IVP: Spurgeon & the Book of Common Prayer
Breimaier, Thomas. Foreword by Timothy Larsen. Tethered to the Cross: The Life and Preaching of C. H. Spurgeon. Downers Grove: IVP Academic, 2020. 282 Pages. Cloth. $35.00. https://www.ivpress.com/tethered-to-the-cross
Bray, Samuel L., and Drew N. Keane, Editors. 1662 Book of Common Prayer: International Edition. Downers Grove: IVP Academic, 2021. 832 Pages. Cloth. $28.00. https://www.ivpress.com/the-1662-book-of-common-prayer
Today's review is of a pair of titles cover prayer and preaching.
As a student of classical rhetoric, I've been puzzled by C. H. Spurgeon.
My study has included a look through his sermons, his commentary on the Psalms, and also a study Bible filled with Spurgeon notes.
The question remains:
Why is Charles Spurgeon called the Prince of Preachers?
"Tethered to the cross" is how the renowned nineteenth-century English Baptist minister Charles H. Spurgeon (1834–1892) described the task of ministry and his approach to preaching.
For nearly four decades, Spurgeon served as the pastor of the church at the Metropolitan Tabernacle in London. But what specifically guided the reading of Scripture by the man known as the "Prince of Preachers"?
Tracing the development of Spurgeon's thought and his approach to biblical hermeneutics throughout his ministry, theologian and historian Thomas Breimaier argues that Spurgeon viewed the entire Bible through the lens of the cross of Christ. This method led Spurgeon to interpret texts in a consistent fashion, resulting in sermons, articles, and instruction that employed cross-centered language, which was aimed at the conversion of unbelievers.
With Breimaier as our guide, better understanding of how Spurgeon approached the task of interpreting Scripture and preaching the gospel might enable us, too, to be tethered to the cross of Christ.
Thomas Breimaier (PhD, University of Edinburgh) lectures in systematic theology and history at Spurgeon's College in London. Originally from Cleveland, Ohio, he holds degrees from Moody Bible Institute and Wheaton College Graduate School and is a book review editor for the Scottish Bulletin of Evangelical Theology.(Publisher's Website)
Is the author a fan or a critic of the founder of the college where he is employed? I am seriously asking this question out of confusion after spending months with this book.
I struggled with the frequency of two terms: “conversionistic” and “crucicentric”. There's nothing inherently wrong with inventing new terms that need little definition if one knows their source terms. Yet, their use seemed unnecessarily quirky. I'm willing to admit that we all use denominationally specific terms, even jargon. My unfamiliarity and discomfort with these two terms may well be due to my ignorance or theological background.
This reviewer is a Lutheran, not a Baptist. Yet I, like Spurgeon, have trust that the Holy Spirit will use the Word of God to convert people to Christ. We will disagree about "decisions" and the Sacraments, but likely agree with one another more than the author of this book agrees with its own subject, Spurgeon himself. And that is a shame.
Given that the Lord is a God of peace and not of confusion, I reluctantly do not recommend this title.
I didn't find an answer for my question about why Spurgeon is called the Prince of Preachers. That is not necessarily the fault of this author or book. It's not a tome on rhetoric or rhetorical criticism.
My study of Spurgeon's sermons in print will continue. Yours need not include this particular book.
The Book of Common Prayer has a long history in the English-speaking and -praying church.
IVP introduces their edition of this volume in this way:
The Book of Common Prayer (1662) is one of the most beloved liturgical texts in the Christian church, and remains a definitive expression of Anglican identity today. It is still widely used around the world, in public worship and private devotion, and is revered for both its linguistic and theological virtues.
But the classic text of the 1662 prayer book presents several difficulties for contemporary users, especially those outside the Church of England. The 1662 Book of Common Prayer: International Edition gently updates the text for contemporary use. State prayers of England have been replaced with prayers that can be used regardless of nation or polity. Obscure words and phrases have been modestly revised—but always with a view towards preserving the prayer book's own cadence. Finally, a selection of treasured prayers from later Anglican tradition has been appended.
The 1662 prayer book remains a vital resource today, both in the Anglican Communion and for Christians everywhere. Here it is presented for continued use for today's Christians throughout the world.
CONTENTS
The Prefaces
How the Psalms and Scriptures Are to Be Read
The Tables, Rules, and Calendar of Lessons
Morning Prayer
Evening Prayer
The Creed of St. Athanasius
The Litany
Prayers and Thanksgivings
The Collects, Epistles, and Gospels
The Holy Communion
Baptism Both Public and Private
Baptism for Those of Riper Years
The Catechism, with Confirmation
The Solemnization of Matrimony
The Visitation and Communion of the Sick
The Burial of the Dead
The Thanksgiving of Women after Childbirth
A Commination
The Psalter
Forms of Prayer to Be Used at Sea
The Ordinal
Articles of Religion
The Editors to the Reader
Appendices
A Sermon on the Salvation of Mankind
Additional Prayers and Thanksgivings
Additional Rubrics
An Alternative Table of Lessons
The Glossary
(Publisher's Website)
I have the 1549 and 1559 editions of the BCP in reprint form. My study of those editions was because I am a Lutheran. I was looking for Lutheran influences introduced and deleted. Yes, I'm talking about the Black Rubric.
Any English-speaking or -praying Christian will see the influence of the 1662 BCP in their own church body's life of prayer. Think about the rite of holy matrimony. That's usually a touchstone moment for traditional language even in the most aliturgical body at prayer.
The introduction above from the publisher gets at most of the revisions of this edition. Pages 648-653 give complete notes from the Editors. Read this first! The homily of justification (mentioned in the 39 Articles) is included immediately after. These sermons have been part of my comparative study of Anglicanism and Lutheranism specifically since 2019.
Of note to me was a table on how to determine Easter through 2199. Yes, 2199 (xxvi). Page xxiv will be helpful to Lutherans that are new to the 1000-year-old Historic One-Year Lectionary. Collects, Epistles, and Gospel readings are included for the Anglican version of that Lectionary.
Lutherans will note that the infamous Black Rubric, denying what Christ Himself says about the Sacrament of the Altar is printed in red (269-270).
Lutherans should read the rites included in the Ordinal (579ff), especially 617 (et al), to see the language of episcopacy where we have substituted loyalty to the Word.
Additional Rubrics (719ff), Alternate Lessons (725ff), and a helpful Glossary (747) will give the reader insight into many historic Christian practices in addition to many specific to the Anglican Communion. One may learn how to follow the services on 767.
Why include this volume on your shelf? To borrow a phrase, it is part of the living heritage of the English-speaking church. No, I do not believe that bishops and a prayer book are enough to establish Christian fellowship. We should have a united confession of Christ and His Word. Yet, common forms of prayer are desirable and beneficial. Consider the words of the Rev. Dr. Norman Nagel’s introduction to Lutheran Worship, a 1982 hymnal:
The rhythm of our worship is from Him to us, and then from us back to Him. He gives His gifts, and together we receive and extol them. We build one another up as we speak to one another in psalms, hymns, and spiritual songs. Our Lord gives us His body to eat and His blood to drink. Finally His blessing moves us out into our calling, where His gifts have their fruition. How best to do this we may learn from His Word and from the way His Word has prompted His worship through the centuries. We are heirs of an astonishingly rich tradition. Each generation receives from those who went before and, in making that tradition of the Divine Service its own, adds what best may serve in its own day the living heritage and something new.”
Yes. I do recommend this volume. It avoids some of the faddishness of American versions and has greater accessibility than other editions from around the world. 1662 Book of Common Prayer: International Edition can be an edifying reference resource.
Preaching and prayer are hallmarks of Christian worship. Both must be solidly based on God's Word. When Christians stray from that foundation, there is only trouble, confusion, and disunity.
Rev. Paul J Cain is Senior Pastor of Immanuel, Sheridan, Wyoming, Headmaster of Martin Luther Grammar School and Immanuel Academy, a member of the Board of Directors of the Consortium for Classical Lutheran Education, First Vice-President of the Wyoming District of The Lutheran Church-Missouri Synod and a member of its Board of Directors, Rhetoric Teacher for Wittenberg Academy, and Editor of Lutheran Book Review. He has served as an LCMS Circuit Visitor, District Worship Chairman, District Evangelism Chairman, District Education Chairman/NLSA Commissioner, and District Secretary. A graduate of the University of Nebraska-Lincoln and Concordia Seminary, St. Louis, Rev. Cain is a contributor to Lutheran Service Book, Lutheranism 101, the Hymnal Companion hymn and liturgy volumes, and is the author of 5 Things You Can Do to Make Our Congregation a Caring Church. He is an occasional guest on KFUO radio. He has previously served Emmanuel, Green River, WY and Trinity, Morrill, NE. Rev. Cain is married to Ann and loves reading and listening to, composing, and making music. He dreams of running his own publishing house some day in the Lord's timing.
