"That's Catholic"
A Look at Catholicism, Reformation Belief and Practice:
Marissa Namirr and Joy Dudley
Intro:
Joy and I decided to write an article and plan to release podcast episodes for Gospel Gal on the traditions/worship of Reformation denominations and churches because in our Reforming processes we have both experienced and encountered a bit of dissonance and pushback from evangelical Christians when discussing these ways of doing things. We have both said and heard, “That’s Catholic” with regard to Reformation teaching and practice. So, this article is a brief attempt to show how our beliefs and forms are not Romanist, but catholic, in the true sense of the word. (Update: Podcast episodes by this same title are linked at the end of this article.)
To begin, we will define what is catholic as distinguished from Roman Catholic. Then we’ll look at some features of our traditions that we have considered and others have believed to be Roman Catholic before learning and understanding these Reformed categories. Our topics include the Liturgy, Priesthood, the Sacraments, the Creeds/Confessions, Confession and Absolution, and Matters Indifferent. We've included these as we have made assumptions about these prior to Reforming, and have heard others make the same assumptions.
Joy enjoys fellowship in a United Reformed church in Southern California, and I am a member of an Anglican church in North Florida. Joy and I enjoy many similarities in our Liturgies and practices and also have some differences in these matters, as you will note as you hear us. However, what is common in both of our traditions is that the main thing is always the main thing. Christ is central. The Gospel is Paramount. Solus Christus, Sola, Fide, and Sola Scriptura are evident and apparent. And we are NOT Romanists.
We hope as you read/listen, you’ll gain understanding or be refreshed in your already existing knowledge of these topics, and affirm with us what is and what is NOT Romanist.
I. Catholicism and Roman Catholicism
What is Catholic?
“The catholic or universal Church which is invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ the Head thereof; and is the spouse, the body, the fulness of Him that fills all in all.” ~The Westminster Confession:25.1
“The Church is one, not because those who are members thereof dwell together, or because the rites and ceremonies to which they conform are the same; but on account of their agreement in doctrine, and faith. It is called holy, because it is sanctified of God by the blood and Spirit of Christ, that it may be conformable to him, not in perfection, but by the imputation of Christ's righteousness, or obedience; and by having the principle of holiness; because the Holy Spirit renews and delivers the church from the dregs of sins by degrees, in order that all who belong to it may commence and practice all the parts of obedience. It is also called holy, because it is consecrated to a holy and divine use, and is separated from the ungodly who are without its pale. The Church is called, catholic, first in respect to place; because it is spread over the whole world, and is not tied or restricted to any particular place, kingdom, or certain succession. The catholicity of the church, in this respect, commenced at the time of the Apostles; because prior to this time the church was circumscribed in narrow limits, being confined to the Jewish nation. Secondly, in respect to men, because the church is gathered from all classes of men of every nation. Thirdly, in respect to time, because it will endure throughout every period of the world: "I will be with you always even to the end of the world;" and because there is only one true Church of all times, which is of such a peculiar constitution as to embrace the whole world, and not to be tied down to any one particular place.” - Zacharius Ursinus ( Why is the church called one holy catholic and apostolic?)
“We believe and profess, one catholic or universal Church, which is an holy congregation, of true Christian believers, all expecting their salvation in Jesus Christ, being washed by his blood, sanctified and sealed by the Holy Ghost. This Church hath been from the beginning of the world, and will be to the end thereof; which is evident from this, that Christ is an eternal King, which, without subjects, cannot be. And this holy Church is preserved or supported by God, against the rage of the whole world; though she sometimes (for a while) appears very small, and in the eyes of men, to be reduced to nothing: as during the perilous reign of Ahab, the Lord reserved unto him seven thousand men, who had not bowed their knees to Baal. Furthermore, this holy Church is not confined, bound, or limited to a certain place or to certain persons, but is spread and dispersed over the whole world; and yet is joined and united with heart and will, by the power of faith, in one and the same spirit.” - Belgic Confession - Article 27 - Of The Catholic Christian Church
In the Reformed tradition - “One Catholic & Apostolic Church” does not mean the Roman Catholic church - but the universal church which consists of all believers throughout time who are united to Christ by faith as well as to each other.
So, is the Roman Catholic Church synonymous with the Church Catholic as defined by the Reformers? No. The Ecumenical, Orthodox Creeds of the church, which reference the Holy Catholic Church predate what we now recognize as Roman Catholicism. According to Church Historian, R. Scott Clark, the Roman Communion did not exist as it is recognized today, until the Council of Trent in the 16th Century.
So, what is Roman Catholic?
One of the major distinctions between the Church Catholic and the Roman Catholic Church is in reference to the doctrine of justification by faith alone. Chuck Collins, Director for the Center for Reformation Anglicanism, with a history of service as Rector of Episcopal and Anglican churches, and as Canon Theologian, says “December 13, 1545… the first session of the Council of Trent convened. Trent met on and off for eighteen years to address the challenges of the 16th century Protestant Reformation and to clean up the abuses of the Medieval Church.” ~https://www.facebook.com/chuck.collins.sa/posts/pfbid02jWZpK2rpgxnkuZH7h1mrx2bEFcUNLdaN8xDG5fygx3TwNxxWRZibu7E4LcftTpVHl
Trent systematized what is now recognized as Roman Catholicism, producing “Canons”: edicts or rulings with regard to multiple points of doctrine in the 16th century. But Council took a position on the doctrine of justification that was contrary to what the Protestant Reformers taught and Reformation churches believe and teach today.
Observe these Canons (Trent):
“Canon 12. If anyone says that justifying faith is nothing else than confidence in divine mercy, which remits sins for Christ's sake, or that it is this confidence alone that justifies us, let him be anathema.
Canon 13. If anyone says that in order to obtain the remission of sins it is necessary for every man to believe with certainty and without any hesitation arising from his own weakness and indisposition that his sins are forgiven him, let him be anathema.
Canon 14. If anyone says that man is absolved from his sins and justified because he firmly believes that he is absolved and justified, or that no one is truly justified except him who believes himself justified, and that by this faith alone absolution and justification are effected, let him be anathema.
Canon 16. If anyone says that he will for certain, with an absolute and infallible certainty, have that great gift of perseverance even to the end, unless he shall have learned this by a special revelation, let him be anathema.” ~ https://www.k-state.edu/english/baker/english233/Council_of_Trent6.htm#:~:text=If%20anyone%20says%20that%20man%20is%20absolved%20from%20his%20sins,effected%2C%20let%20him%20be%20anathema.
Now consider the Reformation view of Justification:
Heidelberg Catechism:
60.
Q. How are you righteous before God?
A. Only by true faith in Jesus Christ.
Although my conscience accuses me
that I have grievously sinned
against all God's commandments,
have never kept any of them,
and am still inclined to all evil,
yet God, without any merit of my own,
out of mere grace,
imputes to me
the perfect satisfaction,
righteousness, and holiness of Christ.
He grants these to me
as if I had never had nor committed
any sin, and as if I myself had accomplished
all the obedience which Christ has rendered for me,
if only I accept this gift
with a believing heart.
61.
Q.Why do you say
that you are righteous
only by faith?
A. Not that I am acceptable to God
on account of the worthiness of my faith,
for only the satisfaction, righteousness,
and holiness of Christ
is my righteousness before God.
I can receive this righteousness
and make it my own by faith only.
And from the 39 Articles (Anglican)
“XI. Of the Justification of Man.
We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings. Wherefore, that we are justified by Faith only, is a most wholesome Doctrine, and very full of comfort…
It also bears mentioning, that the Reformation Anglicans, Continental Reformed, and Lutherans were threatened and often put to death by the Roman Catholic Church *for their Reformed convictions and teachings. The differences were too great and too much of a perceived threat to ignore. Likewise, the differences today are too great to discuss in this brief article, and too significant to glaze over. Some matters are hills to die on, while the others are matters of conscience.
Observe these Canons (Trent):
“Canon 12. If anyone says that justifying faith is nothing else than confidence in divine mercy, which remits sins for Christ's sake, or that it is this confidence alone that justifies us, let him be anathema.
Canon 13. If anyone says that in order to obtain the remission of sins it is necessary for every man to believe with certainty and without any hesitation arising from his own weakness and indisposition that his sins are forgiven him, let him be anathema.
Canon 14. If anyone says that man is absolved from his sins and justified because he firmly believes that he is absolved and justified, or that no one is truly justified except him who believes himself justified, and that by this faith alone absolution and justification are effected, let him be anathema.
Canon 16. If anyone says that he will for certain, with an absolute and infallible certainty, have that great gift of perseverance even to the end, unless he shall have learned this by a special revelation, let him be anathema.” ~ https://www.k-state.edu/english/baker/english233/Council_of_Trent6.htm#:~:text=If%20anyone%20says%20that%20man%20is%20absolved%20from%20his%20sins,effected%2C%20let%20him%20be%20anathema.
Now consider the Reformation view of Justification:
Heidelberg Catechism:
60.
Q. How are you righteous before God?
A. Only by true faith in Jesus Christ.
Although my conscience accuses me
that I have grievously sinned
against all God's commandments,
have never kept any of them,
and am still inclined to all evil,
yet God, without any merit of my own,
out of mere grace,
imputes to me
the perfect satisfaction,
righteousness, and holiness of Christ.
He grants these to me
as if I had never had nor committed
any sin, and as if I myself had accomplished
all the obedience which Christ has rendered for me,
if only I accept this gift
with a believing heart.
61.
Q.Why do you say
that you are righteous
only by faith?
A. Not that I am acceptable to God
on account of the worthiness of my faith,
for only the satisfaction, righteousness,
and holiness of Christ
is my righteousness before God.
I can receive this righteousness
and make it my own by faith only.
And from the 39 Articles (Anglican)
“XI. Of the Justification of Man.
We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings. Wherefore, that we are justified by Faith only, is a most wholesome Doctrine, and very full of comfort…
It also bears mentioning, that the Reformation Anglicans, Continental Reformed, and Lutherans were threatened and often put to death by the Roman Catholic Church *for their Reformed convictions and teachings. The differences were too great and too much of a perceived threat to ignore. Likewise, the differences today are too great to discuss in this brief article, and too significant to glaze over. Some matters are hills to die on, while the others are matters of conscience.
II. Creeds/Confessions
What are Creeds & Confessions?
Reformation churches uphold the Orthodox, Ecumenical Creeds, but at the same time consider both the Church and Councils subservient to Scripture.
“Our word creed comes from the Latin word credo, “I believe.” A creed is typically a short statement of faith. The ecumenical creeds, including the Apostles’ Creed (developed during the first four centuries AD), the Nicene–Constantinopolitan Creed (often called the Nicene Creed; AD 325/381), the Athanasian Creed (after AD 428), and the Definition of Chalcedon (AD 451), have been widely accepted across the ages by multiple church traditions.” - R Scott Clark - The Role of Creeds and Confessions In Doing Theology https://heidelblog.net/2018/02/the-role-of-creeds-and-confessions-in-doing-theology/
*Do we assign the same authority to creeds & confessions as the Scriptures?
“One of the great concerns that animates resistance to creeds and confessions is the justifiable concern that human doctrines and traditions should not replace Scripture. The sole magisterial authority of the Word of God was the formal cause of the Protestant Reformation. This is what we mean by the Latin slogan sola Scriptura, “according to Scripture alone.” Where Rome confessed two streams of authority—church and Scripture—the Protestant churches recognized the supreme ruling authority of Scripture alone. To the church they admitted only ministerial authority. The ecumenical creeds and the Reformed confessions are expressions of that ministerial authority. The Presbyterian and Reformed churches confess what they do about the faith and the Christian life because God’s Word says what it says. The confessions serve the Scriptures. They are ecclesiastically sanctioned summaries of God’s Word. Should they be found to be in need of correction to be made more faithful to God’s Word, they may be revised by due process.” - R Scott Clark - The Role of Creeds & Confessions in Doing Theology
*Why are Creeds important? -
“The version we typically hear today goes something like this: “The Bible is our only creed or confession.”[3]
The problem with these pious-sounding approaches is that they overlook the necessity of creeds and confessions as expressions of what the church understands the Bible to be teaching. It is not enough for us to say that the Bible is our creed or even to express our creed or confession wholly in the words of Scripture. We must go beyond that and actually spell out what we think the Bible is saying. Church history is replete with examples of false teachers and heretics who appealed to the Bible in order to justify their unorthodox theological positions—often by ascribing different meanings to tried and true passages of Scripture. Beginning with at least the fourth century and the onset of the Arian controversy, the church has consistently advocated for and relied upon creeds and confessions as secondary standards “to preserve its commitment to the New Testament proclamation” by distinguishing accepted and orthodox interpretations of the Bible from every other alternative.” - Guy M Richard - The Role of Creeds and Confessions - Modern Reformation
“Creeds and confessions promote unity, ensure peace and purity, and provide protection within the church.” - Guy M Richard - The Role of Creeds and Confessions - Modern Reformation
Joy says, "I like to think of the Creeds & Confessions using this analogy. I have a scenic route to work that I enjoy driving. The route consists of many winding hills. Imagine the Bible as the road and the Creeds & Confessions as the guardrails that help protect you from driving off a cliff. The Creeds & Confessions are good summaries of Scripture."
*Reformation Confessions:
Joy’s Confessional Tradition: Continental Reformed - “Three Forms of Unity - Belgic Confession, Canons of Dort, and Heidelberg Catechism” - We also believe & confess the Ecumenical Creeds the Apostle’s Creed, Nicene, and Athanasian.
Marissa’s Confessional Tradition: Anglican historic formularies. The Thirty-nine Articles of Religion, the Ordinal, the Book of Common Prayer & the Homilies. We also believe and confess the Ecumenical Creeds: Apostle’s, Nicene, Athanasian which are all read/prayed in the Prayer Book. My church also affirms the 3 Forms of Unity: The Belgic Confession, the Canons of Dort, and The Heidelberg Catechism.
Here is some historical information regarding our Confessions in the Reformation Traditions:
Three Forms of Unity: Belgic Confession, Canons of Dort, and Heidelberg Catechism - used by URCNA
Belgic Confession - written 1561 - (“Belgic” Geographically includes the Netherlands & Belgium - URCNA Creeds & Confessions Book) - Written by Guido De Bres - The Belgic confession was written during a time in history in which the Reformed churches were undergoing heavy persecution by the Roman Catholic government. De Bres wrote the Belgic Confession to prove to the Roman Catholic Government that the adherents of the Reformed faith were not rebels “but rather law abiding citizens who professed the true Christian doctrine according to the Holy Scriptures” - Creeds & Confessions pg. 10. De Bres was eventually martyred for his faith. However, when the political situation changed in the Netherlands, his confession “became the doctrinal standard of the Dutch Reformed Churches” (Creeds & Confessions of the URCNA) - Summarized from Creeds & Confessions of the URCNA pg. 10
Heidelberg Catechism - Written by Zacharius Ursinus & Casper Oliveanus - 1563 - The Catechism was originally composed in Heidelberg at the request of Elector Frederick III who ruled the German province of Palatine, a reformed region. The Catechism was approved by the The Synod of Dort (1618-1619) and has become what is known as the Church’s Book of Comfort. (Summarized from Creeds & Confessions of the URCNA pg. 11)
Canons of Dort - “Decision of the Synod of Dort on the Five Main Points of Doctrine in Dispute of the Netherlands” - Synod of Dort (1618-1619) - This consists of polemical statements of doctrine in response to the controversy known as Arminianism. “Jacobus Arminius, a theology professor at Leiden University, questioned the teaching of Calvin and his followers on a number of important points. After Arminius’ death, his followers presented their views known as the Remonstrance” The Canons of Dort were written in response and opposition to the 5 points of the Remonstrance. The 5 points of Calvinism are summaries of this historical document. (Summarized from Creeds & Confessions of the URCNA pg 13)
Westminster Confession - 1646 - : “written by the assembly that met in Westminster Abbey during the Puritan Revolution. Representatives of the Church of Scotland met with the Assembly as commissioners of their government” - Creeds of the Churches - edited by John H Leith Pg. 192
“The Westminster Confession of Faith became the dominant confession of Reformed Christianity. Terms and phrases found in the Confession almost immediately became the preferred parlance of English-speaking Reformed churches, and when Congregationalists, Baptists, and Methodists wished to create confessional or catechetical texts of their own, they often resorted to revising and reissuing works produced by the Westminster Assembly.” - Westminster 101 by Chad Van Dixhoorn
*The Catechisms
Westminster Shorter & Large Catechisms - written 1647
“The Westminster Catechisms (both written in 1647) offer questions and answers covering a full range of doctrinal topics, but with special focus on the doctrine of salvation and the Christian life. The voice of the catechisms is, for the most part, in the third person, declaring what God’s Word says, instead of the first person, sharing what Christians believe. Nonetheless, passages often carry a tone of praise, awe, or exhortation.
The catechisms are designed to be companion texts to the Westminster Confession of Faith. Together they form a relative rarity in the Reformation: a confessional-catechetical package designed to fit together. In fact, parallel presentations of the 1646 Confession and the 1647 Catechisms show extensive verbal dependence of the later texts on the earlier: the Shorter Catechism leans on the Larger; the Larger Catechism is derived largely from the Confession.” - Westminster 101 by Chad Van Dixhoorn
Both the Westminster Confession & Catechisms are used as the doctrinal standards in conservative presbyterian denominations such as the OPC & RPCNA
39 Articles - Thomas Cramner - 1571 - ““For the avoiding of diversities of opinions and for the establishing of Consent touching true religion.” While it is clear that the Articles speak to sixteenth-century issues in the Church of England, they are much broader in scope and more comprehensive with their attention to such core Christian doctrines as the Trinity, the divinity of Christ, and the authority of Holy Scripture. By addressing many matters — controversial and noncontroversial to the times — the Articles show themselves to be the church’s confession of faith. Since the act of Parliament which established the Articles in 1571, all clergy ordained in the Church of England have been required to subscribe to the Articles as an authoritative statement of Anglican beliefs. Moreover, in many parts of the Anglican Communion, today subscription is still required of ordinands, as the Articles “bear witness to the faith revealed in Scripture and set forth in the catholic creeds.”” - “Center for Reformation Anglicanism”
1662 Common Book of Prayer - Thomas Cramner “Another historic formulary of Anglicanism is the 1662 edition of the Book of Common Prayer, the recognized standard for worship and theology in the Anglican Communion today and throughout its history. The 1662 Book is “Archbishop Cranmer’s immortal bequest” (Samuel Leuenberger), his 1552 Prayer Book with only a few minor changes. In relatively recent history, a popular slogan was invented to suggest that Anglicans “believe what we pray” (lex orandi, lex credendi — the law of praying is the law of belief). But actually, the opposite is true: our prayers reflect our theology and not the other way around. The Bible is the core of our beliefs and Anglican worship is patterned and based on its teaching.” - ( Center for Reformation Anglicanism)
The Ordinal - Thomas Cramner - written in 1550 by Thomas Cramner - “Archbishop Cranmer wrote the ordination services in 1550, the same rites that are substantially reproduced in the 1662 Prayer Book. Compared to the Medieval Catholic rites, the Reformation Ordinal was much shorter and simpler, recognizing the historicity of the three orders of ordained ministry (bishop, priest, and deacon), and emphasizing the preaching of the Bible.” - Center of Reformation Anglicanism)
The Homilies - written in 1543
“The “Homilies” mentioned in Articles of Religion II and XXXV refer to the original 12 Homilies written in 1543—were then forgotten—and then resurfaced to be published in 1547. The second book of Homilies, twenty-one of them, was published in 1563, and the 21st was added in 1571. The two books are usually published together. The Homilies are sermons of a topical nature that were written to be read (preached) in all the churches of England in sequence. It was not unusual for clergy in pre-Reformation times to be untrained preachers, and not at all uncommon for them to read a homily from an established collection. It was only with the Reformation that ministers rediscovered the power of the Word read aloud and preached.” - Center of Reformation Anglicanism
The 39 Articles, The Homilies, The Ordinal, and The Book of Common Prayer (1662) are the church formularies used by the Reformation Anglican denominations as well as Reformed Episcopal Denominations such as the ACNA & REC.
For a more exhaustive list of other reformed confessions please refer to “The Reformed Confessions” by Heidelblog & The Riddelblog https://www.kimriddlebarger.com/reformed-confessions-commentary
https://whitehorseinn.org/resource-library/shows/creeds-confessions/
https://whitehorseinn.org/resource-library/shows/no-creed-but-christ/
The Creeds, Reformation Confessions and Catechisms are NOT Romanist.
III. Liturgy
IV. Priests
*Anglican:
In the Anglican tradition, the ordained offices of the church are Bishop, Priest, and Deacon. The Bishop is a Priest who ministers to and oversees other Priests in a diocese. The Priest is a Presbyter or Elder/Pastor of a local church/parish. There are two types of deacon. Vocational Deacons have been described as Jr. Presbyters or Presbyters in training, differing from deacons in other Reformed traditions, but there are also non-ordained deacons who provide services of various kinds to the church.
Reformation Anglicanism parts ways with Rome in regard to a sacerdotal priesthood that offers a bloody sacrifice as described in the Old Testament *or a re-sacrificing of Christ by the priest. See the description of Holy Communion in our forthcoming remarks.
“"Priest" is the English word for "presbyter" (elder), and the latter is the only legitimate connotation for "priest."..."Now this apostolic writer teaches that all sacriûces had been consummated in the one sacrifice, all priesthoods absorbed in the one Priest. The offering had been made once for all; and, as there were no more victims, there could be no more priests"'r Hence, Richard Hooker, theologian of the sixteenth century, preferred the term "presbyter" to "priest"2 because he knew that the word "priest" in English, besides properly translating "presbyter," is also the only English word to translate sacerdos or hieteus, thus making way for the unwitting denial of the Gospel by slipping from the first to the second meaning of "príest." ...For both Lutheranism and Anglicanism, the presbyter must be lawfully called and sent by duly constituted authorities before he exercises this ministry (cf. article XXIII)' This brings us to the question of how this presbyter/priest is related to that sacrifice of Christ. There are three ways this connection is made. The presbyter/priest does not make the sacrifice as the old sacerdotal priest did but he now represents that event as eìder of the folk, the Church, this whole "royal priesthood," this whole Christian ministry. As he represents the Church his ministry relates all to Christ's completed sacrifice and its benefits. He is not a mediator between God and his people, but he is a representative person of this holy folk, the people of Cod, the body of Christ. Secondly, this priesthood relates us to that once-for-all r""rit." of Christ by the preaching of the word, the Good News. As in the text from Paul (Romans 15:16), "The priestly service of What ís a Príest? … the gospel of God" is the function and purpose of this ministry. It is extremely important to note that whereas hiereus is never used to describe the Christian ministry in the New Testament, it is here used to describe the function of the Gospel. It is the Gospel that mediates and relates us to Christ. The ministry does so as it is a servant of this Word. Thirdly, as the presbyter presides at the holy table the once-for-all sacrifice is presented in word and action, and this body, the Church, is united anew with its head (Christ) in his sacrifice. As the report of the archbishop's commission, Doctrìne ín the Church of England, so well puts it: "But if the Eucharist is thus spoken of as a sacrifice, it must be understood as a sacrifice in which (to speak as exactly as the subject allows) we do not offer Christ but in which Christ unites us with Himself in the self-offering of the life that was 'obedient unto death, yea the death of the Cross."'Hence the true meaning of priest is lost by its association with the Old Testament priesthood which has been done away with by Christ.” ~ https://www.csmedia1.com/paramountchurch.com/allison-another-anglican-view.pdf
URCNA Federation - “ There are three ecclesiastical officers - Minister of the Word, Elder, and Deacon- https://www.urcna.org/church-order
Duties of Minister of The Word - “The duties belonging to the office of minister of the Word consist of continuing in prayer and in the ministry of the Word, administering the sacraments, catechizing the youth, and assisting the elders in the shepherding and discipline of the congregation.” - https://www.urcna.org/church-order
Duties of Elders “The duties belonging to the office of elder consist of continuing in prayer and ruling the church of Christ according to the principles taught in Scripture, in order that purity of doctrine and holiness of life may be practiced. They shall see to it that their fellow-elders, the minister(s) and the deacons faithfully discharge their offices. They are to maintain the purity of the Word and Sacraments, assist in catechizing the youth, promote God-centered schooling, visit the members of the congregation according to their needs, engage in family visiting, exercise discipline in the congregation, actively promote the work of evangelism and missions, and ensure that everything is done decently and in good order” - https://www.urcna.org/church-order
Duties of Deacons - “The duties belonging to the office of deacon consist of continuing in prayer and supervising the works of Christian mercy among the congregation; acquainting themselves with congregational needs; exhorting members of the congregation to show mercy; gathering and managing the offerings of God's people in Christ's name, and distributing these offerings according to need; and encouraging and comforting with the Word of God those who receive the gifts of Christ's mercy. Needs of those outside the congregation, especially of other believers, should also be considered as resources permit. The deacons shall ordinarily meet every month to transact the business pertaining to their office, and they shall render an account of their work to the Consistory” - https://www.urcna.org/church-order
Declaration of Pardon [Absolution]
As the law kills us, the gospel makes us alive. In the public declaration that God has forgiven our sins, we move from judgment to grace. Whereas the law condemned us, the gospel now comforts and assures our hearts that God is now our Father who loves us and no longer our judge who condemns us." ~Paramount Church (website) [Emphasis mine]
"Reformed worship is God-centered. It focuses on the objective, what God has done in Christ for the salvation of sinners, applied by the Holy Spirit. Calvin himself insisted, against opposition on the city council, that there be an assurance of pardon and weekly Communion. Believers must constantly be reminded that they are sinners who require divine forgiveness even for the sinfulness that clings to their best works. They must never be allowed to fall back on themselves for assurance nor live again for themselves, so the service must concentrate on Guilt and Grace, with gratitude as the only appropriate creaturely response. Medieval worship had degenerated into a show, Calvin lamented in a number of places. Since people could not read or follow the Latin sermon and liturgy, their only point of contact with the service was emotional. In fact, morality plays–dramas–often overshadowed or even replaced sermons. Similarly today, images prevail and sermons and worship styles are increasingly reduced to the lowest common denominator. What results, of course, is another tyranny of images over words, “orthofeely” over orthodoxy, experience and entertainment over proclamation and announceme” - Michael Horton - https://calvaryurc.org/a-defense-of-reformed-liturgy/
“For this reason the Lord anciently enjoined the people of Israel that they should repeat words after the priest, and make public confession of their inequities in the temple; because he foresaw that this was a necessary help to enable each one form a just idea of himself. And it is proper that by confession of our misery we should manifest the mercy of our God both among ourselves and before the whole world.” - Calvin’s Institutes
I encourage the readers to listen to Scott Clark's Heidelcast: 163. He discusses When the Roman Catholic Church Began around min. 52. Clark says that defining marks of Romanism are the papacy and their view of the sacrament of Holy Communion: transubstantiation. Transubstantiation is defined “by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood.’ according to The Catechism of the [Roman] Catholic Church. (1984). https://heidelblog.net/2020/11/heidelcast-163-taking-calls-on-choosing-a-college-warfields-eschatology-jesus-return-when-the-roman-catholic-church-began-sacraments-rubicon-moments-evening-services-and-church-discipline/
In the Reformed tradition there is a Real Presence of Christ in the Supper but not in the same way that is meant by Roman Catholics and Lutherans. We hold to a spiritual presence as described by Zacharius Ursninus:
“The Lord's supper testifies to us according to the articles of our faith, that Christ, as to his human nature, is now in heaven at the right hand of the Father, and not concealed under the accidents of the bread and wine; but that he exhibits to us in the Supper his body and blood, to be eaten and drunk by faith, and engrafts us into himself by the Holy Ghost, that we may abide in him, and have him abide in us, as it is said: "He that is joined to the Lord, is one Spirit." "The bread which we break, is it not the communion of the body of Christ?" "We have such an High Priest, who is set on the right hand of the throne of the Majesty in the heavens." "For if he were on earth, he should not be a priest." (1 Cor. 6:17; 10:16. Heb. 8:1, 4.) “
Contrast from Roman Catholicism According to Ursinus:
“The mass teaches, on the other hand, that the bread and wine, by virtue of the consecration, are changed into the body and blood of Christ, and that his body and blood, in the act of consecration, are brought down from heaven; that they are concealed, after a bodily manner, under the forms of bread and wine; that they are really handled by the hands of the minister, carried about, and eaten and received with the mouth by the communicants. These figments of the brain are opposed to the incarnation, the ascension, the intercession, and return of Christ to judgment; all of which are important articles of our faith, and also to the nature of sacraments, in which the signs must necessarily remain, and not lose their nature, as we have already demonstrated”
Think on Heidelberg Q&A 76 –
74.
We both have come to love and appreciate the aspects of our prospective traditions that are often accused of being Roman Catholic. What has helped in deepening our understanding of these aspects was further study in the value of the practices of our traditions. The Creeds & Confessions have given us more clarity of what Scripture teaches, our liturgies & written prayers have aided in our spiritual formation, and the reformed understanding of the sacraments have helped us to fix our eyes on Christ in a tangible way.
Reformation convictions and practices in our Reformed Churches... say it with us... ARE NOT ROMANIST!
Youtube Episodes based on this article:
"That's Catholic" A Look at Catholicism, Reformation Belief and Practice Episode 1: (Comparing Catholocism and Roman Catholocism, and Discussing Creeds and Confessions) https://www.youtube.com/watch?v=Wxi0qcKcQc4&t=1430s&ab_channel=GospelGal
"That's Catholic" A Look at Catholicism, Reformation Belief and Practice Episode 2: (Discussing Ecclesiology and Confession and Absolution) https://www.youtube.com/watch?v=nqsYP15Zy-E&ab_channel=GospelGal
Marissa’s Confessional Tradition: Anglican historic formularies. The Thirty-nine Articles of Religion, the Ordinal, the Book of Common Prayer & the Homilies. We also believe and confess the Ecumenical Creeds: Apostle’s, Nicene, Athanasian which are all read/prayed in the Prayer Book. My church also affirms the 3 Forms of Unity: The Belgic Confession, the Canons of Dort, and The Heidelberg Catechism.
Here is some historical information regarding our Confessions in the Reformation Traditions:
Three Forms of Unity: Belgic Confession, Canons of Dort, and Heidelberg Catechism - used by URCNA
Belgic Confession - written 1561 - (“Belgic” Geographically includes the Netherlands & Belgium - URCNA Creeds & Confessions Book) - Written by Guido De Bres - The Belgic confession was written during a time in history in which the Reformed churches were undergoing heavy persecution by the Roman Catholic government. De Bres wrote the Belgic Confession to prove to the Roman Catholic Government that the adherents of the Reformed faith were not rebels “but rather law abiding citizens who professed the true Christian doctrine according to the Holy Scriptures” - Creeds & Confessions pg. 10. De Bres was eventually martyred for his faith. However, when the political situation changed in the Netherlands, his confession “became the doctrinal standard of the Dutch Reformed Churches” (Creeds & Confessions of the URCNA) - Summarized from Creeds & Confessions of the URCNA pg. 10
Heidelberg Catechism - Written by Zacharius Ursinus & Casper Oliveanus - 1563 - The Catechism was originally composed in Heidelberg at the request of Elector Frederick III who ruled the German province of Palatine, a reformed region. The Catechism was approved by the The Synod of Dort (1618-1619) and has become what is known as the Church’s Book of Comfort. (Summarized from Creeds & Confessions of the URCNA pg. 11)
Canons of Dort - “Decision of the Synod of Dort on the Five Main Points of Doctrine in Dispute of the Netherlands” - Synod of Dort (1618-1619) - This consists of polemical statements of doctrine in response to the controversy known as Arminianism. “Jacobus Arminius, a theology professor at Leiden University, questioned the teaching of Calvin and his followers on a number of important points. After Arminius’ death, his followers presented their views known as the Remonstrance” The Canons of Dort were written in response and opposition to the 5 points of the Remonstrance. The 5 points of Calvinism are summaries of this historical document. (Summarized from Creeds & Confessions of the URCNA pg 13)
Westminster Confession - 1646 - : “written by the assembly that met in Westminster Abbey during the Puritan Revolution. Representatives of the Church of Scotland met with the Assembly as commissioners of their government” - Creeds of the Churches - edited by John H Leith Pg. 192
“The Westminster Confession of Faith became the dominant confession of Reformed Christianity. Terms and phrases found in the Confession almost immediately became the preferred parlance of English-speaking Reformed churches, and when Congregationalists, Baptists, and Methodists wished to create confessional or catechetical texts of their own, they often resorted to revising and reissuing works produced by the Westminster Assembly.” - Westminster 101 by Chad Van Dixhoorn
*The Catechisms
Westminster Shorter & Large Catechisms - written 1647
“The Westminster Catechisms (both written in 1647) offer questions and answers covering a full range of doctrinal topics, but with special focus on the doctrine of salvation and the Christian life. The voice of the catechisms is, for the most part, in the third person, declaring what God’s Word says, instead of the first person, sharing what Christians believe. Nonetheless, passages often carry a tone of praise, awe, or exhortation.
The catechisms are designed to be companion texts to the Westminster Confession of Faith. Together they form a relative rarity in the Reformation: a confessional-catechetical package designed to fit together. In fact, parallel presentations of the 1646 Confession and the 1647 Catechisms show extensive verbal dependence of the later texts on the earlier: the Shorter Catechism leans on the Larger; the Larger Catechism is derived largely from the Confession.” - Westminster 101 by Chad Van Dixhoorn
Both the Westminster Confession & Catechisms are used as the doctrinal standards in conservative presbyterian denominations such as the OPC & RPCNA
39 Articles - Thomas Cramner - 1571 - ““For the avoiding of diversities of opinions and for the establishing of Consent touching true religion.” While it is clear that the Articles speak to sixteenth-century issues in the Church of England, they are much broader in scope and more comprehensive with their attention to such core Christian doctrines as the Trinity, the divinity of Christ, and the authority of Holy Scripture. By addressing many matters — controversial and noncontroversial to the times — the Articles show themselves to be the church’s confession of faith. Since the act of Parliament which established the Articles in 1571, all clergy ordained in the Church of England have been required to subscribe to the Articles as an authoritative statement of Anglican beliefs. Moreover, in many parts of the Anglican Communion, today subscription is still required of ordinands, as the Articles “bear witness to the faith revealed in Scripture and set forth in the catholic creeds.”” - “Center for Reformation Anglicanism”
1662 Common Book of Prayer - Thomas Cramner “Another historic formulary of Anglicanism is the 1662 edition of the Book of Common Prayer, the recognized standard for worship and theology in the Anglican Communion today and throughout its history. The 1662 Book is “Archbishop Cranmer’s immortal bequest” (Samuel Leuenberger), his 1552 Prayer Book with only a few minor changes. In relatively recent history, a popular slogan was invented to suggest that Anglicans “believe what we pray” (lex orandi, lex credendi — the law of praying is the law of belief). But actually, the opposite is true: our prayers reflect our theology and not the other way around. The Bible is the core of our beliefs and Anglican worship is patterned and based on its teaching.” - ( Center for Reformation Anglicanism)
The Ordinal - Thomas Cramner - written in 1550 by Thomas Cramner - “Archbishop Cranmer wrote the ordination services in 1550, the same rites that are substantially reproduced in the 1662 Prayer Book. Compared to the Medieval Catholic rites, the Reformation Ordinal was much shorter and simpler, recognizing the historicity of the three orders of ordained ministry (bishop, priest, and deacon), and emphasizing the preaching of the Bible.” - Center of Reformation Anglicanism)
The Homilies - written in 1543
“The “Homilies” mentioned in Articles of Religion II and XXXV refer to the original 12 Homilies written in 1543—were then forgotten—and then resurfaced to be published in 1547. The second book of Homilies, twenty-one of them, was published in 1563, and the 21st was added in 1571. The two books are usually published together. The Homilies are sermons of a topical nature that were written to be read (preached) in all the churches of England in sequence. It was not unusual for clergy in pre-Reformation times to be untrained preachers, and not at all uncommon for them to read a homily from an established collection. It was only with the Reformation that ministers rediscovered the power of the Word read aloud and preached.” - Center of Reformation Anglicanism
The 39 Articles, The Homilies, The Ordinal, and The Book of Common Prayer (1662) are the church formularies used by the Reformation Anglican denominations as well as Reformed Episcopal Denominations such as the ACNA & REC.
For a more exhaustive list of other reformed confessions please refer to “The Reformed Confessions” by Heidelblog & The Riddelblog https://www.kimriddlebarger.com/reformed-confessions-commentary
https://whitehorseinn.org/resource-library/shows/creeds-confessions/
https://whitehorseinn.org/resource-library/shows/no-creed-but-christ/
The Creeds, Reformation Confessions and Catechisms are NOT Romanist.
III. Liturgy
Liturgy is a word used to describe a Church’s order of service. Reformed Liturgy is often charged as being dead and dry and too similar to the Roman Catholic Mass - due to the recitation of prayers as well as one of the ecumenical creeds. However, the Reformed & Anglican liturgies are rich with scripture, centered around the Word & Sacraments, and trained in the message of the Gospel. The liturgy guarantees that the Law & Gospel will be rightfully distinguished and preached - particularly in the corporate confession of sin & assurance of pardon as well as in the administration of the Sacraments. Listen to White Horse Inn’s discussion of the importance of liturgy: https://whitehorseinn.org/resource-library/shows/liturgy/
“...we really do not have a choice of whether or not to use liturgy. By definition, when a congregation worships, it is doing liturgy—the work of the people. There is no such thing as a “non-liturgical church.” The choice is not between liturgy or no liturgy, but between having an agreed-upon, well-thought-out liturgy or leaving things to the spur of the moment and the discretion of the leader. As one wag has rightly observed, if you think “organized religion” is bad, try disorganized religion.” ~John W. Howe and Samuel C. Pascoe, Our Anglican Heritage: Can an Ancient Church Be a Church of the Future?
The following is our church’s ordinary liturgy: Paramount Church (ACNA):
To read more on each section, see https://www.paramountchurch.com/worship-service
Reformation Liturgy is NOT Romanist!
For more information and resources on liturgical worship – you can also listen here:
Leviticus 10:1-5, John 4:23-24, I Corinthians 14:40, HC Q&A 96, BC 32 “The Dialogue and Principles of Worship”
Rev. Brad Lenzner, Catechism Lesson, June 14, 2020
Psalm 51:17, Psalm 130, 1 John 1:8-2:2, Romans 8:1 CD 5:1-2 "Confession of Sin and Pardon"
Rev. Brad Lenzner, Catechism Lesson, June 21, 2020
Isaiah 55:10-11, Romans 10:17, HC 65, CD 1:3, 5:14 "The Ministry of the Preached Word"
Rev. Brad Lenzner, Catechism Lesson, June 28, 2020
Exodus 12:1-14, I Corinthians 5:7b, 11:23-26, BC 35 "The Ministry of the Visible Word"
Rev. Brad Lenzner, Catechism Lesson, July 5, 2020
*Anglican:
In the Anglican tradition, the ordained offices of the church are Bishop, Priest, and Deacon. The Bishop is a Priest who ministers to and oversees other Priests in a diocese. The Priest is a Presbyter or Elder/Pastor of a local church/parish. There are two types of deacon. Vocational Deacons have been described as Jr. Presbyters or Presbyters in training, differing from deacons in other Reformed traditions, but there are also non-ordained deacons who provide services of various kinds to the church.
Reformation Anglicanism parts ways with Rome in regard to a sacerdotal priesthood that offers a bloody sacrifice as described in the Old Testament *or a re-sacrificing of Christ by the priest. See the description of Holy Communion in our forthcoming remarks.
“"Priest" is the English word for "presbyter" (elder), and the latter is the only legitimate connotation for "priest."..."Now this apostolic writer teaches that all sacriûces had been consummated in the one sacrifice, all priesthoods absorbed in the one Priest. The offering had been made once for all; and, as there were no more victims, there could be no more priests"'r Hence, Richard Hooker, theologian of the sixteenth century, preferred the term "presbyter" to "priest"2 because he knew that the word "priest" in English, besides properly translating "presbyter," is also the only English word to translate sacerdos or hieteus, thus making way for the unwitting denial of the Gospel by slipping from the first to the second meaning of "príest." ...For both Lutheranism and Anglicanism, the presbyter must be lawfully called and sent by duly constituted authorities before he exercises this ministry (cf. article XXIII)' This brings us to the question of how this presbyter/priest is related to that sacrifice of Christ. There are three ways this connection is made. The presbyter/priest does not make the sacrifice as the old sacerdotal priest did but he now represents that event as eìder of the folk, the Church, this whole "royal priesthood," this whole Christian ministry. As he represents the Church his ministry relates all to Christ's completed sacrifice and its benefits. He is not a mediator between God and his people, but he is a representative person of this holy folk, the people of Cod, the body of Christ. Secondly, this priesthood relates us to that once-for-all r""rit." of Christ by the preaching of the word, the Good News. As in the text from Paul (Romans 15:16), "The priestly service of What ís a Príest? … the gospel of God" is the function and purpose of this ministry. It is extremely important to note that whereas hiereus is never used to describe the Christian ministry in the New Testament, it is here used to describe the function of the Gospel. It is the Gospel that mediates and relates us to Christ. The ministry does so as it is a servant of this Word. Thirdly, as the presbyter presides at the holy table the once-for-all sacrifice is presented in word and action, and this body, the Church, is united anew with its head (Christ) in his sacrifice. As the report of the archbishop's commission, Doctrìne ín the Church of England, so well puts it: "But if the Eucharist is thus spoken of as a sacrifice, it must be understood as a sacrifice in which (to speak as exactly as the subject allows) we do not offer Christ but in which Christ unites us with Himself in the self-offering of the life that was 'obedient unto death, yea the death of the Cross."'Hence the true meaning of priest is lost by its association with the Old Testament priesthood which has been done away with by Christ.” ~ https://www.csmedia1.com/paramountchurch.com/allison-another-anglican-view.pdf
And a quick note regarding Priestly Vestments: This could fall into the category, adiaphora, so in our churches, you’ll find differences with regard to what Bishops, Priests, and Deacons wear when performing service: “The basic idea of Anglican vestments is to symbolize order, office and role or function. This is true of any uniform that we use in society. They are not supposed to be used for personal expression but are supposed to be uniform within certain sacred design patterns. http://anglicancompass.com/what-are-the-anglican-vestments/
URCNA Federation - “ There are three ecclesiastical officers - Minister of the Word, Elder, and Deacon- https://www.urcna.org/church-order
Duties of Minister of The Word - “The duties belonging to the office of minister of the Word consist of continuing in prayer and in the ministry of the Word, administering the sacraments, catechizing the youth, and assisting the elders in the shepherding and discipline of the congregation.” - https://www.urcna.org/church-order
Duties of Elders “The duties belonging to the office of elder consist of continuing in prayer and ruling the church of Christ according to the principles taught in Scripture, in order that purity of doctrine and holiness of life may be practiced. They shall see to it that their fellow-elders, the minister(s) and the deacons faithfully discharge their offices. They are to maintain the purity of the Word and Sacraments, assist in catechizing the youth, promote God-centered schooling, visit the members of the congregation according to their needs, engage in family visiting, exercise discipline in the congregation, actively promote the work of evangelism and missions, and ensure that everything is done decently and in good order” - https://www.urcna.org/church-order
Duties of Deacons - “The duties belonging to the office of deacon consist of continuing in prayer and supervising the works of Christian mercy among the congregation; acquainting themselves with congregational needs; exhorting members of the congregation to show mercy; gathering and managing the offerings of God's people in Christ's name, and distributing these offerings according to need; and encouraging and comforting with the Word of God those who receive the gifts of Christ's mercy. Needs of those outside the congregation, especially of other believers, should also be considered as resources permit. The deacons shall ordinarily meet every month to transact the business pertaining to their office, and they shall render an account of their work to the Consistory” - https://www.urcna.org/church-order
Reformed Offices/Officers are NOT Romanist!
V. Confession/Absolution
In the Roman Catholic Church Absolution is offered as a Sacrament by a sacerdotal priest operating in the place of Christ. Wikipedia says, "The Catholic Church teaches that individual and integral confession and absolution (as opposed to collective absolution) is the only ordinary way in which a person conscious of mortal sins committed after baptism can be reconciled with God and the church." In the Reformation traditions, as noted earlier, the believer is justified one time by grace alone, through faith alone, in Christ alone. We do not atone for our own sins or return to God's favor after having sinned. Our sins were forever done away on the cross and we are continually a forgiven people on the basis of our union with Christ.
In the Anglican tradition the Law of God is read week after week in the Two Great Commandments, in Jesus' own words: "Love the Lord your God with all your heart, with all your soul and with all your mind, and Love your neighbor as yourself..." When the Law has done it's work: exposing us...exposing our sin, the congregation rightly responds in unison with the Kyrie: "Lord have mercy. Christ have mercy. Lord have mercy."
Our church (Anglican) describes Confession and Absolution this way:
Confession of Sin: Before the reading of the Law, we thought we were good people who just needed to be better. But after hearing God speak, we are like the children of Israel who heard God delivering the Law to Moses on Mt. Sinai, “You speak to us and we will listen. But do not let God speak with us lest we die,” (Ex. 20:19). By hearing God’s law, we recognize our sinfulness (Rom. 3:20). In response to God's verdict, we confess (agree with God) that we have no way of escape and cry out for mercy. ~Paramount Church (website).
V. Confession/Absolution
In the Roman Catholic Church Absolution is offered as a Sacrament by a sacerdotal priest operating in the place of Christ. Wikipedia says, "The Catholic Church teaches that individual and integral confession and absolution (as opposed to collective absolution) is the only ordinary way in which a person conscious of mortal sins committed after baptism can be reconciled with God and the church." In the Reformation traditions, as noted earlier, the believer is justified one time by grace alone, through faith alone, in Christ alone. We do not atone for our own sins or return to God's favor after having sinned. Our sins were forever done away on the cross and we are continually a forgiven people on the basis of our union with Christ.
In the Anglican tradition the Law of God is read week after week in the Two Great Commandments, in Jesus' own words: "Love the Lord your God with all your heart, with all your soul and with all your mind, and Love your neighbor as yourself..." When the Law has done it's work: exposing us...exposing our sin, the congregation rightly responds in unison with the Kyrie: "Lord have mercy. Christ have mercy. Lord have mercy."
Our church (Anglican) describes Confession and Absolution this way:
Confession of Sin: Before the reading of the Law, we thought we were good people who just needed to be better. But after hearing God speak, we are like the children of Israel who heard God delivering the Law to Moses on Mt. Sinai, “You speak to us and we will listen. But do not let God speak with us lest we die,” (Ex. 20:19). By hearing God’s law, we recognize our sinfulness (Rom. 3:20). In response to God's verdict, we confess (agree with God) that we have no way of escape and cry out for mercy. ~Paramount Church (website).
Declaration of Pardon [Absolution]
As the law kills us, the gospel makes us alive. In the public declaration that God has forgiven our sins, we move from judgment to grace. Whereas the law condemned us, the gospel now comforts and assures our hearts that God is now our Father who loves us and no longer our judge who condemns us." ~Paramount Church (website) [Emphasis mine]
“The declaration of pardon or “absolution” is a public announcement to the congregation that God has forgiven the sins of all those who put their trust in Jesus Christ. It is an important part of our liturgy in the Divine Service. After hearing the law and confessing our sins to God, we need the assurance that God forgives us and receives us in Christ. This is what the absolution does. Acting on behalf of the Lord he serves, the minister of the Word raises his hand in an oath-taking posture and pronounces God’s promise that all those who confess their sins and put their trust in Christ are absolved. He swears an oath upon the basis of God’s Word and covenant that as surely as he declares the forgiveness of sins to those who put their trust in Christ, so truly has God forgiven them.” - Reverend Michael Brown
"Reformed worship is God-centered. It focuses on the objective, what God has done in Christ for the salvation of sinners, applied by the Holy Spirit. Calvin himself insisted, against opposition on the city council, that there be an assurance of pardon and weekly Communion. Believers must constantly be reminded that they are sinners who require divine forgiveness even for the sinfulness that clings to their best works. They must never be allowed to fall back on themselves for assurance nor live again for themselves, so the service must concentrate on Guilt and Grace, with gratitude as the only appropriate creaturely response. Medieval worship had degenerated into a show, Calvin lamented in a number of places. Since people could not read or follow the Latin sermon and liturgy, their only point of contact with the service was emotional. In fact, morality plays–dramas–often overshadowed or even replaced sermons. Similarly today, images prevail and sermons and worship styles are increasingly reduced to the lowest common denominator. What results, of course, is another tyranny of images over words, “orthofeely” over orthodoxy, experience and entertainment over proclamation and announceme” - Michael Horton - https://calvaryurc.org/a-defense-of-reformed-liturgy/
“For this reason the Lord anciently enjoined the people of Israel that they should repeat words after the priest, and make public confession of their inequities in the temple; because he foresaw that this was a necessary help to enable each one form a just idea of himself. And it is proper that by confession of our misery we should manifest the mercy of our God both among ourselves and before the whole world.” - Calvin’s Institutes
“Seeing that in every sacred assembly we stand in view of God and angels, in what way should our service begin but in acknowledging our own unworthiness? - Calvin’s Institutes
See:
https://www.christurc.org/blog/2017/3/28/why-we-do-what-we-do-the-absolution?fbclid=IwAR2m-y1GyX4Rpv1AuNIWMHYkmxfHyWoHQVe_XHF5_Zv9fQVNZ6nG3yjC2oE
https://whitehorseinn.org/resource-library/shows/liturgy/
Joy says, "Confession/Absolution is one of my favorite parts in our liturgy. It enables me to interact with the Gospel in both a personal and communal way. Hearing that extra nos word that I am forgiven and I am not under the condemnation of God, enables me to believe the Gospel again in all of its sweetness."
Reformed Confession and Absolution are NOT Romanist!
VI. The Sacraments
See:
https://www.christurc.org/blog/2017/3/28/why-we-do-what-we-do-the-absolution?fbclid=IwAR2m-y1GyX4Rpv1AuNIWMHYkmxfHyWoHQVe_XHF5_Zv9fQVNZ6nG3yjC2oE
https://whitehorseinn.org/resource-library/shows/liturgy/
Joy says, "Confession/Absolution is one of my favorite parts in our liturgy. It enables me to interact with the Gospel in both a personal and communal way. Hearing that extra nos word that I am forgiven and I am not under the condemnation of God, enables me to believe the Gospel again in all of its sweetness."
Reformed Confession and Absolution are NOT Romanist!
VI. The Sacraments
I encourage the readers to listen to Scott Clark's Heidelcast: 163. He discusses When the Roman Catholic Church Began around min. 52. Clark says that defining marks of Romanism are the papacy and their view of the sacrament of Holy Communion: transubstantiation. Transubstantiation is defined “by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood.’ according to The Catechism of the [Roman] Catholic Church. (1984). https://heidelblog.net/2020/11/heidelcast-163-taking-calls-on-choosing-a-college-warfields-eschatology-jesus-return-when-the-roman-catholic-church-began-sacraments-rubicon-moments-evening-services-and-church-discipline/
According to the 1662 Catechism “a Sacrament is an outward and visible sign of an inward and spiritual grace. God gives us the sign as a means by which we receive that grace and as a tangible assurance that we do in fact receive it. (Genesis 17:1– 21; John 6:53–58; Romans 2:25–29; 1 Corinthians 10:16)”
They do not infuse grace (Roman Catholic Position) making it possible to get in by grace but maintain by our own meritorious works. The Sacraments communicate the truths of the Gospel, "Christ’s body and blood are given for you", to those who receive them by faith. Just as the Word (Gospel) is received by faith, so are the sacraments. My Pastor, John Fonville, ACNA Rector, says that the sacraments "are like neon signs flashing, GOOD NEWS!"
One major difference between the Roman view of the sacraments and the Reformation view is that Rome viewed the power of God unto salvation in the sacraments. The Reformers found the power of God in the Scriptures, per Adams (The Very Pure Word of God). The Reformers also taught that the Word must be preached at every service, and the Sacraments can never be received apart from the hearing of the Word. The Roman Church made the Sacrament the main event and effectual by the performance of the priest for the people. But we understand and believe that the preaching of the Gospel is the primary means of grace and is the power of God unto salvation when it is applied to the heart by the Holy Ghost.
Peter Adam, in his book The Very Pure Word of God explains,
They do not infuse grace (Roman Catholic Position) making it possible to get in by grace but maintain by our own meritorious works. The Sacraments communicate the truths of the Gospel, "Christ’s body and blood are given for you", to those who receive them by faith. Just as the Word (Gospel) is received by faith, so are the sacraments. My Pastor, John Fonville, ACNA Rector, says that the sacraments "are like neon signs flashing, GOOD NEWS!"
One major difference between the Roman view of the sacraments and the Reformation view is that Rome viewed the power of God unto salvation in the sacraments. The Reformers found the power of God in the Scriptures, per Adams (The Very Pure Word of God). The Reformers also taught that the Word must be preached at every service, and the Sacraments can never be received apart from the hearing of the Word. The Roman Church made the Sacrament the main event and effectual by the performance of the priest for the people. But we understand and believe that the preaching of the Gospel is the primary means of grace and is the power of God unto salvation when it is applied to the heart by the Holy Ghost.
Peter Adam, in his book The Very Pure Word of God explains,
*Communion Real Presence
In the Reformed tradition there is a Real Presence of Christ in the Supper but not in the same way that is meant by Roman Catholics and Lutherans. We hold to a spiritual presence as described by Zacharius Ursninus:
“The Lord's supper testifies to us according to the articles of our faith, that Christ, as to his human nature, is now in heaven at the right hand of the Father, and not concealed under the accidents of the bread and wine; but that he exhibits to us in the Supper his body and blood, to be eaten and drunk by faith, and engrafts us into himself by the Holy Ghost, that we may abide in him, and have him abide in us, as it is said: "He that is joined to the Lord, is one Spirit." "The bread which we break, is it not the communion of the body of Christ?" "We have such an High Priest, who is set on the right hand of the throne of the Majesty in the heavens." "For if he were on earth, he should not be a priest." (1 Cor. 6:17; 10:16. Heb. 8:1, 4.) “
Contrast from Roman Catholicism According to Ursinus:
“The mass teaches, on the other hand, that the bread and wine, by virtue of the consecration, are changed into the body and blood of Christ, and that his body and blood, in the act of consecration, are brought down from heaven; that they are concealed, after a bodily manner, under the forms of bread and wine; that they are really handled by the hands of the minister, carried about, and eaten and received with the mouth by the communicants. These figments of the brain are opposed to the incarnation, the ascension, the intercession, and return of Christ to judgment; all of which are important articles of our faith, and also to the nature of sacraments, in which the signs must necessarily remain, and not lose their nature, as we have already demonstrated”
Think on Heidelberg Q&A 76 –
What does it mean to eat the crucified body of Christ and to drink his poured-out blood?
It means to accept with a believing heart the entire suffering and death of Christ in this way to receive forgiveness of sins and eternal life. But it means more – Through the Holy Spirit, who lives both in Christ and in us, we are united more and more to Christ’s blessed body. And so although he is in heaven and we are on earth, we are flesh of his flesh and bone of his bone. And we forever live on and are governed by one Spirit as the members of our body are by one soul.
and on Heidelberg Q&A 78 –
It means to accept with a believing heart the entire suffering and death of Christ in this way to receive forgiveness of sins and eternal life. But it means more – Through the Holy Spirit, who lives both in Christ and in us, we are united more and more to Christ’s blessed body. And so although he is in heaven and we are on earth, we are flesh of his flesh and bone of his bone. And we forever live on and are governed by one Spirit as the members of our body are by one soul.
and on Heidelberg Q&A 78 –
Do the bread and wine become the real body and blood of Christ
No. Just as the water of baptism is not changed into Christ’s blood and does not itself wash away sins but is simply a divine sign and assurance of these things, so too the holy bread of the Lord’s Supper does not become the body of Christ itself even though it is called the body of Christ in keeping with the nature and language of the sacraments.
“Now, as it is certain and beyond all doubt, that Jesus Christ hath not enjoined to us the use of his sacraments in vain, so he works in us all that he represents to us by these holy signs, though the manner surpasses our understanding, and cannot be comprehended by us, as the operations of the Holy Ghost are hidden and incomprehensible. In the meantime we err not, when we say, that what is eaten and drunk by us is the proper and natural body, and the proper blood of Christ. But the manner of our partaking of the same, is not by the mouth, but by the spirit through faith. Thus then, though Christ always sits at the right hand of his Father in the heavens, yet doth he not therefore cease to make us partakers of himself by faith. This feast is a spiritual table, at which Christ communicates himself with all his benefits to us, and gives us there to enjoy both himself, and the merits of his suffering and death, nourishing, strengthening and comforting our poor comfortless souls by the eating of his flesh, quickening and refreshing them by the drinking of his blood.” - Belgic Confession Article 25
The 1662 Catechism (Anglican) states of Holy Communion:
131. Why did Christ institute the sacrament of Holy Communion?
He instituted it for the continual remembrance of the sacrifice of his atoning death, and to convey the benefits of that sacrifice to us. (Exodus 24:1–10; Psalm 23:5–6; Luke 22:17–20; John 6:25–51; 1 Corinthians 10:16–17)
William Perkins, Reformation Anglican Theologian wrote, “The Romish Church holds that the sacrifice in the Lord's Supper is all one for substance, with the sacrifice which he offered on the cross: if that be so, then the sacrifice in the Eucharist, must either be a continuance of that sacrifice which was begun on the cross, or else an iteration or repetition of it. Now let them choose of these twain which they will: if they say it is a continuance of the sacrifice on the cross, Christ being but the beginner and the priest the finisher thereof, they make it imperfect: for to continue a thing till it be accomplished, is to bring perfection unto it: but Christ's sacrifice on the cross was then fully perfected, as by his own testimony appears, when he said, consummatum est, it is finished. Again, if they say, it is a repetition of Christ's sacrifice, this also they make it imperfect, for that is the reason, which the Holy Ghost uses, to prove that the sacrifices of the Old Testament were imperfect, because they were repeated.”
So, one thing that clearly distinguishes Anglican tradition from Roman is this view of the sacrament of Communion. We deny it is a mass that resacrifices our Lord, and we weekly hear this prayer in conjunction with the Lord’s Supper: “ALMIGHTY God, our heavenly Father, who of thy tender mercy didst give thine only Son Jesus Christ to suffer death upon the Cross for our redemption; who made there (by his one oblation of himself once offered) a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world; and did institute, and in his holy Gospel command us to continue, a perpetual memory of that his precious death, until his coming again; Hear us, O merciful Father, we most humbly beseech thee; and grant that we receiving these thy creatures of bread and wine, according to thy Son our Saviour Jesus Christ’s holy institution, in remembrance of his death and passion, may be partakers of his most blessed Body and Blood…” ~1662 BCP. This prayer was added by Thomas Cranmer, Architect of the Prayer Book, in direct contradiction to the Roman view of the mass. His was a bold and clear proclamation of the finality of Christ's one sacrifice for sin as our great High Priest. Note the adjectives describing His one atoning sacrifice: "One, full, perfect, and sufficient." It is this that we celebrate in the Eucharistic service week after week.
*Infant Baptism/Household Baptism
Roman Catholic View:
No. Just as the water of baptism is not changed into Christ’s blood and does not itself wash away sins but is simply a divine sign and assurance of these things, so too the holy bread of the Lord’s Supper does not become the body of Christ itself even though it is called the body of Christ in keeping with the nature and language of the sacraments.
“Now, as it is certain and beyond all doubt, that Jesus Christ hath not enjoined to us the use of his sacraments in vain, so he works in us all that he represents to us by these holy signs, though the manner surpasses our understanding, and cannot be comprehended by us, as the operations of the Holy Ghost are hidden and incomprehensible. In the meantime we err not, when we say, that what is eaten and drunk by us is the proper and natural body, and the proper blood of Christ. But the manner of our partaking of the same, is not by the mouth, but by the spirit through faith. Thus then, though Christ always sits at the right hand of his Father in the heavens, yet doth he not therefore cease to make us partakers of himself by faith. This feast is a spiritual table, at which Christ communicates himself with all his benefits to us, and gives us there to enjoy both himself, and the merits of his suffering and death, nourishing, strengthening and comforting our poor comfortless souls by the eating of his flesh, quickening and refreshing them by the drinking of his blood.” - Belgic Confession Article 25
The 1662 Catechism (Anglican) states of Holy Communion:
131. Why did Christ institute the sacrament of Holy Communion?
He instituted it for the continual remembrance of the sacrifice of his atoning death, and to convey the benefits of that sacrifice to us. (Exodus 24:1–10; Psalm 23:5–6; Luke 22:17–20; John 6:25–51; 1 Corinthians 10:16–17)
William Perkins, Reformation Anglican Theologian wrote, “The Romish Church holds that the sacrifice in the Lord's Supper is all one for substance, with the sacrifice which he offered on the cross: if that be so, then the sacrifice in the Eucharist, must either be a continuance of that sacrifice which was begun on the cross, or else an iteration or repetition of it. Now let them choose of these twain which they will: if they say it is a continuance of the sacrifice on the cross, Christ being but the beginner and the priest the finisher thereof, they make it imperfect: for to continue a thing till it be accomplished, is to bring perfection unto it: but Christ's sacrifice on the cross was then fully perfected, as by his own testimony appears, when he said, consummatum est, it is finished. Again, if they say, it is a repetition of Christ's sacrifice, this also they make it imperfect, for that is the reason, which the Holy Ghost uses, to prove that the sacrifices of the Old Testament were imperfect, because they were repeated.”
So, one thing that clearly distinguishes Anglican tradition from Roman is this view of the sacrament of Communion. We deny it is a mass that resacrifices our Lord, and we weekly hear this prayer in conjunction with the Lord’s Supper: “ALMIGHTY God, our heavenly Father, who of thy tender mercy didst give thine only Son Jesus Christ to suffer death upon the Cross for our redemption; who made there (by his one oblation of himself once offered) a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world; and did institute, and in his holy Gospel command us to continue, a perpetual memory of that his precious death, until his coming again; Hear us, O merciful Father, we most humbly beseech thee; and grant that we receiving these thy creatures of bread and wine, according to thy Son our Saviour Jesus Christ’s holy institution, in remembrance of his death and passion, may be partakers of his most blessed Body and Blood…” ~1662 BCP. This prayer was added by Thomas Cranmer, Architect of the Prayer Book, in direct contradiction to the Roman view of the mass. His was a bold and clear proclamation of the finality of Christ's one sacrifice for sin as our great High Priest. Note the adjectives describing His one atoning sacrifice: "One, full, perfect, and sufficient." It is this that we celebrate in the Eucharistic service week after week.
*Infant Baptism/Household Baptism
Roman Catholic View:
Both Roman and Reformed baptism share common features. Both attest to our relationship to God, and identification with Christ's burial and resurrection. Both attest to a direct relationship to the church. Both are Trinitarian Sacraments. Both are administered with water (pouring or sprinkling, ordinarily). Both are administered to believers and their children. But we part ways on how the sacrament becomes efficacious to the recipient. As William Perkins states, "the difference is this: They [Romanists] teach that the very action of the minister dispensing the sacraments—as it is the work done—gives grace immediately, if the party be prepared; as the very washing or sprinkling of water in baptism and the giving of bread in the Lord's Supper; even as the orderly moving of the pen upon the paper by the hand of the writer causes writing. [emphasis mine]"
Reformed View:
Please consider reviewing Scott Clark's -Heidelblog post: Is Infant Baptism a Roman Catholic Holdover? https://heidelblog.net/2016/03/is-infant-baptism-a-roman-catholic-leftover/?fbclid=IwAR0R1akEv2hdgnwwGfRpy9SbB_dDnoY1DxJUk73yinCLQn06qJR_3Gh7khw
Please consider reviewing Scott Clark's -Heidelblog post: Is Infant Baptism a Roman Catholic Holdover? https://heidelblog.net/2016/03/is-infant-baptism-a-roman-catholic-leftover/?fbclid=IwAR0R1akEv2hdgnwwGfRpy9SbB_dDnoY1DxJUk73yinCLQn06qJR_3Gh7khw
And note how the Heidelberg Catechism describes Christian baptism:
69.
Q. How does holy baptism
signify and seal to you
that the one sacrifice of Christ on the cross
benefits you?
A. In this way:
Christ instituted this outward washing 1
and with it gave the promise that,
as surely as water washes away
the dirt from the body,
so certainly his blood and Spirit
wash away the impurity of my soul,
that is, all my sins. 2
signify and seal to you
that the one sacrifice of Christ on the cross
benefits you?
A. In this way:
Christ instituted this outward washing 1
and with it gave the promise that,
as surely as water washes away
the dirt from the body,
so certainly his blood and Spirit
wash away the impurity of my soul,
that is, all my sins. 2
74.
Q. Should infants, too, be baptized?
A.Yes.
Infants as well as adults
belong to God's covenant and congregation.
Through Christ's blood
the redemption from sin
and the Holy Spirit, who works faith,
are promised to them
no less than to adults.
Therefore, by baptism, as sign of the covenant,
they must be incorporated into the Christian church
and distinguished from the children of unbelievers.
This was done in the old covenant by circumcision,
in place of which baptism was instituted
in the new covenant.
VII. Prayers
Written Prayers :“The churches of the Reformation have historically included forms of prayer alongside their songs and liturgies in their service books. The Church of Geneva, for example, had The Form of Church Prayers and Hymns first published in 1542, and the Church of England had the Book of Common Prayer first published in 1549.
In our particular tradition, the Psalter and service book of Petrus Dathenus (1556) also contained a series of prayers. These prayers were first translated into English and included in the Christian Reformed Church’s Psalter Hymnal in 1934 and were included in the 1959 and 1976 editions. Experience has shown that our prayers are an overlooked part of our liturgical life.
Some of the reasons offered are that they are antiquated and verbose. What follows uses the older versions as a baseline while updating the language, shortening when appropriate, adding more prayers from the best of the broader Reformed tradition (England, Geneva, Heidelberg, Strasbourg, as well as Martin Luther), and considering the liturgical and personal needs of our people. We believe this will enhance the prayer life of our people at home and of those who lead in prayer in public worship.” - https://formsandprayers.com/prayers-meditations/
A.Yes.
Infants as well as adults
belong to God's covenant and congregation.
Through Christ's blood
the redemption from sin
and the Holy Spirit, who works faith,
are promised to them
no less than to adults.
Therefore, by baptism, as sign of the covenant,
they must be incorporated into the Christian church
and distinguished from the children of unbelievers.
This was done in the old covenant by circumcision,
in place of which baptism was instituted
in the new covenant.
-And the Anglican perspective on Baptism
126. What is the outward and visible sign in Baptism?
The outward and visible sign is water, in which candidates are baptized “in the Name of the Father, and of the Son, and of the Holy Spirit.” (Book of Common Prayer 2019; see also Genesis 9:8–17; Matthew 28:19–20; 1 Peter 3:18–22)
127. What is the inward and spiritual grace given in Baptism?
The inward and spiritual grace is death to sin and new birth to righteousness, through union with Christ in his death and resurrection. I am born a sinner by nature, separated from God. But in Baptism, through faith in Christ and the gift of the Holy Spirit, I am made a member of Christ’s Body and adopted as God’s child and heir. (Psalm 51:1–2, 7–10; Ezekiel 36:25–26; John 3:3–5; Romans 6:1–11; Colossians 2:9–14)
126. What is the outward and visible sign in Baptism?
The outward and visible sign is water, in which candidates are baptized “in the Name of the Father, and of the Son, and of the Holy Spirit.” (Book of Common Prayer 2019; see also Genesis 9:8–17; Matthew 28:19–20; 1 Peter 3:18–22)
127. What is the inward and spiritual grace given in Baptism?
The inward and spiritual grace is death to sin and new birth to righteousness, through union with Christ in his death and resurrection. I am born a sinner by nature, separated from God. But in Baptism, through faith in Christ and the gift of the Holy Spirit, I am made a member of Christ’s Body and adopted as God’s child and heir. (Psalm 51:1–2, 7–10; Ezekiel 36:25–26; John 3:3–5; Romans 6:1–11; Colossians 2:9–14)
128. What is required of you when you come to be baptized?
Two things are required: repentance, in which I turn away from sin; and faith, in which I turn to Jesus Christ as my Savior and Lord and trust the promises that God makes to me in this sacrament. (Psalm 51:3–6, 13–17; Mark 1:14–15; Acts 2:37–38)
129. Why is it appropriate to baptize infants?Because it is a sign of God’s promise that they are embraced in the covenant community of Christ’s Church. Those who in faith and repentance present infants to be baptized vow to raise them in the knowledge and fear of the Lord, with the expectation that they will one day profess full Christian faith as their own. (Deuteronomy 6:6–9; Proverbs 22:6; Mark 2:3–5; Acts 2:39; 16:25–34)
For more on the rationale behind infant/household baptism one must have a good understanding of Covenant Theology. I highly recommend reading Sacred Bond by Brown and Keele, and listening to Scott Clark’s series “I will Be a God to You and Your Children that is available on the Heidelblog website. Covenant Theology is gleaned from the pages of Scripture, chapter after chapter, verse after verse. It is not something contrived or imposed on the Bible. And it is not to be found in Roman Tradition. Also refer to John Fonville's sermon, "Little Ones To Him Belong" here: https://www.youtube.com/watch?app=desktop&v=KubPYHe0UlQ&feature=youtu.be&fbclid=IwAR2qxHSZWFvBp8U_whqAwqdD2h7HRubxfLQRjTA1smmm_VHjHwuppKVRreU&ab_channel=ParamountChurch
The Reformation sacraments *ARE NOT ROMANIST!
Two things are required: repentance, in which I turn away from sin; and faith, in which I turn to Jesus Christ as my Savior and Lord and trust the promises that God makes to me in this sacrament. (Psalm 51:3–6, 13–17; Mark 1:14–15; Acts 2:37–38)
129. Why is it appropriate to baptize infants?Because it is a sign of God’s promise that they are embraced in the covenant community of Christ’s Church. Those who in faith and repentance present infants to be baptized vow to raise them in the knowledge and fear of the Lord, with the expectation that they will one day profess full Christian faith as their own. (Deuteronomy 6:6–9; Proverbs 22:6; Mark 2:3–5; Acts 2:39; 16:25–34)
For more on the rationale behind infant/household baptism one must have a good understanding of Covenant Theology. I highly recommend reading Sacred Bond by Brown and Keele, and listening to Scott Clark’s series “I will Be a God to You and Your Children that is available on the Heidelblog website. Covenant Theology is gleaned from the pages of Scripture, chapter after chapter, verse after verse. It is not something contrived or imposed on the Bible. And it is not to be found in Roman Tradition. Also refer to John Fonville's sermon, "Little Ones To Him Belong" here: https://www.youtube.com/watch?app=desktop&v=KubPYHe0UlQ&feature=youtu.be&fbclid=IwAR2qxHSZWFvBp8U_whqAwqdD2h7HRubxfLQRjTA1smmm_VHjHwuppKVRreU&ab_channel=ParamountChurch
The Reformation sacraments *ARE NOT ROMANIST!
Written Prayers :“The churches of the Reformation have historically included forms of prayer alongside their songs and liturgies in their service books. The Church of Geneva, for example, had The Form of Church Prayers and Hymns first published in 1542, and the Church of England had the Book of Common Prayer first published in 1549.
In our particular tradition, the Psalter and service book of Petrus Dathenus (1556) also contained a series of prayers. These prayers were first translated into English and included in the Christian Reformed Church’s Psalter Hymnal in 1934 and were included in the 1959 and 1976 editions. Experience has shown that our prayers are an overlooked part of our liturgical life.
Some of the reasons offered are that they are antiquated and verbose. What follows uses the older versions as a baseline while updating the language, shortening when appropriate, adding more prayers from the best of the broader Reformed tradition (England, Geneva, Heidelberg, Strasbourg, as well as Martin Luther), and considering the liturgical and personal needs of our people. We believe this will enhance the prayer life of our people at home and of those who lead in prayer in public worship.” - https://formsandprayers.com/prayers-meditations/
Peter Adam shares these helpful insights on the Prayer Book:
VIII. On Matters Indifferent, The Church Calendar, & The Sign of the Cross
*On Matters Indifferent/Principle of Worship:
"The Anglican church practices a Normative, rather than a Regulative Principle of Worship. In the Anglican tradition, “There is a generosity … that distinguishes gospel issues from adiaphora (matters indifferent): essentials from nonessentials. This is the original "via media" of the Church of England. This generosity distinguishes the English Reformation from some other Reformation traditions. Nonconformist Puritans sometimes violated this generosity, prohibiting what was not specifically prohibited in Holy Scripture for fear that Anglicanism would spin into lawlessness. The generosity in Anglicanism is no less needed today than in the 16th century:
Oliver O’Donovan stated that “There was nothing particularly ‘middle’ about most of the English Reformers’ theological positions - even if one could decide between what poles the middle way was supposed to lie. Their moderation consisted rather in a determined policy of separating the essentials of faith and order from adiaphora . . . Anglican moderation is the policy of reserving strong statement and conviction for the few things which really deserve them . . . But it is precisely that, and not some supposed ‘middleness’ between Catholic and Protestant, which gives it a critically important role in twentieth century ecumenism.” ~Chuck Collins: https://www.anglicanism.info/blog/hooper-vestments-and-anglican-generosity
"... It must be confessed, that in process of time, the Sign of the Cross was greatly abused in the Church of Rome, especially after that Corruption of Popery had once possessed it. But the Abuse of a thing doth not take away the lawful Use of it. Nay, so far was it from the purpose of the Church of England to forsake and reject the Churches of Italy, France, Spain, Germany, or any such like Churches, in all things which they held and practised, that as the Apology of the Church of England confesseth, it doth with Reverence retain those Ceremonies which do neither endamage the Church of God, nor offend the Minds of sober Men; and only departed from them in those particular Points, wherein they were fallen both from themselves in their ancient Integrity, and from the Apostolical Churches which were their first Founders...
Conclusion:
Reform is defined by dictionary.com as “the improvement or amendment of what is wrong, corrupt, unsatisfactory, etc.:”
The Reformers' intentions were not to abolish the Roman Catholic church and start from scratch. Their desire was to amend the wrong, corrupt, and unsatisfactory practices of the medieval church and return to the true catholic faith taught by the Scriptures and the Apostles. The above practices in our traditions are not vestiges of the Roman Catholic faith, but are actually grounded in Scripture.
Also from Adam: The Very Pure Word of God:
Reformation Prayers are *NOT Romanist!
We do not pray to a co-mediatrix, nor do we pray to saints. We pray to Our Father Who art in Heaven, by our One Mediator, Jesus Christ in the power of the Holy Spirit.
VIII. On Matters Indifferent, The Church Calendar, & The Sign of the Cross
*On Matters Indifferent/Principle of Worship:
"The Anglican church practices a Normative, rather than a Regulative Principle of Worship. In the Anglican tradition, “There is a generosity … that distinguishes gospel issues from adiaphora (matters indifferent): essentials from nonessentials. This is the original "via media" of the Church of England. This generosity distinguishes the English Reformation from some other Reformation traditions. Nonconformist Puritans sometimes violated this generosity, prohibiting what was not specifically prohibited in Holy Scripture for fear that Anglicanism would spin into lawlessness. The generosity in Anglicanism is no less needed today than in the 16th century:
Oliver O’Donovan stated that “There was nothing particularly ‘middle’ about most of the English Reformers’ theological positions - even if one could decide between what poles the middle way was supposed to lie. Their moderation consisted rather in a determined policy of separating the essentials of faith and order from adiaphora . . . Anglican moderation is the policy of reserving strong statement and conviction for the few things which really deserve them . . . But it is precisely that, and not some supposed ‘middleness’ between Catholic and Protestant, which gives it a critically important role in twentieth century ecumenism.” ~Chuck Collins: https://www.anglicanism.info/blog/hooper-vestments-and-anglican-generosity
Adam writes:
But Matthew Kennedy adds this insight: "While the early stages of the English Reformation reflected stricter liturgical proscriptions (incense, for example, would not have been used), thereby disassociating the English Church from Roman eucharistic doctrine, an ethos gradually emerged, articulated in Article 34, called the Normative Principle of Worship (NPW).4 The rites and ceremonies of the Church are to be “normed” or measured by the Scriptures rather than “regulated” by them. The Church is free to retain or establish whatever does not conflict with Scripture so long as it is done decently and in order. “Decently and in order” requires that worship be governed by both the Book of Common Prayer and episcopal authority rather than by the private judgments of parish clergy. Within these bounds there is latitude." ~ https://www.equip.org/articles/the-prayers-rose-like-incense-anglican-worship-and-the-normative-principle/
(Audio) Regulative v. Normative Principle Of Worship (Matt Kennedy): https://www.equip.org/articles/the-prayers-rose-like-incense-anglican-worship-and-the-normative-principle/
”The people who wrote some of the best liturgical prayers– from John Chrysostom… in the 4th century to Thomas Cranmer in the 17th century …– were passionate followers of Christ and diligent scholars of the Scriptures and of theology. When the seasons of the church calendar– or the “Christian Year” or the “liturgical year”– developed, it developed as way to aid in the spiritual formation of those who sought to follow Christ."
The Reformation Church Calendar is not against Scripture and is not Roman Catholic. It preceded Trent. And lends to the edification of the People of God.
*The Sign of the Cross:
The sign of the cross is used in the Anglican tradition with liberty. This prayer gesture does not carry with it any magic or superstitious notions.
It was used by the Church Fathers down through the ages as a gesture signifying the believer's union with Christ.
(Audio) Regulative v. Normative Principle Of Worship (Matt Kennedy): https://www.equip.org/articles/the-prayers-rose-like-incense-anglican-worship-and-the-normative-principle/
And Adam states edification is always to be the goal of our use of traditions and ceremonies.
~Adam: The Very Pure Word of God
On matters indifferent, the question for Reformation Anglicans is not what is Consistent with Rome, and not what is only directed from Scripture, but what is profitable and what is edifying in light of God's Word for God's people. Our view on things indifferent is not Roman Catholic.
*The Church Calendar:
”The people who wrote some of the best liturgical prayers– from John Chrysostom… in the 4th century to Thomas Cranmer in the 17th century …– were passionate followers of Christ and diligent scholars of the Scriptures and of theology. When the seasons of the church calendar– or the “Christian Year” or the “liturgical year”– developed, it developed as way to aid in the spiritual formation of those who sought to follow Christ."
The Reformation Church Calendar is not against Scripture and is not Roman Catholic. It preceded Trent. And lends to the edification of the People of God.
*The Sign of the Cross:
The sign of the cross is used in the Anglican tradition with liberty. This prayer gesture does not carry with it any magic or superstitious notions.
It was used by the Church Fathers down through the ages as a gesture signifying the believer's union with Christ.
Consider how John Stott discusses the practice:
Dr. John Fonville, Rector of Paramount Church (ACNA) recently posted this helpful insight on social media:
"... It must be confessed, that in process of time, the Sign of the Cross was greatly abused in the Church of Rome, especially after that Corruption of Popery had once possessed it. But the Abuse of a thing doth not take away the lawful Use of it. Nay, so far was it from the purpose of the Church of England to forsake and reject the Churches of Italy, France, Spain, Germany, or any such like Churches, in all things which they held and practised, that as the Apology of the Church of England confesseth, it doth with Reverence retain those Ceremonies which do neither endamage the Church of God, nor offend the Minds of sober Men; and only departed from them in those particular Points, wherein they were fallen both from themselves in their ancient Integrity, and from the Apostolical Churches which were their first Founders...
...The use of the Sign of the Cross in Baptism, being thus purged from all Popish Superstition and Error, and reduced in the Church of England to the primary Institution of it, upon those true Rules of Doctrine concerning things indifferent, which are consonant to the Word of God, and the Judgments of all the ancient Fathers: We hold it the part of every private Man, both Minister and other, reverently to retain the true use of it prescribed by publick Authority, considering that things of themselves indifferent, do in some sort alter their Natures, when they are either commanded or forbidden by a lawful Magistrate; and may not be omitted at every Man’s pleasure contrary to the Law, when they be commanded, nor used when they are prohibited."
The Reformation view of things indifferent are NOT Romanist.
Reform is defined by dictionary.com as “the improvement or amendment of what is wrong, corrupt, unsatisfactory, etc.:”
The Reformers' intentions were not to abolish the Roman Catholic church and start from scratch. Their desire was to amend the wrong, corrupt, and unsatisfactory practices of the medieval church and return to the true catholic faith taught by the Scriptures and the Apostles. The above practices in our traditions are not vestiges of the Roman Catholic faith, but are actually grounded in Scripture.
We both have come to love and appreciate the aspects of our prospective traditions that are often accused of being Roman Catholic. What has helped in deepening our understanding of these aspects was further study in the value of the practices of our traditions. The Creeds & Confessions have given us more clarity of what Scripture teaches, our liturgies & written prayers have aided in our spiritual formation, and the reformed understanding of the sacraments have helped us to fix our eyes on Christ in a tangible way.
Reformation convictions and practices in our Reformed Churches... say it with us... ARE NOT ROMANIST!
Youtube Episodes based on this article:
"That's Catholic" A Look at Catholicism, Reformation Belief and Practice Episode 1: (Comparing Catholocism and Roman Catholocism, and Discussing Creeds and Confessions) https://www.youtube.com/watch?v=Wxi0qcKcQc4&t=1430s&ab_channel=GospelGal
"That's Catholic" A Look at Catholicism, Reformation Belief and Practice Episode 2: (Discussing Ecclesiology and Confession and Absolution) https://www.youtube.com/watch?v=nqsYP15Zy-E&ab_channel=GospelGal
"That's Catholic" A Look at Catholicism, Reformation Belief and Practice Episode 3: (Discussing the Sacraments: Holy Communion and Baptism) https://www.youtube.com/watch?v=LHCK5LNAVps&ab_channel=GospelGal
"That's Catholic" A Look at Catholicism, Reformation Belief and Practice Episode 4: (Discussing Prayers and Principles of Worship) https://www.youtube.com/watch?v=jZXyZ2phxQE&ab_channel=GospelGal