'Neither reasonable, nor orthodox, nor scriptural': on excessively radical accounts of the Fall

Another example of Richard Warner - in the first volume of his Old Church of England Principles Opposed to "New Light" - critiquing in Hookerian fashion excessively radical accounts of Original Sin and expressing the characteristically Anglican affirmation of and gratitude for signs of goodness and virtue in common life:

I purpose, my brethren, to shew you, in the remaining part of my discourse, that all such notions as these are contrary to common sense and common experience, to the principles of the Established Church, and to the gospel of Jesus Christ; and, consequently, that all who teach them are neither reasonable, nor orthodox, nor scriptural preachers. These notions are, first, contrary to common sense and common experience. If mankind were nothing but a mass of corruption and wickedness, and had no other inclinations but such as are malignant and devilish, what would become of human society? or how could human beings exist all together? In that case, the hand of every man would be against his neighbour, and the whole earth would be filled with secret malignity or open violence. There would be no affection between parents and children, husband and wife, brother and sister, friend and friend; for every one would be pursuing his own selfish interests, and trying all the means of forwarding them alone. But in what part of the world, I pray you, can we find such a horrible scene as this?

... there are to be seen the remains of the image of God, in more or less of natural affection; in frequent acts of kindness and generosity; in the protection of the young and feeble; in respect for the aged; and compassion to the miserable ... Who among us, if we beheld an, object of wretchedness, would not instantly feel a desire of relieving it arise in his bosom? Who, if he saw an act of unprovoked violence or cruelty committed, would not immediately feel an emotion of honest indignation? Is there a man that hears me, who does not respect religion and virtue, whenever he sees them, although he may not practise them himself? or, can he hear of an action of mercy, of humanity, or generosity, without feeling that his heart secretly approves of it?

... And what, I beseech you, is such natural conduct, but a proof, that the image of God, in which we were created, is not destroyed; but that we yet bear about us some marks of being originally the work of God, and not the creatures of Satan?

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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...

The Prayer Book's theology of eucharistic consecration: Why individual cups should be rejected

The common cup may now be shared. So says the Church of England's most recent Covid-19 guidance , issued on 25th January, repeating the guidance given in December. It is, therefore, a rather odd time to renew the campaign to allow the administration of the Eucharist by means of individual cups : after all, the Covid-19 restrictions are being eased across society, the bishops have judged it appropriate to restore the Chalice to the faithful, and there is now no pressing need to consider alternatives. Unless, of course, this campaign has never really been about public health concerns but, rather, about altering Anglican eucharistic practice and theology . The Book of Common Prayer 1662 makes clear, explicit provision for what is to happen with "consecrated Elements" remaining after the faithful receive the Sacrament: When all have communicated, the Minister shall return to the Lord's Table, and reverently place upon it what remaineth of the consecrated Elements, coveri...

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