"And there is no health in us"... total depravity?

"No... not that dreadful Calvinist doctrine!", exclaimed the Anglo-Catholic churchman in an tone of cultured-indignant outrage...

In a previous post I considered the case for the reformed doctrine of predestination being taught in Article 17 of the Thirty-Nine Articles.  But what about the reformed doctrine of  total depravity?  Is it likewise to be found in the Anglican formularies or is it merely a morbid innovation of of those "hyper-puritan Calvinists"?  This question is posed in the context of the larger question that this blogger has explored, what is the historical Reformational heritage of the Anglican Church?

First up we need a definition... what is the doctrine of total depravity?  I like how this pastor defines it:

What total depravity means then is that every area of man has been affected by the Fall: man's entire body, soul and spirit has suffered a radical corruption.  This does not mean that man is without a conscience or any sense of right or wrong, nor that every sinner is devoid of all the qualities that are both pleasing to men and useful to society, when those qualities are judged only by human standards. In addition, this does not mean that every sinner is prone to every form of sin...

Perhaps "radical corruption" is a better term to describe our fallen condition than the historic term "total depravity." "Radical" not in the sense of being "extreme," but radical in the sense of its original meaning, stemming from the Latin word for "root" or "core." Our problem with sin is that it is rooted in the core of our being, permeating our hearts. It is because sin is at our core and not merely at the exterior of our lives that Romans 3:10-12 declares: "There is none righteous, no not one; there is none who understands; there is none who seeks after God. They have all turned aside; they have together become unprofitable; there is none who does good, no, not one."

Man, by nature, does not want to know God. "There is no one who seeks after God," as the above Scripture says. As Dr. Michael Horton noted, "We cannot find God for the same reason that a thief can't find a police officer." [Pastor John Samson]  

You've got to love that Horton quote, eh?

Simply put, sin has affected all parts of man. And this corruption touches the entire man - heart, emotions, will, mind, and body.  In that respect man is completely sinful, though not as sinful as he could be.  So, is this doctrine to be found among the teachings of the Thirty-Nine Articles or the Homilies or the prayers of the Book of Common Prayer?  Let's take a survey...

Excerpts from the 1662 Book of Common Prayer...
4th Sunday in Advent Collect:  ... that whereas, through our sins and wickedness, we are sore let and hindered in running the race that is set before us...

Morning Prayer Confession of Sin:  And there is no health in us. But thou, O Lord, have mercy upon us, miserable offenders.
The Lenten Collects:   Create and make in us new and contrite hearts, that we, worthily lamenting our sins, and acknowledging our wretchedness...
... Almighty God, who seest that we have no power of ourselves to help ourselves...
Easter-Even Collect:  ... so by continual mortifying our corrupt affections we may be buried with him...
Easter Day Collect:  ... as by thy special grace preventing us thou dost put into our minds good desires...  [how else to interpret this than without God's special grace going before us we are incapable of even good desires, let alone any good, i.e. righteous, works]
4th Sunday After Easter Collect:  Almighty God, who alone canst order the unruly wills and affections of sinful men... [how else to take this than we have no power to rule over or against our sinful affections]
1st Sunday After Trinity Collect:  ... through the weakness of our mortal nature we can do no good thing without thee...
9th Sunday After Trinity Collect:  ...that we, who cannot do any thing that is good without thee, may by thee be enabled to live according to thy will...
15th Sunday After Trinity Collect:  ...because the frailty of man without thee cannot but fall...
24th Sunday After Trinity Collect:  ...absolve thy people from their offences; that through thy bountiful goodness we may all be delivered from the bands of those sins, which by our frailty we have committed...  
Holy Communion General Confession:  We acknowledge and bewail our manifold sins and wickedness, Which we, from time to time, most grievously have committed, By thought, word, and deed, Against thy Divine Majesty, Provoking most justly thy wrath and indignation against us.
Prayer preceding kneeling at the Lord's Table:  We are not worthy so much as to gather up the crumbs under thy Table.
The Commination:  Ps. 51 - Behold, I was shapen in wickedness: and in sin hath my mother conceived me.
The Commination Confession:  ...enter not into judgement with thy servants, who are vile earth, and miserable sinners; but so turn thine anger from us, who meekly acknowledge our vileness, and truly repent us of our faults...
Psalm 14:1-8:  The fool hath said in his heart : There is no God.
2. They are corrupt, and become abominable in their doings : there is none that doeth good, no not one.
3. The Lord looked down from heaven upon the children of men : to see if there were any that would understand, and seek after God.
4. But they are all gone out of the way, they are altogether become abominable : there is none that doeth good, no not one.
5. Their throat is an open sepulchre, with their tongues have they deceived : the poison of asps is under their lips.
6. Their mouth is full of cursing and bitterness : their feet are swift to shed blood.
7. Destruction and unhappiness is in their ways, and the way of peace have they not known ; there is no fear of God before their eyes.
8. Have they no knowledge, that they are all such workers of mischief : eating up my people as it were bread, and call not upon the Lord?

Psalm 53: 1-4:  The foolish body hath said in his heart : There is no God.
2. Corrupt are they, and become abominable in their wickedness : there is none that doeth good.
3. God looked down from heaven upon the children of men : to see if there were any that would understand, and seek after God.
4. But they are all gone out of the way, they are altogether become abominable : there is also none that doeth good, no not one.

Psalm 58:3:  The ungodly are froward, even from their mother's womb : as soon as they are born, they go astray, and speak lies.
Article IX. Of Original or Birth Sin:  Original sin standeth not in the following of Adam (as the Pelagians do vainly talk), but it is the fault and corruption of the nature of every man that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world, it deserveth God's wrath and damnation. And this infection of nature doth remain, yea, in them that are regenerated, whereby the lust of the flesh, called in Greek phronema sarkos (which some do expound the wisdom, some sensuality, some the affection, some the desire of the flesh), is not subject to the law of God. And although there is no condemnation for them that believe and are baptized, yet the Apostle doth confess that concupiscence and lust hath itself the nature of sin.
Article X. Of Free Will:  The condition of man after the fall of Adam is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith and calling upon God. Wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing ( us that we may have a good will, and working with us when we have that good will.
Article XIII. Of Works before Justification:  Works done before the grace of Christ and the inspiration of the Holy Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or (as the School authors say) deserve grace of congruity: yea, rather for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin.

Update (5-8-2011):  And this tidbit - Article XIV. Of Works of Supererogation:  ... Whereas Christ saith plainly, When ye have done all that are commanded to do, say, We be unprofitable servants. 
[Me:  That is, we bring nothing to the table when it comes to the demands of God's holiness, for we always fall short due to the corruption of our nature]

And you may want to take the time to read these selected excerpts below as they are part of the authoritative doctrinal teaching (see Article XXXV. Of Homilies) for the the Church of England concerning the fallen state of man:


Book I-Homily #2 Of The Misery of All Mankind:  ... And all men, of their evilness and natural proneness, were so universally given to sin that, as the Scripture saith [Gen. 6:6] *God repented that ever he made man... And thus he setteth us forth, speaking by his faithful Apostle St. Paul: [Rom. 3:9–18] All men, Jews and Gentiles, are under sin. There is none righteous, no, not one; There is none that understandeth; there is none that seeketh after God.  They are all gone out of the way; they are all unprofitable: there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used Craft and deceit; the poison of serpents is under their lips.  Their mouth is full of cursing and bitterness; their feet are swift to shed blood.  Destruction and wretchedness are in their ways, and the way of peace have they not known: there is no fear of God before their eyes...

St. Paul in many places painteth us out in our colours, calling us the children of the wrath of God when we be born; saying also that we cannot think a good thought of ourselves, much less we can say well or do well of ourselves... And our Saviour Christ saith there is none good but God, and that we can do nothing that is good without him, nor no man can come to the Father but by him.  He commandeth us all to say that we be unprofitable servants, when we have done all that we can do... He saith he came not to save but the sheep that were utterly lost and cast away...

We be of ourselves of such earth as can bring forth but weeds, nettles, brambles, briars, cockle, and darnel.  Our fruits be declared in the fifth chapter to the Galathians. [Gal. 5:[19–23].]  We have neither faith, charity, hope, patience, chastity, nor any thing else that good is...

Let us therefore acknowledge ourselves before God, as we be indeed, miserable and wretched sinners... For truly there be imperfections in our best works... Let us therefore not be ashamed to confess plainly our state of imperfection; yea, let us not be ashamed to confess imperfection even in all our own best works...

Thus we have heard how evil we be of ourselves; how, of ourselves and by ourselves, we have no goodness, help, nor salvation, but contrariwise sin, damnation, and death everlasting: which if we deeply weigh and consider, we shall the better understand the great mercy of God, and how our salvation cometh only by Christ... Hitherto have we heard what we are of ourselves; verily, sinful, wretched, and damnable.
  
Again, we have heard how that, of ourselves and by ourselves, we are not able either to think a good thought, or work a good deed: so that we can find in ourselves no hope of salvation, but rather whatsoever maketh unto our destruction... Let us also knowledge the exceeding mercy of God toward us, and confess that, as of ourselves cometh all evil and damnation, so likewise of him cometh all goodness and salvation; as God himself saith by the Prophet Osee: [Hos. 13:9] O Israel, thy destruction cometh of thyself, but in me only is thy help and comfort.

Well... what do you think?  Can a case be made that the reformed doctrine of total depravity is reflected in the Anglican formularies as exampled in the above quotes?  It seems difficult to come to any other conclusion; a conclusion which magnifies the radical remedy that God provided for us miserable sinners:  the sacrifice of Jesus Christ, God come in the flesh - the perfect holy one - on the cross for sinful humans.  Nothing less was needed and because of the great mercy and love of God, nothing less was provided.

[originally posted May 5, 2011]

The Lord's Day Minimum Daily Requirement... Beggars Should Be Choosers (Part 3) -

In this third and last segment of "Beggars Should Be Choosers" (Part 1 and Part 2) I lay out some thoughts on the importance of what I am calling the Lord's Day Minimum Daily Requirement. There are essentials that make up a kind of necessary nutritional value when choosing a local church. They are gospel-centered and helped this beggar in choosing a church home in an ACNA congregation. 

In Part 1 and Part 2 I gave a brief historical tour of my church experience in which I drew out several lines fundamental (IMHO) to the process of choosing a church. If you are to live the Christian life then you are meant to be a Christian in a church. You will choose a church. The thesis of this 3-part post is that when it comes to finding a local church beggars (Christians) should be choosers. It's in the local church where, so to speak, the rubber meets the road.

Some considerations I previously laid out in choosing a local church were Christ-centered worship, a set liturgy with its roots in the Reformation, a liturgy that isn’t pared down to mere outline, a church holding to a Reformed confession, a gospel-centered worship around the Lord’s Supper, and preaching that presents not law as the food for faith but Christ crucified as found in the gospel. Let's take a closer look.

Christ-centered worship: How does one measure that? Without any other qualifiers this descriptor ends up merely being something in the eye of the beholder. Any serious Christian church would claim to have Christ-centered worship. So, the question is how do you define this? Let me ask another question. How did Jesus define what it means to interpret and understand the written word? Two biblical texts come to mind -

"You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, yet you refuse to come to me that you may have life."  John 5:39-40

And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself. Luke 24:27

The minimum requirement necessary to interpret the Bible is that all of Scripture points to Christ. That is the Bible's purpose. So to understand Scripture is not to ask does a particular passage point to Christ, but rather how does it point to Christ. To read Scripture with a different focus is to miss seeing Jesus. From start to finish the Bible shows sinners the way to God. And again and again it points to Jesus Christ.

Similarly, church worship ought to have ingredients that point to and focus on the crucified, risen, and ascended Lord Jesus Christ. To ignore that focus is to miss what the Church is about. We worship God in Christ, come to God through Christ, are cleansed of our sin by him, and are spiritually fed of him. To minimize this end is to relegate Jesus to the margins of worship or as someone phrased it - assume the gospel. It would be like holding a banquet feast for hungry people but leaving most of the nourishing food off the table, i.e. not served. A feast is all about the food! There may be a menu at each setting listing the delicious delights, but the paucity of nourishment actually provided causes one to remain hungry. The problem may be that those holding the banquet don't realize how hungry people are (analogy alert). Faith needs to be fed and the food is Christ. 

A set liturgy with its roots in the Reformation: Why? Well, the Reformation brought forth the clearest understanding of the gospel. And it is in the gospel that Christ Jesus is freely offered as food for saving faith; faith by which sinners lay hold of salvation. Simply put, church worship should point to Christ in the gospel as the power of God for salvation to all who believe (Rom 1:16}. Why a set liturgy? As I wrote before, few pastors are up to the task of developing a worship service that approaches what we already have been given. The temptation to innovate is great. And to innovate is an invitation to likely veer off course.

One finds in the church liturgies of the Reformation such essentials as prayer to God through the mediator Jesus Christ, corporate general confession of sin, declaration of pardon to all who believe in Christ, reading of Scripture, the declaration of God's Law, a confessional creed, praise and song to God extolling salvation in Christ, the unveiled proclamation of the gospel in both the sermon and the administration of the Lord's Supper, and a final gospel blessing declared upon the congregation. Every week... and this never gets old. Rather these gospel elements are crucial for spiritual health and life just as our daily meals are necessary for the health of the body. 

And a set Reformed liturgy serves as a kind of regulative principle protecting the believer from the less than edifying experiments or ad-libs (often weekly) that mark much of today's Protestant/Evangelical churches. 

In addition, a set Reformed liturgy serves a catechetical purpose as believers rehearse each week through prayer, confession of sin, declaration of pardon, etc. the faith once delivered. The grace and unmerited mercy of God in Christ become more internalized and deeply held through a lather, rinse, and repeat liturgical Christ-centered worship.

A liturgy that isn’t pared down to mere outline: I mention this due to the tendency in some Reformed churches to have many, if not all, of the above essentials but unfortunately in brief bits or morsels that assume too much of what is left unsaid. 

A minister of a church might say, "We know everyone here believes in the forgiveness of sins for all who repent and believe in Christ," ...

but did your parishioners hear that affirmation from you every week or did you say to yourself, as I have heard and read confessional Reformed folk say, “We all know what the gospel is. Let us get on to the Christian life?...  

There are more “tender reeds” and “dimly burning” wicks than we under shepherds know...” (R. Scott Clark)

In a word, the gospel essentials should be unambiguous, repetitive, and full. 

A church holding to a Reformed confession: It's in the confessions and catechisms of the Reformation* where one finds the clearest teaching on what is biblical Christianity. They give shape and direction to the worship of the church.** Simply put, they are essential to the church for staying the biblical course as she navigates the waters of this age.

A gospel-centered worship around the Lord’s Supper: It's unfortunate when the celebration of the Lord's Table is condensed into an all-too brief ceremony at the end of the church service, almost as if it is tacked on. Often it's reduced to little more than reciting Christ's words of institution and the distribution of the bread and cup. Why not a fuller unpacking of the mystery of this visible gospel in the prayers preceding and following the partaking? The value of this can be seen in the communion liturgy found in the 1662 Book of Common Prayer.** In other words, a fuller serving of Christ and his finished work of the cross as we eat and drink of him through faith. The remembrance of Jesus Christ in the Supper ought to be a big deal, because it is. As Michael Horton states:

“One of the reasons so many churches have gone to drama and other theatrical arts in worship is because the sermon and larger liturgical setting have failed to provide the sense that something dramatic is happening, as we gather before God.”

If time is taken, the minister's eucharistic prayers and spoken words can accomplish that.

Preaching that presents not law as the food for faith but Christ crucified as found in the gospel: In other words, not mere teachings that are more at home in a seminary class. Not sermons that are mainly admonitions to being more faithful and obedient. Not primarily moral examples from the Bible to imitate. But a clear presentation from Scripture of the sinful plight of fallen man and God's free offer of salvation in Christ to all who believe the gospel. Again, this never gets old. All of scripture points to Jesus Christ. And all the Church needs is Jesus Christ.

See also - Preaching: Potent Law and Gospel and The Persuasion of the Gospel (3)

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* The ACNA holds to a Reformed confession of faith in the Thirty-Nine Articles of Religion - “Continental historians, both Protestant and Catholic, rank the Church of England among the Reformed Churches as distinct from the Lutheran, and her Articles are found in every collection of Reformed Confessions." (Philip Schaff as quoted by J.I. Packer in his book The Thirty-Nine Articles - Their Place and Use Today, p 33) - https://theworldsruined.blogspot.com/2021/08/the-case-for-reformedcalvinist-roots-of.html

**“The Book of Common Prayer liturgy is primarily a theological work, in that it was doctrine that guided Cranmer’s liturgical writings.”  G. W. Bromily, Thomas Cranmer: Theologian.

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Beggars Should Be Choosers (Part 2)

From the previous post - "Yet when it comes to a finding home church, I want to suggest that Christians (beggars all) indeed should be choosers!"

Picking up where I left off (Part 1 - here) in my non-magical liturgical history tour: 

We eventually landed in a small Anglican church. It was there that we began to not only appreciate but value the weekly repetition of the Holy Communion service in Book of Common Prayer - the reading of the Law, the unabashed and fully biblical general confession of sin, the declaration of absolution with the comforting words of Scripture, and the thoroughly gospel-centered Holy Communion liturgy.

The effect of this historic and Reformed liturgy was like participating in a weekly catechism of the faith once delivered to the saints. The liturgical worship assumed nothing, but rather led the believers through the essential cycle of the Christian life: repentance, forgiveness, and gospel grounded obedience. That path was via the reading of the Law with its holy standard of perfection (Lord have mercy), the confession of sin which highlighted not only sins “done and undone” but ourselves as “miserable offenders”, the declaration of pardon for all those who trust in the gospel of Christ, the confession of faith (Nicene Creed), a full presentation of the gospel of Christ as the church worships at the Lord’s Table, and the final corporate prayer of thanksgiving acknowledging the great salvation that God has given us through the merits of our Lord Jesus Christ. Finally beseeching God for grace to “do all such good works as thou has prepared for us to walk in through Jesus Christ.

It was during this time that we were more and more moving towards the Reformed faith. There were many influences. Our son-in-law was attending Westminster Seminary California. So through that connection we began reading books on the Reformed faith, listening to the White Horse Inn, and eventually attending some of WSC’s annual winter conferences. At the same time due to our connection to Anglicanism I began exploring the riches of the English Reformation.

It was at this point, despite our love of the BCP liturgy, that the lack of Protestant identification in this particular Anglican church became a deal-breaker for continued membership. The Thirty-Nine Articles of Religion (a Reformed confession of faith) and other Reformed marks of religion were at best historical footnotes, at worse totally ignored.

Wanting to be in a church that was more seriously confessional and identifiable as Reformed, we eventually pulled up stakes and landed in the Orthodox Presbyterian Church and then a number of years later after relocating in the Presbyterian Church in America.

For quite a while we confessionally had accepted not only the the Thirty-Nine Articles of Religion but also the Westminster Standards. I wanted to be in a church that overtly held to a Reformed confession so at least when there was debate over doctrine or practice there would be an agreed upon arbitrator and guide. Everyone can claim to be biblical. Reformed confessions define what biblical means. Now we were in such a church… yes, a church holding to a Reformed confession but also were in a church that, though having a traditional liturgy, was less liturgically gospel-centered (think assumed gospel).

Okay, this a-little-history section has stretched on longer than I planned. But certain important threads weave through it. Christ-centered worship, a set liturgy with its roots in the Reformation, a liturgy that isn’t pared down to mere outline, a church holding to a Reformed confession, a gospel-centered worship around the Lord’s Supper, and preaching that presents not law as the food for faith but Christ crucified as found in the gospel.

to be continued... [Part 1 and Part 3]

Is Rome a True Church?

I was asked this question, via email, in the context of what Anglicans believe.  To answer that I think it is helpful to look initially at the Church of England's own doctrinal and confession statements. Otherwise, we are left to any number of positions by various Anglicans that may or may not agree with their own standards.

More precisely, the question put to me was: Is Rome part of the visible church? The Church of England's own standard's, at a minimum, make the case that the Church of Rome has erred in doctrine and practice. That is not to say that there aren't any true Christians in the RCC and not that vestiges of the gospel cannot be found there. Rather, Rome since the Council of Trent has officially established herself in opposition to the gospel and specifically the doctrine of justification by faith only and not by any works, grace assisted or not.

Rome claims justification is initially begun by baptism and kept and grown by faith and grace assisted works of righteousness thus conflating justification and sanctification. Their teaching, in a nutshell, says we are saved by the combination of Christ's finished work and our continuing works.

 Article XI of the Church of England's 39 Articles of Religion reads:

XI. Of the Justification of Man. 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.

At Trent Rome anathematized the teaching of this article, a doctrine succinctly expressed in any number of places in the Old and New Testament such as Rom 4:5; Rom. 11:6; Eph. 2:8-9; Gal. 2:16-21. As to the question of whether Rome has erred as a church or not let's look again at the 39 Articles:

XIX. Of the Church. The visible Church of Christ is a congregation of faithful men, in which the pure Word of God is preached, and the Sacraments be duly ministered according to Christ's ordinance, in all those things that of necessity are requisite to the same.

As the Church of Jerusalem, Alexandria, and Antioch, have erred, so also the Church of Rome hath erred, not only in their living and manner of Ceremonies, but also in matters of Faith.

XXVIII. Of the Lord's Supper. The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another, but rather it is a Sacrament of our Redemption by Christ's death: insomuch that to such as rightly, worthily, and with faith, receive the same, the Bread which we break is a partaking of the Body of Christ; and likewise the Cup of Blessing is a partaking of the Blood of Christ.

Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, cannot be proved by Holy Writ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions.

The Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and spiritual manner. And the mean whereby the Body of Christ is received and eaten in the Supper, is Faith.

The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped.

So according Anglicanism's own confession of doctrine and faith, Rome as a church has erred in matters of doctrinal faith and administration of the Lord's Supper, teaching and requiring things not in accord with the Word of God. Finally John Jewell, in the Homily for Whit-Sunday (Book Of Homilies - part of the CoE's confessional standards) teaches what the Church of England believes to be the necessary  characteristics of a true church. These three marks are consistent with the other reformed churches of Europe of that time, and agree with the Heidelberg Catechism, the Belgic Confession, and the Westminster Confession of Faith written 80 years later:

"The true church is a universal congregation or fellowship of GOD's faithful and elect people, built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the head corner stone (Eph. 2:20). And it hath always three notes or marks whereby it is known. Pure and sound doctrine, the Sacraments ministered to Christ's holy institution, and the right use of Ecclesiastical discipline. This description of the Church is agreeable both to the Scriptures of God, and also to the doctrine of the ancient fathers, so that none may justly find fault therewith."

A fair conclusion based on the Church of England's own doctrinal standards would be that Rome does indeed fall short of the measure of a true visible church.

Continuing Anglican Contentions...

My, my... such a confused situation in this rearranging of church jurisdictions in the U.S.   As regards the recently organized ACNA, I fear that it too will prove itself significantly wedded to non-reformed Anglican traditions thus ensuring the same latitudinarian drift that was at the root of the ECUSA's liberal and apostate trek (not to mention the relics of Romish tendencies).  It seems that as long as the reformed doctrines of the English Reformation are minimized or obscured, then any particular Anglican denomination eventually trends towards liberalism or towards Rome.  And this is why it so important to stress again the necessity of the Anglican Church returning to, and once again holding firmly, its doctrinal confession of the Reformation:  the Thirty-Nine Articles; which confession falls well within the consensus of both the English and Continental reformed churches.  

As I've previously lamented, there is unfortunately no current Anglican church body today that faithfully stands in that reformed tradition.  It is her heritage and yet it has been largely abandoned.  Personally, I hold out little hope for the various incarnations coming forth or the ones now in existence.  Too many little fiefdoms holding their particular "sacred ground" of true Anglicanism with no inclination to reconsider or examine their claims historically and theologically in the context of the English reformation.  What is needed?  What is to be done?  Truly what is needed in these various jurisdictions is an Anglican reformation that once again exalts the Gospel instead of traditions, one that would hopefully be embraced and promoted by existing clergy (where are the Cranmers, Hoopers, Ridleys and Jewells of today?).  The likelihood of that?  Nil it seems to me.  Sadly, the Church of England and Anglicanism-at-large has been in one long drift and "rewrite of theological history" since the early 17th century.  And each group, be it liberal, apostate, Anglo-Catholic, Evangelical-Charismatic - each with their own disparate neo-Anglican or revisonist-Reformation interpretation - is convinced of their position.  

For myself, this is why I decided to set sail for a safe harbor in the reformed church tradition about eight months ago.  I can get along without the Book of Common Prayer in the church service (although barely sometimes).  What I can't do is get along without the doctrines of the BCP, doctrines which embody the 16th century reformed-catholic recovery of and contention for the faith once delivered.


There are many Anglicans who are longing (and some laboring) for a return to a direction that reflects the piety and practice of a reformed-catholic church.  Many throughout the last 475 years labored to keep that testimony alive - Christians contending for the faith once delivered.  The New Testament epistles are replete with that storyline and exhortation.  But in actuality it is not an extraordinary calling born of an emergency, but rather the normal Christian church life encapsulated in the descriptor "the Church Militant."  This contention is in fact the earnest faithful fight for and proclamation of the Gospel, a fight to which believers are called and that for which the Church on the earth exists.  Lose sight of the Gospel and the Church loses her way... because everything regarding true faith and practice flows from that Gospel, the good news of the crucified and risen Christ.  And that is why the 16th and 17th century Reformers emphasized and spoke of the five solas:  sola scriptura (Scripture alone), sola fide (faith alone), sola gratia (grace alone), solus Christus (Christ alone), soli Deo gloria (the glory of God alone); as well as the three marks of a true church:  sound doctrine (gospel), right administration of the sacraments (visible gospel), right use of ecclesiastical discipline (shepherding, correcting and restoring in light of the gospel).  These are sure marks and sign posts by which the Church is to contend for the faith once delivered while navigating her voyage, be it in calm or trouble waters.

Restoration and the Word...

The question, “what is necessary for reforming or restoring the Anglican faith and practice?”, has take up a number of posts here, as well as my commenting on other blogs discussing the same issue.  It is very much on the minds of Christians who have an affinity or identification with the church of Cranmer.  There are a number of blogs/organizations that are dedicated to getting back to first principles as taught and understood by the English reformers of the 1500’ and 1600’s.  Yet that task runs into the problem of how to agree on “divining” the positives and negatives of the various English Divines' teachings.  The result of that difficulty is a seemingly endless ‘back and forth’ between various camps, be they Anglo-Catholic, Reformed/Puritan, Evangelical, high church, low church, etc... I have no idea how to navigate these discussions with others except to continue to put out my own thoughts and listen and learn where I can.  As I have written earlier, I'm pessimistic about any meaningful restoration of Anglicanism that (in my understanding of things) reflects the theological intent of the early reformers (English and non-English) and some of those who followed.  

The list I would draw up of those to be consulted in order for us to lay hold of the theological development of the English reformation would include some who would be accepted by most... and some not.  But here are several:  Cranmer, Luther, Hooper, Bucer, Knox, Calvin, Jewell, Grindal, Bullinger, Whitgift, Hooker, Ussher, Davenant.  I include some non-English, as their theology had a more or less significant impact on that of the English church.  I leave out those following the 1500’s because the above reformers were more diligent and equipped than most today in understanding and weighing the teachings of those that went before.  This list comprises men who would by and large support a Protestant/Reformed position, as I think that is a fair reading of the direction of the English Reformation.  Some might ask, why not include Queen Elizabeth?  She was protestant, and as monarch played a significant role in the reintroduction of the Book of Common Prayer and the establishing the Thirty-Nine Articles of Religion.  Yet I see her impact as mixed, given the differing priorities that flowed from her position as both head of the civil realm and the “Supreme Governor” of the Church.  

A final thought... on what I see as maybe the greatest lack in today’s Anglican churches.  That is an under-valuing of Scripture, God’s Word, as our ultimate guide in doctrine.  Everything in faith and practice ultimately flows from our Lord and Savior Jesus Christ as God’s sovereign and gracious redemption of sinful man.  All doctrine has to do with this glorious Word whose story is revealed in Scripture through the Holy Spirit.  Jesus himself drew the attention of his disciples to this very thing after his resurrection.  And that is why various churches have instituted confessions - to clearly put forth the essential doctrines of this great salvation.  And to the degree they agree with Scripture they are dependable guides for the ministry of the Word and the life of the church.  

Some words of Martin Luther from his “Treatise Concerning Christian Liberty”:

“Christ was sent for no other office than that of the word; and the order of the Apostles, that of bishops, and that of the whole body of the clergy, have been called and instituted for no object but the ministry of the word...
“But you will ask, What is this word, and by what means is it to be used, since there are so many words of God? I answer, The Apostle Paul (Rom. i.) explains what it is, namely the Gospel of God, concerning His Son, incarnate, suffering, risen, and glorified, through the Spirit, the Sanctifier. To preach Christ is to feed the soul, to justify it, to set it free, and to save it, if it believes the preaching. For faith alone and the efficacious use of the word of God, bring salvation.”

This Word is the message, the doctrine, the gospel... the teaching of Christ’s church.  And as Luther wrote, it is the food of the soul unto justification and sanctification.  The food of this Word is ministered through preaching and received as eternal life by hearing with faith.  The food of this Word is ministered through the sacraments and received as grace unto salvation by faith.  The food of this Word is ministered through the shepherding of the flock and received as guidance for the soul through faith.  Everything in the church flows from this Word, Christ crucified and risen, given to his people. And for this spiritual food to benefit the Lord's people it must be faithfully and regularly communicated and fed to them by those called and ordained by the church as ministers of the Word.




XIX. Of the Church.HE visible Church of Christ is a congregation of faithful men, in the which the pure word of God is preached and the sacraments be duly ministered according to Christ's ordinance in all those things that of necessity are requisite to the same.

Worship & The Book of Common Prayer...

As a follow up to my last post and comments, here is an excerpt from an article in the Sept./Oct. 1999 Touchstone Magazine entitled “Common Prayer, Common Faith” by Louis R. Tarsitano:

It cannot be stated strongly enough that the intention of the original Reformers, whatever has become of the ecclesiastical jurisdictions that look back to them, was the conservation of the pre-medieval understanding of authority, of the scriptural doctrine of the Fathers and the undivided Church, of the local use of the common prayer in a language understandable to the people of the Church, and of spiritual communion based on one baptism into the one Body of Jesus Christ. From the beginning of the Reformation, some national churches were more successful than others in pursuing this goal of conservation. And it is worth noting that the precise cause of the appalling division among today’s non-Roman Christians in the West is the abandonment in subsequent generations of the Reformers’ traditional religion, elevating “protest” and “diversity” to ends in themselves.

Nevertheless, an exhibit remains of the Reformers’ true intentions, an embodiment of the reformed Catholic faith that they struggled to recover, not out of malice toward Rome, but for a greater love of God, of the truth of Holy Scripture, and of the faith and practice of the undivided Church. It is the Book of Common Prayer of the Church of England, which has become in over 150 different languages and local editions the chief formulary of some sixty to seventy million Anglicans in national churches around the world.

The entire article can be found at The Continuum.