Reader Angie Brennan writes: Regarding “Prayer and the Lusty Body” . . . I’m not sure I agree with Tyndale that true prayer necessarily gives comfort to the soul—and it certainly isn’t always easy on the body. Prayers offered in the midst of great anguish or despair . . . . Continue Reading »
Defending the prayer book, Hooker cleverly turns the charge of papist back on the non-conformists. According to Targoff’s summary, “By depicting the use of sermons to distribute God’s word as an act of scriptural hoarding, Hooker aims to reverse the ‘papist’ label . . . . Continue Reading »
Tyndale distinguished true and false prayer in part by distinguishing the role of the body in each. False, hypocritical prayer, relies entirely on the body; hypocrites have “turned [prayer] into a bodily labor, to vex the tongue, lips, eyes, and throat with roaring, and to weary all the . . . . Continue Reading »
We blame Descartes for the divided self of modernity, but perhaps we should blame Elizabeth I. In her book on the Book of Common Prayer, Ramie Targoff notes the limits of what Elizabeth demanded of her subjects: “so long as worshippers came to services on Sunday, they were free to believe . . . . Continue Reading »
As you can see to the side, my little book on baptism is now available from Canon Press, just in time to give it a quick read before the PCA General Assembly. It’s short; it’s easy to read; and each copy helps to feed small children who are much cuter than I am. . . . . Continue Reading »
John 16:7: I tell you the truth, it is to your advantage that I go away; for if I do not go away, the Helper shall not come to you; but if I go, I will send Him to you. We’ve seen in the sermon that the ascension means that Jesus is truly absent from us. He has been glorified and exalted into . . . . Continue Reading »
Thomas defines sacraments in terms of their power to effect sanctification. Not all sacred signs are sacraments, but only those which are efficacious; they are signs of holy things that make men holy (ST 60, 2). Thomas also denies that sacraments were necessary in Eden, since there was no need to . . . . Continue Reading »
Protestants are people of the word; Catholics are people of the sacraments. That’s the way it’s usually divided up. Sed contra, I say: Medieval Catholics frequently denied that there were sacraments in Eden; Protestants have just as frequently affirmed Edenic sacraments. The upshot: For . . . . Continue Reading »
Brownson claims that baptism does not bring assurance in the sense of answering the question “How can I know if I really have true faith that relies on Christ alone?” That experience of assurance only comes through “the existential act of reliance upon God’s grace in Christ, . . . . Continue Reading »
Brownson again, arguing that “In baptism, I am given a new identity, into which I am called to grow”: “When we are baptized into the name of Jesus, we are given a new name, the name of Christian. Names are curious things. We rarely choose them for ourselves; they are given to us . . . . Continue Reading »
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