For Grotius, Calvin, and Cassander: 18th century Anglicanism's eirenic reading of the Prayer Book

Today we resume extracts from John Shepherd's A Critical and Practical Elucidation of the Morning and Evening Prayer of the Church of England (1796). At the outset of his discussion of the Venite, Shepherd describes it as "originally composed for the public service". A short footnote addressing this point is worth considering:

Grotius thinks it was composed for the Feast of Tabernacles, and Calvin for the Sabbath Day.

A short footnote, yes, but one that captures a significant aspect of how much Anglican opinion regarded the Book of Common Prayer during the 'long 18th century'. Shepherd is very content to describe Luther and Calvin as "two of the most illustrious instruments of the Reformation". As seen previously, he invoked Calvin to explain the purpose of the Absolution at Morning and Evening Prayer. He was, however, hostile to those readings of the Prayer Book which were "too favourable to Calvinistic opinions".

Which brings us to the reference to Grotius alongside Calvin. Grotius is also favourably quoted on two other occasions in the work. Here we see something of the character of what Shepherd - echoing Herbert and Bramhall - calls "the British" church. It is a church which can draw upon Calvin and Grotius, recognising the wisdom of both, enriched by the teaching of both. It speaks of a wise, mature, generous, discerning ecclesiastical culture, thankful for the witness of both Calvin and Grotius, capable of separating Calvin from divisive, speculative "Calvinistic opinions" and Grotius from the allegations that he encouraged "Socinian tenets".

It also suggests how the Book of Common Prayer was viewed as a liturgy for both Calvin and Grotius, a means of comprehension for a wise and generous Protestant ecclesiastical order. Calvinists would point out that this was very much a Grotian vision, not the order of Geneva. And they would, of course, be entirely correct. To approvingly quote Grotius alongside Calvin is indeed Grotian.

This is further demonstrated when we realize that to the names of Grotius and Calvin we must add that of Cassander, the eirenic 16th century Catholic humanist. Shepherd refers to him as "the truly charitable and very learned Cassander", quoting from him many times in this way in order to illustrate the meaning of the Prayer Book.

Shepherd's reading of the Prayer Book, in common with the mainstream of Anglicanism during the 'long' 18th century, was thoroughly informed by a Grotian eirenicism, regarding the Prayer Book as an exemplar of charitable, generous comprehension.

This short footnote, referring to Grotius and Calvin, side-by-side, beautifully illustrates such a reading of the Book of Common Prayer as an eirenic gift, drawing the Christian churches to their centre, a liturgy embracing Grotius, Calvin, and Cassander, demonstrating how the unity of the churches could be wisely and modestly renewed.

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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