Kuyperian Commentary has published my post, titled,
The Canterbury Trail: Liturgy and Reformation. I wrote it in response to a post by Gillis Harp:
Evangelicals on the Canterbury Trail: Reflections on the Pilgrimage to Anglicanism Nearly 40 Years After Webber’s Classic. An excerpt:
A close examination of the Apostolic Tradition [of Hyppolytus] and similar early
documents indicates that many of the Reformers unduly disposed of much
that should have been retained, rejecting some of the substance of the
tradition along with the accretions. . . . If the Apostolic Tradition was lost to the Reformers, its liturgical
rubrics and texts survived in both the western and eastern rites of the
historic church and were thus available to the Reformers of the 16th
century in that form. Indeed, Cranmer and Luther retained much of the
ordinary of the mass, removing its accretions, translating it into their
respective vernacular languages, and prescribing it for use in the
churches for which they were responsible.
This is cross posted to my Genevan Psalter blog as well.
1 comment:
I found the Christian Reformed Church's words in the ministering of Holy Communion inadequate. even the 1981 revisio It's Zwinglian rather than Calvinistic
"Minister: Take, eat, remember and believe that the body of our Lord Jesus
Christ was given for the complete forgiveness of all our sins.
[when the people are ready to drink the cup]
Minister: Take, drink, remember and believe that the precious blood of our
Lord Jesus Christ was shed for the complete forgiveness of all our sins."
I used to adapt it with influence from the Book of Common Prayer. The form I used is:
"This is the Body of our Lord Jesus Christ, which was given for you. Take and eat this bread in remembrance that Christ died for thee, and feed on Him in your heart by faith with thanksgiving."
This is the Blood of our Lord Jesus Christ, which was shed for thee. Drink this cup in remembrance that Christ's Blood was shed for you, and quench the thirst of your soul by faith in Him with thanksgiving".
I consider these word to be true to the teaching of the Westminster Confession of Faith.
XXVII Of The Sacraments
2. There is, in every sacrament, a spiritual relation, or sacramental union, between the sign and the thing signified: whence it comes to pass, that the names and effects of the one are attributed to the other. (Gen. 17:10, Matt. 26:27–28, Tit. 3:5)
XXIX Of The Lord's Supper
"5. The outward elements in this sacrament, duly set apart to the uses ordained by Christ, have such relation to Him crucified, as that, truly, yet sacramentally only, they are sometimes called by the name of the things they represent, to wit, the body and blood of Christ; (Matt. 26:26–28) albeit, in substance and nature, they still remain truly and only bread and wine, as they were before. (1 Cor. 11:26–28, Matt. 26:29)"
"7. Worthy receivers, outwardly partaking of the visible elements, in this sacrament, (1 Cor. 11:28) do then also, inwardly by faith, really and indeed, yet not carnally and corporally but spiritually, receive, and feed upon, Christ crucified, and all benefits of His death: the body and blood of Christ being then, not corporally or carnally, in, with, or under the bread and wine; yet, as really, but spiritually, present to the faith of believers in that ordinance, as the elements themselves are to their outward senses. (1 Cor. 10:16)".
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