http://markdthompson.blogspot.com/2009/10/what-does-it-mean-to-be-anglican-v.html
21 October 2009
What does it mean to be Anglican? V
So far I have tried to argue that Anglicanism is catholic, Protestant and Reformed. The formularies reveal a doctrinal base that values continuity with faithful Christians in all ages, the critical distinctives of the Protestant reformation and the emphases within that reformation exemplified in the theology of men like Bucer, Bullinger and Calvin. But perhaps it is a bit of a stretch to suggest that authentic Anglicanism is evangelical. After all, most historians date the evangelical movement from the revivals associated with John Wesley and George Whitefield. Isn't it rather anachronistic to speak of the foundations of authentic Anglicanism as 'evangelical'?
In one sense the answer to that question must of course be 'yes'. It would perhaps be more accurate to say that there is such a thing as an authentically Anglican evangelicalism which takes seriously both the Anglican theological and ecclesiastical heritage and the evangelical emphasis on the necessity of personal conversion and not simply church membership or attendance. It would be flying in the face of history to suggest there is no such a thing as authentic Anglicanism that is unambiguously evangelical.
That part of the evangelicalism of the eighteenth century which saw its heritage as indubitably Anglican arguably involved a return to reformation distinctives such as sola scriptura, the centrality of cross of Christ, justification by faith alone, etc. (all affirmed in the Anglican formularies), a repudiation of the growing formalism and sacramentalism that was emerging in certain quarters even a century before the Oxford Movement, and a new prominence to the issue of one's personal standing before God that did not necessarily negate or ignore the critical corporate dimension of the Christian life.
It is surely beyond dispute that there has been a long succession of evangelical leaders within the Church of England over the past three centuries. These men and women (Selina, Countess of Huntington comes to mind), did not want to leave the Church of England. They valued the doctrine of the Articles and the way the the gospel found expression in the Book of Common Prayer. It is certainly true that some did leave in time (Wesley himself being the preeminent example) but most saw no need, since in neither their doctrine nor their practice were they departing from authentic Anglicanism. Great hymn writers, powerful patrons of mission and social reform, great, perservering preachers of the gospel were used by God to breathe life into the established church.
That is not to say that their path was smooth and they were readily embraced by all in the establishment (or even all in the pews). Some were locked out of their churches. Many endured abuse in the press and in person. Others tried to paint them as renegades, intent on destroying the delicate religious balance of the Church of England. They were accused of being intolerant (though they, and not their accusers, were the ones who were not 'tolerated' by some establishment figures). It is not too much to say that Anglican evangelicals have always sat somewhat uneasily within a denomination which increasingly extolled its 'comprehensiveness' in public while marginalising evangelicals behind the scenes. And yet they have persevered because they are convinced that they have more in common with the architects of classical Anglicanism, are taking more seriously the 39 Articles and other formularies, than many who wish they would leave.
But there is more that can and should be said. An interest in personal faith, conversion and new birth is not at all absent from the sixteenth century formularies. The exhortation set to be read as notice of an impending 'celebration of the holy Communion', insists that 'no man should come to the holy Communion, but with a full trust in God's mercy, and with a quiet conscience'. The homily on 'True, Lively and Christian Faith' (from the first book) and that on 'The Coming down of the Holy Ghost and the manifold Gifts of the same' (from the second book) — both described as containing 'godly and wholesome doctrine' according to Article 35 — mention the gift of faith from the Spirit transforming sinful and rebellious men and women into faithful disciples of Christ. Cranmer's wonderful — and sadly neglected — preface to the Book of Common Prayer, simply entitled 'Of Ceremonies', lists amongst the reasons that ceremonies might be changed or abolished over time the observation that 'Christ's Gospel is not a Ceremonial Law, (as much as Moses' Law was) but it is a religion to serve God, not in bondage of the figure or shadow, but in the freedom of the Spirit'.
So there is a sense in which genuine Anglicanism is properly evangelical. It treasures the gospel, proclaims the gospel and defends the gospel. It looks for the transformation of society first and foremost through the transformation of the lives of men and women by the Spirit, engendering faith in Christ, the crucified and risen saviour. Evangelism and mission are an outworking of confidence in the sovereignty of God and in the gospel as the power of God for salvation.
But the evangelical character of authentic Anglicanism challenges the priority of denominational association. 'Christian first, evangelical second, Anglican third', that is the way many evangelical Anglicans would put it. Unfortunately, there have been times when Anglican evangelicals have found more in common with evangelicals belonging to other denominations than others within their own denomination. A common concern for those lost and facing judgement, a common confidence in the biblical gospel as the means by which Christ is properly placarded to the world, a common determination to have life and doctrine shaped and reshaped and reshaped again if necessary by the gospel of God, the gospel concerning his Son, the gospel of salvation by Christ alone which cannot but mean justification by faith alone — this cross-denominational fellowship ensures that, valuable and valued though the Anglican heritage is, it can never be ultimate. Preserving the institution can never have priority over believing, proclaiming, and guarding the truth.
This is the last post in this series.
Posted by Mark D Thompson at 2:07 AM
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