Anglicanism: A Reformed Catholic Tradition

by Gerald L. Bray

What is Anglicanism?

There are many associations that come to mind. Whether it is the buildings, the unique history, the prayers, or church government, often we emphasize one aspect against others. Is the Anglican church a Protestant church with distinctive characteristics, or a Catholic Church no longer in communion with Rome?

In A Reformed Catholic Tradition , Gerald Bray argues that some theological trajectories are more faithful than others to the nature and history of the Church of England. Readers looking to understand the diversity, nature, and future of Anglicanism will be helped by Bray's historical examination.

Genres: Theology, History, Christian, Church History

128 pages, Hardcover

Published March 3, 2021

About the author

Gerald L. Bray (Ph.D., University of Paris--Sorbonne) is director of research for the Latimer Trust, based in London, and a research professor at Samford University, teaching in the Beeson Divinity School in Birmingham, Alabama. A priest of the Church of England, Bray has also edited the post-Reformation Anglican canons. He has edited several volumes of the Ancient Christian Commentary on Scripture and Ancient Christian Texts, as well as volume one of the Ancient Christian Doctrine series, all for IVP Academic. General EditorTimothy George (Th.D., Harvard University) is a renowned Reformation historian and author of Theology of the Reformers, as well as many other theological and historical works. He is founding dean of Beeson Divinity School of Samford University and an executive editor of Christianity Today.

Reviews

[Matthew Sparks · Rating 4 out of 5]

Overall, a good read and a simple introduction. Shows the broad tent of Anglicanism in all its ecumenical capacity with all catholic traditions, as well as its Protestant foundations.

Yet it is not without its idiosyncrasies. Two issues plague the book. First, the text is mixed with broad tent analyses/statements of Anglicanism today (e.g., women's ordination), while at the same time mixing in Bray's personal theological convictions. One will find himself asking: "Is this about worldwide Anglicanism or about Bray's personal theological positions?" Secondly, while advocating a Reformed Catholic Anglicanism, it is clear that Bray's understanding of Reformational Anglicanism is more of a 21st century evangelical Calvinism than a historical Reformed Anglican articulation. For example, Bray intently claims Anglicanism denies baptismal regeneration. Yet many Anglican Divines argue for some articulation of baptismal regeneration (including Davenant, Jewel, and Hooker). Bray also claims that Anglicanism and the 39 articles deny degrees of heavenly rewards. But again, this is certainly not the position of Davenant or Hooker. Or how about Bray's repeated derogatory comments about medieval scholasticism, especially that of Peter Lombard and Thomas Aquinas? Again, Anglican divines (along with the broader Reformed tradition) found Lombard and Aquinas to be the most faithful of the scholastics, and used the scholastic method themselves!

All of this is to say, the Reformed Catholic approach in this text is less like Perkins and more like modern evangelicalism. Thus, this text will leave many Reformed and resourcement-type Protestants with a bit of disatisfaction. But with these issues, the first half of the text is still worth a read and a good introduction to the modern Anglican historical context.

[Joel Davison · Rating 3 out of 5]

As Joe Hart would say, it was decent. Could’ve been more thorough, but whitey at stages, but good parts on the 39 articles so there was etc

[Jacob Davis · Rating 2 out of 5]

The more helpful aspects of Bray's book are undercut by his broadly-sweeping statements and rather nasty one-line dismissals of Anglo-Catholicism without substantiating his arguments. The lack of a more irenic approach makes the resulting book is a missed opportunity.

[Peter Blair · Rating 4 out of 5]

An accessible, very readable, and quite enjoyable introduction to Anglicanism. I only gave 4 stars as I often found myself wanting more information/further reading suggestions, but then again it is an introductory book.

[Cameron Maxworthy · Rating 5 out of 5]

An excellent book that clearly explains what it is that makes Anglicanism 'Anglican'. In this short book Bray gives a brief history of the church while providing information on all the different 'kinds' of Anglicanism, as well as the documents outlining the theological position of the church. I particularly appreciated his section on the 39 Articles, providing an explanation of each, their theological basis, and the historical issues that made each particular Article necessary for inclusion in the Prayer Book.

Definitely a must read for any Anglican who wants a clearer picture on what Anglicanism actually is, both historically and theologically.

[Samuel Moerbe · Rating 3 out of 5]

I. Introduction

This text is designed to serve as a primer for the Anglican tradition for both those already in motion to serve within it and those who look on it with curiosity. It covers a wide range of topics, but the book could essentially be split up into four categories:

History Regarding the Anglican Tradition (First half of Ch1)
Contemporary Landscape of Anglicanism (Second half of Ch1 and Ch 8)
Anglican Doctrine as exposited through the 39 Articles (Ch 2-5)
Anglican Worship and Ecclesiology (Ch 6-7)

The structure allows Bray to navigate a historical and theological tradition that can be somewhat unwieldy. His survey of the development of Anglicanism in the first chapter is quite helpful in setting the groundwork for what objective events birth the theological content contained in the rest of the book. I agree with Bray’s conclusion that Anglicanism attempted to become a via media (middle way) between the Lutheran and Reformed traditions, though this reviewer is unsure of Bray’s own conviction that Anglicanism is a fundamentally Reformed tradition. To be sure, as someone who has sat under the author and finds him to be a treasure to theological education, he is Reformed through and through. This certainly comes out in this book However, even as a Lutheran, I do not fault this book for being upfront about its interpretation of the tradition. While I will cover this more in the critique section, I think it’s important to recognize Bray’s approach to defining Anglican Doctrine is fundamentally centered on the 39 Articles.

When Bray speaks about “Anglican Theology” and the way by which we approach it, he gives a three-fold manner by which to think about it: Sources, Content, and Application (pg 44-49). Sources primarily refer to God as the revealer of Himself by His Word, and this is where we mine all theology. Therefore, the articles begin with the Doctrine of God. The Content refers to the fact that Anglicanism allows for a lot of freedom in terms of many types of issues, but cannot ignore the principles set out by the Articles as it highlights many of the issues that were worthy of being called “fundamental to Anglican identity” (pg 45). The Application section is the most fascinating to me, because Bray categorizes the method of doing Anglican Theology in discussing the relationship of the Book of Common Prayer Book, The Book of Homilies, and the 39 Articles. He states “the Prayer Book is not a source of Anglican Theology but a witness to its application”. He argues the order of doctrinal authority goes as follows- Scripture, the ecumenical creeds, the 39 Articles (as interpreted in the Book of Homilies), and then the Prayer Book. This is how he chooses to exposit his understanding of Anglican doctrine for the rest of the text.

II. The Substance of the Text

I think Bray accomplishes his goal in writing a text designed for students to taste the tradition. It really does cover many of the distinctive aspects of Anglicanism, and I appreciate how the entire text is immersed in church history. I think the structure of the text really does lend itself to providing a framework for approaching these questions, and the text never (at least to me) seems to be claiming final authority over any of the matters. With exception to some doctrinal issues, Bray feels quite modest in some of his claims, though the Reformed bent certainly will make more Anglo-Catholic leaning readers furrow-browed at least…twice. I frankly just enjoyed reading the text. Bray’s blunt (and sometimes sassy) writing comes alive for me when I remember that this saint has seen a lot of life, and that’s always worth considering.


III. Point of Critique

This critique certainly has some needed development in order to actually have any weight, but I think Bray’s framework of Anglican Doctrine has some possible error, or at the very least, needs refining. The doctrine which I believe highlights this the most clearly is Baptismal Regeneration, which could loosely be defined as a doctrine which states that the Sacrament of Baptism is an efficacious means by which God delivers to the individual recipient all of Christ’s benefits (forgiveness of sins, the Holy Spirit, adoption into the family of God, etc). This definition certainly takes on some of my own understanding of the doctrine but I think it captures the essence of what Bray thinks the Articles reject…kind of.

This is where my critique begins, and it is two fold: the interpretation of the Prayer Book through the articles pushed against the essence of Anglicanism and Bray is inconsistent with his own methodology on this point of Doctrine. Now, some of this is experiential, but it seems to me that one of the points which justifies a tradition with such diversity in terms of Doctrinal adherence (ie: Anglo-Catholics, Evangelical Anglicans, Charismatic Anglicans, etc) is a life of common prayer and worship, which is sourced in the Prayer Book. Now I understand the development of the prayer book is a tricky matter, and not one that I feel qualified to tackle. However, if the essence of the Anglican tradition is to be found within a common prayer, then it seems to me the liturgy is the gold mine of doctrine with the 39 Articles interpreted through the lens of the liturgy.

So how does the rubber hit the road? Well, this is what the 39 Articles state about the Doctrine of Baptism:


27. Of Baptism.
Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened, but it is also a sign of Regeneration or New-Birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church; the promises of the forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed, Faith is confirmed, and Grace increased by virtue of prayer unto God. The Baptism of young Children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.
The articles use the language that Baptism is the “instrument” by which the recipients are "received into the Church”, given the "forgiveness of sins”, and receive “adoption to be the sons of God by the Holy Ghost”. This is pretty close to the definition given above for Baptismal Regeneration. However, there are ways one might read this article in a more Reformed light, contrasting it with a Roman understanding of infusion of grace, and sticking to the language of “sign and seal” to argue the actual act is separated from the thing it signifies. This interpretation gets tricky though with the BCP’s Baptismal Liturgy, which at one point after the child has been baptized states"Seeing now, dearly beloved brethren, that this child is regenerate and grafted into the body of Christ's Church, let us give thanks unto Almighty God…” (From the 1662 BCP’s Baptismal Liturgy). Even the 2019 BCP, which arguably would have the most Reformed leaning has an modernized liturgy passage from the 1549 Baptismal liturgy, which states that through Baptism “we are buried with Christ in his death. By it we share in his resurrection. Through it we are made regenerate by the Holy Spirit (From the 2019 BCP’s Baptsimal liturgy). So I would argue that, in my reading, the prayer book actually sets forth a clearer Baptismal theology which the articles are to be read through. And why shouldn’t it? This liturgy acts as catechesis for the congregation on what Baptism is. So how does Bray interpret this?
Well, Bray concludes that Anglicanism has “reject(ed) Baptismal Regeneration”, opting for a more Reformed approach that separates the sign (Baptism) and the things signified (regeneration). He emphasizes the language of those “rightly receiving” in order to justify this claim from the articles. However, he primarily appeals to the historical event of the Gotham judgment of 1850 to justify this claim, where George Gorham went before the privy council to appeal a denial to benefice on the basis of his rejection of Baptismal regeneration. The case went in Gorham’s favor, and he was given benefice. However, beyond opening up a lot of interesting questions on the relationship between the civil courts and church doctrine, I think Bray is stretching this event a little far. In my reading, this event is the precedent for allowing a diversity of views on the sacrament of Baptism to work within the Anglican church. Now, is that a good thing…depends who you ask. I certainly have my thoughts about it. However, Bray's insistence that this means Anglicans don’t teach Baptismal regeneration is essentially pushing it far beyond what it can handle. He set out an interpretive method for doctrine (Articles then BCP), but then breaks that methodology and uses an outside historical event as the lynchpin for why the plain reading of the text isn’t sufficient. Please remember, I say all this with nothing but admiration for the author. But this is a problematic argument and runs against what I see to be a sizable portion of the Anglican communion’s position on Holy Baptism.

V. Conclusion
I still think this book is worth reading for anybody who wants to get an insight into what the Anglican Tradition is and how the formularies lay out its doctrine. I think reading books like this help sharpen theological instincts for how to think about doctrine and worship. Even if I think the methodological starting point needs some defense that the text doesn’t provide, this text is worth the read. I hope any and all critiques and praise goes towards the edification of whoever’s reading this stretched out book review.
I’ll end with a quote from the book which I do think captures the spirit of the Anglican Tradition and the whole Christian Tradition:
”Anglican churches may not be ’always the same’…but it is very likely that ‘the more things change, the more they stay the same’ (pg 166).

[Jeremy Gardiner · Rating 5 out of 5]

How to define Anglicanism has been a perennial question made difficult by the fact that there is a broad diversity among Anglican churches with no central authority to turn to for a definitive answer. While recognizing that no definition will satisfy everyone, Beeson Divinity Research Professor, Gerald Bray, lends his expertise to examine the history and documents of Anglicanism to consider if some definitions are more faithful than others. Bray speaks as an insider, being an ordained minister in the Church of England, Director of Research for the think-tank Latimer Trust, and former editor of the Anglican theological journal, Churchman. Having already published a commentary on the 39 Articles of Religion in The Faith We Confess (2009), Bray turns back to the articles in his new volume as the primary mechanism to define Anglicanism as a reformed and catholic tradition.

Through eight chapters, Bray provides a historical overview and theological examination of the Anglican faith in a brief 128 pages. The first chapter provides a history of Anglicanism as well as overview of its main sects, documents, and beliefs. This is followed by four chapters explaining each of the 39 Articles of Religion. Standalone chapters are dedicated to The Book of Common Prayer and episcopal church government, the former being the liturgical standard since its publication in 1549 and the latter a foundational belief since the 1888 Chicago-Lambeth Quadrilateral. A final chapter overviews global Anglicanism today followed by a prediction as to its future, written in light of the global realignment of GAFCON.

The first chapter provides a history of Anglicanism from the medieval age to the reformation. Bray then turns to consider the Via Media, a term often used to refer to Anglicanism as a middle way between two traditions. While this term is most often used to refer to Anglicanism as a mediating position between Rome and Protestantism, others believe it is more accurately a middle way between the Lutheran and Reformed traditions. Bray rejects the Via Media entirely, believing the Anglican church is more in the reformed tradition, than any middle way. He then overviews the formularies of the Church of England which include the 39 Articles, Homilies, Ordinal, and the Book of Common Prayer (BCP). Some Anglicans believe the BCP is a principal source of doctrine based on a 5th century belief of Lex Orandi, Lex Credendi, but Bray rejects this as backwards, believing the doctrinal formularies such as the articles and the homilies should interpret the BCP, and not the other way around. He provides an overview of the various groups within the church. This starts with the pre-1662 divisions of puritan versus anti-puritans and then he details modern divisions which include low and high church, latitudinarianism, evangelicalism, Anglo-Catholicism, liberalism, and broad church. Next, he explains the Anglican Communion, which are forty independent churches (provinces), that “recognize the archbishop of Canterbury as their ‘head’ and are in turn recognized by him” (pg. 30). As a helpful identification of what Anglicanism looks like, he lists four common characteristics: 1) Episcopal government 2) A set liturgy in a prayer book 3) Laity involved in church government 4) Hierarchy of beliefs set out in 39 articles (pg. 33). Finally, while acknowledging that defining Anglicanism depends on who you talk to, Bray contends that the "articles are the fundamental starting point for any serious discussion of Anglican theology" (pg. 39).

Chapters two through five provide a brief commentary on all thirty-nine of the Articles of Religion. It starts with a reading of the complete article followed by a short explanation in a devotional format. The commentary provides a look at the historical context, theological debates, and Bible passages or works related to the given article.

Chapter two explains articles 1-8 which give Anglicanism its catholic identity. This includes affirmations about the Trinity, a Chalcedonian definition of Christ, the deity of the Holy Spirit in language of the Athanasian Creed, the sufficiency of the Scriptures, and an affirmation of the three creeds. As an example of an interesting detail provided by Bray in his commentary, he explains that article six does not list Lamentations among the books of the Old Testament because it was an appendix to Jeremiah. Another interesting fact regards article eight on the three creeds and how Eastern Orthodoxy does not accept the Athanasian Creed. He also explains that the Nicene Creed read today in the West comes from the First Council of Constantinople instead of the First Council of Nicaea (which was a proto version). Sometimes Bray unhelpfully gives his own opinion rather than explaining what the original intent by the author of the articles were. For example, in article three on Christ’s descent into hell, Bray says it is “an obscure doctrine that is confessed in the Apostle’s Creed but hard to find in the Bible” (pg. 58). Bray gives a spiritualized explanation that does not require belief in a literal descent but rather only affirms that Christ accomplished “victory over the power of the devil” (pg. 58).

Chapter three covers articles 9-33 which "is devoted to an explanation of the Reformed faith as accepted by the Anglican tradition" (pg. 68). He breaks them down further into smaller subsections: articles 9-18 show the way of salvation (also called the Ordo Salutis in Latin), articles 19-22 are on the church, articles 23-24 about the ministry, and articles 25-33 are on the sacraments. As a surprising piece of information Bray makes an undocumented claim that “for some Anglicans today, infant baptism is a dubious practice and they prefer not to follow it" (pg. 96). This is an especially odd statement given that article twenty-seven clearly states: “The Baptism of young Children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.”

Chapter four covers articles 34-37 which regard local and indifferent matters. He summarizes them as “1. Each local (national) church is free to order its internal affairs as it sees fit in matters that do not touch on fundamental Christian doctrine. 2. The Church of England has set forms of doctrinal preaching and of ordination that it uses to convey biblical teaching to its members. 3. Church and state are in relationship to one another but have distinct roles in society, and each must operate according to its own internal principles” (pg. 113). The fifth chapter covers miscellaneous provisions which are the final two articles. They recognize private property with an exhortation towards generous giving as well as authorization to take oaths when the magistrate requires it.
The sixth chapter covers the Book of Common Prayer. Bray gives a history of its revision from 1549 to the final authorized version of 1662. He then explains the structure of the book, from its daily prayers to its various services. He uses this section to speak about some of the controversies such as the black rubric controversy regarding the Eucharist and Gorham judgment of 1850 regarding baptismal regeneration. Bray notes that the Homilies and Ordinal are both mentioned in the Articles, but the BCP is not. He uses this as evidence that the BCP is not central to Anglican theology, a point he repeatedly makes throughout the book. That will no doubt be an unpopular take with certain Anglicans.

The seventh chapter covers the subject of ecclesiology from an Episcopalian lens. The topics he covers include the church, ministry, sacraments, synods, and canon law. He explains the various officers in Anglicanism which are Primates, Bishops, Presbyters, and Deacons. He answers questions that might be of general curiosity such as: who can baptize? Who can administer the Eucharist? What is the minimum and maximum age for ordination? What kind of bread and wine are used?

In the final chapter, Bray identifies Anglicanism as a “global network of episcopally-ordered churches” (pg. 133). He identifies the Church of England as the mother church, unique as the only established church (church and state are united), and then divides the other forty churches into eight cohorts to show how they relate to England. The first are formally established churches in the British Isles (Ireland, Wales), the second are rebel churches (Scotland, USA), the third are churches established by English settlers (Canada, Australia), the fourth are colonial missionary churches (Nigeria, Kenya), the fifth is non-colonial missionary churches (Jerusalem, Japan), the sixth is former colonial churches that have now merged with other denominations (Pakistan, Bangladesh), the seventh is associate churches with are the joint product of Anglican and dissenting Roman Catholic missionaries (Lusitanian Church, Spanish Episcopal Reformed Church), and then finally there are Episcopal churches outside of the Anglican Communion (Free Church of England, ACNA). Bray then concludes with an outlook to the future of Anglicanism. In general terms, he describes the global south as more monochrome and theologically conservative whereas the first world is more of a mixed bag and theologically liberal. He wonders aloud if this liberal-conservative split, especially with GAFCON offering an alternative network for fellowship might, “produce different Anglicanisms by the end of the present century” (pg. 138).

Gerald Bray utilizes his expertise as a church historian and theologian to define Anglicanism, not authoritatively, but as an attempt to be faithful to the history and Anglican formularies. Bray concludes that the Anglican faith is not a middle way between two traditions but is reformed and catholic. While there are many primers on Anglicanism, none have such a focus on the Articles of Religion. With these falling into disuse in much of the first world, it is refreshing to see new attention being brought to them in a concise and accessible format.

[Elizabeth Forshee · Rating 2 out of 5]

I feel the title was a bit misleading. It is very much about Anglicanism and the influences of reformers, but the Catholicity is unpacking each Article of faith in the Anglican tradition which in the end had its pros/cons toward that effort. If you are new to Anglicanism I'd read another book, this is a book for someone who's been Anglican for awhile, already knows some of the present day nuances of the tradition and loves doctrine, theology and church history.

[Reader · Rating 5 out of 5]

An excellent, short look at the history of the Anglican church and its theology and doctrines.

[Colby · Rating 5 out of 5]

Really fantastic primer on Anglicanism. Highly recommend to Anglicans and non-Anglicans alike

[Jacob · Rating 4 out of 5]

Great introduction to 39 Articles and Anglicanism. Bray is an excellent scholar, and this book distills down a lot of his wisdom in a short, easy-to-read format.

[Hudson Markin · Rating 3 out of 5]

Bray's overview of Anglicanism is a fantastic expository work. The scholarship is thorough, detailed, and honest--brutally honest. So honest that I wonder how Bray still propones Anglicanism in the face of so many critical flaws!

Anglicanism is not a sturdy foundation. This is one of the only books that I have taken very detailed notes the whole way through, but I wanted to give it a fair analysis. The Thirty-Nine Articles are very loose and vague--everyone knows that. They were a quick rebellion against Rome at the start of Anglicanism. But the fact that no authoritative amendments have ever been made (or rather no amendments have ever achieved authority) shows that Anglicanism is not tenable. This is blatantly obvious in the complete theological disunity between Western Anglicanism and the rest of the Anglican Communion.

A huge problem is extreme theological liberalism. It not only is apostasy (in my mind) but also is a point of huge division within Anglicanism, to the point where the theologically legitimate Anglican orders are no longer in communion with the Church of England. This has been a long time coming! To drive the point further, priests from different "episcopal orders" are often not recognized or must be re-ordained. This isn't a problem even within very lax traditions like Baptist! Even the Anglican prayer books vary widely and are not carefully theologically informed. There is nowhere to look for Anglican orthodoxy, so what holds Anglicanism together? It isn't theology, it isn't the episcopacy, and now it isn't even geographic or ethnic. Perhaps it is just a word. Or a dreamy vision. Or just a vibe.

For what it's worth, I think the Oxford Movement was onto something. This book will inform you about Anglicanism, but it will not persuade you. Bray's main point was probably not persuasion, but there is undoubtedly a bias for a position that is utterly incoherent.

[Jennifer Spiegel]

Book #14 in My Project! I A Faith-oriented book/month (14!!). My personal self-help thing. I'm anti-cheese, Bono-esque in my beliefs, sometimes terribly old-fashioned, oft-repugnant to my fellow religious folk. Here's book 14.

So this was recommended to me by an Anglican dude--and, in truth, I knew very little about it despite its Church of England connection. I want to go to England so badly . . .

I really liked this book, and it was refreshing. It was refreshing because one can read it with relaxed facial features (no raised eyebrows, wide eyes, curdled lips, etc.) and serenity, real serenity.

Here's my honest assessment, which I've undoubtedly written in many forums . . . I'm a blue jeans/t-shirt kind of girl, and I value 100% authenticity. I'm just not gonna fit into a high liturgical worship service. I'm not. I'm a bumbling/stumbling fool for God, though Lord knows I love me some English stuff.

That said--and this is honest too--I found NOTHING REPROACHABLE in this belief system, nothing. Doctrinally, which is critical, I agreed 100%. I would not, could not, do not suggest that the worship style is wrong per se. It's different. These are people who know up from down. I can join hands with them and be thankful for them.

It's been a year, folks. I did read more religious books than I typically do. I'm grateful to end with this assurance.

[Stephen Williams · Rating 4 out of 5]

Bray provides a great overview of an admittedly tough subject to wrangle, and with about as much objectivity as one could possibly expect. As such, it is both a helpful and concise resource to those within and without the various Anglican traditions. At a few points, the reader can find a bit of characteristically Bray-ian snark coming off the pages in the same way as he might find in a conversation with him in our seminary's halls. He is unapologetically Protestant in his own understanding of Anglicanism, which both one of the things I most appreciate, in general, and yet quibble with, in particular, as he ascribes pretty firmly to Anglicanism being more Reformed than it is anything else. The Protestant roots of Anglicanism cannot be discarded, but I am less than persuaded by the "primarily Reformed" claim -- perhaps because I don't want to be, but also because Martin Thornton's take remains the most persuasive conception of Anglicanism that I have yet found: Anglicanism as the "via media" is not "a compromise between Catholicism and Protestantism, but a bi-sociation creating a new spiritual ethos unique to Christendom." As such, Anglicanism, according to Thornton, "is a new substance altogether."

[Zach · Rating 4 out of 5]

I took forever to read this tiny, Anglican primer for several reasons but mostly because of a move and some of it’s contents (especially earlier on) actually surprised me and slowed me down. Then I got busy after the move and shelved it.

It packs a punch for being just a primer. Lots of helpful background that covered hundred of years worth of content. And the history is confusing; Bray helped make sense of it all.

I’m relatively agnostic to opposed towards much of the Anglo-Catholic emphases present in a lot of American Anglicanism and Bray’s historically-based dismissal of those approaches only confirmed my initial fears: they are largely unfounded and inventions. A lot of Anglo-Catholics have taken umbrage at Bray’s dismissals but I just don’t blame him.

I’ll hand this to friends who are largely unaware of Anglicanism.

4/5 stars because there were several places I wish he had cited further reading or said more, but such is the nature of a primer.

[Spencer Enright · Rating 4 out of 5]

This book was fairly brief, but it did its job of familiarizing someone who had previously known very little about the Anglican faith with the historical and contemporary complexities of the tradition while remaining very understandable. It can be easy for your text to become quite convoluted when discussing Anglicanism, but this author did a superb job of avoiding such a fate.

With that said, it should be noted that the author personally seems to view Anglicanism as a primarily reformational tradition (tracing the bulk of its roots back to the Protestant Reformation) as opposed to a catholic one, and the book therefore skews in that direction in its explanation of the essence of the Anglican faith; however, it is nearly impossible for anyone to remain 100% objective when endeavoring to write such a disquisition, so I believe Bray did as good a job as probably anyone could do in attempting to suppress his bias.

Overall, this was a very pleasant and informative read. I especially enjoyed the bits of history scattered throughout the book, and would recommend this work gladly to anyone interested in becoming knowledgeable about the Anglican Church.

[Marcas · Rating 2 out of 5]

This work leans very heavily on the 'reformed' side and is, as other reviewers have pointed out, inordinately dismissive of Anglo-Catholics without a real intent to engage with them. It is not objective and Gerald does make flippant statements that took me back, as I was expecting something more scholarly.
I much preferred Christopher Webber's book on the Episcopal church and was hoping for something like that on the Anglican Communion. This wasn't it, but was marked by the common boomer trope of disenchantment - to a fault, I think.

Many of us younger people are sick of flippancy and hermeneutics of suspicion. A more charitable and serious engagement with history would be most welcome.

[Andrew Levesque · Rating 5 out of 5]

A Wonderful Primer: The World of Anglicanism may be fairly difficult to immerse one's self into, especially in what can appear as a fractured and displaced state. Gerald Bray offers up the core essentials that would make one, by all acceptable conditions, Anglican. His dive into the Book of Common Prayer, the importance of Law, Doctrine, Communion, and Polity, is refreshing and easy to access. Over the course of reading this book, my curiosity became peaked. I purchased a 1662 BCP, began reading other Anglican giants like Ryle and the more modern Packer, diving deep in Hooker's Ecclesiastical Laws. Thank You Bray for launching me into a system and tradition of immense wealth and beauty.

[Stephen Smith · Rating 4 out of 5]

An informative introduction to a complicated subject matter. Contains a good mix of history, doctrine, and ecclesiology. Sometimes Bray is oddly dismissive of various doctrines (e.g. threefold division of the law and diversity of eternal rewards), but overall he provides a succinct, clear review of the 39 articles. It is evident that the strength of the Anglican Communion is their capacity to hold together different parties, but I'm not certain it's worth it at the expense of discipline. It's an incredibly challenging problem to face, to be sure, and Bray does a good job of highlighting some of the tensions the Anglican Church faces today.

[James T]

Very quick read. Outlines the place of Anglicanism within historic Christianity and the variation among Anglican churches. The bulk of the book is an exposition of the Thirty-nine Articles of Religion: those that express the catholicity of the Anglican church (its core Christian doctrines), its Reformed character (specific Reformed Protestant responses to the issues of the 16th century), and more specific stances on the sacraments and church organization that distinguish Anglicans from other Protestants.

The author is a minister in the Church of England proper, and occasionally there are hints of his bias, but overall the book provides a balanced overview of Anglican denominations.

[Peter · Rating 4 out of 5]

A great short easy to read introduction to Anglicanism. The first half explores Anglican history on a variety of topics like low/high church, evangelicalism, liberalism, Anglican communion etc. The second half explores the 39 articles of religion, written looong ago and have a variety of belief and practice today. The author comes from the conservative side but does explore topics with an open mind.

[Carl Palmateer · Rating 4 out of 5]

An excellent book, I do like the fight back against Rome's unilateral usurpation of the "catholic". I found the first part on what is Anglicanism and its various aspects and sideways paths the best part and the most interesting. Also on its different aspects in the scattered places of the world. The 39 articles section was of less interest as I was already familiar with that part of Anglicanism.

[Ryan · Rating 5 out of 5]

A candid and clear treatment of the subject that avoids sensationalism. I would question the extent of consensus that Bray indicates on certain topics, but this is perhaps to be expected given the expansiveness of global Anglicanism. Bray’s treatment may limit the appeal of this book to lay audiences generally, but it is accessible for those with a desire to understand the theological tenets and historical drivers of Anglicanism.

[Darren Lee · Rating 5 out of 5]

Good introduction to Reformed Anglicanism. Appreciate how the author mentioned which practices of the 39 articles and prayer book rites are common and uncommon today. For those reformed Christians who are considering but might still have some questions about Anglicanism, this book might be able to help them out.

[Josiah · Rating 5 out of 5]

Excellent primer on the history, doctrine, and current state of the Anglican Church. Bray is clear and concise but still leaves you with plenty of information to think about. Extremely Reformed in nature, I found it refreshing compared to the pro Anglo-Catholic books that tackle the same subject.

If you're looking to just get started in learning Anglican doctrine, this book is essential!

[Gary · Rating 4 out of 5]

Very helpful for understanding Anglicanism. Bray is Evangelical and Reformed, but I feel he was fair on the broad family that is Anglicanism today.

He covers the history and politics of the Communion. He then goes through the 39 Articles and the Book of Common Prayer to elucidate Anglican doctrine and practice.

Liked it.

[Brittany Long · Rating 5 out of 5]

A really great book to learn about the roots of Anglicanism. More than an overview but less than a deep dive, so very easy to digest. Would recommend it to anyone wanting to learn more, plans to be confirmed in the Anglican Church, or just plan interested in church history. No agenda within the book either, which is really nice.

[Zach McDonald · Rating 3 out of 5]

Rarely will I say that a book should have been longer. Introduction and background were the right lengths and helpful. Appendixes were helpful. But his exposition of the 39 Articles was way too short and missing discussion on key topics that are highly relevant for today.

[Allison Wise · Rating 4 out of 5]

Super helpful book especially for someone like me who doesn't know a ton about anglicanism!! Really appreciate the time and care Dr. Bray took to explain the history, the current context, and everything in between!
Also the cover is beautiful

[Chadd · Rating 4 out of 5]

If you are interested in Anglicanism and know nothing about it, this a great accessible resource.