"Desire to perpetuate her ministrations": on being unembarrassed Anglicans

If we really value the Church of England for its own sake and for our own souls' sake, can we fail of wishing to transmit its benefits to our children? As we have received it from our forefathers, how can we show our gratitude so well as by handing it down to our posterity? As God has been pleased to ordain that his truth should be preserved in the world by natural descent, shall we not fail in our duty to Him if we do not our part in delivering on that which we have received? Nay, will not our offspring themselves have just cause to rise up in judgment against us, if we have had it in our power to convey to them so great a blessing, and have neglected it? In short, how is it possible that one who really values the Church of England, should not desire to perpetuate her ministrations to the remotest posterity? Indeed this very edifice, so durable in its material, is I trust a pledge that such is the wish and intention of all who have contributed to raise it. Let us then be careful and Earnest in the performance of this duty. Let us train up our children in the principles and doctrines of the Church. Let us habituate them to her worship. Let us, as they become gradually fitted for her higher ordinances, prepare them and lead them on to a participation of them. And let us not neglect her minor habits and traditional usages. They are all parts of one great whole.

From a sermon by James Beaven, "Ask for the Old Paths:" A Sermon, Preached at the Opening of the New Church of St. James, at Dundas, Upper Canada, on Sunday, December 31st, 1843. It is a wonderful expression of Old High Church confidence and joy in the gift of the Anglican tradition. The penultimate sentence - "And let us not neglect her minor habits and traditional usages" - demonstrates significant insight into the how a tradition functions: "all parts of one great whole". What is more, this extract also points to a key cause of Anglican decline in North Atlantic societies: the failure within families, churches, and communities to pass on both the practices, usages, and habits, and "the principles and doctrines", of the Anglican tradition.

We can see here, then, two important sources for contemporary Anglican renewal. Firstly, a recovery of a proper, joyful confidence in the Anglican tradition, "for its own sake and for our own souls' sake". Secondly, an unembarrassed commitment to passing on this tradition - practices and doctrine - within families, parishes, and communities.

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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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