"Sufficient for the conveyance of remission of sins": Mant on the Absolution at Mattins and Evensong

From Richard Mant's 1836 The Churches of England and Rome Compared, an example of Old High Church teaching on the sufficiency of the general absolution at the daily service and Holy Communion, and how private confession was to be understood as a "rare occurrence". Also significant is the emphasis on absolution "not as a judicial, but as a ministerial act", characteristic of the Anglican ethos of pastoral, rather than sacerdotal, ministry:

according to the provisions of the Church of England, the "Absolution," pronounced by the minister in ordinary cases, has a general reference to the whole congregation; and it is only on one special occasion , the terms of which make it of rare occurrence, that it takes in this respect a different character ...

No such confession is esteemed necessary or required by the Church of England: in common cases, a general confession of sin is provided by her as the preliminary to absolution, such confession being addressed to Almighty God, not to the priest; and by the priest, as well as by the people . In case of "a special confession of sins" to the priest, it is made by the free will of him who makes it ...

Particular absolution is limited by the Church of England to those, who in sickness "feel their conscience troubled with any weighty matter," and who thereupon, having "made a special confession of their sins," "humbly and heartily desire" the priest to absolve them: the general forms of absolution in her daily services, and in the administration of the holy communion, following upon the general forms of confession of sin, being esteemed by her sufficient for the conveyance of remission of sins to her congregations ...

By the Church of England, absolution is practised, not as a judicial, but as a ministerial act: the priest performs the part, not of a judge, but of the authorised dispenser of God's pardon to those on whom God has promised and vouchsafes to bestow it . This is quite plain in the forms of words, prescribed for the Orders of daily Prayer and for the ministration of the holy communion.

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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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