Brews with Andrewes

By brewswithandrewesReligion & Spirituality Christianity

Brews with Andrewes episodes

August 10, 2020Episode Four: God Save the King with Bishop Andrewes on Judges 17:6
Episode Four: God Save the King
Andrews on Being in Want for a King in Judges 17:6
August 1, 2020
Sermon 8 of Lancelot Andrewes’ Certain Sermons Preached at Sundry Times upon Several Occasions before the King’s Majesty at Whitehall on March 24, 1606 roughly 4 months after the Gunpowder Plot to blow up King James I attempted on November 5, 1605
A copy can be found in Lancelot Andrewes Works, Sermons, Volume Five, pp.169-185, or on The Project Canterbury Website.

Sermon Summary:
Looking at the historical point of God’s people in which it became most clear of both their need for a king and God’s desire to establish one, Bishop Andrewes examines both the negative effects produced in the lives of men in women who are without a king (such as encouraging their propensity for misusing religion, liberty, and behavior), as well as the positive effects provided by having a king (especially in preventing idolatry and cultural syncretism). His outline is simple:
Introduction
Opening acknowledgements of both the blessing of now having a king, and the painful realization of their necessity when their seat in not filled
Judges 17:6 and the others like it (18:1; 19:1; 21:25) begin to build anticipation in the mind of the reader for the Books of Kings
Andrewes shows how kings were always a part of God’s perfect plan for His people (Deut.17:14-20)
The Effects of Being in Want of a King
Upon the eye (when individual perception is king)
Upon the hand (no restraint but will and strength)
Confusion wrought when both work together in rebellion (any man doing any thing)
Remedy: 1) eye salve; 2) led by the hand; and then 3) hand restraint
The Cause: Being in Want of a King
No king to keep religion from idolatry, lives & goods in safety, and vessels in honor
No king in Israel to keep the LORD’s Israel from becoming like the world’s Babel
No kingly rule to govern and maintain the love of God and love of neighbor
Conclusion
Seven reasons to be thankful for having a King: 1) a King, 2) a singular King, 3) a local, non-foreign King, 4) a Christian King, 5) a wise King, 6) a King of peace, and 7) a King with a successor
Music & Sound Attributions:
Music in this episode by Blue Dot Sessions “Lost Shoe” (www.sessions.blue). Sounds used are as follows: “Beer Can Opening” recorded by Mike Koening found at (http://soundbible.com/216-Beer-Can-Opening.html), “Pouring Drink” recorded by Mike Koenig found at (http://soundbible.com/2115-Pouring-Drink.html), and “Time Warp” recorded by Mike Koenig found at (http://soundbible.com/978-Time-Warp.html)
1 hr 2 min
July 17, 2020Episode Three: Christmas in July with Bishop Andrewes on the Union of Word and Flesh in John 1:14
Sermon 6 of Lancelot Andrewes’ Sermons of the Nativity preached before King James at Whitehall on Wednesday, December 25, 1611.
A copy can be found in Lancelot Andrewes Works, Sermons, Volume One or on The Project Canterbury Website.
If you do download a copy of the sermon from Project Canterbury note that the “Ô” and “Õ” symbols are equivalent to quotation marks and that some of non-modern English languages have not transcribed well.

In this sermon, Andrews expounds upon St. John’s eye-witness testimony in 1:14 of how he, Peter, and James truly beheld the undeniable divine glory manifested by the Son, who is the living embodiment of the eternal Word (the nature, wisdom, and life of Yahweh), when Jesus altruistically full of grace and truth lovingly condescended to be made flesh (the vilest, weakest, and wound-able part of humanity) in order to abide with estranged humanity, to invade a world taken hostage ever since humanity’s fall, to serve as humanity’s champion in order to liberate them from their oppression, and to acceptingly adopt and truthfully transform humanity out of their empty state.
Although the first part of the sermon is somewhat difficult to follow, the outline laid out by Andrewes is very simple:
Introduction: the nature of St. John’s Gospel
The Mystery: The Word Became Flesh
Significance of the words: “Word” “flesh” and “made”
Significance of “glory,” “grace and truth,” and “full”
The Benefit: What the Word did for Flesh
1: God cannot hate us who are flesh, since the Word has become our flesh.
2/Hope 1: All who are flesh may come to Him who has become flesh as they are.
3/Hope 2: As He restored His own flesh thru Resurrection, so He will do for His own.
4/Hope 3: Since the Word became like those of flesh, now those who are of flesh can begin the process of becoming like the Word (glorification/theosis).
The Duty: What Flesh is to do for the Word, again
Pursue Holiness: While the Word become our flesh, He kept it orderly and subdued allowing glory to be what seen in His living; so show those who received Him (receive Him not into a stable, but a decent and orderly home).
Be an Incarnation: As Word became flesh for us, so we ought to incarnate His spoken word in our flesh for Him. And this we do not in fleeting spits and spurts of faithfulness, but in an abiding faithfulness that remains in all seasons.
Use the Sacraments (Hope 4): As the Son has now chosen to communicate Himself by both natures of Word and Flesh, so we ought to receive Him by both: Word and Sacrament together.
Conclusion: Christmas is the Feast celebrating the union between Word and Flesh, and by celebrating it we procure a dwelling for Him in our own lives wherein He may fill us with grace and truth.

Music & Sound Attributions:
Music in this episode by Blue Dot Sessions “Lost Shoe” (www.sessions.blue). Sounds used are as follows: “Beer Can Opening” recorded by Mike Koening found at (http://soundbible.com/216-Beer-Can-Opening.html), “Pouring Drink” recorded by Mike Koenig found at (http://soundbible.com/2115-Pouring-Drink.html), and “Time Warp” recorded by Mike Koenig found at (http://soundbible.com/978-Time-Warp.html)
1 hr 1 min
June 22, 2020Episode Two: Bishop Andrewes and the Outpouring of the Spirit in Acts 2:14
Sermon 1 in Lancelot Andrewes' Sermons on the Sending of the Holy Ghost Preached upon Whit-Sunday preached before the King's Majesty at Greenwich on June 8, 1606.
A copy can be found in Lancelot Andrewes Works, Sermons, Volume Three pp.107-129 or on The Project Canterbury Website.
With this sermon, Bishop Andrewes examines the sending of the Holy Ghost as accounted by St. Luke in Acts 2:1-4, looking first at the time and manner of the Holy Spirit’s coming upon the Apostles and then concluding with the three things necessary for believers today to share in the blessing of the Spirit’s outpouring. The simple outline is as follows:
Introduction of Acts 2:1-4 (Paragraphs 1-7; 8-16)
The Time of the Spirit’s Coming (Paragraph 17)
The Original day of His coming was known for the Feast of Pentecost; the Feast of the Law; the Feast of Harvest; and the Feast of Weeks (Paragraphs 18-22)
St. Chrysostom saw this as the fulfillment of the Feast of harvest as the Apostles were putting their first sickle to the great harvest (Paragraph 21)
St. Augustine say Pentecost [50th day] as a fulfillment of the Jubilee promise [50th year] forgiving debts and restoring men to their first estates (Paragraph 22)
St. Cyril saw the emission of the Spirit at Pentecost as the renewal of what was lost by sin of the first emission of the Spirit into Adam whereby starting the process of the new creation (Paragraph 23)
The Manner of the Spirit’s Coming
The Disciple’s Part (Paragraphs 24-35)
To whom the Spirit Came
How they stood prepared
How they were found framed and fitted to receive Him
The Spirit’s Part (Paragraphs 36-93)
How His coming was demonstrated by sounds and sights
How it was explained by both:
An inward filling by the Spirit’s truth, and
Outward deeds of the manifestation of speaking in tongues.
Conclusion: Three things necessary to experience the outpouring of the Holy Spirit (Paragraphs 94-107)
Prayer (cf.Acts 4:31)
Word (cf.Acts 10:44, Apostle’s teaching)
Sacrament (cf. Acts 19:6, laying on of hands/ see also breaking of bread 2:42-47)

Brews of the Week: Fr. Allen had a Vanilla Coffee Blonde (VCB) Ale by Cabarrus Brewing and Fr. Michael had his old faithful Guinness Draught
1 hr 10 min
June 02, 2020Episode One: Why Lancelot Andrewes?
Why Andrewes?
Bishop Lancelot Andrews was a gifted preacher and translator of the Bible (without him the KJV Bible would not be what it is); a defender of the ancient, Biblical faith (without him the Anglican Church would not have bishops); an exemplary spiritual leader and man of prayer (leaving us his masterful “Spiritual Devotions”); and a practical Biblical theologian (as can be seen in his “A Pattern of Catechistical Doctrine”).
Bishop Andrewes was Gifted Preacher and Translator (without him the KJV Bible would not be what it is)
He was one of King James’ favorite preachers because of his eloquence
He was the primary editor of the King James Bible’s Genesis-1&2 Kings and General Editor of the rest
From Fr. Michael's Thesis, "Lancelot Andrewes' Life and Ministry": "A review of this work gives a great insight into the life and ministry of Andrews as it seems that ‘words’ are never enough when it comes to God” (p.21).
He was one of the leading figures of the group of Anglican theologians and preachers known as the Caroline Divines.
He was a Defender of the Ancient Faith (without him the Anglican Church would not have Bishops)
Both practical and pastoral, Andrewes’ theology recorded in both his sermons and other works came to shape Anglicanism into what it is today, especially in regards to Bishops. As a Bishop, he saw himself not only as an “Anglican” bishop, but a Bishop in the One, Holy, Catholic, and Apostolic church. Being in continuity with early church was a necessity for Andrewes.
Andrewes sought to be in communion with the Catholic Church in all times and all places and to return to the fundamentals of Christianity itself:
Fr. Michael Thesis: “His prayer life, doctrine, and liturgy all shared a commonality of discipline, based upon scripture and early church tradition. He sough not new ideas and interpretations but the foundation of the early church” (p.1).
“He understood that the Reformation was necessary because of the corruption of the Roman Church and believed that the new direction should be guided by a return to the practices and doctrines of the early church enshrined by the first four councils” (p.12).
“The Christian faith as explained by Andrews, is ‘one cannon given of God, two testaments, three symbols (Apostles’, Nicene, and Athanasian Creeds), the four first councils (of Nicaea I: 325; Constantinople I: 381; Ephesus: 431; Chalcedon: 451), and first five centuries and the series of Fathers therein” (p.13).
He promoted “the idea of Catholicism that was episcopal, but not papal” (p.15).
“Andrewes decided to look backwards in order to move forward. As the Church has always had its divisions and heresies, he searched the ‘ancient Fathers and lights of the Church, in whom the scent of this ointment was fresh, and the temper true on whose writings it lieth thick and thence strike it off and gather it safely’” (p.77).
He wanted to restore the original practices of Christ and the church
Fr.Michael Thesis: “If something such as the cross, was abused to superstition in time of popery, it must have been well used before that time. Thus, the abuse of the Pope did not make something that was good and proper become something unsavory of itself” (p.20).
Responding apologetically to Cardinal Bellermine’s Responsio ad Librum: Triplici nodo, triplex cuneus (1608) Andrewes “continues a theme of walking a path which the early fathers of the church traveled” (p.60).
“Andrews argued against Cardinal Bellermine that it was the Roman Catholic Church who had changed the early church teaching thus contracting ‘much filth’ that caused much suffering for those of the catholic faith. By changing the sacraments and their meanings, the Roman Church had been the ones who were innovating and Andrewes argued that it was the Anglican Church who renovated what was customary with the ancients (The early Church) (p.99).
He was a monumental Spiritual Leader and Man of Prayer (Spiritual Devotions)
Fr. Michael Thesis: “Lancelot Andrewes helped guide the Church of England during the early post-Reformation period. He is famous for both his prayers and his sermons as they reflect holiness of life” (p.2).
His now-published devotions have modeled how to both pray the Scriptures as well as draw close to Jesus.
Fr. Michael Thesis: “The example-of-Christ theme has been used by others as a guide by other Anglicans; for if the Lord does, so should his followers. The command to “pray” came from Jesus thus it is not a choice to make, by telling all to ‘pray’ it is Jesus that binds us to prayer. It is not an option” (p.35). “Andrewes’ adherence to the Daily Offices of Morning and Evening Prayer” grows out of this observation (p.97).
“As revealed in his sermons on the Lord’s Prayer, Andrewes believed that prayers should be structured” (p.85).
“Andrewes links prayer with fasting and alms giving: and these three to offer to God our soul by prayer our body by abstinence and (thirdly) our goods by alms, deeds had been ever counted the triple or threefold” (p.86)
T.S. Eliot came to love Andrewes for his spiritual writings and considered him somewhat of a spiritual mentor. In his later poetry, Eliot quotes Andrewes more than any other source and said that Andrewes’ English Catholicism was the only form of Anglicanism he wanted to espouse.
He strove to see his neighbor as God made them, rather than seeing their sin-made selves
Fr. Michael Thesis: “Take heed we take not the sin of our neighbor for our neighbor, for every sinner, as he is a sinner, is to be hated; every man, as he is man, is to be loved: let us love men so that we love not their sins, and love them for that which God made them, not that which by sin (the breaking of the Commandments) they made themselves” (p.51).
He was a Practical Biblical Theologian (A Pattern of Catechistical Doctrine; and Real Presence in Ad Apolgiam Cardinalis Bellarmini)
His doctrine of the Incarnation is always front and center and occupies the largest part of his theology: In Christ, man and God were united which paved the way for our reconciliation and union with God. Participation in the divine Nature was the ultimate end-state of the Incarnation.
Fr. Michael Thesis: “Andrewes’ doctrine [of the Eucharist] could be described as the Word flowing into and through the Eucharist feeding all who partake of it worthily… Andrewes has a high view of the Eucharist and of the real presence of Christ” (p.67,68).
“He viewed the Eucharist not only as a communion between those with the Church, but also as a communion of unity between God and Man” (p.90).
“The kernel of grace is planted in us by the participation of the body and the blood of Christ; of which kernel comets a tree, which bringeth forth the fruits of holiness and righteousness in our whole life… Which God will in due time reward with the Crown of life and glory in the world to come” (p.91).
“Although he confirmed the two sacraments given by Christ, he did not dismiss the other five sacraments of the Anglican Church” (Holy Unction, Confirmation, Confession, Holy Orders, Holy Matrimony) (p.91).
He had a High view of the Holy Spirit: Through the Holy Spirit Christ was conceived, the Church is constituted, and Christ’s presence is communicated to us in the Sacraments
Fr. Michael Thesis: “Anselm decades earlier had tried to describe God (the ontological debate), but Andrewes would always strive to make God as personal as possible in his sermons, prayer life, and liturgy as a way of encouraging people to come to Him” (p.21).
“Andrewes’ life implies that he believed that all senses must be on Christ, not just ears as of hearing a sermon, and by thus doing so be drawn near to Him in worship” (p.63).
“To be ‘truly called in the heart,’ according to Andrewes there must be an urging, a motivating desire, a love of godliness and even a hatred of sin within one’s whole self” (p.83).
“He did not invent doctrine but relied on the scripture, allowing the scripture to speak of itself as interpreted by Christ’s Church” (p.42).
Fr. Michael's Thesis: "Lancelot Andrewes' Life and Ministry"
Music & Sound Attributions:
Music in this episode by Blue Dot Sessions “Lost Shoe” (www.sessions.blue). Sounds used are as follows: “Beer Can Opening” recorded by Mike Koening found at (http://soundbible.com/216-Beer-Can-Opening.html) and “Pouring Drink” recorded by Mike Koenig found at (http://soundbible.com/2115-Pouring-Drink.html)
44 min

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