On the Articles: Article I

The First Sunday in Lent

O LORD, who for our sake didst fast forty days and forty nights: Give us grace to use such abstinence, that, our flesh being subdued to the Spirit, we may ever obey thy godly motions in righteousness and true holiness, to thy honour and glory; who livest and reignest with the Father and the Holy Spirit, one God, world without end. Amen.

Lent

ALMIGHTY and everlasting God, who hatest nothing that thou hast made, and dost forgive the sins of all them that are penitent: Create and make in us new and contrite hearts, that we worthily lamenting our sins, and acknowledging our wretchedness, may obtain of thee, the God of all mercy, perfect remission and forgiveness; through Jesus Christ our Lord. Amen.

I. Of Faith in the Holy Trinity
THERE is but one living and true God, ever- lasting, without body, parts, or passions; of infinite power, wisdom, and goodness; the Maker, and Preserver of all things both visible and invisible. And in unity of this Godhead there be three Persons, of one substance, power, and eternity; the Father, the Son, and the Holy Ghost.

For those who consider Anglicanism to be a protestant tradition, they can look to something like Article I. For those unfamiliar with Protestantism, this would seem to be a simple statement of Nicene, Trinitarian orthodoxy, but it is also clear that it is a near word for word copy of the first article of the Augsberg Confessions. Luther’s influence there is undeniable in the fashioning of the clause, but the reality is that no Catholic Christian would deny anything presented in this Article. While it expresses the truth of the Nicene Creed, its format, exploring the threeness and oneness of the Godhead is somewhat more reminiscent of the Athanasian Creed.

Its arrangement is poetic, but also provides a logical progression to cover fourdifferent aspects of our understanding of God.

First, “there is but one living and true God, ever-lasting, without body, parts, or passions.” We believe in only one God. This is the story of revelations. From the henotheistic origins in the early time of the Jews to the ultimate monotheistic revelation, God has revealed himself as the sole deity in existence.  God is also revealed as being transcendent: he is before time and will exist after the end of time; he is without created form. The form “body, parts, or passions” is one of the repeated literary choices made to maintain threes, but again emphasises that in no way are we as created beings like God: he is well beyond us.

Next, “of infinite power, wisdom and goodness.” Again three, always emphasizing the trinitarian formula. God is without limits, wisdom not simply beyond comprehension but infinite. And his goodness is similarly not simply beyond our understanding but is perfect and complete.

Then, “the Maker and Preserver of all things both visible and indivisble.” It is worth noting that in the Latin, the word rendered Maker would today more accurately be rendered as creator. God made everything from nothing, not just that he made everything. It is through and by him that all things—seen and unseen—have their being. God created the angels and all things spiritual that lie outside of this created world.

Finally, “and in unity of this Godhead there be three Persons, of one substance, power and eternity; The Father, the Son, and the Holy Ghost” This section articulates two very important realities. First, that God is trinity. Three persons in one substance, power and eternity. This is an interesting formulation in that not only does it articulate the traditional “three persons in one essence, but furthermore reinforces that there was never a time when God existed without the Son or Holy Ghost, because they share one eternity, and further suggests that the Son and Holy Ghost are not subordinate to the Father as they share one power. The second critical point of this section is that it affirms that God has revealed himself: he is not just the “Triune God” of three persons, God the Father, God the Son and God the Holy Ghost.

These are all simple statements, but the reality is that they addressed particular heresies of the early Church, and today show the relevance of the Articles more and more, given the fact that many of these heresies are finding renewed vigour. The observation that today’s theological innovations are just a reformulation of yesterday’s heresies is quite accurate. There are today attempts to redefine who God is, rejecting his identification as the Father because it’s not politically correct. There are those who deny Christ’s divinity because it is superstitious. There are those who need to be reminded what it means to be a Christian, and Article I states some of the most profound truths about Christianity. In some ways, Article I is perhaps more relevant to Anglicans today than it would have been when it was originally published, as the truths professed here were not systematically under attack in the 16th century in the way they are today.

Anyone who says that the Articles are merely a historical document and of no value today needs only to open their eyes and see that they speak to eternal truth that is being challenged. It is by affirming the Articles and recognizing that the fullness of the Trinity is found in our Anglican heritage, as it is in all orthodox Christian traditions, that we see that there is nothing historic about the Articles, but that instead they are timeless in their truth.

On the Three Streams of Anglicanism

The Epiphany of our Lord

O GOD, who by the leading of a star didst manifest thy only-begotten Son to the Gentiles: Mercifully grant, that we, who know thee now by faith, may be led onward through this earthly life, until we see the vision of thy heavenly glory; through the same thy Son Jesus Christ, who with thee and the Holy Ghost liveth and reigneth, one God, world without end. Amen.

The First Sunday after Epiphany in Octave

O LORD, we beseech thee mercifully to receive the prayers of thy people which call upon thee; and grant that they may both perceive and know what things they ought to do, and also may have grace and power faithfully to fulfil the same; through Jesus Christ our Lord. Amen.

Just as there are multiple forms of Churchmanship among Anglicans, there have developed over times a number of primary forms of characterizing Anglicans themselves outside of the Broad Church/liberal or conservative/traditionalist dichotomies which can realistically be applied to any Christian tradition or denomination. Among Anglicans, there are generally viewed to be Evangelical, Catholic and Spirit-filled or Charismatic Anglicans.

Evangelical Anglicans hold to the supreme authority of Holy Scripture, and much like evangelical protestants, hold that all teachings and beliefs are to be tested against the teachings of Holy Scripture alone.

Catholic Anglicans tend to hold their authority in the universality of the early Church. The Catholic creeds, the ecumenical councils of the Church prior to its division, and the writings of the early church fathers are all held to be of certain levels of authority, though ultimately they are never held in opposition to the Scriptures because their acceptance has always been predicated on their apostolic witness which is the same witness recorded in the Holy Scriptures.

It should be noted at this point that Evangelical and Catholic Anglicans should not be confused with Anglo-Catholics or Low Churchmen or High Churchmen. These labels refer more to theology and view rather than specifically to liturgical and ritual preferences. It is entirely possible for there to be an extremely high church evangelical who prefers the use of incense based on its Biblical use rather than its historic use in the Church and ascribes to it a different meaning than might typically be associated with its use from a Catholic viewpoint. Similarly, it is entirely possible to be a Low Churchman Catholic Anglican, who eschews ritual as being unhelpful to personal worship and devotion of God, but who holds a Catholic viewpoint and mind with respect to doctrine and theology, and even other elements of personal piety.

Spirit-filled or Charismatic Anglicans place a greater emphasis on the continuing work of the Holy Spirit in their lives. Such an Anglican is more likely to look to exercise gifts of the Spirit, in contrast to Evangelicals and Catholics who might view the charisms described in the Scriptures as having largely ceased at some point in history. Again this openness to the work of the Holy Spirit does not suggest that the Holy Spirit will over-rule the Scriptures, but rather suggests a different emphasis and lens by which the Scriptures might sometimes be examined or applied.

There is something helpful about these descriptions at times. When they are universally held they can be useful descriptors of theology when two Anglicans meet one another, or perhaps to describe the general trends of a particular parish. Yet the reality is that Anglicanism requires all three.

In order to be Evangelical, you must be Spirit-filled. In order to be Catholic, you must be Spirit-filled. Christ tells us in the Scriptures he will send the Holy Spirit, this coming of the Holy Spirit is recorded in the Acts of the Apostles on the Day of Pentecost, and subsequent to that, a number of the Biblical writers, and especially St Paul, write about the nature of Spiritual gifts and how they are to be exercised. You cannot be an Evangelical Anglican without being Spirit-filled. Similarly, how many of the Fathers of the Church wrote on the importance of the Holy Spirit? The role of the Holy Spirit is prevalent throughout their writings, empowering and strengthening Christians through the ages. Even within the Book of Common Prayer itself, the Holy Spirit’s role is quite evident. It cannot be ignored. To be Catholic, to present one’s own mind as being in line with the mind of the Church, one must be Spirit-filled.

The reverse holds true as well, in that it is not sufficient simply to accept that the Holy Spirit can influence us and empower us, for we are also told in Holy Scripture to be wary of spiritual warfare and evil spirits who would seek to corrupt us. Without the canon of Holy Scripture to test against, it is difficult to maintain orthodoxy when immersed in the Spirit. It is far to easy to claim something as the Spirit’s will when it is at best our own will. It is our Catholicity that similarly informs how we interpret Scripture, and as such prevents us from applying our own desires and opinions to the interpretation of Scripture, reading into it, the technical term for which is eisegesis, our own meanings.

Finally, to be Evangelical you must be Catholic, for that same reason. You cannot hold the Scriptures alone, indeed it is the Catholicity of the Church which upholds the Canon and affirms it. Why is Romans a book of the Bible? Because it was held to be Apostolic and inspired, and was received by the whole Church as such. How is it interpreted rightly? Look to the Father’s of the church and those who have succeeded them in expounding upon and articulating their right beliefs. The reverse holds true as well. You cannot be Catholic without being Evangelical for the same reason. The Canon of Scripture itself, the Bible, is a central part of Catholicity.

These three streams of Anglicanism may hold a certain value as descriptors, but we must never look on them as being separate streams held in tension among one another, but rather three ways of looking towards God’s truth, that emphasize different parts of that truth while not excluding or ignoring any of that truth as seen from other perspectives.

When you ask someone what the purpose of evangelism is, the primary lens through which they view their faith will affect their response. Someone who is Evangelical is more likely to respond in terms of sharing God’s love with others and bringing them to knowledge of that love itself. Someone who is more Catholic minded may not have as enthusiastic a response, simply noting it is part of Christ’s great commission and that we, in faith, continue to evangelize in obedience to him. Someone who is Spirit-filled might similarly respond by discussing the charisms relating to evangelism and how we hold a responsibility to use those gifts.

All three responses are true, but to speak the whole truth, all three must be brought together and much like the Holy Trinity, where we must not distinguish the persons to the point we lose the oneness of God, we must not distinguish these three streams of Anglicanism to the point we lose the wholeness of our faith.

On the Comforter

The Fourth Sunday in Advent

RAISE up, we beseech thee, O Lord, thy power, and come among us, and with great might succour us; that whereas, through our sins and wickedness, we are sore let and hindered in running the race that is set before us, thy bountiful grace and mercy may speedily help and deliver us; who with the Father and the Holy Spirit livest and reignest, one God, world without end. Amen.

Advent

ALMIGHTY God, give us grace that we may cast away the works of darkness, and put upon us the armour of light, now in the time of this mortal life, in which thy Son Jesus Christ came to visit us in great humility; that in the last day, when he shall come again in his glorious Majesty, to judge both the quick and the dead, we may rise to the life immortal; through him who liveth and reigneth with thee and the Holy Spirit, now and ever. Amen.

Christianity is trinitarian. We are all exposed to it. Whether it be in the reciting of classic prayers such as the Gloria Patri or solely through Baptism in the name of the Father, the Son and the Holy Spirit, we have experience in hearing about it. We experience the Father in most of our Old Testament readings. Much of our Sunday services are dedicated to the Son, as indeed is the season of Advent in which we anticipate his coming in history, his coming now and his coming again. But what about the other guy?

For many Christians, they may as well have been baptised in the name of the Father, the Son and the other guy. Who are we talking about? Who is the other guy? Why does he matter? That is an easy question to ask and a longer one to answer, and will occupy a series of posts over the following weeks.

For some Christians, the reality is that they are uncomfortable with the Holy Spirit. The Acts of the Apostles tell of a number of great miracles that the Apostles performed under the inspiration of and by the power of the Holy Spirit. It is far easier for us, with our modern sensibilities, to look upon those miracles, and even upon Christ, and acknowledge them as something that may have historically happened, but maybe were just exaggerations and embellishments to the written record to enhance the authority of the Apostles. Surely there is no way that those things could still be happening today.

Cessasionists make that argument that the gifts of the Spirit are no longer provided, and this viewpoint is one that ultimately suggests there is little activity or purpose for the Holy Spirit today. By suggesting this, it shifts an emphasis in empowerment away from the Holy Spirit and back to God, particularly when the suggestion is made that the gifts of the Spirit ended due at least in part to God’s judgement against unbelief, as some cessasionists argue.

Lack of familiarity, which can come from this and other viewpoints that marginalize the activity of the Holy Spirit, can make Christians ultimately uncomfortable with the Holy Spirit. When our day is spent in praise of God for his Son, with no reference to the Holy Spirit or to Gifts of the Spirit, especially if Gifts of the Spirit are characterized as something meant for a previous time, it can necessarily lead to us feeling discomfort or confusion.

Who is the Holy Spirit? To paraphrase Origen, let us return to the evangelical and apostolic, and consider what Holy Scripture tells us.

The Holy Spirit is not an innovation of Christ’s time, and the Spirit of God is referenced a number of times in the Old Testament. From the Spirit of Creation (Ps 104. 30) to the teacher of truth (Job 32. 8) and even as a companion and manifestation of God’s presence among his people (Hag 2. 5). There is a rich tapestry that forms the foundation of the clearer revelation of the Holy Spirit, who is sent to continue these tasks in a new way in the New Testament.

Shortly before his arrest and trial, Christ famously promised to send the Holy Spirit, saying, “And I will ask the Father, and he will give you another Helper, to be with you for ever, even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you,” (St Jn 14. 16, 17). He continues two chapters later saying that the Holy Spirit, “will guide you in all truth,” (St Jn 16. 14).

The promise Christ makes in the Gospel is fulfilled on the Day of Pentecost as recorded in the Acts of the Apostles:

When the day of Pentecost arrived, they were all together in one place. And suddenly there came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were sitting. And divided tongues as of fire appeared to them and rested on each one of them. And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance. (Acts 2. 1-4)

What is notable as that the Holy Spirit came with a visible sign of empowerment. The Apostles were emboldened and equipped for the task Christ had given them, just as Christ had foretold at his Ascension when he said, “But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth,” (Acts 1. 8).

The Bible speaks in several other places of the continued power and effect of the Holy Spirit. St Paul in particular spoke voluminously on the gifts of the Spirit, and the role of the Holy Spirit in our Christian lives. Familiarity with the Holy Spirit requires only reading of Scripture, and as the Holy Spirit is himself (note him, a person of the trinity and not an impersonal force as is suggested by saying it) part of the Trinity, to know the Father and to know the Son is to know the Holy Spirit.

For Anglicans, our familiarity with the Holy Spirit ought to extend beyond that. In our common prayer, we pray to and by the Holy Spirit in many different occasions. Whether it be through some of those ancient prayers, such as the Gloria Patri, references to the Holy Spirit in the creeds, or through numerous collects and other prayers, the Holy Spirit is central to Christian belief and Anglican practice.

he arguments of cessationists simply don’t have merit. Christ didn’t send the Holy Spirit to astonish or amaze, but to equip! Anyone who holds true to Christianity ought not to be concerned, surprised or anxious about reference to the Holy Spirit, spiritual gifts or empowerment by the Holy Spirit. Christ himself has sent the Holy Spirit to be our comforter, to come beside us, to guide and strengthen us, to sustain and equip us for his good work.

The Fourth Sunday in Advent is our final Sunday spent focused on the anticipation of his coming. That coming does not simply refer to his coming in history through his incarnation and nativity, however. It is his coming in history, how he comes in the Eucharist and his coming again on the last day. The theme of this fourth Sunday in Advent is love. The collect calls for God to stir up his power among us. While Christ’s coming in history is the ultimate display of his love (St Jn 3. 16) it could equally be seen that the sending of the Holy Spirit is another great testament to God’s love for mankind as the Holy Spirit truly is God’s power among us today. For it is by the power of the Holy Spirit that we are able to live in Christ, and through living in Christ to be adopted into the family of God. It is by the power of the Holy Spirit, therefore, that, by Christ, we are to come to know God, one of the primary emphases of the season of Advent.