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 such is the case, which it seems it is, why no sense of moral outrage? The primary reason I would offer is that the pot has been slow to boil, as can we now see in both The United Kingdom and the United States of America. But resistance is mounting. When the British Parliament can no longer make the distinction between common decency and moral decay, as can be seen in the trash accumulation and rat infestation in predominantly Muslim Birmingham, you’ve not only got a bloody problem, but a Parliament dysfunction, lacking the will to call it what it is – a national disgrace. There can no longer be any excuse when it’s become painfully clear that national unity cannot be derived through multiplicity, but only from those with a uniform 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, including its Book of Common Prayer remain not only representative of England’s history, but its common faith as followers of Christ and lawful subjects of the English Crown.
In that sense, while the Book of Common Prayer and Kings James version of the Bible may be seen by some as anachronisms, both continue to have a relevancy when it comes to Christian conservatism from a historical perspective. Although earlier publications of the Church of England’s Prayer Book still exist 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 triumphant has taken upon itself the task of modernization, altering the Prayer Book and Bible in such a way as to make it more relevant, while at the same time diluting is heavenly pronouncements in such a way as to serve their own interests – muddle, in order to wheedle their way out of moral accountability. That said, we can identify certain methodologies are being used to hasten the process. One is through an increasingly obtuse translation of the text- Where is the meat? 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, while it may leave one wanting, brings up a point. While the current trend is toward an ever-greater selection of Greek texts, in hope of bringing greater to the text or conformity, has in effect led to what might be called a more universalist and therefore less confrontational presentation of the Holy Scriptures – as truth.
Derived from Tyndale’s earlier translation of the Bible, itself dependent primarily upon the Greek and Hebrew texts, in addition to the Vulgate, The King James Version was not only uniquely English but could be said to have been “cutting edge” for that time and place. As such, it was not only foundational to The Book of Common Prayer, but became the primary text for The Church of England. Yet, comparing certain passages in the historical KJV to that of the somewhat ubiquitous New Revised Standard Version (NRSV), is a bit like comparing apples to oranges. While it can be said that both are edible fruits, in a theological sense, their appearance and taste are arguably quite different. That difference being precisely the point, as in reading the KJV and earlier publications of The Prayer Book something becomes readily apparent. We’re not just reading theology, we are reading the ecclesiastical history and formative christology of England itself, and that according to some of the most brilliant minds of the time and doubly blessed. Educated in “The Classical Tradition,” they were themselves particle to The English Reformation. And, as such, one could say that they were probably a little closer to the flame!
And while it can be said that the NRSV is arguably more readable, therefore providing greater accessibility for a modern audience, it hasn’t come without a cost. Parallels can be made between the ubiquity of modern English today, its literary devolution, and the atrophy of intellectual curiosity and lack of grammatical acuity that we find in many of our universities today. And while it could be said that we do have greater freedom of expression – to what end I might ask? The point being that earlier translations of the Bible, such as the KJV, while no doubt less readable for the vast majority of the public today, still remain unique in their ability to express The Word of God in a way that is not only concise, but expositionally illuminating. In short, one could say that it’s compositors demonstrated not only a rare command of the English language, but raised it to an art-form 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, especially when viewed 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 dissimilar to “bracing up,” a term which can no longer be found in the English vernacular. Yet, to say that the cup is tepid would be a misnomer, as the setting itself has been rearranged, and with it, something uniquely British and of a peculiar beauty has been lost. The page has turned as they say, and with it, the Prayer Book’s previous theological elicitation’s. A danger, in that popular opinion has been quick to fill the void, in spite of the fact that it’s 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 gone missing, leading in turn 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 