"Substantial duties": Secker against the Weird

Thomas Secker (consecrated bishop in 1737, Archbishop of Canterbury 1758-68), in his sermon 'Confirmation of Divine Authority; And its Importance in Promoting Piety and Virtue', explains what it means to "take on ourselves the vow of our baptism". In doing so, he offers a critique that has relevance to the 'Weird Christian' movement, pointing instead to the Christian life lived out in and through "substantial duties":

I do sincerely believe, and will constantly profess, all the articles of the Christian faith. I do firmly resolve to keep all God's commandments all the days of my life: to love and honour him; to pray to Him and praise Him daily in private; to attend conscientiously on the public worship and instruction, which he hath appointed; to approach his holy table, as soon as I can qualify myself for doing it worthily ... I do resolve in the government of myself, to be modest, sober, temperate, mild, humble, contented; to restrain every passion and appetite within due bounds.

Observe then, It is not gloominess and melancholy, that religion calls you to: it is not useless austerity, and abstinence from things lawful and safe; it is not extravagant flights and raptures: it is not unmeaning or unedifying forms and ceremonies: much less is it bitterness against those who differ from you. But the forementioned unquestionable substantial duties are the things to which you bind yourselves.

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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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