Holy Week Devotions- Matthew, Mark, Luke, John

Since 1549, Anglican calendars and liturgies have provided Scripture readings and prayers for observing Holy Week, the week between Palm Sunday and Easter morning. Although every congregation is not able to offer public worship every day, all Books of Common Prayer have preserved many ancient catholic traditions and made them available for individual as well as corporate devotion.  Our Prayer Book heritage provides basic structures for our observances. There are the Church calendar and lectionaries, Morning and Evening Prayer, the Litany, the Lord's Supper, and family prayers. There are many readings and prayers from which to choose, and the Gospel accounts of Christ's Passion (Matthew 26-27, Mark 14-15, Luke 22-23, John 12-19) always remain central. Following this great worship heritage reduces the likelihood of weird, extravagant, or inappropriate observances. It also provides great spiritual nourishment as we contemplate Christ's great work to redeem our souls!

Anglicans and The Augsburg Confession of 1530

At best, most Anglicans are only vaguely aware of the Augsburg Confession. Yet, the principles of this Lutheran Confession are embedded in the Anglican tradition. On 25 June 1530, German Lutheran princes, civic leaders, and theologians presented their confession of the Evangelical faith to Emperor Charles V and to the Diet convened at Augsburg. (This year marks the 494th anniversary of that momentous event.) The Augsburg Confession is a clear and relatively concise statement of the theological principles of the conservative Reformation in Germany. Among other points, it demonstrates respect for church tradition while also affirming basic Reformation views on Scriptural authority, justification by faith, the nature of the Church, and the importance of the two Gospel Sacraments. Although certainly reflective of its historical context in Germany, the Augsburg Confession has abiding importance as a Christian affirmation.

Both directly and indirectly, the Augsburg Confession has influenced many other formularies and theologies. Christians as diverse as John Calvin and Pope Benedict XVI have expressed admiration for its broad Christian principles. Thomas Cranmer and other English reformers were under its direct influence. From the first Book of Common Prayer onward, traditional Anglican liturgies have reflected its principles. The Thirty-Nine Articles of Religion originated from attempts to adapt the principles of the Augsburg Confession to the English ecclesiastical, cultural, and political situation. The general content and even the exact wording of numerous Anglican Articles reflect familiarity with the Augsburg Confession and other Lutheran works. The theological value or meaning of the English adaptations may be debated, but the influence is clear.

So, Anglicans should be more aware of and appreciative of the Augsburg Confession. Although it is not an official Anglican standard, it has had a significant influence on Anglican history, liturgy, and doctrine. The broad principles of the Augsburg Confession are embedded in the Prayer Book and the Articles, and its Scriptural principles have perennial value for Anglicans and all Christians!

Anglicans as Reformed

Many Anglicans say that Anglicanism is "reformed"  Christianity. That is an interesting description, and over the centuries, Anglicans with diverse views might accept it. Almost all Anglicans have been "reformed" in a general way. They have emphasized Scriptural authority, have accepted vernacular liturgy, and have had married clergy. They have also rejected papal infallibility and direct papal jurisdiction. Nevertheless, many Anglicans have acknowledged that they are reformed in some sense without being very clear about what being reformed means. 

So, how should contemporary Anglicans view being "reformed"? Anglicans need to understand being reformed in light of their heritage. Like most Anglicans since the Elizabethan Settlement (roughly 1559-1571), contemporary Anglicans should acknowledge the value and the positive insights of the Reformation. While Anglicans value ancient catholic tradition, they reject Roman authority and emphasize Scriptural authority. This Scriptural emphasis of historic Anglicanism has deep theological implications.

In a practical, sometimes fuzzy, Anglo-Saxon way, Anglicans acknowledge the Reformation "solas": sola Scriptura, sola gratia, and sola fide. Furthermore, Anglicans cannot honestly deny that Reformation figures such as Luther, Bullinger, Bucer, Calvin, and Melanchthon influenced the theology and practice of the Anglican Reformers and many Anglicans down through the last five centuries. The Books of Common Prayer and the Thirty-Nine Articles are Reformed documents. So being Reformed or Protestant is an inherent characteristic of Anglican belief and practice. No amount of revisionism by either high church or progressive partisans changes the historical facts.

Is Anglican Christianity Protestant?

Some Anglicans, as well as other observers, emphasize the "catholic" aspects of Anglicanism. They assert certain points to support their claims. These points include Anglican adherence to the ancient creeds, respect for the ancient church fathers and councils, use of liturgical forms, and a sense of historical continuity in the Church. These "catholic" characteristics are generally more evident in the Anglican tradition than in most traditions influenced by the Protestant Reformation.

However, the historical facts indicate that in some basic ways, Anglicanism is "Protestant." The principles of the Protestant Reformation are reflected in the traditional Books of Common Prayer and the Thirty-Nine Articles of Religion. The Prayer Books are filled with Reformation themes, including scriptural authority, unmerited grace, and justifying faith. The Articles of Religion are a moderate "Protestant" document, influenced by both Lutheran and Reformed tendencies and confessions as well as by ancient catholic tradition.

So, Anglicanism is a unique case. It has kept many basic beliefs and practices from ancient and medieval Catholicism. However, from a historical viewpoint, it is a form of "Protestantism." At a basic level, Anglicans are Western-rite Christians who reject universal and immediate papal authority. In addition, the traditional Prayer Books, the Thirty-nine Articles, and the general Anglican ethos from the sixteenth century onward support observers from a variety of Christian traditions who view Anglicanism as one of the developments from the Protestant Reformation. Despite its affirmation of ancient catholic Christianity and the existence of varied Anglican perspectives on history and theology, Anglicanism in all its forms reflects the influences of the sixteenth-century Reformation.

A General Thanksgiving

A few days ago when considering A Prayer for All Sorts of Men, I also realized that I had not really devoted a post to A General Thanksgiving.  This beloved prayer reads as follows:

Almighty God, Father of all mercies, we, thine unworthy servants, do give thee most humble and hearty thanks for all thy goodness and lovingkindness to us, and to all men; [* particularly to those who desire now to offer up their praises and thanksgivings for thy late mercies vouchsafed unto them.] We bless thee for our creation, preservation, and all the blessings of this life; but above all, for thine inestimable love in the redemption of the world by our Lord Jesus Christ; for the means of grace, and for the hope of glory. And, we beseech thee, give us that due sense of all thy mercies that our hearts may be unfeignedly thankful; and that we show forth thy praise, not only with our lips, but in our lives, by giving up our selves to thy service, and by walking before thee in holiness and righteousness all our days; through Jesus Christ our Lord, to whom, with thee and the Holy Ghost, be all honour and glory, world without end. Amen.

The wording of this prayer may have been influenced by earlier prayers, but the 1662 Book of Common Prayer included its present form. It was written by "conforming Puritan," Bishop Edward Reynolds. In 1662, it was placed among the Occasional Prayers section after the Litany, but the 1789 American BCP printed it in both Morning and Evening Prayer. The original phraseology, the paucity of capitalizations (compare the General Confession, the Lord's Prayer, the Creeds) and the punctuation do not easily promote unison recitation, but it became popular over the last century for the congregation to join in saying these words. The 1878 Irish BCP and the 1928 American BCP recognized this variation with rubrics

A General Thanksgiving praises and thanks God for natural and supernatural blessings, allowing for special circumstances by a parenthetical. It seems to echo I Timothy 2:1, Philippians 4:6, and Colossians 1:27 as well as other Scriptures. It focuses on the redeeming work of Jesus Christ and refers to the means of grace and Christian hope. Then there follows a petition that our thanks and praise may be sincere and expressed in our lives. This prayer is beautiful, meaningful, and appropriate for many contexts.

A Prayer for All Conditions of Men

This morning, it dawned on me that I had never written a post about one of the most beloved Anglican prayers, A Prayer for All Conditions of Men. It reads:

O God, the Creator and Preserver of all mankind, we humbly beseech thee for all sorts and conditions of men; that thou wouldest be pleased to make thy ways known unto them, thy saving health unto all nations. More especially we pray for thy holy Church universal; that it may be so guided and governed by thy good Spirit, that all who profess and call themselves Christians may be led into the way of truth, and hold the faith in unity of spirit, in the bond of peace, and in righteousness of life. Finally, we commend to thy fatherly goodness all those who are any ways afflicted, or distressed, in mind, body, or estate; [* especially those for whom our prayers are desired;] that it may please thee to comfort and relieve them, according to their several necessities; giving them patience under their sufferings, and a happy issue out of all their afflictions. And this we beg for Jesus Christ's sake. Amen

Although quintessentially Anglican, this prayer was not yet written at the time of the earliest editions of the Book of Common Prayer. During the seventeenth century, a longer form of this prayer was written by the Reverend Dr. Peter Gunning, a Cambridge high churchman.  Dr. Gunning  (later bishop) intended this prayer for use in Evening Prayer when the Litany was not said. In 1662, revisers of the BCP edited out some redundant intercessions and included this intercession among the occasional prayers provided after the Daily Offices and Litany. The 1789 American BCP included this prayer among the basic options for Morning and Evening Prayer (perhaps because Americans tended to use the Litany, the Bidding Prayer, and the Prayer for the Whole State of Christ's Church infrequently).

The Prayer for All Conditions of Men includes three general petitions- 1) for divine grace and enlightenment, 2) for the universal Church and its mission and unity, and 3) for all those afflicted in any way. When employed with other office prayers for guidance, for civil authority, and for clergy and congregations, the most common intercessions are included in Morning or Evening Prayer. Furthermore, the phrase in brackets allows for more specificity to local or personal needs. So although every Anglican recitation of the Daily Office does not require the use of this prayer, it is beautiful and useful, and it deserves to be said frequently (and not hidden among numerous prayers at the back of a book),

Anglican "Black Letter Days"

Over the centuries, the church calendar has developed many special days, beginning with each Sunday or Lord's Day and major observances such as Good Friday, Easter, and Pentecost. With time, other major feasts such as Epiphany, Christmas, and other observances associated with Christ, the Virgin, and the Apostles were included. Later, many local commemorations of martyrs, saints, and events were added. Some of these became universal or at least widespread in the Eastern or Western traditions. By the time of the Renaissance and Reformation, calendars had become very complicated, and many scholars of varying perspectives were calling for calendar reform and simplification.

Among Anglicans, the efforts of Archbishop Cranmer were influenced by other sixteenth-century efforts. In the 1549 Book of Common Prayer, Lutheran examples may have led him to only include "red-letter days," major feasts (and fasts) associated with Christ and other New Testament figures or events. Yet, many other commemorations remained part of popular English Christian culture. So in the 1552 Book of Common Prayer, many long-standing observances were added to the calendar as "black-letter days," or minor commemorations. These days mostly dealt with the feasts of ancient post-biblical saints or figures from early English church history. Some were well-known historical figures such as Augustine of Hippo or Jerome; some such as St. Agnes, St. George, and St. Valentine were probably ancient martyrs whose stories were elaborated in legend; some such as St. Blaise or St. Crispin may or may not have been historical. The 1552 list of days was augmented in 1561 and 1662.

On this blog, I do not always comment on particular "black-letter days." There are so many days, and there is little trustworthy information about some of them. Nevertheless, even as the names of almost forgotten martyrs and saints, many deserve to be remembered. Moreover, some of these days concern influential persons or events in the history of the universal or catholic Church which deserve our attention. So even if I do not comment on them in my posts, I commend the minor commemorations, especially those related to the ancient Church, to your attention.

Trinity Sunday & the Athanasian Creed

The doctrine of the Holy Trinity is the key Christian belief rooted in the Bible and summarizing the self-revelation of God in Holy Scripture. In the words of the preface in the Order for Holy Communion, "It is very meet, right, and our bounden duty, that we should at all times, and in all places, give thanks unto thee, O Lord, Holy Father, Almighty, Everlasting God. Who with thine only-begotten Son, and the Holy  Ghost, art one God, one Lord, in Trinity of Persons and in Unity of Substance. For that which we believe of thy glory, O Father, the same we believe of the Son, and of the Holy Ghost, without any difference of inequality."

Beginning in the early 900's, the custom of observing the first Sunday after Pentecost in honor of the Holy Trinity arose in Liege and soon spread in northern and western Europe. In particular, St. Thomas a Becket promoted this feast in England. Eventually, the observance of Trinity Sunday spread in all the Latin Church, and it was made a universal feast under the papacy in 1334. In the liturgical traditions of northern Europe including England, this Sunday also gave its name to the following season to the end of the church year.

In addition, the Western Church honored the doctrine of the Trinity with the creedal canticle often called the Athanasian Creed. Although influenced by the thought of  St. Athanasius of Alexandria, this document probably originated in the 400's in Latin and spread throughout the West. From 1549 through 1662, English Books of Common Prayer appointed it to be said at Morning Prayer on several major feasts in place of the Apostles' Creed. (The 1962 Canadian BCP includes it. American Prayer Books did not mention it until 1979 and 2019.) This ancient creed stresses the doctrine of the Trinity and Christ's Incarnation. It is a bulwark against many heresies, ancient and modern, and deserves our attention and affirmation.

The Athanasian Creed also known by its first words in Latin, Quicumque Vult

     Whosoever would be saved / needeth before all things to hold fast the Catholic Faith.
     2 Which Faith except a man keep whole and undefiled, / without doubt he will perish eternally.
     3 Now the Catholic Faith is this, / that we worship one God in Trinity, and the Trinity in Unity;
     4 Neither confusing the Persons, / nor dividing the Substance.
     5 For there is one Person of the Father, another of the Son, / another of the Holy Ghost;
     6 But the Godhead of the Father, and of the Son, and of the Holy Ghost is all one, / the glory equal, the majesty co-eternal.
     7 Such as the Father is, such is the Son, / and such is the Holy Ghost;
     8 The Father uncreated, the Son uncreated, the Holy Ghost uncreated;
     9 The Father infinite, the Son infinite, the Holy Ghost infinite;
     10 The Father eternal, the Son eternal, the Holy Ghost eternal;
     11 And yet there are not three eternals, but one eternal;
     12 As also there are not three uncreated, nor three infinites, / but one infinite, and one uncreated.
     13 So likewise the Father is almighty, the Son almighty, / the Holy Ghost almighty;
     14 And yet there are not three almighties, but one almighty.
     15 So the Father is God, the Son God, the Holy Ghost God;
     16 And yet there are not three Gods, / but one God.
     17 So the Father is Lord, the Son Lord, / the Holy Ghost Lord;
     18 And yet there are not three Lords, / but one Lord.
     19 For like as we are compelled by the Christian verity / to confess each Person by himself to be both God and Lord;
     20 So are we forbidden by the Catholic Religion / to speak of three Gods or three Lords.
     21 The Father is made of none, / nor created, nor begotten.
     22 The Son is of the Father alone; / not made, nor created, but begotten.
     23 The Holy Ghost is of the Father and the Son; / not made, nor created, nor begotten, but proceeding.
     24 There is therefore one Father, not three Fathers; one Son, not three Sons; / one Holy Ghost, not three Holy Ghosts.
     25 And in this Trinity there is no before or after, / no greater or less;
     26 But all three Persons are co-eternal together, / and co-equal.
     27 So that in all ways, as is aforesaid, / both the Trinity is to be worshipped in Unity, and the Unity in Trinity.
     28 He therefore that would be saved, / let him thus think of the Trinity.
     29 Furthermore, it is necessary to eternal salvation, / that he also believe faithfully the Incarnation of our Lord Jesus Christ.
     30 Now the right Faith is that we believe and confess / that our Lord Jesus Christ, the Son of God, is both God and Man.
     31 He is God, of the Substance of the Father, begotten before the worlds; / and he is Man, of the Substance of his Mother, born in the world;
     32 Perfect God; / perfect Man, of reasoning soul and human flesh subsisting;
     33 Equal to the Father as touching his Godhead;/ less than the Father as touching his Manhood.
     34 Who although he be God and Man, / yet he is not two, but is one Christ;
     35 One, however, not by conversion of Godhead into flesh, / but by taking of Manhood into God;
     36 One altogether; / not by confusion of Substance, but by unity of Person.
     37 For as reasoning soul and flesh is one man, so God and Man is one Christ;
     38 Who suffered for our salvation, / descended into hell, rose again from the dead;
     39 Ascended into heaven, sat down at the right hand of the Father, / from whence he shall come to judge the quick and the dead.
     40 At whose coming all men must rise again with their bodies, / and shall give account for their own deeds.
     41 And they that have done good will go into life eternal; / they that have done evil into eternal fire.
     42 This is the Catholic Faith, / which except a man do faithfully and stedfastly believe, he cannot be saved.

     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.

Why A Traditional Book of Common Prayer? A Brief Reflection

Over the years, numerous people have asked me why I prefer traditional Prayer Book services. Sometimes, that question seems to contain a hidden suggestion. The suggestion or implication is that the traditional versions of the Book of Common Prayer and all traditional religious language services are outdated. Of course, Prayer Book language differs from contemporary secular language; at times, the average Christian of our time does need to pause in order to understand certain words or phrases. Some expressions or uses could be clarified or updated by trustworthy editors. Over the past centuries, great liturgies have undergone some modifications, and they will doubtless continue to be adapted in the future.

Yet, acknowledging some linguistic issues does not mean that the Book of Common Prayer as a whole is outdated. Most of the language in a traditional BCP service is comprehensible to a moderately literate English speaker who wants to understand the Christian faith. The contemporary issue is more often whether a person really wishes to understand traditional Christianity. In other words, for many contemporaries, the difficulty in understanding traditional Common Prayer liturgies is not primarily linguistic but personal and theological.

Proclaiming the Christian Faith is a central issue, and traditional Book of Common Prayer liturgies provide us with a treasury from almost two millennia of Christian doctrine and devotion. So the main solution to problems of understanding is not to dilute the sound doctrine of traditional Prayer Books; the solution is to preach and teach sound Christian theology. That means that we all need to understand certain Christian theological vocabulary. Some of this vocabulary may sound unfamiliar to secularized people, but this Christian vocabulary is rooted in Scripture and Christian history. Certain words and concepts are essential for a mature understanding of the Scriptural message of salvation. And this Scriptural message of salvation permeates traditional Book of Common Prayer services. So while clergy and other teachers may explain certain words and ideas, it is best to continue the tested Christian traditions of worship.