St. Augustine Day: 28 August 2010

In the Romanist, Lutheran and Anglican Communions, St. Augustine is a pre-eminent Doctor of the Church. In the Anglican 1662 Book of Common Prayer, he is remembered on 28 August, the day of his death (430 AD). It is fair and accurate to say that the Book of Common Prayer is Augustinian in her Articles and Collects of Prayer throughout. Anglicans in the Babylonian Captivity will remember him while much of Western Anglicanism has avoided him as well as their heritage and patrimony in the old prayer book. Offered lest we forget!

True Protestants and true Catholic Churchmen—Calvinists or the Reformed, Lutherans and classical Anglicans—consider Augustine to be one of the theological fathers of Reformation due to his teaching on salvation and divine grace. B.B. Warfield, the “Lion of Princeton Seminary,” has written an excellent work on Augustine and Calvin. (American Anabaptists, Revivalists, Wesleyans, Pentecostalists and other enthusiasts hardly recognize the great Doctor of northern Africa...or anyone else for that matter except their celebrities.)

Below, we offer two brief citations in memoriam of Augustine: (1) one example of an Augustinian and representative prayer from The Book of Common Prayer and (2) one quote from the vast corpus of Augustine—whom Luther often called the Blessed Augustine—a quote from Augustine concerning his conversion to the Lord and Redeemer of the Church.

(1) From the Book of Common Prayer:

The Second Collect at Evening Prayer.

O GOD, from whom all holy desires, all good counsels, and all just works do proceed; Give unto thy servants that peace which the world cannot give; that both our hearts may be set to obey thy commandments, and also that by thee, we, being defended from the fear of our enemies, may pass our time in rest and quietness; through the merits of Jesus Christ our Saviour. Amen.
(2) From Augustine:

“I cast myself down I know not how, under a certain fig-tree, giving full vent to my tears; and the floods of mine eyes gushed out an acceptable sacrifice to Thee. And, not indeed in these words, yet to this purpose, spake I much unto Thee: and Thou, O Lord, how long? how long, Lord, wilt Thou be angry for ever? Remember not our former iniquities, for I felt that I was held by them. I sent up these sorrowful words: How long, how long, "to-morrow, and tomorrow?" Why not now? why not is there this hour an end to my uncleanness?

“So was I speaking and weeping in the most bitter contrition of my heart, when, lo! I heard from a neighbouring house a voice, as of boy or girl, I know not, chanting, and oft repeating, "Take up and read; Take up and read. " Instantly, my countenance altered, I began to think most intently whether children were wont in any kind of play to sing such words: nor could I remember ever to have heard the like. So checking the torrent of my tears, I arose; interpreting it to be no other than a command from God to open the book, and read the first chapter I should find. For I had heard of Antony, that coming in during the reading of the Gospel, he received the admonition, as if what was being read was spoken to him: Go, sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come and follow me: and by such oracle he was forthwith converted unto Thee. Eagerly then I returned to the place where Alypius was sitting; for there had I laid the volume of the Apostle when I arose thence. I seized, opened, and in silence read that section on which my eyes first fell: Not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying; but put ye on the Lord Jesus Christ, and make not provision for the flesh, in concupiscence. No further would I read; nor needed I: for instantly at the end of this sentence, by a light as it were of serenity infused into my heart, all the darkness of doubt vanished away.”
The Confessions of Saint Augustine, Book VIII, Paragraphs 28 and 29.

Lest we forget.

Larger Catechism, week 31 « Daily Confession: 127-133

Larger Catechism, week 31 « Daily Confession

Golden. The Westminster divines, "Precisians" as some of the fuzzy-minded (also some Anglicans) called them, were thinkers. Anti-intellectuals or mind-haters they were not. This is golden. Additional comments follow the citation of Q/A 127-133.

Q. 127. What is the honour that inferiors owe to their superiors?
A. The honour which inferiors owe to their superiors is, all due reverence in heart,[658] word, [659] and behaviour;[660] prayer and thanksgiving for them;[661] imitation of their virtues and graces;[662] willing obedience to their lawful commands and counsels;[663] due submission to their corrections;[664] fidelity to,[665] defence,[666] and maintenance of their persons and authority, according to their several ranks, and the nature of their places;[667] bearing with their infirmities, and covering them in love,[668] that so they may be an honour to them and to their government.[669]

Q. 128. What are the sins of inferiors against their superiors?
A. The sins of inferiors against their superiors are, all neglect of the duties required toward them;[670] envying at,[671] contempt of,[672] and rebellion[673] against, their persons[674] and places,[675] in their lawful counsels,[676] commands, and corrections;[677] cursing, mocking[678] and all such refractory and scandalous carriage, as proves a shame and dishonour to them and their government.[679]

Q. 129. What is required of superiors towards their inferiors?
A. It is required of superiors, according to that power they receive from God, and that relation wherein they stand, to love,[680] pray for,[681] and bless their inferiors;[682] to instruct,[683] counsel, and admonish them;[684] countenancing,[685] commending,[686] and rewarding such as do well;[687] and discountenancing,[688] reproving, and chastising such as do ill;[689] protecting,[690] and providing for them all things necessary for soul[691] and body:[692] and by grave, wise, holy, and exemplary carriage, to procure glory to God,[693] honour to themselves,[694] and so to preserve that authority which God hath put upon them.[695]

Q. 130. What are the sins of superiors?
A. The sins of superiors are, besides the neglect of the duties required of them,[696] and inordinate seeking of themselves,[697] their own glory,[698] ease, profit, or pleasure;[699] commanding things unlawful,[700] or not in the power of inferiors to perform;[701] counseling,[702] encouraging,[703] or favouring them in that which is evil;[704] dissuading, discouraging, or discountenancing them in that which is good;[705] correcting them unduly;[706] careless exposing, or leaving them to wrong, temptation, and danger;[707] provoking them to wrath;[708] or any way dishonouring themselves, or lessening their authority, by an unjust, indiscreet, rigorous, or remiss behaviour.[709]

Q. 131. What are the duties of equals?
A. The duties of equals are, to regard the dignity and worth of each other,[710] in giving honour to go one before another;[711] and to rejoice in each others’ gifts and advancement, as their own.[712]

Q. 132. What are the sins of equals?
A. The sins of equals are, besides the neglect of the duties required,[713] the undervaluing of the worth,[714] envying the gifts,[715] grieving at the advancement of prosperity one of another;[716] and usurping pre-eminence one over another.[717]

Q. 133. What is the reason annexed to the fifth commandment, the more to enforce it?
A. The reason annexed to the fifth commandment, in these words, That thy days may be long upon the land which the Lord thy God giveth thee,[718] is an express promise of long life and prosperity, as far as it shall serve for God’s glory and their own good, to all such as keep this commandment.[719]

Many Anglicans will say, "Far too restrictive and little elbow-room for thinking." Then, contradictorily (and this includes old Jim Packer), they will prescibe a restrictive Prayer Book and worship pattern (an excellent one too).

Many Confessional Presbyterians will say, "Far too restrictive in these conformist prayers imposed on all...away with it." Then, contradictorily, they will prescribe a restrictive Confession of Faith (an excellent one too).

Lutherans have both tight Confessions and Prayer Books, to their credit.

Anabaptists, Revivalists, Pentecostalists and other enthusiasts celebrate "autonomy uber alles," freedom from guidance, thinking, direction, counsel, prudence and godly restraint. We'll do "as we're led." It's the old Anabaptistic impulse of sectarianism, schismaticism, and irresponsible freedom. We'll have nothing to do with them.

Most Calvinistic Anglicans will say, trumping the inconsistent Anglicans and Presbyterians, "Give me the Reformed Confessions and the good old BCP." I find them biblical, intelligent, godly, instructive, directive, wise, and most prudent.

The Ninth Sunday after Trinity, Original Sin, and Free Will

The Ninth Sunday after Trinity

The Collect.

GRANT to us, Lord, we beseech thee, the spirit to think and do always such things as be rightful; that we, who cannot do any thing that is good without thee, may by thee be enabled to live according to thy will; through Jesus Christ our Lord. Amen.

‎1. An Augustinian Collect, as previously noted (and as noted elsewhere), yet take the measure of this heady, if not fatuous, blog.

2. http://www.rtbp.wordpress.com/ re: "The Antinomy of Human Free-Will and Divine Omnipotence."

3. Clearly, clear-headed Anglicans need "reform" again.

4. On this matter, we pray with our goodly, Biblical and Godly Prayer Book (unlike some of the brash Puritans, like John Knox):

The Second Collect at Evening Prayer.

O GOD, from whom all holy desires, all good counsels, and all just works do proceed; Give unto thy servants that peace which the world cannot give; that both our hearts may be set to obey thy commandments, and also that by thee, we, being defended from the fear of our enemies, may pass our time in rest and quietness; through the merits of Jesus Christ our Saviour. Amen.

And also regarding the denial and those Anglican Clergy who deny, mitigate or minimize original sin and its disablements, vis a vis Article IX (Original Sin) and X (Free Will), let us pray:

The Third Collect, for Aid against all Perils.

LIGHTEN our darkness, we beseech thee, O Lord; and by thy great mercy defend us from all perils and dangers of this night; for the love of thy only Son, our Saviour, Jesus Christ. Amen.

5. We would do well to upgrade and amplify the Articles with consideration from the Westminster Confession of Faith, Chapter 6, to wit (http://www.reformed.org/documents/wcf_with_proofs/):

Chapter VI

Of the Fall of Man, of Sin, and the Punishment thereof

I. Our first parents, being seduced by the subtilty and temptations of Satan, sinned, in eating the forbidden fruit.[1] This their sin, God was pleased, according to His wise and holy counsel, to permit, having purposed to order it to His own glory.[2]

II. By this sin they fell from their original righteousness and communion, with God,[3] and so became dead in sin,[4] and wholly defiled in all the parts and faculties of soul and body.[5]

III. They being the root of all mankind, the guilt of this sin was imputed;[6] and the same death in sin, and corrupted nature, conveyed to all their posterity descending from them by ordinary generation.[7]

IV. From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good,[8] and wholly inclined to all evil,[9] do proceed all actual transgressions.[10]

V. This corruption of nature, during this life, does remain in those that are regenerated;[11] and although it be, through Christ, pardoned, and mortified; yet both itself, and all the motions thereof, are truly and properly sin.[12]

VI. Every sin, both original and actual, being a transgression of the righteous law of God, and contrary thereunto,[13] does in its own nature, bring guilt upon the sinner,[14] whereby he is bound over to the wrath of God,[15] and curse of the law,[16] and so made subject to death,[17] with all miseries spiritual,[18] temporal,[19] and eternal.[20]

Stanley Hauerwas Laments the Loss of Liturgy

Liturgy vs. Entertainment

Stanley Hauerwas laments the loss of liturgy ("the work of the people") within the church growth movement in favor of "worship experiences" that promote religious entertainment:



Imaginary conversation:

Christian: "We go 'to work' on Sundays, like a 'work-out.'"

RA (Religio Americanorum, henceforth): "Really, Dude? Not me. I work during the week. Church isn't about 'work,' it's about 'enthusiasm.'"

Christian: "Well, we go to hear His most Holy Word read, prayed and taught. It takes thought, focus, meditation and due diligence. We go 'to work' as a congregation by corporate prayer, not just some one on his own. It's there that we receive His most holy sacraments..."

RA: "Whoa, let's just finish it there. You've said enough, Dude. That's too much for me."

Our Modest Deportment In Public And Private Prayer by Cyrian

Our Modest Deportment In Public And Private Prayer

Our Modest Deportment In Public And Private Prayer
Cyprian Of Carthage (d. 258)

St Cyprian, Bishop of Carthage, was martyred in 258

LET our speech and petition when we pray be under discipline, observing quietness and modesty. Let us consider that we are standing in God’s sight. We must please the divine eyes both with the habit of body and with the measure of voice.

For as it is characteristic of a shameless man to be noisy with his cries, so, on the other hand, it is fitting to the modest man to pray with moderated petitions.

Moreover, in His teaching the Lord has bidden us to pray in secret — in hidden and remote places, in our very bed-chambers — which is best suited to faith, that we may know that God is everywhere present, and hears and sees all, and in the plenitude of His majesty penetrates even into hidden and secret places, as it is written, “I am a God at hand, and not a God afar off. If a man shall hide himself in secret places, shall I not then see him? Do not I fill heaven and earth?” (Jer 23:23-24).

And again: “The eyes of the Lord are in every place, beholding the evil and the good” (Prov 15:3).

And when we meet together with the brethren in one place, and celebrate divine sacrifices with God’s priest, we ought to be mindful of modesty and discipline — not to throw abroad our prayers indiscriminately, with unsubdued voices, nor to cast to God with tumultuous wordiness a petition that ought to be commended to God by modesty; for God is the hearer, not of the voice, but of the heart.

Nor need He be clamorously reminded, since He sees men’s thoughts, as the Lord proves to us when He says, “Why think ye evil in your hearts?” (Matt 9:4). And in another place: “And all the churches shall know that I am He that searcheth the hearts and reins.” (Rev 2:23).

And this Hannah in the first book of Kings, who was a type of the Church, maintains and observes, in that she prayed to God not with clamorous petition, but silently and modestly, within the very recesses of her heart.

She spoke with hidden prayer, but with manifest faith. She spoke not with her voice, but with her heart, because she knew that thus God hears; and she effectually obtained what she sought, because she asked it with belief.

Divine Scripture asserts this, when it says, “She spake in her heart, and her lips moved, and her voice was not heard; and God did hear her.” (1 Sam 1:13). We read also in the Psalms, “Speak in your hearts, and in your beds, and be ye pierced” (Ps 4:4).

The Holy Spirit, moreover, suggests these same things by Jeremiah, and teaches, saying, “But in the heart ought God to be adored by thee” (Baruch 6:6.)

And let not the worshipper, beloved brethren, be ignorant in what manner the publican prayed with the Pharisee in the temple. Not with eyes lifted up boldly to heaven, nor with hands proudly raised; but beating his breast, and testifying to the sins shut up within, he implored the help of the divine mercy.

York, Protestant Cathedral: "The Sixth Canticle"

Steadfast Lutherans » Another Liturgical VBS – Singing the Catechism in Worden, Illinois, by Pr. Rossow

Steadfast Lutherans » Another Liturgical VBS – Singing the Catechism in Worden, Illinois, by Pr. Rossow

Liturgical and catechetical singing modelled by children from the Confessional Lutheran tradition, e.g. Trinity Lutheran Church, Worden, IL. Bravo! Excellent leadership. "Leadership by example" as Marines would say. I have a friend is does the same at Christ Anglican Church, Appommattox, VA in his classical school, grades K-8...you should hear about 100 lads and lasses who've memorized (and never pick up) the Prayer Book for Morning Prayer, but simply pray (on their knees, not behinds). BZ to Pastor Rossow.

VBS At Trinity from Norm Fisher on Vimeo.

Comfortable Words » Bishop Beveridge’s One Year Challenge

Comfortable Words » Bishop Beveridge’s One Year Challenge

Bishop Beveridge’s One Year Challenge

Bishop William Beveridge (1637-1708)
GIVE ME LEAVE to speak freely to you, of the Church you live in: a Church, not only in its doctrine and discipline, but in all things else exactly conformable to the primitive, the apostolical, the catholic Church. [...]

[L]et any one that hath a due sense of religion, and a real desire of happiness, let such a one make trial of our Church but for one year; let him constantly read the Scriptures, in the method that she prescribes; let him constantly use the Common-Prayer according to her directions; let him constantly observe all her fasts and holy-days; let him receive the Sacrament as often as she is ready to administer it, and perform whatsoever else she hath been pleased to command; let any man, I say, do this, and then let him be against our Church if he can: I am confident he cannot.

But our misery is, that none of those who are out of our Church, and but few of those that are in it, will make the experiment: and that is the reason that those are so violent against her, and these so indifferent for her.

But let others do what they please, and answer for themselves as well as they can another day; as for you who are here at this time, in the especial presence of God, I humbly beseech and exhort you in the name of our Lord and Master Jesus Christ, that as he hath been pleased to admit you into so holy and pure a Church, so you would all endeavour to live up to the rules and orders of it, as many here present do.

First, keep close to the words she uses in her Articles and common prayers; by this means you will have a right judgment in all things, and hold fast the form of sound words indeed.

By this means you will be secure from heresy, and entertain no doctrine but what is catholic and orthodox.

By this means whatsoever happens, you will still be stedfast in the faith of Christ, and not suffer yourselves to be imposed upon by the adversaries of our Church on either side; for if they cannot fasten new words upon you, it will be impossible for them ever to deceive you.

But then you must remember to conform to the discipline, as well as to the doctrine, of our Church, not hypocritically, indifferently, and partially, but sincerely, constantly, universally, so as to observe and do whatsoever she commands, either in her Liturgy, Canons, or Constitutions.

By this means you will live as the primitive Fathers did, and come short of none of the most eminent Christians that ever lived since the Apostles’ times.

By this you will shame the adversaries of our Church into a compliance with her, when they see how far you outstrip them in all true grace and virtue: yea, by this means you will be really saints on earth, and glorified saints in heaven.

For be but you as pious towards God, as loyal to our queen, as sober in yourselves, as faithful to your friends, as loving to your enemies, as charitable to the poor, as just to all, as our Church enjoins you; in a word, be but you as conformable to her, as she is to the catholic Church in all things, and my life, my eternal life for yours, you cannot but be happy for evermore. Which God of his infinite mercy grant we may all be, in and through our Lord and Saviour Jesus Christ.

William Beveridge (1637-1708). Works Vol. I.
A Form Of Sound Words To Be Used By Ministers.

Stanford's Magnificat in B flat

Sir Charles Villiers Stanford's setting of the Magnificat, in B flat.

Bairstow's Deus Misereatur, Psalm 67 (Westminster Abbey Choir)

Psalm 67

1God be merciful unto us, and bless us; and cause his face to shine upon us; Selah.

2That thy way may be known upon earth, thy saving health among all nations.

3Let the people praise thee, O God; let all the people praise thee.

4O let the nations be glad and sing for joy: for thou shalt judge the people righteously, and govern the nations upon earth. Selah.

5Let the people praise thee, O God; let all the people praise thee.

6Then shall the earth yield her increase; and God, even our own God, shall bless us.

7God shall bless us; and all the ends of the earth shall fear him.

Stanford's Nunc Dimittis in C

Following the NT lection for the Seventh Sunday after Trinity, Matthew 10, the missional statement of Jesus for His disciples. God has prepared a "Light before our eyes to lighten the Gentiles..." His wondrous works and salvation has been clearly set before the West. "Glory be to the Father, and to the Son, and to the Holy Ghost, as it was in the beginning, is now, and ever shall be, world without end. Amen."

Kevin D. Johnson: The Reformed Nature of Anglican Orthodoxy, circa 1559.

http://www.facebook.com/?ref=home#!/note.php?note_id=396126118994&id=1023978751&ref=nf

"Diarmaid MacCulloch and Scott Wenig have recently restated the old Tractarian canard that the Elizabethan Church of England sought to achieve a middle way between Rome and Geneva, the so-called Anglican via media. According to MacCulloch, the Settlement of 1559 represents a "theological cuckoo in the nest." That is to say, the Church of England was an essentially "Catholic" structure operated by a "Reformed" clerical leadership. On this view of the matter, "the story of Anglicanism, and the story of the discomfiture of Elizabeth's first bishops, is the result of the fact that this tension between Catholic structure and Protestant theology was never resolved." According to this interpretation of the Elizabethan Settlement, the criticism levelled against the Establishment by such radical critics as Thomas Sampson, Laurence Humphrey, and Robert Crowdley is taken to be representative of Reformed orthodoxy. On our reading of Vermigli's and Bullinger's contribution to the vestarian controversy, however, as well as to the discourse on the relation between civil and ecclesiastical jurisdiction more generally, the question plainly arises whether the claim to Reformed orthodoxy may in fact lie more plausibly with the Queen and her loyal bishops. For as we have seen, it is the latter who succeeded in enlisting the two pre-eminent Reformed divines of Zurich in support of the key elements of the Elizabethan Settlement of 1559. Vermigli's letter to Hooper, along with Bullinger's to Sampson and Humphrey, suggests that far from intruding a evangelical cuckoo into a Romish nest, the architects of the Elizabethan Settlement may very well have succeeded in demonstrating--at least to their sixteenth century contemporaries--the essential consistency of the ecclesiology of the Settlement with the principles of magisterial Reformed orthodoxy as formulated by the Schola Tigurina."

Torrance Kirby, _The Zurich Connection and Tudor Political Theology_, pp. 219-220.

“Amen," a Biblical word, and TBN, Pentecostalists, Emergents, Liberals, Arminians, Church Growthers, and Contemporary Evangelicals

http://www.facebook.com/topic.php?topic=16038&post=94710&uid=308173344359#post94710

Also posted on our Facebook Wall entitled “Exposing the False Prophets—Reformation Christians Against TBN” found at: http://www.facebook.com/group.php?gid=308173344359

1. “Amen," a Biblical word, and TBN, Pentecostalists, Emergents, Liberals, Arminians, Church Growthers, Contemporary Evangelicals. A few miscellaneous afterthoughts on “Amen” as a biblical word with help from “The Evangelical Dictionary of Theology” (Grand Rapids, MI: Baker, 1992), 39.

2. Ever hear a Baptist or Pentecostalist preacher say, “Can I get an Aaaay-men?” (long vowel) Anglicans, Lutherans and Reformed Churchmen say “Amen” at the end of prayers. What does it mean? When should we use it?

3. The Hebrew word means “reliable, sure, true.” As a verb, “to support, sustain.” In the niphil verb form, “to prove oneself steady, reliable, loyal.” In the hiphil verb stem: “to regard someone as reliable, trustworthy, or truthful.”

4. As such, it has come to mean, “Surely! In the very truth.” “Yes, may it be!“ As an Anglican and Prayer Book man, this is why I like the book. In the interests of truth, I have reviewed the prayers, know them, and can say “Amen” at the end. I am sure that liturgical Lutherans and Reformed Churchmen affirm similarly.

5. It is significant that Jesus used the word often, “Verily, verily, I say unto you.” (KJV). The Greek is "Amen, amen." We suspect, without checking the other versions, that it is rendered, “Surely, surely, I say unto you.” The full import of the Hebrew sense is before us. This reflects clearly Jesus’ “divine Self-consciousness.” While not developing Trinitarianism here, Jesus was Co-Author of the Old Testament. His high view of the Old Testament and its witness to Him is everywhere and His Majesty pointed that out in his Bible Exposition work, e.g. Luke 24. Jesus did not need a Council to ratify His Word. We say "Amen" to the Old Testament and the Apostolic Word in the New Testament. We never say "Amen" to those adding to God's Word.

6. When we look at “TBN, Pentecostalists, Emergents, Liberals, Arminians, Church Growthers, Contemporary Evangelicals” can we say “Amen?” To revivalist Arminianism throughout the Baptist and Southern Baptist world? To the Emergents neo-liberalism and hermeneutics? To the TBN-reading of the Bible? (there is none) To Protestant liberalism? To non-Confessional evangelicalism? To non-liturgical worship?

7. As men and women seeking truth, let us be careful to what, where and when we say “Amen.” Now, where's my Bible? And my trusty companion, the old Book of Common Prayer?

English Reformer: Thomas Cranmer (1489-1556): Standing Alone

Part two beginneth, 20.

Writings and Disputations of Thomas Cranmer, Archbishop of Canterbury, Martyr, 1556, Relative to the Sacrament of the LORD’s SUPPER. Edited for the Parker Society by the Rev. John Edmund Fox. (Cambridge: The University Press, 1844).

The frontispeice of the Parker Society series puts it:

"For the publication of the works of the fathers and early writers of the Reformed English Church."

http://books.google.com/books?id=mFgYAAAAYAAJ&pg=PA422&dq=thomas+cranmer+parker+society&as_brr=1&ei=Wbf4Sq_xGYvazQTWuaSPBg#v=onepage&q=&f=false
Observations:

1. A note is made of the much-heralded gentleness of Cranmer, if not to a fault. “…altogether void of the vice of stubbornness, and rather culpable of overmuch facility and gentleness.” Patience was a leading characteristic. The common proverb was: “Do unto my lord of Canterbury displeasure of a shrewd turn, and then you may be sure to have him your friend whiles he liveth” (20).

2. Cranmer responds to “popish priests” who use ad hominems: "This is my question may well be found well answered in your service. But I now well perceive, howsoever you have judged heretofore of my learning, sure I am that you have none at all. But this is the common practice of all you, which are ignorant and superstitious priests, to slander, backbite, and hate all such as are learned and well affected to God’s word and sincere religion.” Cranmer continues in this vein for some time...the abuses of the ad hominems serve to underscore and highlight the paucity of learning of the popish priests.

3. We have noted previously that Cranmer resisted Henry's Six Articles, enacted by the Convocation and Parliament (1539) to sooth relations with Romish France and Spain and to curb the growing Reform movement. Hugh Latimer of Worcester and Nicholas Shaxton of Salisbury resigned their sees. Cranmer had to send his wife overseas. Cranmer stood alone for three long days debating against these in the Parliament. Henry, ever favourable to Cranmer, asked him to abstain from attendance while the vote was taken.

a. First, that in the most blessed Sacrament of the Altar, by the strength and efficacy of Christ's mighty word, it being spoken by the priest, is present really, under the form of bread and wine, the natural body and blood of Our Saviour Jesu Christ, conceived of the Virgin Mary, and that after the consecration there remaineth no substance of bread and wine, nor any other substance but the substance of Christ, God and man;

b. Secondly, that communion in both kinds is not necessary ad salutem, by the law of God, to all persons; and that it is to be believed, and not doubted of, but that in the flesh, under the form of the bread, is the very blood; and with the blood, under the form of the wine, is the very flesh; as well apart, as though they were both together.

c. Thirdly, that priests after the order of priesthood received, as afore, may not marry, by the law of God.

d. Fourthly, that vows of chastity or widowhood, by man or woman made to God advisedly, ought to be observed by the law of God; and that it exempts them from other liberties of Christian people, which without that they might enjoy.

e. Fifthly, that it is meet and necessary that private masses be continued and admitted in this the King's English Church and Congregation, as whereby good Christian people, ordering themselves accordingly, do receive both godly and goodly consolations and benefits; and it is agreeable also to God's law.

f. Sixthly, that auricular confession is expedient and necessary to be retained and continued, used and frequented in the Church of God:. . . It is therefore ordained and enacted.

4. About twelve Popish bishops came to Cranmer following passage thinking Cranmer would support them. Their hope was misplaced. “…he alone stood against them all in defense of the truth.” (24)

Correlations:

1. The political and ecclesiastical realities of France, Spain, Scotland, Germany, Switzerland.

2. Cranmer’s relationship to Henry.
3. The progress of reform from 1520 till 1539 compared to 1540-49.
4. The history of the Bible, Tyndale, and Coverdale.
5. Matthew Parker is 35 in 1539. Grindal is 20 and still at Cambridge University. Calvin is 30 and connected with Geneva. Luther is 56 and the German Reformation is in full swing. Cranmer is 49 years old.

Interpretation:

Cranmer, living in Romish country and under Henry VIII, evinces patience and courage. He was a man unafraid to stand alone and stand up to Henry VIII with arguments, reason, patience and courage.

6-Why I Use the Book of Common Prayer

6-The text is immediately below. Below that are my own observations, correlation, interpretation, and applications.

Why I use the 1662 Book of Common Prayer for daily and evening Prayers?

-------------
Then likewise he shall say,

"Priest: Lord, open thou our lips.

Answer. And our mouth shall show forth thy praise."

--------------
Observations:

1. The Church or individual using the BCP has confessed his sins. He has considered and appropriated the Word of God with its plenipotent potency. He has embraced the infallible promises and assurances of forgiveness and absolution. He has exercised justifying faith in Christ alone. The LORD’s prayer followed. We considered this earlier. A google search at the blogsite will pull up earlier comments on "Why I Use the Book of Common Prayer."

2. In the "versicles" at hand, we offer our imploring prayer for the divine opening of the worship of praise, the hearing of God’s Word, our responses to God’s Word, and further prayers that follow. Again, Anglicans are a people who corporately pray. It is at Book of "Common" Prayer, that is, it is a book for the "commoners" or Churchmen, a book used throughout the national church--during the heydays when Anglicanism was the norm rather than the exception (as here in enthusiast-land).

3. Quite notably, the service is Augustinian like the Engish Reformers. Take away the divine blessing and enablement and one has a dead formality. Nothing exposes the "deadness" of worship than a worshipper "deadly" reading his prayers.

a. O Lord, open thou our lips. Answer. And our mouth shall show forth thy praise.

b. This reflects the ethos of Psalm 119 and that God and God alone empowers praise and worship.

c. One correspondent with our blogspot, a Reformed Anglican pastor, noted that some people dislike the “Anglican penitential flavour” of the Prayer Book. There may be some truth to that on first glance—that those who unfamiar and first-time users of the book might draw that conclusion. The claim is unfounded, premature, and reflects lack of exposure to the services.

d. However, having noted that above, let no Anglican take a back-seat to these enthusiasts thinking they have the “corner” on Praise & Worship. They equate their loudness, drum-driven enthusiasms and narcissistic sense of superiority with genuine piety. The Anglican earnestly prays and desires that his lips, mind and heart would be opened to praise God. How often we've heard and patiently endured their fruitless objections.

e. Let Anglicans resist this modern nonsense. Why? We are at this point beseeching God “to open our lips” and, as a consequence of justification and our redemption, then we “open our mouths and show forth thy praise.” The jaws move, the lips move, the tongue is employed, the heart is engaged, the mind is thinking and is focused. There's even "joy deep, deep down, moving joy." Undergirding this prayer is the Sovereign God who does that, helping, enabling, and encouraging our praises. Where two or three are gathered in His name, there is Christ.

f. This is exactly what is done when we move forward in the service. There are a few more versicles, but then—momentarily in seconds, we say or sing the 95th Psalm. Again, we use God’s infallible Word for praise. We highly prefer singing. This scribe uses the Covenanter Psalter for the congregational ease and simplicity of the tunes. Some have used the Anglican chant, although that can be difficult for a congregation to learn or use. Here's how we move from the versicles to the 95th Psalm, entitled the Venite.

1. “O Come, let us sing unto the Lord…

2. “Let us heartily rejoice in the strength of our salvation…

3. “Let us come before His presence with thanksgiving…

4. “Let us show ourselves glad in Him…

5. And so forth throughout the Psalm.

6. Who can complain here about no praise and worship among Anglicans?

g. Never let any non-BCP user say or accuse us of “poor praise” or that we are subdued by our Biblical form. That’s the enthusiast talking.

h. “Our lips shall show forth thy praise.”

1. That is, “our tongues,” in a known language, not the Babylonics, histrionics and theatrics of confused tongues that Pentecostal Babylonians babble about. Yeah, press on others. If the English Reformation did nothing else, it surely advanced informed use of the English tongue for worship, not the Latin. It advanced literate and intelligible worship.

2. This is a separate issue, to wit, Pentecostal blabbing. That can be handled in the comments section if further inquiry is desired.

3. We pray in the English language.

4. We use recognized sentences, syntax, words and message throughout the service.

5. We say and sing all this audibly, corporately, intelligently (mind, Romans 12.1-2), heartily (Ps.95.1-2) and with decency and good order (1 Cor.14.40).

6. Are there any further objections? If so, raise them in the comments section and we'll deal with them.

Interpretation:

Dependent fully upon His Majesty, His graciousness, and His Majestic Presence, the Prayer Book Anglican earnestly prays and seeks that his lips, mouth, mind, heart and soul will praise the LORD. What a great prayer we find as we enter more fully into divine worship---having proceeded from and through the Confession of Sin, Absolution, and the LORD's Prayer.

Application:

1. Humble, if needed, the bluster of enthusiasts' objections. Teach where opportunity is afforded. This includes, but is not limited to: Presbyterians and Reformed who churlishly ditched this book in the 17th century. (Being a literate and orderly tradition, many are more reasonable about it these days, may it be noted.) All this surely applies to the objections of the Baptists and other enthusiasts. Some will be offended that we refer to a literate tradition--Christianity is built upon a Book, a Bible, the Word of God. We make no apologies for being committed to intelligent, thinking, reasoned, hearty and full-souled c0mmittment to God's Word. If you need further inquiry, step up and put it in the comments section. The objection is often one of jealousy and, itself, one over which hearty repentance is needed. Clearly, a high schooler can understand these words. Younger people learn these prayers from memory, instructively, even evangelistically in some cases.

2. Do as you have prayed. "Open the mouth" and intelligently, heartily, and fully sing His Praises...which are to come shortly with the Venite of Psalm 95.

3. Teach Anglicans the importance of this point. Unabashedly, put the non-lits on the justifiable defensive..where they belong. They are the new comers to history.

5-Why I Use the Book of Common Prayer

This is #5 and we are still looking at "Morning Prayer."

#5- The text is immediately below. Below the text are my own observations, correlation, interpretation, and applications.

Why I use the 1662 Book of Common Prayer for daily and evening Prayers?

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The people shall answer here, and at the end of all other prayers, Amen.

If no priest be present the person saying the service shall read the Collect for the Twenty-First Sunday after Trinity, that person and the people still kneeling.

Then the Minister shall kneel, and say the Lord's Prayer with an audible voice; the people also kneeling, and repeating it with him, both here, and wheresoever else it is used in Divine Service.

"OUR Father, which art in heaven, Hallowed be thy Name. Thy kingdom come. Thy will be done in earth, As it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation, But deliver us from evil. For thine is the kingdom, The power, and the glory, For ever and ever. Amen."

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Observations:

1. Three rubrics or instructions with varied directions of order: the people shall say Amen following collects, the use of the 21st Sunday after Trinity if led by a non-cleric, the use of the Lord's Prayer (notice the word "shall," directive in nature), the minister shall speak audibly, and all are kneeling. The "audible" element was a Reformation point of insistence: no "Mumbling Matins," but clear and distinct prayers. One accustomed to this worship experiences substantive culture shock with forms of "irreverence" and "unseemly" worship. Some may think us mean or judgmental, but we'll take our lead from Scriptures on the manner of approach to His Majesty.

2. The BCP uses the King James version. We would love to see a BCP in modern, updated English, although we’ve been acculturated and accustomed to the KJV for decades...and without apology. It's still an excellent version. Objections to use of modern English, however, is traditionalism and, from our perspective, a tad hidebound. We respect the traditionalists and their insistence on the King James, but we've moved beyond that. Some continuuing American Anglican jurisdictions have been notorious for having clergy that are ill-trained; they admit it; we've seen it too. As such, they are not exercised in the rigours of exegesis typically and rightly associated with the Confessional Catholics of Reformation Churches, such as the Reformed, Presbyterian and Lutheran traditions, e.g Westminster, Concordia. We are working with the ESV and finding it quite good thus far.

3. I don’t have immediate access to notes—at hand—for an explanation of the requirement of the Collect for the Twenty-First Sunday after Trinity for the non-cleric leading the service, which is presumed in the rubric. I'm not sure what drove this inclusion. As a collect, it's excellent. The Reformed Episcopal book does not have this for Morning Prayer. We'll infer that this is an additional prayer beyond what a cleric would use.

4. 21st Sunday after Trinity is an excellent and godly prayer: “Grant, we beseech thee, merciful Lord, to thy faithful people pardon and peace, that they may be cleansed from all their mind; through Jesus Christ our Lord. Amen.” What Churchman can find Biblical fault here?

5. People kneel during Prayers and they pray together. It’s not just a Presbyter kneeling, but the congregation kneeling...doing the “prayer work in concert and symphony,” as it were. Leitourgos means work and service. Prayer is work and an ordinary means of grace. It is "work," glorious work--involving mind, heart and body. Easy believism of charismania and entertainment is not in view and is foreign to the ethos of the book. It's not "preliminaries with a sermon attached."

6. It has become extremely difficult to be in services that never kneel. While we’ve been patient for many years and have served in numerous wider contexts (broader evangelical, mainline Protestant), liturgical worship with working priests—praying together, kneeling together, with a priest praying among fellow priests—is no longer optional, but required for this scribe. Culture? Yes, of course. Biblical, absolutely...unless we can be shown otherwise. Formative, instructive and shaping of worship? Yes. It shapes culture as much as reflects it. It's just not going to work to say, "Well, that's Anglicanism and its cuIture." Rather, "It is the Bible shaping Anglican prayers and culture." It reflects an extremely "High" theology of the Truine God. We may even sound bigoted and prejudiced to some; we definitely favour and believe it a better approach to worship than what is on offer widely. We'll risk the "slings and arrows" of the inexperienced--without schooling in it--while we cling to prayers saturated, from front to back end, from God's Word. Show us something more Biblical? Some will say, "This is just too confining," to which we say, "Any more confining than the close exegesis of Scriptures required in good pastors? Any more confining than singing hymns? Or for Presbyterians, any more confining than your Confessions? Or for the Baptists and Charismatics, we realize you prefer `Easy Listening' and enthusiastic worship, but any more confining that the demands of preachy preachers...who are pretty confining and demanding?"

7. Some have noted that use of the Lord’s Prayer rises to level of “vain repetitions.” Or, that by repeated use, we think God will hear us more. We’re not taken by either objection; it assuredly has good answers. If you wish to raise the objections, raise them in the comments section and we’ll answer them.

8. We cite Jesus as our authority. “2 And he said to them, "When you pray, say, `Father, hallowed be your name. Your kingdom come.…’” (Luke 11.2, ESV). 2ειπεν δε αυτοις οταν προσευχησθε λεγετε πατερ αγιασθητω το ονομα σου ελθετω η βασιλεια σου. The force of the verb is a present continuous, plural imperative. “…Say…” (λεγετε ) The sense is: “You shall say and shall pray this continuously with the following words…” If there are objections to Christ’s sovereignty here, may it be noted.

9. Similarly at Matthew 6.9 (ESV): “Pray then like this: "Our Father in heaven, hallowed be your name.” 9ουτως ουν προσευχεσθε υμεις πατερ ημων ο εν τοις ουρανοις αγιασθητω το ονομα σου. The force of the verb is similar. “Pray.” (προσευχεσθε ). The sense is: “You shall pray and this continuously so.” Given that we are to teach the nations, baptizing them in His name, to do “whatsoever” Jesus commanded us, the Lord’s Prayer is in view. Liturgy is instructional as well as a biblical vehicle for praying…and a good one.

10. This Prayer has commendably been preserved and used in Roman, Orthodox, Anglican, and Lutheran circles. It is occasionally used in Reformed services in my experience (there may be exceptions), but the rule has been otherwise. If there are wide exceptions, please comment in the comments section. We believe the Directory of Worship requires it, but we’ll need to check. Any Reformed commentators are welcome to advise. I can never recall it being used in worship services at Westminster Seminary, Philadelphia.

11. Wide tracts of evangelical services omit this Prayer routinely. Who authorized that?

12. Some dispensationalists have claimed that the Lord’s Prayer does not apply to this dispensation but to a “future kingdom.” That’s another story.

13. Most Reformation catechisms recognize the importance of the Lord’s Prayer.

14. We’ll append one in a separate post, although it is one of many.

15. Again, daily use of the Lord’s Prayer is directed in the 1662 Book of Common Prayer with good reasons.

Correlations:

1. Studies of non-liturgical services, although this would be difficult since they appear to have none.

2. Review of Owen’s negative comments on liturgy.

Interpretation:

There are no good reasons on offer to dispense and dispatch the Lord's Prayer for daily, evening and weekly worship services.

Application:

1. Use until death.

2. Recognize that worship is "spiritual work" involving the total person: mind, soul and body. Work is involved in singing Psalms, hymns, hearing of God's Word read and hearing of God's Word preached. There is discipline, personal self-discipline, under God's aegis and government, in the matter of prayer.

3. Study the theology of the Truine God, anthropology, Christology, soteriology, ecclesiology and eschatology of the Book of Common Prayer.

4-Why I Use the 1662 Book of Common Prayer

The text is immediately below. Below that are my own observations, correlation, interpretation, and applications.

Why I use the 1662 Book of Common Prayer for daily and evening Prayers?

The Absolution, or Remission of sins, to be pronounced by the Priest alone, standing; the people still kneeling.

ALMIGHTY God, the Father of our Lord Jesus Christ, who desireth not the death of a sinner, but rather that he may turn from his wickedness, and live; and hath given power, and commandment, to his Ministers, to declare and pronounce to his people, being penitent, the Absolution and Remission of their sins : He pardoneth and absolveth all them that truly repent, and unfeignedly believe his holy Gospel. Wherefore let us beseech him to grant us true repentance, and his Holy Spirit, that those things may please him, which we do at this present; and that the rest of our life hereafter may be pure, and holy; so that at the last we may come to his eternal joy; through Jesus Christ our Lord.

Observations.

1. At the outset of any worship, prior to praises and worship, prior to hearing God’s word, and prior to any other prayers, the matter of “sin” as an obstacle is handled and handled well leading one again to Christ alone. This is far better than Presbyterian forms of worship, by far. We saw one Presbyterian clerk, this week in fact, call it the "Anglican Popish service." This too, done in a forum with many nation's leaders and without rebuttal. Their better educated Churchmen don't make such silly statements. The Lutherans are far better here. Expect nothing from the revivalists. Phoohey at that ignorance.

2. As previously noted, moderns in U.S. churches haven’t stretched this far.

3. As to Shepherd-theology and Westminster Seminary and his concern for good works, had he been disciplined—for years—on Prayer Book piety, we believe his concerns would have been addressed.

4. Notice the word “priest” in the red rubric. We take issue with that here. This has yielded all manner of mischief for Anglicans. While Protestant and Reformed Anglicans have always taught the “priesthood of all believers,” yet this term—here and elsewhere—has practically and pastorally created the distinction between the cleric and laity. A revision or the rubric, to wit, The Absolution, or Remission of sins, to be pronounced by the Priest alone, standing; the fellow priests still kneeling. This would accord with the NT and teach the people about their priestly duties.

5. Reformed Churchmen have rightly taught that Christian ministers are NOT “priests” in any other sense than that which all believers are a “royal priesthood,” offering up the sacrifices of themselves (faith, duty, loyalty, dedication and consecration, Romans 12.1-2) and their praises.

6. Cranmer’s 1552 Book of Common Prayer had the term “ministers” to avoid this problem, but Queen Exegete the First and her acolytes, bishops, were—in their minds—wiser than Cranmer. Cranmer was closer to the Reformation. Reformed Anglicans were not heard in the 1662 revision--unfortunately.

7. The “absolution” or “remission of sin” probably frightens some but a few observations here. If the introductory sentences are exegeted carefully, one will see that absolution, the life of repentance, and the life of faith are daily and life-long. The revivalists have none of this in their thinking.

a. The power or authority resides with those lawfully called and ordained. That is another issue. This service does not authorize self-appointed cowboys for divine worship. Authority for Lutherans, Anglicans and Presbyterians is carefully exercised and care governs whom they ordain. If you go to a doctor, do you want him trained or self-appointed? If fly by air, do you want a trained pilot or some fella "who feels the needs and has a Word?" Examine the Scriptures re: ministerial authority.

b. The authority is to declare the “Gospel” authoritatively.

c. Notice “He pardoneth and absolveth all them that truly repent, and unfeignedly believe his holy Gospel.” Christ alone pardons and absolves penitent sinners, not the cleric.

d. The declaration applies to those “that truly repent, and unfeignedly believe his holy Gospel.” There is no universalism.

e. Having said this, we feel the revision by the old Reformed Episcopal Church (before she yielded to Tractarians and modern muddlers and manglican movers of mediocrity, ACNA) was excellent. The edit was: “…but rather that he may turn from his wickedness and live, hath in holy Word given assurance that He pardoneth and absolveth all those who truly repent and unfeignedly believe his holy Gospel.” This edit preserves the church from sacerdotalism. The old REC surely made an excellent advance and revision of the BCP.

f. We invite “new joins” or the “unconverted” to follow us, to repent and believe the Gospel. Let that be pointed out often. There may be grounds to edit the rubric to this effect, calling sinners to Christ, the "new joins." Having said that, we invited them as well as justified saints to follow us as we continue the good works of repentance, change of life, habit, custom, or practices unbefitting the life of the saint. Notice: “Wherefore let us beseech him to grant us true repentance, and his Holy Spirit.” Luther would agree.

g. This is a life-long war. It is not the oft-seen practice of “once saved, so I can live as I please and still have remission.” That perversity is not here. It is a life-long fight. “…and that the rest of our life hereafter may be pure, and holy.” New joins need to be told this. Saints, if at ease in Zion, need to get in the game in the Church Militant.

h. The book is eminently Christological. The declaration closes with “through Jesus Christ our Lord.” Cranmer pruned, ruthlessly, all saint or Marian invocations. The Tractarians hate this observation. The new ACNA leadership does nothing to correct its anti-Reformers.

Interpretation.

This superior discipline of Morning Prayer, vastly in conflict with American devotional patterns, is excellent as an evangelistic tool and for a tool of growth in grace for the Christian. It needs the recommended edits above to be suitable for a discerning Confessional Reformed Churchman. (Expect nothing from ACNA clerics for Anglicans reading this...some of them think the Reformation a "heresy.")

3-Why I Use the Prayer Book: Confession on the Knees

The "General Confession" from the 1662 Book of Common Prayer follows directly below, for daily and weekly corporate worship. This informed Anglican piety for centuries. Occasionally, we hear of Reformed Churchmen who use it on the Q.T. Observations, Correlation, Interpretation, Applications follow below the prayer.

A general Confession to be said of the whole Congregation after the Minister, all kneeling.

ALMIGHTY and most merciful Father; We have erred, and strayed from thy ways like lost sheep. We have followed too much the devices and desires of our own hearts. We have offended against thy holy laws. We have left undone those things which we ought to have done; And we have done those things which we ought not to have done; And there is no health in us. But thou, O Lord, have mercy upon us, miserable offenders. Spare thou them, O God, who confess their faults. Restore thou them that are penitent; According to thy promises declared unto mankind in Christ Jesu our Lord. And grant, O most merciful Father, for his sake; That we may hereafter live a godly, righteous, and sober life, To the glory of thy holy Name. Amen.

Observations.

1. Again, a daily routine throughout the year; to be used for corporate worship.
2. It is also corporate, “We have erred…”
3. The people kneel with the Minister. On the Protestant side, 98% of America will be on the bottoms instead of their knees this coming Lord's Day. Further, if much prayer is to be had at all, it will be led by the minister and there will be little corporate prayer. Godly Lutherans are excepted, except they generally don't kneel either.
4. Strong language is used; there is no Robert Schuller or Joel Osteen theology.
5. As an instructor, this inculcates a depth of piety infrequently--very infrequently--evident in Reformed circles. Worship services at Reformed seminaries spread the impoverishment.
6. It teaches the justified sinner that he still violates God’s moral laws, by omission and commission.
7. The believer begs for mercy based upon Christ.
8. This comports with the piety of the Psalter.
9. The believer seeks restoration and forgiveness; further, it is evangelistic; it teaches the “outsider,” the “new join,” the non-churched,” or the modern man without Christ what sin is and the proper, godly approach to the Sure Redeemer.
10. There is no “easy believe-ism,” but reflect the constant effort at renewal of the mind, heart and life.

Correlations:

1. Lutheran and Reformed church liturgies.
2. Anabaptist and charismatic worship.
3. Contemporary worship services.

Interpretation:

At the outset, prior to praises and worship, prior to hearing God’s word, and prior to any other prayers, the matter of “sin” as an obstacle is handled and handled well leading one again to Christ alone.


Application:

1. Avoid contemporary worship; advise youth to avoid Professors, seminaries, elders or deacons that advance this abominable shallowness re: Law and Gospel said to include, but not limited to Rick Warren, John Frame and others ; advise them to get into Confessional Churches that are liturgically mature; rigourously rebuke leaders for advancing impiety.
2. Use daily until death. As the evangelical Anglican, Charles Simeon, stated (in essence), “I never was or felt closer to heaven than when praying and reading the prayer book.
3. Advocate for the recovery of Psalm-singing rather than hymns in connection with the BCP.
4. No revisions are necessary.
5. Track down studies that show that the average Southern Baptist cleric prays 5-7 minutes per day. If accurate, one wonders about this as an extrapolation more widely. One's chief end is to "glorify God and enjoy Him."

Remembering the Reformation

An excellent post by Martin Downes, who is rapidly becoming one of our favourite blogsites.

http://against-heresies.blogspot.com/2009/11/remember-remember-interview-with-mike_06.html

"Remember, remember..." An interview with Mike Reeves on the Reformation,

This is the second part of my interview with Mike Reeves.

Mike is the theological advisor for UCCF:The Christian Unions, the power behind the throne for Theology Network, and the author of The Unquenchable Flame: Introducing the Reformation (IVP). UK readers can get the book for the bargain price of £7.20 (that includes p & p) here. A US edition of the book will be out on 1st April 2010 and will be published by Broadman & Holman.

Downes: How do we explain the extraordinary changes that the Reformation unleashed?

Reeves: Chatting with a Roman Catholic priest recently, he charged the Reformation with unleashing extraordinary changes, but disastrous ones, especially years of religious wars between Protestant and Catholic. That’s a common accusation, but an unfair one, I think. What happened was that political rulers used what was a theological revolution for political ends. And something I tried to show in the book was how different a politically motivated Reformation looked to a more purely theological one.

At root, the Reformation was a matter of theology, of rediscovering God’s grace. That is something now commonly obscured in modern histories of the Reformation, and something I tried to remedy in mine. But that, I think, points us towards the answer I believe the Reformers would have given to the question: Why such changes? The power of the word of God purely taught!

Downes: In the book you say that "Justification was what made the Reformation the Reformation" and that "The Reformation was, fundamentally, about justification." What is justification by faith alone and why does it matter?

Reeves: Yes, acknowledging Scripture as the only sure foundation for belief was the formal cause of the Reformation, but justification was its matter. Luther’s discovery was that ‘the righteousness of God’ is not simply a description of how God is. If it were, that would be nothing but terrifying for us who are unrighteous. What Luther saw in Romans 1:17 was that ‘the righteousness of God’ is something God has that he shares with believers.

Justification, then, is much more than forgiveness. If it was mere forgiveness, then every time I sinned I would need to be re-justified (and isn’t that how too many Christians seem to think?). But justification is God’s declaration that a sinner is now clothed with the very righteousness of Christ himself. And, being God’s declaration, a gift of something he has, justification cannot be a process or something that I can contribute towards. It must be something I can only receive. It must, in other words, be through faith alone.
And why does it matter? Simply imagine the difference between being clothed with the righteousness of Christ and not. It means assurance or not, boldness in prayer or not, true love for God or not. Basically, it means spiritual health or not. If we lose justification by faith alone, the Church falls and turns, as Paul put it, to ‘another gospel’ (Galatians 1:6-9).

Downes: In the book you describe the reformers as "evangelicals" and the Reformation movement as "evangelicalism." Isn't that anachronistic? I would imagine that they would be horrified by big-tent evangelicalism with its glitzy techniques, indifference to truth, and accommodation of error. So why did you describe them as evangelicals?

Reeves: Yes, the Reformers must be turning in their graves at the things you describe. I used the term carefully, partly because for the first twenty years of the Reformation, before the term ‘Protestant’ was used, the Reformers were known as ‘evangelicals’. And that captures something important: they aimed to be, quite simply, gospel people.

Also, the Reformation was a project that many political rulers happily hijacked. They came to be seen as ‘Protestant’ rulers, and all their subjects naturally became ‘Protestant’, but that did not mean that they were necessarily anything like ‘gospel people’. And that was the essential impulse behind the Puritan movement: in the 1560s, when Puritanism began, England was officially a Protestant country; but for the Puritans, that was something different to true Reformation. They were after the reforming of hearts in churches that were not nominally Protestant but shaped in every way by the gospel.

Downes: How can the contemporary indifference toward doctrine be overcome?

Reeves: You ask deep questions! I think we need to know what’s happened historically. Before the Enlightenment it was normally believed that doctrine was essentially relevant because it would remake our very being – it would change how we think and act. Read theologians from before then and you see they couldn’t separate doctrine from pastoral care. Take John Calvin, writing his preface to the first edition of his Institutes, for example. Why did he write all that doctrine? ‘My purpose’, he said, ‘was solely to transmit certain rudiments by which those who are touched with any zeal for religion might be shaped to true godliness.’

But today, post-Enlightenment, the professional ‘theologians’ are commonly not preachers and the preachers are commonly not theological. And I think a good deal of the blame is to be laid on the Enlightenment, with its denial of divine revelation. For then, what is doctrine? No more than a titillating hobby, for it cannot be talking about real truth.

I think that myth has gone deep down in us, making us see doctrine as the plaything of picky nerds. And that conceals the fact that our minds are naturally full of doctrines, but doctrines taken from the world. So we need to explode the myth and be very clear that in Christian doctrine we are talking about absolute truth that by its very nature has the power to overturn hearts and the world. In fact, the only way for the Church to grow is to replace our natural doctrines with God’s. And that is what you see happening in the Reformation (and oh how it happened!): look at Calvin’s hours of wrestling with doctrine – they led to the conversion of millions, even in his own day.

7-ABC Matthew Parker (1504-1575): Prayer Book

Part Seven. 120. The New Prayer Book.

Archbishop Parker by William Paul McClure Kennedy (London: Sir Isaac Pitman & Sons, Ltd., 1908).

Observations.

1. The Book of Common Prayer was the next difficult task before the Royal House and Parliament.
2. Notably, this was a debate amongst the elites and the ruling classes: these governed the masses, in England as elsewhere.
3. From Bishop Guest, a chaplain to Elizabeth, we learn that there was a "draft version" that went in the direction of the Continental Reformers. We believe that Guest was a Lutheran. We have learned that Miles Coverdale, formerly a Lutheran, was strongly Reformed in the Continental direction.
4. A letter from Sandys to Parker indicates the book had been “gone through” with no resemblances to those in Guest’s letter. Hence, there was a Reformed and Lutheran tension...prima facie.
5. Unfortunately, McClure does not amplify. These are critical details that are needed. We, Lord willing, shall repair to the primary sources of Sandys, Parker, Jewel and others, rather than rely on this 308-page brief. Also, more authoritatively, as a secondary work, John Strype.
6. McClure observes that Parker had been in London earlier in the year and may have had a hand in the “Reformed draft.” McClure calls them “extremists” betraying his long-noted bias, if not his own "extremism." (He uses it for the Continental Reformed and Papists.)
7. The second book of Edward, 1552, was adopted with these changes.
a. The Black Rubric was removed and the denial of “Real Presence” in the Lutheran sense. Popery's view was out of the question, although Feckenham makes a last ditch effort in Parliament to defend Romanism. Although, the XXXIX Articles will both remove the Papist and Lutheran senses. The "Black Rubric," disliked by Lutherans, favoured by the Reformed, would be restored to the BCP of 1662. Tractarians in the 19th and 20th centuries would jettison the whole Reformation context altogether---Lutherans, Reformed, and historic Anglicanism.
b. Ornaments: “...such ornaments of the Church and of the ministers shall be retained and the ministers thereof shall be retained and be in use as was in the Church of England by authority of Parliament in the second year of King Edward VI until other order shall be taken therein by the authority of the Queen’s Majesty under the great seal of England for Ecclesiastical causes or of the metropolitan of the realm.” This appeared in a rubric.
c. Clerics not conforming were to be deprived and imprisoned. Laity not attending church on Sundays and holy days were fined. Hence, a nation goes to Protestant prayers and theology.
d. Imagine such a nation! If there were one on the earth today, we might move there.

To be continued.

Part seven ended.