Amusing myself to death

Amusing myself to death

I’ve been struggling for some time in knowing where I fit in with Christianity. I know I am a Christian of some sort. It is God’s truth, love, wisdom and beauty that keep me going, outside of it I am nothing. Despite this the conflict between my personal convictions and trying to work them out have been giving me a level of cognitive dissonance that is hard to reconcile. So much so that I have become aware that I’ve been closing up in regard to seeking to express my faith confidently amongst unbelievers and believers alike.

As a Protestant I adhere to Sola Scriptura, yet I have been struck by my own historical ignorance and the clash that contemporary evangelicalism has with the church of history. It seems naive to cling to the Bible but to reject entirely any respect for the context out of which it was collated and propagated. To uphold the Bible abstracted from its historical context is bookish, abstracted and dry. I am also tired of verses being taken out of context to promote some new angle on scripture that is marketed to the faithful on backs of emotionalism and the personal brand of celebrity pastors. As a balance I increasingly can’t help but value the input of the Church Fathers have on the scriptures and admire the fruit of their convictions that is born out in the accounts of their lives.

I’m also increasingly drawn to the ideas caught up in what might be known as Sacramentalism. Not too long ago I listened to a discussion on worship in which a Charismatic minister stressed the different ways people encountered God in worship. These are the sacraments, preaching and singing. In his own tradition it was the singing, in more reformed churches it was the preaching and in the more traditional churches it was the sacraments. I agree with him on this but I don’t see a scriptural argument for the emotionalism and hype given to singing in charismatic churches. On preaching, Lord knows that the quality of preaching can vary dramatically from one person to the next, and these days thanks to the internet you don’t even need to go to church for decent preaching. Yet a focus on the sacraments takes the focus off us and onto God. It cannot be packaged and sold like singing and preaching and has the added advantage of being explicitly commanded by Christ himself.

Despite this all I know is the Evangelical world. I’m still one deep down and thought I could straddle both worlds in something like the Church of England. Yet the hounding of people like Philip North and the entire principle of ‘Good disagreement’ are things I increasingly just don’t associate with what I see in scripture. In that sense Orthodoxy and Catholicism I commend for their adherence to and championing of what they believe is the truth, even if I disagree with aspects of it. In many ways I really wish I could become one and the fact that theres an impasse, an inability to reconcile really twists me up inside.

So what do I do? I don’t know, thats the problem. I increasingly turn to distracting myself from these issues. I try to focus on other things than; the sadness of what the CoE is, the inability to talk about things like church history with my peers, the cognitive dissonance I experience in church, the fact that I no longer agree at all with a female priesthood, having female friends who are ordinands, the fact that every day I listen to audio devotionals from orthodox and protestant ministers back to back, I turn down requests to play in the band at church because I am more interested in exploring plainsong, sacred harp and psalm singing, the fact that despite all this I can’t shake the sincere belief that some of the catholic and orthodox practices are wrong. Where do you fit in? It’s easier to watch TV, love your wife, play games, read, throw yourself into work and go to the gym. The position feels untenable and I have no idea what God is asking me to do with all of this, I could be wrong or right in any number of ways but that doesn’t matter if you don’t do anything with them. Distraction is not healthy in the long term, but in the short term it makes the heavy tension bearable.

Lord Jesus Christ, Son of God, have mercy on me a sinner.

Do Not Be Anxious to Be Modern In Theology

Reformedish

What has been is what will be,
and what has been done is what will be done,
and there is nothing new under the sun.
Is there a thing of which it is said,
“See, this is new”?
It has been already
in the ages before us.
There is no remembrance of former things,
nor will there be any remembrance
of later things yet to be
among those who come after.

(Ecclesiastes 1:9-12)

If we had to classify the Teacher of Israel, it’s fairly clear he was not a modern.

Commenting on some of the defining marks of the theory of progress and the heart of the modern, Peter Leithart notes:

“The theory of progress rests on the notion that there is a cut in time between all that went before and what comes after the beginning of modernity. Modernity establishes itself by digging a monumental ditch, a ‘great divide,’ between the past and the present, between those still living in the past and those who are fully in touch with the possibilities of the present. The modern distinction of us and them and the boundaries that accompany it map out the world as modernity sees it. Modernity is an act of cartography, a zoning operation, an exercise in ‘chrono-politics.'”

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What does Sheffield have to do with Jerusalem?

What does Sheffield have to do with Jerusalem?

I recently heard the news that a friend of mine had been accepted for ordination within the Church of England. This would normally be good news but I have not been able to shake the sense of conflict I experienced over the decision. The reason why? To be honest, its because she is a woman. This was uncomfortable to me because pretty much my entire life I’ve been affirming of women’s leadership in whatever capacity. In fact, I’ve argued for it repeatedly in the past. My line manager at work is a woman, and so is hers and I have no issue or disquiet about any of that. In any other context, it’s not even something worth commenting on. Yet I realise I’m beginning to wonder if there’s something different about ordination. Something in my mind linked increasingly with communion. In my mind, it is like I am driving on a foggy night and I see a shape in the road. It could be nothing but I’m going to take measures to avoid it in the event that not doing so might cause some damage to myself and the passengers with me.

More recently there is news that in Sheffield a Bishop has been appointed who doesn’t condone women’s ordination. This has been seen as problematic in that it’s stated that nearly one-third of those ordained in Sheffield are women. One of the arguments against his appointment is his belief that the sacrament administered at the hands of a female priest is not valid and will not receive it from a woman. This amongst other things gave me pause because it perhaps highlights my ignorance of Anglican theology over what constitutes a valid administration in the event that it is purely a memorial or ritual. In fact in my mind, if the sacrament is a memorial the ordination and criteria of those who administer it is arguably inconsequential. If it is not, if there is something more significant taking place then are we saying that both the Roman and Orthodox church are wrong in their decision not to follow suit in opening the criteria for ordination? So much so that we are willing to damage the relationship and limited unity we shared with other Christians around the world? Are we saying that the historical position of the church in all forms for most of human history got this wrong? One of the foundational tenets of Anglicanism is ‘scripture, tradition and reason’. Do we dispense with the tradition (of scriptural interpretation and practice) in this instance? Or as Chesterton described it in his book ‘Orthodoxy’…

Tradition means giving votes to the most obscure of all classes, our ancestors. It is the democracy of the dead. Tradition refuses to submit to the small and arrogant oligarchy of those who merely happen to be walking about.

This isn’t a conscious shift on my part which what makes it so alarming to me. In fact witnessing the outcry from some areas at the appointment of this Bishop in Sheffield made me wonder if the opposite objection is also true. What of those ordained who do not condone women’s appointment to formal ministry? How can they in good conscious serve in a church that has departed from what could arguably be called historical orthodoxy on this matter? How can these two camps endure over time? If such objection will be raised to the appointment of such non-conforming bishops surely this is a form of argument for segregation? Or worse for the marginalisation of the non-conforming ordained?

The increasing trend within Anglicanism of unity at any cost is particularly highlighted I think during the season of Lent. I was listening to an Orthodox believer speak on the practice within their church of encouraging a specified fast throughout the whole church. This is different to anything I experienced in which you fast as much or as little as your conscience dictates. It is individualistic and that was fine for me because it was largely about my personal relationship with God. Yet when I heard this man speak of the fast as a corporate act, that it is an extension of the belief that all things in creation are to come together through the ministry of the church that totally made sense. In this light, the Anglican attitude of unity at any cost is actually the opposite of all things coming together in the church. Are all things coming apart in the Anglican church?

To be honest I increasingly struggle to confidently share my faith with others. What I’ve mentioned above is increasingly giving me pause. Why would I invite someone into a church so divided? One where I am increasingly unable to explore or voice my thoughts and prayers to even my minister because I am so unsure as to what they even believe. There’s great pressure to ‘get with the programme’ and go along with the inertia of the environment you find yourself immediately in. To be honest that’s what I find myself doing. When a brother struggles I hesitate to offer my input because I’m struggling too. It’s a different kind of struggle than that which church is eager to talk about. I love my community but I struggle with the environment we find ourselves in. Not Orthodox enough for the Orthodox church, not Roman enough for the Roman church and not Protestant enough for a Protestant church. That should make me an Anglican, but the difference between principle and practice I guess is more significant than I realised.

Lord If I am wrong in any of this please forgive and correct me.

Disability, faith and the church

Disability, faith and the church

Depending on who you talk to as many as 1 in 100 people could be psychopaths. Some of the defining characteristics of a psychopath include a lack of..

  1. Anxiety
  2. Remorse
  3. Empathy

Listening to a talk on the subject I wondered to what degree this impacts someone coming to faith. Even if we get more general I feel theres an argument that some people genuinely have the biological cards stacked against them concerning coming to faith. Often when we discuss faith and make appeals to others we place an emphasis on the mind at one extreme or the emotions at another. What do we when confronted with such people incapable of responding properly to either of these? Not just the psychopath but those with learning difficulties or conditions like severe Downs or later life onset conditions like Alzheimers?

When listening to the talk and thinking on this I couldn’t help but be reminded of the Apologist David Wood who self diagnoses’s himself as a psychopath. It’s clearly not impossible for such people to come to faith but does this mean that biology or psychology has no consideration? If we were to do a quantitative study of our Churches we’d inevitably find certain people appear more than others. Psychopaths, for example, are better represented in the Prison population compared to non-Psychopaths. Likewise we’ll find various  aspects of the population both over and under emphasised in Churches. This will change from one church to another but ultimately “Every system is perfectly designed to get the results it gets” and unless we accurately reflect our local populations will need to reconsider how we can bring these people into the church. Psychopathy, whilst having no bearing on comprehension is still a handicap and any number of similar or related conditions can potentially exclude people from not just participation in a church but from faith itself as we understand it.

So much of Protestant faith is framed through a lens of engaging both the head and the heart. Salvation is by faith alone but what about those people who struggle, or lack the mental categories or presence, that contribute to faith? We could wash our hands at this point and give it to the Holy Spirit, but whilst its impossible to dismiss the Holy Spirit at work in our lives it seems fatalistic to use it as a pretext to dismiss these issues. Its here that I wonder if a view espoused more recently by NT Wright of the Church as a form of covenant community might have an explanation. Salvation, communion with God is seen less through the lens of individual receptiveness to the Gospel but by participation in the community which is collectively saying we trust in Jesus Christ.

[T]he doctrine of justification by faith is not what Paul means by ‘the gospel’. It is implied by the gospel; when the gospel is proclaimed, people come to faith and so are regarded by God as members of his people. But ‘the gospel’ is not an account of how people get saved. It is, as we saw in an earlier chapter, the proclamation of the lordship of Jesus Christ….Let us be quite clear. ‘The gospel’ is the announcement of Jesus’ lordship, which works with power to bring people into the family of Abraham, now redefined around Jesus Christ and characterized solely by faith in him. ‘Justification’ is the doctrine which insists that all those who have this faith belong as full members of this family, on this basis and no other

N.T Wright, What Saint Paul Really Said.

The Church in this light is less a collection of individuals bound by common creed but a community, a family focused on the person of Jesus Christ. Faith is a core component still but it isn’t directly pertaining to justification, instead faith leads to participation in the family of Jesus Christ out of which comes justification. Here then, participation in the family is the emphasis which is still accessible for those with conditions like Downs, Alzheimers or even Psychopaths who might struggle or be otherwise unable to have faith in the conventional sense. Faith is still a core component but theres a nuance here I think is important. This perspective isn’t without its own areas of concern and there are probably implications to this that need to be realised but thinking about this has made me consider it in a way I hadn’t previously.

I think sometimes theres a temptation to expect Christians to be a certain kind of person. The problem with this perspective is, unless the entire neighbourhood, nation and world eventually becomes that kind of person the Church will also be perpetually hobbled. For England to become a nation of  Christians again the Church will have to look very different to what it does today. It’ll need to anticipate the entire spectrum of human nature and have a place for it. This doesn’t mean necessarily changing our theology or liberalising but perhaps coming to increasingly view faith as a community effort rather than an individual one. Theirs a tension to be found in calling the people to repent and simultaneously the church accessible to the people. In the words of Bonhoeffer..

Those who love their dream of a Christian community more than they love the Christian community itself become destroyers of that Christian community even though their personal intentions may be ever so honest, earnest and sacrificial. God hates this wishful dreaming because it makes the dreamer proud and pretentious. Those who dream of this idolized community demand that it be fulfilled by God, by others and by themselves. They enter the community of Christians with their demands set up by their own law, and judge one another and God accordingly. It is not we who build. Christ builds the church. Whoever is mindful to build the church is surely well on the way to destroying it, for he will build a temple to idols without wishing or knowing it..

Dietrich Bonhoeffer, Life Together

All of this touches on a broader question to me. So much of our faith is hinged on our individual ability to respond – in this light it is quite individualistic. I do not think it is a coincidence then in this light that practices like the corporate sacrament of communion is deprioritised in many Protestant churches. The individual response is important, but perhaps it is the means rather than the end itself.

A few years ago, when the emerging church was popular, I knew a good many people who felt they didn’t need Church, they had their own private thing going on they’d say. Many of those who attended church would ask these people ‘how do you get fed?’ by which they meant – where do you get taught scripture? They asked ‘where do you find accountability?’ by which they meant – how do you ensure you aren’t stumbling into heterodoxy? These were poor questions because the exposition of scripture itself is nothing miraculous, you can get it off the internet, and heterodoxy abounds in so many churches today.

So why go to Church? Perhaps because the Church is the covenant, the Ark, the body and the family of Abraham that is committed to following Christ. It is more than mere acquiescence to a particular set of propositions or an emotional response to the Gospel. The belonging itself is crucial and is emphasised by the practices Jesus himself handed down to us in Communion and Paul’s question in 1 Corinthians 1:13 ‘Is Christ divided?’. The answer is no. This makes me ask the question of my own views on communion, anyone can break bread and drink wine but what does that mean if we do so outside the Church? At worst we do so in order to delude ourselves that we can engage with God on our own terms. Perhaps it isn’t just faith but also the church that binds us together, particularly if we’re struggling or just can’t comprehend the Gospel. I’m reminded of the final words of Christopher McCandless ‘Happiness is only real when shared.’ I think its true, but I think it extends to faith too. Our faith is only real when worked out together.

In our faith let us ‘show, don’t tell’

In our faith let us ‘show, don’t tell’

I am all too aware of my shortcomings as a writer here but once upon a time I took a cursory course in creative writing. I did little to nothing with it afterwards but one thing I came away from was with the idea of ‘show, don’t tell’. In writing this is the view that instead of merely explaining what is happening in a scene it is better to show the scene to the reader. In one letter the writer Anton Chekov wrote.

When describing nature, a writer should seize upon small details, arranging them so that the reader will see an image in his mind after he closes his eyes. For instance: you will capture the truth of a moonlit night if you’ll write that a gleam like starlight shone from the pieces of a broken bottle, and then the dark, plump shadow of a dog or wolf appeared. You will bring life to nature only if you don’t shrink from similes that liken its activities to those of humankind.

Anton Chekov, Letter to Alexander Chekhov, 1886

The incarnation itself can be considered a divine instance of showing over telling. Colossians describes Christ as “the visible image of the invisible God” and Paul elsewhere writes.

For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.

1 Corinthians 13:12, NIV

As people we exist in physical space, this seems obvious at first but in our increasingly literary and now digital age we often now forget this. We were created in a realm not just of thoughts and feelings but actions and senses. This is why it is significant that Jesus was born, lived, died and was resurrected in a physical way. Its this realisation, and an increasing disillusionment with certain interpretations of ‘word and spirit’ typified by groups like both the reformed and charismatic movements thats making me look at this in different ways.

In our contemporary western churches it is arguable that we have slipped into the practice of telling rather than showing people the Kingdom of God. Our contemporary emphasis on lecture style preaching is indicative of this. Our worship is increasingly self-referential and advocating what we should be doing in Church rather than reflecting or depicting the agency and character of God in our world. Our architecture is also increasing bland, historically these buildings worked to direct people to God through their aesthetics and structure, today they are often utilitarian and basic buildings with a simplistic and stunted externals. This isn’t due to any pragmatism or frugality but a shift in areas of emphasis from an embodied soul to a disembodied mind. A shift from a present reality to proposition, this is most obvious in the older church buildings being repurposed for contemporary style services. Stained glass and vaulted ceilings on one side and comic sans bulletin notices and projector imagery appealing to the sublime on the other.

In my readings of the Old Testament I’m struck by the Prophets consistent use of props and their own lives to communicate what was given to them. Theres an earthiness and realness to them that so often seems missing in contemporary Protestantism, even amongst the charismatics. The work of God isn’t just vocalised but spat into the ground and rubbed into the eyes of those who couldn’t see. Yet even in many churches the practices handed down to us, the bread and the wine, are tacked on rather than taking centre stage in our gatherings. A Church that shows rather than tells quickly becomes a way of life, an exercise in world building. Jesus taught us several clear ways to do this the most obvious to be sharing in his blood and body, baptism and prayer.

This is important because in the act of showing we are engaging to the whole of us, not just our minds. The process of developing the sacraments and prayer into regular habits from a purely pragmatic perspective enables us to link thoughts, prayers and memories to our actions bringing all of ourselves in unity to the work and worship of God in the world.

There is also an added strength in doing such things as a body of people, it reinforces our identity with one another as members of group united not just by creed but by practice. This isn’t true just in church gatherings but even in areas like Sporting teams and the rituals they acquire. Creeds and statements said in the midst of actions and activities no longer become a series of propositions but something that informs our thoughts and in turn our lives. It also means that whilst being linked to theology actions aren’t dependent on understanding and in this way does not discriminate against those unable to grasp some of the weightier theological issues at work in the life of the Church. Understanding is important, but Jesus didn’t ask us to necessarily understand him but to trust and follow him.

All of this reminds me that there have been times in Christian history where the process of changing the words said during a liturgy has resulted in the shedding of blood. At first I couldn’t understand why people would be willing to become martyrs over small word changes, but I know now these words aren’t just words. They were joined with actions and together said something more about these people, the church and what it did and how it perceived God. The other thing I realised is such things exist in stark contrast to much of contemporary christian music where the words sung are seldom considered by the congregant who is increasingly relegated to the position of audience.

In writing and thinking about this I realise that whether by design or accident many of the liturgical and sacramental services of the church that we abandoned in the 20th century actually do what I’m talking about well, at least on paper. That these are increasingly unpopular with Churchgoers also raises questions about the validity of what I’ve been writing here. Yet we also find ourselves increasingly unable to remember scripture, remember songs and in the public sphere beating a retreat or defined increasingly only by the times Christians and Unbelievers find sources of friction. What does a Christian look like? What does a Christian sound like? What does a Christian do? There is increasingly no consensus on these things. Some positives exist as a result but these are arguably outweighed by the negatives and I’d wager only contribute to the erosion of the Christian presence in the West. Ultimately showing over telling is a good thing, but showing the world together the Gospel of Jesus Christ is better.

Benedicite, omnia opera Domini

O all ye Works of the Lord, bless ye the Lord : praise him, and magnify him for ever.

O ye Angels of the Lord, bless ye the Lord : praise him, and magnify him for ever.

O ye Heavens, bless ye the Lord : praise him, and magnify him for ever.

O ye Waters that be above the Firmament, bless ye the Lord : praise him, and magnify him for ever.

O all ye Powers of the Lord, bless ye the Lord : praise him, and magnify him for ever.

O ye Sun and Moon, bless ye the Lord : praise him, and magnify him for ever.

O ye Stars of Heaven, bless ye the Lord : praise him, and magnify him for ever.

O ye Showers and Dew, bless ye the Lord : praise him, and magnify him for ever.

O ye Winds of God, bless ye the Lord : praise him, and magnify him for ever.

O ye Fire and Heat, bless ye the Lord : praise him, and magnify him for ever.

O ye Winter and Summer, bless ye the Lord : praise him, and magnify him for ever.

O ye Dews and Frosts, bless ye the Lord : praise him, and magnify him for ever.

O ye Frost and Cold, bless ye the Lord : praise him, and magnify him for ever.

O ye Ice and Snow, bless ye the Lord : praise him, and magnify him for ever.

O ye Nights and Days, bless ye the Lord : praise him, and magnify him for ever.

O ye Light and Darkness, bless ye the Lord : praise him, and magnify him for ever.

O ye Lightnings and Clouds, bless ye the Lord : praise him, and magnify him for ever.

O let the Earth bless the Lord : yea, let it praise him, and magnify him for ever.

O ye Mountains and Hills, bless ye the Lord : praise him, and magnify him for ever.

O all ye Green Things upon the Earth, bless ye the Lord : praise him, and magnify him for ever.O ye Wells, bless ye the Lord : praise him, and magnify him for ever.

O ye Seas and Floods, bless ye the Lord : praise him, and magnify him for ever.

O ye Whales, and all that move in the Waters, bless ye the Lord : praise him, and magnify him for ever.

O all ye Fowls of the Air, bless ye the Lord : praise him, and magnify him for ever.

O all ye Beasts and Cattle, bless ye the Lord : praise him, and magnify him for ever.

O ye Children of Men, bless ye the Lord : praise him, and magnify him for ever.

O let Israel bless the Lord : praise him, and magnify him for ever.

O ye Priests of the Lord, bless ye the Lord : praise him, and magnify him for ever.

O ye Servants of the Lord, bless ye the Lord : praise him, and magnify him for ever.

O ye Spirits and Souls of the Righteous, bless ye the Lord : praise him, and magnify him for ever.

O ye holy and humble Men of heart, bless ye the Lord : praise him, and magnify him for ever.

O Ananias, Azarias and Misael, bless ye the Lord : praise him, and magnify him for ever.

 

Ananias, Azarias and Misael are names for Shadrach, Meshach and Abednego the friends of Daniel. This is probably my favourite bit out of the morning prayer in the BCP where all of creation is called and encouraged to praise God. I try to think of every thing mentioned as I recite the lines, the repetition at first was tedious but I’ve gotten into it now and keep returning to this passage in particular.

Getting to grips with the Book of Common Prayer

Getting to grips with the Book of Common Prayer

I have to catch myself sometimes, I never thought I’d be this kind of Christian. Even a couple of years ago I was a fairly generic brand of miscellaneous evangelical. I’m still trying to work through what I think and where its leading me, part of this is getting my head round the challenge and appeal of the Book of Common Prayer.

The Book of Common Prayer is a foundational text for the Anglican church, its been adapted for use by both Catholics and Orthodox and at a time was the backbone of Church services nearly everywhere English was spoken. It contains Prayers but it also contains Orders of Service, Psalms to be sung or prayed, Catechism, the Creed of St Athanasius, the 39 articles of the Anglican church and more. For many it’s considered not just a foundational part of Anglicanism but of the English language alongside Shakespeare and the Bible. It was originally compiled during the reign of King Edward the VI, the son of Henry the VIII by Thomas Cranmer, the then Archbishop of Canterbury.

With the decline of liturgy and the various changes within the English church in the 20th century however the Book of Common Prayer is currently out of favour with many Christians. I have the 1662 pocket edition and it reads like the King James Bible, to many and myself initially it can prove complicated and overwhelming. Yet this is partly because, archaic language aside, its prayers are primarily corporate in nature which is something increasingly rare today. The secret to the BCP is in its name – it is meant to be common, or rather something we share ‘in common’ with one another. One person I was talking with, about the liturgy and prayers of the BCP, articulated it in the following way.

One of the things that is most blessed about the liturgy is the fact that it binds us into the community, whether we are praying in our corner alone or united with others in one place. The prayers are ‘we’ and ‘our’, not ‘I’ and ‘my’. It transcends space and time, uniting believers around the world and through the ages — not just to Cranmer but beyond, through the centuries of medieval development and to the ancient church. I love that feature of it. And this emphasis on community, made explicit in many prayers but also built into the traditional structure of Anglicanism from parish to diocese through province to primate, is definitely at odds with much evangelicalism — and this is a shame, because there is something beautiful about the knowledge, zeal, commitment, and drive for holiness that is embodied in evangelicalism at its best. But today, evangelicalism, even in corporate worship, continually uses ‘I’ ‘me’ ‘mine’ (one thinks immediately of the Beatles) and spends much of the time of praise looking to the praiser and his or her experience, not to the one being praised.

 

The Prayer Book sets us free from that without jettisoning the important, deep, biblical theology evangelicals claim as their own.
The use in the prayers of ‘we’ and ‘our’ aren’t original – it mirrors the Lord’s prayer.
OUR Father which art in heaven, Hallowed be thy Name,
Thy kingdom come, Thy will be done, in earth as it is in heaven.
Give us this day our daily bread;
And forgive us our trespasses,
As we forgive them that trespass against us;
And lead us not into temptation,
But deliver us from evil,
(For thine is the kingdom and the power and the glory.)
Amen.

 

Lord’s Prayer
The Lord’s prayer in this sense is common too and if you recite it with any frequency, then this is liturgy in a fashion. Its tragic that, in my own experience, many evangelical churches seldom say it anymore publicly, or even share communion that often anymore.
The other thing I found challenging about the BCP is that it contains morning and evening prayers. I had to check with someone but the BCP assumes this is done every day. The idea of church being open every day, both morning and evening for me was pretty challenging. The idea of getting together with others early in the morning reminded me of a letter by Pliny the Younger on the Early Church.
..they were accustomed to meet on a fixed day before dawn and sing responsively a hymn to Christ as to a god, and to bind themselves by oath, not to some crime, but not to commit fraud, theft, or adultery, not falsify their trust, nor to refuse to return a trust when called upon to do so..

 

Excerpt from the letter of Pliny the Younger to the Emperor Trajan

This idea suggested Church, not just Christianity as a way of life. It was something always going on, always coming together and the emphasis was on the ‘common’ faith shared between believers. This is a Church, like the early church, which changed the way society was structured and run. Discussing this with my own minister I was disappointed to hear that the majority of ministers trained today have little to no exposure to the Book of Common Prayer and we are exchanging our heritage for something that seems in comparison so minimal. I only knew anything about because I sought it out, otherwise this is a text many of us either knowingly disregard or are ignorant of.

More recently when a family member was admitted to hospital I was distraught and I prayed till I didn’t know what to say. Out of words I went and picked up the BCP opening it on the section detailing ministry for the sick and ailing. Praying those words knowing that they had been said thousands of times of people in similar situations throughout the ages was profound. The words themselves have power, but so does the common nature of the text I had been given. I knew whatever happened, me and my relative were bound together in the footsteps of Christians who knew that same pain and struggle and responded by bringing it to God. When you push past the archaic language the words are surprisingly candid, human and they help give us focus, directing us out of ourselves towards God.

The BCP is full of prayers thanking God for all areas of our life but it also contains everything you need to know theologically to be considered an Anglican. It contains a Catechism, a Creed and the 39 articles. If an apocalypse were to happen today and all knowledge of this world to disappear, you could, upon discovering the BCP amongst the rubble, continue the practice and belief of the Anglican church from this small book. The faith in the BCP is a common faith, a public faith that is easy to understand and consistently referencing scripture throughout. The BCP is a ticket to a new (but really ancient) vision of church.

Despite all this I struggle to read the BCP consistently, the prayers are long and its not a fashionable thing to do. Yet theres an appeal to it, to be honest it feels a bit of dirty secret when I’m amongst my classically evangelical friends. The BCP is meant really for corporate settings, but I pray it alone because no one really does it anymore – not even my minister. I pray that changes. Even when I struggle I’ve taken to incorporating elements from it into my more open prayer. The doxologies, key phrases and terms are hooks I use to tap into the theology contained within it when I go about my day.

I don’t really understand the point in all the formality in so many church services but I am now beginning to understand the point of the BCP. If you’ve never read the BCP I would encourage you to do so. For all the christian books and music published today you can do worse than to direct funds elsewhere temporarily and pick up a copy for yourself. Let it speak for itself and instead of merely reading the words, like I used to, consider what is being said and why on the pages you read. Its worth it.

O Lord, open thou our lips.
And our mouth shall show forth thy praise.
O God, make speed to save us.
O Lord, make haste to help us.
Glory be to the Father, and to the Son, and to the Holy Ghost;
As it was in the beginning, is now, and ever shall be, world without end. Amen.
Praise ye the Lord.
The Lord’s Name be praised.

Introduction to Evening Prayer, 1662 BCP