The Articles of Religion of the Church of England state in article XXV that sacraments are “not only badges or tokens of Christian men’s profession” but that they are “sure witnesses,” “effectual signs of grace, and God’s good will towards us.” Further, sacraments work “invisibly” in humanity and “not only quicken but also strengthen and confirm” humanity’s faith in Jesus. It is within these bounds that Lancelot Andrewes preaches his sermon on the Holy Spirit on Pentecost — Whit-Sunday — in 1625. In a sermon ostensibly about the Holy Spirit, Andrewes presents a strong scriptural and theological case for baptismal regeneration — baptism with actual effects — and salvation through adoption. Andrewes accomplishes this while maintaining space for faith — the Reformation’s sola fide —, ensuring God’s initiative, and resisting ex opere operato understandings of sacraments. In his sermon, Andrewes presents baptism as an act whereby God creates the ark that makes his adopted children holy and leads them to salvation in Jesus Christ.
Read more...Anglicanism is a diverse and varied tradition. Before the Reformation, Anglicanism refers to whatever Christians were doing1 in the British Isles. Post-reformation, Anglicanism applies to the ecclesial bodies identifying with the pre-denominational Christianity of Britain and continuing to live in that communion.2 Anglicanism, on the one hand, identifies as an ancient expression of the Christian faith existing before the Great Schism. Thus, Anglicanism is — with the Roman and Eastern churches — a Catholic and apostolic body. Further, however, the Anglican Communion did not resist the Reformation. It accepted and adopted many reformational tenants; Anglicans identify — to varying degrees — as at least Reformed, but also Protestant. Reformed and yet Catholic is the lived middle way — via media — of Anglicanism.
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