John of Damascus, Martin Luther, and Monstrances (Pt 2)

Where does Part 1 land me?

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?

But whatever it is, am I it anymore?

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Saint of the Week: Evelyn Underhill

This week’s saint is female Anglican mystic Evelyn Underhill (1875-1941).

In brief:

Underhill was baptised Anglican at birth but raised without religion.  She did not come to faith in Christ until she was 32.  She spent the next four years reading over 1000 books on mysticism and writing her famous book Mysticism, which was published in 1911.  She found much beauty in the Roman Catholic Church, especially after a trip to Italy, but felt that she could not become Roman Catholic because of its complete rejection of modernity and her own ecumenical spirit.

She was not drawn to the Church of England at first, either, because she found it unbeautiful.  Eventually, however, she found a home in Anglicanism and served as a leader of retreats for almost twenty years of her life.  She wrote numerous books on mysticism and is one of the 20^th century’s best-known guides to the mystical life of the Christian.

For a change, here are some quotations from our weekly saint (most are from Quote Websites and so I don’ t have references for them all; sorry):

The reality of the Church does not abide in us; it is not a spiritual Rotary Club.  Its reality abides in the One God, the ever-living One whose triune Spirit fills it by filling each one of its members. –The School of Charity: Meditations on the Christian Creed

If God were small enough to be understood, He would not be big enough to be worshiped.

Spiritual reading is a regular, essential part of the life of prayer, and particularly is it the support of adoring prayer. It is important to increase our sense of God’s richness and wonder by reading what his great lovers have said about him.

Adoration is caring for God above all else. Charity is the outward swing of prayer toward all the world … embracing and caring for all worldly interests in God’s name.-Ways of the Spirit

To finish, here are the links to some of her works available online:

Mysticism

The Spiritual Life

Practical Mysticism

Saint of the Week: Lancelot Andrewes

Chances are, you’ve probably read something by Lancelot Andrewes (1555-1626). ‘What is that?’ you may ask me. A fairly sizeable book that turns 400 this year. That’s right, the Authorised Version (KJV) of the Bible. Not that Lancelot Andrewes wrote the Bible. That would be worse historical revisionism than people who say the Roman Emperors chose the canon of Scripture, for goodness’ sake! Nor did he even do the whole of the KJV translation. He was, however, Dean of Westminster Abbey at the time of the translation’s preparation and one of the secretaries of the Translation Company.

Since, however, the KJV was a group effort and owes something like 60% of its phraseology to Tyndale, Andrewes must be memorable for more than this. And he is.

Andrewes was born three years before the accession of Elizabeth I to the throne of England. He was one of the notables when he studied at Cambridge, and was later to be a fellow of Pembroke College, Cambridge. In 1580 he took holy orders, and preached about the Ten Commandments, drawing great interest in his work. Indeed, he moved upward from there, as quoted Alexander Whyte: ‘Scholar and Fellow of Pembroke, Vicar of St. Giles’, Cripplegate, Prebendary, first of Southwell and then of St. Paul’s, Master of his College, Chaplain to Whitgift and to Queen Elizabeth, and Dean of Westminster.’ (Lancelot Andrewes and His Private Devotions, p. 5)

Under James VI/I, he was consecrated Bishop of Chichester in 1605. In 1606, he preached a sermon recalling the Gunpowder Plot that recommended people remember such events in years to come to keep them from happening. Thus, Guy Fawkes’ Night today. 1617 saw him in Scotland with King James in a (failed) attempt to convince the Kirk that episcopacy is a much better way of organising the church.

A shame that he failed, really.

He was translated to being Bishop of Winchester. One of his last public acts was to be present at the coronation of King Charles I; he was quite ill himself. In 1627, after a fairly successful career in the Church of England, Lancelot Andrewes entered the rest of the saints.

His churchmanship was that typically Anglican way of trying to steer between the Puritans and the Papists. Hurrah for that!

My first acquaintance with Lancelot Andrewes — besides a name in the Calendar in the front of my Book of Common Prayer — was through his Private Devotions. These were never meant for publication, but we can be grateful they have been put abroad. He organises his devotions along Times of Prayer, Places of Prayer, Circumstances and Accompaniments of Prayer, and then a Course of Morning Prayers for the Seven Days of the Week, Other Morning Prayers, Evening Prayers, Meditations and Prayers for Various Times and Seasons, and Communion Prayers and Meditations.

These are wonderful devotions, and I well recommend them to you. His sermons are also worthy of commendation.

It is evening when I write this, so here are some appropriate thoughts from Bishop Andrewes:

Meditations before Evening Prayer

In war there is the note of charge, fitted for the onset: of recall, whereby stragglers are recalled;

And the mind of man, as it must be stirred up in the morning, so in the evening, as by a note of recall, is it to be called back to itself and to its Leader by a scrutiny and inquisition or examination of self, by prayers and thanksgivings.

An Act of Thanksgiving

By night I lift up my hands in the sanctuary,
and bless the Lord.
The Lord hath commanded His lovingkindness
in the daytime,
and in the night His song shall be with me
and my prayer unto the God of my life.
I will bless Thee while I live,
and lift up my hands in Thy name.
Let my prayer be set forth before Thee as incense;
and the lifting up of my hands
as the evening sacrifice.
Blessed art Thou, O Lord, our God,
the God of our fathers,
Who hast ordained the changes of day and night,
Who givest songs in the night,
Who hast delivered us from the evil of this day,
Who hast not cut off like a weaver my life,
nor from day even to night made an end of me.

Saint of Last Week: Dorothy L. Sayers

Sorry for not getting this up last week; I got busy with things I’m supposed to be doing …

When most people hear of Dorothy Sayers (1893-1957), they probably more often think of her as one of the twentieth century’s great mystery writers, and not one of the many Wondrous Women of the Faith. She is, however, both.

One of the things, in fact, that makes Sayers one of the Wondrous Women is the fact that she wrote mystery novels. I mean, this alone does not qualify one for a place in that illustrious group, but far too many Christians worthy of renown have led cloistered lives or were clergy. Not Sayers. She was a Christian in the real world writing detective fiction — and detective fiction of high calibre and literary worth, to boot!

Of course, it’s not the detective fiction that really makes Sayers worthy of mention. Nor is it the fact that she was one of the first women to graduate from Oxford with a Master’s degree. Nor is it the fact that she was on friendly terms both with GK Chesterton and the Inklings. It is the fact that, alongside these factors, she was a devout Anglo-Catholic who believed that the Christian creed provided one with a framework for living and thinking that saves one from chaos.

To this end, she wrote her book Creed or Chaos? as well as her series of radio dramas on the life of Christ called The Man Born to Be King. I’ve never read the former, but the latter is magnificent, from the Magi to the Resurrection. The characters of the biblical narrative come to life under her skillful writing. She puts magnificent dialogue into their mouths, dialogue that brings out the fullness of the events and their theological significance in a way that other fictionalised accounts of the life of our Lord and Saviour fail to do.

She also wrote a wonderful piece called Catholic Tales and Christian Songs. This is a collection of  poems on various aspects and angles of Christianity. My favourite is ‘Christ the Companion’:

WHEN I’ve thrown my books aside, being petulant and weary,
And have turned down the gas, and the firelight has sufficed,
When my brain’s too stiff for prayer, and too indolent for theory,
Will You come and play with me, big Brother Christ?

Will You slip behind the book-case? Will you stir the window-curtain,
Peeping from the shadow with Your eyes like flame?
Set me staring at the alcove where the flicker’s so uncertain,
Then suddenly, at my elbow, leap up, catch me, call my name?

Or take the great arm-chair, help me set the chestnuts roasting,
And tell me quiet stories, while the brown skins pop,
Of wayfarers and merchantmen and tramp of Roman hosting,
And how Joseph dwelt with Mary in the carpenter’s shop?

When I drift away in dozing, will You softly light the candles
And touch the piano with Your kind, strong fingers,
Set stern fugues of Bach and stately themes of Handel’s
Stalking through the corners where the last disquiet lingers?

And when we say good-night, and You kiss me on the landing,
Will You promise faithfully and make a solemn tryst:
You’ll be just at hand if wanted, close by here where we are standing,
And be down in time for breakfast, big Brother Christ?

Another aspect of her work is the translation for Penguin Classics of some of the great poetry of the Middle Ages: The Song of Roland and Dante’s Divine Comedy. At the time of her passing, her translation of Dante’s La Vita Nuova was underway, and another had to complete it in her stead. Her notes and introductions for Dante are magnificent and help the reader get into the story and its images, helping the reader see below the surface of Dante’s magnificent creation.

And what lies beneath the surface?

Christ and the great Faith that stretches from the Apostles to ourselves.

This is what Dorothy Sayers presents to us, adorned in beauty. She gives us the Apostolic Faith, the Apostolic Truth, clothed in beauty and splendour. And it is a rich faith, a deep faith, a faith worth believing. The richness of the poetry she composed and translated gives this wondrous faith of ours greater texture and believability than any of the apologetics produced by any of her contemporaries.

One could argue, in fact, that this is exactly what Anglo-Catholicism is for — the clothing of the deep, abiding truths of Christianity in beauty, splendour, and light, drawing us common people into the mystery of the love of Christ, a mystery sometimes shrouded in the smoke of incense, often touched with a great intimacy.

So the next time you check out Lord Peter Wimsey, ask also if they have a copy of The Man Born to Be King available. It is well worth a read.

Happy Bible Sunday!

In the days of one united Prayer Book and lectionary, Anglican circles called this Sunday, the Second of Advent, “Bible Sunday” because of the Collect:

Blessed Lord, who hast caused all holy Scriptures to be written for our learning: Grant that we may in such wise hear them, read, mark, learn, and inwardly digest them, that by patience and comfort of thy holy Word, we may embrace and ever hold fast the blessed hope of everlasting life, which thou hast given us in our Saviour Jesus Christ.  Amen.

The epistle reading is similarly Bible-focussed: Romans 15:4-13.

We would do well to pray this collect over and over again, for, like many of Cranmer’s little masterpieces,* it is a sermon unto itself.  We learn first (regarding the Bible; no doubt an entire homily could be preached on “Blessed Lord”):

• God caused all holy Scriptures to be written

This alone is to give us pause when we recall some of the things we hear, such as that the NT writers were choosy in their selection and not everything in them is historically true.  Like the Virgin Birth.  Or the Resurrection.  Or the very idea of Jesus being God-in-flesh.  If God caused all holy Scriptures to be written, then we should take these passages and doctrines very seriously before moving on to:

• written for our learning

The purpose of this writing of Scripture was our learning.  The Bible is there to teach us.  We are to learn from it.  How?  Cranmer shows us next:

• hear them, read, mark, learn, and inwardly digest them

The Word of God is to be proclaimed and read aloud.  I believe this applies even to today when most of the population is literate.  The spoken word, as an action, has force and power different from the printed word.**  We are also to read it ourselves, though.  Sunday morning is not enough; our involvement with the Scriptures is to be personal.  As we read the words of life, we are also called to mark them, learn them, and inwardly digest them.

That last phrase, “inwardly digest them,” is among my favourite Prayer-Book phrases.  As we study the Scriptures, we aren’t just supposed to observe them critically as we would the Aeneid or the Tome of Leo.  We are to digest them.  They are to enter into our very being and become part of us.  This is a very dynamic, very physical image.  And what is the result of our intimate acquaintance with the Scriptures?

• by patience and comfort of thy holy Word, we may embrace and ever hold fast the blessed hope of everlasting life

The Scriptures give us patience — endurance through suffering — and comfort — strength.  Through this endurance and this strength, we come to a place where we are able to embrace — again, a very personal verb — and hold fast — imagine someone holding onto a rope so as not to fall into a chasm — the blessed hope of everlasting life.

The Christian hope is not simply the hope of a better world, the hope of temporal joy, the hope of moral improvement but the hope of eternity for those who put their trust in Jesus, in God, Whose character is displayed to us on the pages of the Bible.

And whence does our hope come?

• our Saviour Jesus Christ

The Christocentrism of Reformational thought (I acknowledge that there was/is much Christocentrism in Catholic thought; I am not speaking of Catholics, though) comes forth.  Our hope of eternity comes from Jesus.  Cling to him whom we have found in the pages of the Scriptures and we cling to our hope, we cling to eternity and escape from death.  This is a good thing.

So we should all read our Bibles, and read them carefully, so that we can come to know better the God who saves us through Jesus Christ and be transformed and cling to the hope of everlasting life.

*I hereby acknowledge Archbp. Thomas Cranmer’s debt to the Gelasian and Gregorian Sacramentaries.  Part of his genius was in selection and translation, part in adaptation of the tradition, part in original composition.

**My own adaptation of Walter J. Ong, Orality and Literacy.