Fr. Tony Baron, Rector
The Way Anglican Fellowship

Recently, several people have come up to me and said that they would like to read and understand better the best-selling book the world has ever produced—The Bible. Most novels or non-fiction works are best read starting from the first page, then moving sequentially until you reach the end. However, I have found that is not the best way to read the Bible.  In fact, you might be interested to know that the Bible, inspired by God and written by men, is composed of 66 books written over a 4,000 year period.

Which Bible Translation Should I Read?

If I were to recommend a Bible to read, I would recommend two different Bibles.  One Bible would be designed for reading large portions at one sitting, much like you would read a novel.  I would recommend a paraphrase translation of the Bible’s original languages and the best one, by far, is the Message Bible by Eugene Peterson.  His introductory notes on the individual books within the Bible alone are worth the price, and that part is not even inspired by God!

The second Bible I would consider purchasing for readings of one chapter at a time reading is a study Bible.  There are many study Bibles to select from, and they can be rather confusing to those who are getting started.  Choosing one type over another is usually based on personal preference.  If I were a new believer or just getting started with my Bible reading, I would choose The Life Application Study Bible in the New International Version.

The highest rated Study Bible for maturing Christians is the ESV Study Bible. Anglican J. I. Packer was instrumental in developing this study Bible with a team of evangelical scholars. However, if you have a great interest in biblical archaeology and culture, the best study Bible is the Archaeological Study Bible.

Where Would I Start Reading?

The early Church, the Apostolic period through the Patristic period, believed that the Old Testament and the New Testament pointed to Jesus Christ.  The only Bible Jesus ever read was the Old Testament, and Jesus himself stated that the Scriptures spoke of him (Luke 24:27).  Because the Bible was designed as divine revelation for us to know God, I would start with one of the Gospels: Matthew, Mark, Luke, or John.  If it were me, I would start with the Gospel of Luke, then move to the Book of Acts.  Luke wrote these books as two volumes; it would be good to read them in this way as well.

After Luke and Acts, I would begin reading the Gospel of John, followed by Matthew and Mark.  By then the reader has been saturated with the focus of our Christian life, Jesus Christ.  Then, I would begin reading the first two books in the Bible, the Book of Genesis and the Book of Exodus.  After that, call me and we can discuss the next steps in your reading plan.

How Should I Read?

I know the question sounds strange, but it is really is a serious question.  And you are right…I am not saying you should read the Bible with a notepad in one hand and a “Grande Decaf Non-Fat Mocha with No Whip” in the other.  Find a place with limited distractions, just like when you read a novel, so you can get ‘lost’ in the Book.

If you are inclined to do enjoyable readings, like reading a love letter or a good novel, take your Message Bible and read away.  Get the big picture and don’t get lost in the detail right away; you can use your study Bible for that purpose. If you are inclined to read as a student of God’s Word, take your study Bible and read only one chapter.  Then go back and take a look at the notes within that chapter.  Of course, ask the Holy Spirit to speak to you as you do all your readings.  Holy Spirit thoughts may come your way that you need to explore.

The ancient Christian scholars and mystics used many methods in reading God’s Holy Word.  In my next post, I will explore those for you, including Lectio Divina. But for now, enjoy the adventure in reading and studying the Word of God.

The time to read is really based on your internal alarm clock.  For me, I usually choose early morning for enjoyable readings and prayer.  Later, in the day, for a half-hour, I would choose a short study time.   Because I prepare sermons, that study time is usually absorbed in understanding the Scripture at a deeper scale and often takes longer than 30 minutes.  But, for now, take 15-30 minutes in the evening to study before bed.  It would be a good time, if married, to study the passage with your spouse.

Is That It?

Yep, that’s it!  The key is to get started and do it.  Keep the Bible near you, in your car, and at your favorite place in the house so you will see it.  That way, you can pick it up when you have a moment.

Enjoy your reading.  I have found the Bible to be captivating, and I have found myself captivated by the lead actor in the story, God.

Blessings,

Fr. Tony

By Fr. Tony Baron

I was going to title this blog, “The Good Life.”  But I realized quite quickly that the good life, for most of the world, is often defined by personal wealth or at least, ease of living.  The theologian in me also remembered the Gospel account of Jesus saying,  “No one is good except God alone.”  So on monetary and moral grounds, I decided to entitle this blog “The Beautiful Life.”

I have always been interested in living the beautiful life. Now, you might be saying, “Tony has really lost it this time.  All he wants to do is dance in the tulips, smell the flowers, sing “Kumbaya” with total strangers, and make sure he has completed everything on his “bucket” list.  We are really going to miss him.”  Well, maybe I have lost it or maybe I haven’t, – but I am definitely not telling! Besides dancing, singing, and smelling the aromas of life have to be part of living the beautiful life.

What does the beautiful life look like for me?  Before I share what I think it is, I certainly know what it is not.  The beautiful life is not judgment, anger, fear, retaliation, pride, worry, lust, distrust, busyness, acquiring power, or protecting power.  The beautiful life doesn’t compare self with others, doesn’t compete for others’ adulation, and doesn’t keep hidden agendas and long lasting grudges.

It seems to me that the beautiful life must include a lot of laughter. Not laughter filled with angry sarcasm, but laughter filled with something truly funny or touching.  People living the beautiful life see humor in many things, including enjoyment of laughing at themselves.  Yes, a beautiful life has to include laughter.

It seems to me that the beautiful life must also include crying.  Tears come easily in the beautiful life.  A beautiful life is touched deeply when there is human hurt, a tender word, or a long embrace.

A beautiful life must also include joy and happiness.  Not the kind of happiness that brings temporary pleasure, but a real and lasting kind.  I am reminded what C.S. Lewis wrote, “God cannot give us a happiness and peace apart from Himself, because it is not there.  There is no such thing.”  Therefore, a beautiful life must include soul training with the first lesson to learn being is that you don’t have a soul, but you are a soul!

A beautiful life must also include learning and connecting.  Learning about life, people, and facts through books and experiences is to me a beautiful life.   A beautiful life must be aware that we are all connected, knowing that we must not harm or exploit others because we will be only harming and exploiting ourselves.

A beautiful life is loving and being loved.  A beautiful life needs a community, especially a small one that not only knows your name but bears your name.  A beautiful life is filled with wonder and play.  Someone living a beautiful life loves his or her work, for it is a vocation and a passion.  A beautiful life must enjoy moderation and boundaries.  A beautiful life is filled with the classic virtues of faith, hope, and love.

A beautiful life is . . . well, you know.  You really do.  I want to invite you to share with me what a beautiful life is to you.  You can write me back on the blog or email me, Fr. Tony Baron at tbaron@dtwc.com.  After all, everyone I have ever met really does want a beautiful life.

True worship is nothing more than “heaven on earth.”  True worship is nothing less that God dwelling among his people.  It is an embracement of two worlds into one world, much like a husband and wife becoming one: a ‘kairos’ moment where time stands still, where unity stands out, and the love of God, for God, and for one another is overwhelming. – Fr. Tony Baron, Rector, The Way Anglican Fellowship, Vista, Calif.

I.          The Historical Marks of the Early Church (Early Followers of Jesus)

1. Inescapably Ritualistic

1. Uncompromisingly Moral

1. Unmistakably Intellectual

1. Unapologetically Trinitarian

1. Unquestionably Scriptural

1. Impressively Loving

1. Undeniably Eucharistic

The Eucharist was the central act of Christian worship, and its communal celebration each Sunday set the rhythm of Christian life.  In the early church there was no Christianity without an altar!

II.         A Detailed Description of Christian Worship (Eucharistic Service, 150 A.D.)

1. The Two Key Parts of the Eucharistic Worship

1. Liturgy of the Word:  Centered on the Bible (series of biblical readings interspersed with prayers and psalms, followed by the exposition of the text) – Deacon Kirsten will teach on the Liturgy of the Word next week.

The early Christian writings and thoughts centered on the Bible.  Their writings were scriptural in language and inspiration.  The goal for all followers of Christ was not only for understanding but love!  Faithfulness, not originality, was the distinctive mark of a good teacher of God’s Word.

Evagrius “A theologian is one who prays, and one who prays is a theologian”

1. Liturgy of Holy Communion (Great Thanksgiving)

1. The Distinctives of Holy Communion

1. A Distinctive Narrative Biblical Structure that Praises God for His Mighty Deeds in the Past, Present, and Future

The biblical story is from creation, through the giving of the Law to the people of Israel to the Coming of Christ, his death and Resurrection, and the expectation of His coming again.  The liturgy kept intact the biblical narrative by recounting the story of Israel and Christ in ritual form.  God’s fullest revelation came through historical events.

1. A Distinctive Liturgy that is explicitly Trinitarian

Apostolic Tradition of Hippolytus (190—210 A.D. approx..)

1. A Distinctive “Remembrance” of Christ life-giving Sufferings

Anamnesis (Gk): Usually translated “remembrance,” which in this context means “recall by making present.”  The past becomes a present presence that opens a new future.

In the Mishnah, the collection of Jewish law from the early third century, it is reported that Rabbi Gamaliel (teacher of St. Paul) used to say, “Whosoever has not said these three things at Passover has not fulfilled his obligation.  And they are these: Passover, unleavened bread, and bitter herbs.

Passover because God passed over the houses of our father in Egypt, bitter herbs because the Egyptians embittered the lives of our father in Egypt.

“In every generation you must so regard himself as if he came forth himself out of Egypt, for it is written, And you shall tell your son on that day saying, “It is because of that which the Lord did for me when I came forth out of Egypt.”  Those who celebrate Pesach are not spectators, they are participants.  It is I who came forth out of Egypt.

John Chrysostom “Do we not offer the sacrifice daily?  Indeed we do offer it daily, re-presenting his death.  How then is it one sacrifice and not many?…  We offer the same person, not one sheep one day and tomorrow a different one, but always the same offering . . . . There is one sacrifice and one high priest who offered the sacrifice that cleanses us.  Today we offer that which was once offered a sacrifice that is inexhaustible.  This is done as a remembrance (anamnesis) of that which was done then, for he said, “Do this in remembrance of me.” We do not offer another sacrifice as the priest offered of old, but we always offer the same sacrifice.  Or rather we re-present the sacrifice.(Homily on Hebrews 9:24-26).

1. A Distinctive Belief in the “Real Presence” of Christ

Bishop Ignatius of Antioch (martyred between 98 A.D.-110 A.D.) “The Eucharist is the flesh of our savior Jesus Christ who suffered for us”

Ireaneus, Bishop of Lyon (martyred 202 A.D.) “the bread over which thanks given is the body of the Lord and the cup is the blood”have been

Justin Marytr, 150 A.D. This food we call Eucharist, of which no one is allowed to partake except one who believes that the things we teach are true, and has received the washing for forgiveness of sins for rebirth, and who lives as Christ taught us.  For we do not receive these things as common bread or common drink, but as Jesus Christ our Savior who became incarnation by God’s word and took flesh and blood for our salvation.  So also we have been taught that the food consecrated by the word of prayer which comes from him, from which our flesh and blood are nourished by being renewed, is the flesh and blood of that incarnate Jesus.

Augustine of Hippo, 354-430 A.D. (sermon on Psalm 22):  Makes present what took place in time past, and in this way it moves us as if we were actually watching our Lord hanging on the cross.

How is this possible?  The Eucharist is the sacrament of unity and the moment of truth: here we see the world in Christ, as it really is.

Heaven is the immediate presence of God’s glory and can be present simultaneously anywhere and everywhere on earth.  Since Jesus is in heaven, the risen Jesus continues to work on this earth in the Church and through the Holy Spirit.  Heaven transcends us as a greater, truer, more splendid reality.  The distance between God and humanity is fully and finally spanned in Christ.

In the Holy Spirit, time is collapsed in that we presently possess eternal life, although we await its full experience at the consummation.  In the Holy Spirit, time is collapsed in that the presence of the risen Christ is available everywhere, although we await the time when we will see him face to face.  In the Holy Spirit, matter is collapsed in that the presence of the risen Christ is experienced in the sacraments, particularly the Eucharist, although we await the final marriage feast of the Lamb.

Views                          Christian Body             Is Christ Present?                     How?

Transubstantiation       Catholic, Orthodox                 Real Presence         Change Substance

Pious Silence              Anglican, Orthodox              Real Presence           Unknown

Consubstantiation        Lutherans (Luther)                Real Presence           Substance Remain

Body/Blood Present

Spiritual Presence        Presbyterians (Calvin)           Real Presence            Substance Remain

Spiritual feeding

Mere Symbolism          Zwingli/Baptist/Evangelicals  Not Present                    Memorial

Non-literal                   Quakers/Salvation Army        Not Present                    No celebration

Leo the Great, bishop of Rome in the fifth century:  “Everything the Son of God did and taught for the reconciliation of the world, we know not only as an historical account of things now past, but we also experience them in the power of the works that are present.”

August 14, 2011, The Way Anglican Fellowship, www.findtheway.org.

I.          Briefly Reviewing Last Week’s Message on the Anglican Way of Life

A.        The Anglican Way of Life is WORSHIP (Living in Christ and Living Out                          Christ in a World God Loves) – Apostolic Celtic Faith Tradition

B.        The Anglican Communion is the third largest Christian religious body in                             the world behind the Roman Catholics and the Orthodox Churches (80                                   million plus in the Anglican Communion)

C.        The Anglican Communion is the largest Protestant denomination in the                               world.

D.        The Bare Bones Belief of Anglicanism (Reductionistic View)

1.         Whole Bible:  Anglicanism believes the Holy Scriptures of the Old                          and New Testament as the revealed Word of God and as being the                                         rule and ultimate standard of faith.

2.         The Creeds:  Anglicanism believes in the Apostles’ Creed and the                                       Nicene Creed as the sufficient statement of the Christian faith.

3.         The Sacraments:  Anglicans believe in the Baptism and the Lord’s                                       Supper as the two Sacraments ordained by Christ Himself.

4.         The Servant Leaders: Anglicanism believes in the historic                                                     episcopate (Bishops) as locally adapted to the varying needs of the                                                 people of God into the unity of His Church.

II.        The Spirit of Anglicanism as a Way of Life to Worship God (How being an

Anglican deepens our faith?)

1. We are incarnational in our theology more than systematic
2. We are sacramental in our spiritual formation more than we are secular

A sacrament is a promise of God joined to a visible sign of that inward reality.  In the Book of Common Prayer (857), “the sacraments are outward and visible signs of inward and spiritual grace, given by Christ as sure and certain means by which we receive that grace.”

1. The Sacrament of Baptism: A Covenant to live in the newness of    life

“The whole of the Christian life, in time and in eternity is, in a sense, encapsulated in baptism.  The Christian life is a baptismal life, and it is all about dying and rising with Christ, in this world and hereafter.” – Dr. Michael Green, Canon and Oxford professor

In our baptism, we renounce all that is not from God, we reach out for all that is from God, we journey together toward Christlikeness, and we promise to live our baptism in real life!

1. The Sacrament of the Eucharist:  The Body and Blood of Christ as             the Nourishment for the New Life (John 6:25-59; I Cor. 11:17-34)

The Eucharist is the sacrament of unity and the moment of truth:  here we see the world in Christ, as it really is.  Intercession begins here, in the glory of the messianic banquet, and this is the only true beginning for Christ’s mission.  It is when having put aside all earthly care, we seem to have left this world, that we, in fact recover its reality.

We are encountering Jesus in the Eucharist.  Jesus is the host who is also the feast!

Views                          Christian Body                        Is Christ present?                    How?

Transubstantiation       Roman Catholic                      Real Presence        Change Substance

Pious Silence               Anglican                                  Real Presence        Unknown

Consubstantiation       Lutherans (Luther)                  Real Presence        Substance Remain

Body/Blood present

Spiritual Presence        Calvin/Presbyterians              Real Presence        Substance Remain

Spiritual feeding

Mere Symbolism         Zwingli, Baptist, Evangelical   Not present         Memorial, symbol

Non-literal                  Quakers/Salvation Army          Not present         No celebration

Heaven is the immediate presence of God’s glory and can be present simultaneously anywhere and everywhere on earth.  Since Jesus is in heaven, the risen Jesus continues to work on this earth in the Church and through the Spirit.  Heaven transcends us as a greater, truer, more splendid reality.  The distance between God and humanity is fully and finally spanned in Christ.

In the Holy Spirit, time is collapsed in that we presently possess eternal life, although we await its full experience at the consummation.   In the Holy Spirit, time is collapsed in that the presence of the risen Christ is available everywhere, although we await the time when we will see him face to face.  In the Holy Spirit, matter is collapsed in that the presence of the risen Christ is experienced in the sacraments, particularly the Eucharist, although we await the final marriage feast of the Lamb.

1. We are apostolic in history more than contemporary in culture

Eusebius (early church historian) stated that oral tradition indicated that Joseph of Arimathea traveled to Britain.  Roman soldiers, converted to Christ, share the Gospel.

Celtic Christianity joins the Roman Church and the Orthodox Church as Apostolic Expressions of the Faith.  Three British bishops were at the Council of Nicaea.

1. We are liturgical in spiritual community expression more than spontaneous (Anglicans participant in the Worship experience more than be spectators)

Acts 13:2 the word, “liturgy” is first used for the early church.  The early church was liturgical patterning themselves to the Jewish synagogue.  The early church was also Eucharistic in expression.  Our current Book of Common prayer serves us in this way.

Dogmatics (authoritative belief/doctrine) in Anglicanism is valued chiefly as a guide to leading the Christian life.  The early church was first called in Acts 9:2 as “The Way.”  The Book of Common Prayer is the foundational resource for spiritual formation.  According to BCP 219, Christian spiritual formation is the process of allowing God to bring our “unruly wills and affections” into order with what is healthful to our spirits and to the spirits and lives of those around us.

The ancient rhythms and routines tell the biblical story and deepens our spiritual formation, i.e. liturgical calendar, lectionary, daily prayers.

Lex orandi, lex credenda “the law of prayer is the law of belief”:  Right praying leads to right believing and these lead to right practices and right living.  Hence, the Book of Common Prayer.

1. We value moderation as an attribute of comprehensiveness in our Christianity more than separating ourselves into doctrinal excesses.

Anglicanism grounds me into a broad, historic faith with no need to judge any part of the Body of Christ.  The distinctive characteristic of Anglicanism is via media (moderation).

Preface of the 1662 Prayer Book (also used in the first Prayer Book of the American Church):  It hath been the wisdom of the Church of England, ever since the first compiling of her Publick Liturgy, to keep the mean between two extremes, of too much stiffness in refusing, and of too much easiness in admitting any variation from it.”

Rome (tradition abuse at times); Geneva (Scripture misuse at times); and Anglican/Richard Hooker (Reason).  We are “reforming Catholics.”  George Herbert, John Donne, and other Caroline divines “manifest intention was to steer a middle course between the excesses of Romanist and Radical Protestant.  Clearly also such a middle course was not in the nature of a compromise or of hesitation to commit themselves to conviction, but was governed by a positive determination to preserve the just balance between fundamentalism and accessories which were threatened by an authority vested in the infallibility where of Tradition or of Scripture.

The Rev’d Canon Dr. Tony Baron, Rector. The Way Christian Fellowship, Vista, Ca. July 17, 2011.  Check out our website at www.findtheway.org or contact Pastor Steve Matson for more information on our community.

The Anglican Way of Life:

How Being an Anglican Deepens Our Faith

I.          Briefly Reviewing Last Week’s Message on the Anglican Way of Life

A.        The Anglican Way of Life is WORSHIP (Living in Christ and Living Out                          Christ in a World God Loves) – Apostolic Celtic Faith Tradition

B.        The Anglican Communion is the third largest Christian religious body in                             the world behind the Roman Catholics and the Orthodox Churches (80                                   million plus in the Anglican Communion)

C.        The Anglican Communion is the largest Protestant denomination in the                               world.

D.        The Bare Bones Belief of Anglicanism (Reductionistic View)

1.         Whole Bible:  Anglicanism believes the Holy Scriptures of the Old                          and New Testament as the revealed Word of God and as being the                                         rule and ultimate standard of faith.

2.         The Creeds:  Anglicanism believes in the Apostles’ Creed and the                                       Nicene Creed as the sufficient statement of the Christian faith.

3.         The Sacraments:  Anglicans believe in the Baptism and the Lord’s                                       Supper as the two Sacraments ordained by Christ Himself.

4.         The Servant Leaders: Anglicanism believes in the historic                                                     episcopate (Bishops) as locally adapted to the varying needs of the                                                 people of God into the unity of His Church.

II.        The Spirit of Anglicanism as a Way of Life to Worship God (How being an

Anglican deepens our faith?)

1. We are incarnational in our theology more than systematic
2. We are sacramental in our spiritual formation more than we are secular

A sacrament is a promise of God joined to a visible sign of that inward reality.  In the Book of Common Prayer (857), “the sacraments are outward and visible signs of inward and spiritual grace, given by Christ as sure and certain means by which we receive that grace.”

1. The Sacrament of Baptism: A Covenant to live in the newness of    life

“The whole of the Christian life, in time and in eternity is, in a sense, encapsulated in baptism.  The Christian life is a baptismal life, and it is all about dying and rising with Christ, in this world and hereafter.” – Dr. Michael Green, Canon and Oxford professor

In our baptism, we renounce all that is not from God, we reach out for all that is from God, we journey together toward Christlikeness, and we promise to live our baptism in real life!

1. The Sacrament of the Eucharist:  The Body and Blood of Christ as             the Nourishment for the New Life (John 6:25-59; I Cor. 11:17-34)

The Eucharist is the sacrament of unity and the moment of truth:  here we see the world in Christ, as it really is.  Intercession begins here, in the glory of the messianic banquet, and this is the only true beginning for Christ’s mission.  It is when having put aside all earthly care, we seem to have left this world, that we, in fact recover its reality.

We are encountering Jesus in the Eucharist.  Jesus is the host who is also the feast!

Views                          Christian Body                        Is Christ present?                    How?

Transubstantiation       Roman Catholic                      Real Presence        Change Substance

Pious Silence               Anglican                                  Real Presence        Unknown

Consubstantiation       Lutherans (Luther)                  Real Presence        Substance Remain

Body/Blood present

Spiritual Presence        Calvin/Presbyterians              Real Presence        Substance Remain

Spiritual feeding

Mere Symbolism         Zwingli, Baptist, Evangelical   Not present         Memorial, symbol

Non-literal                  Quakers/Salvation Army          Not present         No celebration

Heaven is the immediate presence of God’s glory and can be present simultaneously anywhere and everywhere on earth.  Since Jesus is in heaven, the risen Jesus continues to work on this earth in the Church and through the Spirit.  Heaven transcends us as a greater, truer, more splendid reality.  The distance between God and humanity is fully and finally spanned in Christ.

In the Holy Spirit, time is collapsed in that we presently possess eternal life, although we await its full experience at the consummation.   In the Holy Spirit, time is collapsed in that the presence of the risen Christ is available everywhere, although we await the time when we will see him face to face.  In the Holy Spirit, matter is collapsed in that the presence of the risen Christ is experienced in the sacraments, particularly the Eucharist, although we await the final marriage feast of the Lamb.

1. We are apostolic in history more than contemporary in culture

Eusebius (early church historian) stated that oral tradition indicated that Joseph of Arimathea traveled to Britain.  Roman soldiers, converted to Christ, share the Gospel.

Celtic Christianity joins the Roman Church and the Orthodox Church as Apostolic Expressions of the Faith.  Three British bishops were at the Council of Nicaea.

1. We are liturgical in spiritual community expression more than spontaneous (Anglicans participant in the Worship experience more than be spectators)

Acts 13:2 the word, “liturgy” is first used for the early church.  The early church was liturgical patterning themselves to the Jewish synagogue.  The early church was also Eucharistic in expression.  Our current Book of Common prayer serves us in this way.

Dogmatics (authoritative belief/doctrine) in Anglicanism is valued chiefly as a guide to leading the Christian life.  The early church was first called in Acts 9:2 as “The Way.”  The Book of Common Prayer is the foundational resource for spiritual formation.  According to BCP 219, Christian spiritual formation is the process of allowing God to bring our “unruly wills and affections” into order with what is healthful to our spirits and to the spirits and lives of those around us.

The ancient rhythms and routines tell the biblical story and deepens our spiritual formation, i.e. liturgical calendar, lectionary, daily prayers.

Lex orandi, lex credenda “the law of prayer is the law of belief”:  Right praying leads to right believing and these lead to right practices and right living.  Hence, the Book of Common Prayer.

1. We value moderation as an attribute of comprehensiveness in our Christianity more than separating ourselves into doctrinal excesses.

Anglicanism grounds me into a broad, historic faith with no need to judge any part of the Body of Christ.  The distinctive characteristic of Anglicanism is via media (moderation).

Preface of the 1662 Prayer Book (also used in the first Prayer Book of the American Church):  It hath been the wisdom of the Church of England, ever since the first compiling of her Publick Liturgy, to keep the mean between two extremes, of too much stiffness in refusing, and of too much easiness in admitting any variation from it.”

Rome (tradition abuse at times); Geneva (Scripture misuse at times); and Anglican/Richard Hooker (Reason).  We are “reforming Catholics.”  George Herbert, John Donne, and other Caroline divines “manifest intention was to steer a middle course between the excesses of Romanist and Radical Protestant.  Clearly also such a middle course was not in the nature of a compromise or of hesitation to commit themselves to conviction, but was governed by a positive determination to preserve the just balance between fundamentalism and accessories which were threatened by an authority vested in the infallibility where of Tradition or of Scripture.

The Rev’d Canon Dr. Tony Baron, Rector. The Way Christian Fellowship, Vista, Ca. July 17, 2011.  Check out our website at www.findtheway.org or contact Pastor Steve Matson for more information on our community.

The Anglican Way of Life:

Living in Christ, Living Out Christ

(Part I of II)

“Catholic we are; Protestant and Reformed we are.  Yet also the Renaissance is in our blood, and this made for a saving dose of skeptism, for an openness of mind, for a willingness to suspend judgment until we have more data . . . More important than any formal statement of that consensus of the faithful, more significant than any kind of confessional declaration, is the appearance of a type of human being the world doesn’t otherwise see.  He is an Anglican.  He creatively synthesizes within his own being the best that is in Catholicism, the best that is in Evangelicalism or Protestantism, the best that is in Liberalism” – Canon Howard Johnson, Anglican Congress, Toronto, 1963.

I.          Understanding our Identity as Human Beings

1. We are born with a need to be loved and to love
2. We are gifted by God for power (influence: we have choice, i.e. limited self-determination)
   1. Combative power with God:  Dating Jesus
   2. Cooperative power with God: Engaged to Jesus
   3. Collaborative power with God: Married to Jesus (The Bride of Christ)

“Power is good, power is evil, power needs to be redeemed” – Walter Wink

1. We are all addicted with attachments and idolatries
   1. Which often leads to consumerism
   2. Which often leads to celebrities
   3. Which often leads to individualism
   4. Which often leads to rights, instead of responsibilities
   5. Which often are driven by feelings, than duty
2. We are all spiritual beings made in the image of God (intellect, emotions, and will)
3. We all have a way of life that is consistent with our character, choices, and circumstances (we develop rituals, we live in images/symbols, and encourage relationships that are consistent with our way of life)

II.         The Reason Religion is So Confusing for Human Beings

1. There are so many (pluralism)
2. They have been so abusive (power)
3. They are so convincing (persuasion)
4. They have so many code words and rituals (perplexing)

So here we are at The Way:

*Some of us have been Anglican/Episcopalian all our lives

*Some of us have been Roman Catholic, then left to become Evangelical

*Some of us have been Protestant and married a Catholic (or vice-versa) – decided to           compromise and become an Anglican

*Some of us are non-liturgical Protestants learning about Anglicanism

*Some of us have been de-churches, re-entering Church, and don’t have a clue what an Anglican    is all about and some of us are just seeking and trying to figure it all out!

III.       The Anglican Way of Life:  Living in Christ and Living Out Christ in a World God    Loves

THE ANGLICAN WAY OF LIFE IS WORSHIP!

John 17:3

“And this is eternal life, that they may know You, the only true God,

and Jesus Christ whom You have sent”

Whereas the unifying identity for the Roman Catholic is the historic Papacy and the unifying identity for the Orthodox Church is the historic Divine Liturgy; and the unifying identity for the reformational Evangelical Church is the Bible; for the Anglican, the unifying historical Celtic identity is Worship.

1. The Reductionistic View of Anglicanism (Lambeth Quadilateral, 1886, 1888) – Book of Common Prayer, 876-877
   1. Whole Bible:  Holy Scriptures of the Old and New Testament as the revealed Word of God and as being the rule and ultimate standard of faith (containing all things necessary for salvation)
   2. The Apostles’ Creed, as the Baptismal symbol; and the Nicene Creed, as the sufficient statement of the Christian faith
   3. The two Sacraments ordained by Christ himself – Baptism and the Lord’s Supper
   4. The Historic Episcopate, locally adapted to the varying needs of the people of God into the unity of His Church

1. The Theologians’ View of Anglicanism (James I. Packer, 2005)
   1. Anglicanism is Catholic Christianity (worldwide fellowship, fullness of the historic faith that is Bible-based, Cross-centered, Conversion-oriented, and Mission-focused)
   2. Anglicanism is Canonical Christianity (our faith and practice is based wholly on the Bible)

Bishop Stephen Neill “if you can show anything in the Bible that we do not teach, we will teach it; and if you can show that we are teaching something that is not in the Bible, we will drop it”

39 Articles of Faith, 1562 (Book of Common Prayer)

“for the avoiding of diversities of opinions, and for the establishing of consent touching true religion” and the Church as a “witness and a keeper of holy writ” and “it is not lawful for the Church to ordain anything that is contrary to God’s Word written, neither may it so expound one place of Scripture, that it be repugnant to another”

1. Anglicanism is Creedal Christianity (Apostles’ and Nicene Creed)

1. Anglicanism is Comprehensive Christianity (distinction is recognized between what is primary and essential, on the one hand, and what is secondary and non-essential on the other.  The former category is the ground of Anglican unity)

Next week, Fr. Tony will share with you the “Spirit of Anglicanism” as a way of life to worship God.