George Herbert: “The Agony”

28 03 2013

Much to dwell on, particularly this time of year.  The final paragraph is a fine thing to keep in head and heart come Thursday evening.

Philosophers have measur’d mountains,
Fathom’d the depths of the seas, of states, and kings,
Walk’d with a staff to heav’n, and traced fountains:
But there are two vast, spacious things,
The which to measure it doth more behove:
Yet few there are that sound them; Sin and Love.

Who would know Sin, let him repair
Unto mount Olivet; there shall he see
A man so wrung with pains, that all his hair,
His skin, his garments bloody be.
Sin is that press and vice, which forceth pain
To hunt his cruel food through ev’ry vein.

Who knows not Love, let him assay
And taste that juice, which on the cross a pike
Did set again abroach, then let him say
If ever he did taste the like.
Love is that liquor sweet and most divine,
Which my God feels as blood; but I, as wine.





Thomas Cranmer: On the comfort of the Lord’s Supper

20 12 2011

I was fortunate enough to recently acquire the complete works of Thomas Cranmer, along with several other wonderful original documents of the English Reformation such as the works of Nicholas Ridley, Hugh Latimer, Thomas Becon (Cranmer’s personal chaplain) as well as many other original letters of the English Reformation to and from the Lutheran and Genevan Reformers.  Slowly working through Cranmer’s writings, particularly those on the Lord’s Supper has been a tremendous blessing. 

All men desire to have God’s favour, and when they know the contrary, that they be in his indignation, and cast out of his favour, what thing can comfort them?  How be their minds vexed!  What trouble is in their consciences!  All God’s creatures seem to be against them, and do make them afraid, as things being ministers of God’s wrath and indignation towards them, and rest or comfort can they find none, neither within them, nor without them.  And in this case they do hate as well God, as the devil; God as an unmerciful and extreme judge, and the devil as a most malicious and cruel tormentor.

And in this sorrowful heaviness, holy scripture teacheth them that our heavenly Father can by no means be pleased with them again, but by the sacrifice and death of his only-begotten Son, whereby God hat made a perpetual amity and peace with us, doth pardon our sins of them that believe in him, maketh them his children, and giveth them to his first-begotten Son Christ, to be incorporate into him, to be saved by him, and to be made heirs of heaven with him.  And in the receiving of the holy supper of our Lord, we be put in remembrance of this his death, and of the whole mystery of our redemption.  In the which supper is made mention of his testament, and of the aforesaid communion of us with Christ, and of the remission of our sins by his sacrifice upon the cross.

Wherefore in this sacrament (if it be rightly received with a true faith) we be assured that our sins be forgiven, and the league of peace and the testament of God is confirmed between him and us, so that whosoever by a true faith doth eat Christ’s flesh and drink his blood, hath everlasting life by him.  Which thing when we feel in our hearts at the receiving of the Lord’s supper, what thing can be more joyful, more pleasant, or more comfortable to us?

Thomas Cranmer, Cranmer’s Works edt for the Parker Society Vol I pg 80-81





Thomas Watson: Christ “Fastened to the heart”

20 12 2011

Who can tread upon these hot coals, and his heart not burn?  Who can cry out, with Ignatius, ‘Christ my love is crucified!’?  If a friend should die for us, would not our hearts be much affected by his kindness?  That the God of heaven should die for us, how should this stupendous mercy have a melting influence upon us!

The body of Christ is broken, is enough to break the most flinty heart.  At our saviour’s passion, the very stones did cleave asunder: ‘The rocks rent’ (Matt 27.51).  He that is not affected with this has a heart harder than stones.  If Saul was so affected with David’s mercy in sparing his life (1 Sam 24.16), how may we be affected with Christ’s kindness, who to spare our life, lost his own!  Let us pray, that as Christ was cruci-fixus’, so he may be ‘cordi-fixus’- as he was fastened to the cross, so may he be fastened to our hearts.

Thomas Watson, The Lord’s Supper (Banner of Truth Trust) pg 30-31





Rob Sturdy: Spiritual Presence in the Sacramental Theology of the Medieval Church

20 12 2011

This essay was for a course called “Pre-Reformation developments.”  The paper principally deals with the doctrine of the spiritual presence of Christ in the Eucharist during the Medieval period.  The strange language used towards the end of the paper is “middle English.”  It’s not quite as hard to read as it looks.

How, if at all, is Christ present in the Eucharist?  The question itself was one of the most hotly contested of the Protestant Reformation.  Though the question is formally a matter of sacramental theology, the answer to the question for the Reformers often rested upon their own Christological presuppositions.  After all, how one understands the relationship between the divine and human natures of Christ, as well as what limits (if any!) one believes should be placed upon the physical body of Jesus will influence how one understands the possibility of the presence of Christ in the elements of bread and wine.  One could say that Christology sets the grounds rules for sacramental theology.

For many of the Reformed, the Christology that sets the ground rules for their sacramental theology has come to be known as the extra-Calvinisticum. Oberman defines the extra-Calvinisticum as the theological conviction “that the immutable God became man without diminution or loss as regards any of his attributes” joined with the conviction that the “existence of the second person of the Trinity et extra cernem.” [1]To put it more simply, the extra holds to the ubiquity of the divine Word, the local presence of the physical body of Jesus contained in heaven, while emphasizing the unity of the two in the person of Christ.[2] The extra-Calvinisticum as a formal Christology had many advocates long before its namesake John Calvin.  The affinity of patristic and even scholastic Christology with the extra-Calvinisticum has been demonstrated by many scholars and will be briefly reviewed in this paper.  Despite the presence of theextra-Calvinisiticum in the formal Christology of Calvin’s predecessors, it is noticeably lacking in the sacramental theology of many of Calvin’s more mainstream predecessors.  This does not mean, however, that the extra-Calvinisticum as applied to sacramental theology is altogether absent.  This paper will demonstrate that the extra-Calvinisticum as applied to sacramental theology was present, albeit in a minority fashion, from the late 9th century up until the eve of the Reformation.  This will broaden the thesis that the extra-Calvinisticum should not only be regarded as a catholic doctrine in its formal Christology, but in its application to sacramental theology as well. Read the rest of this entry »





Thomas Cranmer: Spiritually feeding upon the truth of the Gospel

20 12 2011

For there is no kind of meat that is comfortable to the soul, but only the death of Christ’s blessed body; nor no kind of drink that can quench her thirst, but only the blood-shedding of our Saviour Christ, which was shed for her offences. For as there is a carnal generation, and a carnal feeding and nourishment ; so is there also a spiritual generation, and a spiritual feeding.

And as every man by carnal generation of father and mother, is carnally begotten and born unto this mortal life: so is every good Christian spiritually born by Christ unto eternal life.

And as every man is carnally fed and nourished in his body by meat and drink, even so is every good christian man spiritually fed and nourished in his soul by the flesh and blood of our Saviour Christ.

From Cranmer’s Answer to Stephen Gardiner





Rob Sturdy: Thomas Cranmer’s Sacramental Theology and Engaging Postmodern Nihilism

20 12 2011

 This paper principally deals with Thomas Cranmer’s sacramental theology and its special benefit in engaging postmodern nihilism. Thanks to the folks at Trinity Church for letting me pursue advanced academic studies and a special thanks to Colin Burch for providing editorial review.

For several centuries now the philosophical worldview of the Enlightenment has been the dominant defining and structuring element in the West.  At its core, it can be described as essentially secular or rigidly materialistic.  Here secular, or rigidly materialistic, means “nature is all there is and all basic truths are truths of nature.”[1] Thus the secular worldview dictates that the deepest experiences of being a human such as embodied life, self-expression, sexuality, aesthetic experience, human political community, etc., are natural phenomenon and can only be explained naturally.  It has been noted, however, that explaining such complex phenomenon purely in materialistic terms devalues and delegitimizes the phenomenon themselves.  As Douglas Wilson, in a recent debate with Christopher Hitchens, noted, if love, hate, the yearning for justice, equality etc. are purely natural phenomenon, they have no more legitimacy than a chemical reaction in a can of Coca-Cola.[2] Milbank, Ward and Pickstock argue in their introduction to Radical Orthodoxy: A New Theology that it is this devaluing of complex phenomena that has created the “soulless, aggressive, nonchalant, and nihilistic” materialism of contemporary society.[3]

In an attempt to reinvest the material world with some legitimacy and meaning, theologians in the Anglo-Catholic stream of the Church of England have put forward the theological framework of participation, which essentially posits that a phenomenon has ultimate meaning to the extent that it shares some of its traits and derives them, albeit imperfectly, from God.  And though the proponents of Radical Orthodoxy argue that only transcendence expressed through participation can uphold these complex phenomenon “against the void,”[4] Radical Orthodoxy nevertheless fails on a number of points to safeguard the concreteness of such things as embodied life, gender, temporality, etc., thus leading those who share the concerns of Radical Orthodoxy to seek an alternative solution.

One alternative to Radical Orthodoxy within the Anglican Tradition can be found in the Reformed doctrine of the extra-Calvinisticum, which gives expression to Thomas Cranmer’s sacramental theology.  Cranmer’s sacramental theology is similar to Radical Orthodoxy’s doctrine of participation on a number of points; nevertheless, there is at least one significant point of departure.  That point of departure is the extra-Calvinisticum, a Christological doctrine often narrowly associated with its namesake, John Calvin.  Briefly put, the extra-Calvinisticum is the theological conviction “ that the immutable God became man without diminution or loss as regards any of his attributes” joined with the conviction that the “existence of the second person of the Trinity et extra carnem.” [5] To put it more simply, the extra holds to the ubiquity of the divine Word, the local presence of the physical body of Jesus contained in heaven, while emphasizing the unity of the two in the person of Christ.[6] This paper will argue that Cranmer’sextra-Calvinisticum gives shape to his sacramental theology in such a way that it succeeds in safeguarding the very interests of Radical Orthodoxy.  This will be demonstrated by a critique of the shortcomings of Graham Ward’s essay “Bodies,” followed up by an analysis of Thomas Cranmer’s Answer to Stephen Gardiner Concerning the Sacraments.  If Cranmer’s sacramental theology can be shown to succeed where Radical Orthodoxy has failed, the usefulness of a long dead and oft neglected theologian can be revived to engage postmodern nihilism at its most critical shortcomings. Read the rest of this entry »





Rob Sturdy: Martin Luther’s Personal Presence of Christ in the Lord’s Supper

20 12 2011

The essay below is about how Martin Luther conceives of Christ’s presence in the Lord’s Supper.

How, if at all, is Christ present in the Eucharist?  The question itself was one of the most hotly contested of the Protestant Reformation.  Though the question is formally a matter of sacramental theology, the answer to the question for the Reformers often rested upon their own Christological presuppositions.  After all, how one understands the relationship between the divine and human natures of Christ, as well as what limits (if any!) one believes should be placed upon the physical body of Jesus, will influence how one understands the possibility of the presence of Christ in the elements of bread and wine.  One could say that Christology sets the ground rules for sacramental theology.

For many of the Reformed, the Christology that sets the ground rules for their sacramental theology has come to be known as the extra-Calvinisticum. Oberman defines the extra-Calvinisticum as the theological conviction “that the immutable God became man without diminution or loss as regards any of his attributes” joined with the conviction that the “existence of the second person of the Trinity et extra cernem.” [1]To put it more simply, the extra holds to the ubiquity of the divine Word and the local presence of the physical body of Jesus contained in heaven, while emphasizing the unity of the two in the person of Christ.[2] The doctrine lends itself to a real, albeit spiritual, presence of Christ in the Lord’s Supper in opposition to memorialism.  Because of Christ’s physical presence in heaven, the doctrine prohibits a carnal presence of Christ in the Lord’s Supper in opposition to transubstantiation.  It is typically supposed that because the doctrine of the extra-Calvinisticum prohibits a true, carnal presence it must then also oppose Luther’s doctrine of consubstantiation.  This paper will argue that this is not necessarily so.  Using Luther’s writings from 1520 up until the eve of the Marburg Colloquy in 1529, I will argue that the highly nuanced Christology underpinning Luther’s doctrine of consubstantiation is thoroughly consistent with the extra-Calvinisticum.  It will be shown that Luther believes that the humanity of Christ is locally present at the right hand of God and that the divinity of Christ maintains a ubiquitous or extra presence in the world.  Furthermore it will be shown that by virtue of the union between the divine and human natures in the person of Christ, Christ can really and truly be said to be present in the Lord’s Supper.  This will serve to benefit a larger project of historical theology, tracing the development and significance of the extra-Calvinisticum in Christian thought and practice.

To understand Luther’s Christology one must enter the world of the Eucharistic controversy of the 1520’s.  Luther credits his adversaries for prompting the work that historians widely regard as responsible for initiating a Protestant discourse on sacramental theology.   “Whether I wish it or not,” he writes, “I am compelled to become more learned every day, with so many and such able masters eagerly driving me on and making me work.”[3] The work that Luther refers to here is his famous The Babylonian Captivity of the Church. It was The Babylonian Captivity that prompted Erasmus to declare the breach with Rome and Wittenberg “irreparable.”  It prompted Henry VIII of England to write his clumsy, yet nevertheless famous 78 quarto page work denouncing Luther and defending Roman positions on the sacraments.[4] Within a year of Luther’s publication Karlstadt had begun massive reforms concerning the Lord’s Supper.[5] Likewise in the same year Zwingli renounced his own pension.[6] Because of the explosive effect Luther’s work had on Europe, especially in regards to the subject matter, The Babylonian Captivity of the Church is the best place to begin an exploration of the Christological presuppositions introduced to the Eucharistic discourse of the 1520’s. Read the rest of this entry »