When it comes to so-called adversarial “Gray-zone” tactics utilized to destabilize a nation’s populace, none has proven more effective than compromising a nation’s religious convictions before supplanting them with another ethic. Not surprisingly, subversive ideologies have been circulating in the West for years, not only undermining “the social contract” between the governed and the state, but a people’s cultural identity as a nation and a people. Yet if that s the case, which it seems to be, why no sense of moral outrage? The primary reason is that the pot has been slow to boil, as can be seen now in both The United Kingdom and the United States. But resistance is mounting. When the British Parliament can no longer make the distinction between common decency and moral decay, as we can see in the trash accumulation and rat infestation in predominantly Muslim Birmingham, you’ve not only got a bloody problem, but a Parliament that lacks the will to call it what it is – a national disgrace. There’s no longer any excuse when it’s become painfully clear that national unity cannot be derived through multiplicity, but only from a populace with a clear identity and a “shared pattern of values, behaviors, beliefs and attitudes that were created, transmitted, maintained, and transformed over time.” (U.S. Air Force Culture and Language Center [AFCLC]). And regarding that identity, as a predominately Christian nation, the Church of England, as well as The Book of Common Prayer remain not only representative of England’s history, but the population’s common faith as followers of Christ and subjects of the English monarchy.
And in that sense, while the Book of Common Prayer and Kings James Bible may be seen by some as anachronisms, both have a relevancy when it comes to Christian conservatism and the populist left; they provide a historical perspective. Although earlier publications of the Prayer Book serve as a reminder of what once was and what might have been if we had but stayed the course, the more liberal element within the Church has taken upon itself the task of altering the Prayer Book and Bible in such a way as to serve their own interests – that is to wheedle their way out of moral accountability. That said, we can identify certain methodologies that are being used to hasten the process. One is through an increasingly liberal and obtuse translation of the text. The other being by way of interpretation. And this is of particular relevance when it comes to The Church of England, as The King James Bible and The Book of Common Prayer were particle to England’s historical development. And while much has been made about recent discoveries of ancient Greek manuscripts and additional translations of The Dead Sea Scrolls, the perceived benefit, although it may leave one wanting, brings up a point. While the current trend is toward an ever-greater selection of Greek texts, thereby offering greater uniformity, or conformity as it were, to the current ethic. Unfortunately, the overall result evidences a general trend toward a more universal and therefore less confrontational presentation of the Holy Scriptures – as truth.
Derived from Tyndale’s earlier translation of the Bible, derived primarily from the Greek and Hebrew texts, in conjunction with the Vulgate, The King James Version was not only a uniquely English translation, but could be said to have been “cutting edge” for that time and place. As such, it not only served as the foundational corpus for The Book of Common Prayer, but The Church of England. Yet, when comparing certain passages in the historical KJV to that of the ubiquitous New Revised Standard Version (NRSV), it’s a bit like trying to compare apples to oranges. While it can be said that both are edible fruits, theologically speaking, their appearance and taste are arguably quite different. That difference being precisely the point, as in reading the KJV and much earlier publications of The Prayer Book something becomes readily apparent. We are not just reading theology; were reading the ecclesiastical history and formative christology of England itself, and that from some of the most brilliant minds of the time, who were not only blessed to have been educated in “The Classical Tradition,” but were themselves particle to The Reformation itself. A little closer to the flame I would say!
And while it can be said that the NRSV is more readable, therefore providing greater accessibility to the modern audience. Yet it hasn’t come without a cost. Parallels can then be made between the ubiquity of modern English today, its literary devolution, and the atrophy of intellectual curiosity and grammatical acuity we find lacking in our universities today. And while it could be said that we have greater freedom of expression, the question arises – to what end? The point being that earlier translations of the Bible, such as the KJV, while arguably less readable for the vast majority of the public today, remain unique in their ability to express The Word of God in a way that is not only concise, but expositorially illuminating. In short, one could say that it’s compositors demonstrated not only a rare command of the English language, but they did so by saying more with fewer words. An ability notably lacking today. For that reason, earlier editions of The King James Bible and The Book of Common Prayer remain of particular significance, as they not only have codified the genesis of Western Christianity, but the genius of European thought. And this I might add is especially true when it comes to The Book of Common Prayer, as in reading the current version today, through the lens of its various revisions and updates, is a bit like following “Alice through the looking glass,” only to find that everything on the other side of the mirror has become somewhat topsy-turvy.
Consequently, the tea of truth no longer carries the force of conviction it once had, not disimiliar to “bracing up,” which itself can no longer be found in the English vernacular. But to say that the cup is tepid would be a misnomer, as the setting itself has been changed, and with it, something uniquely British and of a peculiar beauty is being lost. The page has turned as they say, and with it, the Prayer Book’s previous theological elicitations. A danger, in that popular opinion has been quick to fill the void, even though that opinion has become increasingly trivialized and in the process made irrelevant. Worse, the progressives have now become the majority opinion, at odds with the salvific alchemy of the page itself. Unfortunately, the same can be said for the priestly office, as that which was once saintly is now only sanctimonious, with the pulpit little more than a causation for cessation. In turn, the spiritual guardrails that once guided us on our merry way have somehow gone missing; leading to any number of moral off-ramps, the result of which is now plain to see. A purge is in order, a “penitential rite” I say, not simply for the sake of sanctity, but for the honor of the Crown itself.
CoupStick Chaplain 