"Singularly sparing in the number of ritual observances": Jelf's Bampton lectures and ceremonies, some retained, some abolished

In the seventh of his 1844 Bampton Lectures, An inquiry into the means of grace, their mutual connection, and combined use, with especial reference to the Church of England, Jelf - one of those whom Nockles lists as the 'Zs', the post-1833 continuation of the Old High tradition - commenced by introducing "auxiliary and subordinate" ordinances and usages.

In today's extract, Jelf expounds a deeply Cranmerian understanding of ordinances, rites, and ceremonies. As Cranmer had declared, while "Christ's Gospel is not a Ceremonial Law, (as much of Moses' Law was)", "without some Ceremonies it is not possible to keep any Order, or quiet Discipline in the Church". Such ceremonies, Cranmer stated, could legitimately differ and be changed in "divers countries", not least because "at length [some ceremonies] turned to vanity and superstition".

Mindful that mid-Victorian Anglicanism would soon experience intense conflict and division regarding the Anglo-catholic insistence on restoring long abolished pre-Reformation ceremonies, Jelf's exposition of the Cranmerian understanding of ceremonies - the understanding embodied in the Book of Common Prayer - provided the basis for a coherent, unifying approach to ceremonies, "why some be abolished, and some retained":

Christianity differs from the earlier form of true religion, which it displaced and succeeded, in nothing more remarkably than in this, that, whereas the most minute details affecting divine offices and privileges, were scrupulously set down in the law of Moses, illustrated also during a considerable period by the constant special intervention of a proper theocracy; the books of the New Testament, on the contrary, are, on the very face of them, singularly sparing in the number of ritual observances. Certain mysteries and certain rites are, indeed, enjoined; and certain plain, necessary, and constituent parts therein implied: but the exact mode of celebrating them is, in general, left in Scripture indeterminate. Yet some mode there must be, some order, and circumstances, and ceremonies, calculated to further the main design, and some more appropriate than others; for the nature of man requires some such external aid in religion as in everything else. Accordingly we find, in the same Volume, many allusions to some authority, external to the Scriptures themselves, by which such things were to be "set in order" ...

For these words imply, that, due regard being had to certain fixed principles, something was left as a matter of choice, not of necessary obligation, commended to the discretion, rather than to the obedience of Christians. For decency and order, and (in minor matters) edification itself are relative terms. The same things are not equally fitting under all circumstances, or in all places and times; the same custom, which might be edifying to one nation, might have an effect directly the reverse upon another; the same ordinance which, in its first origin, ministered grace to the worshippers, might, in the process of time and the progress of corruption, become a snare to weaker brethren, an object of superstitious reverence, nay, of idolatry itself.

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...

Pride, progressive sectarianism, and TEC on Facebook

Let me begin this post with an assumption that will be rejected by some readers of laudable Practice , but affirmed by other readers. Observing Pride is an understandable aspect of the public ministry of TEC. On previous occasions , I have rather robustly called for TEC to be much more aware and respectful of the social conservatism of the Red states and regions in which it ministers. A failure to do so risks TEC declining yet further into the irrelevance of progressive sectarianism. At the same time, TEC also obviously ministers in deep Blue states and metropolitan areas - and is the only Mainline Protestant tradition in which a majority of its members vote Democrat .* With Pride now an established civic commemoration, particularly in such contexts, there is a case for TEC affirming those aspects of Pride - the dignity of gay men and lesbian women, their contribution to civic life, and their place in the church's life - which cohere with a Christian moral vision. (I will n...

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