Martin Luther- 18 February

 On the 18th day of February 1546, Martin Luther died professing the faith he proclaimed. Luther was an Augustinian friar, a priest, a doctor of theology, a professor of Bible studies, and the great reformer of the Western Church. Although he had his human flaws, Luther was a bold and intelligent Christian preacher and teacher. He emphasized Scripture, the Creeds, Christ as Savior, divine grace, justification by faith, and the importance of the sacraments. 

In addition, despite the negative opinions of Henry VIII and some others in Anglican history, Luther's thought and reforms have greatly influenced Anglicanism from the sixteenth century to the present. Both the Book of Common Prayer and the Thirty-Nine Articles reflect his influence in theology and practice. So today, we offer a prayer of thanks for Luther and his work on behalf of the Gospel and church reform.

What about the Thirty-Nine Articles?

Since the sixteenth century, Anglican Christianity has often struggled with its identity. Certain characteristics have been obvious, such as its liturgical worship rooted in the Books of Common Prayer, a deep respect for Scripture, and the continuation of the ministry of bishops, presbyters/priests, and deacons. 

One disputed question has been the position of the Thirty-Nine Articles of Religion. At first, the Thirty-Nine Articles of Religion were intended to establish broad theological boundaries for the Elizabethan Church of England (1562, 1571). The Articles can be described as an attempt at theological inclusiveness, but they have often occasioned (and sometimes still cause) debate or dissension. Although the Thirty-Nine Articles are an inescapable fact of Anglican history and are still printed in most Books of Common Prayer, many Anglicans have debated their authority and their precise meaning. Some Anglicans and many non-Anglican observers have viewed them as a strict definition of Anglican doctrine; other Anglicans have ignored the Articles or dismissed them as practically irrelevant. The original intent of the Crown, Parliament, and Convocation of clergy seems to have been more moderate than either extreme. They generally viewed the Articles as broad and comprehensive boundaries for English Christianity.

The Articles themselves reflect diverse influences- patristic Catholicism, Renaissance Christian Humanism, the Lutheran Reformation, the Swiss Reformation, and English ecclesiastical traditions. They exclude certain medieval and Counter-Reformation "Catholic" views, "Zwinglian" and Anabaptist sacramental views, and strict congregational or presbyterian ecclesiology. With these exclusions, they remain susceptible to varied interpretations. During the Elizabethan, Jacobean, and Caroline periods, the Articles were often interpreted from either "Calvinist" or "Arminian" perspectives, but they were also open to other quietly held interpretations. 

In conclusion, neither Anglicans nor other Christians can ignore the historical fact that the Thirty-Nine Articles are associated with Anglican heritage and identity. The Articles express some basic Anglican theological tendencies. They emphasize the authority of Scripture, affirm core teachings of the ancient Christian faith and the Creeds, assert the value of the Sacraments, and support three orders of ministry. They are also moderately "reformed" or "Protestant." Nevertheless, the Articles are open to different interpretations on many issues. They are not a statement of systematic theology. They are neither strictly Lutheran, Calvinist, Tridentine, nor liberal. Their teachings are affirmations of some basic Christian principles from a moderate Reformation perspective.

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.

Lutheran Influences in Anglicanism

Anglicanism in England and around the world has been influenced by many currents over the centuries. These influences include the ancient undivided Church, medieval and Renaissance Catholicism, several strains of Reformation Protestantism, and varied Christian influences over the centuries since the Restoration of 1660.  After years of considering church history, it seems to me that one of the most neglected influences on Anglican thought and practice is the Lutheran Reformation. Despite divergent Anglican views about the 16th-17th century reforms, history shows that there are clearly Lutheran influences upon the beliefs and practices of English Christianity.

In the early years of the English Reformation, numerous churchmen and civic leaders were influenced by Luther. Luther's example led to Bible translations by William Tyndale and Miles Coverdale. Lutheran liturgical reforms influenced Thomas Cranmer's revisions. Cranmer's first official English liturgical text was the Litany in 1544. This Litany closely followed Luther's revision of 1529.  Cranmer's later versions of the Anglican Daily Office and the Order for Holy Communion reflected several British and Continental influences, especially Lutheran ones. In addition, many daily and seasonal prayers were revised or rewritten under the influence of Reformation themes such as unearned grace and justifying faith. Although the Anglican Articles of Religion, drafted by Thomas Cranmer and later revised by Matthew Parker and Convocation, were not Lutheran (especially the disputed Article XXIX), this Anglican confession was heavily influenced by the Augsburg Confession and other Lutheran confessions. Besides Lutheran influences on Cranmer and other English Reformers, there were Lutheran tendencies in the personal ideas and practices of Elizabeth I as well as in the religious policies she supported.

Over time, direct Lutheran influence diminished in the sixteenth-century English Church, and many Anglicans were influenced by the Reformed tendencies. In addition, Anglicanism attempted to be a broad (dare we say "ecumenical"?) national body, and it was never strictly Lutheran. Nevertheless, interactions between the two traditions continued, especially during the Hanoverian monarchy. Furthermore, the Lutheran emphasis on Scripture and justification by grace through faith continued among Anglicans. Calvinist influence in England was not able to eradicate other Anglican perspectives. Many Anglicans, like Lutherans, always combined loyalty to Scriptural authority and justification by faith with continued respect for the ancient Creeds, a strong appreciation of the Sacraments, and support for liturgical worship.

To this day,  orthodox Anglicans place Scriptural authority first, emphasize grace and justification by faith, and view sanctification as a fruit of grace and faith. Although there are several other historical factors in Anglicanism, Lutheran influences are ingrained in Anglican doctrine and worship. Whether Anglicans should appreciate this Lutheran heritage can be debated, but the historic fact of Lutheran influence on Anglican doctrine and practice cannot be denied.

Martin Luther- 10 November

Among all the happenings of November, one important event is often overlooked. On November 10, 1483, Martin Luther was born in Eisleben, Saxony, Germany. He was born to Hans Luder (or Ludher, later spelled Luther) and his wife Margarethe Lindemann Ludher. Martin Luther was baptized the next morning on the feast day of St. Martin of Tours.

Of course, Luther later became an Augustinian friar, a priest, a doctor of theology, a professor of Bible studies, and the great reformer of the Western Church. Despite his human flaws, Luther was a bold and intelligent Christian preacher and teacher. He emphasized Scripture, Christ as Savior, divine grace, faith, and the Sacraments. Directly and indirectly, his thoughts and his reforms influenced Anglicanism. Henry VIII did not like Luther; neither did some of the Puritans. Nevertheless, both the Book of Common Prayer and the Thirty-Nine Articles reflect Luther's influence in theology and practice. So today, let us acknowledge his birth and his work on behalf of the Gospel.

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.

The Thirty-Nine Articles and Anglican Identity

 A significant question about Anglican Christianity, past and present, concerns its definition. What makes a church or a person Anglican? Is it merely English heritage or being Anglophile? Is it mainly having a traditional Book of Common Prayer or a modern derivative? Is it having bishops?  Is it being recognized by the Archbishop of Canterbury? Is being Anglican a matter of sharing opinions held by some historic Anglican party such as Low, High, or Broad Church? More than one of these characteristics probably applies to anyone who identifies as Anglican. 

However, there remains one important characteristic of Anglican identity that I have not listed. That characteristic is the position of the Thirty-Nine Articles of Religion as a formulary or standard. Ironically, this theological statement that was intended to promote relative harmony in the sixteenth-century Church of England (1562,1571) has occasioned much debate and dissension over the years. In recent times,  Anglicans of varied persuasions have distanced themselves from the Articles. Even Anglicans who praise the Articles in theory often seem to ignore them.

Despite such recent trends, the historical fact is that most Anglicans for well over 400 years have affirmed some adherence to the Thirty-Nine Articles. Since at least 1662, they have been printed with the English Book of Common Prayer and Ordinal (and since 1801 with the American Book of Common Prayer). Furthermore, when non-Anglicans from diverse backgrounds write about Anglican beliefs, they always seem to mention the Articles along with the Prayer Book. So whether particular Anglican individuals or groups appreciate the Thirty-Nine Articles or not, as a historical reality, the Articles are associated with Anglican heritage and identity.

The Articles help one understand what Anglicanism intended to be. Along with the Prayer Book liturgies, the Articles express some basic Anglican principles and tendencies. They emphasize the authority of Scripture, affirm core teachings of the ancient catholic faith, and maintain some important Reformation insights on faith and life. Despite historical developments since their approval, they are still a valuable statement of principles. They contain basic Christian affirmations along with some distinctive English emphases. Through the Articles and the Prayer Book, one can see the basic characteristics of Anglican historical identity, an identity that has sought to be catholic, evangelical, and reformed.

Anglicans and the Reformation

Late October is a time when many Christians think about Martin Luther and the beginnings of the Protestant Reformation in 1517. Although Anglicans sometimes have divergent views about the 16th-17th century reforms, the Reformation clearly influenced the beliefs and practices of the English Church.

In the early years of the Reformation, some English Reformers were influenced by Luther. For example, William Tyndale was described as and martyred as a "Lutheran." His Bible translation, which has influenced subsequent English versions, was guided in many respects by the Luther Bible. Lutheran liturgical reforms influenced the Anglican Daily Office, the Order for Holy Communion, and the Litany. The Anglican Thirty-Nine Articles of  Religion were influenced by the Augsburg Confession and by some Reformed or "Calvinist" documents. Furthermore, many collects and other prayers were revised or rewritten under Reformation influence to emphasize grace and faith and to minimize ideas of human merit. 

As time went on, various continental and native reformers became influential in England, but the English Reformation followed a conservative Reformation model. It emphasized Scripture while affirming the ancient Creeds, preserving liturgical worship, and keeping traditional forms of ministry. The English Church sought to reform itself while avoiding radical discontinuity with the Christianity that had gone before. It rejected more extreme reforms as well as papal authority and some medieval doctrines. 

In general terms, observers within and without the English Church considered it Protestant.  Although influenced by European Protestantism, English thinkers such as Jewel, Hooker, and Andrewes began to develop unique English tendencies. Anglicans developed a different ethos from other Reformation heritages. While still honoring the ancient catholic tradition, Anglicans asserted that the medieval Church needed reforming. They honored certain observations and principles of the Reformation. Anglicans placed Scriptural authority first; they emphasized grace and justification by faith, and they saw sanctification as a fruit of grace and faith. Anglicans viewed these Reformation principles as consistent with the best in the catholic or universal Christian heritage of all times and all places.

Is Anglicanism Reformed Catholic?

In Anglican circles, one sometimes hears or reads that Anglicanism is "reformed catholic."  That is an interesting phrase, and with qualifications, most Anglicans over the centuries might accept the description. However, there have been great differences in the understanding of and application of the term "reformed catholic." So, let us think about the concept. 

For some Anglicans, reformed has meant Reformed in a "Swiss" sense.  They see a major theological influence on the English Reformation in figures such as Melanchthon, Bucer, Bullinger, and Calvin. Of course, these reformers often influenced English church history. Although the Anglican Church never officially accepted all of their ideas or practices, the English Church did have close ties with these continental Reformers for about a century.

For some other Anglicans, catholic has meant accepting medieval Thomism, Tridentine definitions, or Vatican II theology. While catholic Anglicanism has shared points with those traditions, Anglicans do not accept their formulations and practices on significant points. The most notable disagreements center around the role and authority of the Bishop of Rome. The Anglican tradition does not accept papal claims or papal theological definitions from the Middle Ages, Trent, Vatican I, or Vatican II. Their views of papal authority are not compatible with the historic tendencies of the Anglican tradition. The Bishop of Rome "hath no jurisdiction in this Realm of England" (Article XXXVII), either civilly or ecclesiastically. The same applies among all Anglicans.

A broader understanding of the term "reformed catholic" has existed among many Anglicans over five centuries. Anglicans have been "reformed catholic" in the sense of honoring both the best doctrine and practice of the ancient church and key insights of the Reformation era.  Anglicans have recognized that the Medieval and Renaissance Church needed serious reforms, while also affirming the catholic elements of their heritage, especially elements of liturgy and theology received from the Church of the early centuries.  Most Anglicans since 1559 have respected both the ancient Catholic tradition and major insights of the Reformation. Being both catholic and reformed has been a characteristic of the Anglican heritage, and it remains a distinctive description of orthodox Anglicanism.