Catholic, Orthodox Bishops

It’s so encouraging isn’t it that these wonderfully orthodox bishops in TEC take huge amounts of effort to defend Christ’s glory.

INAUGURAL PRAYER: Bishop V. Gene Robinson of New Hampshire is scheduled to deliver a prayer at a Jan. 18 inaugural event for President-elect Barack Obama. Bishop Robinson told the Associated Press "I will be careful not to be especially Christian in my prayer."

You couldn’t make it up could you?

Compare this to the (leaked) copy of the theological report to the English House of Bishops on the Uniqueness of Christ. A huge whopping back slap to Martin Davie who put it together. It’s absolutely phenomenal and sound as a pound to every jot and tittle.

In this report we have taken a long historical journey from the Old Testament to Common Worship. What we have seen in the course of this journey is as follows:

In the Old Testament  The LORD, the God of Israel is the unique God. He alone creates, sustains and rules the world.  From the time of Abraham onwards the LORD promises that he will bring blessing and renewal to a world marred by human rebellion against him.

In the New Testament Jesus is seen as unique because in him God has come to the world in person, taking human nature upon himself and dying on a cross in order to fulfil his promises and bring in his kingdom. Reflection upon the presence of the LORD in Jesus and on Jesus relation through the Spirit to the one he called Father led the New Testament writers to view the LORD not just as a simple monad, but as a unity consisting of the Father, the Son and the Spirit. .

In the Patristic period the New Testament account of the uniqueness of Jesus was challenged by theologies that denied either his true deity or his true humanity. The Fathers eventually rejected these theologies and expressed the core of the New Testament teaching about Jesus in the Nicene, Athanasian and Apostles Creeds and in the Chalcedonian Definition.

At the Reformation the New Testament and Patristic witness to the uniqueness of Jesus was challenged by English religious radicals who questioned both Jesus deity and his true humanity and also suggested that it was not necessary for those with opportunity to do so to have faith in Jesus in order to be saved. In its three historic Reformation formularies the Church of England rejected these challenges and upheld the teaching of the New Testament, the Creeds and the Chalcedonian Definition.

From the eighteenth century onwards the Church of England’s traditional view of the uniqueness of Jesus has been called into question by those who have asked whether the New Testament really teaches the equality and distinction of the persons of the Trinity whether it makes theological sense to continue to affirm the doctrine of the incarnation and whether we should continue to believe in Jesus’ virgin birth and bodily resurrection. In the face of this questioning the Church of England has continued to uphold its traditional teaching in all these areas.

The Church of England, and Anglicans more generally, have also taken the traditional doctrines of the Trinity and the incarnation as their basis for interfaith dialogue, holding that Jesus is the source of salvation for all people everywhere (whether they are yet aware of the fact or not), but also holding that Christians are called to be God’s instruments in bringing people to explicit faith in Christ and to membership of his Church.

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