laudable Practice

'Inclusive Orthodox' is a term I have never warmed to. Nor is it a term I have ever used to describe myself. Today's post is an attempt to explain why this is so in five reasons. Firstly, the term became popular within a TEC constituency in the early 2000s and came to be also found in other parts of the Protestant Mainline in the United States. This locates its origins in the cultural and ecclesial concerns of the Mainline in the early 21st century United States. It is, then, a response to a very specific cultural and ecclesial context. Its application to other, quite different, cultural and ecclesial contexts is, at the very least, a matter for some debate. Seeking to apply the term on this side of the Atlantic strikes me as unconvincing as British political parties following the trends of US politics: this tends to be embarrassingly awkward at best and usually out of step with the actual concerns and experience of British society. Put bluntly, Inclusive Orthodoxy is a mic...

'Everybody agrees that is the worst in Christendom.' This was the somewhat startling judgment of Mary II, when considering the decayed state of the Church of Ireland shortly after the Battle of the Boyne in 1690. These are the words with which Patrick Little (editor) opens the volume of essays that is The Church of Ireland Under the Stuarts (2025). The essays, covering a wide range of subjects - from the role Trinity College Dublin to cathedral music, from the devotional life of the episcopalian second Earl of Cork during the Interregnum to the role of the bishops in the Irish House of Lords - might be considered as something of a revisionist response to the words of Queen Mary. The Church of Ireland which emerges from these essays has greater spiritual, intellectual, and cultural vibrancy than recognised in Old Hat accounts and enduring populist mythology. The intellectual and cultural vibrancy owed much to Trinity College Dublin, driving the "distinctiveness" of th...

In his review of Absolution in A Critical and Practical Elucidation of the Book of Common Prayer, Volume I  (1796), John Shepherd declares the fundamental doctrinal position underpinning the practice of Absolution in the Prayer Book: The ancient teachers of Christianity, whether Priests or Prelates, arrogated to themselves, in the dispensation of Absolution, no power, which was not purely ministerial. Agreeably to the doctrine of Holy Scripture, the Fathers unanimously maintain, that "God alone can forgive sins."  By 'ministerial', Shepherd means that which is stated in the Absolution at Morning and Evening Prayer: and hath given power, and commandment, to his Ministers, to declare and pronounce to his people, being penitent, the Absolution and Remission of their sins: He pardoneth and absolveth all them that truly repent, and unfeignedly believe his holy Gospel.  The forgiveness of sins is a fundamental work of the Godhead, as Shepherd sees reflected in patristic dis...

From Jeremy Taylor's Golden Grove sermons, for " the summer half-year ", Sermon XII, ' Of Christian Prudence, Part III '. Taylor's critique of extraordinary claims to the Spirit offers an important defence of the religion of reasonable, sober, ordinary Anglican piety. Here is wisdom, urging us to hold to "the ordinary ways" - characterised by "reason, and sober counsels" - that lead to "the common country": But if any man pretends now to the Spirit, either it must be a private or public. If it be private, it can but be useful to himself alone, and it may cozen him too, if it be not assisted by the spirit of a public man. But if it be a public spirit, it must enter in at the public door of ministries and divine ordinances, of God's grace and man's endeavour: it must be subject to the prophets; it is discernible and judicable by them, and therefore maybe rejected, and then it must pretend no longer. For he that will preten...

In July 1705, George Bull - consecrated bishop in April - arrived in his new Diocese of St Davids.  In his visitation charges, as he addressed "the principal Parts and Branches of [the] Pastoral Office", Bull made clear his expectations for the preaching ministry of the clergy.  Nelson, in his 1713 Life of Dr. George Bull , notes the Bishop's advice to his younger clergy, advice which might be surprising to contemporary Anglicans: To qualifie them for Preaching, he pressed the Knowledge and Understanding of the holy Scriptures; and in order thereunto, some Skill in the learned Languages, with good Judgment and Discretion, and not without a tolerable Share of Elocution. He advised young Divines, not to trust at first to their own Compositions, but to furnish themselves with a Provision of the best Sermons, which the learned Divines of our Church have published; that by reading them often, and by endeavouring to imitate them, they may acquire a habit of good Preaching thems...

Following on from Friday's post on PECUSA worship in 1900, and reflecting on a recent photograph from Pohick Church with the description "the old Virginia tradition", I came across Old Churches, Ministers, and Families of Virginia (1857), by William Meade, Bishop of Virginia 1841-62. Meade refers to the "liberty" and "variety" regarding the surplice that "has ever existed in the Church of Virginia". What is more, he also presents this as within the canonical context established and maintained by PECUSA: As to the vestments, the same liberty and the same variety has ever existed in the Church of Virginia, without interruption to its harmony. It is well known that the controversy in our Mother Church concerning the use of the surplice was a long and bitter and most injurious one ... At the revision of the Prayer Book by our American fathers, this and other changes, which had long been desired by many in England, and still are, were at once mad...