Richard Hooker Day: 'the freer our minds are from all distempered affections, the sounder and better is our judgment'

To mark Richard Hooker Day, words from the Lawes (III.9.2). Amidst the violent bitterness of Reformation controversies, Hooker- who opened and concluded the Preface to the Lawes by invoking "the God of peace" - called the ecclesia Anglicana from "distempered affections" which distorted reflection, discernment, and judgement. In our own time of angry, embittered, divisive ecclesial and civic culture wars, with their hyper-partisanship, Hooker's call has a new resonance:

at such times as we are to deliberate for ourselves, the freer our minds are from all distempered affections, the sounder and better is our judgment. When we are in a fretting mood at the church of Rome, and with that angry disposition enter into any cogitation of the orders and rites of our church; taking particular survey of them, we are sure to have always one eye fixed upon the countenance of our enemies, and according to the blithe or heavy aspect thereof, our other eye sheweth some other suitable token either of dislike or approbation towards our own orders. For the rule of our judgment in such case being only that of Homer, “This is the thing which our enemies would have;” what they seem contented with, even for that very cause we reject: and there is nothing but it pleaseth us much the better if we espy that it galleth them. Miserable were the state and condition of that church, the weighty affairs whereof should be ordered by those deliberations wherein such a humour as this were predominant. We have most heartily to thank God therefore, that they amongst us to whom the first consultations of causes of this kind fell, were men which aiming at another mark, namely the glory of God and the good of this his church, took that which they judged thereunto necessary, not rejecting any good or convenient thing only because the church of Rome might perhaps like it. If we have that which is meet and right, although they be glad, we are not to envy them this their solace; we do not think it a duty of ours to be in every such thing their tormentors.

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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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