O Jerusalem

Baruch 5:1-9Baruch

5Take off the garment of your sorrow and affliction, O Jerusalem,
and put on for ever the beauty of the glory from God. 
2 Put on the robe of the righteousness that comes from God;
put on your head the diadem of the glory of the Everlasting; 
3 for God will show your splendour everywhere under heaven. 
4 For God will give you evermore the name,
‘Righteous Peace, Godly Glory’.


5 Arise, O Jerusalem, stand upon the height;
look towards the east,
and see your children gathered from west and east
at the word of the Holy One,
rejoicing that God has remembered them. 
6 For they went out from you on foot,
led away by their enemies;
but God will bring them back to you,
carried in glory, as on a royal throne. 
7 For God has ordered that every high mountain and the everlasting hills be made low
and the valleys filled up, to make level ground,
so that Israel may walk safely in the glory of God. 
8 The woods and every fragrant tree
have shaded Israel at God’s command. 
9 For God will lead Israel with joy,
in the light of his glory,
with the mercy and righteousness that come from him.

Behold!

Jeremiah 33:14-16

the-prophet-jeremiah

14 Behold, the days come, saith the Lord, that I will perform that good thing which I have promised unto the house of Israel and to the house of Judah.

15 In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land.

16 In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, The Lord our righteousness.

Regulative and Normative

fire-ice-fists_1

Samuel Waldron gives us the following in his Exposition of the 1689:

“Mr Anglican must use the materials of the Word of God, but has no blueprint and may use other materials. Mr. Puritan must use only materials of the Word of God and has a blueprint. It takes no special genius to discern which will be more pleasing to God.”

Mr. Anglican represents the Normative Principle of Worship (NPW) and Mr. Puritan represents the Regulative Principle (RPW), but is it accurate? Is there really a set blueprint or pattern that we must follow? Are believers allowed to worship God in ways that are not commanded in scripture? I’ve been thinking a lot about this over the last year and have come to the conclusion both positions are honestly trying to “do things biblically,” but the big difference is how each view allows culture and tradition to influence them.

What’s the Difference

Some RPW proponents are against instruments being used and are Psalms only, others contend instruments are fine and songs used on Sunday do not have to be from the Psalter. Those who allow instruments tend to prefer pianos and other “traditional” instruments. Some NPW proponents believe smoke machines, TV screens and drum solos are God glorifying, others, are strongly against all of it. Some believe it’s important to have drama and lights, turning morning worship into a show and creating an emotional response in the people to bring glory to God.

Both the RPW and the NPW folks believe they are within the biblical bounds of God honouring worship.

No matter what position taken on this issue both are really based on preference and that preference is influenced by culture. Some NPW folks would allow the use electric guitars on Sunday morning. Some might not. Within the groups holding to RPW some would never be caught dead singing anything but the Psalter. What’s the difference between these two groups? I’m guessing it’s personal taste and culture.

The traditional position held before RPW and NPW were expressed during the Reformation accepts the traditions of the past, within the bounds of scriptural commands and prohibitions. Overtime local congregations allowed for some elements of culture to be used within their own worship services and liturgies, some gaining approval and others being discarded. The pre-Reformation view allowed for things such as a church calendar, prayer beads, kneeling when receiving communion, a Lord’s Table set apart, crossing oneself, raised pulpit, etc. to enter into the church and liturgy. Over time these traditions gain approval of God’s Ministers and His people and carrying on for future generations.

Learning from Christ’s Example:

Many RPW folks believe we should not use a church calendar to regulate our seasons of worship because it is not commended in holy scripture so I ask that you consider the example set by Jesus Christ Himself.

We read in John 10:

“And it was at Jerusalem the feast of the dedication, and it was winter. And Jesus walked in the temple in Solomon’s porch.”

As many of my readers know the “Feast of the Dedication” is today called Hanukkah or the “Feast of Lights” and was not given by commend to the Jews but rather grew out of the intertestamental period – the Maccabean Revolt.

1 Maccabees 4:

“52 Early in the morning on the twenty-fifth day of the ninth month, which is the month of Chislev, in the one hundred and forty-eighth year, 53 they rose and offered sacrifice, as the law directs, on the new altar of burnt offering which they had built. 54 At the very season and on the very day that the Gentiles had profaned it, it was dedicated with songs and harps and lutes and cymbals. 55 All the people fell on their faces and worshiped and blessed Heaven, who had prospered them. 56 So they celebrated the dedication of the altar for eight days, and offered burnt offerings with gladness; they offered a sacrifice of deliverance and praise. 57 They decorated the front of the temple with golden crowns and small shields; they restored the gates and the chambers for the priests, and furnished them with doors. 58 There was very great gladness among the people, and the reproach of the Gentiles was removed. 59 Then Judas and his brothers and all the assembly of Israel determined that every year at that season the days of dedication of the altar should be observed with gladness and joy for eight days, beginning with the twenty-fifth day of the month of Chislev.”

According to The Pulpit Commentary, Hanukkah “occupied eight days, was distinguished by illumination of the city and temple and of other places throughout the land, and hence was called the ‘Feast of Lights.'” The prominent Dr. John Gill also recognizes the lack of a positive command when he commented on the verse from John, “there were no annual feasts appointed in commemoration…”

It would seem rather odd that Jesus would attend the Temple during Hanukkah if He had a problem with it. It would also seem odd that if Jesus had a problem with Hanukkah it went unmentioned, but instead we see Jesus in a different passage instructing us:

“The scribes and the Pharisees sit in Moses’ seat: All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.” Mat 23:2-3

I guess we have to use some common sense on this one, as a “good” Jew of His time Christ would have kept the Feast of Lights or been accused of not following the traditions of the Elders…after all, the very Son of God commanded that, “whatsoever they bid you observe, that observe and do…”

Confessions of Faith

As I pointed out above I don’t really see a big difference between the two Protestant positions if both are seeking to glorify God.

From the 39 Articles of Religion found in every Book of Common Prayer:

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.”

The 1689 London Baptist Confession reads:

“God concerning all things necessary for his own glory, man’s salvation, faith and life, is either expressly set down or necessarily contained in the Holy Scripture: unto which nothing at any time is to be added”

and the Westminster:

“The whole counsel of God concerning all things necessary for His own glory, man’s salvation, faith and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or traditions of men.”

Anglicans and Lutherans believe the church should decide how worship is to be conducted using scripture as well as traditions from church history. The Reformed wing of the Reformation uses a sliding scale of degrees when they introduce, “good and necessary consequences…” I’ve never really paid attention to, “good and necessary consequences” in relation to worship before but it seems one could use “good and necessary consequence” to conclude that (1) since Jesus kept a church calendar and (2) God has always regulated the year using feasts and fast, the practice should continue.

Some say, “Psalms only” others claim, “any song on a scriptural theme will do.” Both can be said in a confessionally Reformed church. Whatever one can feel justified in allowing during the Lord’s Day worship service seems to be acceptable. The biggest issue I now have is why have most Protestants ignored 2,000 years of continuous church tradition for a modern culture?

Again, it seems to me, that people reject tradition for the sake of rejecting tradition replacing it with modern cultural trappings in accordance with their own personal tastes. So why not use a Reformed liturgy? Another question to consider is, how do you remain RPW if Jesus kept Hanukkah and Hanukkah isn’t commanded by scripture? As I continue to learn and reform, I’m beginning to see nothing wrong with traditional forms of worship such as liturgy.

Just a few wild theological thoughts and ramblings from an insomniac.

Yours in the Lord,

jm

Who Are These Anglicans in TGC?

A quote from the article:cropped-crosses3.jpg

“Many have rediscovered the beauty of Anglican worship and been surprised by the strong Reformation doctrines that permeate the Book of Common Prayer and its Thirty-Nine Articles. The Anglican Reformers of the 16th century were closely linked with the continental Reformers, and Thomas Cranmer—martyr and author of the first Anglican prayer book—was not only greatly influenced by Calvin and Bucer, but also married the niece of Luther’s disciple Osiander.”

Read the rest here.

Calvinist Roots of the Republic

Denominational Affiliations of the Framers of the Constitution

Source

Dr. Miles Bradford of the University of Dallas did a study on the denominational classifications that the delegates to the Constitutional Convention accepted for themselves. Contrary to myth, the following list, published by Bradford, indicates that only 3 out of 55 of the framers classified themselves as Deists.

Note: only those Denominations whose Confessions of Faith were expressly Calvinistic at this time have been identified as “Calvinist” denominations. While many “Old-School” Lutherans and “Whitfield” Methodists at this time would have identified themselves with a Calvinistic view of Predestination, their affiliation has for the sake of charity been assumed to be non-Calvinist.

New Hampshire

* John Langdon, CONGREGATIONALIST — Calvinist
* Nicholas Gilman, CONGREGATIONALIST — Calvinist
Massachusetts

* Elbridge Gerry, EPISCOPALIAN — Calvinist
* Rufus King, EPISCOPALIAN — Calvinist
* Caleb Strong, CONGREGATIONALIST — Calvinist
* Nathaniel Gorham, CONGREGATIONALIST — Calvinist
Connecticut

* Roger Sherman, CONGREGATIONALIST — Calvinist
* William Johnson, EPISCOPALIAN — Calvinist
* Oliver Ellsworth, CONGREGATIONALIST — Calvinist
New York

* Alexander Hamilton, EPISCOPALIAN — Calvinist
* John Lansing, DUTCH REFORMED — Calvinist
* Robert Yates, DUTCH REFORMED — Calvinist
New Jersey

* William Patterson, PRESBYTERIAN — Calvinist
* William Livingston, PRESBYTERIAN — Calvinist
* Jonathan Dayton, EPISCOPALIAN — Calvinist
* David Brearly, EPISCOPALIAN — Calvinist
* William Churchill Houston, PRESBYTERIAN — Calvinist

Pennsylvania

* Benjamin Franklin, DEIST
* Robert Morris, EPISCOPALIAN — Calvinist
* James Wilson, DEIST
* Gouverneur Morris, EPISCOPALIAN — Calvinist
* Thomas Mifflin, QUAKER
* George Clymer, QUAKER
* Thomas FitzSimmons, ROMAN CATHOLIC
* Jared Ingersoll, PRESBYTERIAN — Calvinist

Delaware

* John Dickinson, QUAKER
* George Read, EPISCOPALIAN — Calvinist
* Richard Bassett, METHODIST
* Gunning Beford, PRESBYTERIAN — Calvinist
* Jacod Broom, LUTHERAN

Maryland

* Luther Martin, EPISCOPALIAN — Calvinist
* Daniel Carroll, ROMAN CATHOLIC
* John Mercer, EPISCOPALIAN — Calvinist
* James McHenry, PRESBYTERIAN — Calvinist
* Daniel Jennifer, EPISCOPALIAN — Calvinist
Virginia

* George Washington, EPISCOPALIAN (Non-Communicant)
* James Madison, EPISCOPALIAN — Calvinist
* George Mason, EPISCOPALIAN — Calvinist
* Edmund Randolph, EPISCOPALIAN — Calvinist
* James Blair, Jr., EPISCOPALIAN — Calvinist
* James McClung, PRESBYTERIAN — Calvinist
* George Wythe, EPISCOPALIAN — Calvinist
North Carolina

* William Davie, PRESBYTERIAN — Calvinist
* Hugh Williamson, DEIST
* William Blount, PRESBYTERIAN — Calvinist
* Alexander Martin, PRESBYTERIAN — Calvinist
* Richard Spaight, EPISCOPALIAN — Calvinist
South Carolina

* John Rutledge, EPISCOPALIAN — Calvinist
* Charles Pinckney, EPISCOPALIAN — Calvinist
* Pierce Butler, EPISCOPALIAN — Calvinist
* Charles Pinckney, III, EPISCOPALIAN — Calvinist
Georgia

* Abraham Baldwin, CONGREGATIONALIST — Calvinist
* William Leigh Pierce, EPISCOPALIAN — Calvinist
* William Houstoun, EPISCOPALIAN — Calvinist
* William Few, METHODIST

Some may say, “well, this list only shows what churches these men were members of, it doesn’t show what they believed.” Which is a veiled way of suggesting that these men were liars when they swore to God to adopt the confessions of their churches when they became members of these churches (most churches back then required an “examination” of members when they were received into full membership). (end quote)

Four Marks

Archbishop Foley Beach:foleybeach

I will call these the “Four Marks of Continuing a Spirit-filled Movement” or rather “Four Marks of Modern Anglicanism”

You see, we could go on playing Church and being religious and make no impact spiritually in our world. Yes, we could be married to our forms and traditions and remain a holy huddle in the midst of an ever-increasing secular society. This, however, would quench the Holy Spirit.

We are not and cannot be the Church as we have known it in the past. We must be a living Body engaged with the people around us. We must be the Temple of the Holy Spirit exhibiting the fruit and gifts of the Spirit in all we do. We must honor Jesus in all we do and all we say. We must have a culture that frees the Holy Spirit to do His Work in us and through us.

The First Mark of Modern Anglicanism is that we must be a Repenting Church.

After all, this is the message we have received in the Gospel. Remember the message of John the Baptist: Repent

Mt.3:2 – Repent, for the kingdom of heaven is at hand.

Remember the message of Jesus: Repent

Mt.4:17 – From that time Jesus began to preach, saying, “Repent, for the kingdom of heaven is at hand.

Remember the message of the Apostle Peter – at the end of his Pentecost sermon and the people were asking, “what must we do?”

Acts 2:38 – Repent and be baptized everyone of you in the Jesus Christ for the forgiveness of your sins and you will receive the gift of the Holy Spirit. This promise is for you and your children…

Remember the words of Apostle Paul when he was addressing the people of Athens in

Acts 17:22 – The times of ignorance God overlooked, but now he commands people everywhere to repent.

He went on to write to the Romans…

Romans 2:4 – Do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance?

We are called to be a repenting Church. That is, we must be a repenting people of God; a group of repenting followers of Jesus. When God shows us our sin, we must turn from it and return to the Lord.

Isn’t this what repent means? Literally, it means to change your mind.

St. John of Dasmacus: Repentance is returning from the unnatural to the natural state, from the devil to God, through discipline and effort.

I know…here in the south, people will say that is how you become a believer – and it is – we repent of our sins and follow Jesus.

Because of God’s love for us, Because of Jesus’ death on the cross for our sins. Because of his resurrection and the promise of eternal life, we change our minds (repent) about living for me, myself and I, and begin to live for Jesus. And this does lead to salvation.

But this repentance doesn’t stop when one is born again or comes into a relationship with God through Jesus;

It’s a day by day, moment by moment reality.

When a person comes to faith in Jesus, God does a wonderful and amazing thing – he places within the person the Holy Spirit.

The Holy Spirit begins to teach you, guide you, reveal to you the ways of God, change your thinking, and he also begins to reveal to you your sin.

As God the Holy Spirit reveals to you your sin – usually through His Word, you then have a choice — continue in the sin, or change your mind (repent) and begin to believe the behavior or attitude is a sin – and turn from it! This is repentance. He is constantly showing me my sin –and unless I repent, I quench the Holy Spirit in my life and in my ministry. 1 Thess.5:19.

As God shows us our sin, we must turn from it and return to the Lord, or we quench the Holy Spirit’s power in our lives.

St. Paul of the Cross: Should we fall into a sin, let us humble ourselves sorrowfully in his presence, and then, with an act of unbounded confidence, let us throw ourselves into the ocean of his goodness, where every failing will be cancelled and anxiety turned into love.

We are called to be a repenting Church. I call on our bishops to repent. I call on our priests to repent. I call on our deacons to repent. I call on our vestry members to repent. I call on our musicians to repent. I call on all the laity to repent.

God loves you. God cares for you. It truly is his kindness which leads us to repentance. It’s for our good. It’s so he can shower us with His grace. This is part of what we confess as Anglicans.

Isn’t this what we pray each week when we pray the General Confession? If you pray the Daily Office, you pray it twice a day every day…

“We are truly sorry, and we humbly repent” or some version of this – depending on the liturgy.

As we confess our sins, we tell God that we are sorry, and that we humbly repent. Yet, do we? The question each of us must ask ourselves: “Is there something in my life which the Lord has shown me of which I must repent?”

As a Province and as believers, unless we repent of our sins, we quench the Holy Spirit in our amidst. If we are going to be the Church, the people of God, the Lord wants us to be, we must be a repenting Church.

The Second Mark of Modern Anglicanism is that we must be is a Reconciling Church.

When I speak of reconciliation, I am not talking about being reconciled with the world, or with sin, or with sinful behavior or giving up one’s principles or compromising Biblical Truth in order to be reconciled. However, the Scriptures do tell us that we are all ministers of reconciliation and that we are to be reconciled with each other.

This reconciliation is based on the cross of Jesus, on the Truth in the Scriptures, and on the Tradition handed down to us by the Church Fathers. To be reconciled means there was once a problem.

The Australia Anglican scholar, Leon Morris: “Reconciliation properly applies not to good relations in general but to the doing away of an enmity, the bridging over of a quarrel. It implies that the parties being reconciled were formerly hostile to one another.”

This was true with us, and The Lord. This is also true with too many of God’s people with each other. For real reconciliation to take place, you must remove the enmity – the source of the quarrel. We may apologize for our actions. We may pay back money we owe. We may return something which we borrowed.

We may make restitution for the damage we have done. In every situation there must be a dealing with the root cause of the enmity. In other words, there is no true reconciliation without repentance.

Still Reforming, Still a Protestant…

f.jpgor years I have visited different online forums to discuss theological topics and recently spent some time on a forum discussing Anglicanism with Anglicans. Although friendly, it was immediately clear that even a very general orthodox position was not tolerated by Anglicans on the forum. It was as if Christian doctrine was being re-assessed by current cultural trends! Sure, there are plenty of orthodox Anglicans out there in the world but I have to wonder how much longer they can hold out, how much longer will they last in Anglicanism before being driven out? We can find spin-off groups and churches, some Anglo-Catholic and others Evangelical, but as we’ve learned from “Joey,” a spin-off of “Friends,” spin-offs can be terrible. (For the older reader think “Joanie Loves Chachi” and “Happy Days”) We get a lot of the same “stuff” but it’s just not the same.

A

majority of Anglican theologians tend to be less than orthodox and their theological views are out of sync with the often conservative worship offered on Sunday mornings. For example, did you know that two percent of Anglican Priests in the UK do not believe in God? Instead of growing in faith Anglican Ministers seem to fall into unbelief with age:

“Clergy were significantly more likely to hold unorthodox beliefs the older they were and the longer they had been in the ministry. Nearly 90 per cent of those ordained since 2011 believe in God compared with  only 72 per cent of those who became priests in the 1960s, the research discovered.” (Source)

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n the Apostles Creed we confess, “Who was conceived by the Holy Ghost, born of the virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried…” It was reported back in 2002, that 500 English clergyman took part in a poll and found that 27 percent denied the Virgin Birth! This is astounding. One Priest was quoted, “We will be having a traditional service because that is what people expect and enjoy.” (Source) Not because it was a matter of worship but because “that is what people expect!” In another survey 1 in 50 Anglican Priests in the UK believe God is nothing more than a human construct used to deal with the stresses of day to day life. (Source) The Anglican Church in the West has been declining for decades and is there any wonder, when they lack faith in the essentials?

I

t has been pointed out that, “For most of the past 50 years, a great deal of Christian wrangling has been about whether the church needs a doctrinal shift towards liberalism or conservatism to survive.” (SourceAccording to God & Politics “those calling themselves Christians, 40% defined it as ‘I try to be a good person’, 26% chose ‘It’s how I was brought up’ and only 16% selected the statement ‘I have accepted Jesus as my Lord and Saviour’. 49% had not attended a church service in the previous 12 months. Also more worryingly, 49% did not think is Jesus the Son of God and bizarrely 6% did not believe in God at all.” The problem is obviously liberalism, which reinterprets orthodox doctrines in new and fanciful ways. When 60 percent of Church of England Christians never read their Bibles therein the problems lies. The article on God & Politics includes a breakdown of Anglicanism in the UK that can probably be extrapolated for other Anglican Churches in the West.

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s you all know I’ve been attending an Anglican parish for a while now. It was all good at first, everything was new and exciting. It was a good experience getting into the rhythm of the church calendar, the seasons, such as Lent and Easter. If you have ever experienced Anglican worship you will likely agree that it’s beautiful with the candles, vestments, stained glass windows, etc. That all stated I feel my time with the Anglican church maybe coming to an end. The polling data is clear, the vote to allow same sex marriage seems inevitable and with it, so does the departure of the remaining orthodox Anglicans. The local parishes in my area are still very orthodox and Protestant so I’m not sure how they will handle all of this. How did we get here, how did this all happen?

It’s not as if the Church of England hadn’t been warned:

As the Church is now internally constituted, her Calvinism is impregnable; while she lives, this is immortal. The legislature have it, indeed, in their power (God forbid they should ever have the inclination!) to melt down her Liturgy, Homilies, and Articles; and, when her component particles are severed by state chemistry, to cast her into the Arminian mould: but, until this is really done, all the artifice of man will never be able to fix the banner of Arminius in the citadel, how daringly soever some of his disciples (John Wesley) may display it on the walls. Our pulpits may declare for free-will; but the desk, our prayers, and the whole of our standard writings as a Church, breathe only the doctrines of grace.” Augustus Toplady, Historic Proof of the Doctrine Calvinism of the Church of England

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oplady’s Church is no more. At least not held by the majority…but was it ever? I have stated many times that the Book of Common Prayer is beautifully Reformed and Calvinistic, however, Arminianism (and with it Liberalism) slipped into the citadel. The enemy is within the Anglican Gates and has been for years. The more any church moves away from biblical Calvinism, the more it places man over all as sovereign.

“The type of religion which rejoices in the pious sound of traditional phrases, regardless of their meanings, or shrinks from “controversial” matters, will never stand amid the shocks of life. In the sphere of religion, as in other spheres, the things about which men are agreed are apt to be the things that are least worth holding; the really important things are the things about which men will fight.” J. Gresham Machen, Christianity and Liberalism

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lassic clip:

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hat I have Learned 

My sojourning with the Anglicans was not all for nothing and I am stepping away, for now at least, with a deeper understanding of my own failings, especially when it comes to my personal idealism and sectarianism. Some might say idealism is really “legalism” but I disagree. In my case I was placing such a high ideal on the local church it was bound to leave me wanting. I’ve been a Christian for just shy of 20 years and for most of that time I’ve been extremely sectarian and dogmatic, the Anglicans have taught me to loosen up on what “I” require as a confession from another believer and trust God to sort out the details.

I’ve also been reminded that orthodox Protestantism is in the minority.

Our voice online is often louder than our presence in the local congregation and even though we can download thousands of sermons by orthodox preachers a solid sermon can be difficult to find locally. Where does this leave me? Hopeful. I’m very hopeful and have enjoyed visiting different churches and denominations since leaving the Anglican parish. I’m not sure where I’ll end up or where I’ll plant roots but I know I will. Tomorrow I’m back at First Baptist and looking forward to it after all…it is the Lord’s Day, not mine.

Yours in the Lord,

jm

Five Benefits of Liturgical Worship

“It’s not whether we will have a liturgy, but which liturgy we will have.”

Jordan Cooper is a Lutheran Pastor and pod-caster, in his video “The  Five Benefits of Liturgical Worship,” he makes some excellent points.

Liturgy is…

  1. Full of scripture – As a guy attending a Book of Common Prayer service every Lord’s Day I can say yes, the service is FULL of scripture. Cranmer did a wonderful job of reforming the ancient liturgies back to their scriptural foundations. Check out The Order for the Administration of The Lord’s Supper or Holy Communion. I spoke with a Lutheran Minster in a LCMS parish and he mentioned that their liturgy was essentially Anglican.
  2. Heavenly worship is liturgical – Pastor Cooper points us to the book of Revelation where we find incense, robes, the altar, chair, Elders/Priests, the unrolling of the scroll/liturgy of he word, hymns, trice Holy, kneeling/prostration, etc. It’s all there. (Rev. 1:1-2, 4:1, 4, 8, 5:1, 7, 7:9, 8:3, 14:1, 15:3, etc)
  3. It is historic – There can be no denying the historic Church used liturgies throughout its long history.
  4. It is not led by emotion – True, liturgy doesn’t change to suit emotions, rather, it changes us and our emotions. During the Lenten season I would often leave for Church at 8 am with a bad attitude, grumbling about lack of sleep, etc. but once the liturgy started and the scriptures and collects were read, once we prayed together, my bad attitude would change. When I leave worship my spirit is always light and I’m ready for a weeks worth of challenges.
  5. It is Catholic or Universal – This is one that I couldn’t ignore. After spending only a short time reading the early church fathers liturgical worship is undeniable. You could not worship in a Church anywhere before the Reformation that didn’t use a liturgy of some kind. There was no “free church.”

A recent publication I’ve yet to get my hands on is Reformed Worship by Gibson and Earngey. In this work we find 26 Reformed liturgies. If you have already read this title please leave a comment below telling us what you thought of it.

Just one more thing, Calvin’s Liturgies 

Calvin’s Liturgies: Strassburg and Geneva
Strassburg, 15 Geneva, 1542
The Liturgy of the Word
Scripture Sentence:
Psalm 124:8
Scripture Sentence:
Psalm 124:8
Confession of sins Confession of sins
Scriptural words of pardon Prayer for pardon
Absolution
Metrical Decalogue
sung with Kyrie eleison 
after each Law
Metrical Psalm
Collect for Illumination Collect for Illumination
Lection Lection
Sermon Sermon
The Liturgy of the Upper Room
Collection of alms Collection of alms
Intercessions Intercessions
Lord’s Prayer in long paraphrase Lord’s Prayer in long paraphrase
Preparation of elements while
Apostles’ Creed sung
Preparation of elements while
Apostles’ Creed sung
Consecration Prayer
Lord’s Prayer
Words of Institution Words of Institution
Exhortation Exhortation
Consecration Prayer
Fraction Fraction
Delivery Delivery
Communion, while
psalm sung
Communion, while
psalm or Scriptures read
Post-communion collect Post-communion collect
Nunc dimittis in meter
Aaronic Blessing Aaronic Blessing

Yours in the Lord,

jm

The Annunciation from the 1662 BCP

Sorry, this was supposed to be posted yesterday. Don’t worry folks, confessional Anglicans respect St. Mary, but do not ask her intercession.

Annunciation2The Annunciation of the Blessed Virgin Mary from the

Book of Common Prayer 1662

The Collect.

WE beseech thee, O Lord, pour thy grace into our hearts; that, as we have known the incarnation of thy Son Jesus Christ by the message of an angel, so by his cross and passion we may be brought unto the glory of his resurrection; through the same Jesus Christ our Lord. Amen.

From the Epistle. Isaiah 7. 10: MOREOVER, the Lord spake again unto Ahaz, saying, Ask thee a sign of the Lord thy God; ask it either in the depth, or in the height above. But Ahaz said, I will not ask, neither will I tempt the Lord. And he said, Hear ye now, O house of David; Is it a small thing for you to weary men, but will ye weary my God also? Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. Butter and honey shall he eat, that he may know to refuse the evil, and choose the good.

The Gospel. St. Luke 1. 26: AND in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin’s name was Mary. And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. And the angel said unto her, Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. Then said Mary unto the angel, How shall this be, seeing I know not a man? And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren. For with God nothing shall be impossible. And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her.

Marian Theology?

our lady of walsingham anglican

Our Lady of Walsingham

Article 22, of the Thirty-Nine Articles of Religion, clearly state:

“The Romish doctrine concerning Purgatory, Pardons, worshipping and adoration as well of Images as of Relics, and also Invocation of Saints, is a fond thing vainly invented, and grounded upon no warranty of Scripture; but rather repugnant to the word of God.” 

The 39 Articles of Religion were added to the Book of Common Prayer after the time of Thomas Cranmer, but we do know Cranmer re-wrote the ancient Collects to exclude the intercession of the Saints, including St. Mary. Anglicanism did not seek the intercession of Saints or seek prayers for the dead until the time of the Oxford Movement which tried to move the English Church toward Romanism. Before the Oxford Movement Anglicanism was Protestant in its worship and confessional stance – that a Christian is to approaching God the Father on the merit of Jesus Christ alone.

Yours in the Lord,

jm

PS: Always learning, always reforming.