Introduction
Unlike most denominations, Anglicans do not have a systematic theology. This is neither an accident nor fluke of history. While historians are inclined to date the genesis of Anglicanism with Henry VIII and Thomas Cranmer, Anglican theologians look back to the NT and early Christians for the origin of Anglicanism. Thomas Cranmer and the Anglican reformers also looked back to Scripture and to the Early Church for the foundation of their beliefs and practices. This is why Anglicanism shares a common heritage with Rome and Constantinople. This is also why Anglicans did not go the full distance with Luther to make a complete break from Catholicism. Instead, the early Anglicans did their best to reach back to an earlier stage of Catholicism when the East and West were united and whole. Therefore, even though the name and reformation history place the Anglican Church in England of the 16th century, Anglicanism seeks to be international, global, and Catholic. The evidence for this is seen in the global presence and practice of Anglicanism since the Reformation Movement.
The goal of Anglicanism is not to be a Reformed Church or a Protestant Church, but an Early Church. Therefore, there is no Anglican creed apart from the Apostles’ Creed and the Nicene Creed. There is no doctrinal dogma apart from Holy Scripture. There is no systematic theology apart from the ancient creeds and the Book of Common Prayer (BCP).* Simply put, the extent to which one understands Scripture and the Liturgy is the extent to which we understand Anglican theology. For the purpose of this thesis, it must be stated that throughout the remainder of this writing, “Anglican” and “Anglicanism” are used to express the practice and intentional alignment to the Early Catholic Church, rather than the National Church of England. In other words, “Anglican Theology,” as described here, is meant to express the organized intent to teach and practice the theology of the Early Church in our current context. Certainly, many other reformers declared the same desire and have attempted to do so according to their own understanding.
What is unique about Anglicanism is the will to be reformed (in the sense of reforming the church to the apostolic example) while also continuing the Early Church’s practices for ordination, worship (liturgy), and the sacraments. The theology and practices of these are articulated in the liturgies of the BCP. For the sake of clarity, let’s also note the two ways that the word liturgy is used. Capitalized, “Liturgy” refers to the liturgy of the Holy Eucharist. Uncapitalized, “liturgy” refers to any orderly worship.
Thinking of the Liturgy as the expression of Anglican theology might seem odd when one’s experience is the Liturgy as a form of worship that is something that looks like a paper bulletin or set of projected slides. It certainly is the printed form found in a prayer book, but it is also more than that - much more. Worship expressed through the ancient liturgies is also declarative. When we worship, we express our beliefs as we worship. Worship is what we present and express to God in devotion, and it is also our testimony to those who are around us. We declare through praise, prayer, and scripture what we believe to be true and that teaches and influences those who witness it.
To illustrate how the Liturgy teaches theology, let’s look at the story arch for the Liturgy. The Liturgy has a beginning, a progression, and a conclusion with a twist. The Liturgy is more than a text, it is a human and spiritual activity that is directed both toward God and our fellow worshippers. The Liturgy acts in time and space with various colors, materials, smells, interactions, and sounds. Liturgical theology involves the practitioner and the ideas. As you read these words, the only way this theology will resonate with you fully is to imagine the liturgical space, smells, and sounds. Liturgical theology is cognitive, experiential, practical, and spiritual. Whereas systematic theology is generally cognitive, studied and debated in seminaries, liturgical theology must be explored and experienced in the Church.
The story arch for the Eucharistic liturgy begins with a physical space, with architecture. We’ll use the context of an old Anglican church to provide the framework. We are going to tour this church in our minds and discuss the way the architecture expresses theology. Hopefully, you will see a corresponding image to follow the description. But if not, imagine an old stone church building that is raised up from the surface of the ground with steps that lead up to the entrance.
The raised church building finds its roots in the Jerusalem temple where the worshippers walked up the steps from the common ground to worship God in sanctified space.
I have been told that when astronaut Neil Armstrong visited Jerusalem and saw the ancient steps leading up to the temple that he wept, noting that it was more meaningful than stepping on the moon, because he recognized that Jesus walked the same steps.
The Psalmist wrote a series of Psalms, called the Songs of Ascent (120-134), that provide worship music/poetry for walking the steps up to the temple. This physical action to walk upwards towards God marries a human activity with a spiritual principle: God is separate and holy. Man is sinful and unholy. There is a chasm between God and man, and men must have a way to approach God, to be elevated into His presence. Wrestling with theology is physical, cognitive, and spiritual. Imagine a pilgrim visiting Jerusalem, slowly, deliberately, walking up the temple steps, remembering his sins and thinking about his approach to the Almighty Holy God. The pilgrim reflects on Psalm 130:
Psalm 130:1-5. [ESV]
“Out of the depths I cry to you, O LORD! O lord, hear my voice! Let your ears be attentive to the voice of my please for mercy! If you, O LORD, should mark iniquities, O Lord, who could stand? But with you there is forgiveness, that you may be feared. I wait for the LORD, my soul waits, and in his word I hope.”
Going up to Jerusalem was the language of pilgrimage to Jerusalem and Mark uses this language to describe Jesus, “They were on the road, going up to Jerusalem, and Jesus was walking ahead of them….” (Mark 10:32, ESV). Luke emphasizes the pilgrimage for Jesus’ final walk to Jerusalem, “When the days were coming to a close for him to be taken up, he determined to journey to Jerusalem.” (Luke 9:51, ESV).
And this leads us to the red door at the top of those steps…
The next section will be “The Red Door.” Here is a preview:
The Red Door
At the top of the steps leading into the church is a red door.
John 14:6 “I am the way and the truth and the life. No one comes to the Father except through me.”
*Some might suggest that the 39 Articles represent the theology of Anglicanism. And to some extent that is true. However, the 39 Articles are so brief that they cannot be compared to a systematic theology. The 39 Articles provide some brief instruction about the distinctives between Anglicanism and Roman Catholicism and relate more to practice than in-depth theology. Anglicans have an established catechism that relates well to the premise presented in this article that the basis for Anglican theology is Scripture and the Book of Common Prayer. A reader will immediately see the difference between the Anglican Catechism and those of other denominations.
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