You Believe What?!

All Saints Day

It has come to my attention that many believers who are new to the liturgical traditions of the Church may be unfamiliar with the Feast of All Saints. The tradition of commemorating those who have gone before us extends back to the very early days of the Christian Church. By the early 200’s evidence suggests that it was already common for local churches to celebrate and remember the martyrdoms of their various members, lauding them as examples of following Christ even unto death. It was not long however before there were indeed so many martyrs throughout the universal Church that remembering each separately became impractical (remember that Christianity was illegal for most of the first 400 or so years of the Church’s history), thus the Church began to condense its commemorations. By the early 700’s it would appear that November 1 was selected as a day to remember the examples of all those who have gone before.

In 807 Gregory IV extended the celebration from strictly the example of martyrs to celebrating the example of all the saints that have entered ahead of us into rest and glory. This was indeed fitting since the word that we translate as saints, hagioi, simply means holy or set apart ones. The New Testament applies this word to all of the faithful in Christ. Therefore it is appropriate to celebrate on this day not only those historically significant exemplars of the faith but ALL the saints, the holy ones in Christ who have entered into eternal joy.

The Feast of All Saints is a feast of the Resurrection. Thus the church is decorated in white and gold and baptisms are traditionally performed. As St. Paul notes in 1 Corinthians 15:20-23 “But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ.” At Easter we celebrate the resurrection of Christ, the ‘firstfruits’. On All Saints we celebrate the fact that in Christ we all shall be raised to Life because we belong to Him.

The Church affirms in her ancient Creeds that we believe in the “communion of saints, the resurrection of the dead and the life everlasting.” In the book of Revelation chapter 7 the Apostle John, peering beyond the veil that separates Heaven and Earth, sees a great host of white robed saints from every people group on earth worshipping before the Throne of God. Likewise the author of the book of Hebrews tells us that we are “surrounded by such a great cloud of witnesses” who are cheering us on in the race as we carry the baton of faith in our own day. Together, these texts affirm that while the souls of those who have died are awaiting their bodily resurrection upon Christ’s return, they have not ceased to exist but are still very much alive in the Lord, worshipping in His Divine Presence. Hebrews also suggests that they are apparently well aware of the trials and challenges of those of us who are following Christ here upon the earth and are therefore cheering us on. Thus we affirm in one of the prayers from the Burial Rite in the Book of Common Prayer, “For to your faithful people, O Lord, life is changed, not ended; and when our mortal body lies in death, there is prepared for us a dwelling place eternal in the heavens”

So also we pray on All Saints Day, “Almighty God, you have knit together your elect in one communion and fellowship in the mystical body of your Son Christ our Lord: Give us grace so to follow your blessed saints in all virtuous and godly living, that we may come to those ineffable joys that you have prepared for those who truly love you; through Jesus Christ our Lord, who with you and the Holy Spirit lives and reigns, one God, in glory everlasting. Amen.”

This Collect (prayer) for the day perfectly sums up all that we have said. All Saints Day is a celebration of the life beyond the grave that is ours in Christ. As we celebrate we affirm that all those faithful who have died in the Lord are with Him awaiting the consummation of all things at the coming of His Kingdom. It is also a day to recognize, remember and celebrate the example in Christ that these have set for us. With those thoughts in our hearts and minds it is my prayer that we can all enter into the Feast together as we affirm, “O God, in the multitude of your saints you have surrounded us with a great cloud of witnesses, that we might rejoice in their fellowship, and run with endurance the race that is set before us; and, together with them, receive the crown of glory that never fades away.”

Sorry for the Silence

October has been a busy month here in Fort Collins. I apologize that I have not gotten anything up all month. Look for a new post shortly.

SPH+

Why Do you Do That?!

What is Confirmation anyway?

Last week we kicked off the Angli-whaat?! class at Christ Our Hope, the overview of Anglicanism that I teach every year which was the starting point for this blog. The class also serves as the only Confirmation/Reception class that we offer at Christ Our Hope. So while the class is open to anyone, those seeking Confirmation are required to attend.

Well, last week a very important question arose before I got into any of my prepared material. What is Confirmation anyway? So here is a brief posting on the foundation and practice of Confirmation. I will talk about Confirmation in three senses.

First and foremost Confirmation arose out of a pastoral need. As you likely know, in Anglicanism we baptize infants and young children of believing parents. But just because one was baptized as a child does not mean that as they grow and mature they will continue to walk in the faith. We all know plenty of "lapsed" or "backsliding" Christians. So, speaking into this need the Church in Her wisdom developed this service as an opportunity for those who were baptized at an early age to confirm their faith by making a mature profession of it. Thus the first act of Confirmation is an examination by the bishop who asks, "Do you reaffirm your renunciation of evil? Do you renew your commitment to Jesus Christ?" In this way the candidate is able to confirm their faith in the Lord Jesus.

But there is a second sense to confirmation which comes with the laying on of hands by the bishop. It is a Confirmation of the Spirit's Power and Presence. We know of course that all those who are baptized in the name of the Father, Son and Holy Spirit have received the gift of the Holy Spirit. But we also know that the Spirit grants gifts and riches that take a lifetime to receive and learn. We are, all of us commanded to be baptized (the Greek, baptizo meaning to be immersed) with the Spirit. Confirmation is just another opportunity for the bishop as a minister of Christ to pray that the flame of the Spirit would be kindled and rise up in the heart, life and ministry of the individual who is being confirmed. It is a confirmation and a calling forth of the Spirit's Power.

And finally, along with this Spirit-kindling comes an empowering and a commissioning of the individual as a member and therefore a minister of the Body of Christ. All of us are ministers. All who have the Spirit have received gifts that need to be shared with the Body and with the World. So Confirmation in this third sense means the bishop is confirming the candidate as a qualified minister of Christ's Gospel.

So there you go. Confirmation in three senses. It was a good question. Are there any others?

You Believe What?!

Who Gave You the Right?!

I was at a dinner party last night when the topic of authority came up. One of my friends was arguing that they do not accept or receive any authority accept for Christ and the Bible. This is of course not a new line of argument. It has been present in the Church since the time of the Reformation. But the problem with that line of thinking is that frankly, it's not true. We may have trouble, in our fallen sinful nature accepting authority, but we all do follow authority to one degree or another. The only question then is WHICH authorities do we receive and follow.

Allow me an example. I would venture to guess that when all of us come to a stop light we stop. The laws of the land and the rules of good driving dictate that we must stop at a red light. Without that law, and without general adherence to it there would be far more motor accidents than there already are. We accept the authority of the government and society at large to dictate certain things to us. We do not drive however we feel (or at least we shouldn't if we value life and limb). To disregard all authority is anarchy and there are very few if any who have ever been able to live consistently as true anarchists.

But to keep going with my driving example, there are plenty of us who choose to fudge on the speed limit. I am fairly certain I am not the only one who has ever heard someone invoke the "five over rule" (ie I can get away with speeding a bit, and I won't get pulled over if I'm just going 5 over or so). We know the authorities have set the speed limit, but this is an authority that many believe is somehow negotiable. But even here, while some do choose to speed excessively (and if you have ever driven on I-25 you know this is so), most adhere to some semblance of the speed limit.

So the question I come to is this, why do most citizens adhere to traffic laws and speed limits? Because we have a sense that they have been set in such a way for the common good; for our good. So again, the question is not whether or not we can accept authority but which authority we are willing to accept.

In the case of the Christian Church I would humbly submit that we are called to adhere to certain godly authority. And furthermore, most Christians have throughout the centuries, and all Christians should submit to such godly authority on the same grounds as our submission to the speed limits; because such authority is granted for our own good and that of the community. Anarchy is hard to live out in society - it is impossible to live out in the community of Christ.

In his final instructions to the Church the Author of the Letter to the Hebrews says this, "Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you." (Hebrews 13:17) There is a clear teaching here. Leaders are submitted to Christ, the Church must submit to those in godly leadership. And here is the connection with my earlier examples; when both sides of that equation are working properly it is to our benefit.

The Anglican Reformers understood this need to retain some semblance of godly authority within the Church. They did not embrace the ethos of "me, my Bible and the Holy Spirit," that eventually came out of other Protestant traditions. Hear again what the Anglican 39 Articles of Religion have to say on the matter.

The Church hath power to decree Rites or Ceremonies, and authority in Controversies of Faith: and yet it is not lawful for the Church to ordain any thing that is contrary to God’s Word written, neither may it so expound one place of Scripture, that it be repugnant to another. Wherefore, although the Church be a witness and a keeper of Holy Writ, yet, as it ought not to decree any thing against the same, so besides the same ought it not to enforce any thing to be believed for necessity of Salvation.

Do you see the beauty and balance that reflects the Hebrew's admonition here? The Church has been granted God given authority. There are decisions to be made about how we organize ourselves, how we worship and how we clarify what it means to understand the Scriptures rightly and apply them in our own day. Yet the authorities of the Church are under Authority themselves, they are accountable, expressed here in the Article as an accountability to only teach what is in accord with Scripture and to enforce only that which is taught there plainly.

Authority is a good thing. It is necessary and it is God given. We all live our lives in submission to some authorities. The question is which ones. The answer for the Christian is fairly simple.

Romans 13:1-2 "Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. 2 Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment. "

"Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you." (Hebrews 13:17)

You believe What?!

Towards an Understanding of the Eucharist Part 2: Anglican Understandings of the Lord's Supper.

Following up on my previous post about the nature of a sacrament, let's look more specifically at what the 39 Articles say about the Lord's Supper.

The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another; but rather it is a Sacrament of our Redemption by Christ’s death: insomuch that to such as rightly, worthily, and with faith, receive the same, the Bread which we break is a partaking of the Body of Christ; and likewise the Cup of Blessing is a partaking of the Blood of Christ. Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, cannot be proved by Holy Writ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions. The Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and spiritual manner. And the mean whereby the Body of Christ is received and eaten in the Supper, is Faith.

To translate this into colloquial terms, on the one hand the Articles reject the “Memorialist” view first espoused by Swiss Reformer Huldrych Zwingli. This is what I like to call the “real absence” model. Nothing spiritual or supernatural is thought to be happening here. Churches that hold this theology go out of their way to communicate that absence too. It is seen merely as a visual aid in contemplating Christ’s death in this view.

But for Anglicans that view is simply out of bounds. We hold that the Sacrament of the Table is definitely more than just a mere token. It is a Sacrament – so there is, by definition, an invisible grace being imparted. It is a true partaking of the Body and Blood of Christ – an experience of spiritual union not only with one another but with our Lord. Yet, the Roman Catholic idea of Transubstantiation[1] goes too far in the other direction. Here again, as the Article says this view, “overthroweth the nature of a Sacrament.” The means by which we receive is faith, it is spiritual food, the substance of bread and wine does not change. So, both memorialism must be rejected on the one extreme and transubstantion likewise rejected on the other. Both though are rejected for the same reason, they do violence to what a sacrament means by definition.

Anglicanism on the other hand seeks to preserve that definition and fit our understanding of the Sacraments to it. Anglicans espouse what I prefer to call the Buffalo Springfield view, “There’s somethin’ happenin’ here. What it is ain’t exactly clear…”[2] Do you see the theme of known unknown reemerging here? We know what the Sacrament is not – it’s not real absence, and its not transubstantiation. We know it is a means of communicating spiritual grace in some way. But as Anglicans we consciously choose not to define it any further than that. This theological view is most often called, the “Real Presence” view. Christ is really and truly present in the Eucharist. We know not how, we simply receive it as a mystery and partake of it by faith.

This view leads to a great deal of freedom and several valid sacramental sub-theologies within the Anglican view. There are “high church” subscribers who hold the actual substance of the sacrament in higher regard for they feel that the Presence of the Spirit is somehow attached to the bread and the wine itself. This view, high though it is still distinguishes itself from Transubstantiation because the high church Anglican should still maintain that the Presence is a spiritual and not a literal one.

On the other hand there are those who hold to a more receptionist model. In this view the Presence comes to the heart of the believer as they are receiving the Sacrament. This emphasized the work of the Spirit in the heart upon reception (thus the name) rather than attaching the Presence in a tangible way to the elements themselves. Here too they do not go to the extreme of Zwinglian “real absence.”

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[1] This is the view first proposed by St. Thomas Aquinas and it is based on the Aristotelian metaphysics which divide the essence of a thing from the accident. In other words, the essence of the bread and wine is changed though the accident, or form, appears unchanged. Through this view the Roman Catholic holds that they are actually eating the literal flesh of the Lord and literally drinking his blood because though the elements still appear as bread and wine, their essence is changed into the actual Body and Blood.

[2] From the sixties protest song, For What It’s Worth by the band Buffalo Springfield.

You Believe What?!

Crazy Uncle Fester

Every family has that relative they frankly sometimes wish they didn't have to claim. You know the uncle or cousin who shows up at EVERY family event and just says the rudest, or the most inane thing, or just doesn't pick up on the social cues or whatever. Well, the Anglican family too has such a relation. But nevertheless, if we fail to claim him we will doubtless do ourselves a disservice and fail to live up to everything the Lord wants His Church to be.

Contemporary Anglicans, self included, make much of the three streams that flow together to form orthodox Anglicanism. Much has been written and discussed about the nexus of the catholic, Evangelical and Charismatic traditions as they converge in contemporary Anglican movements. But there is a fourth stream that we need to remember, however uncomfortable it may make us. Because traditionally within Anglicanism there has always been what Anglican Historian, The Rev. Dr. Leslie Fairfield has called, "a legitimate liberal impulse."

Throughout the history of the Church believers have taken seriously the call to remain engaged with the surrounding society. Whether that took on the form of early Christians caring for the victims of famine and plague or Evangelicals working tirelessly for the abolition of slavery. However, as Evangelical Christianity has come in recent centuries to lay greater and greater emphasis upon the salvation of one's eternal soul, it has unfortunately come at the price of de-emphasizing the "salt and light" role of the believer within her society.

As a response to that sad exclusionary motion the liberal church emerged. Now, I would be quick to follow Dr. Fairfield in pointing out that his language was carefully selected - there is a legitimate liberal impulse. This does not claim that the liberal church is legitimate, lock, stock and barrel. Unfortunately, alongside social engagement this movement within the Church also came to embrace the worst of German higher criticism, secular humanism, Eastern religion and the theology of men like Marcus Borg, Bishops John Shelby Spong and JAT Robinson before him. Sadly today many liberals have departed from the fold of orthodox, biblically based, credal Christianity.

Nevertheless, whether we get along with Uncle Fester or not, he has something legitimate to say. As Christians who are obedient to our Lord to seek His Kingdom first, we do have a role in declaring and even enacting that Kingdom in the midst of this present age. So for my part, it is my prayer that we as Anglicans would be a truly Three Streams Church which remembers the small but mighty tributary of legitimate social engagement as well.

You Believe What?!

Toward and Understanding of the Eucharist Part 1: The Nature of a Sacrament

Frankly, the theology of the Sacraments is what simultaneously places Anglicans squarely in the stream of the ancient holy, catholic and apostolic Church; and yet it is also in some ways what marks us apart from both Roman Catholics and a good number of our fellow Protestants. So it is important to understand just where Anglicans come from on these issues.

This leads us back again to our trusty guide the 39 Articles and Article XXV, Of The Sacraments, in particular.

Sacraments ordained of Christ be not only badges or tokens of Christian men’s profession, but rather they be certain sure witnesses, and effectual signs of grace, and God’s good will towards us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our Faith in him.

That is a dense statement which requires some unpacking. The Sacraments are not just external signs. They are not just tokens of our faith like a Redwings T-Shirt is a sign of my team loyalty. But they are witnesses of God’s grace – that is they speak to us of our cleansing from sin, they speak to us of the reality of our Union with Christ and one another, they speak to us of the Covenant that God has formed with us through Christ’s blood, they speak to us of the great sacrifice that Christ made on the cross to purchase all of that. But we cannot stop even here. For they are not witnesses only – they are also effectual signs through which God works invisibly within us to quicken, strengthen and confirm our faith. In other words, if you asked me – does baptism leave a person different after the fact than they were before they entered those waters, I would respond absolutely. Does receiving communion leave a person different – to be sure. It is the spiritual food that feeds and nourishes our soul just as natural food feeds and nourishes our bodies.

We will look more at the specifics of the Sacrament of the Table in a future post.

Uh, where did you say you came from?

A Checkered Past

It's time to be honest about our past. In the tumultuous period of the English Reformation, Reformed ideals were not always welcomed in England, especially early on. Often, fearing for their lives English would-be reformers sought refuge on the Continent. A classic example is the case of William Tyndale. It probably didn’t help William’s cause any that he wrote The Practyse of Prelates, a tract opposing Henry’s proposed divorce. So it was that William found himself like so many before and after him exiled in Northern Europe. Tyndale is best known for his translation of the Scriptures into English. William’s translation eventually provided the basis for the first authorized English translations (and formed the basis for the later King James Version which, as it exists today is about 80% Tyndale’s work in origin). Sadly, Tyndale never lived to see the spread of the Scriptures through his homeland. He was arrested and tried in Brussels in 1535 where he was burned at the stake as a heretic.

Yet it was the faithful witness of men like Tyndale that set the stage for real and lasting Reformation to take place on English soil. It is and always has been true that the blood of the martyrs is the seed of the Church. Under persecution such as that faced by Tyndale and others, the faith grew and strengthened among clergy and laity alike in England.

You Believe What?!

So what exactly do you mean by Church?

"Let's go to Church this morning." "Shoot, I left my sweater at Church." "That practice is not lawful in the eyes of the Church." The word Church gets used lots of different ways. But what exactly do we mean by it? Is it the building where Christians gather. Is it the Christian gathering itself or is it both of these and more? The Anglican Reformers tackled that question in the 39 Articles of Religion. Let's take a look at what they said:

“The visible Church of Christ is a congregation of faithful men, in which the pure Word of God is preached, and the Sacraments be duly ministered according to Christ’s ordinance, in all those things that of necessity are requisite to the same. As the Church of Jerusalem, Alexandria, and Antioch, have erred; so also the Church of Rome hath erred, not only in their living and manner of Ceremonies, but also in matters of Faith.” ~ Article XIX.

The Church is a community of faith. The Greek word ekklesia from which we get the word Church in fact means, gathering. That is an essential point right there – we were created for community. Not just community with the living God, who is in fact a community of Persons within His very nature. But we were created to express that community in the world, living out this faith together with one another.

Sadly the American experiment has wreaked more havoc on this essential truth than on any other aspect of our Christian faith. American Christianity, and dare I say, evangelicalism in particular has imbibed the rugged individualism of the American way and as a result the Church, the Bride of Christ is the weaker for it. But Christianity is a communal faith. And to be a part of the Church then is to be a part of the community of the faithful.

And how do we know where the Church of Christ is? It is wherever the Word of God is preached and the Sacraments are duly administered. If you want a quick and easy way to distinguish a cult from the true church, look at what is preached – is it the True Word of God or is it something else. Are home fellowships and Bible studies acceptable substitutes for the Sunday gathering of the Church? What about the Sacraments? Other kinds of groups may express the fellowship of the Church. But they do not express the Church in her fullness

In general Anglicans take Sunday morning worship rather seriously because that is the one place where we, in the fullest sense possible, represent what God intended his Church to be. Do we have fellowship? – You bet. Do we break open the Word of God and sit at His feet and learn from Him? – Absolutely. Do we break bread together and experience the manifest Presence of Christ in our midst? – Praise His Holy Name we sure do! You cannot experience the fullness of the Christian experience, without the gathering of the Church. And guess what – the rest of us can’t experience it fully when you aren’t there either.

We need one another, just as much as we need the Word and the Sacraments. That is why Anglicans begin so many of our prayers with the call and response, “The Lord be with you…And also with you.” It is a recognition that the Lord, by the manifest Presence of His Spirit is with each of us – not just the priest, but all of us. And by acknowledging that we are saying, “I need you to complete this act.” Could I as a priest complete the act of the Eucharist without the congregation praying along with me – I would submit to you that the answer is indeed no. That is why Jesus said to us, “where 2 or 3 are gathered together in my name I am in the midst of them.”[1] We need one another. The Church needs YOU to truly be the Church. And like it or not, you need the church. But enough of my soap box. I digress.

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[1] Matthew 18:20

You Believe What?!

It's Ascension Day!

Today is the day the Western Church calendar commemorates our Lord's ascension to the right Hand of the Father. 60 days after Easter, 10 Days before Pentecost.

Here is the traditional collect or prayer for Ascension Day:

Grant, we beseech thee, Almighty God, that like as we do

believe thy only-begotten Son our Lord Jesus Christ to have

ascended into the heavens, so we may also in heart and mind

thither ascend, and with him continually dwell; who liveth

and reigneth with thee and the Holy Ghost, one God, world

without end. Amen.

Why do you do that?!

What to wear what to wear

Sorry it has been a while since my last post. But as promised I will follow up and talk a bit about the Sunday vestments of the regular clergy.

These vestments are rich with symbolic meaning. The white robe or alb represents the white robe that Christ clothes each of us in as he cleanses us from sin through His sacrifice on the cross and as He incorporates us into His Body through baptism. These robes should remind us all that we can only come into Christ’s Presence because we too are cleansed and purified through our baptism into His death and resurrection and that baptism is the basic qualification for ministry.

The cincture or belt that the priest or deacon wears reminds him and us that he is a slave and bondservant of Christ. In the case of the priest it is often tied in the fashion that Roman prisoners were bound in the day of Jesus. This keeps him honest to do the will of God and lay aside his own will and desires.

The stole or scarf that the priest wears over his shoulders is a representation of a yoke. It is a reminder that he is yoked like a plow animal together with Christ Himself. It is not the priest who ministers to us alone, but the priest working in union with Christ to minister among us and to us. The stole is modeled on the scarves worn by Roman Senators as a sign of their authority and privilege to speak in the Senate. As such it is also symbolic of the priests honor and authority among us as an Elder to instruct and teach us in the Way. The stole changes colors with the changing seasons of the Church calendar. The deacon also wears a stole but hers is worn over the left shoulder and crossed under the right arm like a sash.

The chasuble is a festive over-garment the priest sometimes dons before the Communion. It is representative of the wedding garment that the Host of the Banquet provides His guests in the story that Jesus told about the Feast we will experience in the Kingdom (Matthew 21). It is also styled after the overcoat that a first century Roman soldier would wear while on a journey. This second representation reminds us of two things. First, it is a reminder that the whole of the worship service is a journey deeper and deeper into the Presence of Christ, which comes to a climax as we commune with His Real Presence in the Eucharist. Second, it also reminds us that as we carry that same Presence out into the world we are going as soldiers of the cross to do battle not with men and women, but with the ever present sin and evil that still ensnares this world and which daily stalks our own steps, seeking to pull us down.

Why Do You Do That?!

What Rowan Wore!

Okay so I did finally sit down and watch some of the wedding service of Prince William and now Catherine, Duchess of Cambridge. My excuse is that I have two little girls who wanted to see the princess and two little boys who enjoyed the cavalry and the fly overs. But truth be told, I am a sucker for anything involving Westminster Abbey and the Archbishop of Canterbury. So, riding with the flow of this weekend's big news event, I thought I would write a post on what Rowan wore. Of course the world is all abuzz with talk of Kate's wedding gown but I thought as a little diversion I would walk us through this photo of the Archbishop of Canterbury as an exemplar of episcopal dress. None of it is unique to the Archbishop but could rightly be worn by any bishop of the Anglican Church.

First note the hat (unfortunately somewhat cropped in this photo). This is called a mitre (yes like the mitre box saw which is designed to cut angles similar to the angles of the mitre). This is traditionally worn by bishops as a sign of their apostolic authority as it is symbolic of the tongues of fire which came to rest on the heads of the apostles on the day of Pentecost (thus its unique shape).

Next we note the richly ornamented over cloak which His Grace is wearing. This is called a cope which is latin for...you guessed it, cape. The cope is worn by clergy (not only bishops but also priests) for formal processions and choir offices (meaning non-Eucharistic events).

Under the cope next is worn the stole which is worn by all ordained clergy. Bishops and priests wear the stole as the Archbishop is here, over both shoulders with both ends coming down in the front. Deacons also wear the stole but they only wear it over the left shoulder, typically crossing to the right hip like a sash.

Under the stole the Archbishop is wearing the rochete, the white linen vestment. This is similar to the surplice which many priests wear but it is distinct to bishops and is more fitted than the free flowing surplice. All of these vestments are similar in that they are always white. This is the basic vestment of the clergy and they are white as a reminder of the baptismal robe that all believers were traditionally given to don after baptism. This reminds us of two things - first, the basic qualification for ministry is baptism, and likewise it reminds all the baptized of their place as members of the priesthood of all believers.

Under the rochete is worn the cassock. This is the basic garment of the clergy. It is an ankle length robe. The Anglican style is double breasted as distinct from the Roman Catholic cassock which is straight with buttons down the front. Priests wear a black cassock while bishops and Archbishops wear a cassock of purple (in varying shades - frankly sometimes it looks almost pink to me).

I am sorry I have no information on the designers of any of these garments and I am pretty sure they will not be the talk of the town like Her Highness' but I was probably pushing the parameters of this blog's stated purpose as it is. So, enjoy your fix of Anglophilia for this decade. In future I will post about the typical Sunday dress of the priest and deacon. But for now, enjoy the Most Rev. Dr. Williams in all his glory.

Why do you do that?!

The Triduum Sacrum (roughly meaning the 3 Holiest Days of Holy Week) are upon us, they are the apex of the liturgical year. Beginning tonight with Maundy Thursday and continuing through Holy Saturday (when the traditional Vigil of Easter is normally held) we prepare for the greatest of all celebrations, Easter Sunday. On Maundy Thursday (from the Latin mandatum, meaning mandate) we remember Christ’s final instructions to the 12, his demonstration of love and humility in the washing of their feet and the institution of the Sacrament of the Kingdom in the last supper. In this service we will take time to wash one another’s feet in obedience to Christ’s words, “If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet.” After the service proper is complete we fade into silence and observe the stripping of the altar. This practice (like many in the Church) serves 2 purposes: first, it allows us to take down the Holy Week decorations in order to make way for those of the Feast which will soon follow. But secondly, it serves a symbolic purpose to strip away any vestige of a celebration and prepare for the starkness and desolation of Good Friday. The altar stands in the church as a symbol of God’s presence (this by the way is why the priest and servers bow in reverence when they approach it). As a symbol of Christ then it reminds us of his stripping and beating that occurred in the night watches between Thursday and Friday. Accompanying the stripping of the altar is the setting of the watch. After departing the upper room Jesus went out to the Garden to pray and begged his companions to watch and pray with him. Thus on Maundy Thursday we end in silence with the opportunity for those who wish to remain and pray a while, watching with the Savior. Good Friday is one of only two prescribed fasts within the Anglican calendar (Ash Wednesday being the other). On this day we remember all of the events that accompanied the sacrifice of the Son of God for the sins of the whole world. On Good Friday everything is done in solemnity, a symbol of the mourning each of us should have over the death of our friend and Savior, as it was our sins that drove him to this dramatic act of Atonement. The service begins with prayer as people and clergy alike enter in silence. As we focus on the Passion through the readings and the sermon, we also bring to the foot of the Cross all the needs of the world in prayer through the solemn collects. After this we have the opportunity to focus with reverence upon the symbol of Christ’s suffering and death, the symbol which brings us life – the Cross. A cross is brought in and processed to the front of the church while the people sing anthems and hymns extolling the greatness of the Sacrifice. We receive Communion on Good Friday, but since a celebration seems inappropriate, we receive from elements that are consecrated the night before and held in reserve for this occasion. As we come forward to receive Communion there is opportunity to pause (for as long as is necessary) before the cross, reverencing it and praying before it. Concluding with a prayer, the service ends as it began as we leave in silence. Holy Saturday is the fulfillment of the ancient Jewish Sabbath. This is the day God once again rested from His Labor as our Lord’s body rested in the grave – his earthly work now complete. It should be for us therefore a day of rest and a day of anticipation. In stricter observances (such as the Eastern Orthodox) it is a day for continuing the Good Friday fast which is usually broken at sundown with the beginning of the Easter Vigil. The Vigil itself begins with the service of light, where we symbolically welcome the Light of Christ which was inextinguishable even by death and which shines anew eternally through His resurrection life.

.In many ways Easter Sunday seems self explanatory. This should be the greatest celebration of the entire year. The church is decorated with color as a joyful contrast to the blackness of Friday and as a symbol of the new life that the resurrection of Christ has breathed into the world. This is the day that changed all of history! The death of Christ is fulfilled in His Resurrection as the Orthodox hymn proclaims, “Christ is risen from the dead, trampling down death by death!”

Why do you do that?!

The Color Red.

Or, why my favorite liturgical color is the least used.

For those who were paying attention you may have noticed that this past Sunday, Palm Sunday, the liturgical colors changed from the purple of Lent to the red of Holy Week. I personally love the red hangings, altar frontals and stoles. And as I was thinking about it this week it occurred to me, maybe one of the reasons I like it so much is that red is used less than any of the other liturgical colors. Purple is used for all of Advent and all of Lent, 9 weeks out of the year total. White is used during the 12 days of Christmas, all 7 weeks of Easter season and on other various feast days such as the Epiphany, Transfiguration, Holy Trinity, All Saints and Christ the King. Green is of course the most used color since it covers all of ordinary time, nearly 6 months of green! But red in its glorious humility is used only for Holy Week, Pentecost, ordinations, confirmations and the observance of a martyr's feast day.

Red is used of course on Pentecost and those other episcopal (meaning conducted by an episcopos - ie bishop) services like confirmation, as a symbol of the tongues of holy fire that came down and were visible on the heads of the apostles on that first Pentecost. But during Holy Week red takes on a whole different, and perhaps more obvious symbolic meaning. In some older priestly manuals they distinguished that a darker red, referred to as Ox Blood, should be used during Holy Week. This is of course to remind the worshipper of shed blood.

This week is, as gruesome as it may sound, a celebration of blood. The shed blood that is God's righteous requirement as punishment for sin. The blood of bulls and goats that the ancient Israelites were required to sacrifice to atone for their sins. The blood of the Passover Lamb that was shed to redeem the first born sons of Israel. And supremely the shed blood of our Lord Jesus Christ whose sacrifice upon the cross fulfilled all of these other, prefiguring sacrifices as he atoned once and for all for sin. And all of these we see expressed in the celebration of the Cup which is poured out for us in the institution of the Lord's Supper, the token of a new covenant sealed in His blood.

Red may just be the richest of our liturgical colors.

Uh, where did you say you came from?

The Reformation's Shortest Chapter

In 1547 Henry VIII died as all kings do. And his son Edward (yes he did finally sire a son after all that hard work of swapping wives around) ascended to the throne at the age of 9. If Henry’s Reformation had mostly to do with power, Edward’s reign saw the cause of Reformation theology gain the most ground. The Reformers had done themselves a real service and made sure that Edward’s tutor was a card carrying Protestant. So it was that under Edward the Protestant cause advanced. The English Church was reformed even further. Yet, one serious problem emerged. Edward was sickly.

Sadly, Edward only reigned 6 years, and the fact of the matter is, that wasn’t enough time to overturn a thousand years of deterioration. A more Reformed prayer book had been published that same year but it was never put into use before Edward died. Unfortunately, no substantial changes really lasted beyond 1553. That is the year Edward died and Mary Tudor (Bloody Mary as she became known) ascended to the throne.

Mary was a staunch Roman Catholic and so she sought to systematically overturn every reform that had been accomplished under Henry and Edward. Mercifully Mary's reign was shorter than Edward's and when Elizabeth I succeeded her on the throne the Protestant cause was enabled to resume its course and firmly take root in English soil.

You Believe What?!

The Reconciliation of a Penitent (aka Private Confession)

One of the subjects that make many people want to check the "other" box when trying to figure out whether Anglicans are Protestant or Catholic is the Anglican approach to private confession. Confession to a priest is offered in many Anglican churches and therefore may need a bit of explanation.

In short the Anglican approach to private confession is: always, sometimes, never.

Confession is ALWAYS available. If there is a burden of sin that you are carrying and you wish to confess to a trusted confidant - seek out your priest and make an appointment! He will listen, without judgment. He may offer spiritual direction and make recommendation about making restitution or simply a first step in walking again in the path of righteousness.

Confession is SOMETIMES a REALLY good idea. For those who have gotten stuck in that cycle of sin, confess to God, sin again, confess to God again...sin again, confess to God again... It may be helpful to confront your sin by having to name it out loud. Further, for those who have confessed their sin in the past but are still haunted by feelings of guilt - hearing a priest proclaim Christ's absolution may be an incredibly healing moment.

Confession, privately to a priest is NEVER required to participate in the sacramental life of the Church. This is where Anglicans differ from both Roman Catholic and Orthodox churches and where we show our true Protestant colors. Both of those other Communions require sacramental confession as a prerequisite to being considered eligible to receive communion. In Anglicanism we adopted the Reformation practice of including a General Confession in the liturgy whereby all the faithful can confess their sins directly to God and still receive a declaration of absolution from the priest in preparation of celebrating the sacraments.

Here are a few other notes about confession from the preface to the office for the reconciliation of a penitent in the Book of Common Prayer.

"The ministry of reconciliation, which has been committed by Christ to his

Church, is exercised through the care each Christian has for others,

through the common prayer of Christians assembled for public worship,

and through the priesthood of the Church and its ministers declaring

absolution...

The Reconciliation of a Penitent is available for all who desire it. It is not

restricted to times of sickness. Confessions may be heard anytime and

anywhere...

When the penitent has confessed all serious sins troubling the conscience

and has given evidence of due contrition, the priest gives such counsel

and encouragement as are needed and pronounces absolution. Before

giving absolution, the priest may assign to the penitent a psalm, prayer,

or hymn to be said, or something to be done, as a sign of penitence and

act of thanksgiving.

The content of a confession is not normally a matter of subsequent

discussion. The secrecy of a confession is morally absolute for the

confessor, and must under no circumstances be broken."

More on Lent

For those who are interested in learning more about the season of Lent and its observance. You may wish to read this essay which I have posted on my parish blog in years past.

Why do you do that?!

Dear Readers, sorry again for my forced hiatus. It is good to be back up and running. Since tomorrow is Ash Wednesday and the first day of Lent I thought this post should be about Lent and why (following the Catholic Tradition) we celebrate this season and why we begin it with Ash Wednesday. As I contemplated these questions I came once again to that helpful phrase:

Lex Orandi Lex Credendi (The rule of prayer is the rule of belief)

What better way to explain the season and the day than to begin with what the Book of Common Prayer itself says in its "Invitation to a Holy Lent." Consider,

"Dear People of God: The first Christians observed with great devotion the days of our Lord's passion and resurrection, and it became the custom of the Church to prepare for them by a season of penitence and fasting. This season of Lent provided a time in which converts to the faith were prepared for Holy Baptism. It was also a time when those who, because of notorious sins, had been separated from the body of the faithful were reconciled by penitence and forgiveness, and restored to the fellowship of the Church. Thereby, the whole congregation was put in mind of the message of pardon and absolution set forth in the Gospel of our Savior, and of the need which all Christians continually have to renew their repentance and faith.

I invite you, therefore, in the name of the Church, to the observance of a holy Lent, by self- examination and repentance; by prayer, fasting, and self-denial; and by reading and meditating on God's holy Word. And, to make a right beginning of repentance, and as a mark of our mortal nature, let us now kneel before the Lord, our maker and redeemer.

Lent is primarily about preparation. Preparing our hearts and minds for the celebration of Easter. It is a season of preparation for those about to be baptized. It is a season of reconciliation for those who have been in broken communion with the Church to repent and be restored. And, as the invitation says, the way we do all of these things is through self-examination and repentance; by prayer, fasting, self-denial and studying the Scriptures.

As the final sentence of the invitations states: Ash Wednesday as it is commonly called is the Church's gift to the believer to help her start out on the right foot. Just as a Ranger might point you down the correct path to reach the mountain you are hiking toward, the Church helpfully starts us on the right foot down this path of self-reflection, repentance, prayer and fasting. And the beginning act is a reminder, "Remember that you are dust, and to dust you shall return." This is the perspective that motivates all our Lenten preparations. Not unlike the season of Advent, we are reminded that we are not only preparing to celebrate the Resurrection of Jesus at Easter, but we are also preparing to greet the day when we too will be resurrected with him, to stand before him as he sits on his throne of judgment.

Sorry for the Silence

To those who have been awaiting the next Angliwhaat?! post with bated breath I apologize. I have had no less than three bouts with illness in the last two weeks so life has been a bit disrupted. I hope to post again soon.

Pax,

Steve+

Uh, where did you say you came from?

From drinkers to divorcees

So, as I mentioned in my earlier post, most people only know one thing about the English Reformation - Henry VIII wanted a divorce. In that earlier post I made a case for a more complex view of history than that and introduced some of the Reformers who worked hard around Cambridge and Oxford to persuade the academics and clergy of their day to embrace the changes of the Reformation. But, truth be told Henry did have a significant role in making the actual break with Rome that allowed Anglicanism to emerge as a Protestant Church.

Henry didn’t start out as a bad guy. Neither did he ever imagine himself a reformer. In fact Henry remained a devout Catholic in his theology and personal piety to his dying day. So earnest was Henry’s defense of the Catholic faith that he wrote a tract against the proposed reforms of Martin Luther. This pamphlet earned Henry the accolades of the Pope who declared him the Defensor Fidei, Defender of the Faith.

Henry started out not only as a devoted Catholic but also a devoted king. He took his role as the defender not only of the Catholic faith but also defender of the English people very seriously. Unfortunately though, in his zeal for protecting the political clout of the English monarchy he made an error in judgment. Henry married Catherine of Aragon, his brother Arthur’s wife. This he did for political reasons, as a marriage arrangement with the Spanish royal line was expedient to protect the interests of England. But when they could not, thereafter conceive a male heir he had an even bigger political problem on his hands – no one to pass the kingdom to.

Now, as a God fearing devout Catholic, Henry believed that his problem stemmed from the fact that God cursed his marriage as it was unlawfully entered into it in the first place. That was Henry’s grounds for seeking an annulment – the marriage was unlawful and in his mind clearly displeasing to God therefore it should be annulled. Even this was not quite as terrible as historians often paint it. (Though it must be confessed that Henry did not do himself any favors – after his move for divorce worked once he employed it a few too many times to be considered legitimate or necessary). Of course, legitimacy of Henry's claim aside, the Pope denied it mostly based on his own political reasons.

So, in 1534 Henry decides, why does the Pope get to tell me what to do in my own country anyway? The Pope himself declared Henry Defensor Fidei. There was still a strong medieval emphasis on the divine appointing of Kings. Therefore, Henry reasoned, we don’t need the imprimatur of the Pope for decisions regarding the church in England. So it was that Henry moved through Parliament, managing to get them to pronounce the Act of Supremacy. This Parliamentary act declared Henry not only as Defensor Fide but now also the “only supreme head on earth of the Church of England.” This decision was supported by Archbishop Cranmer (the highest ranking English clergyman of the time) and thus Henry’s move to power was complete.

Henry got his divorce. He also sanctioned the distribution of the English translation of the Scriptures (based on Tyndayle’s Bible) and the further translation of the liturgies of the Church into English. Thus the Book of Common Prayer was born at the hand of Archbishop Cranmer. But, as noted earlier, Henry was in most ways, theologically and in terms of his personal piety, a devout Catholic. He still stood by his criticisms of Luther. So he essentially told Cranmer to Reform the Church but only enough to make it distinctly English. Henry wasn’t interested in the Reformed doctrines per se. Nevertheless, the leaders in the Church seized on the opportunity and reformed as much as they could.

The English Reformation took about 3 more generations of leadership before it emerged as we know it today. In future posts we will explore each of these steps. But for now, there you have the straight story on the profligate king who listened to his carousing clergy enough to break the English church's ties with Rome.

You Believe What?!

Lex Orandi Lex Credendi (the law of prayer is the law of belief)

One of Anglicanisms favorite sayings is that as we pray so we believe. If you want to understand the Anglican theology of baptism or Eucharist, start by reading through the baptismal and eucharistic liturgies. This principle is also seen in Anglicanism's approach toward the Saints.

Do you venerate the saints?

There is another good question that I get all the time. Anglicanism recognizes a lot of the "official" saints of the Church and even marks their feast days. We celebrate All Saints Day in November as one of the principle feasts of the Christian year. Yet, you claim to be Protestant?! Explain yourself. And so to answer lets take a look at the following prayer and see what it teaches us about Anglicanism's balanced approach toward the Saints.

"Leader: The righteous live forever more;

Response: Their reward also is with the Lord.

Leader: O God the King of Saints, we praise and magnify thy holy Name for all thy servants who have finished their course in thy faith and fear, for the Blessed Virgin Mary, for the holy Patriarchs, Prophets, Apostles and Martyrs, and for all other thy righteous servants; and we beseech thee that, encouraged by their example, strengthened by their fellowship, and aided by their prayers, we may attain unto everlasting life; through the merits of thy Son Jesus Christ our Lord. Amen." ~ From the Scottish Book of Common Prayer

Note a couple things right off: First, this prayer begins with Scripture, reminding us of the promises of Psalm 37 and the words of Jesus about our reward in Heaven. As always, Anglicanism holds Scripture as THE final authority in questions of belief. Note also that the prayer is not addressed directly to any saint, but rather to God the King of Saints. God is glorified in his people both living and dead and it is ultimately to Him that all our praise is due and to Him all our prayers addressed. He is the source of all good things and so we give Him all thanks for the gift of godly examples.

But then note how the prayer goes on from this foundation, it recognizes the reality of that very first statement, the righteous do live forevermore. They are in fact still living in the very Presence of God before his throne. And as such, we can look to their example of godly living. How many of us benefit from reading the writings and biographies of these great men and women of faith. We can also recognize that the Church is one Church comprised of both those who are here now as well as those who have gone before, one Church in Heaven and Earth. As such we know that when we bow our heads in prayer or when we join together in the words of a hymn or the liturgy, we are praying with all of the "Angels and Archangels and all the company of heaven" (ie the Saints) who forever sing their hymns and pray their prayers before the Father. We really do have fellowship with these and that thought should inspire joy and hope in us. And finally we recognize that they are always praying and worshipping around the throne, so why should we not expect that the members of the Church at rest should not be praying for us the members who are still fighting the good fight here? I have often heard it said, if you go ahead and ask your brother or sister at church to pray for you, why wouldn't you want a brother or sister who has been fully sanctified and who stands face to face with the Father praying for you? In the Revelation we see the prayers of the saints going up from under the altar of God just like incense. Who are they praying for? Certainly not themselves. They have no needs. I believe it is more than reasonable to assert that they are in fact praying for the faithful who have not yet departed - you and me. And that is a very encouraging thought indeed. One which we should pray and thank God for.

And finally, we note once again that all this is done through the merits of Jesus Christ our Lord. All prayer is offered in Jesus' name because he is our Great High Priest. All the work of salvation that we and the saints in Glory have experienced comes to us because of him. Our prayers, and theirs are only acceptable because of Him. Even the saints themselves are only acceptable because of the work of Christ that has made them so.

So, there you have it. The Anglican approach toward the saints. They are there. They encourage us through example and through prayer. And their lives are lived only to the Glory of God the Father and His only Son Jesus Christ our Lord, through the Power of the Holy Spirit.