Logres Books
Publishing works that nourish the soul and encourage a walk in the old paths.
Saturday, March 7, 2020
Tuesday, February 4, 2020
Almost There
The draft copies of Life with the Professor took forever to get to us, and then the holidays hit. We've made the final edits. I want to add two diagrams of the floor plan of the Kilns before final publishing.
Update 6 March; last proof has arrived; should go live on amazon any day.
Update 6 March; last proof has arrived; should go live on amazon any day.
Tuesday, December 17, 2019
Life with the Professor
Work has been proceeding for some time now to release a new book (more of a booklet - around 50 pages) about the true story behind The Lion, the Witch, and the Wardrobe. A draft copy was uploaded to Amazon today and final edits will be done soon.
Thursday, November 8, 2018
Update - 8 Nov
Edits done and final proof copies ordered.
Looks like the book will be live and ready for purchase by month's end for sure.
Looks like the book will be live and ready for purchase by month's end for sure.
Friday, October 26, 2018
Thursday, October 25, 2018
Preface to Bishop Meade's booklet
Wrote this today; am still editing it:
Meade
is also concerned about preserving the use of the Book of Common Prayer in the
Episcopal Church. Those with an affection for Romish liturgy would have Episcopalians
using the Roman Missal, or at least excerpts therefrom, so as to remain
connected to the ancient worship of the Church. Meade argues that the
Prayer-Book is based on the ancient worship of the Church, and he
surveys the various elements of the liturgy contained therein to prove this to
be so. What is more, it does such a good job both of setting forth a
Protestant understanding of the gospel and of aiding Christian spirituality,
that surely it is too valuable to be dismissed.
PREFACE
The Rt. Rev. William Meade, Bishop
of Virginia, is one of the outstanding figures in the history of American
Christianity. Born on the Virginia frontier in 1789, he sought the role
of a priest in the Episcopal Church in his early years at a time when his peers
simply did not do that sort of thing, the country having become so
irreligious. Few attended church.
Few churches existed, and even those were in ill repair. However,
Meade labored in the harvest of the kingdom of Christ in the spirit of the apostle
Paul, who labored "more abundantly" (I Cor. 15:10). Because of
his courage in the improvement of the life of the churches and, especially,
because of his evangelical preaching, new life came to the churches of Virginia
and new churches arose as well. He also traveled far and wide into other
dioceses to aid in the ministry there. It is no wonder that he was
considered worthy of the office of Assistant Bishop in the Diocese of Virginia
in 1829, and a few years after became the Bishop.
It
was during his years as Assistant Bishop that the Oxford Movement began.
Since my reader may not be familiar with this event - otherwise known as the
Tractarian Movement - I provide a summary of the movement by Bishop John Johns,
Meade's successor and biographer. Concerning the "Oxford
Tracts," he writes:
"These
remarkable publications were issued by clergymen of the Church of England, most
of them connected with the University of Oxford, who associated, avowedly, for
the purpose of strengthening the establishment against the violent assaults of
dissenters, by exhibiting its claim to divine right, and its standards in their
proper construction. The real object, however, afterwards admitted, was
to unprotestanize the Church, by so explaining away the distinctive doctrines
of the Reformation as to assimilate them as nearly as possible, to the
teachings of the Council of Trent. The plot was skilfully arranged, and
conducted with great caution, and with no little display of patristical and
other learning. On some points, its authors were, at first, unmeasured in
their denunciations of the papacy and a certain class of its corruptions, so
providing against the suspicion of any Romish proclivity. Under the
confidence thus conciliated, with proclamation of unbounded deference to
episcopal authority, which their subsequent practice did not warrant, and many
pretensions of clerical power and prerogative for the other orders of the
ministry, something of architecture, and vestments, and posture, to please the
exquisite and the pietist, they so operated by their tracts, and other
publications on the Articles of the Church, as to leave little, save the
supremacy of the Pope, to determine a choice between them and the Tridentine
doctrines. As the nature and design of the movement were perceived,
faithful prelates, and other good men and true, sounded the alarm, and came to
the rescue of the great truths so insidiously assailed. In the
controversy that ensued, some of the leading Tractarians, unable to sustain
themselves in the position they had assumed, apostatized to Rome, and carried
with them not a few of the misguided laity. The agitation in England can
scarcely be said to have entirely subsided. Its lamentable effects will,
it is to be feared, be slow in disappearing.
"Such
are the relations and intercourse of the churches of England and America, that
it is not surprising that the Oxford tracts found sympathizers and abettors in
this country. Their endeavors were promptly and firmly met by some of the
ablest bishops and presbyters of the Church, who, from the pulpit, through the
press, by their own writings, and by republishing the most approved works of
English divines connected with the controversy, exerted themselves diligently
to banish and drive away from the Church the erroneous and strange doctrines,
contrary to God's Word, which so seriously threatened her peace and
purity."1
As
it happened, some of the American sympathizers with the Oxford Movement were
found among those who published the Sunday School curriculum for the Episcopal
Church. Once their influence on the curriculum came to light, various
complaints ensued, measures were taken, and eventually the Protestant Episcopal
Society for the Promotion of Evangelical Knowledge was formed at the General
Convention of 1847 to counteract this influence. Bishop Meade was the
first President of the Society, which was comprised of almost a hundred laymen
and clergy, along with several other bishops.
It
was under the auspices of this Society that Bishop Meade published Reasons
for Loving the Episcopal Church in 1852. His immediate concern is to
answer the claim by the Tractarians that the Episcopal Church needed to reestablish
herself on the teachings of the Church Fathers, as if the Church had departed
from these Fathers as a result of the Reformation. After recounting the
fact that the Church of England finds her root in the very first generations of
Christians in Europe, Meade then proceeds to demonstrate the honour and
attention that the English Reformers gave to the early fathers of the
Church. Thus, he undercuts the complaint of the Tractarians on this
point.
For
Meade, the Episcopal Church is a Catholic Church that has been Reformed.
She is catholic in that she has existed since the first centuries A.D., and participated
in the early Church councils. This heritage she maintains. She is
Reformed in that she approves those alterations to the doctrine and practice of
the Church in the West which had become necessary by the 16th century. To
consider the Protestant Reformation some kind of mistake - as the Tractarians claim - would be to contradict those particular doctrines of the Holy
Scriptures which are expounded in the foundational documents of the Episcopal
Church: The Prayer Book, The Ordinal, and the Thirty-Nine Articles. This
cannot and should not be done.
Finally,
under the title "The Discipline of the Church,," Meade takes the
opportunity to comment on what he considered frivolous and dangerous practices
that were too common among the members of the Episcopal Church in his
day. This was frequently a complaint of his. He considered such
activities as dancing, attending the theatre, and playing cards to be a waste
of time that lead to lascivious behaviour. The Bishop recognizes that, if
the behaviour of the members of the Church is unbecoming, then she is open to the
complaints of those who would say that she suffers from a lack of sufficient
spiritual oversight, graces, rituals, and so forth. As is evident from
the way Meade so sacrificially served her, he loves the Episcopal Church and
longs for her name to be unstained.
Bishop
Johns feared that the influence of the Oxford Movement would persist, and
indeed it has. In America, the Episcopal Church, in her liturgy at least,
eventually fell "hook, line, and sinker" for high church
practices. Sadly, the evangelicals of the Church faded in their influence
as she entered the twentieth century, making room for heresies.
Thankfully,
there is today a renewal of appreciation for Anglicanism as "Reformed
Catholicism." Yet, with this renewal, there seems more of a
willingness to consider some of the concerns of the Oxford/Anglo-Catholic
Movement than previously.
A "mere Christian" posture, advocated by C. S. Lewis, has become
popular with people on both sides of the Protestant-Roman divide. Yet,
our Church's history demonstrates that there is a strength, a vitality, a light
that shines from traditional, evangelical Anglicanism that is lovely, and renews that salty savour of the Church, which our Lord declared as so necessary
for her calling in this world. Whatever our flavour of Anglicanism today, let
us listen to one of our foremost Bishops, and learn again why and how we should
love this Church we call Anglican.
The Rev. David
Beckmann
The Feast of Saints
Crispin and Crispinian, 2018
1 The Rt. Rev J.
Johns, D.D., A Memoir of the Life of the
Right Rev. William Meade, D.D. (Baltimore: Innes & Company, 1867), p.
252.
Tuesday, October 23, 2018
Continuing the Anglican theme
The Rt. Rev William Meade, D.D. |
The original table of contents is as follows:
CONTENTS
Brief History of the
P. E. Church
Principle on which
the Reformation was Conducted
Worship of the Church
Doctrine of the
Church
Discipline of the
Church
The Church not
Perfect
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