Vision glorious: avant-garde ecclesial patriotism

Some final extracts from Bancroft's 1588 sermon, highlighting what we might term the 'ecclesial patriotism' which was at the heart of the avant-garde disposition, the conviction that the ecclesia Anglicana was the jewel of the Reformed churches:

The doctrine of the church of England, is pure and holie: the government thereof, both in respect of hir majestie, and of our Bishops is lawfull and godlie: the booke of common praier containeth nothing in it contrarie to the word of God.

The Elizabethan Settlement, rather than being in need of 'further reformation' after the form of the continental Reformed churches, is rather what "your neighbors adjoining would thinke themselves most happie to attaine".

The witness of the English Martyrs is invoked by Bancroft in defence of the rites and ceremonies in defence of the rites and ceremonies of the ecclesia Anglicana:

Is it not very absurd that we should seeke everie way to discredite them in matters of lesser importance, who have most notablie sealed unto us the verie grounds and substance of religion with their blood? Or is it likely that that Church which was able to discerne betwixt truth and falsehood in so great pointes of doctrine being wrapped through continuance of time in so deepe an obscuritie; should be unable to judge of ceremonies, forms of praier, decencie, order, edification, and such like circumstaunces of no greater waight?

Against both Geneva (Cartwright) and Rome (Harding), the ecclesia Anglicana upheld the authority of the civil magistrate for the good ordering of church and commonwealth:

And they affirme, that no civill magistrate hath preeminence by ordinary authority, either to determine of church causes, or to make ecclesiasticall orders and ceremonies. That no civill magistrate hath such authoritie, as that without his consent it should not be lawfull for ecclesiasticall persons to make and publish church orders. That, 'They which are no Elders of the church, have nothing to do with the government of the church'. And whereas Master Harding saith, that the office of a king in it selfe is one everie where, not onely among the Christian princes, but also among the heathen: and thereupon concludeth, that a Christian prince hath no more to do in deciding of Church matters, or in making ceremonies and orders for the Church, than hath a heathen: Master Cartwright alloweth of his judgement, and doth expressely affirme, that he is of the same opinion, professing his mislike of those who teach another right of a Christian, and of a prophane magistrate.

Against "civill governement ... called into question" by the agents of presbytery and papacy, the ecclesia Anglicana embodied a vision of the flourishing of church and commonwealth under "the happie governement of our Soveraigne Ladie the Queenes most excellent Majestie that now is".

Bancroft's sermon concluded with the Apostolic exhortation not to be troubled "by deluding spirits and vaine doctrine, but stand fast, and keepe the instructions which you have beene taught":

Et Deus pacis erit vobiscum, And the God of peace shall be with you.

Here was the vision glorious of the Elizabethan and Jacobean avant-garde, a vision which was to be passed on to the Laudians: an ecclesial patriotism which rejoiced in the ecclesia Anglicana as a model for other Reformed churches to imitate (rather than vice-versa); a settlement sealed by the blood of the English Martyrs; and the good order of church and commonwealth secured by the Royal Supremacy. It was for this vision glorious which the avant-garde and Laudians contended against those who sought to undermine its peace and order.

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...

Pride, progressive sectarianism, and TEC on Facebook

Let me begin this post with an assumption that will be rejected by some readers of laudable Practice , but affirmed by other readers. Observing Pride is an understandable aspect of the public ministry of TEC. On previous occasions , I have rather robustly called for TEC to be much more aware and respectful of the social conservatism of the Red states and regions in which it ministers. A failure to do so risks TEC declining yet further into the irrelevance of progressive sectarianism. At the same time, TEC also obviously ministers in deep Blue states and metropolitan areas - and is the only Mainline Protestant tradition in which a majority of its members vote Democrat .* With Pride now an established civic commemoration, particularly in such contexts, there is a case for TEC affirming those aspects of Pride - the dignity of gay men and lesbian women, their contribution to civic life, and their place in the church's life - which cohere with a Christian moral vision. (I will n...

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