High Church Receptionist piety

From Eight Sermons Preached before the University of Cambridge at Great St Mary's (1831) by Hugh James Rose, associated with the Hackney Phalanx, examples of High Church Receptionist piety:

And oh! yet more than all, let each of us ask himself how he regards the blessed communion of his Master's Body and Blood? Does he look to it with awe indeed, but with hope and joy unspeakable, knowing that there he shall find the largest portion of the graces of the Spirit, in the assured hope of pardon, in new desires, new affections, new dispositions.

... does not the Church of Christ remind us in that solemn service of the blessed purposes for which it was ordained, and tell us that we who approach with faith to that high communion shall have our bodies made pure by our Lord's body and our soul washed with His most precious blood, that we shall evermore dwell in Him and He in us?

Sermon I

Once again, ere he departs, he desires to partake of that high communion of his Saviour's body and blood, which has been his best comfort and best strength below, and there indeed he feels God manifesting Himself to his soul, renewing all His promises, now near at hand to be fulfilled, strengthening him against the hour of death, and freeing him from the fear of judgment.

Sermon VII

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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 ...

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