"And under such superintendence": A Hackney Phalanx sermon at an 1824 episcopal consecration

Returning to John Lonsdale's sermon at the 1824 consecration of Blomfield for Chester, we see again an example of how the Hackney Phalanx, bearers of the Old High tradition, viewed the episcopal office. As with Lonsdale's sermon at an 1827 episcopal consecration, the complete absence of sacerdotal language is striking.

And, again as with the 1827 sermon, there is the use of the language of "superintendence" to describe the episcopate. This is suggestive of the Hookerian moderation of the Old High understanding of the episcopate, reflecting how the Old High tradition sought to encourage episcopacy amongst non-episcopal continental Protestant churches.

Also interesting at the outset of the extract is the implication of a cautious, modest account as to how episcopacy was understood to exercise oversight in succession to the Apostles.

Well may the Church rejoice, and honestly may she glory, (since ordinary now occupy the place of extraordinary aids) when she sees called to sit in her chief places men high in talent, and rich in learning - men who, like the discipled scribe in the Gospel, can bring forth out of their treasure things new and old for her support and service. But much greater cause has she for joy and confidence, when she sees them counting that earthly treasure but dung, in comparison with the unsearchable riches of Christ, committed to their care and keeping; when, in humility and faith, they seek acceptance for their gifts and acquirements as unworthy sacrifices on the altar of God; when, in short, casting away all vain imaginations of their own sufficiency, they look for both the will and power to fulfil the great duties required of them, from Him who is all in all.

It is only by such ministry, and under such superintendence, that the Church has ever flourished; and through such means alone must it still hope to go on and prosper: till He who is its Head, shall supply its deficiencies from His own fulness, and wash it from its impurities in His own blood; and finally present it to himself a glorious Church, not having spot, or wrinkle, or any such thing, in the holy and heavenly city.

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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...

1928 practices and the 1979 book: unthinking conservatism or popular piety?

Those responsible for Earth & Altar - a new blog emanating from a group within TEC - are to be congratulated for an excellent contribution to wider Anglican discussion and debate. The commitment to "an expansively conceived credal orthodoxy as fully compatible with LGBTQ inclusion, gender equality, and racial justice" is an important part of a wider retrieval of creedal orthodoxy within what we might call the post-liberal generation. It is in this spirit that I want to respond to a recent post on the site by Andrew McGowan , Dean of the Berkeley Divinity School at Yale and Professor of Anglican Studies at Yale Divinity School. Against the background of another round of "ill-defined" liturgical revision in TEC, he understandably urges that a fuller reception of the 1979 BCP should occur before further reforms. In doing so, however, he takes aim at what he describes as "clinging to the ritual structures of 1928" while using the text of 1979. We ...

laudable Practice

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