'Set them to preach in a country congregation': Bishop Bull, practical divinity, and the sermon

From a visitation sermon by Bishop Bull, in which he emphasises to his clergy the importance of sermons addressing "moral or practical divinity". This is, of course, a characteristic of 18th century Anglican preaching that is routinely dismissed as supposed 'moralism'. Bull, however, offers a robust defence of such preaching, a defence which continues to be relevant. It is not "barren subtleties" that are to be heard from the pulpit but, rather, teaching which expounds and encourages the stuff of practical divinity, "that our hearts may be set to obey thy commandments", that we might live "in love and charity with [our] neighbours".

Of this one speaks most truly: "The knowledge of controversies is made necessary by heretics, the study of piety by God Himself." Theology is doubtless a practical science, nothing in it but what aims at this end. And therefore, he that neglects this practical part of it, understands not the very design of his own profession. Without this, a man deserves no more to be accounted a Divine, than he a physician that understands little or nothing of therapeutics. It is true, there are some (otherwise not unlearned men) that despise this part of theology, as a vulgar, trivial, easy, obvious thing. But sure they very much disparage their own judgment, who let the world understand that they are of this mind. And the event commonly shews how much they are mistaken. For bring these Doctors out of their academic cells, set them to preach in a country congregation, and they soon become the objects of laughter, or rather of pity, to the wiser. To observe how they greedily snatch at every occasion of engaging in a controversy, and that, perhaps, such a one as was never before heard of by their hearers, but a controversy they had read in some of their books, though long ago dead and buried, thus manfully encountering ghosts and shadows. How learnedly they will discuss the barren subtleties of Aquinas or Scotus, which the poor souls no more understand, than if they had read them a lecture out of Cornelius Agrippa's Occult Philosophy.

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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...

The Prayer Book's theology of eucharistic consecration: Why individual cups should be rejected

The common cup may now be shared. So says the Church of England's most recent Covid-19 guidance , issued on 25th January, repeating the guidance given in December. It is, therefore, a rather odd time to renew the campaign to allow the administration of the Eucharist by means of individual cups : after all, the Covid-19 restrictions are being eased across society, the bishops have judged it appropriate to restore the Chalice to the faithful, and there is now no pressing need to consider alternatives. Unless, of course, this campaign has never really been about public health concerns but, rather, about altering Anglican eucharistic practice and theology . The Book of Common Prayer 1662 makes clear, explicit provision for what is to happen with "consecrated Elements" remaining after the faithful receive the Sacrament: When all have communicated, the Minister shall return to the Lord's Table, and reverently place upon it what remaineth of the consecrated Elements, coveri...

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