Tag Archives | catechism

Deep Anglicanism

I finished all of Deep Anglicanism by Gerald McDermott today, at just under 400 pages. Every word. The book offers a thorough and thoughtful overview of the Anglican tradition. It highlights both the common ground Anglicanism shares with Protestant, Catholic, and Orthodox churches and what sets it apart in its practice and theology. Anglicanism doesn’t claim to be the one true Church unlike Roman Catholicism or Eastern Orthodoxy. However, it strongly affirms the authority of Scripture and the importance of the sacraments, grounded in the teachings of the early Church Fathers. The author presents Anglicanism as both catholic and reformed, with its identity particularly rooted in the English Reformation. The book paints a compelling picture of what the Anglican Church can and should be, especially regarding its biblical foundation, liturgical worship, and sacramental life. While generally supportive of the Anglican Church in North America (ACNA), the author expresses serious concerns about its current direction, warning that it may be on a path similar to that of the Church of England and its demise in recent years.

The book Deep Anglicanism serves as a reference text, comprehensively exploring Anglican thought, faith, and practice. It is a necessary resource for the Church as a whole, addressing topics highly relevant to congregants, clergy, and the broader world. For readers seeking to understand Anglicanism’s background, history, and theological convictions—including its perspectives on doctrine, culture, social turmoil, and ecumenical positioning—this book provides basic biblically centered insights. McDermott’s thoughts rest firmly on the supreme authority of Scripture, interpreted according to the intent of its biblical authors, making it a critical guide for those who wish to engage with Anglicanism authentically and deeply.

Author Gerald McDermott highlights Anglicanism’s roots in the teachings of the patristic fathers, reformed and renewed during the 16th century. He explains how the Reformation corrected errors and abuses within the Roman Catholic Church, influencing churches in Canterbury, Constantinople, Rome, Geneva, and Wittenberg. Although Reformers, Puritans, and Anglicans were labeled “Protestant” as a pejorative, they aimed to recover biblical imperatives for faith and practice. According to McDermott, Anglicanism remains firm when correctly applying Scripture to doctrines like soteriology (sola fide), Christology, and ecclesiology while honoring its tradition.

The author organizes the book around essential segments that he believes are paramount to understanding Anglicanism. He covers topics like liturgy, the Book of Common Prayer (BCP), Anglican spirituality, the sacraments, marriage, death, and how the Anglican tradition compares to others like Lutheranism, Presbyterianism, Roman Catholicism, and Eastern Orthodoxy. The book isn’t trying to be an exhaustive history but rather offers a focused look at how Anglicanism can be understood as part of the broader catholic tradition. Throughout, McDermott encourages readers to think carefully and biblically about Anglican identity and how it is lived out.

As the chapters unfold, McDermott unpacks Anglican practices like prayer and worship, especially as shaped by the Book of Common Prayer. He shows how Anglicanism seeks to hold together Scripture, tradition, and ecclesiology in a way that’s faithful to the creeds and teachings of the English Reformers and the Anglo-Catholic tradition. He also takes on modern theological trends, challenging what he sees as distortions of the faith disguised as social justice. In particular, he critiques liberation theology and individualistic expressions of Christianity, tracing their roots to thinkers like Schleiermacher and arguing that they stray from biblical teaching.

While he doesn’t dwell extensively on harmful ideologies like feminism or egalitarianism, McDermott grounds his discussion in a vision of Anglicanism as a visible expression of God’s Kingdom on Earth. His attention to the Book of Common Prayer is especially prominent, and he explores how its development has shaped Anglican theology and practice.

According to McDermott, the BCP—especially Cranmer’s original version from 1549—was meant to unify the English Church around a common, vernacular liturgy rooted in Scripture. It replaced the Latin Sarum Rite with services people could understand and participate in. He explains how it preserved the sacramental structure of earlier worship but with a clearer focus on the authority of Scripture. The BCP blends prayer, Scripture reading, sacraments, and traditional forms of worship into a cohesive structure that reflects both Reformation priorities and ancient Christian practice.

Historically, the BCP became central to Anglican life and identity, anchoring worship practices in biblical theology while preserving the Church’s link to the catholic tradition. McDermott contrasts the God-centered orientation of the BCP with modern ideologies that, in his view, attempt to weaken biblical authority. He sees the BCP not just as a liturgical tool but as a theological and spiritual foundation for the Anglican way of life.

In specific chapters—such as 6, 10–12, 27, and 30—McDermott goes deeper into Anglicanism’s history, theology, and worship, paying particular attention to the Daily Office and the influence of major theologians. He presents Anglican spirituality as shaped by the Bible and the early Church, as well as the devotional movements of the medieval period and the theological insights of the Reformation. He discusses how Anglicanism navigates between sola scriptura and prima scriptura and how it approaches doctrines like hell.

On the Daily Office, McDermott explains its roots in early Christian monasticism, which itself drew on Jewish prayer traditions. The Benedictine Rule provided a framework for regular prayer, which was later adapted in England through the Sarum Rite. Cranmer’s reforms in the 16th century condensed these hours into Morning and Evening Prayer, making daily worship accessible to all Christians, not just monks. Morning Prayer combined Matins, Lauds, and Prime into a single service focused on thanksgiving, confession, and Scripture. Evening Prayer drew from Vespers and Compline, emphasizing reflection and gratitude. These services structured the day around Scripture and prayer, connecting modern believers to an ancient pattern of devotion.

The 2019 BCP, issued by the Anglican Church in North America, reflects a return to these older traditions while addressing the needs of the contemporary Church. Unlike the 1979 Episcopal version, which included various liturgical experiments, the 2019 edition restores Cranmer’s vision of clear, Scripture-based worship. Its layout—from the Daily Office to the Psalter and lectionary—aims to root Anglican spirituality in Scripture and tradition.

Cranmer’s initial 1549 Prayer Book was itself a careful reform. Drawing from early Christian theologians like Augustine and Basil and monastic traditions like Benedict’s, Cranmer sought to create a common worship life that emphasized order, grace, and Scripture. McDermott highlights how this reform retained sacramental depth while grounding services in the Bible.

He also draws attention to the influence of figures like Augustine, Benedict, and Anselm on Anglican spirituality. Augustine’s theology of grace, Benedict’s focus on disciplined prayer, and Anselm’s blending of devotion and reason all helped shape Anglicanism’s spiritual landscape. These influences were later developed by thinkers like Martin Thornton, who saw Anglican spirituality as a balance of corporate worship, structured devotion, and thoughtful theology.

Medieval English mystics such as Richard Rolle, Walter Hilton, and Julian of Norwich also left their mark on Anglican devotion. In the post-Reformation period, divines like Lancelot Andrewes, Richard Hooker, and Jeremy Taylor continued this tradition, each emphasizing different aspects of sacramental theology, liturgy, and spiritual formation. Hooker, in particular, helped define the Anglican “middle way”—a theology that holds together Protestant and Catholic elements.

McDermott discusses how Anglicanism relates to the principle of sola scriptura. While holding Scripture as the final authority, he argues that Anglicanism traditionally affirms prima scriptura, meaning Scripture is best interpreted within the context of Church tradition and reason. This approach allows Anglican theology to be biblically faithful while engaging the wisdom of the historic Church.

He also explores changing views on the doctrine of hell within Anglicanism. He traces the idea of universal salvation back to Origen, noting its resurgence in modern theology. He outlines three dominant views: eternal conscious torment, annihilationism, and universalism. While the Thirty-Nine Articles affirm the reality of hell, contemporary Anglican thinkers debate its nature and duration. McDermott presents these positions clearly, offering both traditional and alternative interpretations within the bounds of Anglican theological discourse.

On the sacraments, he highlights that they are a visible image or a reflection of the sacred that is itself invisible. A sacred signum, for example, is baptism as a cleansing from sin. The bread and wine represent the sacred signum as the actuality of the body and blood of Christ. As such, these are visible signs of an invisible grace. These are the means by which salvation is made possible to humanity and made real to believers in Christ. The sacraments are the work of Christ himself, and they are independent of the worthiness of the minister serving them. Moreover, according to Aquinas, they are made present to us as it is necessary to know them through our senses (Summa Theologica III.60.I). As the hearts of people are darkened by sin (Romans 1:21), Christ makes holy His people through His grace via the sacraments while He is bodily absent. The sacraments, in this way, are a means of grace.

With more specifics, McDermott informs readers that sacraments inform us about what they do as a means of Christ’s grace. That they are re-enactments of Christ’s passion applied to us as believers. They are lived out within each person as they have a direct bearing and action upon those who live, suffer, and die as Christ did. They apply to us as if we had suffered and died. Similarly, Aquinas wrote that the sacraments cause divine realities to happen where Christ is brought as gifts to the present as his love is communicated to His family. The sacraments are sacred actions that change participants’ lives. They possess a hidden power as they show invisible evidence where they appear in additional things like the Lord’s Prayer and the creeds.

The book Deep Anglicanism covers many topics pertaining to the Anglican tradition and expression of faith. Taken together, McDermott’s work presents a picture of Anglicanism as a tradition grounded in Scripture, shaped by history, and capable of addressing modern challenges without losing its core identity. His writing encourages a deeper appreciation for Anglican worship and spirituality as a living inheritance that continues to speak to today’s Church.

The Ancient Faith

“The Orthodox Faith, Worship, and Life: an Outline,” authored by Hieromonk Gregorios and translated by Chara Dimakopoulou, is an enlightening reading of the catechism of Eastern Orthodox Christianity. The book was published in 2020 by Newrome Press (320 pages ISBN 9781939028693). This book serves as both an introduction and a close look into the foundational beliefs, liturgical practices, and daily life that define the Orthodox faith. Drawing from his monastic experience and theological understanding, Hieromonk Gregorios presents a work accessible to both newcomers and practitioners alike.

From the Cell of St John the Theologian, Koutloumousiou Monastery, Mount Athos, this book was translated from their 2012 Greek edition, which was written to help those who are seeking a closer understanding of the faith, worship, and life of the Orthodox Church. The first part on faith includes sections on the Triune God, creation, the divine economy, the Mother of God, the Church and the Kingdom of God; the second part on worship describes the feasts, the church building, the Divine Liturgy and the Holy Mysteries of the Church; and the third part concludes with the Life in Christ: the era of the Old Testament, the era of Grace, prayer, asceticism and monasticism, the virtues, and the deification of man.

Outline

Three overall sections of the book inform the reader, catechumen and orthodox faithful. After a short introduction of several pages that define the catechism itself, its development, and its purpose, the book is structured into three primary sections, each covering areas of understanding Orthodox Christianity. These sections are:

  1. The Orthodox Faith: This section delves into the foundational beliefs and doctrines of the Orthodox Church. It covers topics such as the Nicene Creed, the nature of God, Christology, the Holy Spirit, and the Divine economy, the Holy Theotokos, The Holy Church, and the Kingdom of God. Hieromonk Gregorios provides a thorough exposition of these theological principles, explaining their historical development and significance in the life of the Church.

  2. Orthodox Worship: In this section, the rich liturgical traditions of the Orthodox Church are covered. Hieromonk Gregorios provides an in-depth look at the Divine Liturgy, the sacraments (holy mysteries), and the liturgical calendar, including feasts and fasts. The section emphasizes the importance of worship as a communal and transformative encounter with the divine, highlighting the theological and spiritual meanings behind various liturgical practices. Also presented is a thorough coverage of the Church’s importance of Iconography and Holy Relics. Further details are given for practical understanding and use to include liturgical vestments, books, and vessels.

  3. Orthodox Life: The final section focuses on the practical application of Orthodox faith and worship in daily life. That is, the life of Christ in the believer and what the specifics are about the faith and practice of Orthodoxity and what it means to each individual person. It covers aspects of personal spirituality, including prayer, fasting, almsgiving, asceticism, monastic life, the triad of virtues and their development, and finally, Theosis (the deification of man). Hieromonk Gregorios discusses how Orthodox Christians can live out their faith in contemporary society, to fulfill their spiritual obligations.

While the book informs the reader of Orthodoxy’s continuity and historical depth, it also traces its roots back to the early Church and the ecumenical councils. It is a book for Orthodox Christians who live by faith and practice according to foundational knowledge that sets the stage for Orthodox understanding and devotion.

You are outside Paradise, O catechumen; you share in the exile of our ancestor Adam. But now that the door is gradually opening to you, enter the Paradise which you left…

Cast off the old man like a dirty garment, full of shame from multitudinous sins…. Accept the garment of corruption which Christ has unfolded and offers to you. Do not refuse the gift, so as not to insult the Giver.

St. Gregory of Nyssa, To those who delay Baptism, PG 46.417CD-420C

Synthesis

“The Orthodox Faith, Worship, and Life” offers a comprehensive look at Eastern Orthodox Christianity, meticulously detailing its foundational beliefs, liturgical practices, and life in the Church. This book serves as an accessible and clear guide for both newcomers and faithful practitioners, drawing from the ancient traditions of the Orthodox Church. As Gregorios begins by laying the theological groundwork, he explains the historical context of the Orthodox faith and the authoritative significance of the Church, presenting them not merely as an ancient ethos of spiritual life but as a living declaration of faith that continues to unify and guide Orthodox parishes.

The Nicene Creed, as Gregorios explains, articulates the essential truths about the nature of God, Christ, and the Holy Spirit, and its recitation is a foundational grounding of Orthodox worship. He breaks down the Creed’s clear theological assertions into comprehensible elements, emphasizing how each statement encapsulates the divine mysteries that are central to Orthodox belief. This foundational understanding sets the backdrop for the book’s inquiry into the intricate relationship between theology and worship in Orthodox life.

Transitioning from doctrine to practice, Gregorios reaches into the vibrant liturgical life of the Orthodox Church. He offers a detailed overview of the Divine Liturgy, the central act of communal worship, highlighting its structure, symbolism, and theological support. Each component of the liturgy, from the hymns and prayers to the Eucharistic celebration, is considered for its role in uniting the faithful with God and each other. Gregorios emphasizes how these practices are not merely traditional but are seen as living encounters with the divine, meant to sanctify and elevate the participants’ lives.

In addition to the Divine Liturgy, Gregorios discusses the sacraments, or holy mysteries, of the Orthodox Church. He explains how these sacraments convey God’s grace and are integral to the spiritual life of believers. Baptism, Chrismation, Confession, Holy Communion, Marriage, Holy Orders, and Unction are each examined for their theological significance and practical application. Gregorios emphasizes that these sacraments are viewed as essential means of receiving divine grace and participating in the life of the Church.

Beyond worship, Gregorios also covers the daily expressions of the Orthodox faith. He writes about the importance of personal prayer, fasting, and the development of virtues, which are essential practices reinforcing the necessary elements of the faith. Monasticism is also discussed as a vital component of Orthodox spirituality, offering a model of intense dedication to prayer and asceticism. Gregorios presents these practices as ways to cultivate a deeper, more personal relationship with God while also contributing to the spiritual imperatives of the Church.

The book also delves into the Orthodox Church’s liturgical calendar, explaining the significance of the various feasts and fasts that structure the Orthodox year. Gregorios provides insight into how these observances commemorate key events in Christ’s and the saints’ lives, cultivating a sense of rhythm and continuity in believers’ spiritual lives.

A significant portion of the book is dedicated to explaining the role of icons in Orthodox worship and spirituality. Gregorios explains the theology behind the veneration of icons, explaining how they are viewed as windows to the divine, offering a tangible connection to the holy. He discusses the use of iconography and its doctrinal defense against Protestant objections concerning their veneration. Further consideration is given to created and uncreated grace as understood between Orthodoxy and the Roman Catholic Church. Further in the book, an additional explanation concerning Orthordoxy’s understanding of God’s essence and energy distinction provides clarity about why it is necessary to develop a right understanding of uncreated grace and how that has a bearing on personal Theosis—more specifically, the deification of man who participates in Divine energies as a means of eternal fellowship with the Triune God.

Gregorios explores how the Church’s teachings on love, charity, and justice are manifested in the lives of the faithful. He emphasizes the importance of church life in the Orthodox faith, where believers are encouraged to support and edify one another in their spiritual journeys.

Gregorios’s book is marked by a deep reverence for the subject matter and an authentic concern for the spiritual well-being of his readers. He combines historical and theological review with useful facts for the development of catechumens, making complex concepts clear and relevant to contemporary life. His approach ensures that readers not only gain a clear understanding of Orthodox Christianity but also see its application in their own spiritual walk.

In conclusion, “The Orthodox Faith, Worship, and Life” by Hieromonk Gregorios is a very beneficial resource for anyone seeking to understand the depth and beauty of Eastern Orthodox Christianity. Through its detailed exploration of theology, worship, and daily practice, the book offers a comprehensive guide to the Orthodox way of life. Gregorios’s informative and clear writing invites readers to delve into the rich traditions of Orthodoxy, encouraging them to appreciate its profound spiritual heritage and to integrate its practices into their own lives. This work stands as a testament to the enduring vitality of the Orthodox faith and its necessity in a world in desperate need of faith, hope, and love.

Author

Archimandrite Gregorios Hatziemmanouil was born on the Greek island of Mytilene and studied theology at the University of Athens, with postgraduate studies in patristic theology at the University of Strasbourg. He was tonsured a monk at the Monastery of St John the Theologian in Mytilene in 1966 and shortly afterward was ordained into the priesthood. In the same year, he joined the monastic community of Mount Athos and is presently the Elder of the small brotherhood of the Cell of St John the Theologian, Koutloumousiou Monastery. He has been a spiritual elder and confessor since 1971 in which capacity he periodically travels throughout Greece and to Germany.

He has written several influential works, including “The Mystery of Marriage: A Fellowship of Love,” which explores the spiritual and sacramental aspects of marriage. He is also known for his commentary on the Divine Liturgy, providing insights into the Orthodox Christian faith and worship. In addition to The Divine Liturgy, his other full-length studies and commentaries (in Greek) include Holy Baptism, Holy Confession; Holy Thanksgiving and Holy Communion, Church, and Church Attendance, and St John the Evangelist, and he has also published numerous articles and booklets.

O Sacred Head, Now Wounded

Upon completion of the book O Sacred Head, Now Wounded, it has been about four months of liturgy in a structured format, the same as followed with the books O Come, O Come, Emmanuel, and Be Thou My Vision. Just as the other books published by Crossway are devotional compilations of materials of common form, they are thoroughly helpful in enriching prayer, worship, instruction, and immersion into Scripture. This book, like the others, is a work of beautiful material that brings together liturgical content and interest from various Patristic, Puritan, Reformed, and Baptist traditions. The book is 484 pages in length, and it’s meant for daily use over a period of 48 days.

The book O Sacred Head, Now Wounded is ordered so that a believer delves into areas of seasonal interest. More specifically, the subject matter goes beyond standard evangelical reading, as more attention is paid to daily worship from Pascha to Pentecost.

Introduction

As with Be Thou My Vision and O Come, O Come Emmanuel, the point of the liturgy in this text is to engage in the material, not as a passive reading for contemplation and understanding, but to engage in areas given to include the following:

  1. Worship
  2. Adoration
  3. Reading of the Law
  4. Confession of Sin
  5. Assurance of Pardon
  6. Recitation of Creeds
  7. Praise
  8. Catechism
  9. Prayer for Illumination
  10. Scripture Reading
  11. Prayer for Intercession
  12. Further Petition
  13. The Lord’s Prayer

In order, each meaning is not strictly ritualistic but complementary to what private or personal connection is made to God as a believer in Christ Jesus. It invites the participant to learn and follow as a disciple devoted to God by the Spirit. This is not ritualism. It is an ordered way of daily worship, instruction, prayer, and spiritual formation. As an instrument of sanctification, consistent immersion in devotion by this form aids in personal spiritual development directed to the glory of God. As a God-centered devotional, personal experience for comfort, satisfaction, and confidence is a secondary benefit.

Worship & Adoration

The distinction between worship and adoration is between scripture and prayer. The call to worship is hearing God’s summons to you through His Word. In this way, the Psalms, or scripture passages that magnify God’s glory, are followed by ready exultation of who He is and what He has done. While adoration is a heart proclamation by the prayers of saints, historical church fathers, Patristics, and Puritans, including the Book of Common Prayer, the devotional participant enters into prayer with them to propagate the adoration through prayers day by day.

Reading of the Law, Confession & Pardon

To acknowledge and confess personal sin, it is necessary to be specific about it. The frame of reference is the standards, requirements, and the law of God as given in the Old and New Testaments. To recognize one’s personal sin, the reading of the law from scripture must be followed and accepted to facilitate confession and repentance. With this confession, scripture reading is followed concerning the assurance of pardon. These are words of comfort received from God.

The Creeds

The Apostles’ Creed, Athanasian Creed, and Nicene Creed are recited to confess orthodox views and proclamations of the Christian faith. The creeds from many centuries ago are read out loud to express belief in what God revealed in His Word, holy scripture. Within the book O Sacred Head, Now Wounded, the creeds are alternated and repeated to verbalize them for mental and spiritual intake each day to reinforce scripturally grounded understanding and acceptance of doctrine and orthodoxy to keep from falling into error or heresy.

Praise & Catechism

Once this far along in the daily devotion, the believer’s attention is turned to singing or verbal utterance of praise to the Father, the Son, and the Holy Spirit. This is the Gloria Patri from the 3rd-5th century for the believer each day as affections are proclaimed with regular attendance from the heart. From earlier worship, adoration, and now praise with confession and reading in between, the spirit within is brought close to God in His presence for continued devotion. After this point, the heart and mind of the believer are directed to the catechism of the catholic and reformed faith. The Heidelberg and Westminster Shorter Catechisms (1647) are read in a sequence of questions and answers corresponding to faith and practice. In alignment with scripture and proper theological doctrines, a few questions are answered for weeks over time to intake morsels of truth for overall certainty and retention. The originates from the canon of biblical truth.

Prayer for Illumination

Prayer for an enlightened heart and mind is repeated each day in a structured way. Only from the words of historical figures Godly by the testimony of their lives and historical work. These are the prayers of people. Saints and divines who lived long ago by the grace of God to encourage, instruct, and abide in Christ among fellow believers. These prayers also come from the ancient Book of Common Prayer, where the plea for illumination remains in continuity to prior days in a structured way. This area of prayer further supports and reinforces personal prayer to ensure your thoughts and words correspond to scripture and the petitions of Godly orthodox people before modernity.

Scripture Reading

From 1835 to 1843, Robert M’Cheyne, a minister from the church of Scotland, prepared a bible reading plan that orients personal exposition through the New Testament and the Psalms twice a year and the Old Testament once yearly. While this plan includes four chapters per day, this liturgical book offers a reading from a smaller reference passage within an appendix. The M’Cheyne plan places believers within reading across New Testament and Old Testament genres to deepen and widen personal immersion within God’s Word. While this passage in the devotional corresponds to the daily time with the Lord in the M’Cheyne bible plan, you can substitute the reading plan of your choice instead.

Prayer of Intercession & Petition

To begin the prayer for personal interest and attention, this area of prayer begins with historical church fathers and prayers from a range of traditions involving Augustine, Anselm, Kempis, Chrysostom, and various others. As a prayer of intercession begins from ancient writings, the reader is invited to pray for personal needs and interests, the church, and the world. I’ve found that working from a short set of notes or a prayer list is helpful for this time within the liturgy. And if it’s not a distraction, a time of personal petition in this way set to music with incense adds to the time of intimacy. This is an ideal time to pray for your family, friends, church, and the community and widen the scope to include what’s on your heart afterward.

The Lord’s Prayer

The final area of the liturgy is the “Our Father” (the Lord’s Prayer). To be read to yourself, verbalized out loud in remembrance of how Jesus teaches us to pray. To close the liturgy speaking this prayer, not by empty utterance, but by a heart intent of love and loyalty. If you do this on your knees or bow before Him in His presence, even better.

Our Father in Heaven,
hallowed be your name;
your kingdom come;
your will be done, on earth as it is in heaven.
Give us this day our daily bread.
And forgive us our debts, as we forgive our debtors.

05/04/2024

O Come, O Come, Emmanuel

The book O Come O Come, Emmanuel is a devotional compilation of materials structured in liturgical form. It is a work of beautiful material that follows the liturgical format of Be Thou My Vision. The book’s substance is ordered so a believer delves into areas of pertinent interest. The book is 429 pages long and goes beyond standard evangelical reading, including guided subject matter, the Word, and prayer. Over the last 40 days, I gave attention each day to the material and immersed myself in the various segments of the liturgy as a renewed means of devotion.

Introduction

As with Be Thou My Vision, the point of the liturgy in this text is to engage in the material, not as a passive reading for contemplation and understanding, but to engage in areas given to include the following:

  1. Worship
  2. Adoration
  3. Reading of the Law
  4. Confession of Sin
  5. Assurance of Pardon
  6. Recitation of Creeds
  7. Praise
  8. Catechism
  9. Prayer for Illumination
  10. Scripture Reading
  11. Prayer for Intercession
  12. Further Petition
  13. The Lord’s Prayer

In order, each meaning is not strictly ritualistic but complementary to what private or personal connection is made to God as a believer in Christ Jesus. It invites the participant to learn and follow as a disciple devoted to God by the Spirit. This is not ritualism. It is an ordered way of daily worship, instruction, prayer, and spiritual formation. As an instrument of sanctification, consistent immersion in devotion by this form aids in personal spiritual development directed to the glory of God. As a God-centered devotional, personal experience for comfort, satisfaction, and confidence is a secondary benefit.

Worship & Adoration

The distinction between worship and adoration is between scripture and prayer. The call to worship is hearing God’s summons to you through His Word. In this way, the Psalms, or scripture passages that magnify God’s glory, are followed by ready exultation of who He is and what He has done. While adoration is a heart proclamation by the prayers of saints, historical church fathers, Patristics, and Puritans, including the Book of Common Prayer, the devotional participant enters into prayer with them to propagate the adoration through prayers day by day.

Reading of the Law, Confession & Pardon

To acknowledge and confess personal sin, it is necessary to be specific about it. The frame of reference is the standards, requirements, and the law of God as given in the Old and New Testaments. To recognize one’s personal sin, the reading of the law from scripture must be followed and accepted to facilitate confession and repentance. With this confession, scripture reading is followed concerning the assurance of pardon. These are words of comfort received from God.

The Creeds

The Apostles’ Creed, Athanasian Creed, and Nicene Creed are recited to confess orthodox views and proclamations of the Christian faith. The creeds from many centuries ago are read out loud to express belief in what God revealed in His Word, holy scripture. Within the book O Come O Come, Emmanuel, the creeds are alternated and repeated to verbalize them for mental and spiritual intake each day to reinforce scripturally grounded understanding and acceptance of doctrine and orthodoxy to keep from falling into error or heresy.

Praise & Catechism

Once this far along in the daily devotion, the believer’s attention is turned to singing or verbal utterance of praise to the Father, the Son, and the Holy Spirit. This is the Gloria Patri from the 3rd-5th century for the believer each day as affections are proclaimed with regular attendance from the heart. From earlier worship, adoration, and now praise with confession and reading in between, the spirit within is brought close to God in His presence for continued devotion. After this point, the heart and mind of the believer are directed to the catechism of the catholic and reformed faith. The Westminster Shorter Catechism (1647) is read in a sequence of questions and answers corresponding to faith and practice. In alignment with scripture and proper theological doctrines, a few questions are answered sequentially across 31 days to intake morsels of truth for overall certainty and retention. It originates from the canon of biblical truth.

Prayer for Illumination

Prayer for an enlightened heart and mind is repeated each day in a structured way. Only from the words of historical figures Godly by the testimony of their lives and historical work. These are the prayers of people. Saints and divines who lived long ago by the grace of God to encourage, instruct, and abide in Christ among fellow believers. These prayers also come from the ancient Book of Common Prayer, where the plea for illumination remains in continuity to prior days in a structured way. This area of prayer further supports and reinforces personal prayer to ensure your thoughts and words correspond to scripture and the petitions of Godly orthodox people before modernity.

Scripture Reading

From 1835 to 1843, Robert M’Cheyne, a minister from the church of Scotland, prepared a bible reading plan that orients personal exposition through the New Testament and the Psalms twice a year and the Old Testament once yearly. While this plan includes four chapters per day, this liturgical book offers a reading from a smaller reference passage within an appendix. The M’Cheyne plan places believers within reading across New Testament and Old Testament genres to deepen and widen personal immersion within God’s Word. While this passage in the devotional corresponds to the daily time with the Lord in the M’Cheyne bible plan, you can substitute the reading plan of your choice instead.

Prayer of Intercession & Petition

To begin the prayer for personal interest and attention, this area of prayer begins with historical church fathers and prayers from a range of traditions involving Augustine, Anselm, Kempis, Chrysostom, and various others. As a prayer of intercession begins from ancient writings, the reader is invited to pray for personal needs and interests, the church, and the world. I’ve found that working from a short set of notes or a prayer list is helpful for this time within the liturgy. And if it’s not a distraction, a time of personal petition in this way set to music with incense adds to the time of intimacy. This is an ideal time to pray for your family, friends, church, and the community and widen the scope to include what’s on your heart afterward.

The Lord’s Prayer

The final area of the liturgy is the “Our Father” (the Lord’s Prayer). To be read to yourself, verbalized out loud in remembrance of how Jesus teaches us to pray. To close the liturgy speaking this prayer, not by empty utterance, but by a heart intent of love and loyalty. If you do this on your knees or bow before Him in His presence, even better.

Our Father in Heaven,
hallowed be your name;
your kingdom come;
your will be done, on earth as it is in heaven.
Give us this day our daily bread.
And forgive us our debts, as we forgive our debtors.

02/23/2024

Visions of the Devoted

The book Be Thou My Vision is a devotional compilation of materials structured in liturgical form. The book’s substance is ordered so that a believer delves into areas of pertinent interest. The book is 345 pages long and goes well beyond standard evangelical reading, including guided subject matter, the Word, and prayer. Over the last 31 days, I gave attention each morning to the material and immersed myself in the various segments of the liturgy as a renewed means of devotion.

Introduction

The point of the liturgy is to engage in the material, not as a passive reading for contemplation and understanding, but to engage in areas given to include the following:

  1. Worship
  2. Adoration
  3. Reading of the Law
  4. Confession of Sin
  5. Assurance of Pardon
  6. Recitation of Creeds
  7. Praise
  8. Catechism
  9. Prayer for Illumination
  10. Scripture Reading
  11. Prayer for Intercession
  12. Further Petition
  13. The Lord’s Prayer

In order, each meaning is not strictly ritualistic but complementary to what private or personal connection is made to God as a believer in Christ Jesus. It invites the participant to learn and follow as a disciple devoted to God by the Spirit. This is not ritualism. It is an ordered way of daily worship, instruction, prayer, and spiritual formation. As an instrument of sanctification, consistent immersion in devotion by this form aids in personal spiritual development directed to the glory of God. As a God-centered devotional, personal experience for comfort, satisfaction, and confidence is a secondary benefit.

Worship & Adoration

The distinction between worship and adoration is between scripture and prayer. The call to worship is a hearing of God’s summons to you through His Word. In this way, the Psalms, or scripture passages that magnify God’s glory, are followed by ready exultation of who He is and what He has done. While adoration is a heart proclamation by the prayers of saints, historical church fathers, Patristics, and Puritans, including the Book of common prayer, the devotional participant enters into prayer with them to propagate the adoration through prayers day by day.

Reading of the Law, Confession & Pardon

To acknowledge personal sin and confess it, it is necessary to be specific about it. The frame of reference is the standards, requirements, and the law of God as given in the Old and New Testaments. To recognize one’s personal sin, the reading of the law from scripture must be followed and accepted to facilitate confession and repentance. With this confession, scripture reading is followed concerning the assurance of pardon. These are words of comfort received from God.

The Creeds

The Apostles’ Creed, Athanasian Creed, and Nicene Creed are recited to confess orthodox views and proclamations of the Christian faith. The creeds from many centuries ago are read out loud to express belief in what God revealed in His Word, holy scripture. Within the book, Be Thou My Vision, the creeds are alternated and repeated to verbalize them for mental and spiritual intake each day to reinforce scripturally grounded understanding and acceptance of doctrine and orthodoxy to keep from falling into error or heresy. To read the creeds, I have assembled and posted their statements and historical formation here.

Praise & Catechism

Once this far along in the daily devotion, the believer’s attention is turned to singing or verbal utterance of praise to the Father, the Son, and the Holy Spirit. This is the Gloria Patri from the 3rd-5th century for the believer each day as affections are proclaimed with regular attendance from the heart. From earlier worship, adoration, and now praise with confession and reading in between, the spirit within is brought close to God in His presence for continued devotion. After this point, the heart and mind of the believer are directed to the catechism of the catholic and reformed faith. The Westminster Shorter Catechism (1647) is read in a sequence of questions and answers corresponding to faith and practice. In alignment with scripture and proper theological doctrines, a few questions are answered sequentially across 31 days to intake morsels of truth for overall certainty and retention. It originates from the canon of biblical truth.

Prayer for Illumination

Prayer for an enlightened heart and mind is repeated each day in a structured way. Only from the words of historical figures Godly by the testimony of their lives and historical work. These are the prayers of people. Saints and divines who lived long ago by the grace of God to encourage, instruct, and abide in Christ among fellow believers. These prayers also come from the ancient Book of common prayer, where the plea for illumination remains in continuity to prior days in a structured way. This area of prayer further supports and reinforces personal prayer to assure your thoughts and words correspond to scripture and the petitions of Godly orthodox people before modernity.

Scripture Reading

From 1835 to 1843, Robert M’Cheyne, a minister from the church of Scotland, prepared a bible reading plan that orients personal exposition through the New Testament and the Psalms twice a year and the Old Testament once yearly. While this plan includes four chapters per day, this liturgical book offers a reading from a smaller reference passage within an appendix. The M’Cheyne plan places believers within reading across New Testament and Old Testament genres to deepen and widen personal immersion within God’s Word. While this passage in the devotional corresponds to the daily time with the Lord in the M’Cheyne bible plan, you can substitute the reading plan of your choice instead.

Prayer of Intercession & Petition

To begin the prayer for personal interest and attention, this area of prayer begins with historical church fathers and prayers from a range of traditions involving Augustine, Anselm, Kempis, Chrysostom, and various others. As a prayer of intercession begins from ancient writings, the reader is invited to pray for personal needs and interests, the church, and the world. I’ve found that working from a short set of notes or a prayer list is helpful for this time within the liturgy. And if it’s not a distraction, a time of personal petition in this way set to music with incense adds to the time of intimacy. This is an ideal time to pray for your family, friends, church, and the community and widen the scope to include what’s on your heart afterward.

The Lord’s Prayer

The final area of the liturgy is the “Our Father” (the Lord’s Prayer). To be read to yourself, verbalized out loud in remembrance of how Jesus teaches us to pray. To close the liturgy speaking this prayer, not by empty utterance, but by a heart intent of love and loyalty. If you do this on your knees or bow before Him in His presence, even better.

Our Father in Heaven,
hallowed be your name;
your kingdom come;
your will be done, on earth as it is in heaven.
Give us this day our daily bread.
And forgive us our debts, as we forgive our debtors.

05/28/2023