Ash Wednesday: "All Lent is but the vigil, the eve of Easter"

From a 1621 Lenten sermon of John Donne, on the text 'The last Enemy that shall be destroyed, is Death' (I Corinthians 15:26):

This is a text of the resurrection, and it is not Easter yet; but it is Easter eve; all Lent is but the vigil, the eve of Easter: to so long a festival as never shall end, the resurrection, we may well begin the eve betimes. Forty years long was God grieved for that generation which he loved; let us be content to humble ourselves forty days, to be fitter for that glory which we expect. In the Book of God there are many songs; there is but one Lamentation: and that one Song of Solomon, nay some one of David's hundred and fifty Psalms, is longer than the whole book of Lamentations. Make way to an everlasting Easter by a short Lent, to an undeterminable glory, by a temporary humiliation. You must weep these tears, tears of contrition, tears of mortification, before God will wipe all tears from your eyes; you must die this death, this death of the righteous, the death to sin, before this last enemy, death, shall be destroyed in you, and you made partakers of everlasting life in soul and body too.

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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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