councils is something along the lines of the fact that an invitation went out, every bishop who could made it, and then the major bishops who weren’t able to be there ratified the outcome later. Bishops in the Late Antique church are elected by the clergy and people of their dioceses and anointed and consecrated by three other bishops after their selection has been approved as valid by the Metropolitan bishop. Their duty, in part, is to preserve orthodoxy.
The ancient church may not have been a representative democracy, but this is vaguely kind of what this is. Maybe. But not really. Moving on.
But a General Synod is not an Ecumenical Council. Not only that, but we Anglicans, outside of those who don’t give a rat’s behind about the 39 Articles, theoretically believe that ‘general councils’ can err and sometimes have erred (Article of Religion XXI). This Article is mostly directed at the mediaeval ‘general’ councils of the western Church, which may not even technically be ecumenical even by Rome’s own canons, as lucidly and provocatively argued by Norman P Tanner in an article in Studies in Church History 38: The Church and the Book.
Anyway, what has this to do with General Synod?
By the Anglican view of things, General Synod can err. But did the Holy Spirit not show up? He was invoked. People prayed. This time, it seems delegates actually tried to act in love. Well, what about Lateran IV when it approved transubstantiation in 1215? I do not believe in transubstantiation. But I also believe that Innocent III and his cronies were praying men. Did the Holy Spirit show up?
What if sometimes the Holy Spirit shows up just to mess with us? I dunno, this is just an experiment. Setting aside medieval councils, consider:
The Council of Rimini, 359: the imperial church officially adopted a creed that said Jesus was ‘like’ (homoios) God the Father, rejecting all talk of essence (ousia). Given the engineering behind other councils, to say that Rimini was imperially engineered to that end need not necessarily take it out of the running as an ecumenical council. That homoian Christianity is heresy does. Hm.
The second ecumenical council, Constantinople (381), was probably not originally conceived as ecumenical, and certainly not received as such in the West at the time, possibly not until after Chalcedon in 451. Anyway, the Bishop of Constantinople who presided, Gregory of Nazianzus, resigned and left in a huff because they did not craft a creed that was completely unambiguous about the consubstantiality of the Holy Spirit. So even an ecumenical council may be perceived as messing up at the time. Hm.
In 448, a second council met at Ephesus and approved a one-nature formula of Christology. One of the reasons it was rejected was because of how it was run by the bullying Bishop of Alexandria, Dioscorus. Funnily enough, his sainted uncle, Cyril, was about as much a bully at the first council of Ephesus, and we accept it as ecumenical. Regardless, from 448 to 450, as far as anyone could tell, the imperial church was going to accept one-nature Christology. Hm.
In 754, there was an Iconoclast council at Constantinople that considered itself an ecumenical council. Iconoclasm, from the perspective of history as lived on the ground, had a lot of staying power until 787 at Nicaea 2, and was even reinstated by the imperial powers after that. Hm.
If we look at the ecumenical councils, we’ll see that there was a lot of arguing back and forth before and after them. They were not accepted immediately. Some spent a period of time being overturned, like Nicaea 1 and Nicaea 2. What makes them ecumenical is their long-term acceptance by the church — and even then, the so-called ‘Nestorian’ Church of the East only accepts two of seven, and the Oriental Orthodox of Miaphysite persuasion only accept three.
So what does this mean regarding Anglican General Synods?
Keep praying. Keep loving. Keep searching the Scriptures and their authority and figuring out what Truth is. Keep listening to the Holy Spirit. Hold fast to faith once delivered. Remember that the Church is Christ’s, not General Synod’s. Who knows why the Holy Spirit lets things happen that seem contrary to how we interpret Scripture and Gospel. But I like to think there was a purpose behind allowing the Council of Rimini to occur.
Oh, and if you’re a bishop: Obey canon law, for Pete’s sake.
Ages ago, when I was an undergrad, I was thinking about mysticism and the idea of union with God being the goal of mystical activity. And then I thought, ‘Well, wouldn’t that make Holy Communion the most mystical act of all?’ After all, whether you bring Aristotle into it or not, Holy Communion is an encounter with and union with Christ. This is, in fact, the explicit teaching of the Book of Common Prayer and the 39 Articles, so I’ve not turned Papist just yet.
Pseudo-Dionysius the Areopagite (ca 500), The Ecclesiastical Hierarchy confirms this idea (emphasis mine):
…it scarcely ever happens that any Hierarchical initiation is celebrated without the most Divine Eucharist, at the head of the rites celebrated in each, Divinely accomplishing the collecting of the person initiated to the One, and completing his communion with God by the Divinely transmitted gift of the perfecting mysteries. (ch. 3, trans. J Parker)
What matters here is not the initiation but the Eucharist — where the person who partakes is collected to ‘the One’. ‘The One’ is part of the Dionysian vocabulary for God, for unity and simplicity are two of the things he most associates with the Divine. Our union with God, then, is the goal of much in Pseudo-Dionysius.
Later he writes:
For the Blessedness, supremely Divine above all, although through Divine goodness it goes forth to the communion of those who participate in itself, yet it never goes outside its essential unmoved position and steadfastness.
Further, it gives to all, according to their capacity, its Godlike illuminations; always self-centred, and in no wise moved from its own proper identity. In the same manner the Divine initiation of the Synaxis [service of Holy Communion], although it has an unique and simple and enfolded origin, is multiplied, out of love towards man, into the holy variety of the symbols, and travels through the whole range of Divine imagery; yet uniformly it is again collected from these into its own proper Oneness, and unifies those who are being reverently conducted towards it. (ch. 3.3)
Here, Pseudo-Dionysius is doing at least two things. First, he is guarding the simplicity of the Godhead — don’t forget his apophaticism! Nothing can change God, not our union with Him, not His movement out to us. He is eternally Himself. I cannot help but think of Exodus: ‘I am that I am.’
Second, by participating in the Eucharist, we are participating in God, being united to Him, and being unified to one another.
I am still working through this treatise — there is likely more of relevance to come! Nonetheless, this is more than enough to mull over the next time you partake of the most holy mysteries of the body and blood of our Lord and Saviour Jesus Christ, that oblation once offered, a full and perfect sacrifice, oblation and satisfaction, for the sins of the whole world. (If I misquoted the BCP, forgive me; it was by memory.)
My priest brother and I are (very) slowly making our way through The Philokalia, Vol. 1, right now. As those of you who have been with me since this blog’s inception (oh so many years ago), I have a long-standing interest in Evagrius Ponticus and demonology. Evagrius is the second author in vol. 1.
The second Evagrian text in The Philokalia is ‘Texts on Discrimination in Respect of Passions and Thoughts’. Chapter 9 of this text begins:
Hatred against the demons contributes greatly to our salvation and helps our growth in holiness. But we do not of ourselves have the power to nourish this hatred into a strong plant, because the pleasure-loving spirits restrict it and encourage the soul again to indulge in its old habitual loves. But this indulgence — or rather this gangrene that is so hard to cure — the Physician of souls heals by abandoning us. For He permits us to undergo some fearful suffering night and day, and then the soul returns again to its original hatred, and learns like David to say to the Lord: ‘I hate them with perfect hatred: I count them my enemies’ (Ps. 139:22). For a man hates his enemies with perfect hatred when he sins neither in act nor in thought — which is a sign of complete dispassion. (p. 44, English trans.)
The first sentence is very un-Protestant, isn’t it?
Πάνυ τὸ μῖσος τὸ κατὰ δαιμόνων, ἣμιν πρὸς σωτηρίαν συμβάλλεται … (apologies for accents, I hate my Greek keyboard)
And, of course, we shouldn’t expect Evagrius to be Protestant. But many of a Protestant mindset will be turned off by anything contributing to our salvation except the grace of God alone. Our hatred against demons cannot, by Protestant calculations, contribute to our salvation.
As the Greek quotation above shows, Evagrius uses the Greek word σωτηρία to mean salvation — it is a simple movement from σωτηρία to salvation, isn’t it? But in what context might we refer to salvation? What is salvation here?
Well, first of all, what on earth do we mean when we say salvation? Basing my answer entirely upon anecdotes and personal conversations, it is clear that Protestants, at least, mean something called justification almost every time we say salvation.
For Anglicans who actually believe the 39 Articles of Religion, justification is our being made righteous before God — being considered righteous by God. By justification we enter into a right relationship with God:
We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings: Wherefore, that we are justified by Faith only is a most wholesome Doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification. (Article XI)
Article XII is quick to point out that, although good works be the fruit of justification, they do not contribute thereto. Thus, the Evagrian statement above, that ‘Hatred against the demons contributes greatly to our salvation,’ is entirely out — with salvation being justification and justification understood in a Protestant/Anglican way.
But is σωτηρία in Evagrius the same thing as justification in the 39 Articles, or even δικαιοσύνη — that Pauline word usually Englished as justification?
I think not. This form of salvation is something else; this is what one evangelical friend referred to as ‘process justification’ once. The Evagrian salvation here is not us being rescued from the fires of Hell, or entering into a right relationship with God, or being considered holy because of Christ’s holiness and our faith — it is us being saved from the ongoing and enduring effects of the Fall.
In this case, it is our salvation from the power of the demons, with the goal of us becoming holier. This is us being saved from the presence of sin in our lives. Bishop Eddie Marsh once stated that justification is being saved from the penalty of sin; sanctification is being saved from the power of sin; and glorification is being saved from the presence of sin. All three involved being saved, so all three could be consider aspects of the ongoing salvation, σωτηρία, of the human person, through the grace of God.
When I quoted the Evagrius passage above, I went on beyond the initial sentence because it is clear that Evagrius sees Christ the Physician as taking an active role in our salvation. Our own efforts are not what truly cleanse us. We become dispassionate because of the grace of God, and God, in His grace, may choose to help us along in the path of holiness using our own efforts as the instruments of his good and gracious will.
An interesting little piece recently appeared called ‘No More Lying About Mary’. It’s not bad, although it treads too closely to assumptions re the virginal conception (that is, I suspect [but may be wrong] the author denies it and thinks it is a story that tells Bad Things About Women and Sex, whereas it is a truth that tells us Good Things About Jesus) and verges on blasphemy on thinking that God would be pedophilic in choosing a teenage Mary to be the Mother of Our Lord.
Very little in the piece is new. The author rightly tries to take away the idea that Mary embodies a modern form of submissiveness, which is certainly not the case. Indeed, we see the Blessed Virgin carefully scrutinising the Angel Gabriel about his person and his news before she says, ‘Let it be unto me according to your will.’ And, as I like to observe, she is pretty much the only receiver of an angelic messenger in the Bible who, having heard all that was to be said, says yes without making excuses. None of the ‘great men of the Bible’ were so in tune with God that they were ready to embrace His will once they knew it.
So we need to praise St Mary, as the article encourages us.
Nonetheless, the author is keen to attack something called ‘submissiveness’.
‘Submissiveness’ seems to be something horrific imposed upon Mary by the patriarchy and used to subjugate women throughout history.
I don’t think it’s something I’m interested in.
And, given the long line of biblical and saintly women such as the warrioress Deborah, or Judith cutting of Holofernes’ head, or the BVM, or Sts Hildegard, Hilda, Catherine of Siena, Teresa of Ávila, and Lady Julian of Norwich, I don’t think that traditional Christianity is actually interested in some form of submissiveness, and certainly not the subjugation of women.
Now, certain men throughout the history of the Church have clearly done their best to misuse Scripture and Tradition to that end, but that’s not the same thing. Just as we are to take neighbourliness, love, non-coercive preaching, and freedom to worship in synagogues from St Gregory the Great as the Christian approach to our Jewish neighbours, so we should look to the right thinkers in how Christian men and women love women (Christian and otherwise).
In the comments section, the author says, ‘Christ is never about submission, is always about raising us up and setting us free.’
Unfortunately, this isn’t true.
Christ is certainly about raising us up and setting us free.
But He is not never about submission.
As I’ve mentioned here before, I’m slowly working my way through St Augustine of Hippo, On the Trinity. It’s a good time. One of the issues that any reading of Scripture in relation to the Trinity and Christology must work through is what to do with statements such as, ‘The Father is greater than I.’ (Jn 14:28) (A more readable, modern discussion of such statements is Browne’s Exposition of the 39 Articles.) In his Incarnate state, as St Augustine shows, Jesus the Christ is clearly submissive to the Father.
Here are some of the passages where Christ, Who is God the Word Incarnate, mentions this submission to the Father (all NRSV):
for I have not spoken on my own, but the Father who sent me has himself given me a commandment about what to say and what to speak. (Jn 12:49)
Jesus said to them, “Very truly, I tell you, the Son can do nothing on his own, but only what he sees the Father doing; for whatever the Father does, the Son does likewise. (Jn 5:19)
Jesus said to them, “My food is to do the will of him who sent me and to complete his work. (Jn 4:34)
I have come down from heaven, not to do my own will, but the will of him who sent me. (Jn 6:38)
Jesus Himself practised submission. What is remarkable is that these statements all come from the Gospel of John, which is notorious for having the highest Christology of the Gospels. John 1:1 says, ‘In the beginning was the Word, and the Word was with God, and the Word was God,’ making it clear further on that Jesus is the Word. In this Gospel, Jesus says, ‘Before Abraham was, I am!’, and, ‘I and the Father are one,’ and, ‘If you have seen me, you have seen the Father’, and various other similar things not at the top of my head.
Once we acknowledge that the Bible teaches us that Jesus Himself was submissive to the will of the Father, we have a couple of options. We can explain it away or maybe reject these parts of the Bible. Or we can read the Bible holistically and see what this submission to the Father tells us both about Christ and about submission. In so doing, I believe we will shatter the false dichotomy between submission and freedom.
My approach to the Bible, unlike (I imagine — I could be wrong) that of the author of the Patheos blog who, elsewhere in the comments section, embraces John Dominic Crossan as the foremost NT scholar of our age, is necessarily triadic and deeply Trinitarian. I blame John Zizioulas, St Gregory of Nazianzus, the Athanasian Creed, and my Dad’s confirmation classes.
The Holy Trinity is three Persons in one God. They are consubstantial. But there is only one God. There are three hypostaseis but only one ousia. For a biblical defense of the Trinity, I again refer the reader to chapter one of Browne. In the modern Greek reading of the Cappadocian Fathers offered us by Zizioulas in Being As Communion, the Persons of the Trinity are a communion, and this communion is the foundation of all being. It’s beautiful and profound; don’t forget my bit on why the Trinity matters.
By the logic of the Trinity, God the Word has always existed, being with the Father from all eternity. He, the Father, and the Holy Spirit exist in a union that can perhaps best be described as ecstatic, self-emptying love. If we can redeem the concept of eros, they are filled with a universe-creating desire for one another. They choose out of their love to make stuff — the universe we inhabit — so that there can be more stuff to love. Not because they have to. Creation is contingent on the Most Holy Trinity; not the other way around.
This mutual giving and receiving pervades the whole of their Creation.
And then, out reasons directly related to the overflowing love of the Trinity for the Creation, One of the Persons of the Trinity chooses to be incarnate as a Man.
But He is also sent. Sent by the Father. He comes to earth to do the will of the One Who sent Him. There is no clearer message of submission than that.
However, Christ our God and God the Father exist in a perfect love relationship. Each is perfect and holy. Each loves perfectly and holily (not a word, sorry).
Therefore, when Incarnation is on the table, One of Them submits gladly out of love, and the Other Two gladly send Him to us.
Biblical submission is not about submission to clerics or to forces of power or to men or to anything else. It is about perfect submission in perfect love to the one who loves you perfectly.
And this is why we, too, submit. We submit to the Holy Trinity not because He/They tell us to or because He/They is powerful or He/They is lording it over us, but because He/They love us perfectly and know us perfectly and know what’s best for us, so we, in a love relationship of trust, submit to Them and Their perfect relationship of perfect love and holy trust.
We are called elsewhere in Scripture to submit to one another, bearing each other’s burdens in love (Eph 5:21). St Paul doesn’t do so well in feminist circles today, but once again, the Scriptural virtue of submission is not the same as submissiveness. It is about willfully choosing to abandon self-love and self-will and self-fulfillment and self-importance to help others, choosing the obscure and uncomfortable path of service and love. It is about giving up myself and loving other people because Christ tells us that in others we will find Him. It is treating others better than ourselves, whether they are male or female, slave or free, Jew or Gentile, Greek or Scythian — and whether we are any of these things ourselves.
As Christ says, those who lose their lives for His sake will find them (Mt 16:25).
When we come against the perceived ‘traditional’ view of something, especially when it has been misused, we need to seek the true tradition and the biblical use of that word. Perhaps submission is unpopular today. But perhaps it is where freedom lies. Perhaps meekness is unpopular today — and that’s a shame, since the meek will inherit the earth! (Mt 5:5)
I am a self-professing Anglican who currently worships at a Reformed church. I have found, for a long time, that I tend fall in line with the 39 Articles of Religion. However, ever since I worshipped at a Tridentine Mass, things have been moving in … different directions; and the Orthodox have not really moved those directions back towards low-church Protestantism.
I remember the day I started to make a mental break with the 39 Articles for the first time. It was at St. Thomas’ Church in Toronto (aka Smokey Tom’s), and we were worshipping in Latin according to the Use of Sarum. You can read some of my thoughts from that event here and here. Various un-Reformation things occurred besides not worshipping in a language such as the people understandeth (vs. Article 24). They also bowed to the Sacrament (vs. Article 28). There were prayers to saints (vs. Article 22). But, dangnabbit, it was beautiful!
And so I reconsidered how tightly we should hold to the Articles of Religion, even though I tend to see adherence to the Tradition as the safest way to avoid falling into the Pit of Heresy. I am still of a mind that Article 24 is of great importance for regular Sunday worship. But some of these others … I am becoming ‘iffy’ or noncommittal or ‘agnostic’ as to whether they are as important for faith as once I thought.
Furthermore, regarding avoiding the Pit of Heresy, for a long time many Anglicans, from the Welseys onward if not earlier, have not held to Article 16, ‘Of Predestination and Election.’ As well, many others go against Article 37 that embraces Just War Theory. And I’m not sure how long certain Anglo-Catholics have been bowing before monstrances and invoking saints, but certainly longer than I’ve been alive. So there seems to be a grand tradition of ignoring inconvenient Articles of Religion. Nonetheless … nonetheless …
Back to John of Damascus, Martin Luther, and Monstrances, then.
First, I have been having my Eucharistic thought-life shaped by the Fathers for a while now, and this year many of my patterns for thinking have been if not challenged by the Fathers, nuanced and immersed in the Fathers due to my own immersion in them, from Justin to Leo, Ignatius to Chrysostom, Severus to Maximus to John of Damascus.
Second, I have actually been reading the ipsissima verba of Reformers, and Luther with greater pleasure than the Reformed side (inevitable, I guess).
And once a week(ish), I step through a little black door with a bronze Russian cross on it, light a candle, then kiss an icon of Christ Pantokrator, and icon of the BVM, and an icon of St. Andrew. I cross myself numerous times and bow whenever the incense comes by.
These things stand in the trajectory of my life post-Latin Mass.
I am now able to comfortably kiss objects, having soaked in the teachings of St. John of Damascus. There is no Article of Religion against this. However, he has made it easier for me to bow to the Eucharistic elements. We have seen this in the last post; given that I have moved to a Lutheran understanding of the Eucharist, this is even easier for me.
Thus, Articles of Religion I am non-committal on as of now:
Article 17: Of Predestination and Election: This is a long-standing issue of mine; I dance back and forth re predestination/free will. And St. Augustine only confused the matter.
Article 22: Of Purgatory, thus: ‘Worshipping and Adoration, as well of Images as of Reliques … is a fond thing vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God.’
Article 25: Of the Sacraments, thus: ‘The Sacraments were not ordained of Christ to be gazed upon, or to be carried about …‘ While I believe that chiefly, they are best used in … use … I am not so hard-core re not gazing upon or carrying them about.
Article 28: Of the Lord’s Supper is a trickier one, because the entire first paragraph is precisely what Luther has demonstrated to me, and I’ve never believed transubstantiation no matter what Innocent III says. But I do not wish to go so far as to say, ‘The Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and spiritual manner.’ This makes me think of one man, and his name starts with Z. It also reiterates the bit I’m unsure of from Article 25 against reserve sacrament, carrying it about, lifting it up, worshipping it.
Article 27: Of the Civil Magistrates, thus: ‘It is lawful for Christian men, at the commandment of the Magistrate, to wear weapons, and serve in the wars.’ I’m not sure if I’m entirely comfortable with this, but I’m willing to let it stand at present.
The upshot is, at one level, that it’s not 1563 or 1662 anymore. Issues of praxis that were very important to the English reformers are less important today. But this is a foundational document. How can we say that we are within the Anglican tradition if we start pulling out Articles of Religion willy-nilly because people like me have grown iffy in our compliance with them?
I ask because this makes me some sort of monster, a creature with no nature proper to itself but which may fit in with nature as a whole (cf. John Philoponus, In Phys.). There are people who are uncomfortable with the Nicene Creed because they claim it’s just a lot of Hellenistic philosophy (vs. Article 8). There are people who think science has proven miracles — including the Resurrection — false (vs. Article 4). Some think the Holy Trinity not actually scriptural (vs. Article 1). Some are actual Pelagians (vs. Article 9). Many believe in a real free-will (vs. Articles 10 & 17). I know of some who believe in Purgatory, icons, relics, invocations of saints (vs. Article 22). Some engage in Benediction of the Blessed Sacrament (vs. Article 28).
There is no body of thought or persons that says which Articles of Religion are ‘essential’. Anyone who has tried keeps getting censured by the voices of the official bodies of the Anglican Communion or their local Provinces. What makes an Anglican? Whatever you please?
You may have noticed that sometimes I tag posts with “i might end up eastern orthodox at this rate”. I think I may have used it only twice, but I could have used it more frequently. Anyway, this feeling was increasing over Christmastide, not only with a lot of reading of St. Leo and a couple of trips to St. Andrew’s Orthodox Church, but also because of Frederica Mathewes-Green’s book, At the Corner of East and Now. I admit there is something compelling in Eastern Orthodoxy.
But then I read Augsburg and Althaus’ discussion of Luther’s theology. And I realised that I am still a Protestant, for I found Luther’s explanation of Justification by Faith entirely reasonable and compelling, remaining faithful to Scripture whilst setting forth its doctrine with reason. It holds in tension simul justus et peccator and faith-works and law-gospel — all of these things that, beautiful as so many Orthodox descriptions of the Christian life are, make the most sense to me and give me the greatest spiritual comfort of all explanations.
We are all bound by our understanding of Scripture.
Tonight, for the same course, I finished reading the Second Helvetic Confession. I am clearly not a Calvinist. Certainly not of this Confession’s ilk. This is not just the predestination issue. It is the overbearing, heavy-handed reliance upon public preaching of the Gospel. As though this and the rational world of the mind were all that true piety consisted of — thus, even if the confession didn’t consider images in holy spaces as idols, it would still oppose them on grounds of their needlessness. People don’t need pictures if they can hear the Word of God preached to them (so says this confession).
This Confession also shows many Protestant weaknesses. It gives a fairly decent account of Eucharist when discussing it directly, but sidelines it the entire time whilst always talking about preaching. Indeed, the Eucharist seems at one point to be best understood as basically a sermon that you eat.
It seems to support a presbyterian church order over all and rejects the Daily Office out of hand, making claims about the order of the church as handed down from the Apostles — but makes the claim that the Apostles celebrated together on the Lord’s Day! This is a practice that has evidence for it of the same antiquity as the episcopacy and the Daily Office — evidence not clearly shown forth in the apostolic writings. What has happened has that the Church, seeking to submit itself to nothing other than Sacred Scripture has become not only the judge of tradition but, at times, even of Scripture herself (see the bit where James is subordinated to Paul to the extent that they would be willing to jettison him from the canon if he disagreed with “the Apostle”).
Some of Helvetic II mirrored the 39 Articles. But much did not. So if I must turn anywhere in the Reformation, it is not to Calvin, whose followers haughtily claim that he finished what Luther began, but to Luther and the Book of Common Prayer. No matter how hard I try, I always come up Anglican.
This past Sunday is called ‘Gaudete’ Sunday — Rejoice! Sunday, in other words. This, I believe, comes from the Epistle reading that also doubled as Introit at the Tridentine Mass we attended on Sunday. It is from Philippians 4:4-7 and begins:
gaudete in Domino semper iterum dico gaudete
Or, in English:
Rejoice in the Lord always: again I say, rejoice!
Despite my current immersion in Pope St. Leo (or is it because of it?), I will not quote Tr. 11 for the Advent Ember Days (of which today is one). For that, you can go here or here (and please do!). For his Christmas sermon beginning, “Gaudeamus,” go here. Those who know Latin know where they can go already, I assume.
Instead, I would like to turn everyone’s attention to what the Latin word gaudete always makes me think of:
Christus est natus ex Maria virgine,
1. Tempus adest gratiae, hoc quod optabamus;
carmina laetitiae devote reddamus. Refrain
2. Deus homo factus est, natura mirante;
mundus renovatus est a Christo regnante. Refrain
3. Ezechielis porta clausa per transistur;
unde lux est orta, salus invenitur. Refrain
4. Ergo nostra contio psallat iam in lustro;
Benedicat Domino; salus Regi nostro. Refrain
Sing with me! This song inevitably makes me happy. I have been known to dance around the house singing the chorus. If you have no idea what the tune is, here’s a youtube video (poor-quality image, but the best recording I know):
And if you’re feeling all 39-Articles about a language not understood of the people, here’s what they’re singing:
Christ is born of the Virgin Mary,
1. The time of grace is here, this which we shall choose;
Let us return songs of happiness faithfully.
2. God is made mad with a wondrous nature;
The world is renewed by Christ who reigns.
3. The closed gate of Ezekiel has been passed through;
whence light arose, salvation is found.
4. Therefore let our speech now sing in purification;
May it bless the Lord; salvation is from our King.
Since yesterday was Bible Sunday (see my post here), I’ve decided to post a catena (Lat. for “chain”) of quotations about the Bible; it is not patristic, especially given the presence of Asimov of all people! If you want to read more of my thoughts about the Bible, I’ve got a list of posts at the bottom. Here we go (in vaguely chronological order):
Lord, inspire us to read your Scriptures and meditate on them day and night. We beg you to give us real understanding of what we need, that we in turn may put is precepts into practice. Yet we know that understanding and good intentions are worthless, unless rooted in your graceful love. So we ask that the words of Scriptures may also be not just signs on a page but channels of grace into our hearts. –Origen
Wherever you go, always have God before your eyes; whatever you do, have [before you] the testimony of the Holy Scriptures. –St. Antony the Great
All of Holy Scripture is bound together, and it has been united by one Spirit. It is like a single chain, one link attached to another, and when you have taken one, another hangs from it. –St. Jerome
For my part I declare resolutely and with all my heart that if I were called upon to write a book which was to be vested with the highest authority, I should prefer to write it in such a way that a reader could find re-echoed in my words whatever truths he was able to apprehend. I would rather write in this way than impose a single true meaning so explicitly that it would exclude all others, even though they contained no falsehood that could give me offence. –St. Augustine
Constant meditation upon the holy Scriptures will perpetually fill the soul with incomprehensible ecstasy and joy in God. –St. Isaac the Syrian
If you do not love the blessed and truly divine words of Scripture, you are like the beasts that have neither sense nor reason. –St. Nilus of Antioch
Read this book. It contains everything. You ask for love? Read this book of the Crucified. You wish to be good? Read the book of the Crucified, which contains everything good. –Savonarola
The Bible is alive, it speaks to me; it has feet, it runs after me; it has hands, it lays hold on me. –Martin Luther
We owe to Scripture the same reverence that we owe to God. –John Calvin
Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the Faith, or be thought requisite or necessary to salvation. –39 Articles of the Anglican Religion
Unity must be according to God’s holy word, or else it were better war than peace. We ought never to regard unity so much — that we forsake God’s word for her sake. –Hugh Latimer
Time can take nothing from the Bible. It is the living monitor. Like the sun, it is the same in its light and influence to man this day which it was years ago. It can meet every present inquiry and console every present loss. –Richard Cecil
The Bible was not given to increase our knowledge. It was given to change lives. –Dwight L. Moody
The English Bible, the first of national treasure and the most valuable thing this world affords. –King George V
Sir Arthur St. Clare … was a man who read his Bible. That was what was the matter with him. When will people understand that it is useless for a man to read his Bible unless he also reads everybody else’s Bible? A print reads a Bible for misprints. A Mormon reads a Bible and finds polygamy; a Christian Scientist reads his and finds we have no arms and legs … –Fr. Brown by GK Chesterton
The Character of the Christian’s experience of god is determined by the reality of God who has spoken his word and who continues to speak his Word. –John Woodhouse
I have found nothing in science or space exploration to compel me to throw away my Bible or to reject my Saviour, Jesus Christ, in whom I trust. –Walter F. Burke
The infliction of literalism on us by fundamentalists who read the Bible without seeing anything but words is one of the great tragedies of history. –Isaac Asimov
The church may not judge the Scriptures, selecting and discarding from among their teachings. But Scripture under Christ judges the church for its faithfulness to his revealed truth. –Montreal Declaration of Anglican Essentials
Classic Christianity never asserts either scripture against tradition or tradition against scripture. Rather, it understands itself as the right remembering of the earliest testimony of scripture to God’s self-disclosure in history. –Thomas C. Oden
Scripture became written in order that the events attested in preaching might be more accurately preserved and remembered. A written text was obviously more stable than an oral tradition, which might always be controverted by another alleged oral tradition. A text, if drafted faithfully, did not distort memory but stabilized it in writing. The written Word of canonized scripture was assumed to consistent with its anteceding oral expressions, and its transmission stood under the protection of the Holy Spirit, who accompanied the apostolic witness. –Thomas C. Oden
The Gospels were not just written to describe events in the past. They were written to show that those events were relevant, indeed earth-shattering, worldview-challenging, and life-changing in the present. –Tom Wright
God’s Word does not breed quarrels and divisions. It brings the simple truth and love of Jesus, who heals and unites. It brings salvation. –John Michael Talbot
the Bible is the unique, infallible, written Word of God, but the word of God is not just the Bible. If we try to dignify the Bible by saying false things about it — by simply equating the word of God with it — we do not dignify it. Instead we betray its content by denying what it says about the nature of the word of God. –Dallas Willard
The Bible is a finite, written record of the saving truth spoken by the infinite, loving god, and it reliably fixes the boundaries of everything he will ever say to humankind. –Dallas Willard
In the modern world we seldom looked at the Bible as a composite picture revealing a cosmic vision of the world; we were too busy with the details to see God’s narrative whole. We were too concerned with analyzing its parts, with literary criticism, historical verification, and theological systems. –Robert E. Webber
To suggest that only Christians of the nineteenth and twentieth centuries have been and are capable of understanding the Bible is to deny the Bible’s universality — that it is addressed to all people of all times, not only to the learned of a particular time — and consequently to reduce Christianity to a kind of modern gnosticism. –Boniface Ramsey
A faithful reading of scripture . . . means that we seek to understand how the passages that we are reading at the moment, and the questions that we are presently asking, fit into this forgiving, healing, and life-giving drama that has been initiated by God himself. –Edith M. Humphrey
If you have the Spirit without the Word, you blow up. If you have the Word without the Spirit, you dry up. If you have both the Word and the Spirit, you grow up. –I never wrote down the name
Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the Faith, or be thought requisite or necessary to salvation.
As may be known, I have a habit of listening to Ancient Faith Radio and reading Eastern Orthodox books (the most recent being Being As Communion). The Eastern Orthodox are a voice worth listening to, and one of the main reasons they are worth listening to is because they, in turn, listen to the Fathers. They are, thus, deeply traditional, preserving that which has been handed down to them.
Frederica Mathewes-Green, one of the many Orthodox converts on Ancient Faith Radio, says:
I realized that my selections [in my spiritual life] were inevitably conditioned by my own tastes, prejudices, and blind spots. I was patching together a Frankenstein God in my own image, and it would never be taller than five foot one. (Quoted here.)
This is the Christianised version of the religion cited by Miroslav Volf in Exclusion and Embrace of “Sheilaism” — whatever you feel like believing, however you feel like worshipping, however you feel like living is what comprises your worldview, religion, and lifestyle.
What Mathewes-Green discovered in Orthodoxy was the corrective of tradition. We all have our idiosyncrasies that we bring to how we think and live, and as Christians we have them when we approach Scripture and worship. Tradition is the accumulation of what has been handed down from the Apostles and generally approved of in each generation. It challenges our presuppositions and idiosyncrasies, sometimes very uncomfortably, but when entered into prayerfully, the Spirit will use it to conform us more and more into the image of Christ rather than the accumulation of stuff and culture and self that we bring with us to begin with.
I decided that, while Orthodoxy is interesting and all, I already have a tradition of my own, and it sprang up in England around 596 with the arrival of St. Augustine of Canterbury. To ensure that I actually am part of this tradition, I recently re-read the 39 Articles of Religion, and I find myself in agreement with them. So, besides reading the 39 Articles, what am I to do to engage with the Anglican tradition in all its richness?
1. I have decided to plug into the Book of Common Prayer more frequently, using Morning & Evening Prayer and Compline, but also on occasion the Anglican Society of Saint Francis’ Celebrating Common Prayer for the divine office. The daily office is an important part of traditional English spirituality. It is a way to pray to and draw near to God while at the same time joining with believers within the tradition throughout the world and throughout time.
2. I want to read the classics of the Anglican moral/ethical tradition. This will first mean finishing off William Law’s Serious Call to a Devout and Holy Life, but moving on to Jeremy Taylor’s Holy Living and John Wesley’s Plain Account of Christian Perfection. This aspect of the tradition includes both virtuous living and the call to social justice, both of which are part of the endless movement towards holiness and perfection (on this endless movement, see St. Gregory of Nyssa).
3. The Anglican tradition also includes the English Reformers, so the Book of Homilies and Richard Hooker at large are to be part of my long-range plan, as is Foxe’s Book of Martyrs.
4. The Anglican tradition has a large component of hymnody worth exploring, and since I have 3 copies of Canada’s 1938 Hymn Book, I am well-prepared for this angle. Alongside hymnody are the poets — Donne, Herbert, et al.
5. The pre-Reformation English tradition, from St. Augustine of Canterbury to the Venerable Bede to St. Anselm to Lady Julian of Norwich and more is part of the tradition as well. I think a study of the mediaeval roots of “Reformation” thought would be a worthy activity. Despite the arguments over the date of Easter and monasticism, mediaeval English Christianity tried to adapt local Celtic customs as part of their own, thus making “Celtic” Christianity also fair game.
6. Patristics is fair game, being the root of much mediaeval Christian thought as well as much Reformation thought. The Fathers are the Fathers of all Christendom, not just the Roman Catholic or Eastern Orthodox bits.
7. The theologians other than the Reformers, up to the present day. The emphasis on Tradition means that, while I should probably grapple with the likes of Spong, Ingham, and more, my emphasis should fall on the Wesleys, the Anglo-Catholics/Oxford Movement, C.S. Lewis, N.T. Wright, J.I. Packer, John Stott, and their ilk.
The above should probably last me until I’m dead. Re those within Anglicanism who are divergent voices of dissent who attack and judge the tradition, I believe that the way to approach them is to look at them through the lens of the tradition, taking those bits that fall beyond the bounds of Scripture, the Creeds, and the 39 Articles, and providing cogent, reasonable, biblical, and traditional critique.
What about your tradition? What are the roots and classic writings of Baptists, Mennonites, the Christian Reformed Church, Roman Catholicism, Pentecostalism? With these in one hand, the Bible in the other, large doses of prayer, and the enlivening of the Holy Spirit, we should be more clearly drawn towards the image of the likeness of Christ than when our own idiosyncrasies take control as we read our Bibles all alone in our rooms. Oh, also, take along a worshipping ecclesial community for the journey. God will use them to shape you mightily as well.