I am doing a series on the blog about why I became Anglican, and last week I looked at the church calendar, and this week I want to dip into “worship,” by which I mean Sunday morning worship service. (I do not equate worship with Sunday morning worship, but Sunday morning worship is worship.)
If the church calendar shapes the church themes, the church liturgy for Holy Eucharist is shaped by a customary set of elements of the worship service. Each of these is needed, each is integrated into the other, and each is formative for Christian discipleship. To repeat from last week’s blog post, I don’t idealize or idolize Anglican worship, but I believe it is a mature, wise, and deeply theological tradition at work.
I have taken for my text this morning last week’s worship guide, or bulletin. Here are the elements of our worship and eucharist celebration: processional hymn, a call to worship, the Word of God, the proclamation of the Word of God, the Nicene Creed, prayers of the people, confession of sin, passing the peace, and then we move into Eucharist beginning with an offering, doxology, the great thanksgiving, breaking of bread, a prayer of thanksgiving and we close with a blessing. Continue reading “Scot McKnight – Why Be Anglican: Worship”
Scot McKnight on Jesus and orthodox faith in the 21st century
Source: No Creed but the Bible?
I fully agree with Scot McKnight, when he says: ‘…there is no such thing as a creed-less Christian. Everyone puts things together, and that putting together becomes “creedal” the moment it filters what we read in the Bible into a pattern of thinking about the Bible. Sorry folks there is only one option: affirm the creeds of the church or affirm your own creed. But either way you’ve got a creed.’
So, no Creed, no faith; and a useless Bible.
Scot McKnight on Jesus and orthodox faith in the 21st century
Source: No Evolution Allowed (RJS)
Here is the story of Tremper Longman’s ‘conversion’ to theistic evolution.
He stands in a long list of rmarcable people, of (more or less) Evangelical persuasion, who went on a similar pilgrimage of faith. Here is the list of those who share theiir testimonies in this book, along with the above mentioned biblical scholar: N.T. Wright, Scot McKnight, Francis Collins, Jennifer Wiseman, Denis Lamoureaux, James Stump, James K. A. Smith, Richard Mouw, John Ortberg, Daniel Harrell, Ken Fong.
And, for full disclosure, I have to say that I have personally followed the same track, mostly for reasons related to biblical hermeneutics.
This post is inspired by a series of recent posts by Scot McKnight on the nature of Anglicanism.
If we are to believe Michael P Jensen, the rector of St Mark’s Anglican Church in Sydney, Australia, and a member of the (very) reformed Gospel Coalition, but I hope we do not have to, Anglicanism is just a peculiar variation of Calvinism. No surprise there, for one of the promoters of the Sydney kind of fundamentalist/(ultra)conservative Anglicanism.
Here are the 9 points in Jensen’s article, as sumarised by Scot McKnight:
1. Since the arrival of Christianity in Britain in the 3rd century, British Christianity has had a distinct flavor and independence of spirit, and was frequently in tension with Roman Catholicism.
2. The break with Rome in the 16th century had political causes, but also saw the emergence of an evangelical theology.
3. Anglicanism is Reformed.
4. Scripture is the supreme authority in Anglicanism.
5. Justification by faith alone is at the heart of Anglican soteriology.
6. In Anglican thought, the sacraments are “effectual signs” received by faith.
7. The Anglican liturgy—best encapsulated in the 1662 Book of Common Prayer—is designed to soak the congregation in the Scriptures, and to remind them of the priority of grace in the Christian life.
8. Anglicanism is a missionary faith, and has sponsored global missions since the 18th century.
9. Global Anglicanism is more African and Asian than it is English and American.
Continue reading “What Is Real Anglicanism?”
Allow me to use three Greek terms to describe how church is not only understand but practiced today. If you observe the practice you can describe the understanding behind it. Each is an expectation that can be met by participating in that expectation. I offer today some thoughts about three models of church at work in our minds and our practices, and send you to A Fellowship of Differents for an exposition of the third sense.
That is, church is worship service. The Germans calls this Gottesdienst, and many Americans when they say “church” mean “going to a church building on Sunday morning for a worship and sermon service.”
Some leitourgia models focus on worship order (the liturgical, lectionary model, eucharist-focused) while others focus on the sermon.
No matter what is believed, for many “church” means the leitourgia. It means what happens when Christians gather on Sunday morning to sing, read Scripture, hear a sermon, and for some participate in eucharist. Continue reading “Scot McKnight – Three Terms for “Church” Today”
History, Evangelicals, and Protestantism | Carl R. Trueman | First Things.
Here is another comment on Mohler’s pathetic discussion about the two Baptists who ‘left the fold’ to be one a Catholic priest and the other an Anglican bishop.
This time the comment comes from Carl Trueman, from Westminster Theological Seminary, a Reformed school.
Trueman argues that Mohler’s position on the Bible, which is implicit in his comments is unfaithful to Reformation teaching. he writes:
‘A Protestantism which fails to acknowledge those historical roots and indeed to teach them to its young people leaves itself vulnerable to Canterbury and Rome. There is an historical dimension to Christianity which is important and which needs to be an integral part of pedagogy and discipleship. McKnight is correct to point to the weakness of strands of evangelical Protestantism in this area and we do well to take his criticism to heart.’
Brad & Chad Jones in their family garden (WSJ)
A Southern Baptist seminary president says churches are to blame when young people leave the fold to follow another faith tradition.
A recent Wall Street Journal story profiling twin brothers who followed separate spiritual paths — one to become an Anglican bishop, the other a Catholic priest — represents failure by the Southern Baptist church in which they were raised, according to Southern Baptist Theological Seminary President Albert Mohler.
Mohler, who posts a daily podcast commenting on current events on his personal website, said March 6 he has no firsthand knowledge of First Baptist Church in Elkin, N.C., home church of the men now in their 40s featured in a March 3 article headlined “When We Leave One Religion for Another: How two brothers, raised Baptist, found their way to two different faiths.” But the story of young seeking answers outside their evangelical upbringing is all too common.
“We are losing far too many evangelical young people as they reach older ages because they are simply not adequately grounded theologically in the Christian faith,” Mohler said. “They may go to vacation Bible school, and they may go to Sunday school, but the question is, are they really grounded in the Christian faith? Are they well-grounded in the beauty of Scripture? Are they well-grounded in a knowledge of the deep theological convictions that define us as Christians?”
Continue reading “Bob Allen – Al Mohler: Baptists, Don’t Let Your Babies Grow Up to Be Catholics (or Anglicans)”