Click here to download the PowerPoint presentation on the Book(s) of Homilies, given at Christ Church on 24 October 2026. Posted below is the text of the presentation.
The Book(s) of Homilies: # 1 – A Fruitful Exhortation
to the Reading and Knowledge of Holy Scripture
Fr. David Curry & Will Barton
WORCs Quiet Day at Christ Church
October 24th, 2026
Slide # 2: Gerlach Flicke’s 1546 portrait of Cranmer, National Portrait Gallery, London, England. Cranmer Window at Hensley Memorial Chapel, King’s-Edgehill School (2006)
Slide # 3: Portrait of Thomas Cranmer (1489-1556)
Gerlach Flicke’s portrait of Cranmer shows him with the Epistles of Paul in one hand, and a pen in the other. On the stack of books, one can make out the title “De fides et operibus”, which is a work by St. Augustine (On Faith and Works). This is not Augustine of Canterbury (534-604), but the theologian Augustine of Hippo (354-430), whose writings did so much to shape medieval Europe, the Reformation, and beyond.
The portrait captures the primary intent of the English reformation; namely, as Diarmaid MacCulloch says, ‘the recovery of the Scriptures understood by way of the best of the patristic commentators’, particularly Augustine; what Ashley Null refers to as “a protestant Augustinianism.” This is a distinct feature of the Reformed Theology of the Prayer Book but raises the question which form of protestant Augustinianism? Fr. Crouse often noted the various medieval Augustinianisms, an observation that extends to the Reformers who had varying views on Augustine.
Slide # 4: What is written…? How readest thou?
At the bottom of the Cranmer window are the words:
“Read, Mark, Learn and Inwardly digest.”
They complement what is written at the bottom of the Anselm window: Fides quaerens intellectum, ‘Faith seeking understanding,’ a Christian concept that builds upon Plato’s divided line, and the image of the Cave. It also complements the King’s College and KES School motto found at the bottom of the Bishop Charles Inglis window: Deo Legi Regi Gregi that captures the educational and ethical project of Academia and Ecclesia. ‘For God, for the Law, for the King and for the People.’
Slide # 5: Cranmer’s Collect for Advent II
Blessed Lord, who hast caused all holy Scriptures to be written for our learning: Grant that we may in such wise hear them, read, mark, learn, and inwardly digest them, that by patience and comfort of thy holy Word, we may embrace and ever hold fast the blessed hope of everlasting life, which thou hast given us in our Saviour Jesus Christ. Amen.
The Collect embodies the scriptural hermeneutic or interpretative principle expressed in the Homily, in the Thirty-nine Articles of Religion, and in the whole project of the Book of Common Prayer
Slide # 6: Essential Features of Reformed Theology
“The Reformed theological tradition is an essential ingredient in any conception of Anglicanism,” as Stephen Hampton shows. The Anglican Reformed tradition “continued to insist upon the evangelical teaching of justification by faith alone, upon the established scholastic way of expressing Trinitarian doctrine, and upon the broadly Thomist understanding of the divine nature which was shared by both Roman Catholic and Reformed theologians”, (Stephen Hampton, Anti-Arminians: The Anglican Reformed Tradition from Charles II to George I, Oxford Theological Monographs, Oxford: Oxford University Press, 2008, p. 272, my italics.)
These are all features of the Books of Homilies and, in particular, of the first book under the editorship of Cranmer and of the first homily attributed to him. The First Book of Homilies was published in July 1547 just after the death of Henry VIII and in the first month of the reign of Edward VI; the second in 1563 during the reign of Elizabeth I. Cranmer, following Augustine in his de doctrina Christiana, organized the structure of the First Book around doctrine and ethics, things to be believed and things to be acted upon, and things to be taught and how those things are to be taught.
Slide # 7: Structure of the First Book of Homilies (1547)
There are twelve Homilies. The first six deal with matters of doctrine in terms of the fundamentals of the Faith, the way of salvation: ‘Reading of Scripture’, the ‘Misery of Mankind’ (sin) by John Harpesfield, the theme of justification in three homilies – ‘Salvation’, ‘Faith’, and ‘Good Works’ (note the conjunction of faith and works) – all undoubtedly written by Cranmer, and ‘Love’ by Edmund Bonner.
The second six concern Christian living: ‘Against Swearing and Perjury’, “Falling away from God’, ‘Fear of Death’, ‘Exhortation to Obedience’, ‘Against Whoredome’ (Adultery –by Thomas Becon), and ‘Against Strife’.
All of these are ‘commonplaces’ found in the lists of loci theologici of both the humanist Desiderius Erasmus of Rotterdam (1469-1536) and the Lutheran Philip Melanchthon (1497-1560) in his Loci communes, 1555. But in matters of theology, Cranmer largely sides with the Lutheran theologians, Philip Melanchthon and Martin Chemnitz (1522-1586).
Slide # 8: Simul Justus et Peccator
The first six homilies (1st Book of Homilies) reflect a reformed sensibility concisely articulated by Luther: simul justus et peccator, ‘at once justified and a sinner’. This sensibility belongs to the order of the homilies, especially doctrinally, but also to the rhythms of the BCP liturgy – contrition, confession and satisfaction.
What is the significance of this first homily and how does it connect to other ‘formularies’ for our understanding?
Slide # 9: The Books of Homilies
There are two Books of Homilies. Homilies refer to discourses delivered publicly; in short, sermons. The terms are largely synonymous. They were provided for the clergy who were mandated to read them at Divine Service. The practice has medieval precedent (i.e. Abp. Peckham,1281), specifying how often basic doctrinal sermons should be preached. This points to the constant need for the teaching of the Faith. They are an important feature of the Reformed sensibility about the centrality of Scripture and Doctrine.
They also witness to a problem about literacy and education among the clergy and the felt necessity for the teaching of sound doctrine. Equally they belong to the integral relation between Church and State, to the relationship between politics and theology, and to the ‘magisterial reformation’ which saw matters of religion as essential to the life of the body politic.
Thus, the First Book of Homilies (1547) belongs to the early days of the reign of Edward VI (1547-1553); the Second Book (1563) to the reign of Elizabeth I (1558-1603).
Slide # 10: The Homilies: Our ‘Anglican’ Heritage and Understanding
The Homilies also belong to the tension and question about the role and place of preaching in the life of the Church. Importantly, the Homilies were mandated to be read in the Divine Service as an integral part of the Liturgy – this is very significant and becomes a matter of controversy between the more ‘puritanical’ elements in England and the classical ‘Anglican’ divines.
So it is worth asking whether the Books of Homilies are mentioned anywhere in the Book of Common Prayer or is this just a moment of historical interest from the 16th century?
Slide # 11: Article XXXV
“THE second Book of Homilies, the several titles whereof we have enjoined under this Article, doth contain a godly and wholesome Doctrine, and necessary for these times, as doth the former Book of Homilies, which were set forth in the time of Edward the Sixth; and therefore we judge them to be read in Churches by the Ministers, diligently and distinctly, that they may be understanded by the people” (BCP, p. 712).
The Article is unusual among reformed documents about doctrine and order in highlighting the Books of Homilies and their purpose. It names the titles of the twenty-one homilies found in the Second Book of Homilies, but not the titles of the homilies in the First Book of Homilies.
Slide # 12: Articles cont’d- Art. XXIV & Art. XI
The concluding phrase of Article XXXV emphasizes that what is read in the Churches are meant “to be understanded of the people.” This echoes Article XXIV that “it is a thing plainly repugnant to the Word of God” for Public Prayer and the Sacraments to be administered “in a tongue not understanded of the people.” We are not talking about ‘street talk’ or ‘slang’ or whatever is the latest gen z, x, or y lingo. It is about what can be grasped and understood through instruction and learning. There is the constant need to explain the meaning and use of words in their context.
Article XI, “Of the Justification of Man”, on the other hand, references explicitly the Homily of Justification from the First Book of Homilies in the triad of homilies (3-5) by Cranmer on the theme of justification, though probably meaning the 3rd homily “Sermon of the Salvation of Mankind.” All this suggests a kind of complementarity between the Homilies and the Articles belonging to the Prayer Book pattern of Doctrine and Devotion.
Slide # 13: “Nothing more necessary”: Homily I
”There can be nothing either more necessary or profitable, than the knowledge of Holy Scripture”. Thus the First Homily begins with an high doctrine of Holy Scripture. Why is nothing more necessary or profitable (meaning good) for us than the knowledge of the Scriptures?
Three things: 1) for “in it is contained God’s true word”, 2) which “sets forth his glory”, and, 3) “man’s duty.” Concise and clear and belongs to a central feature of reformed theology: sola scriptura, albeit understood in various ways, really is about the primacy of the Scriptures as God’s self-revelation and thus for doctrine and theology. Cranmer’s Homily follows an Augustinian and Thomistic sensibility about the centrality and primacy of the Scriptures for the establishment and understanding of essential doctrine and for the ways of interpreting and understanding the language and images of Scripture. The Homily draws on Augustine’s On Christian Doctrine and on Aquinas, Summa Theologiae I.1 about the necessity of Sacred Doctrine, i.e, what is made known by revelation since our humanity is ordered to an end which exceeds human reason. This is Fr. Crouse’s point about “staying close to the language of the images” of Scripture in thinking theologically.
Slide # 14: Article VI – Of the Sufficiency of the holy Scriptures for salvation
The Homily complements and expands upon Article VI:
HOLY Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of Faith, or be thought requisite or necessary to salvation. In the name of the holy Scripture we do understand those Canonical Books of the Old and New Testament of whose authority was never any doubt in the Church. (BCP, p. 700).
The Article continues with 1) “the Names and Number of the Canonical Books” and 2) “the other books (as Hierome saith) the Church doth read for example of life and instruction of manners” but not “to establish any doctrine.” They are named as well. This grounds what is meant by the Holy Scriptures and “the other books” in what has been received from the Fathers. There is a breadth and generosity of spirit with respect to the books regarded in some sense as Holy Scripture in the Churches historically and how they are understood and read liturgically.
Our Canadian BCP made concessions to the tender consciences of some evangelicals about readings in the Sunday Offices from “the other books” or Deuterocanonical and Apocryphal texts for Trinity Twenty-One through Trinity Twenty-Six (see BCP, pp. xliv-xlv). There are other books, too, that are in some sense biblical: 3rd & 4th Maccabees, and Jubilees, for instance. The Psalter in the Cdn. BCP (unfortunately, in my view) edited out some of the seemingly harsh and hard passages in some of the Psalms deemed unsuitable for liturgical use. But they are Scripture nonetheless.
Slide # 15: Cranmer’s Homily as Exhortation
Cranmer offers a strong persuasive argument for our reading the Scriptures not for information or data, holy or otherwise, whatever that might mean, but as a “sure, stedfast, and everlasting instrument of salvation.” The idea of Scripture as “a doctrinal instrument of salvation” is a phrase derived from Hooker building upon Cranmer’s homily and Article VI and points us to the reading and understanding of the Scriptures in terms of theology. His homily, again drawing upon Augustine recognizes the range and even the difficulties and obscurities of things in the Scriptures, but following Augustine reminds us that “there is nothing spoken under dark mysteries in one place, but the self-same thing in other places is spoken more familiarly and plainly, to the capacity both of learned and unlearned.”
For “things, in the Scripture, that be plain to understand, and necessary for salvation,” it is, “every man’s duty to learn them, to print them in memory, and effectually to exercise them” and to be patient about what is difficult and obscure until such time as God pleases to open them to our understanding. One might recall Luke’s emphasis upon Christ opening the Scriptures to the disciples on the road to Emmaus that they might understand his Passion and Resurrection; essentially providing a way to make sense of the Crucifixion and the radical meaning of the Resurrection.
Slide # 16: Holy Scripture is the food of the soul
This is itself a biblical image and one of many that Cranmer mentions or alludes to in the Homily. But note the doctrinal emphasis. For right from the outset in the Homily, the Scriptures he says convey “what we ought to do, and what to eschew, what to believe, what to love, and what to look for at God’s hand at length,” and all that belongs to the credenda and the agenda is grounded in the reality of God as Trinity.
“In these books we shall find the Father from whom, the Son by whom, and the Holy Ghost, in whom, all things have their being and keeping up; and these three Persons to be but one God, and one substance.” Immediately he then turns to what the Scriptures reveal to us about ourselves in terms of God’s self-revelation. “In these books we may learn to know ourselves, how vile and miserable we be [on the one hand]; and also [on the other hand] to know God, how good he is of himself, and how he maketh us and all creatures partakers of his goodness,” an allusion to our being made “partakers of his divine nature” (2 Peter 1.4) through Christ who is made partaker of our humanity.
He quotes John Chrysostom in words which are echoed in Article VI, that “whatsoever is required to the salvation of man, is fully contained in the Scripture of God.” This is further expressed by Richard Hooker.
Slide # 17: Hooker on Scripture as a Doctrinal Instrument of Salvation (following Cranmer)
“The end of the word of God is to save, and therefore we term it the word of life. The way for all men to be saved is by the knowledge of that truth which the word hath taught. And sith eternal life is a thing of itself communicable unto all, it behoveth that the word of God, the necessary mean thereunto, be so likewise. Wherefore the word of life hath been always a treasure, though precious, yet easy, as well to attain, as to find; lest any man desirous of life should perish through the difficulty of the way. To this end the word of God no otherwise serveth than only in the nature of a doctrinal instrument. It saveth because it maketh ‘wise to salvation.’” Hooker, Lawes, Bk. V, ch. xxi.3.
Slide # 18: First Homily/First Article!
It is worth noting how this first homily complements the first article of the Thirty-nine Articles of Religion which is ‘Of Faith in the Holy Trinity’.
THERE is but one living and true God, everlasting, without body, parts or passions; of infinite power, wisdom, and goodness; the Maker, and Preserver of all things both visible and invisible. And in unity of this Godhead there are three persons, of one substance, power and eternity; the Father, the Son and the Holy Ghost. (BCP, p. 699)
As Cranmer wonderfully puts it in the Homily: “He that keepeth the word of Christ, is promised the love and favour of God, and that he shall be the dwelling-place or temple of the blessed Trinity.” Wow.
Slide # 19: Powerful Encomium to the Scriptures for our good
“For the Scripture of God is the heavenly meat of our souls: the hearing and keeping of it maketh us blessed, sanctifieth us, and maketh us holy: it turneth our souls; it is a light lantern to our feet; it is a sure, stedfast, and everlasting instrument of salvation; it giveth wisdom to the humble and lowly hearts; it comforteth, maketh glad, cheereth, and cherisheth our conscience; it is a more excellent jewel or treasure, than any gold or precious stone; it is more sweet that honey or honey-comb; it is called the best part, which Mary did choose for it hath in it everlasting comfort. The words of Holy Scripture be called words of everlasting life: for they be God’s instrument, ordained for the same purpose.They have power to turn, through God’s promise; and they be effectual through God’s assistance; and being received in a faithful heart they have ever an heavenly spiritual working in them.” (my italics).
Slide # 20: Scripture & Preaching
Hooker reminds us that the truest form of preaching is actually the reading of Holy Scripture; all our homiletical efforts are nothing except ways, we hope, of engaging ourselves and our people with the saving word of God. Hence the importance, perhaps, of beginning with a text (and sticking to it – see Lancelot Andrewes), and with the invocation of the Trinity, that signals how everything that is said is properly subject to God in his majesty and truth and is proclaimed to his honour and glory and the good of his Church and people.
The Books of Homilies make it very clear that preaching is to be undertaken in the context of divine service, and not a stand-alone affair. This is a constant point of emphasis for classical Anglican divinity. Consider Hugh Latimer’s words (c. 1487-1555):
“For the preaching of the word of God unto the people is called meat: scripture calleth it meat; not strawberries, that come but once a year, and tarry not long, but are soon gone: but it is meat, it is no dainties. The people must have meat that must be familiar and continual, and daily given unto them to feed upon. Many make a strawberry of it, ministering it but once a year; but such do not the office of good prelates” (Sermon of the Plough, Jan. 18th, 1548).
Slide # 21: Lancelot Andrewes’ Catechetical Lectures 1580s
The point about preaching in the context of the Liturgy was a concern for Lancelot Andrewes, who, “paradoxically,” , as Peter McCullough puts it, “the greatest preacher of the age was thus also the greatest critic of the age of preaching.” For Andrewes, preaching belongs to the liturgical context of prayer and praise, of word and sacrament.
McCullough points out that already in the 1580s, his Pattern of Catechetical Doctrine lectures provide “categorical proof that Andrewes was venturing criticisms of mainstream moderate puritanism at least a decade before Hooker’s Laws of Ecclesiastical Polity,” particularly “against tawdry communion tables, against the failure to observe certain ceremonial gestures in worship, against the overemphasis on preaching at the expense of liturgy, and a high view of Sunday religious observance.”
Slide # 22: Preaching belongs to the fulness of the Liturgy
Andrewes’ Christmas Sermon of 1609 makes the point very clear that preaching belongs to the fulness of the Liturgy.
“To consecrate this first day of this fulnesse of time: even with our service to Him at the full; which, is then at the full, when no part is missing: when all our dueties of preaching, and praying, of Hymnes, of offering, of Sacrament, and all, meet together. No fulnes there is of our Liturgie, or publike solemne service, without the Sacrament.”
Slide # 23: What is required of us?
The Homilies in the two books of Homilies are divided into at least two parts. The first part of Cranmer’s homily attends to the purpose and necessity of Holy Scripture for all indicating that therein are also the necessary points of our duty towards God and neighbour made known.
The second part exhorts us to learning what we profess. We are meant to “apply ourselves, as far forth as we can have time and leisure, to know God’s word.” How? “ by diligent hearing and reading thereof.”
Cranmer notes the same things as Augustine about the excuses or obstacles that stand in the way: 1) either we think ourselves too frail in our thinking and too fearful of falling into error or 2) we “pretend that the difficulty to understand it, and the hardness thereof is so great,” that we defer to the “Clerks and learned men.” What is the counter to these things?
With respect to 1): it is “to read it humbly, with a meek and lowly heart” and to read it prayerfully, seeking God’s grace to help you understand accordingly to your capacity to understand. With respect to 2): it means to persevere and to recognize that Scripture is full of low valleys and high hills, of things easier and things more difficult. With respect to things more difficult, await either a more learned person or more importantly, seek God’s light. Simply put, ask, seek and knock, and without ceasing. But he offers us a more profound image.
Slide # 24: Scriptural Rumination – Read, Mark, Learn & Inwardly Digest! Holy Cows?!
“Let us hear, read, and know these holy rules, injunctions, and statutes of our Christian religion, and upon that we have made profession to God at our baptism [note the sacramental reference]. Let us with fear and reverence lay up, in the chest of our hearts, these necessary and fruitful lessons; let us night and day muse, and have meditation and contemplation in them; let us ruminate, and, as it were, chew the cud, that we may have the sweet juice, spiritual effect, marrow, honey, kernel, taste, comfort and consolation of them” [echoes of the Eucharist?].
Scripture as a doctrinal instrument of salvation provides us with “God’s defence, favour, and grace” in this life, and “after this miserable life, we shall enjoy the endless bliss and glory of heaven: which he grant us all, that died for us all, Jesus Christ: to whom, with the Father and the Holy Ghost, be all honour and glory, both now and everlastingly. Amen”
Amen indeed.
Thank you.