"We acknowledge a representation of that sacrifice to God the Father": Bramhall on the Eucharistic sacrifice

Bramhall in An answer to Monsieur de la Militiere (1653), responding to Roman apologist's accusation that the Church of England has abolished the Eucharistic sacrifice. pointing to a richer, fuller understanding of anamnesis:

you say we have renounced your sacrifice of the Mass. If the Sacrifice of the Mass be the same with the Sacrifice of the Cross, we attribute more unto it, than yourselves; We place our whole hope of Salvation in it. If you understand another propitiatory Sacrifice, distinct from that (as this of the Mass seems to be, for confessedly the Priest is not the same, the Altar is not the same, the Temple is not the same,) If you think of any new meritorious satisfaction to God for the sins of the world, or of any new supplement to the merits of Christs Passion, you must give us leave to renounce your Sacrifice indeed, and to adhere to the Apostle; 'By one offering he hath perfected for ever them that are sanctified'.

Surely you cannot think that Christ did actually sacrifice himself at his last Supper, (for then he had redeemed the world at his last Supper, then his subsequent sacrifice upon the Cross had been superfluous,) nor that the Priest now doth more than Christ did then. We do readily acknowledge an Eucharistical sacrifice of prayers and praises, we profess a commemoration of the sacrifice of the Cross, And in the language of holy Church, things commemorated are related as if they were then acted, 'As Almighty God who hast given us thy Son as this day to be born of a pure Virgin'. And 'whose praise the younger, Innocents have this day set forth'. And between the Ascension and Pentecost, 'which hast exalted thy Son Jesus Christ with great Triumph into Heaven, we beseech thee leave us not comfortless, but send unto us thy holy Spirit'. We acknowledge a Representation of that sacrifice to God the Father, we acknowledge an Impetration of the benefit of it, we maintain an Application of its virtue: So here is a commemorative, impetrative, applicative sacrifice. Speak distinctly, and I cannot understand what you can desire more. To make it a suppletory sacrifice, to supply the defects of the only true sacrifice of the Cross, I hope both you and I abhor.

From The Works of The Most Reverend Father in God, John Bramhall, Volume I.

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...

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...

laudable Practice

Search This Blog