Commentary on A Rationale Upon the Book of Common Prayer (Bishop Anthony Sparrow D.D)

Introduction: Love for the Prayer Book 4

The Glory of God and the Cross of Christ 6

Matins and Evensong 8

The Communion of Saints 13

Holy Communion 20

Priests and Rites 23

Conclusion 25

Introduction: Love for the Prayer Book

The Rev. Bishop Anthony Sparrow BA MA BD DD has an inspiring history for Anglican men aspiring to the priesthood and working to attain theological degrees. The Reverend had 3 theological degrees by the age of 27. It is inspiring for me as I pursue the completion of my first degree, and being desirous to continue until I earn a doctorate, as did Rev. Sparrow, to read of Mr. Sparrow’s devout attitude towards his studies and consistent service of God. He spent virtually all his life within the college and Church, being both a prominent theologian and cleric. I plan on doing the same and achieving the same success by the grace of God, so, it is very encouraging to learn about his story. Dr. Sparrow was appointed Rector of Hawkendon, Suffolk, in 1647. Only five weeks later he would be driven out for using the Book of Common Prayer, which was banned for use during the rule of Oliver Cromwell from 1645-1660. Understanding that Dr. Sparrow was essentially banned from any clerical or academic duties during this period because of his love for our Prayer Book speaks immensely to his zeal and love for the purity of Anglican doctrine and tradition. During this period, beginning in 1655, the Reverend began publishing a collection of articles on Anglican doctrine and orders of service that would become “A Rationale upon the Book of Common Prayer”. Eventually he would rise to become the president of Queen’s College, a Bishop, and a chaplain to King Charles II. 

I am so thankful for our Anglican forefathers. They were so dedicated to the purity of our shared Christian faith. The Rev. Sparrow had the privilege of being alive when the 1662 Book of Common Prayer was promulgated for use, and, I can only imagine his joy and excitement knowing it cost him almost 15 years of loss for his dedication to our common faith. Now we know that the 1662 BCP has shaped the faith of millions upon millions around the world since its issuance, and Dr. Sparrow’s set of reasons and logic behind its use was and is one of the greatest primers to our common faith. Dr. Sparrow wants us to love the Prayer Book as much as he did, so his goal is to teach us why we must. Any devout follower of Christ will immediately love the Prayer Book when they begin to study and read it, simply because it is thoroughly Biblical: it’s similar to just simply reading the Bible. But to know why certain orders of service, prayers, readings, doctrinal positions and historical contexts are present is extremely helpful, and this is what Dr. Sparrow concisely provides. Explanations to the minutest detail are simply presented, such as: Why we stand and kneel when we do; the importance of confessing the Creed(s); why certain hymns were chosen and what responses mean; and so on and so forth. The Revs. comments are easily digestible and they make a lot of sense. His exposition equips you with the spiritual understanding and propriety behind what we do together as one body with one heart and one mind in Christ and causes you to long for the Daily Office or a service of Holy Communion! My love for our common Prayer Book was intensified considering I am now equipped with the ability to respond to liturgical or doctrinal questions of parishioners or inquiring minds. Dr. Sparrow’s work made me feel even more at home in the Anglican continuum because of learning about the immensely Spirit-filled reasoning, time, resources, prayer and treasure that went into crafting our Book of Common Prayer. 

The Glory of God and the Cross of Christ

The underlying principle of the entire Book of Common Prayer, according to Dr. Sparrow, is that the Church should continue at all times, and in all places, to glorify God through Jesus Christ by means of orderly, revenant, and holy worship. We are to be rooted and grounded in Christ (Col. 2:7) through praying with one heart, one mind, and one spirit in the Gospel of God’s grace. The BCP provides a perfect foundation for continuing in the Apostle’s doctrine, fellowship, the breaking of bread [the Lord’s Table] and prayers. We must glorify God publicly and as the body of Christ, knit together in the Spirit by a shared and common faith, whereby God is well pleased and rains down blessing, instead of cursing, upon us. Our Lord said that His disciples would be known as His followers if they loved one another (John 13:35). There is no greater way to express our love for our brethren and our devotion and worship to God than to pray and believe together according to the BCP. Bishop Sparrow makes it very clear that God demands a sweet savor of Christ from amongst His people; He is a thrice holy God who will never allow “strange fire” in His presence. Our worship then must be pure and selfless, seeking God’s delight. If worship in the Temple of the Old Covenant was so precise and ordered, ours should be more so, considering our Savior has in these last days and at the time appointed shed His blood for us. We have freedom in Christ, but only to worship in Spirit and in truth: we must never treat the Presence of Almighty God lightly, or worship Him vainly according to our own deserts. Bishop Sparrow even mentions our tone of voice, our loudness of speech; our posture and movement; nothing should be loud and proud, but modest and dignified instead. Bishop Sparrow explains that our entire worship is centered upon the Cross of the Immaculate Lamb, our Lord and Savior Jesus Christ; God is to be glorified morning and evening, yay, even throughout the whole day and every day perpetually, considering His unspeakable gift and graces. It is our duty to come before God and worship Him continually as His creatures and beloved children. A son honoureth his father, and a servant his master: if then I be a father, where is mine honour? and if I be a master, where is my fear? saith the Lord of hosts unto you, O priests, that despise my name. And ye say, Wherein have we despised thy name? Ye offer polluted bread upon mine altar; and ye say, Wherein have we polluted thee? In that ye say, The table of the Lord is contemptible” (Malachi 1:6-7). We have an altar that the Jews and unbelievers cannot partake of (Hebrews 13:10); how much more diligent and careful should the Bishops and Priests and People of God in the New Covenant be, knowing we have the fulness and not the symbols? The fulfillment, not the promise? I believe Bishop Sparrow would be absolutely appalled to see the “Charasmania” that occurs today, claiming to be worship of God. It’s kind of hard to go crazy in Church with a Verger who can beat you with his mace! If we want to represent God to the fallen and sinful world, we must worship Him in decency and order, representing who He truly is: the God of peace, not the author of confusion. We cannot be reckless, chaotic or violent with our words and actions, lest outsiders think us mad and the name of our God be blasphemed. Our worship of God is not a show. It isn’t a movie with spectators; every saint must participate, every saint must offer themselves as a living and holy sacrifice. This is why we have liturgy: it mirrors the worship of Heaven; we zero in on the throne of God and on the Altar in Heaven, upon which the Lamb of God [who takes away the sin of the world] sprinkled His precious blood for our redemption. Bishop Sparrow’s rationale on the BCP was that we should love God in purity of heart and spirit like David when he danced before the Lord, but never presume to touch the tabernacle (ie. mess around with God’s holiness) lest we be consumed. Our righteousness and devotion should exceed the prophets and saints of old, because our grace is greater. 

Matins and Evensong 

Being rooted and grounded in the BCP causes you to be rooted and grounded in Christ. It forms your life around the glory of God. From the beginning of the day, whenever you wake, you are to lift your eyes upon Jesus and give Him glory. This is the doctrine of Matins. Isaiah 5:11 says: “Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflames them!” Without being comforted by God’s presence and reminded of His holiness every morning, we can easily become distant and rebellious. Matins, therefore, brings you before the Presence of God each and every day, whether you’re alone, with your family, or with the Church, to set your mind upon Him and give Him yourself and your day; confessing to Him your need of His mercy, beseeching and supplicating that you would be kept from all sin and trouble, and be preserved clean and perfect before Him in all holiness and righteousness. Instead of being led astray by diverse lusts, you are already humbling yourself before Almighty God, seeking His cleansing and keeping power. You are then assured of His forgiveness if a Priest is present, which is always beyond comforting to the soul. Then you are reminded that God is your Father in Heaven who cares for you and provides for all of your needs through the Lord’s Prayer. You are reminded that His Kingdom is coming and is present even now in His Church, therefore you must be a good citizen of His Kingdom. You are reminded to be forgiving and to do good. The Glory Be reminds you of who you are glorifying each and every day: the Holy Trinity; and the Te Deum reminds you of the entirety of your faith in an expansive way. While the laity aren’t under any compulsion to recite the Daily Office, Priests normally are; for as shepherds and leaders of the people, called to be an example to the flock of God, they are to present a continual burnt offering of praise and thanksgiving before the Lord, and they desperately need daily strength and counsel from the Spirit to be fruitful in their duties. If a Priest wants his people to pray and be holy, how can they be if he doesn’t show them how? If he is to speak the word of God according to the mind of Christ, and have a heart after God’s own heart, this can only come through a deep and persistent prayer life. Continually reading through the Scriptures every morning, before anything else, makes the doctrine of God first and foremost before all academic or theological study. Matins builds the inner man on a foundation of rock which cannot be moved. Matins provides the spiritual nourishment for the whole day until Evensong commences. 

Men of God are normally very busy, and the temptation is always present to neglect personal relationship with Jesus for ministerial duties. But if we don’t know and love Jesus for ourselves, through daily reading of His Word and prayer, we will be susceptible to the onslaught of demonic forces and the deceptions and snares of men. We can begin to serve the people of God for our own sake, rather than Christ’s sake. We can make our ministry man-centered and selfish, and begin to relish in our achievements or abilities, or in the praise of men. This is why Morning and Evening prayer are so essential. The days are bookended by Matins and Evensong for the purpose of keeping us close to Jesus, resting on His bosom continually as it were. To be a faithful minister and steward of God’s grace and Gospel, we must resemble our Master. To be faithful in the administration of the Sacraments, preaching, teaching, and providing sound counsel and instruction, we must plunge the depths of God’s Truth day after day, always learning more and more and growing in the grace and knowledge of God. God’s Word corrects us, admonishes us, exhorts us, and keeps us humble. We cannot be boastful or proud in His presence. We are reminded every morning and every night that we desperately need God to fulfill our ministry. The amount of time you spend under the shadow of His wings will dictate how much you conform to His Image from your heart and produce the fruits of the Spirit. When Evensong comes around, thankfulness and gratitude are lifted up; songs of praise for God’s abiding presence and staying power throughout the day are cried aloud. It is very difficult to fall into sin and live contrary to God’s Laws when your whole day is fixated on God: when His Word continually washes your mind, heart and spirit, and His lovingkindness, blessing and pleasure is upon you. Morning and Evening Prayer provide a perfect way for us to fulfill our Lord’s commandment to seek first the Kingdom of God and His righteousness (Matthew 6:33). As we set our minds upon Him and stay upon our God, we will be kept in perfect peace (Isaiah 26:3). We are called to set our affections on things above, not on earthly things; on Christ, seated at the right hand of the Father Almighty (Colossians 3:1-2). Matins sets our heart aright throughout the day, and Evensong places our minds at ease and casts off the cares of the day so that we can rest in the Lord and be protected from the evil that walks in darkness. The Daily Office also fulfills the commandment of the Lord to the children of Israel, whereby they were to teach their children the Word of the Lord from sun-up to sun-down, which we also must apply in our families and in the Church at large: “And these words, which I command thee this day, shall be in thine heart: And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up” (Deuteronomy 6:7-9). Dr. Sparrow shows us how the Daily Office prepares our hearts for our holy duties [in every station in life] in a most excellent and unmatchable way. 

The Church must cultivate deep intimacy with our First Love, Christ Jesus. Staying close to Jesus through prayer, reading/studying the Scriptures, fasting, and quiet-time/meditation is absolutely essential. We can do this together, in a quintessential manner, through devoting ourselves to the Book of Common Prayer. Dr. Sparrow, in explaining every section of our Prayer Book, makes an undeniable case for why this is so; all the spiritual grace we need to live in Christ and for Christ is provided. Those who are practiced in the use of the BCP will testify that the profundity of their Christian religion and fidelity has been maximized. We must imitate the relationship our Saviour had with His Father. If we do so, we are bound to become more and more like Christ. Our Lord Jesus, at all times, and in every way, always did what was pleasing to His Father (John 8:29). There was never a moment in which the Son of God, God incarnate, did anything sinful, malicious or evil. He perfectly abided in the Father’s love, speaking what He heard Him speak, and doing the works He saw Him doing (John 12:49; John 15:10; John 5:19; John 14:13). Our Lord would pray to His Father and our Father all night long in perfect union and intimacy (Luke 6:12). Even when the Devil tried tempting our Lord in the desert, He was completely resolute, He shunned all lies. Our Rabbi has provided for us a way, in the Daily Office, to follow in His example. When our Lord was tempted in the desert, the Devil quoted from Psalm 91. Psalm 91 speaks about Christ’s relationship of love and nearness with the Father. For us who are in Christ, the same promises become our portion. Psalm 91 gives us the perfect formula for drawing near and staying near to God at all times, throughout each and every day until we are with Him forever. Verse 1 says: “He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty”. This is what our Lord Jesus did in relation to His Father through prayer and obedience. This is what we are called to do also. We are called to cultivate a personal, secret place where we meet with God and commune with Him. Our secret intimate place is not enough, though, as Dr. Sparrow remarks, for our corporate worship is essential and greater; for the prayer of the Church is the spirit that keeps the body alive, and we have need of one another, for we are one body being many members. 

The Communion of Saints 

Common Prayer is as ancient as can be. The Church always prayed in common, especially in the Temple and Synagogue; much the same as we do in our English liturgy. The purpose was to become a perfect and fruitful priesthood of saints, growing up into the Head of the Church in all things, even Christ. The Bishops and Priests from ancient times would lead the people of God in prayer to the Father through Jesus Christ in the power of the Holy Spirit. They would collect their devotions and suffrages and offer them to the Almighty. Dr. Sparrow revels, as do I, in the primitive devotions of the holy bishops and fathers of the Church that are present in our Prayer Book, whereby we truly express communion with the saints of all times and places, and offer the same incense to God as they did [in perfect harmony and union in Christ Jesus]. When we read the hymns, collects, or prayers of our forefathers, many of whom suffered for the faith unto the shedding of blood and martyrdom, we daily have a fresh sense of awe and inspiration to follow in their footsteps in giving our all for our Lord. Knowing that they fought against massive heresies and errors, we are confirmed by their faith and encouraged to stay sound and strong in our doctrine and life. All of the collects, whether for the special liturgical day, or for peace or grace, or for the Church, are most fittingly offered to God the Father through our only mediator and advocate Christ Jesus our Lord. This is why we constantly pray, “Through Christ our Lord”. We do not plead with God through any saints or angels; we wholly trust in the blood of Jesus and in His intercession for us at His Father’s right hand. “Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us” (Romans 8:34). Dr. Sparrow’s work continually hones in on the all sufficient sacrifice and oblation of Jesus Christ once offered for our sins as the be-all and end-all of the Book of Common Prayer. The wellspring from which we glorify God is the blood of Jesus Christ. For Christ’s sake we pray for our Bishops and Priests, our magistrates and governors, our well being and peace, our enemies and foes, and even the repentance of heretics and infidels and all sinners. If we are faithful as a Church to our ritual of Common Prayer, the “Adorable Perfection and Goodness of God” will be magnified in us, and God will become our shield and “Hope, Refuge, Protection, Petition, and Profession” against every lie, heresy, sin, temptation and dart of the Devil. 

Blessed Paul rebukes the Corinthian church because of the divisions, arguments, uncharitableness, ungodly behavior and infighting amongst them: “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?” (cf. 1 Corinthians 1:10-17). The beauty of the BCP is that it brings about perfect unity in the “faith once delivered unto the saints” for Anglican Christians (Jude 1:3). No one needs to guess what Anglicans believe: the Prayer Book is available freely for all to read and study. While there have always been disagreements, varied opinions and churchmanship schools within our Church, which, at times, can be overwhelming and hard to bear, confessing Anglicans maintain a standard of biblical, apostolic, catholic, holy and evangelical Christianity that is unrivaled, all by the grace of God. The Prayer Book expresses every mark of a true Church through its theology, prayers, liturgy, order, discipline, and consecration. When an Anglican submits to the Prayer Book alongside his brothers and sisters in Christ, divisions, contentions and strife are put to the side, and God is glorified in our humble worship and mutual subjection. In the BCP, our forefathers gave us everything we need to maintain a devout relationship with God until the Second Coming of Christ; all we need to do is believe, obey and serve. 

Especially important for our unity as a Church are the Creeds: the Apostles’, Nicene and Athanasian Creeds. While the Athanasian Creed is only read during special liturgical festivals such as Trinitytide, the Apostles’ is recited daily, and the Nicene on every Sunday. Dr. Sparrow makes special remarks concerning the Creed, where he declares it to be our shield of Faith and banner of the Cross. The primitive doctors instructed their flocks to recite the Creed morning and evening, and even throughout the day, as does Dr. Sparrow; for rehearsing the Creed reminds us of who we belong to; who created us; who sustains us; who redeems and sanctifies us; who loves us and cares for us; who will keep us until the Last Day and present us to Himself blameless and spotless as a chaste virgin Bride. Our soul is protected from despair and rejoices in gratitude when we confess Christ becoming man and dying for our sins; our pride is humiliated and our lusts quenched when we think of our Savior suffering under Pontius Pilate; we are comforted by confessing our faith in the power of the Holy Ghost, the Giver of life, who imbues us with might from on high to face every temptation and trial; we know God created everything visible and invisible, therefore principalities and powers and hosts of wickedness in high places are under His feet. The Creed(s) bind us together like glue and the whole body increases and builds itself up in love as we daily rejoice and confess our faith in the one true and living God. 

The Great Litany perfectly weaves us together as the Body of Christ as we seek the help, deliverance and mercy of the Most Holy Trinity, especially in times of trial, tumult and wrath. Traditionally prayed on Wednesdays and Fridays, and important solemn feasts, we pray against evil, and we beg for good. We request deliverance from sin, for “sin is the greatest evil”. We supplicate for the welfare of the Church Catholic, and for the wellbeing of our own part of Christ’s body. The Litany brings to mind the corporate prayers and songs of the children of Israel when they sought and glorified God as one. Normally a leader was present, a figure of our bishops and priests who lead the congregation in prayer to God in the Great Litany, such as Solomon in his Temple dedication prayer (cf. 1 Kings  8:22-61) when he stood before the whole assembly of Israel and spread out his hands toward Heaven, calling upon the Almighty. Another example is the song of Moses and Miriam and all the children of Israel, which they sang unto the Lord with tambourine and dancing, when the LORD delivered them out of Egypt through the Red Sea (Exodus 15:1-21). The Litany, as well as the Penitential Office for Ash Wednesday, and other penitential prayers that are weaved into all of our services, incline our hearts to remember all that the Lord our God has done in times past for His faithful people, and has promised to do for us also if we will only love Him and keep His commandments. We are promised His forgiveness and grace if we truly confess ourselves as miserable sinners; we plead the blood of Jesus for our iniquities, that the vengeance of God may be averted; we beseech God in humility for deliverance from all the deceits and pomps of the flesh, the world and the Devil, and all inordinate affections; all this and more solely through the incarnation, holy nativity and circumcision, baptism, fasting and temptation, perfect obedience and merits, Cross and passion and precious death and resurrection of our Lord and Savior Jesus Christ. Following the rubrics to pray the Litany twice a week is a most admirable deed, for our whole faith will be stamped upon our hearts and minds, and all of our needs will surely be met. The Litany causes us to seek God with all of our heart, and, because we do, we will surely find Him (Jeremiah 29:13). Praying for our leaders, the clergy and civil magistrates is also extremely important, because they must remain holy and steadfast and promote good while condemning evil; therefore we continually lift them up before God in order that their hearts would remain soft and their necks bowed low before the Most High. 

The next powerful way in which our Church expresses the communion of saints, or, the unity of the body of Christ and our oneness with our Head, is in her celebration of holy-days and solemn assemblies, whereby certain liturgical days are consecrated for the special worship of God, such as Epiphany, Christmas, Pentecost, Holy-week, et al. The Prayer Book is eminently concerned with our oneness in Christ, which our Lord prayed for, a prayer for which, of course, has been granted and is expressed amongst Anglicans (cf. John 17). Our entire year is set apart for the worship of Christ through holy festivals and solemnities, whereby we commemorate and celebrate all the sublime miracles of our redemption won for us by our Lord Jesus Christ, and all the supernatural giftings and workings of our Triune God in all of His mighty deeds. Dr. Sparrow remarks that our holy liturgical calendar is the perfect teacher of the saints, even better than homilies or preaching, because the readings [the foreshadowing law, gospels and epistles] speak to us year by year, day by day, of everything our Lord has done for us, and all we are required to do for Him. Every passage of our Lord’s life upon earth, whether it be His annunciation, nativity, circumcision, baptism, passion and Cross, resurrection et al. teach us afresh upon every occasion because they are divine happenings with flowing supernatural life that can never be exhausted or run dry. The holy doctrine, deeds, miracles and love of our Lord should be our meditation all year round. Holy festivals make the life and death of our Lord present to us and they dictate how we should fashion our manner of being. Dr. Sparrow makes a distinction between solemnities that generally or normally require our attendance according to the fourth commandment, and holy-days that are above and beyond [such as feast days pertaining to apostles, saints and martyrs] which the Church only desires her members to be present for for their edification and good. This distinction puts into perspective  what St. Paul said in his letter to the Galatians: “Ye observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labour in vain” (Galatians 4:10-11). Our Lord Jesus Christ is our Sabbath Rest, and the Sabbath was made for man, not man for the Sabbath (cf. Mark 2:27-28). Our holy-days and festivities are not ordained by our Service-Book to merit our salvation or to grant us special graces and favors with God; instead, they are a token of sanctification and thankfulness to God for all of His benefits. The children of Israel celebrated the feasts of Old only by dark shadows and shades, but we celebrate them as being fulfilled in our Lord Jesus Christ, having the full knowledge of their realization. Our solemn and religious jubilees cause us to rejoice in the mercies and blessings of God. Our souls are made glad, and our lives are fashioned after the life of Christ in hope of His soon appearing. The whole Church, instead of imagining a new direction for herself or having to be creative [according to sensual desires] week by week, with smoke machines and shining lights, makes her abode in the Triune God through continual remembrance of all His doings and is fed and comforted by her Good Shepherd from birth to death. Following the liturgical calendar makes our life about Jesus instead of our own pursuits, travels, business ventures or carnal pleasures. Celebrating the life of Christ is like celebrating a birthday or Christmas morning week after week and is even more special because of His loving presence. We cannot veer off into apostasy or fanatical experiences if we stay true to the liturgical year, but, at the same time, we must guard against becoming dry and monotonous; we must apply ourselves to sucking the spiritual honey from every event. Our readings for each holy-day [or length of days, as each event is too great to be pondered upon as a singular day] connect the Old to the New, expressing God’s plan for redemption from time eternal. The immemorial tradition of the primitive saints to pattern their lives according to the life of Christ is present in our liturgical year and magnifies the biblical and apostolic nature of our Church. We have perpetual reinforcement of the splendor and dignity of what we believe in every celebration, instilling a deep-seated desire for piety and making our calling and election sure. Holy feasts also provide an opportunity for the saints to escape their worldly experience, which is normally full of tears, pain and sorrow, and enter into the tangible presence of God, finding healing, hope and comfort. Being constantly reminded of everything Jesus did for us in our liturgical year should be enough for us to make merry and trust in our God at all times. We follow our Lord throughout His life, as if we were in person with Him, through the liturgical year: we behold His glory as Immanuel, God with us, a sweet little babe fully God and fully man; we hear the voice of Simeon declaring the Messiah; we become astonished at His doctrine and wisdom in the Temple; we wonder and quake at His transfiguration; we follow Him to Calvary bearing our own crosses. This is the beauty of the liturgical year, and the reason for many non-denominational or neo-Evangelical Christians leaving their shallow communities for apostolic churches like ours – thanks be to God! 

Holy Communion 

The greatest treasure of the Church is the holy Eucharist of the precious Body and Blood of our Lord Jesus Christ. There is no greater privilege, honor or blessing than to commune with our Savior in eating His body and drinking His blood. Therefore, our celebration of the Last Supper, or Holy Communion, is of utmost importance, as that “most dreadful Sacrament” can either bring us into guilt and judgment, or be to us a Sacrament of our redemption, forgiveness and healing. We are celebrating the Lord’s Table in almost the exact same way the early Church did almost 2000 years later. Dr. Sparrow makes this very clear as he proceeds to describe every portion of our Holy Communion Liturgy. Our prayers, hymns, psalms and readings lead up to the most august moment in a Christian’s life, which is the reception and fellowship of Christ’s Body and Blood. Our Liturgy is grounded in the Scriptures. It is orderly, decent and reverent, pointing to the holiness of God and His presence amongst us; we come as children asking bread from Heaven, desirous to be filled afresh by the Holy Ghost. One of the greatest aspects of our Liturgy is the recitation of God’s holy commandments. God’s Law humbles us and we feel our urgent need for mercy. His statutes recenter our target upon keeping God’s holy will and commandments which we promised to do in our Baptism.  Two most excellent comments by Dr. Sparrow really hit home for me. The first was his comment upon the Consecration of the holy bread and blessed cup. He states that “The words are pronounced by the mouth of the Priest, but the Elements are consecrated by the power and grace of God, THIS IS, saith he, MY BODY: By this word the bread and wine are consecrated”. As always, our doctrine points to Christ and Christ alone: there is no potestas resident in the priest, whereby he himself consecrates the Body and Blood; our Lord Jesus Christ Himself speaks the same words when the Priest speaks in His behalf and thereby we receive the same Sacrament the Apostles received. Our doctrine is in direct conflict with Roman doctrine, but very similar to the doctrine of the Eastern Church, in that the elements are consecrated by the power of the Holy Ghost, and it is a mystical, supernatural, heavenly and spiritual mystery [that cannot be explained by man-made philosophies]. The term hocus pocus [derived from hoc est corpus meum] is a mockery of the Roman doctrine of Transubstantiation, whereby a priest was thought to have magical powers to make the Body and Blood of Christ present upon the Altar. As Anglicans we are absolutely in line with Apostolic tradition and descent, therefore we do not go beyond what is written: we are pleased to retain the mystery of the Sacrament and the plain words of Scripture. The second comment I loved was Dr. Sparrow’s mention of the practice of the primitive Christians whereby for almost 500 years they communed daily, in true love and devotion, interpreting the familiar words “Give us this day our daily bread” as pertaining to the Eucharist. If the Lord wills, when I become a priest, I want the church community I under-shepherd to initiate and maintain this godly practice; I cannot think of any better way to seek God’s face and receive His blessings each and every day. While not a commandment, fasting is a great spiritual practice before receiving: “that the precious body of Christ should first enter into the Christians mouth before any other meat”. We are reminded by Dr. Sparrow that the cathedral and collegiate clergy were at times required to receive the healthful Sacrament daily or at least every Sunday, and that for a Catholic Christian to be considered a good one, they must receive at least upon Christmas, Easter, and Whitsuntide. Holy Church wants all of her children, both clergy and laity, to be fervent in coming to the heavenly banquet of receiving the precious Body and Blood of the Lord, the Sacrament “profitable to the salvation of the whole man”. The exhortations of the Priest before Communion must be heeded lest the terrible indignation of God fall upon us for refusing or polluting His great love. We must passionately offer our bodies and souls as a living sacrifice to our Lord in gratitude for His ultimate and once offered paschal sacrifice. We worship the Lord in awe and beauty, in sacred places with sacred garments, to represent His majesty and glory in Heaven. If we treat kings and princes with dignity as they boast with worldly glory, how much more should we represent our sacred religion? Knowing that seraphims and cherubims and martyrs worship in the beauty of holiness before God’s throne and altar in heaven, we offer God the best we can in worship of Him; this is why women are commanded to cover their heads, and men to keep theirs uncovered (cf. 1 Corinthians 11). Dr. Sparrow states that if we do not have access to a church for service, we should gather in a suitable place wherever we can, to make sure we fulfill our holy obligation. God is no respecter of persons, He looks primarily at the heart, and despises the arrogance of the rich and proud who glory in outward things instead of in Christ’s Cross (Luke 20:46-47; Jas. 2; Gal. 6:14). But this does not negate our affectionate feeling to worship the King of kings in splendor according to His sovereign magnificence. 

Priests and Rites 

Priests represent the people in offering up pleasing spiritual sacrifices to God the Father through Jesus Christ our Lord; and, primarily, they preside over the commemoration of the Sacrifice of Christ on Calvary, whereby they shew forth the Lord’s death until He comes. Priest is a fitting word for presbyters because they preside over and minister amongst holy things, given wholly to such duties. Priests are to represent Christ to His people. As Ministers of the Gospel they are the chief ministers of the two Sacraments of the Lord and the five rites of the Church. Baptism is generally necessary to salvation and the means of our Regeneration or Second Birth, incorporating us into Christ, providing forgiveness of sins through His shed blood, making us the children of God, and giving us the right to Heaven. The Blessed Sacrament [the Eucharist] is after a heavenly and spiritual manner, through faith, received by the faithful who are rightly and worthily disposed. There is no greater consolation than Holy Communion for the sick and dying. In Confirmation we receive the Holy Ghost, the Comforter and Spirit of Truth, His gifts, and primarily His inward virtues and graces whereby we receive ghostly strength to be witnesses of Christ, resist temptation and fight the good fight of faith. Holy Matrimony expresses the bond between Christ and His Bride, the Church, and binds man and woman together in a life-long covenant before God and the Church. The rite of Commination reminds us that open and notorious sinners should be put to public penance and punished in the world that their souls would be saved on the Day of Judgment; and that we should fear God, and walk in hearty repentance and holiness all the days of our life. Holy Orders consecrates men for the ministry of Jesus Christ. Penance, confession or the rite of reconciliation, follows that beautiful Anglican rule: “None must, all may, some should”. Extreme Unction provides for the healing of body and soul (cf. Jas 5:14-16). The rite of Burial confirms our certain hope of resurrection to Eternal Life if we die in God’s friendship. The Churching of Women calls women to come to God with thanks for newborn children as the Church rejoices alongside her. 

Conclusion 

The Reverend Bishop and Doctor Anthony Sparrow provides a perfect framework for teaching our Church the historic, apostolic, and eminently Scriptural basis for everything we do as Prayer Book Anglicans. Bishops and Priests can use his work to teach their congregations the ins and outs of our worship practices and doctrines. Everything in our Prayer Book has a profoundly Biblical basis that is wonderfully God-pleasing and sanctifying for us. God has provided all we need as English Catholic Christians, both in the King James Version of the Bible and our Book of Common Prayer. We need not swim the Tiber or cross the Bosporus; Christ is waiting on the Canterbury Trail! 

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