Skip to main content

Easter Day with Jeremy Taylor: "Grace and Glory give us a new signature"

For as Death is the end of our lives, so is the Resurrection the end of our hopes; and as we die daily, so we daily hope: but Death, which is the end of our life, is the enlargement of our Spirits from hope to certainty, from uncertain fears to certain expectations, from the death of the body to the life of the soul; that is, to partake of the light and life of Christ, to rise to life as he did; for his Resurrection is the beginning of ours: He died for us alone, not for himself; but he rose again for himself and us too. So that if he did rise, so shall we.

... as Jesus Christ is the same yesterday and to day, and the same for ever; so may we in Christ, become in the morrow of the Resurrection the same or better then yesterday in our natural life; the same body and the same soul tied together in the same essential union, with this only difference, that not Nature but Grace and Glory with an Hermetic seal give us a new signature, whereby we shall no more be changed, but like unto Christ our head we shall become the same for ever ...

By the same Almighty power which restor'd life to the dead body of our living Lord, we may all be restor'd to a new life in the Resurrection of the dead ...

First Christ and then we. And we therefore because Christ is already risen. But you must remember, that the Resurrection and Exaltation of Christ was the reward of his perfect obedience and purest holiness; and he calling us to an imitation of the same obedience, and the same perfect holiness, prepares a way for us to the same Resurrection. If we by holiness become the Sons of God as Christ was, we shall also as he was become the Sons of God in the Resurrection.

From Taylor's sermon at the funeral of John Bramhall, Archbishop of Armagh, 16th July 1663

---

A a short Easter break, laudable Practice will return on 17th April.

A blessed Easter to all.

Comments

Popular posts from this blog

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 ...