Canterbury Trails

What defines American Protestantism? Recording this episode of Canterbury Trails the week after the American Independence Day, Jared Lovell and C. Jay Engel reflect on this question, and delve into the impact especially of language on the theology of our Anglo-American faith.Perhaps the two most popular books in early American history were the King James Bible and the Works of William Shakespeare, both of which had a tremendous influence on our English language.But did you know that about 85% of the King James New Testament came straight from William Tyndale’s earlier translation? Shakespeare’s influence is undeniable, but before Shakespeare, William Tyndale was coining words and phrases we still use today. The focus of today’s episode, therefore, will be on William Tyndale, and the influence he had on the English language, and on our theology today as American Protestant Christians. This is a fascinating discussion of an important historical figure that one biographer described as “The Man Who Gave God an English Voice.” The average American evangelical Christian may know of Tyndale as the man who was burned at the stake for translating the Bible into English. It might be said that “Evangelical Pop Culture Tyndale” is all about democratizing the Bible so we can all read it and believe whatever we want. But that is far from the truth, as you will learn in today’s episode. While Tyndale may be a hero of the faith for today’s Christians, his political opinions would not sit well with the average American evangelical. Beyond Tyndale’s specific influence, you’ll discover how language itself shapes our understanding of God and His Word. And you’ll come to appreciate the (perhaps surprising) fact that the English language itself has helped to bring you to the theological inclinations you have.Don’t miss this one!

What do sanctification, basketball, playing guitar, and plumbing have in common? And why does our special guest have “ora et labora” tattooed on his hands? On today’s episode of Canterbury Trails, C. Jay Engel and Jared Lovell talk to plumber, writer, and postulant in the Reformed Episcopal Church, Nathaniel Marshall, about trades, repetition, the mechanical arts, manual labor, and how they all relate to Christian sanctification. Glancing back to Episode 2 where we discussed Benedict and his Rule, our hosts and guest remind us that the Christian is apprenticed to a Carpenter. Many modern Christians separate the spiritual life from their day-to-day work life. But Nathaniel helps us to understand how manual labor trains us in virtue and helps us grow in faith and holiness.Read Nathaniel’s article, “Anglicanism: Apprenticeship to the Carpenter-King” at North American Anglican here: https://northamanglican.com/anglicanism-apprenticeship-to-the-carpenter-king/Image of Anglo-Saxon map by Hel-hama - Own work using:InkscapeSource: England and Wales at the time of the Treaty of Chippenham (AD 878). From the Atlas of European History, Earle W Dowe (d. 1946), G Bell and Sons, London, 1910 (see: File:England-878ad.jpg), CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=19885072

What does it mean to be an Anglican? Or even a Christian? The Thirty-Nine Articles of Religion, written and adopted by the Anglican Church in 1571, have a lot to say on the subject. But today, The Thirty-Nine Articles are regarded as more of a formulary, little more than an interesting historical document Anglicans use for reference. Thus this important confession has been relativized, diminished, and reduced from its original importance, when subscription to it was required for ministers of the Church of England.On Today’s episode of Canterbury Trails, hosts C. Jay Engel and Jared Lovell discuss this important subject in Jared’s forthcoming article, “Toward a Confessional Anglicanism: The Importance of The Thirty-Nine Articles for Anglican Identity and Unity” (to be published in The North American Anglican).To correct this downgrading trend that has been going on for 150–200 years, The Thirty-Nine Articles must take a more elevated position in the Anglican Church. Without a clear doctrinal standard, the “via media” of the Anglican Way becomes a mere negation: we’re neither this nor that. But what are we? What does it mean to be a Christian in an Anglican context?Join Jared and C. Jay for a discussion that involves history, liturgy, doctrine, and even politics. The Thirty-Nine Articles were written in a political environment where a degree of compromise with other Christians—without forsaking the Gospel—and of preserving orthodoxy without excessive specificity—was badly needed.Requiring subscription to this historic Anglican confession today will help but will not solve every problem. Given the many challenges to the Christian faith in our day—including the full spectrum of Wokeness—might there even be a need to add new Articles to the historic 39? And why is it so controversial in our day to suggest that The Thirty-Nine Articles should be the binding confessional document among Anglicans?Doctrine is historical, rooted in the story of a people as they came to confess their beliefs in specific ways, and in specific contexts. Once we understand this, the church can be seen for what she is—not a dead church, but a living church, a church of history. The Thirty-Nine Articles, as you will soon discover, are steeped in 2000 years of Christian struggle and triumph.Image of Anglo-Saxon map by Hel-hama - Own work using:InkscapeSource: England and Wales at the time of the Treaty of Chippenham (AD 878). From the Atlas of European History, Earle W Dowe (d. 1946), G Bell and Sons, London, 1910 (see: File:England-878ad.jpg), CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=19885072

Today on Canterbury Trails, hosts Jared Lovell and C. Jay Engel welcome guest Dr. Tom Price to talk about St. Anselm, an Italian Benedictine monk who lived at the turn of the twelfth century, and served as the Archbishop of Canterbury in England.Anselm’s time as archbishop was marked by controversy and even exile, as he often clashed with the kings of England over the extent of royal power into ecclesiastical affairs.But Anselm’s greatest contributions to the church were in matters theological and philosophical. For Anselm, Faith and Reason served complementary rather than conflicting roles in arriving at truth. In contrast to the Enlightenment philosopher, Descartes, who said, “I think, therefore I am,” Anselm might have replied, “I believe, therefore I think.”Anselm is considered the father of Scholasticism, but just what is that? Is it good or bad? What influence did it have on Medieval theology and even the early Protestant Reformers?Join C. Jay, Jared, and Dr. Price as they discuss Anselm’s many insights into such theological and philosophical questions as the ontological argument for God’s existence, the purpose and place of covenant in our understanding of God and Men, and the substitutionary theory of the atonement.Anselm is claimed and loved by Lutherans, Reformed, Anglicans, and Roman Catholics. He is in many ways the theologian of the Western Church. This episode of Canterbury Trails will inspire you to read St. Anselm and begin to retrieve his substantial insights to help you unpack your faith more fully in our troubled times.Dr. Tom Price is Adjunct Professor of Christian Thought at Gordon Conwell Theological Seminary, where he teaches Theology, Christian Ethics, and Apologetics. He also teaches Theology, Religion, Ethics, and Philosophy at several other institutions. He is ordained and has served the church in a host of teaching, preaching, and equipping engagements. Dr. Price is also one of the co-hosts of The Theology Pugcast. He resides in Connecticut with his wife and two sons. Visit him online below:Dr. Price at Gordon Conwell Theological Seminary: https://www.gordonconwell.edu/faculty/adjunct/thomas-priceThe Theology Pugcast: https://thetheologypugcast.com/Image of Anglo-Saxon map by Hel-hama - Own work using:InkscapeSource: England and Wales at the time of the Treaty of Chippenham (AD 878). From the Atlas of European History, Earle W Dowe (d. 1946), G Bell and Sons, London, 1910 (see: File:England-878ad.jpg), CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=19885072

We’re in a rediscovery phase of American religious life. Many are turning from the shallow worship and church life of contemporary evangelicalism and finding older paths. One of those paths is the Anglican Church. On today's episode, Jared Lovell and C. Jay Engel welcome Joseph Colleti, creator of the Young Anglican YouTube channel, and author of the recent article, "'Old High Church' Planting" in The North American Anglican.What is Old High Church Planting? And is "High Church" workable in an American context, especially with its strong emphasis on missions and evangelism? As Joe asks, "Is theological rigorism—insistence on conformity to the Prayer Book, and other traditionally 'high church' distinctives—conducive to mission and evangelism?"Won't American listeners to this podcast hear, "old high churchmen associated with divine right monarchy" and say, "That’s the bad guys, I already know that, I’m not on that side, so why should I continue to listen as you commend an old high church approach to evangelism and church planting?"If that's you, you might be surprised by this discussion. Tune in and learn how Anglicanism, essentially an illegal denomination in New England, became, in about 30 years, one of the most prominent church bodies there.Joe Colletti is a layman in the ACNA who runs a number of social media accounts, including a YouTube channel, "Young Anglican." Joe was converted to Christianity from conservative Rabbinic Judaism and was baptized as an adult in the ACNA. He received a bachelor's degree in History from Franklin & Marshall College and is currently a law student at Penn State University. Read Joe's article on High Church Planting at The North American Anglican website: https://northamanglican.com/old-high-church-planting/Image of Anglo-Saxon map by Hel-hama - Own work using:InkscapeSource: England and Wales at the time of the Treaty of Chippenham (AD 878). From the Atlas of European History, Earle W Dowe (d. 1946), G Bell and Sons, London, 1910 (see: File:England-878ad.jpg), CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=19885072

Does Narnia reflect Anglican cultural structures? Is it a story-world that can only be created by an Anglican? And why has C.S. Lewis been called the last exit before atheism? On today's episode of Canterbury Trails, hosts Jared Lovell and C. Jay Engel welcome Jared's brother, Micah Lovell, a classical educator and Director of Operations at Anglican Church of the Good Shepherd in Binghamton, NY, to talk about the immense influence of C.S. Lewis, and how his work reflects Medieval thought and traditional English life.Image of Anglo-Saxon map by Hel-hama - Own work using:InkscapeSource: England and Wales at the time of the Treaty of Chippenham (AD 878). From the Atlas of European History, Earle W Dowe (d. 1946), G Bell and Sons, London, 1910 (see: File:England-878ad.jpg), CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=19885072

Jared and CJ discuss the Anglo tradition in education, focusing mostly on the reforms of Alfred the Great. Join the discussion, and consider why our educational reform efforts today would benefit from the wisdom of a ninth century English king known most for his military victories.Image of Anglo-Saxon map By Hel-hama - Own work using:InkscapeSource: England and Wales at the time of the Treaty of Chippenham (AD 878). From the Atlas of European History, Earle W Dowe (d. 1946), G Bell and Sons, London, 1910 (see: File:England-878ad.jpg), CC BY-SA 3.0, https://commons.wikimedia.org/w/index...

An introduction to the Canterbury Trails podcast