Skip to main content

'The restoration of quietness and peace': the Prayer for the King's Majesty at Matins and Evensong

Loyalty to her king is the boast, and the glory of the Church of England. The spirit of Christian Loyalty breathes in her devotional offices, and has ever been displayed in the lives of her sons.

When, in his A Critical and Practical Elucidation of the Morning and Evening Prayer of the Church of England (1796), John Shepherd opens his discussion of A Prayer for the King's Majesty with the comment above, we might assume that this reflection on the prayer will be a straightforward example of a stereotyped muscular Anglican High Toryism.  Shepherd, however, presents a reading of the prayer much more nuanced than the stereotype. He notes how critics of Anglicanism and the Prayer Book misinterpret A Prayer for the King's Majesty:

By the enemies of the established church, this and similar passages in our Liturgy have been misrepresented, as recommending aggrandizement and conquest.

He goes on to provide a cautious, reserved reading of the prayer, emphasising that it seeks the "quietness and peace" of the realm", not the "aggrandizement" suggested by critics:

On Christian principles, the church must presuppose, that Christian princes will engage in no wars, which are not undertaken in just and necessary defence. She knows, that all war, excepting in cases of unjust aggression from abroad, or unnecessary resistance to the measures of government at home, is equally repugnant both to the letter and spirit of the religion taught by Jesus Christ. In her offices day by day she prays for peace. In her Litany, or general supplication, thrice a week, she deprecates war, and from "battle and murder" entreats deliverance. Whenever the prays for a blessing on the arms of her sovereign, and for victory over all his enemies, she must be understood to pray for the ends of victory: The preservation of the lawful and just rights of his Majesty, and of these Realms, deliverance from the power of enemies, and the restoration of quietness and peace

Shepherd, in other words, demonstrates the continued relevance of A Prayer for the King's Majesty for those of us in the realms of His Majesty the King in these decades of the 21st century, marked by unjust wars, threats and invasions, and by political movements and visions threatening our quietness and peace.

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 ...