'They are not physical but moral instruments of salvation': Richard Hooker and the Consensus Tigurinus
The purpose of this post, therefore, is not to offer any original commentary but to consider how the Consensus Tigurinus is significantly reflected in Hooker. The focus of this post is V.57.3-5 of the Laws. We begin, however, with a passage from the Laws just prior to V.57, as Hooker considers "The union or mutuall participation which is betweene Christ and the Church of Christ in this present worlde". In the Consensus Tigurinus, the understanding of the Sacraments is likewise prefaced by such consideration:
Article 5 of the Consensus Tigurinus - Moreover, in order that Christ may exhibit himself to us in this way and produce these effects in us, we must be made one with him and grow together into his body. For he does not pour out his life into us unless he is our head from which the whole body, compacted and connected through every joint of supply, makes for the increase of each member of the body by proportion according to his working.
Hooker LEP V.56.11 - they which belonge to the mysticall bodie of our Saviour Christ and be in number as the starres of heaven, devided successivelie by reason of their mortall condition into many generations, are notwithstandinge coupled everie one to Christ theire head and all unto everie particular person amongst them selves, in as much as the same Spirit, which annointed the blessed soule of our Savior Christ, doth so formalize unite and actuate his whole race, as if both he and they were so manie limmes compacted into one bodie, by beinge quickned all with one and the same soule.
Hooker's account of our communion with Christ certainly parallels that in the Consensus. Sharing a lively Pauline understanding of the church's communion with Christ, both the Consensus Tigurinus and Hooker proceed to expound the role and working of the Sacraments in this communion. The heading of each of the sections below is taken from Bunting's translation of the Consensus.
The Lord Truly Presents What the Sacraments Truly Figure
Article 8 - Since the testimonies and seals, which God has given us of his grace, are true; there can be no doubt that God grants within us by his Spirit that which the sacraments figure to our eyes and other senses. That is: that we may receive Christ, as the fountain of all good, both that we may be reconciled to God by means of his death and renewed by the Spirit to holiness of life, and that we may obtain righteousness and finally salvation
Hooker V.57.3 - For sith God in him selfe is invisible and cannot by us be discerned workinge, therefore when it seemeth good in the eyes of his heavenly wisdome, that men for some speciall intente and purpose should take notize of his glorious presence, he giveth them some plaine and sensible token whereby to knowe what they cannot see ... Christ and his holie Spirit with all theire blessed effectes, though enteringe into the soule of man wee are not able to apprehend or expresse how, doe notwithstanding give notize of the tymes when they use to make theire accesse, because it pleaseth almightie God to communicate by sensible means those blessinges which are incomprehensible
The Signs and the Things Signified Are Distinct
Article 9 - Therefore although we draw a distinction, as we must, between the signs and the things signified, yet we do not disjoin the truth from the signs. But we acknowledge that all who embrace in faith the promises there offered, receive Christ spiritually with his spiritual gifts ...
Hooker V.57.5 - where the signes and sacramenetes of his grace are not either through contempt unreceyved, or receyved with contempt, wee are not to doubt but that they reallie give what they promise, and are what they signifie.
It Is Principally the Promise That Is to Be Regarded in the Sacraments
Article 10 - One must not look to the bare signs but rather to the promise attached to them. Inasmuch, therefore, as our faith profits from the promise offered, so that force and efficacy of which we speak displays itself. Thus the element of water, bread or wine by no means offers us Christ, nor makes us possessors of his spiritual gifts. Rather, one must look at the promise, whose office it is to lead us to Christ by the true way of faith, which makes us partakers of Christ.
Hooker V.57.4-5 - For of sacramentes the verie same is true which Salomons wisdom [in Wisdom 16.7] observeth in the brasen serpent, He that tourned towards it was not healed by the thinge he saw, but by thee O savior of all ... for the use wee have his expresse commandement, for the effect his conditionall promise.
The Sacraments Achieve Nothing of Themselves. Every Saving Act Is to Be Attributed to God Alone
Article 12 - Besides, if any good thing is bestowed upon us through the sacraments, it is not because of any inherent virtue, not even if you understand by that the promise by which they are distinguished. For it is God alone who works by his Spirit.
Hooker V.57.4 - Grace is a consequent of Sacramentes, a thinge which accompanieth them as theire end, a benefit which he that hath receyveth from God him self the author of sacramenetes and not from any other naturall or supernaturall qualitie in them ... they conteine in them selves no vitall force or efficacie, they are not physicall but morall instrumentes of salvation ... Which grace also they that receive by sacramentes or with sacramentes, receive it from him and not from them.
God Uses the Instrument, but Only in Such a Way That All the Virtue Is His
Article 13 - They are indeed instruments by which God acts efficaciously, when he so pleases; yet in such a way that the whole work of our salvation must be ascribed to him alone.
Hooker V.57.5 - sacramentes serve as the instrumentes of God to that ende and purpse, morall instrumentes the use whereof is in our handes the effect in his.
Not All Partakers in the Sacrament Receive the Thing Itself
Article 16 - Besides, we are careful to teach that God does not exert his power indiscriminately in all who receive the sacraments, but only in the elect.
Hooker V.57.4 - For all receyve not the grace of God which receive the sacramentes of his grace.
Seeing what I think are the very significant parallels between the Consensus Tigurinus and Hooker's sacramental teaching leads to three suggestions. The first is that the contemporary Anglican haughtiness regarding the sacramental theology of the Consensus needs to be challenged. Perhaps one way of doing this is to encourage Anglicans to read the Consensus through a Hookerian lense. The Consensus, in other words, was a prudent, thoughtful Hookerian statement of the sacramental teaching of the Reformed churches of Helvetia.
Secondly, the parallels between the Consensus and Hooker's teaching should also encourage contemporary Anglicans to recognise in Hooker a defence and application of Swiss Reformed eucharistic teaching. In doing so, we can see how this teaching was much richer and more eirenic than the impoverished and wildly inaccurate stereotypes often presented. What is more, mindful of how Swiss Reformed eucharistic teaching shaped Cranmer's thinking and his composition of BCP 1549 and 1552, this can also draw us to a renewed appreciation of Cranmer's intent.
Comments
Post a Comment