Holy Heresy (Pt 1): Andy Underhill

Holy Heresy (Part 1)  by Andy Underhill

Heresy?  What is it?  Schism?  What is that?
Apostasy?  What is that? Declension? What is That?

At first blush, it seems like a strange statement to say that the true Church needs heresy. But history demonstrates the truth of this assertion. The great ante-Nicene African theologian, Tertullian, wrote, “We ought not to be astonished at the heresies (which abound) neither ought their existence to surprise us, for it was foretold that they should come to pass; nor the fact that they subvert the faith of some, for their final cause is, by affording a trial to faith, to give it also the opportunity of being ‘approved’.” 1 This statement is especially poignant when one stops to remember that Tertullian himself fell for Montanism is his later years. St. Paul warned that heresies must occur. He said, “For there must be also heresies among you, that they which are approved may be made manifest among you.”2

Perhaps at this point we should define heresy. In the earliest uses it meant primarily the work of schismatic or divisive teachers within in the Church. But by the writing of Peter’s second epistle, heresy had come to mean the false teachings of these schismatic or divisive teachers. This is the meaning which has persisted to the present day. Peter calls their teaching,”damnable heresies.” 3

But even in the Old Testament, God warned Israel that false

teachers would arise and that the whole point was to test Israel’s faithfulness to God’s covenant. Moses wrote, “If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder, and the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them; thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the Lord your God proveth you, to know whether ye love the Lord your God with all your heart and with all your soul.”4 This means that attractive leaders are not always led by God. New ideas from inspiring people may sound good, but we must judge them by whether or not they are consistent with God’s Word.

Throughout the history of the Church, heresies have forced us to formulate more clearly what we mean to say by the terminology we employ. In the first four centuries of the Church, the heresies of Marcion, Arius, Paul of Samosata, Nestorius, Eutyches, Sabellius and Pelagius drew forth from the early Fathers the great Creeds of Nicaea, Constantinople and the definition of Chalcedon. During the Reformation era, the Remostrants prompted the synod of Dort. This is perhaps one of the greatest services of heresy for the true Church: it forces us to think clearly. We are required by the exigencies of the situations to declare the whole counsel of God not in an “uncertain sound.” 5

For more, see:

http://andycontramundum.blogspot.com/2012/02/holy-heresy-part-1.html?utm_source=feedburner&utm_medium=feed&utm_campaign=Feed%3A+blogspot%2FDofecr+%28Contra+Mundum%29

3 Jan 1521: Martin Luther Excommunicated as Perverse, Obnoxious, Nefarious, and Rebellious

We quote in full from the Vatican archives. This pertains to the finalization of Luther's excommunication, 3 Jan 1521. For Leo and the Roman Cardinals, Luther was perverse, obnoxious, nefarious, and rebellious. This happened 490 years ago. Despite all the ecumenical hot gas and ecumenical hoopla of the 20th century, ashyxiating all Protestant liberals but not Rome or Confessional Churchmen...Rome still has never repudiated this odious action, nor lifted the bull against Luther, nor the condemnation of any followers--by inference, this must include all Catholic Christians of the Reformation, the Confessionally Reformed, Classical Anglicans, and all Confessional Lutherans. It would be quite easy for Benedict XVI to show leadership--(tongue in cheek, like he did with the paedophilia scandals).

http://asv.vatican.va/en/doc/1521.htm

THE BULL "DECET ROMANUM PONTIFICEM" by LEO X
LEO X EXCOMMUNICATES MARTIN LUTHER Rome, 1521 January 3rd

Paper volume, mm. 288x217, ff. 4 (rubricelle) + 330, bound in pale-red leather; on the back at the top: LEON. X. BULLAR. A.V. AD IX. L. CLXX ASV, Reg. Vat., 1160, f. 305r

The time limit of 60 days set by the Bull Exsurge Domine, during which Martin Luther was supposed to make an act of obedience to the Pope, expired on the 27th November 1520, after copies of the papal bull had been put on the doors of the Cathedrals of Meissen, Merseburg and Brandenburg, and after the German friar received the original document, he burnt it with contempt. Since Luther decided to proceed along his way (in suo pravo et damnato proposito obstinatum), the Pope had no other choice than to carry out the threat clearly announced in the document of the 15th June 1520.

On the 3rd January 1521, the Bull Decet Romanum pontificem that officially declared Luther a heretic, as well as his followers and anyone who from then on accepted or helped Luther and his followers, was published. The Pope reserved for himself the possibility of acquitting the friar and ordered all the archbishops, metropolitans, bishops, Cathedral Chapters, canons and the superiors of regular orders to combat against Luther’s and his followers’ heresy to defend the Catholic faith. On the same day the Bull was published, apostolic brieves were sent to the Archbishop of Mainz, Alberto (nominated General Inquisitor for all Germany) and to the Nuncios Caracciolo and Eck to urge them, granting them the appropriate powers to fight against and judge all the obstinate Lutherans.

On the contrary of the previous one, the harangue of this Bull has an exquisitely juridical tone, where little space is given to biblical texts (from the first line: Leo episcopus servus servorum Dei. Ad futuram rei memoriam. Decet Romanum pontificem, ex tradita sibi divinitus potestate, poenarum spiritualium et temporalium, pro meritorum diversitate, dispensatorem constitutum, ad reprimendum nefarios conatus perversorum quos noxiae voluntatis adeo depravata captivat intentio, ut, Dei timore postposito, canonicis sanctionibus mandatisque apostolicis neglectis atque contemptis, nova et falsa dogmata excogitare, ac in Ecclesia Dei nefarium scisma inducere [...] contra tales eorumque sequaces acrius insurgere...).

Thank God for the English Reformation: 1 Jan 1515--Francis the First Ascends to the French Throne

1 Jan 1515: Francis the First Ascends to the French Throne

For context on the Book of Common Prayer (1552 BCP...the 1549 BCP was forever changed and is irrelevant) and other reformational developments, it is important to remember that the Holy Roman Empire was in crisis.[i] Two key players were Charles V and Francis 1. We bring these discursive observations about Charles V, the Imperial Emperor, and Francis 1, King of France. (Francis 1 above and Charles V below).

Charles V had waged numerous wars over a forty year period. He was slightly built, athletic, and directed many combat scenarios, “well armored and mounted on a white horse.”[ii] He crafted thousands of state letters. Many still survive. He was a man who was diligent and passionate for the affairs of state. The extent of his Spanish holdings, vast and wide, particularly in the east, meant “exposure and vulnerability,” especially with the conquest-minded, Islamist Turks.

The encircled French, on the other hand, had advantages of centrality and interior lines of communication. In relation to the Holy Roman Empire, the French and the east “proved to be disastrous for the Holy Roman Empire itself, which now entered a period of severe crisis.”[iii]

The imperial election of 1519 was critical. Prior to the death of Maximilian on January 12, 1519, maneuvers to influence the Imperial election were under way. Aristotle did say (in essence), “Humans were socio-political animals.”

We flashback to January 1, 1515, the twenty-one-year-old Francis I ascended to the French throne. Spitz tells us he was a handsome, proud, somewhat vain, free-spending Renaissance king who generously supported humanists, artists, and pleasing women at his magnificent court. "A court without beautiful women," said the king, "is like a spring without roses."[iv] We would add that a 21-year old on the throne was most premature.

From 1517 to 1519, Francis 1 sought to countermand the Hapsburg political interests and to influence the votes of seven electors. The Archbishop Richard of Trier committed himself to Francis 1. Frederick the Wise of Saxony followed an independent course. However, “the other five electors took fantastic bribes from both sides.”[v]

According to Spitz:

Pope Leo X favored the French king--in line with the Medici policy and out of fear of the Spaniards. He used his influence, promising a cardinal's hat and appointment as permanent papal legate to the archbishop of Mainz...if he voted correctly. Francis promised to make Joachim I of Brandenburg his regent for all Germany.

Both Leo and Francis would have preferred any German prince to Charles, but the only likely candidate was Luther's patron, Elector Frederick the Wise.

Frederick--Luther's patron--realized that his family and Electoral Saxony lacked the resources in men and money to keep peace in the empire. Pope Leo's agents reported their suspicion that the electors were taking French gold but would not choose a French king. Then just before the election, Frederick came out forcefully for Charles I of Spain.

On June 28, 1519, the electors choose Charles by a unanimous vote. The grandson of the popular Maximilian had been chosen. To the great rejoicing of all the Germans and as one wag had it, the Hapsburg eagle had soared above the Gallic cock. On October 22, 1520, Charles rode into Aachen on a beautiful stallion for his coronation.

Charles ultimately put the inefficaceous imperial ban on Luther.

Calvin would write his dedicatory letter (attached to Commentary on 1st Peter) to Francis as he sought to bring light, truth and reform to his native land of France.

Both men, Francis 1 and Charles V, would oppose the reformers as did Henry VIII in England. Fortunately, Charles V chose not to fight on two fronts, leaving Luther alone while he concentrated on the Islamists to the east.

France and Spain would ultimately fall to Romanism.

England, by God's grace, became a Protestant and Reformed nation. Thank God the Spanish were repulsed in the Channel, 1588. Thank God the plot of Queen Mary of Scots was defanged, although the decapitation was over-the-top.

Thank God for the Reformation in Germany, Switzerland, Scotland, the Netherlands, England and the parts of it that survived in France. We salute the Catholic Churches of the Reformation--Lutheran, Reformed and (classical) Anglican.
________________________________________
[i] Lewis Spitz, Reformation and Renaissance, Vol.2 (St. Louis: Concordia Press, 1971), 359.
[ii] Lewis Spitz, op.cit.,359.
[iii] Lewis Spitz, op.cit., 359
[iv] Lewis Spitz, op.cit., 359
[v] Lewis Spitz, op.cit., 359

January 2010: Tertullian

January 2010: Tertullian

We remember in January 2010, the lawyer...that fiery North African, Christian apologist, Tertullian.

Later in life, regrettably, he became an enthusiast and Montanist, the equivalent of a modern-day supremactic Pentecostalist...or what Luther would call a Schwarmer...proof that even intelligence does not preclude one from falling on one's theological sword.

We offer some discursive thoughts.

Tertullian is important, however, for some other observations.

For example, Tertullian exclaimed: “All your ingenious cruelties can accomplish nothing; they are only a lure to this sect. Our number increases the more you destroy us. The blood of the Christians is their seed" (Context: persecutions).

Concerning the early church, the moral earnestness of the Christians contrasted powerfully with the prevailing corruption of the age. Gibbons in The Rise and Decline of the Roman Empire notes this contrast between Christians and non-Christians. Light and day. "Good deeds" (Mt.5.16) shon in the darkness, the fruit of justifying faith.

In those times of persecution, then, as now, the Gospel extended to the the poor and oppressed, demonstrating its redeeming and comforting power. This afternoon, we sent a prayer list of those persecuted throughout the world. We think of parts of Africa, Afghanistan, Pakistan and Indonesia. Or the bombing of an Egyptian Church during Christmas season, 2010. We think of the theological repressions in Italy. (We also think of the enslavement of the oppressed, enslaved to Pentecostal madness and who need liberation.) These persecuted saints, like our English Reformers, have something Americans know nothing about.

We have the poor and less educated amongst us.

But on the other hand, we remember that Nicodemus, St. Luke the Gospeller, Joseph of Arimathae, the apostle Paul, the proconsul Sergius Paulus, Dionysius of Athens, Erastus of Corinth, and members of the imperial household were counted among the earlier followers of Christ, holding esteemed and elevated positions in their times...each had their sphere of influence in a pagan context. We have the elevated amongst us too. So, whether high or low, both shon in darkness with effect. Every place, station, level and rank is infinitely below the sovereignty, dignity and majesty of the Triune God.

Speaking of the elevated, as it were, those who suffered during Emperor Domitian's furious rage were his own family members, Flavia Domitilla and husband Flavius Clemens.

This is something that Mr. H.L. Mecken, the witty and sarcastic 20th century commentator missed...something that would be lost on this dark-souled unbeliever, to wit, that living witnesses bore fruit and cast light during their times...men, women and children of all places, ranks and positions.

Philip Schaff offers another reminder:

"...the oldest part of the Catacomb of Callistus, which is named after St. Lucina, members of the illustrious gens Pomponia, and perhaps also of the Flavian house, are interred. The senatorial and equestrian orders furnished several converts open or concealed."[i]

Rich or poor, educated or uneducated, Pliny laments that men of every rank (omnis ordinis) in Asia) had become Christians. Such may be said of our time. We are everywhere and we must encourage ourselves along these lines.

As an Anglican in the American exile, for example, one may be encouraged by the Protestant and Reformed witness of Bishop Orombi of Uganda. Men, women and children, by the millions, of every sort, are Bible-believing Anglicans.

According to Schaff, similarly, Tertullian asserted that one tenth of Carthage (which had a large population) had “among them senators and ladies of the noblest descent and the nearest relatives of the proconsul of Africa” who had professed Christianity. So, Mr. Mencken can take an hike in one respect (in another, however, he is right on re: anti-intellectualism amongst the descendants of the Second Great Awakening: Baptists, Fundamentalists, Pentecostalists and others).

My Congressmen (3rd District-NC), Walter Jones, is such a man and has expressed his faith in the clearest of terms.

As to the doctrine of predestination and preaching the Gospel, as the English Churchman has noted, the doctrine of election was of comfort to evangelical Anglicans laboring in poor parts of the country. Obversely, the same doctrine is of comfort in speaking God's sovereign Word to leaders and those of greater position and income. That must be done also.

As such, the elect will be justified in God's due time, assuredly. This was of comfort to Paul at Corinth (Acts 18). God has His people everywhere, top to bottom. This applies to Queens at Buckingham Palace as well as dishwashers at Wendy’s.

Tertullian (150-220 A.D.?) puts it this way in his Apology,

"We are a people of yesterday and yet we have filled every place belonging to you—cities, islands, castles, towns, assemblies, your very camp, your tribes, companies, palace, senate, forum! We leave you your temples only. We can count your armies; our numbers in a single province will be greater."

Christ's Church is global, catholic, and encompasses all whom He has elected--from every station, nation, rank and position.

The means of grace are the same---God's Word and God's sacraments, faithfully administered.
________________________________________
[i] Philip Schaff, The History of Christianity, Volume 2 (Peabody, MA: Hendrickson Publishers, 1994), 15.

Schaff’s “History of the Christian Church, Vol.1,” Church History & TBN, Pentecostals, Liberals, Church Growthers, Evangelicals, 19-53

http://www.facebook.com/topic.php?topic=16097&post=94956&uid=308173344359#post94956

Schaff’s “History of the Christian Church, Vol.1,” the uses and practices of church history and miscellaneous after-thoughts (Peabody, MA: Hendrickson, 1996), 19-53.

2. TBN, Pentecostals, Arminians, Liberals, Emergents, and Contemporary Evangelicals. Do they have or appreciate history? Will you find it on TBN? What about Confessions, liturgies, hymns, and the great writers of the past?

3. We argued that history is important to the practitioner of systematic theology at:
http://reformationanglicanism.blogspot.com/2010/03/hodges-systematic-theology-and-tbn.html

We quote: “There are some technicalities in this. Just a brief comment on this. Systematic Theology requires the practitioner to be an exegete (hence, studied in the original languages), a Biblical Theologian (studying the development of doctrines within the Bible itself, as the “acorn” of revelation grows to “an oak tree“), an Historian (of the church and doctrinal developments) and a Practical Theologian.”

3. As a Reformed historian and thelogian, Dr. Clark argues for the reconnection of Reformed Churches to their Confessions, historians and theologians. See: http://reformationanglicanism.blogspot.com/2010/03/dr-r-scott-clarks-recovery-reformed.html. This clearly needs wide expansion.

4. Christ’s Church under the new covenant administration withstood the destruction of Jerusalem (66-70 AD), the dissolution of the Roman Empire, barbarian invasions, Muslim conquests, corruptions within by numerous heresies (like our time), Papal tyranny, revolutions, and all manner of attacks. “Church History” is the “best commentator of Christianity itself, under all its aspects and in all its bearings.”

5. Church History is useful to Theologians, Pastors and Churchmen as a key to understanding the present and as a guide to an informed future. “The present is the fruit of the past, and the germ of the future.” If one does not learn from history, one is bound to repeat its mistakes, e.g. Pentecostalism as a re-manifestation of Marcionism, Montanism, Gnosticism, Sabellianism, Modalism, and Arianism. If you understood those historical heresies, you'll begin to understand TBN.

6. Church History is full of doctrine, teaching, correction, reproof, encouragement, counsel, and consolation.

7. Hebrews 11 is a “hall of fame” of great men and women of conquering faith---their lives, aspirations, consolations, desperations and victories.

8. The Church Historian must master his sources in primary and secondary sources, including the languages to read those sources. (Greek, Latin, Hebrew, French, and German).

9. The Church Historian must edit, arrange, and compose his work. Schaff says, “Brevity is a virtue in the historian, unless it makes him obscure and enigmatic.” He must be readable, interesting and conversational. It must be accessible to a layman. This cannot be stressed too strongly.

10. Apostolic Church: Matthew, Mark, Luke, and John.

11. Greek Historians: Eusebius, Socrates, Sozomen, Theodoret, Theodorus, Evagrius, Nicephorus Callisti.

12. Roman Church: Cassiodorus, Gregory of Tours, Venerable Bede, Paulus Diaconus, Adam of Bremen, Anastasius, Laurentius Valla, Nicolaus Cusa, Baronius, and others.

13. German Romanist Historians: Leopold von Stolberg, Keterkap, Hefele, Gfrorer, and Dollinger. Of the latter, an opponent of Papal infallibility at Vatican One, it was said: “He knows too much of church history to believe in the infallibility of the Pope.”

14. Protestant Church Historians: Schaff, von Ranke, the Parker Society series of English Reformers, Matthias Lacius, J.H. Hottinger, Frederick Spanheim, Gottfried Arnold, J.L. Mosheim, H.P. Henke, August Neander, J.C.L. Giesler, F.C. Baur, Rudolph Hagenbach, Adolph von Harnack, Merle D’Aubigne, Ernest Renan, James Roberton, Charles Hardwick, Archbishop Trench, Dean Milman of St. Paul’s, Archdeacon Farrar of Westminster, Dean Stanley of Westminster Abbey, Henry Smith of Union, and W.G.T. Shedd.

15. TBN, Pentecostals, Arminians, Liberals, Emergents, and Contemporary Evangelicals. Do they have or appreciate history? Will you find it on TBN? What about Confessions, liturgies, hymns, and the great writers of the past?

16. We realize working fathers and mothers changing diapers do not have time for research and reading. However, for TBN with its resources? What excuses might be offered? Or Christian radio? The real truth is that TBN is full of panderers, profiteers, and pimps rather than teachers. And Pastors should be constantly working exegetics, systematics, and church history. A part of that recovery would be a return to the Dutch practice of an evening service with expositions of the Confession or Catechism. Another part of recovery would be the singing of Psalms. Another part of the recovery would be to teach church history in Sunday Schools. Another would be the use of the good old Anglican Book of Common Prayer. The problem with TBN and Pentecostals, as many others, is that they have no historical consciousness---of history, confessions, theologians, writers, liturgies or hymns.

For Paul Crouch, the cleric from the Assemblies of God, doctrine is "doo doo."

Sola Fide from Patristic Sources: Part One

We are thankful to Caleb Haden for this sound review of sola fide.

http://www.facebook.com/posted.php?id=1183792930&share_id=160868809495&fragment=share_footer160868809495&comments#/note.php?note_id=155928698086&id=602959066&ref=nf

Sola Fide, "Justification by Faith Alone," as taught by Patristic sources, part 1/3

W: "Similarly we also, who by His will have been called in Christ Jesus, are not justified by ourselves, or our own wisdom or understanding or godliness, nor by such deeds as we have done in holiness of heart, but by that faith through which Almighty God has justified all men since the beginning of time. Glory be to Him, forever and ever, Amen." -St. Clement of Rome, Letter to the Corinthians, par. 32

S: “And we [Christians], too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory for ever and ever. Amen.” -Clement of Rome (c. 30–100):

W: “To this end has His Grace and Goodness been formed upon us in Christ Jesus, that being dead according to works, redeemed through faith and saved by grace, we might receive the gift of this great deliverance.” -Ambrose, Letter 76 to Irenaeus, a layman

W: “But when the Lord Jesus came, He forgave all men that sin which none could escape, and blotted out the handwriting against us by the shedding of His own Blood. This then is the Apostle's meaning; sin abounded by the Law, but grace abounded by Jesus; for after that the whole world became guilty, He took away the sin of the whole world, as John bore witness, saying: Behold the Lamb of God, which taketh away the sin of the world. Wherefore let no man glory in works, for by his works no man shall be justified, for he that is just hath a free gift, for he is justified by the Bath. It is faith then which delivers by the blood of Christ, for Blessed is the man to whom sin is remitted, and, pardon granted.” -Ambrose, Letter 73, to Irenaeus, a layman

W: “Human beings can be saved from the ancient wound of the serpent in no other way than by believing in him who, when he was raised up from the earth on the tree of martyrdom in the likeness of sinful flesh, drew all things to himself and gave life to the dead.” -St. Irenaeus, Against the Heresies, IV, 2, 7

W: "Indeed, this is the perfect and complete glorification of God, when one does not exult in his own righteousness, but recognizing oneself as lacking true righteousness to be justified by faith alone in Christ." -St. Basil the Great, Homily on Humility, PG 31.532; TFoTC vol. 9, p. 479

W: “But we all escape the condemnation for our sins referred to above, if we believe in the grace of God through His Only-begotten Son, our Lord Jesus Christ, who said: ‘This is my blood of the new testament, which shall be shed for many unto the remission of sins.’” -St. Basil the Great, Concerning Baptism, TfoTC vol. 9, p. 344

S: “Let him who boasts boast in the Lord, that Christ has been made by God for us righteousness, wisdom, justification, redemption. This is perfect and pure boasting in God, when one is not proud on account of his own righteousness but knows that he is indeed unworthy of the true righteousness and is (or has been) justified solely by faith in Christ.” -Basil of Caesarea (329-379)

S: “But what is the ‘law of faith?’ It is, being saved by grace. Here he shows God’s power, in that He has not only saved, but has even justified, and led them to boasting, and this too without needing works, but looking for faith only.” -Chrysostom (349–407) [Homily 7 on Romans]

S: “For Scripture says that faith has saved us. Put better: Since God willed it, faith has saved us. Now in what case, tell me, does faith save without itself doing anything at all? Faith’s workings themselves are a gift of God, lest anyone should boast. What then is Paul saying? Not that God has forbidden works but that he has forbidden us to be justified by works. No one, Paul says, is justified by works, precisely in order that the grace and benevolence of God may become apparent.” -Chrysostom

W: "They said that he who adhered to faith alone was cursed; but he, Paul, shows that he who adhered to faith alone is blessed." -St. John Chrysostom, Homily on Galatians 3

W: “But he calls it their 'own righteousness,' either because the Law was no longer of force, or because it was one of trouble and toil. But this he calls God's righteousness, that from faith, because it comes entirely from the grace from above, and because men are justified in this case, not by labors, but by the gift of God.” -St. John Chrysostom, Homily 17 on Romans 10:3

W: "For you believe the faith; why then do you add other things, as if faith were not sufficient to justify? You make yourselves captive, and you subject yourself to the law." -St. John Chrysostom, Epistle to Titus, Homily 3, PG 62.651

W: “'To declare His righteousness.' What is declaring of righteousness? Like the declaring of His riches, not only for Him to be rich Himself, but also to make others rich, or of life, not only that He is Himself living, but also that He makes the dead to live; and of His power, not only that He is Himself powerful, but also that He makes the feeble powerful. So also is the declaring of His righteousness not only that He is Himself righteous, but that He doth also make them that are filled with the putrefying sores (katasapentaj) of sin suddenly righteous. And it is to explain this, viz. what is "declaring," that he has added, "That He might be just, and the justifier of him which believeth in Jesus." Doubt not then: for it is not of works, but of faith: and shun not the righteousness of God, for it is a blessing in two ways; because it is easy, and also open to all men. And be not abashed and shamefaced. For if He Himself openly declareth (endeiknutai) Himself to do so, and He, so to say, findeth a delight and a pride therein, how comest thou to be dejected and to hide thy face at what thy Master glorieth in?” -St. John Chrysostom, Homilies on Romans 3

A Short History of the Prayer Book by Rev. Dr. T.W. Gilbert

We are posting the Rev. Dr Gilbert’s brief comments on The Short History of the Prayer Book. It behooves Anglican Churchmen to know these things, to wit, that our present 1662 BCP, still the official standard of the Church of England, has roots back to the Celtic, Gaulish, and Roman days. Our 1662 BCP was cleaned up and revised during the Reformation to reflect the ancient, apostolic, biblical, and truly catholic doctrines. We will be posting additional articles on the Prayer Book, as vaccines against the modern and ill-considered objections to this godly book.

It is very difficult for North American Churchmen to appreciate liturgical services. It is not in the DNA of most denominations. Since the expansion of charismaniacs and yappaphilic music, things have worsened. The Lutherans understand the importance of liturgy since they did not rashly throw out wisdom and history during the Reformation. Methodists retained some liturgical features for the Holy Communion—we are unsure about modern day Methodists, however. The Methodists never took the BCP over in large part, although their founder, John Wesley, was a prayer book man who cut his teeth on the 1662 BCP. The same is said for George Whitfield, an Oxfordian prayer book man. We understand that there is some variety amongst Methodists re: liturgical services, some being higher than others, or, using more liturgical worship than others. Suffice it to say, liturgical worship is not widely popular in America.

Some of this is geographical, to wit, the expansion of frontier American Christianity staffed by Baptist and Methodist circuit riders with little to small educations. There may have been cultural clashes, e.g. the story of the Presbyterian farm boy sent to Princeton Seminary. "We sent him to get an education and he returned as an eastern gentleman."

This contrasts appear to have occurred while Anglicans and Presbyterians moved more slowly from the eastern starboard regions inland…moving slowly given their insistence upon an educated clergy. However, it is to be noted that Presbyterians have been no friends to the Prayer Book either with their less than impressive reasons.

Then, one may add the foot-stopping American revivalists with their Zwinglianism, Gospel-songs, non-Confessional postures, and hostilities to Prayer Books. As an American phenomenon, “reading prayers” has not been appealing to the masses in the United States. This is a stark contrast to the English story, since Anglicanism is and has been in their DNA.

If numbers rule, then Prayer Books are out. But numbers do not rule, facts and the Bible do. Good order, biblicality, instruction, and depth "rule the school." More to follow.

The full article is found at:

http://www.churchsociety.org/issues_new/doctrine/bcp/gilberthistory/iss_doctrine_bcp_gilberthistory_0-Contents.asp

A Short History of the Prayer Book
by Rev T.W. Gilbert

Church Manuals New Series No 3 (Church Book Room Press) - Publication Date not specified
Contents
1. Pre-Reformation Period
2. Influences Making for an English Book of Common Prayer
3. The First Prayer Book of 1549
4. The Second Prayer Book of 1552 - to be added
5 The Prayer Book of 1559 - to be added
6. The Revision of 1604 - to be added
7. The Revision of 1662 - to be added
Appendix - Prayer Book History since 1662

This useful booklet by the late Dr. T. W. Gilbert is reprinted in the present series of “Church Manuals” in order to meet the constant demand for a brief but comprehensive account of the story of our English Prayer Book. In this new edition several minor alterations have been made, and an Appendix has been added, giving a sketch of Prayer Book history since 1662. B.C

A Short History of the Prayer Book

The Book of Common Prayer is one of the priceless possessions of the English people, and next to the Bible has exercised a paramount influence on the Anglo-Saxon race. Its teaching has moulded our prayers, its services have inspired our devotions, and its phrases have become part of our everyday language. There is no book in the English language - the Bible apart - which has had such a far-reaching influence as the Prayer Book. That influence arises from the fact that the book enshrines some of the most precious truths of the Bible, and that its compilers endeavoured to incorporate in its services something of that spiritual simplicity and directness which is characteristic both of the Church of England and of Christianity itself. The Prayer Book in its present form, however, is the outcome of a long history, and some knowledge of the history lying behind the book is essential if we are to value it as we should.