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For Grotius, Calvin, and Cassander: 18th century Anglicanism's eirenic reading of the Prayer Book

Today we resume extracts from John Shepherd's A Critical and Practical Elucidation of the Morning and Evening Prayer of the Church of England (1796). At the outset of his discussion of the Venite, Shepherd describes it as "originally composed for the public service". A short footnote addressing this point is worth considering:

Grotius thinks it was composed for the Feast of Tabernacles, and Calvin for the Sabbath Day. 

A short footnote, yes, but one that captures a significant aspect of how much Anglican opinion regarded the Book of Common Prayer during the 'long 18th century'. Shepherd is very content to describe Luther and Calvin as "two of the most illustrious instruments of the Reformation". As seen previously, he invoked Calvin to explain the purpose of the Absolution at Morning and Evening Prayer. He was, however, hostile to those readings of the Prayer Book which were "too favourable to Calvinistic opinions". 

Which brings us to the reference to Grotius alongside Calvin. Grotius is also favourably quoted on two other occasions in the work. Here we see something of the character of what Shepherd - echoing Herbert and Bramhall - calls "the British" church. It is a church which can draw upon Calvin and Grotius, recognising the wisdom of both, enriched by the teaching of both. It speaks of a wise, mature, generous, discerning ecclesiastical culture, thankful for the witness of both Calvin and Grotius, capable of separating Calvin from divisive, speculative "Calvinistic opinions" and Grotius from the allegations that he encouraged "Socinian tenets". 

It also suggests how the Book of Common Prayer was viewed as a liturgy for both Calvin and Grotius, a means of comprehension for a wise and generous Protestant ecclesiastical order. Calvinists would point out that this was very much a Grotian vision, not the order of Geneva. And they would, of course, be entirely correct. To approvingly quote Grotius alongside Calvin is indeed Grotian. 

This is further demonstrated when we realize that to the names of Grotius and Calvin we must add that of Cassander, the eirenic 16th century Catholic humanist. Shepherd refers to him as "the truly charitable and very learned Cassander", quoting from him many times in this way in order to illustrate the meaning of the Prayer Book.

Shepherd's reading of the Prayer Book, in common with the mainstream of Anglicanism during the 'long' 18th century, was thoroughly informed by a Grotian eirenicism, regarding the Prayer Book as an exemplar of charitable, generous comprehension. 

This short footnote, referring to Grotius and Calvin, side-by-side, beautifully illustrates such a reading of the Book of Common Prayer as an eirenic gift, drawing the Christian churches to their centre, a liturgy embracing Grotius, Calvin, and Cassander, demonstrating how the unity of the churches could be wisely and modestly renewed.

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