'A gradual work, not instantaneous, or suddenly completed': conversion and the Anglican pastoral ethos

In his 1817 description of how the grace of regeneration in Holy Baptism is to be followed by what other authors routinely termed 'renovation', Warner summarises what we might term the Anglican pastoral ethos, an abiding character of Anglicanism, in which 'enthusiasm' is distrusted as ineffectual distraction, with the slow, sober work of grace identified as the means of ongoing conversion:

Hence it appears, that the change which takes place at Baptism can take place only at that time, and in consequence of that rite; for, as a wise and holy man (Jeremy Taylor) observes, "we are but once to change our whole estate of life, from the power of the Devil and his entire possession, from the state of sin and death, from the body of corruption, to the life of grace, to the possession of Jesus, to the kingdom of the Gospel; and this is done in the Baptism of Water, and the Baptism of the Spirit, when the first rite comes to be verified by God's grace coming upon us".

And hence, also, appears the difference between regeneration and conversion, which, in these times, are so frequently confounded together, and understood one for the other. Regeneration, as we have seen, is a change of nature, taking place only at Baptism: conversion is a change of life, a turning from sin to holiness; and may occur at any period.

Regeneration is operated at once, when the rite of Baptism is administered: conversion, if sincere, and likely to be durable, is a gradual work, not instantaneous, or suddenly completed; but, growing step by step, from a conviction of sin, to a life of holiness, virtue, and sobriety; from bad habits, to a pious and religious conversation in the world, by the gentle operation of God's grace upon our hearts; who will, day by day, infuse into them greater portions of the Holy Spirit, in proportion as He sees that we properly value and apply what He has already given to us.

Comments

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 ...

laudable Practice

Search This Blog