Theological Theology: Gerald Bray on the 39 Articles

Theological Theology: Gerald Bray on the 39 Articles

Gerald Bray has provided a brilliant resource for the study of authentic, biblical and evangelical, Anglicanism. His recently published study of the Thirty-nine Articles of Religion, The Faith we Confess: An Exposition of the Thirty-nine Articles (London: Latimer Trust, 2009) should be included on the reading lists of every Anglican theological college.

Gerald's book is delightfully accessible and yet displays both theological depth and historical sensitivity. Following introductory chapters on the nature of the Articles as statements of doctrine, the origin , revision and structure of the Articles, and a very helpful bibliography on the subject, the book turns to the exposition of each article in three to five pages, exposing the theological intent and biblical basis for what was said and commenting on relevant historical considerations (e.g. dependence upon and development of classic credal statements, etc.). There are also valuable appendices on official declarations about the Articles and the practice of subscription.

Each chapter concludes with some questions for discussion, making this an ideal study book for churches as well as seminaries.

Gerald's lifetime of engagement with Christian theology, his rich appreciation of the historical unfolding of the Christian theological tradition, and his remarkable gift for clarity and simplicity of expression and explanation, a gift which serves the interests of a genuine profundity, are all very evident in this book.

So, on Article 2:

The name 'Son' is meant to underline the identity of nature between him and the Father, because just as a human son is a man in exactly the same way as his father is, so the divine Son is God in exactly the same way as his Father. The Son of God is called the Word, a somewhat inadequate translation of the Greek Logos, which is found in John 1:1–14. The normal Greek translation of 'word' is lexis (a lexicon being a dictionary, or list of words), but logos implies speech and reason, as is implied in the term 'logic'. It might be better to say that the Son is the revealed plan and purpose of God, the one through whom we come to understand who God is and what he has done for us. The fact that his connection with God is not an abstraction (as 'Plan of the Mind' would be) but a relationship that has affinities with human relationships makes it possible for us to understand that our God is a God of love who wants to share his inner relationships with us by reconciling us to himself. (p. 24)


Or on Article 3:

Despite its obscurity, the descent of Christ into hell has always been part of the Gospel proclamation. There are two main reasons for this. On the one hand, it was necessary for Christ to suffer the full extent of human punishment for sin, which he would not have done if he had not gone to the place of eternal punishment. On the other hand, it was also necessary for him to do battle with Satan on his own turf. The power of evil would not have been overthrown, or even seriously challenged, had he not taken the fight into the heart of the enemy camp and (as Ephesians 4:8 puts it) 'led captivity captive'. (p. 29)


On Article 6:

Article 6 does not say anything about the divine inspiration of Scripture or how it is to be interpreted, but the Anglican view on these matters is contained in the homily on Scripture, which Cranmer also wrote. In that sermon he outlines a comprehensive doctrine of how it is to be understood and interpreted. For him, the key to right understanding is a pure and humble heart. Not everything in the Bible is easy to understand, but its essential teaching is plain enough and the hard parts must be interpreted in the light of the clearer ones, a principle that goes right back to the early church.

Or again, on Article 15:

The continuance of sin in those who have been saved is an important factor in determining the way in which believers today have to understand the life of the earthly Jesus. There are many who think that we are called to imitate Christ, if not by becoming carpenters and itinerant preachers, then at least by doing the miracles he did and making prophetic statements which can claim the same divine authority as the ones he made. 'What would Jesus do?' seems like an innocent question to ask, but it is impossible to answer literally and does not reflect the teaching of the New Testament. As Christians we are not called to do what Jesus did (or what we might think he would do if he were in our shoes) but to do what he tells us to do — to obey his commands, not to copy his actions (unless, of course, that is what he tells us to do!) We must resist the temptation to turn Jesus into the first Christian, or as some translations of Hebrews 12:2 put it, the 'pioneer' of our faith. A Christian is a sinner saved by grace, which Jesus was not. His life was lived in a different context and had a different purpose from anything that our life could ever have. (p. 86)

Furthermore, there is a very valuable reflection on the controversial questions of women's ordination and the meaning of marriage embedded in the discussion of Article 20 (p. 111)!

It is a great sign of hope for the future that new attention is being given to the 39 Articles within Anglican circles. While we are not slavishly bound to them and must always test what they say by the teaching of Scripture itself, they provide the context for one enduring expression of evangelical (and unambiguously Reformed) belief and practice. Gerald Bray's contribution to the renaissance of theological engagement with the Articles is very welcome and will no doubt prove to be extremely useful for many years to come.