"And largely discourse upon morality": in defence of practical Christianity

From Henry Handley Norris, a leading figure in the Hackney Phalanx, A Manual for the Parish Priest (1815), a defence of the 'practical Christianity' of the High Church tradition against evangelical (and later Tractarian) critiques:

Some years ago an outcry was raised against the great body of the clergy for preaching too much on the subject of morals, and neglecting the leading doctrines of the Gospel. The outcry I fear was raised with no good intention, and the charge I am persuaded was, in general, without foundation. I believe however, sober churchmen were at that time so disgusted with the sermons of some preachers, who were unceasingly bringing forward certain doctrines for the sake of perverting them, that there were parochial ministers who, through fear of running into this, were verging toward the opposite extreme: in avoiding the whirlpool they approached perhaps rather too near the rock; they allotted more than the just proportion of their discourses to the preceptive part of Christianity. But the morals insinuated in the accusation, the morality of the heathen philosopher, the rule of duty to be practised by men without relation to the Almighty Jehovah, I believe seldom if ever formed a subject for the Christian preacher. It is the duty of the parish priest to discourse, and largely to discourse upon morality—the morals of the Gospel—that rule of conduct to be practised by a Christian toward his neighbour and himself, enjoined by our blessed Lord, and enforced by the assurance of future reward or punishment.

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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...

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 ...

laudable Practice

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