The generous orthodoxy of the Tillotsonian High Church tradition

How, in particular, the cause of Christianity, combined as it is with the unity of the church, has suffered, and still suffers almost equally from the two extremes of latitudinarian indifference, and fanatical enthusiasm (Sermon VIII).

While Le Mesurier's 1807 Bampton Lectures took aim at "the latitudinarian principle", it is quite clear that what he has in mind is not the theology of Tillotson or Burnet, by the rejection of creedal Trinitarianism and subscription to the Articles urged by "the meeting at the Feathers tavern in the year 1772". This is very evident in his defence of the comprehensive nature of the Church of England. Referring first to the absence of any requirement of subscription by lay people, he emphasises that participation in common prayer and the sacraments is the basis of lay communion:

Now, if it were only meant by this that no over nice or captious inquiry, nay, that no inquiry at all should be made into the faith of those who come to attend at our established places of worship; if it be only claimed that all who are desirous so to do, should be allowed to join in prayer, and be admitted to the benefit of the sacraments as they are administered among us, this is; in fact, the practice of our church, whose terms of what is called lay communion are as easy and open to all descriptions of men as it is possible. There is no individual whatever who is rejected, if he will come and conform to the order which is established (Sermon III).

When it comes to clerical subscription, Le Mesurier points to the Articles as expressing the generous orthodoxy of a Reformed Catholicism, "the orthodox faith" (Sermon VIII) and the teaching of "our reformation" (Sermon IV), while yet ensuring "the very moderation of our church" (Sermon VII):

The fact is ... that there is no church whose terms of communion are so well calculated to embrace every, denomination of sincere Christians, as those of the church of England. She in fact shuts out no man who is not by his difference in fundamental points excluded. Her articles were evidently drawn up with this enlarged view: and fitted as they are for the widest admissible comprehension, she yet, as I must remind you, requires no man to declare his assent to them, except those who are specially appointed to teach others; of the integrity of whose faith, as well as their ability to impart knowledge, she is therefore bound to be fully satisfied, before she commits to their care a trust so important (Sermon VIII).

We can see here how Le Mesurier gives expression to what is best described as a Tillotsonian High Church tradition, combining the High Church defence of creedal orthodoxy and understanding of the Church of England's vocation as "our national church" (Sermon I) with the older, moderate Latitudinarian concern to avoid sectarianism and a narrow confessionalism, against "the two extremes of latitudinarian indifference, and fanatical enthusiasm".

Sorry indeed should I be, if in combating a too great laxity of principle, I should have appeared in any way to discourage the cultivation of that true liberality, which is indeed only Christian charity under a different name. On the other hand, God forbid that by any word which I have uttered I should in the smallest degree counteract the genuine workings of true devotion in the breasts of those who hear me, or damp the ardour of that faith by which alone man is enabled to hold converse with his Maker (Sermon VIII).

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...

Pride, progressive sectarianism, and TEC on Facebook

Let me begin this post with an assumption that will be rejected by some readers of laudable Practice , but affirmed by other readers. Observing Pride is an understandable aspect of the public ministry of TEC. On previous occasions , I have rather robustly called for TEC to be much more aware and respectful of the social conservatism of the Red states and regions in which it ministers. A failure to do so risks TEC declining yet further into the irrelevance of progressive sectarianism. At the same time, TEC also obviously ministers in deep Blue states and metropolitan areas - and is the only Mainline Protestant tradition in which a majority of its members vote Democrat .* With Pride now an established civic commemoration, particularly in such contexts, there is a case for TEC affirming those aspects of Pride - the dignity of gay men and lesbian women, their contribution to civic life, and their place in the church's life - which cohere with a Christian moral vision. (I will n...

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