"In so much glory": the Laudian defence of the Elizabethan Settlement

Peter Heylyn concludes his Ecclesia restaurata (1660) with a review of the early years of Elizabeth's reign, praising the Elizabethan Settlement and identifying the Puritan party as seeking to overthrow it. This demonstrates the conservative nature of Laudianism, rejoicing in the "glory" of the reformed ecclesia Anglicana, and defending the Elizabethan Settlement against an agitation which sought to overturn a settled order and polity:

By this last Act the Church is strongly setled on her natural pillars of Doctrine, Government and Worship, not otherwise to have been shaken, than by the blind zeal of all such furious Sampsons as were resolved to pull it on their own heads, rather than suffer it to stand in so much glory. And here it will be time to conclude this History, having taken a brief view of the State of the Church, with all the abberrations from its first constitution as it stood at this time, when the Puritan faction had began to disturb her Order ...

Thus have we seen the Church established on a sure foundation the Doctrine built upon the Prophets and Apostles, according to the explication of the ancient Fathers; the Government truly Apostolical, and (in all essential parts thereof) of Divine institution; the Liturgy an extract of the Primitive forms; the Ceremonies few, but necessary, and such as tended only to the preservation of decency, and increase of piety. And we have seen the first Essays of the Puritan faction, beginning low at Caps and Surplices, and Episcopal habits; but aiming at the highest points; the alteration of the Government both in Church and State, the adulterating of the Doctrine, and the subversion of the Liturgy and form of worship here by Law established.

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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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