"The scope, tenor and spirit of its rule of life": a final extract from Warner and the pastoral wisdom of Anglicanism

On laudable Practice we have been journeying with the early and mid-19th century Anglican parson Richard Warner since July of this year. Our journey now concludes with words from his final sermon in The Sermon on the mount; in five discourses (1840), five sermons preached "on several successive Sunday afternoons". What has struck me about Warner is how his sermons capture both the pastoral wisdom of Anglicanism and the reasonable (i.e. non-Weird) nature of its experience of the Christian life. It is this which encourages and enables a living out of Christian faith amidst our ordinary, natural duties and responsibilities - surely a pastoral, evangelistic, and catechetical imperative for the contemporary Church in a context in which religion in general, and Christianity in particular, is routinely condemned as 'A Bad Thing'. In this final extract, Warner addresses the Lord's exhortation "Take therefore no thought for the morrow":

The divine discourse, indeed, which has been more than once, and is at present, the subject of our meditation, will furnish an instance (and many other examples will occur to the attentive reader of Scripture) in which the propriety of restraining the application of a general rule, is clearly proved, by "comparing things spiritual, with spiritual": in other words, by consulting the express precepts of Scripture, with respect to the nature and extent of the duty, which the general rule appears to enforce ...

Now, it is perfectly clear to common sense, that, were we to take these words according to their literal meaning ; and to adopt them as a rule of our general conduct; the affairs of human society would soon run into confusion and ruin. The exertions of honest industry would be entirely suspended; because, all such exertions would then be regarded as breaches of the precept. We should do nothing for ourselves, in the fallacious expectation , that Providence would do every thing for us. Prudent foresight, in planning the means; and laudable activity, in executing the measures, for the bettering, in an upright way, our condition in society : for providing for the comfort of help less age: or for the nurture, maintenance, and settlement in life, of our dependent offspring, and the rising generation: would be regarded as interdicted: and, consequently, entirely neglected.

A comparison, however, of the precepts of the Bible, one with the other; and a little attention to the scope, tenor and spirit, of its rule of life; will convince us, that the direction for "taking no thought for the morrow", is not one of universal application; and that its meaning must be confined, to an injunction against over-anxiety respecting secular concerns: against an unreasonable solicitude on the score of a future temporal provision: and against such an inordinate affection for the things on earth, as shall draw our affections from the things above: since honest activity, in lawful, and necessary worldly occupations; a wise, and reasonable foresight, employing itself, in a proper regard to the future comfort of ourselves, and of those who are dear to, or depend upon, us ; and a virtuous diligence, in the exercise of our various callings in life: are not only allowable under the Gospel dispensation; and compatible with the fulfilment of all its duties: but, are expressly commanded, in a variety of scriptural passages.

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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