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.

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.

Medieval English Sources for Common Prayer

There is much that can be said about the Anglican Prayer Book tradition. Many Anglicans view Thomas Cranmer as a literary genius responsible for developing the language of prayer in English. Anglican historians often mention ancient and medieval Latin service books (especially Sarum variations), Renaissance proposals, and  German Reformation developments. They maintain that Cranmer studied these sources and transformed them into beautiful English. No doubt, there is much truth in such views.

However,  there are other sources for the tradition of English prayer. From the Anglo-Saxon period through Middle English and up through the early sixteenth century, there is a tradition of vernacular Christian prayer. Most Anglican sources fail to devote much attention to this tradition. Sometimes, a long history is dismissed by a brief reference to the Primer of 1545. In fact, the 1545 Primer is the last in a long series of medieval English devotions. In many English parishes, people learned to say basic texts in Latin or English. Some people memorized English versions of the Invocation of the Trinity, the Apostles' Creed, the Our Father, the Gloria Patri, and the Hail Mary. By at least 1400, there were Primers that included such basic English texts along with some Psalms and other prayers. Surely, this long tradition of popular devotions in English must be considered alongside official medieval liturgies. Cranmer's editorial and creative contributions were significant, but, he was also heir of a long tradition of Christian prayer in English.

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.

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.