Abstract
Gerald Bray’s Anglicanism: a Reformed Catholic Tradition introduces the Anglican tradition by drawing attention to its Protestant origins. The book opens with a chapter that surveys Anglican history and theology, then turns to a lengthy commentary on the Thirty-Nine Articles, and concludes with three chapters on the Book of Common Prayer, Anglican ecclesiology, and the global Anglican communion. The central thread that unifies is the foundational importance of reformation ideas, such as justification by faith alone, for expressions of Anglican thought and practice.
The first chapter presents the Protestant foundation of Anglicanism in its historical and theological dimensions. Bray begins with an overview of the emergence of the Church of England in the sixteenth century, and its early formularies. When he turns to Anglican theology, he asserts that “while they are neither comprehensive nor perfect, the [Thirty-Nine] Articles are the fundamental starting point for any serious discussion of Anglican theology” (p. 43). The Thirty-Nine Articles are the “theological stability” by which all later Anglican theology must be judged (p. 49).
It is no surprise, then, that Bray reserves half of the book for a detailed commentary on the Thirty-Nine Articles. He considers the articles in four groups: those that emphasize the catholicity of Anglicanism (Articles 1–8), those that highlight the reformed character of Anglicanism (Articles 9–33), those regarding the adiaphora (Articles 34–37), and those that are miscellaneous provisions (Articles 38–39). He is careful to note where there is broad agreement among Anglicans, where there is tolerance of diverse opinions and where there is controversy or disagreement.
Bray concludes his book with chapters on the Book of Common Prayer, church governance, and the geographical scope of the Anglican communion. He is quick to dispel mistaken notions about the Book of Common Prayer: first, that it is a source of Anglican doctrine, and, second, that it is singular, as opposed to the product of multiple revisions. In these chapters, Bray moves out of the realm of theology and introduces the reader to key terms (e.g., bishop, priest, primate, synods, and canon law) and to places where the Anglican Church is present.
When set alongside other introductions to the Anglican tradition, Bray’s approach becomes clear. Anglicanism defines Anglican identity in terms of the Protestant summaries of the faith (especially the Thirty-Nine Articles) that shape the movement in its infancy. This approach can be contrasted with introductions that define Anglican identity as a developing tradition, or as committed to certain practices, or as essentially a collection of diverse voices. Bray opens his book with this sentence: “Anglicanism as we think of it today is essentially a nineteenth century invention” (p. 1). The implication is clear: we may think we know what Anglicanism is, but some historical analysis is needed to cut through more recent developments and arrive at the sources. Bray’s emphasis on the history and theology of Anglicanism also edges out discussions of Anglican piety, or other topics such as Anglican church architecture, the church calendar, and Anglican schools.
Bray’s approach raises a question about the nature of Anglican identity. What is the role of development and innovation within the Anglican tradition? The historical nature of his project leads one to wonder about the extent to which Anglican identity was fixed in the sixteenth century or is changing and developing over time. Bray attends to the catholicity of Anglicanism, and at the same time regards the Reformation as “foundational.” To what extent can future generations revisit and reinterpret the “foundation” and remain true to their Anglican heritage?
The intended audience for Anglicanism appears to be educated Anglicans. This is not an introduction that situates Anglicanism in relation to other traditions so that other Christians might appreciate a distinctive Anglican way of life. It is also not an entrance to the Canterbury trail. It will, however, introduce someone with a basic familiarity of Anglican theology and practice to the richness of the Anglican tradition.
Bray’s Anglicanism is an erudite and clear introduction to the Anglican tradition that seeks to elucidate a solid foundation for Anglican thought and practice in the work of the reformers. I strongly recommend this book to anyone seeking a deeper understanding of the Anglican tradition.