185 Years of Anglo-Catholicism

Many Anglican Catholics are probably already aware that this past July 14th marked the traditional commencement of the Ango-Catholic Movement within the Anglican Church with a sermon by John Keble at the University Church of St Mary’s in Oxford. I’ve pulled this quote from Ritual Notes via The Anglophilic Anglican concerning the event:

“Most Anglo-Catholics know that 185 years ago today, John Keble ascended the pulpit at the University Church of St Mary’s in Oxford to deliver the sermon at the opening of the Assize Court. If the date is not remembered, the result certainly is. John Henry Newman wrote that this sermon, easily forgotten during any other time, was the beginning of the Oxford Movement.”

I am personally a recent convert to Anglo-Catholicism from the Roman Catholic Church. I was raised Roman Catholic and attended a conservative Roman Catholic school from junior kindergarten to grade 12. The fact that I am not entirely comfortable using the word ‘convert’ when I speak of my recent membership in the Anglican Church and specifically the Catholic wing of said church, is proof of the complexities that dominate the catholic debate within the Anglican Church and indeed among many protestant flavours of Christianity.

Because I was raised Roman Catholic I spent the vast majority of my life under the impression that the Bishop of Rome and the entire Roman Church had a monopoly on the word ‘catholic.’ I’ve always believed (as per the Creeds) that the catholic church is the one, true, holy and apostolic church founded by Christ. I just, like many Roman Catholics, equated ‘catholic’ with Roman and the Pope and all that came along with that system. I was first introduced to the idea of universal catholicity (specifically the Branch Theory), or the core of the Oxford Movement– which is quiet simply that the Roman Church does not hold court over what is catholic and what is not– a few years ago after a Roman Catholic commentator who I had great respect for left the Roman Church after having an epiphany over social issues within the church. His leaving the Roman Church and taking up worship in the Anglican Catholic church piqued my interest and I began to research. I learned that what made a church catholic was not adhering to the will of Rome or speaking in Latin but rather it was a staunch devotion to the Creeds, to orthodoxy (meaning placing emphasis on the original forms of worship of the Church) and to an understanding of a truly universal church founded by Christ. I always knew that I was a catholic, if not because I do not feel like I am worshiping God in a manner that is pleasing in His sight unless there are bells and smell (as those who criticize the richness of catholic liturgy like to say). I knew I was a catholic because I believed firmly in the Creeds– never, even in the darkest and loneliest moments in my faith have I doubted the articles of the Creeds. And I knew I was catholic because I had a deep conviction that Christ did not found a fragmented and broken form of Christianity with sects fighting between each other each holding a nugget of truth, I firmly believe that the catholic church is the one Christian church founded by Christ.

But here is the kicker: catholicism can never be confined to one single sect. Catholicism is universal, it is applicable to all people, all races, all tongues because it is the Body of Christ here and present on earth. And because we are all creations of God, not matter where we come from or what we do in this life, we can all be part of and served by this catholic church.

I am an Anglican Catholic today because I do not believe that catholic is the same as being Roman. I believe that the Roman church places too much emphasis on culturally important aspects of the faith (like not eating one hour before Mass) to the point that what is dogma and a core belief and what is a cultural or best practice is often just lumped in as essential all around. I also believe that the doctrine of the Supremacy of the Pope is flawed and uncatholic– there is nothing universal about linking the movement and spirit of the universal church to one arbitrary geographical location here on earth. I also take issue with doctrine that has come out of the direct authority of the Pope such as Papal Infallibility and the Immaculate Conception– I do not see these as core catholic concepts, but they are certainly Roman.

“The Catholic Revival in the Church of England had nothing to do with gin, lace, and backbiting, as is often caricatured. Yes, elaborate ritual and church building followed in the next generation, but this was a logical development of the belief that the Church is not the same as the Post Office. [Or, as I sometimes put it in defending the use of traditional language in worship, “The liturgy – the worship of God – is not Uncle Joe’s barbecue.”] The Holy Eucharist is the source and summit of our lives and not the same as chicken tetrazzini at the weekly Rotary Club. The development of ritual and devotion was the servant, the handmaid, to the truths Keble turned our minds to 185 years ago.”

I have never felt more catholic, more Christian than when worshiping and sharing fellowship in an Anglican Catholic church.

God be praised!

Thoughts on the Bible

Haden Clark over at Help Me Believe shared an article by Jeffrey Poor of Rethink concerning the relationship between the Old and New Testament. I wrote a comment that criticized the original article on the premise that it suggested that there was a difference in how God work in each Testament. I’ve decided to expand on that comment in this post and explore a little deeper into the relationship between the Old and New Testaments and reading and understanding the Bible in general.

I encourage you to read the original post on Rethink and I’ve posted my full comment here:

I am not sure if I agree that God seems mean in the OT because he is “operating under a different set of rules” and that “when Jesus entered the picture he changed everything.” Everything that is contained with the NT is hidden in the OT. The reason for this is because the core message of the OT the covenant between God and humanity is revealed in the NT through the Body of Christ and His sacrifice for our salvation. I think that the problem with this post is that it starts from a premise that the OT and NT are different, unique and distinct which they are not, both are a unifying force of each other. I like to think of the OT as a giant forest with trees, and rocks and small streams and uneven pathways. We walk through this forest without the NT and without Christ in the dark. Our foot hits something hard on the ground and we can reason and suppose it to be a rock. Walk into something wet, and assume it is a stream. By the end of walking through this forest we get a pretty good idea of what the whole area is like (little stream here, big tree there, hike up a hill over there) but it is not the full and complete picture because we did it in the dark. Christ is like a giant flashlight, now we know that the wet thing we walk through was a stream, but that hard thing our foot hit was actually a stump and not a rock (close before, but now we know for certain what it is). The OT is like a facet dripping slowly overnight and the NT is the sink that is filled with water at the end, and if I want to beat this analogy to death, Christ would be plug in the drain keeping the water held together.

I think that the first place to start when we talk about the Bible as a whole to is to understand that the Bible is not entirely a Christian object. It is a collection of books that stretch over 3000 years, through many different eras from the perspective of many different people with many different faiths and written originally in many different languages (many of which do not even exist today). There is a tendency among Christians to ascribe a singularly Christian (and I’ll even add modern western) perspective on the entire Bible which has no historical or theological support.

When we start from the premise that the Bible is in fact a collection of many books with many perspectives, interpretations, translations, understandings, themes, lessons and imagery we can automatically understand why there are entire faculties of learning dedicated to the study of this wonderful book. From viewing the Bible holistically, splitting it in two by the Old and New Testament or deep into each book and letter individually, we gain a better understanding of the deposit of faith through the Word of God present in the Bible. We can even understand why some strains of Christianity, especially those more catholic oriented, insisted upon the interpretation of the Word of God falling to a formal magestrium that brings together the whole of the Deposit of Faith. We can also gain a better understanding why some Christians reel at the thought of the Word of God being capable of being read and understood by any single person at any single point in time– I would wager that this concept is one of the great failings of the protestant wing of Christianity. It fundamentally undermines the realities of the Bible as a sacred text that spans thousands of years. It immaturely presupposes that a person brought up in a western world removed completely from the world present in the Bible can somehow pick up the book and simply “get it.” If that was honestly the case we wouldn’t need Jesus, and we wouldn’t need the Holy Spirit because from the moment the Israelites were brought out of Egypt they would have “got it” and everything would have been fine.

When we pick up the Bible there is a temptation to want to open the cover and start reading. Doing so is certainly one way to take in the Word of God but doing so will also generate confusion. Genesis was certainly not the first book written in the Bible, it actually has two creation stories and is hard to understand if read literally without an understanding of Jewish literary techniques. For example, in the OT we are told that Abraham lived to be 175. No human has actually lived to be 175. We can watch some Christian bend and twist in order to provide “reasoning” why this is the case for Abraham, but there is a simple explanation albeit one with profound implications for how to interpret the Bible as a whole. It is in fact a common Jewish literary device to ascribe a long life to being in favour with God. This comes from the Jewish understanding of sin which supposed that the cause of sin and death in general was being unfavorable with God (for whatever reason). Thus, the flip side of this is to promote the fact that a person is in favour with God by adding years on to his life in the story. A Jew living in the desert hundreds of years before Christ would not have read that part of Genesis and thought, “oh my Abraham lived for a long time” he would have thought, “Abraham had great favour with God.” It is for that reason that Abraham’s age is even mentioned in the Bible.

Another good example of the dangers of jumping into the Bible without any sort background is when we talk about dinosaurs. I have heard some pretty amazingly irrational arguments as to why the Bible never mentioned dinosaurs. We have their bones plain as day before us today. We can use technology from the brains that God gave us to even date the bones in order to better understand our world. From undermining the very legitimate science (without any reason evidence other than the Bible) to claiming that dinosaurs and man lived on earth together (insane with absolutely no science to back it up) to even claiming that Satan put the bones in the earth to make us question God (probably with the assistance of Darwin himself somehow), Christians the world over have bent over backwards to explain the dearth of something so real and so present before us today in the Bible. And yet there is a simple explanation. The Jews in the desert didn’t have time to sit around and dig up dinosaurs (especially while in exile which is when most of the best parts of the OT were written down), they never even had a concept or understanding of their existence. So of course they do not make their way into the Bible. They also have no relevance on any stories or lessons within the OT. The whole purpose of the creation stories in Genesis are not about how God made the world (we will never know that while here on earth, even with the Bible) but that He made it and it was good and pleasing to Him and even more so it is about Him creating mankind in His image and marking us uniquely among His other creations. So we have to ask ourselves, when we dive into the creation story and take the seven days literally or the listing of animals created in the process literally are we really taking away from the story what we are supposed to take away? I say no absolutely not, we miss the mark when we undermine the Biblical teaching and focus on the wrong aspects of the story.

It might seem like I have digressed a little from my point but I am going to bring it all home now. Reading the OT and NT is a lot like how we approach the Bible as a whole. The law contained with the OT makes no sense if we do not have the teachings of Christ to back it up. Just the same as reading the OT requires us to have a broad understanding of Jewish theology, culture and literacy, so too does it require us to have a deep understanding of the NT. And in typically God fashion, it all hangs together (to steal a C.S. Lewis line) and comes back full circle. We cannot understand or grasp the importance of the NT without the messages and the coding in the OT. Together each book forms the yin and the yang and each have an eye within each other. Amazing how even the composition of the Bible itself is a fingerprint of the nature of God and man here on earth!

In closing, I firmly believe that it is fallacy and a vector for Satan to do his most effective work to attempt to interpret the Bible on a personal basis. We need the Church, we need our history, we need the history of the authors and we need a broad understanding of the cultures at play. We also need the inspiration and guidance of the Holy Spirit. It is amazing that we are able to hold this book in our hands and that it has been compiled and bound over two thousands years plus and counting.

God be praised!

2018 Summer Series

The summer doldrums are in full effect and if you are like most catholic oriented Christians you are grateful for the rest after very busy Christmas and Easter seasons (still can’t get over the fourth Sunday of Advent and Christmas Eve being the same and then shortly diving into Lent and Easter this year). Now that we’ve had some peace and quiet around here you’ve probably noticed an uptick in activity around this blog. We’ve been busy preparing a series of posts from the Proper of the Saints in the Christian Prayer that forms part of the Liturgy of the Hours and Anglican saints from the Anglican Church of Canada publication All of the Saints. We intend on keeping these posts up through-out the entire year (although we have yet to decide what to do once the full year cycle is complete).

Book of Common Prayer

In addition to the saint posts, we will be introducing a summer series for this year (and hopefully all of the rest of the years to follow). We’ve decided the first theme of this series for summer 2018 will be the catholic liturgy. We will explore the catholic Mass in its entirety with a historic eye toward the development of the Roman Missal and the Anglican Book of Common Prayer. The liturgy that we will focus on will be the catholic one specifically comprised of the Liturgy of the Word and the Liturgy of the Eucharist. I will rely on two main sources for inspiration of the posts, namely the Oxford History of Christian Worship and For The Life of the World by Alexander Schmemann.

Each instalment of the series will focus on a particular aspect of the Mass. We will explore the historical development of how the Mass exists today and the biblical and theological roots of the service itself. Two final instalments will close out the series, one on the overall development of catholic liturgy and another on music within Mass. I hope to have a new series instalment out each week over the summer period. It is my hope that by the end we will all have gained a better understanding of the catholic liturgy and that this knowledge will enrich our participation into the future.

Image credit.

Christmas Eve-Eve

When I was younger and the lead up to Christmas had much more anticipation surrounding Santa Claus and presents, my brother and I would call the day before Christmas Eve, Christmas Eve-Eve. It was a childish joke that played on linking the night before Christmas (when we would have a big family party at the house and exchange gifts with our cousins) with the actual day of Christmas in an effort to shorten the countdown to the entire affair. As I grew older and left the house, Christmas Eve-Eve fell out of my lexicon and became a day to finish up last minute gift buying and preparations for the Christmas season. And now that I am an adult, I am enjoying reflecting back on how Christmas Eve-Eve came to be and how it still exists as a thing within my life, including my spiritual life.

Advent is all about preparation. “The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God” (Isaiah 40:3). These words are giving true meaning when John the Baptist speaks out in John’s Gospel, “I am the voice of one crying in the wilderness, Make straight the way of the Lord…” (John 1:23). In the catholic tradition, we light a set of four candles one by one each Sunday as we count down the remaining days of preparation in anticipation for the feast which celebrations the Incarnation and birth of Our Lord Jesus Christ. We read passages such as those from John’s Gospel that speak of preparation from John the Baptist and readings from the prophet Isaiah who spoke clearly of the coming of Christ. We also look at letters from Paul which speak of the second coming of Jesus and our requirement to always be ready and on guard because “of that day and hour knoweth no man, no, not the angels of heaven, but my Father only” (Matthew 24:36). We reflect on the three aspects of the Incarnation of Christ; in the flesh as a child, in body and blood in the Eucharist and in glory at the Second Coming.

Christmas Eve-Eve started for me as a child trying to close the gap in the wait between the start of Advent and Christmas day itself. It was a childlike view of Christmas as a time to exchange gifts with my cousins and spent the night eating and playing around the house with them and the whole family. It meant no school for a chunk of time and spending time outside in the snow. I had very little responsibilities because I was a child and as a result the wait and preparation held little or no meaning. Today, as an adult, I do have responsibilities and there are certainly a long list of temporal duties around Christmas that add physical weight and meaning to the Advent preparation. This sort of preparation can add to stresses and anxieties that arise from the holidays, like those Anna Dimmel writes about here in A remedy for what we don’t like about Christmas. But we cannot forget, as she writes, we can find Christ and spiritual meaning in these stresses and anxieties as well. And this year in 2017 is especially unique because the Fourth Sunday of Advent and Christmas Eve will fall on the same day, with services occurring in the morning and late evening with two very different meanings. Linda Ryan writes about this in her post A Short Ending to Advent.

On Christmas Eve-Eve we all stand on the threshold of the whirlwind that becomes the next few days. In the temporal world we will visit with friends and family, eat a tremendous amount of food, keep warm, and expend a lot of energy being social. In the spiritual realm, hopefully a lot of us will find time to go to Church and listen to the Word of God and celebration His Incarnation and birth among us here as fully human and fully God. Indeed there is a longing to feed the unbounding joy that is within each and every one of us who acknowledge that Jesus is Lord, and joining with fellow Christians and celebrating that event is an expression of that joy and thanksgiving.