Skip to main content

"The most gracious and glorious Redeemer of Mankind": Tillotson on receiving the Holy Sacrament at Christmastide

In a collection of Christmastide sermons on the Incarnation by John Tillotson, then Dean of Canterbury, later Archbishop of Canterbury, preached in the Church of St. Lawrence Jewry in 1679 and 1680, we find references to the significance of receiving the Holy Sacrament during the festive season.  Although Tillotson's sacramental theology here is clearly 'low', his words testify to both the rich piety associated with reception of Holy Communion at Christmas and how this flowed from the salvific nature of the Incarnation.

Blessed God and Saviour of Mankind! What shall we render to thee for such mighty love, for such inestimable benefits as thou hast purchas'd for us and art ready to confer upon us? What shall we say to thee, O thou preserver and lover of Souls, so often as we approach thy H. Table, there to commemorate this mighty love of thine to us, and to partake of those invaluable blessings which by thy precious bloodshedding thou hast obtained for us? So often as we there remember, that thou wast pleased to assume our mortal Nature, on purpose to live amongst us for our instruction, and for our example, and to lay down thy life for the redemption of our Souls and for the expiation of our Sins; and to take part of flesh and blood that thou mightst shed it for our sakes: What affections should these thoughts raise in us? What Vows and resolutions should they engage us in, of perpetual love and gratitude, and obedience to thee the most gracious and most glorious Redeemer of Mankind? (Sermon I)

And what Sacrifices of Praise and Thanksgiving should we also offer up to this gracious and most merciful Redeemer of ours, the everlasting Son of the Father, who debased himself so infinitely for our sakes, and when he took upon Him to deliver Man did not abhor the Virgin's womb: Who was contented to be born so obscurely and to live all his life in a poor and persecuted condition; and was pleased both to undergo and to overcome the sharpness of Death, that he might open the Kingdom of Heaven to all Believers?

Every time we have occasion to meditate upon this, especially when we are communicating at his H. Table and receiving the blessed Symbols and Pledges of his precious Death and Passion: How should our Hearts burn within us and leap for Joy? How should the remembrance of it revive and raise our Spirits, and put us into an Ecstasy of Love and Gratitude to this great Friend and Lover of Souls: And with the B. Mother of our Lord, how should our Souls, upon that blessed occasion, magnify the Lord, and our Spirits rejoice in God our Saviour? (Sermon IV)

Comments

Popular posts from this blog

Why I support the ordination of women: a High Church reflection

A number of commenters on this blog have asked about my occasional expressions of support for the ordination of women to all three orders.  With some hesitation, I have decided to post a summary of my own views on this matter.  The hesitation is because I have sought on this blog to focus on issues and themes which can unify those who identify with or have respect (grudging or otherwise!) for what we might term 'classical' Anglicanism (the Anglicanism of the Formularies and - yes - of the Old High Church tradition).  Some oppose the ordination of women (and I have friends and colleagues who do so, Anglo-Catholic, High Church, and Reformed Evangelical).  Some of us support it (again, friends and colleagues covering a wide range of theological traditions). Below, I have organised my thinking around 5 points (needless to say, no reference to Dort is implied). 1. The Declaration for Subscription required of clergy in the Church of Ireland states: (6) I promise to submit ...

How the Old High tradition continued

Charles Gore's 1914 letter to the clergy of his diocese, ' The Basis of Anglican Fellowship ', can be regarded as a classical expression of the Prayer Book Catholic tradition.  A key part of the letter - entitled 'Romanizing in the Church of England' - addressed the "Catholic movement", questioning beliefs and practices within it which tended to "a position which makes it very difficult for its extremer representatives to give an intelligible reason why they are not Roman Catholics".  Gore provides the outlines of an alternative account and experience of catholicity within Anglicanism, defined by three characteristics.  What is particularly interesting about these characteristics is their continuity with the older High Church tradition.  Indeed, the central characteristic as set out by Gore was integral to High Church claims over centuries: To accept the Anglican position as valid, in any sense, is to appeal behind the Pope and the authority of t...

1928 practices and the 1979 book: unthinking conservatism or popular piety?

Those responsible for Earth & Altar - a new blog emanating from a group within TEC - are to be congratulated for an excellent contribution to wider Anglican discussion and debate. The commitment to "an expansively conceived credal orthodoxy as fully compatible with LGBTQ inclusion, gender equality, and racial justice" is an important part of a wider retrieval of creedal orthodoxy within what we might call the post-liberal generation. It is in this spirit that I want to respond to a recent post on the site by Andrew McGowan , Dean of the Berkeley Divinity School at Yale and Professor of Anglican Studies at Yale Divinity School.  Against the background of another round of "ill-defined" liturgical revision in TEC, he understandably urges that a fuller reception of the 1979 BCP should occur before further reforms. In doing so, however, he takes aim at what he describes as "clinging to the ritual structures of 1928" while using the text of 1979.  We ...