"This solemn Proclamation of Pardon": Secker on the Absolution at Mattins and Evensong

In the days following Quinquagesima Sunday, with Lent close, laudable Practice likes to draw attention to the gift of the Absolution pronounced at Mattins and Evensong, pointing to the robust Old High Church teaching on its efficacy. (See here and here for previous years.)

This year we turn to Thomas Secker (Archbishop of Canterbury 1758-68). In his Sermon II 'On the Liturgy', Secker contrasts the Absolution at Mattins and Evensong with "Popish absolutions ... given in private", stressing the Prayer Book absolution makes no claim to "sacerdotal Power". This, however, Secker emphasizes, rather than leading us to devalue the Absolution at Mattins and Evensong, points to its greater power. In a wonderful line he describes it as a form "which tends very powerfully to comfort Men, but can never mislead them, because it leads them to trust only in God's Mercy".

He continues by expounding the rubric directing that the Absolution is "pronounced by the Priest alone, standing; the people still kneeling"

And as none, but his Ministers, are commissioned to make this solemn Proclamation of Pardon on his Behalf; it is fitly ordered, that none should share with them in publishing it, by repeating it along with them. And you will observe, that wherever in the Service the Congregation are not directed to speak, but the Minister only, their speaking the same Words low, as many Persons inconsiderately do, removes only Part of the Impropriety, and leaves the rest. On this therefore, and the like Occasions, you will remember, that your Business is only to hearken and assent with silent Reverence: of which Reverence, in the present Case, continuing on your knees, in Token of your humble Thankfulness to God, is undoubtedly a suitable Expression.

The "silent reverence" which should greet "this solemn Proclamation of Pardon" beautifully captures the meaning and power of the Absolution at Mattins and Evensong.

Comments

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...

'Whether the Lutheran Churches have right Ordinations and perfect succession of Bishops': Jeremy Taylor, 'Episcopacy Asserted', and Lutheran orders

Amidst the bitter controversies over episcopacy in the Three Kingdoms during the early 1640s, controversies which had become war in Scotland in 1637 and then in England in 1642, Jeremy Taylor wrote his Laudian defence of episcopal order, The Sacred Order and Offices of Episcopacy Asserted and Maintained . He proposed in this work that the non-episcopal Reformed churches could have had episcopally-ordered clergy: Those good people might have had order from the bishops of England or the Lutheran churches, if at least they thought our churches catholic and Christian. Leaving aside the reality that, for example, French Protestants would have been placed in an invidious political position if they had done as Taylor proposed, it is the reference to "the Lutheran churches" which is significant. To begin with, a large portion of the Lutheran churches - those in the German lands - were governed by a system of superintendency. It is almost inconceivable that Taylor was not aware of th...

laudable Practice

Search This Blog