Skip to main content

'A Pattern in the High Priest of our Profession': Robert Nelson's 'Life of Dr. George Bull', the ordinal, and the parish minister

This week's reading from Robert Nelson's The Life of Dr. George Bull (1713) is a quite beautiful passage that might be regarded as a commentary on the Ordinal's Ordering of Priests. Two gospel readings are provided for the Ordering of Priests, Matthew 9:36ff and John 10:1ff. In the former, Our Lord is "moved with compassion" for the crowds following Him. In the latter, He reveals Himself as "the good shepherd", the One who has come "that they might have life, and that they might have it more abundantly". Both gospel readings set the context for the bishop's declaration:

Have always therefore printed in your remembrance, how great a treasure is committed to your charge. For they are the sheep of Christ, which he bought with his death, and for whom he shed his blood. The Church and Congregation whom you must serve, is his spouse and his body ... Wherefore consider with yourselves the end of your ministry towards the children of God, towards the spouse and body of Christ.

Nelson, in the context of praising Bull's "Zeal for the Salvation of Souls" in his parish ministry, then provides this meditation, encouraging "all the Parochial Clergy" to be conformed to the "pattern of ... the Blessed Jesus" in their care for the flock. Reading this meditation, it is difficult not to think that Nelson had in mind the above words from the Ordinal. This is a passage that clergy could profitably keep close at hand for ongoing reflection and that laity could use to guide prayers for parish ministers:

But to excite all the Parochial Clergy to this Watchfulness over the Conduct of their Flock; they have a Pattern of it in the High Priest of our Profession, the Blessed Jesus, who with particular Assiduity applied himself to form and preserve those Disciples which his Father had committed to his Care. He lived among them, supporting all their Weakness, and compassionating their Infirmities; he instructed them in Publick and in Private, and hid no Truth from them which might be profitable for them, and which they were able to bear. He hardly suffered them out of his sight but when he retired into some Solitude, and then he remembered them in his Prayers. This Love and Care of his Disciples appeared not only in those his Addresses to Heaven, which preceded his Passion, but when he was delivered into the Hands of his Enemies, he seemed to forget himself in respect of them, "If you seek me," saith he, "let these go their way," as if he had been concerned for nothing so much as the Preservation of his Disciples; notwithstanding his Bonds, and the Violence of his Persecutors, he did not forget his chief Apostle, but reached forth his Hand to raise him from his unhappy Fall, fulfilling to the last those Words of Scripture, "Having loved his own, he loved them unto the end."

Comments

Popular posts from this blog

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 ...