KEEPING TO THE PATH ON THE CANTERBURY TRAIL
By Roger Salter
Special to Virtueonline www.virtueonline.org
Sept. 17, 2013
Having physically walked a small portion of the Canterbury Trail one realizes how easy it is to dilly-dally over the violets and primroses on the way and momentarily forget the major point of treading the path and arriving at the goal of the pilgrimage which is to view and visit the great cathedral that is the symbol of the historical development of the faith and theology of classic Anglicanism. Anglicanism is a substantive expression of Christian faith and piety and deserves more consideration than just the plucking here and there of "dainty objects" on the periphery of its investigation. It deserves the discovery of its essence in its founding documents and the writings of its original advocates and their loyal heirs. In Anglicanism we have a stalwart witness to the Gospel of Jesus Christ derived thoughtfully from Holy Scripture and declared through the insights of Reformed Catholicism - ancient creeds and confessional standards.
Along the Canterbury Trail, metaphorically speaking, the pilgrim encounters many earnest individuals, and different companies of people, all with their tales to tell and to share; stories of progress (what they have seen, realized, and experienced along the way) and descriptions of expectation (what they hope to find when the trek is over). There are lively discussions of present views, excitement at vistas of new discovery, and the frequent checking of the right direction to the ultimate destination. For the safety and convenience of the travelers there are various guides available at successive stages of the journey. Initially maps are provided from the Word of God, certified by the forerunner and cartographer himself, Jesus Christ (Hebrews 2:6 & 6:20). Those who earlier followed him along the way draw near to point us along the right track and bid us well. Seniors in the knowledge of the Way - Church Fathers, preachers, teachers, scholars, and the humble pious - impart their knowledge and interpretation of the map up to the distances they have covered themselves, and then they entrust us to the care of those who followed on and pressed resolutely ahead.
Many notable personages pause to converse cordially with those who advance along the Canterbury route. Numerous hikers have been aided by the use of the compass of Augustine of Hippo, bequeathed to him by the apostle Paul. Thomas Bradwardine appears, referenced by Geoffrey Chaucer in his Canterbury Tales (The Nun's Priest's Tale). Bradwardine briefly became Archbishop of Canterbury, successfully completing his perambulation with a firm grip on the staff of predestination handed down to him by the writer of the Letter to the Romans (I will have mercy on whom I have mercy: ch9v15). John Wycliffe marched along with the "predestinate" paving the way for reform through a host of worthy successors including such as Bilney, Latimer, Ridley, Bradford, and the ultimate architect of the Anglican approach, Thomas Cranmer. Since Cranmer, the humble and heroic martyr, constancy in the time-proven tradition has been maintained by generations of worthies until the present, leaders and laity whose walk was sturdy and true, who fastened upon the teaching of Sacred Scripture with tenacity. This trail invites journeyers of the same mind and aspiration, and affords regular supplies of sustenance and strength, and assures safety to those willing to pursue the well-tried path. Scripture, Sacrament, and the ministry of the Spirit urge them on in good heart and perseverance.
Anglicanism is "stern stuff" in terms of entire submission to God, and joyful in its compliance. It is certain in its established historical convictions and eager to "grow in the grace and knowledge of our Lord and Saviour Jesus Christ" (2 Peter 3:18). It continues to learn but will not not leave its fundamentals. It must conserve the character in which it was created and continue in the purpose for which it was formed - clarity in the understanding and communication of the gospel.
"Three Streams" is a compromising and confusing attempt at synthesizing three divergent theologies that maintained in their integrity cannot be combined. In English nomenclature variant churchmanships cannot be united. Respected yes, but not rolled together in one. Merely to cite similarities in thought and experience is not sufficient to establish confessional agreement and honesty (integrity). Each must be true to its core convictions and these are incompatible. By all means insights will be gained from each other. Men of the Word see it confirmed and dramatized in the Sacraments (Luther says there is greater power in the word than in the sign: The Babylonian Captivity of the Church). Men of the Word know and rely upon the Spirit who spoke by the prophets.
Men of the Word attribute great influence and wonders to the ministry of the Spirit. These things are shared across the board. But they need not share the theological conclusions of Anglo-Catholicism or Charismaticism. Word, Sacrament, and Spirit are utterly depended upon, but not necessarily the deductions arrived at by all fellow Christians who nonetheless may be held in affection and admiration. Christian unity does not have to be achieved in watertight visible form but in love for Christ and our fellows. Caution and carefulness in theology is not to be identified with prejudice (contend for the faith that was once for all entrusted to the saints - Jude v3). Testing the claims and phenomena of Charismaticism does not consign anyone to the "frozen chosen" (try the spirits, whether they are of God - 1 John 4:1).
By all means we agree with the sentiment of Spurgeon that we can ofttimes benefit from sources with which we differ, even radically. "In F.D. Maurice's 'Prophets and Kings of the Old Testament' he wrote, 'Herein we find a great deal of wild doctrine, but yet there is thought of no mean order. We can wash out the gold.' Dr. Pusey on 'The Minor Prophets' is 'Invaluable'. Spurgeon could appreciate the scholarly achievements of those with whom he disagreed on theological grounds" (Charles Spurgeon, Boy Preacher to Christian Theologian, Kathy Triggs, Bethany House Publishers, Minneapolis, 1984).
It may not be unwise, and broadening of the mind, for all Christians to test their convictions by reading Christian authors of differing persuasion. As one scholar has commented, we all need to face our critics and grapple with opposition. We need to fight, through honest enquiry, for what we hold and not be spoon-fed.
There are far better articles in content and tone than this, and they may be consulted in the archives of VOL www.virtueonline.org
The Rev. Roger Salter is an ordained Church of England minister where he had parishes in the dioceses of Bristol and Portsmouth before coming to Birmingham, Alabama to serve as Rector of St. Matthew's Anglican Church
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