Trinity Sunday

 Among the great commemorations on the church calendar, Trinity Sunday is rather new.  It did not become a general feast on the Western calendar until a papal decree in 1334. The origins of the observance can be traced back to the 900's in what is now Belgium, and it became widespread in northwest Europe. As the Archbishop of Canterbury, Thomas à Becket required the commemoration throughout England. In medieval English liturgical traditions, this Sunday was so important that it gave its name to the remaining Sundays of the church year. This way of naming Sundays during the summer and autumn continues in the traditional Books of Common Prayer. 

 Certainly, the Christian doctrine of the Trinity is based on many passages in the Scriptures, and it is expressed in the decrees of the ancient Ecumenical Councils. It is the first of the Anglican Thirty-Nine Articles of Religion: I. Of Faith in the Holy Trinity.  Anglicans have also affirmed the Trinity through the Apostles', Nicene, and Athanasian Creeds. Such creedal affirmations are very important. They deserve more attention in our Christian instruction and devotion than they often receive. They are safeguards against much of the shallow theology that tends to permeate contemporary religious bodies. 

At first glance, the Gospel from John 3:1-15 may not seem closely related to high theological reflections on the theme of the Trinity. Nevertheless, the theme of being born again does have Trinitarian associations. For most Christians, a practical devotional approach to the doctrine of the Trinity is often more meaningful than theological abstractions, regardless of their truth or profundity. In John 3, we see the mystery of the Trinity at work in the context of personal salvation. Those who are born again through Christian Baptism and Faith are adopted as children of God, the heavenly Father. We look to Jesus, the only begotten Son of God, as the source of new and eternal life. And God the Holy Spirit grafts us into the Body of Christ, enables us to call God "Father," and continually gives us new life.

Advent II- Romans 15:4; Luke 21:33- Scripture

In the Anglican tradition, the Second Sunday in Advent highlights the importance of Holy Scripture. We see this importance in two verses in the Scriptures for the day. Romans 15:4 says, "For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope." In St. Luke 21:33, Jesus says, "Heaven and earth shall pass away: but my words shall not pass away." 

In theory, all Christian groups maintain that the Bible is a foundational Christian authority, but Christians from varied backgrounds view this authority in distinctive ways. Traditional Anglicans do not read or understand Holy Scripture in isolation. The Bible is our primary doctrinal and moral authority, and it contains God's self-revelation for all generations of Christians.  However, Anglicans believe that Scripture should be understood within the community of faith, the Church. Thoughtful believers from different times and backgrounds have agreed on the basics, and they have summarized Scriptural beliefs in the ancient Creeds (Apostles, Nicene, Athanasian). In the sixteenth century, Anglicans called these biblical principles "things necessary to salvation" (Article of Religion VI).

The basic and necessary teachings of the Bible are clear and are expressed in the Creeds, the Commandments, the Lord's Prayer, and the two greatest Sacraments (Baptism and the Eucharist). Such Scriptural teachings are good and powerful. Yet, these Biblical teachings are not magical formulae. We cannot separate Scripture from the core historic interpretations of Christ's catholic and orthodox Church. A true understanding and application of Scripture is not an isolated individual experience; it comes through divine grace and the working of the Holy Spirit in the body of believers from all times and places. 

During Advent, we think about the coming of Christ, the incarnate Word. As we reflect, let us also meditate on the written Word in Holy Scripture. May we be open to reading, hearing, and learning from God's Word in the Bible throughout Advent and all the days of our lives!

Augustine of Hippo- 28 August

 Augustine (354-430) was born in North Africa and spent most of his life in several cities there. In addition, he spent 5 very significant years (383-388) in Rome and Milan. The prayers and Christian witness of Augustine's mother, St. Monica, had a great impact on him. St. Ambrose of Milan was another important Christian influence. After his conversion and Christian baptism at Milan, Augustine returned to North Africa where he led a monastic life. He was ordained, and in 395, he was consecrated bishop. He served as a faithful bishop for the rest of his life, and he died while the Vandals were besieging the city of Hippo.

 Augustine of Hippo has traditionally been honored as one of the four ancient Latin doctors (from the Latin root, doceo, "teach") of the universal Church. Of the four of these teachers, Augustine has had the most widespread and long-lasting influence among all Western Christians.

Augustine's two most famous works are The Confessions, a spiritual autobiography, and The City of God, a Christian philosophy of history, but he also wrote essays, letters, manuals, and sermons. His theology, especially on themes such as faith, grace, and the Sacraments, had a great influence on Anglican Books of Common Prayer and the Thirty-nine Articles.

Trinity Sunday- John 3: 1-16

Observing Trinity Sunday on the Sunday after Pentecost is fitting because the powerful descent of the Holy Spirit disciples marks a final point of the Trinitarian revelation. The doctrine of the Holy Trinity tells us about the nature of God and summarizes the whole Biblical message. Although this doctrine is a high mystery that transcends natural human understanding, it also has practical implications for Christian faith and practice.

There are numerous New Testament texts (such as Matthew 3:16-17, Matthew 28:19, John 3: 1-16, Ephesians 2:18, 2 Corinthians 13: 14, and 1 Peter 1:2) which show a Trinitarian understanding of God's revelation to humanity.  For example, there is today's Gospel from John 3: 1-16 where Jesus discusses the nature of redemption with Nicodemus. In these verses, we see an affirmation of the love of God the Father, the sending of Jesus Christ, God the Son, to save humanity, and the work of the Holy Spirit in giving a new spiritual birth to those who believe in Christ.

A belief in the Holy Trinity was expressed in ancient Christian baptismal questions about God the Father, God the Son, and God the Holy Spirit. These questions and answers became the basis for creeds such as the Apostles' Creed and the Nicene Creed. So even though the Trinity can be discussed using complicated philosophical and theological concepts, Christians affirm or confess this basic doctrine for reasons of living faith. The doctrine of the Trinity is a biblical Christian belief that is deeply rooted in the experience of redemption and in Christian worship and prayer. The God we worship and pray to is Triune. The Father, the Son, and the Holy Spirit share one divine essence and work together in perfect love to redeem poor sinful human beings. The doctrine of the Trinity is really at the heart of the Gospel!

Glory to the Father, and to the Son, and to the Holy Spirit, both now and forever and to the ages of ages. Amen.

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.

Trinity Sunday

 Trinity Sunday is unique on the Church calendar. Historically, its origins are late. It seems to have been observed first in the early 900s in what is now Belgium and to have spread rapidly in northwestern Europe, including England. The observance was not added to the Roman calendar until the 1300's. Another distinction of Trinity Sunday is that, unlike other major holy days, it focuses on a doctrine rather than an event.

Yet, observing Trinity Sunday on the Sunday after Pentecost is certainly appropriate because the coming of the Holy Spirit upon the disciples in power is a completion of the Trinitarian revelation. Talking about the Trinity is more than theology about the nature of God; it is a teaching that summarizes the whole Biblical message. This doctrine is a high mystery that transcends the limits of the natural human intellect. At the same time, the doctrine of the Trinity has practical applications to the life of every Christian.

There are several New Testament texts (such as Matthew 3:16-17, Matthew 28:19, John 3: 5-16, Ephesians 2:18, 2 Corinthians 13: 14, 1 Peter 1:2) which express a Trinitarian understanding of God's revelation to humanity. However, the doctrine of the Trinity is subtle and nuanced, and some implications of this belief took time to develop among Christians. Notably, belief in the Holy Trinity was expressed in the ancient baptismal questions about God the Father, God the Son, and God the Holy Spirit. These questions and answers became the basis for creeds such as the Apostles' Creed.  Later,  baptismal creeds also became the basis for doctrinal summaries of the Nicene Creed and the Athanasian Creed (Quicunque vult). 

Affirming the importance of the doctrine of the Trinity does not make believers philosophical theologians. Rather, Christians affirm or confess this basic doctrine for reasons of faith. The doctrine of the Trinity is a biblical Christian belief that is deeply rooted in the experience of redemption and in Christian worship and prayer. Besides summarizing basic beliefs about God's work to save human beings, the doctrine of the Trinity is also present whenever Christians pray. Regardless of which divine person we invoke in a particular prayer, Christians are always calling upon the Triune God. We look to God as our heavenly Father through the mediation of His Son Jesus Christ prompted by the inspiration of the Holy Spirit.

Glory be to the Father, and to the Son, and to the Holy Ghost....

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.

Trinity Sunday- John 3

Emphasizing the doctrine of the Holy Trinity on the Sunday after Pentecost is fitting because Pentecost marks a fulfillment of the revelation of God in Three Persons. Although not defined in one particular place in Scripture, the doctrine of the Trinity is supported by many passages and summarizes the entire message of the Bible. The Trinitarian emphasis continued in the Christian Church as Scriptural teachings about God were summarized in the ancient creeds such as the Latin Apostles’ Creed and the Greek Nicene Creed.

Although a great mystery and although the history of discussions about the Trinity can be complicated, the basic concern of the doctrine is really simple. The doctrine of the Trinity teaches us about God, His nature, His love, and His grace. The doctrine proclaims His redeeming purposes. It is at the heart of Christian theology, life, and devotion. Even for believers who are not into abstract theology, the doctrine of the Holy Trinity is at the center of the Christian experience of God. It is the great mystery which calls us to living faith. We need to see and appreciate the doctrine of the Trinity in the context of an ongoing Christian life and devotion- in contexts such as Christian morality and Christian prayer. The triune God, the Father, and the Son, and the Holy Spirit is always with us!

Trinity Sunday- Matthew 3:16-17, John 3: 5-16, Ephesians 2:18, I Peter 1:2

Much has been and can be said about the Christian doctrine of the Holy Trinity.  It is appropriate that we focus on the doctrine of the Holy Trinity one week after celebrating the descent of the Holy Spirit upon the Church. Although human beings can use both reason and poetic language to talk about the nature of the Triune God, our personal appreciation of this unique Christian teaching depends on the divine grace which the Holy Spirit pours into our hearts and minds. In other words, perceiving, confessing, and appreciating the doctrine of the Trinity is not a natural human ability but a gift of divine grace. 

There are numerous Scriptural passages that both maintain divine oneness and unity and refer to all three divine Persons.  There are New Testament texts such as Matthew 3:16-17, John 3: 5-16, Ephesians 2:18, 2 Corinthians 13: 14, and 1 Peter 1:2 that express a Trinitarian understanding of God's self-disclosure to humanity. In particular, the Gospel for this day from John 3 alludes to the work of all three divine Persons in being born anew by water and the Spirit. These biblical teachings are also summarized and explained in the three ancient Creeds, the ancient church fathers, and statements in numerous Christian sources. In other words, the doctrine of the Trinity embodies and expresses core Christian beliefs about creation, redemption, and sanctification.

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.

Trinity XI- Creedal Christianity- I Corinthian 15: 1-11

Both the Epistle and the Gospel for this Eleventh Sunday after Trinity are powerful passages in differing ways. We always need to be reminded of the message in the Gospel from St. Luke 18:9-14. In the Parable of the Pharisee and the Tax Collector, Jesus reminds us of the proper human attitude in prayer and in life. All are sinners in some respect, and all of us need to turn to God's mercy in humble repentance and faith, not in pride, self-righteousness, or self-justification.

As important as today's Gospel is, this time, I would emphasize the Epistle from I Corinthians 15:1-11. These verses constitute one of several New Testament passages which have been characterized as early Christian creeds. Here St. Paul emphasizes the core message preached by all the apostles. Jesus Christ really suffered, died, was buried, and rose again on the third day. He was seen alive by many witnesses. Christ our Lord did these things to save those who believe in Him from sin and to offer them new and eternal life.

In I Corinthians 15:1, Paul calls this core Christian message the gospel or the good news, to evangelion. Later in 15:11, he uses the verb kerysso, which means proclaim or preach. This message derived from the life and teaching of Jesus Christ is shared by the whole apostolic Church. It has specific content about Christ and His redeeming work. Although a person's attitude, thoughts, and feelings about the message are personally important, the message itself claims to be objectively true. Christians are expected to profess and really believe these teachings or doctrines. In other words, from the beginning, Christianity is by nature a creedal religion.

As time went on the ancient Church faced various challenges to biblical beliefs. These challenges led to the formulation of early baptismal creeds affirmed by those being baptized and by their Christian sponsors. The core of these creeds affirmed beliefs about Christ such as those found in I Corinthians 15. These creeds were not contrary to Scripture; rather they summarized and defended biblical faith. In different forms, two ancient baptismal creeds have come down to the Church through the centuries. One is the Apostles' Creed which developed from simple baptismal affirmations in the Western or Latin church. The other is the Nicene Creed which took Eastern or Greek baptismal creeds and added phrases to clarify true Christian beliefs in light of fourth-century un-biblical challenges. Later, a third creed, the so-called Athanasian Creed, was accepted in the Western Church as a longer statement defending the doctrine of the Trinity. Although theologically important, its use in popular Christian worship and instruction has been less frequent.

These three ancient and ecumenical/catholic creeds reflect Scripture and have become basic expressions of Christian doctrine. It is absurd for someone to claim that he/she has no creed but the Bible. Every person and every congregation has some kind of creed, explicit or implicit. Each of us may have our private summaries or paraphrases, but we are on much sounder ground to acknowledge and affirm the ancient Creeds. They reflect Scripture, apostolic preaching, and the wisdom of generations of faithful Christians. Ignoring or rejecting them is at best stubborn pride and at worst unbelief or heresy. May God guide us in His truth!

Trinity Sunday

Trinity Sunday is unique on the Church calendar in several ways. Historically, its origins are late. It seems to have been observed first in the early 900s in what later became Belgium and to have spread rapidly in northwestern Europe, including England. The observance was not added to the Roman calendar until the 1300s. Another distinction of Trinity Sunday is that, unlike other major holy days, it focuses on a doctrine rather than an event. 

Decades ago, I came to realize two central points about the doctrine of the Trinity. First, it is definitely rooted in Scripture. While the word "Trinity" and an explicit definition are not found in a single key passage, the Trinity permeates the whole Biblical canon. A person cannot reject this doctrine without discarding many Scripture passages, especially in the New Testament. 

Secondly, the doctrine of the Trinity is an essential part of a Christian perspective. It provides the structure of the ancient Creeds and hymns which summarize God's work to save us from our sins. The doctrine of the Trinity is also present whenever Christians pray. Regardless of which divine person we invoke at a particular moment, Christians are always calling upon the Triune God. We look to God as our heavenly Father through the mediation of His Son Jesus Christ prompted by the inspiration of the Holy Spirit. Glory be to the Father, and to the Son, and to the Holy Ghost...

Advent II- Scriptural Authority- Romans 15: 4

(This week's post is a revision of a post first published in 2011.)

This Second Sunday in Advent has often been called "Bible Sunday" among Anglicans and other English-speaking Christians. The collect and lessons for the day were developed by Archbishop Cranmer for the 1549 BCP. They all refer in differing ways to the importance of Scripture and reflect the Reformation's influence on Anglican foundations.

We also see this theme in the Thirty-nine Articles of Religion. Article VI is titled Of the Sufficiency of the Holy Scriptures for Salvation, and it says: Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the Faith, or be thought requisite or necessary to salvation. In the name of the Holy Scripture we do understand those canonical Books of the Old and New Testament, of whose authority was never any doubt in the Church.

Thus, authentic Anglicanism believes in the supremacy of the Holy Scriptures. There may be other things in life that are good, useful, or beautiful, but Scripture reigns supreme in matters of  doctrine and in matters of salvation. Church tradition and human logic and experience guided by the Holy Spirit have their places in Christian life and thought, but they must always be in harmony with God's revelation contained in the long-accepted canon of Holy Scripture. There is no surer foundation in this world, and consciences must not be burdened by those who would impose other standards.

Some people claim that the Scriptures are not clear, but the general teachings of the Bible are clear and have been agreed upon by sensible and honest Christian readers for two millennia. Although there are legitimate debates about how to understand some particular passages, there are clear teachings about the basics. These basics are the kinds of things that have been summarized in the Apostles' and Nicene Creeds, in the Ten Commandments, in the Two Great Commandments, and in the Catechism. Such clear teachings permeate the whole canon of Scripture, and any verses that seem obscure should be understood in ways that are consistent with the clearer passages.

Accepting the principle of divine revelation as recorded in the ancient canon of Holy Scripture is a basic Christian supposition.  Like other basic points (such as the existence of God or the centrality of Jesus Christ), either we accept Holy Scripture as a basic foundation of Christianity or we refuse to accept the Christian message.

Christians believe that God's Spirit inspired human beings to write down various stories, histories, poems, and prophecies, that the same Holy Spirit has guided the community of faith to accept these writings rather than some others and that God continues to speak to believers through the words of Scripture applied through the guidance of the Holy Spirit.

If we accept Christianity and its Scriptures as given by God, then we see the purposes of Scripture. The Bible was "written for our learning" (Romans 15:4). Apart from Scripture, we know very little about God. We might philosophize about a creator. We might even theorize about some sort of moral order in the universe. Yet, such philosophy is rather vague and does not do much to satisfy human souls. And apart from Scripture, we would not know about Jesus Christ. From general history, we might believe that there was some Jewish teacher by that name from Galilee who impressed some ancient people. However, apart from the canonical Scriptures, we would not know much about His person, teachings, or deeds. And apart from Scripture, we certainly would not know Him as the living Word and Son of God who laid down His life and took it up again to save our very souls.

The Bible also helps us deal with real life, with our situation as imperfect believers within an imperfect world. And despite our own frailties and the corruptions we see in the world around us, Christians are characterized by hope. We have true and lasting hope. We have hope for the grace to be faithful in this world and hope to dwell with God eternally after our time in this world.

Advent is a season characterized by hope, but Christian hope must not be nebulous. From ancient Israel, through the New Testament period and down through Christian history, true hope depends upon divine revelation in the Holy Scriptures. In particular, our hope depends upon Jesus Christ, the living Word to whom all Scripture bears witness. He is the One who was to come, who has come, who keeps coming into our lives, and who will come again. "O come, O come, Emmanuel."

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.

Trinity XVII- Ephesians 4- Unity of the Spirit

Today's traditional epistle reminds us of the true basis for unity among Christians. We have many differences in nature, culture, and personal preferences, but certain things are necessary. In Ephesians 4: 2-6. St. Paul exhorts Christian believers to seek "to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all."

Christians must walk a fine line between the dangers of doctrinal weakness and intolerance. Not every religious option is acceptable. Even some things that are tolerable are not necessarily edifying. So we must stand up for our convictions. On the other hand, we must be careful about the ways that we assert our convictions. Even in disagreement, we must try to remain kind and charitable. And we should also seek common ground based on the matters that Paul mentions. There is one body- one universal church of Jesus Christ, and one Holy Spirit at work calling all believers to a common hope in redemption. There is one Lord, that is Jesus Christ, God the Son, who suffered, died, and rose to save us. There is one faith, which is both belief in and trust in the Lord Jesus. There is one baptism, the sacrament of entry into the body of Christ through water administered in the name of God, the Father, and the Son, and the Holy Spirit. And the ultimate unity is in one God and Father who reigns over all.

Different Christian individuals and groups have distinct preferences and practices. Some of those differences are important, and some are not important. Some of those things may be more or less edifying for specific people, and there is room for compromise on some non-essential points of theology or practice. However, on the basics mentioned in Ephesians 4, Christians need to strive for mutual understanding and spiritual unity.

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.

All Saints Day- 1 November- Jude 3-4

Since a period of renewal of faith in my mid-twenties, All Saints Day has been important to me. It is a time to emphasize the Christian heritage passed down through the centuries. During this week, we think of all those Christ would call "blessed"; we think of all those made saints or "holy ones" through the Holy Spirit in Holy Baptism.

Although it is not an official reading for All Saints Day, I always recall the third and fourth verses of the brief Epistle of Jude- " Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ."

From the times of the Apostles onward, false teachers have crept into the Church, seeking to corrupt the Christian message in a variety of ways for a variety of purposes. This infiltration has been especially strong in the twentieth and twenty-first centuries. So more than ever we should heed St. Jude's exhortation to "contend for the faith which was once delivered unto the saints." Of course, faith is an attitude, but it also has specific content. The Faith has been revealed and passed on once and for all. It is enduring and unchangeable in its basic essentials. Its doctrine is embodied in Scripture, clarified by the ancient Fathers, and summarized in the ancient catholic Creeds. The appropriate behavior that flows from this Faith is summarized in the Ten Commandments, the Two Great Commandments, in lists of the gifts of the Spirit, and in lists of Virtues. In worship, this Faith is expressed in historic liturgies, especially in Baptism and the Eucharist.

On this All Saints Day, let us honor all the saints by following their lead and contending for the Faith that they have passed on. In a fallen world, especially in a decadent age, there are many false teachers, and we need to make special efforts to retain and pass on our godly heritage.

A Short Exposition of the Apostles' Creed

 A study group recently asked to review the Apostles' Creed, which is always a useful undertaking for Christians.  I reviewed several sources ancient and modern, especially Martin Luther's Small Catechism from 1529. We used the traditional English text of the Creed which says:

 I believe in God the Father Almighty, Maker of heaven and earth:

And in Jesus Christ his only Son our Lord: Who was conceived by the Holy Ghost, Born of the Virgin Mary: Suffered under Pontius Pilate, Was crucified, dead, and buried: He descended into hell; The third day he rose again from the dead: He ascended into heaven, And sitteth on the right hand of God the Father Almighty: From thence he shall come to judge the quick and the dead.

I believe in the Holy Ghost: The holy Catholic (universal or Christian) Church; The Communion of Saints: The Forgiveness of sins: The Resurrection of the body: And the Life everlasting. Amen.

Throughout the Scriptures, especially in the New Testament, there are summaries of things that God’s people should believe. In the Acts of the Apostles, there are several notable summaries of beliefs about Christ in sermons and at Baptisms. There are also passages such as I Timothy 3:16, “And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory."

During the second and third centuries, various local baptismal creeds developed. They were usually in three parts (Father, Son, and Holy Spirit). Although local versions were slightly different, they covered the same basic points. One of these summaries of basic Christian belief developed at Rome in Latin and became known as the Apostles' Creed. Although not literally composed by the Apostles in the first century, it summarizes their preaching and teaching contained in the book of Acts and the New Testament epistles.

In the year 325, the bishops at the First Council of Nicea took a similar Eastern baptismal creed (maybe from Jerusalem) and added words to be clear about Christ’s divinity. In 381, the bishops at the Council of Constantinople added details about the divinity of Christ and the Holy Spirit. With these modifications, the creed we know as the Nicene Creed developed. Later, the Western church added that the Holy Spirit proceeds “from the Son.” 

The Apostles' Creed like many Christian statements of faith and acts of worship has a three-part form, a Trinitarian structure. The first part of the Creed is about God the Father, the Creator. All of Scripture and much in nature teaches us about Him.  Luther’s Small Catechism applies this article nicely as follows, I believe that God has made me and all creatures; that He has given me my body and soul, eyes, ears, and all my limbs, my reason, and all my senses, and still preserves them; in addition thereto, clothing and shoes, meat and drink, house and homestead, wife and children, fields, cattle, and all my goods; that He provides me richly and daily with all that I need to support this body and life, protects me from all danger, and guards me and preserves me from all evil; and all this out of pure, fatherly, divine goodness and mercy, without any merit or worthiness in me; for all which I owe it to Him to thank, praise, serve, and obey Him. This is most certainly true.

God’s creation is basically good because He is good. One good part of His creation is freedom for higher creatures such as angels and human beings. Unfortunately, a heavenly creature, Lucifer or Satan, rebelled, was cast out of heaven, and pursued his rebellion on earth. And the first human creatures succumbed to temptation and also rebelled against the holy Creator. This Fall into sin disrupted the relationship between God and His creation but did not destroy the Creator’s love. So God reached out with a series of promises and demands called covenants. An important example was the covenant with Abraham and his descendants. The early covenants are recorded in the Scriptures we call the Old Testament, and they were designed to prepare human beings for the great new and final covenant through Jesus the Christ.

Although nature and Scripture teach us much about the Creator, this part of the Creed is short. It seems to assume that most human beings acknowledge a Creator and a moral law, and it moves quickly to the beliefs that are more uniquely Christian.

The second part of the Creed is about God the Son, Jesus Christ. Our beliefs about Jesus are what characterize us as Christians. This part of the Creed summarizes the Gospels and many other parts of the New Testament. We believe that Jesus Christ is the only and unique Son of God, of one essence with the Father; He was conceived by the Spirit of God and born of the Virgin Mary.  Thus, He is true man and true God. He came to earth to reveal God in the Incarnation, to redeem or save us from our sins, and to offer us eternal life in God's presence.

Among the many things that He did during His life on earth, the Creed stresses the central events which are His death on the Cross for our sins, and His resurrection to offer us new life. He was a real man who, at a particular moment in history (under the Roman governor Pilate), truly suffered, died, and descended to the dead. He freely gave Himself and paid the debt that a fallen humanity was incapable of paying.  Because He was an innocent man and true God, death could not hold Him, and He rose from the dead in bodily form. This is the source of Christian hope; without it, His story would be meaningless and our hope futile. He appeared forty days to His disciples, and then He ascended into to heaven to pray for us and to watch over us. And at the end of earthly history, He will come again to take up the role of judge of all.

The third part of the Creed is about God the Holy Ghost or the Holy Spirit. Not only did God create the universe and come to earth in the man Jesus, He has also continued to reach out and work in the world in invisible but powerful spiritual ways. As He works in the world, He sanctifies or makes holy. He works through each individual believer. There are several aspects of this spiritual work in individual lives.

It is the divine Spirit that reaches out through Baptism and proclamation of the Gospel to redeem fallen human beings. When the Spirit starts this process of redemption, it is called regeneration. When the individual responds by faith in Christ, we speak of justification, and when the Spirit helps one grow in holiness, we speak of sanctification.

As is shown in the Acts of the Apostles, the Holy Spirit also works in a special way through the fellowship or communion of believers, the Christian Church.  Although there are various human organizations involved, there is only one Church. Despite human failings, this Church is holy because it belongs to God. It is also catholic or universal. It extends across languages, races, cultures, political boundaries, and time. It holds to the same basic beliefs and moral standards everywhere- in this world and beyond. The Church is apostolic because it is based on the teaching and ministry of the Apostles. The Spirit makes the Church a communion of saints, a fellowship of those made holy by the grace of God in Christ.

The basic visible foundation of the Church is Christian Baptism. Wherever there are baptized persons who profess the faith into which they have been baptized, the Church exists. Into the Church and the lives of its members, the Holy Spirit brings blessings such as the forgiveness of sins. Forgiveness is related to Baptism, the proclamation of the Gospel, and in various ways to all the rites of the Church. The Holy Spirit will also be active in the future resurrection of the body for judgment and in eternal life for the faithful in God's presence. We end with “Amen,” which implies both "it is true" and “so be it”

A Short Exposition of the Apostles' Creed

A study group in our parish recently asked to review the Apostles' Creed. This is always a useful undertaking for Christians, and such a review is especially appropriate during Lent. 

In the traditional Prayer Book Catechism, we have the following credal affirmations.

Catechist. Rehearse the Articles of thy Belief.

Answer. I believe in God the Father Almighty, Maker of heaven and earth:

And in Jesus Christ his only Son our Lord: Who was conceived by the Holy Ghost, Born of the Virgin Mary: Suffered under Pontius Pilate, Was crucified, dead, and buried: He descended into hell; The third day he rose again from the dead: He ascended into heaven, And sitteth on the right hand of God the Father Almighty: From thence he shall come to judge the quick and the dead.

I believe in the Holy Ghost: The holy Catholic Church; The Communion of Saints: The Forgiveness of sins: The Resurrection of the body: And the Life everlasting. Amen.

Comment:  Throughout the Scriptures, especially in the New Testament, there are summaries of things that God’s people should believe. In the Acts of the Apostles, there are several notable summaries of beliefs about Christ in sermons and at Baptisms. There are also passages such as I Timothy 3:16, “And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. “

During the second and third centuries, various local baptismal creeds developed. They were usually in three parts (Father, Son, and Holy Spirit). Although local versions were slightly different, they covered the same basic points. One of these summaries of basic Christian belief developed at Rome in Latin and became known as the Apostles' Creed. Although not literally composed by the Apostles in the first century, it summarizes their preaching and teaching contained in the book of Acts and the New Testament epistles.

In the year 325, the bishops at the First Council of Nicea took a similar Eastern baptismal creed (maybe from Jerusalem) and added words to be clear about Christ’s divinity. In 381, the bishops at the council of Constantinople added details about the divinity of Christ and the Holy Spirit. With these modifications, the creed we know as the Nicene Creed developed. Later, the Western church added that the Holy Spirit proceeds “from the Son.”  From 1549, English Prayer Books omitted “holy” before “catholic” in the Nicene Creed (but not in the Apostles’ Creed). Some have suggested a printer’s error, but research also shows its omission in some medieval Latin texts.

Now let us notice the short summary in the next Catechism question.

  

Question. What dost thou chiefly learn in these Articles of thy Belief?

Answer. First, I learn to believe in God the Father, who hath made me, and all the world. Secondly, in God the Son, who hath redeemed me, and all mankind. Thirdly, in God the Holy Ghost, who sanctifieth me, and all the people of God.

Comment: The Apostles' Creed like many Christian statements of faith and acts of worship has a three-part form, a Trinitarian structure. The first part of the Creed is about God the Father, the Creator. All of Scripture and much in nature teaches us about Him.  

God’s creation is basically good because He is good. One good part of His creation is freedom for higher creatures such as angels and human beings. Unfortunately, a heavenly creature, Lucifer or Satan, rebelled, was cast out of heaven and pursued his rebellion on earth. And the first human creatures succumbed to temptation and also rebelled against the holy Creator. This Fall into sin disrupted the relationship between God and His creation, but it did not destroy the Creator’s love. So God reached out with a series of promises and demands called covenants. An important example was the covenant with Abraham and his descendants. The early covenants are recorded in the Scriptures we call the Old Testament, and they were designed to prepare human beings for the great new and final covenant through Jesus Christ.

Although nature and Scripture teach us much about the Creator, this part of the Creed is short. It seems to assume that most human beings acknowledge a Creator and some kind of moral law, and it moves quickly to the beliefs that are more uniquely Christian.

The second part of the Creed is about God the Son, Jesus the Christ. Our beliefs about Jesus are what characterize us as Christians. This part of the Creed summarizes the Gospels and many other parts of the New Testament. We believe that Jesus Christ is the only and unique Son of God, of one essence with the Father; He was conceived by the Spirit of God and born of the Virgin Mary.  Thus, He is true man and true God. He came to earth to reveal God in the Incarnation, to redeem or save us from our sins, and to offer us eternal life in God's presence.

Among the many things that He did during His life on earth, the Creed stresses the central events which are His death on the Cross for our sins, and His resurrection to offer us new life. He was a real man who, at a particular moment in history (under the Roman governor Pilate), truly suffered, died, and descended to the dead. He freely gave Himself and paid the debt that a fallen humanity was incapable of paying.  Because He was both innocent man and true God, death could not hold Him, and He rose from the dead in bodily form. This is the source of Christian hope; without it, His story would be meaningless and our hope futile. After His resurrection, He appeared forty days to His disciples, and then He ascended into heaven to pray for us and to watch over us. And at the end of earthly history, He will come again to take up the role of judge of all.

The third part of the Creed is about God the Holy Ghost or the Holy Spirit. Not only did God create the universe and come to earth in the man Jesus, He continues to reach out and work in the world in invisible but powerful spiritual ways. As He works in the world, He sanctifies or makes holy. He works through each individual believer. There are several aspects of this spiritual work in individual lives.

It is the Spirit that reaches out through Baptism and proclamation of the Gospel to redeem fallen human beings. When the Spirit starts this process of redemption, it is called regeneration. When the individual responds by faith in Christ, we speak of justification, and when the Spirit helps one grow in holiness, we speak of sanctification.

As is shown in the Acts of the Apostles, the Holy Spirit also works in a special way through the fellowship or communion of believers, the Church.  There is only one Church. Despite human failings, this Church is holy because it belongs to God. It is also catholic or universal. It extends across languages, races, cultures, political boundaries, and time. It holds to the same basic beliefs and moral standards everywhere- in this world and beyond. The Church is apostolic because it is based on the teaching and ministry of the Apostles. The Spirit makes the Church a communion of saints, a fellowship of those made holy by the grace of God in Christ.

The basic visible foundation of the Church is Christian Baptism. Wherever there are baptized persons who profess the faith into which they have been baptized, the Church exists in a basic way. The Church also exists as an institution that continues through history. Into the Church and the lives of its members, the Holy Spirit brings blessings such as the forgiveness of sins. Forgiveness is related to Baptism, the proclamation of the Gospel, and in various ways to all the rites of the Church. The Holy Spirit will also be active in the future resurrection of the body for judgment and in eternal life in God's presence. We end with “Amen,” which implies both "it is true" and “so be it”

Second Sunday in Advent- Scripture

The Second Sunday in Advent has often been called "Bible Sunday," and the Collect, Epistle, and Gospel for this Sunday all stress the importance of Holy Scripture. As Anglicans, we should always remember that God’s revelation is basic. All that is necessary for salvation is found in Scripture. Yet, Scripture is closely connected with Christ's Church. Scripture and the Church have always been intertwined. Scripture reveals divine truth. It is the foundation of faith. It guides and corrects the Church, but the Church also serves as God’s instrument to preserve and interpret Scripture.

Personal acceptance and applications of Scripture are necessary, and individual opinions about Scripture can be valuable, but corporate understandings of Scripture are a safeguard. While 1 Peter 2:9 assures us that all believers are priests in a general sense, 2 Peter 1:20 warns, “no prophecy of scripture is of a private interpretation.” Properly understanding Scripture depends upon the work of the Holy Spirit within the Body of Christ, the universal Church. Great thinkers and even pious believers can make mistakes about some biblical ideas and texts. Even large Christian organizations and denominations have erred on some points. At times in history, many Christians have accepted poor explanations on some points of faith or morals.

Yet, God's Word remains forever (1 Peter 1:25), and Christ promises that the gates of hell shall not prevail against His universal Church (Matt. 16:18). Divine truth and faithful believers will continue till the end. So we look to the understanding of Scripture that has survived in the Church through the centuries. We look to the catholic or universal faith of the ancient Church, “what has been believed everywhere, always, by all” (St. Vincent of Lerins). These are the beliefs reflected in the church fathers and summarized in the ancient creeds. They are found among the Reformers and in the Prayer Book Catechism. They are expressed in the historic liturgies. There may be differences about interpreting some details, but the core of Scripture is clear. And that core of Scripture centered on Christ the eternal Word of God calls for our faithful response. May Advent be a time for us to renew our commitment to an orthodox Christian understanding of Scripture!