laudable Practice

After considering Bull's  Defensio Fidei Nicaenae (1685) in the context of the heated Trinitarian debates experienced by the Church of England in the closing years of the 17th and opening decade of the 18th centuries, Nelson's 1713 Life of Dr. George Bull  turned to what might be thought a more prosaic subject, that of Bull being appointed to another parish. Nelson's account of this process sets before us something of a Tory idyll. "It was in the Year 1685, when Mr. Bull was presented to the Rectory of Avening in Gloucestershire":  both the year and the geography point to the Tory idyll. 1685 was the year of the accession of James II. With the support of both the Church of England and the Tories - an alliance of parson and squire, shaped by the bitter memories of the 1640s - James had come to the throne, overcoming the attempts of Whigs to prevent the accession of a Roman Catholic. Bull's Toryism has, of course, previously been recognised by Nelson. 1685 was ...

Has been received into the Catholic Church. Please pray for me. This was recently posted on 'X' by a high profile Anglican who has become a Roman Catholic. It was not, from what I can gather, an unsurprising development. I had assumed that this was the individual's direction of travel for some time. It is, of course, always a matter of some sadness when an individual leaves the ecclesial tradition and communion you cherish for another tradition and communion. These things, however, happen: it is (and has been for centuries) part of ecclesiastical life. I serve in a parish which includes those who are former Methodists, Presbyterians, and Roman Catholics. They bring to Anglicanism gifts and strengths from their previous traditions, within a context of gratitude for the Anglican tradition. What they have not brought to Anglicanism is bitterness, resentment, or anger. And for that I am deeply thankful. The words of Burke capture the mindset of those Christians who, embracing ...

On Fridays throughout Lent, laudable Practice will be posting extracts from Jeremy Taylor's The Worthy Communicant; or, A discourse of the nature, effects, and blessings consequent to the worthy receiving of the Lord's Supper and of all the duties required in order to a worthy preparation (1667). Taylor's work is, to say the least, difficult to place within current Anglican practice, shaped by the Parish Communion Movement, with the expectation that weekly reception will be the norm. Added to this, not only is the penitential aspect of contemporary eucharistic liturgies much inferior to that in Prayer Book tradition, any sense of an expectation of preparation to partake of the Sacrament is almost entirely absent from Anglican piety (as in most other liturgical and sacramental traditions).  This is what Michael Ramsey warned Anglicans about in his 1956 essay ' The Parish Communion ', noting that that were "weaknesses which haunt the wide and rapid growth of t...

At the Eucharist of Ash Wednesday, 18.2.26 Matthew 6.16 “And whenever you fast, do not look somber, like the hypocrites, for they mark their faces to show others that they are fasting.” [1] On Ash Wednesday, the first day of Lent, it is difficult not to recognise that this day begins a season of fasting. We heard it in the introduction to our liturgy: “I invite you, therefore, in the name of the Lord to observe a holy Lent, by self-examination and repentance; by prayer, fasting, and self-denial …” [2] We heard it in the first reading from the prophet Joel: “Yet even now, says the Lord, return to me with all your heart, with fasting …” [3] And we will hear it again in our final hymn, referring to our Lord’s time in the wilderness: “Forty days and forty nights, thou was fasting in the wild …” [4] Lent is a time for fasting. Depending on our age, health, and circumstances, this may mean abstaining from one of the day’s meals throughout Lent; or it may mean simplifying our diet in Lent; or...

Wherefore, laying aside these shifts and excuses, let us all set ourselves in good earnest to resist all manner of temptations: let us putout all the strength which we naturally have to this purpose, and beg of God super naturally to supply us with what we have not. Especially at this solemn time, set apart to commemorate the great conflict of our Saviour with the tempter in the wilderness, and to prepare and qualify us for such spiritual encounters. Let us lookup to the example of Christ, and remember how victorious he was over those fierce assaults of Satan; and what assurance he hath given us, that they who tread in his steps, and resolutely fight the good fight, shall be alike victorious. And whilst we resist as he did, let us be sure to use the same means of resistance, that he used, fasting and prayer: for there is no kind of temptation, but may, by the joint force of these, be cast out. To these, therefore, let us fly. These let us lay hold of, bending our knees often in private...

As Ussher continued to reflect on 'the priest's power to forgive sins', he looked towards the East. He pointed to two examples from the liturgies of the East to demonstrate that this power directly belongs only to God: Add hereunto the prayer of Damascen, which is still used in the Greek Church before the receiving of the Communion: "Lord Jesus Christ, our God, who alone hast power to forgive sins, in thy goodness and loving-kindness pass by all the offences of thy servant, whether done of knowledge or of ignorance, voluntary or involuntary, in deed or word, or thought; and that which is used after, in the Liturgy ascribed to St James, wherewith the priest shutteth up the whole service: "I beseech thee, Lord God, hear my prayer in the behalf of thy servants, and as a forgetter of injuries pass over all their offences. Forgive them all their excess, both voluntary and involuntary: deliver them from everlasting punishment. For thou art he who didst command us, sayin...