Commontide
Liturgical Color: Red
The 4th Sunday of Epiphany
O God, you know that we are set in the midst of many grave dangers, and because of the frailty of our nature we cannot always stand upright: Grant that your strength and protection may support us in all dangers and carry us through every temptation; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Epiphany
Through Jesus Christ our Lord, who took on our mortal flesh to reveal his glory; that he might bring us out of darkness and into his own glorious light.
Most liturgical texts are from the Book of Common Prayer (2019) of the Anglican Church in North America.
The New Coverdale Psalter, © 2019 by the Anglican Church in North America. Used by permission.
King and Martyr
Anglican Commemoration
Charles I, King of England, Scotland and Ireland, was born in 1600 and executed outside the Banqueting House at Whitehall on 30 January 1649, after a trial whose authority he refused to acknowledge. He died declaring that he died a Christian in the profession of the Church of England. At the Restoration the Convocations of Canterbury and York entered him in the Kalendar as King Charles the Martyr, and from 1662 until 1859 the Book of Common Prayer appointed a proper service for his day.
Charles I was born in 1600 as the second son of James I, unexpectedly becoming heir after his elder brother Henry's death in 1612. He inherited a kingdom already fractured by his father's friction with Parliament over taxation and religious authority. Crowned in 1625, Charles married the Catholic princess Henrietta Maria of France, deepening Protestant fears of Catholic restoration.
Charles's eleven-year personal rule (1629–1640), during which he ruled without calling Parliament, was marked by religious innovations that alarmed Anglicans and Puritans alike. His archbishop, William Laud, imposed ceremonialism and hierarchical church discipline that seemed to Catholics critics as crypto-Catholic and to Puritan critics as antievangelical. When Charles attempted to impose the English Prayer Book on Scotland in 1637, the Scots rebelled, forcing him to recall Parliament.
By 1642, tensions between king and Parliament over religion, taxation, and royal prerogative erupted into civil war. Charles was defeated, captured, and put on trial—an unprecedented act against a reigning anointed monarch. At his trial (January 1649), he refused to recognize the court's jurisdiction, maintaining his status as God's anointed. He was convicted of treason and executed by beheading on January 30, 1649, reportedly facing death with composure and dignity.
In death, Charles became a symbol. Royalist hagiography emphasized his constancy in faith and fidelity to episcopal church order; his final words (carefully preserved by eyewitnesses) stressed his Christian resignation. The 'Royal Martyr' cult developed rapidly, particularly after the Restoration (1660) made him a retrospective hero of Anglican episcopacy and royal prerogative.
The 'Royal Martyr' cult emerged immediately after 1649 and became a central fixture of Anglican royalism, especially after the Restoration. Eikon Basilike, whether authored by Charles or Gauden, became extraordinarily popular—over 35 editions within a year of publication. Charles was venerated as a martyr for episcopacy and for the principle that anointed monarchy was a divinely ordained office that Parliament could not overthrow. The Society of King Charles the Martyr was formally founded in 1894 to promote his commemoration, and he remains formally commemorated in the BCP calendar. However, modern historical scholarship has substantially complicated this narrative. Some historians view Charles as politically incompetent rather than martyred for principle, and his religious innovations (supported by Laud) as genuinely alarming to many contemporaries. His commemoration is shaped significantly by Restoration-era royalism, and his inclusion in the BCP reflects that particular historical moment as much as an independent assessment of personal sanctity — a tension the entry acknowledges without needing to resolve.