'Ye that do truly and earnestly repent': Penitence and the Prayer Book

Ye that do truly and earnestly repent you of your sins, and are in love and charity with your neighbours, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways ...

As we approach the holy Sacrament, we are again reminded - as in the Litany - that we are called to "true repentance". Not passing regret. Not momentary guilt. Rather, we are to "truly and earnestly repent". In the words of the Catechism, answering "What is required of them who come to the Lord's Supper?": "To examine themselves, whether they repent them truly of their former sins, stedfastly purposing to lead a new life".

and are in love and charity with your neighbours ...

It is a beautiful, evocative Prayer Book phrase. The repetition of "love and charity" emphasises what must be the nature of our relationships, rooted in Our Lord's summary of the Law. As for the first exhortation in the Holy Communion declares, this "love and charity" is to be practically expressed: "And if ye shall perceive your offences to be such as are not only against God, but also against your neighbours; then ye shall reconcile yourselves unto them; being ready to make restitution and satisfaction, according to the uttermost of your powers, for all injuries and wrongs done by you to any other; and being likewise ready to forgive others that have offended you, as you would have forgiveness of your offences at God's hand".

The word "neighbours" is also significant. Contemporary Anglican eucharistic liturgies have no mention of "neighbours". They might, at times, refer to "all people". Such an abstract phrase, however, entirely lacks the resonance of "neighbours", the reminder that I am called to be "in love and charity" with those with whom I share domestic life, the neighbourhood, the local community, working life. These flesh and blood relationships must be characterised by my "love and charity". Sins against such "love and charity" are to be "truly and earnestly" repented of before we approach the Lord's Table.

and intend to lead a new life, following the commandments of God ...

The Commandments have been heard at the beginning of the Holy Communion. We have prayed that they would be written "in our hearts". In the Litany, the petition has been offered that we might "diligently ... live after thy commandments". And at Evening Prayer we will pray that "our hearts may be set to obey thy commandments". The Commandments give moral and ethical shape to what the "new life" in Christ is, for, in the words of the Apostle, "he that loveth another hath fulfilled the law". To "truly and earnestly repent", therefore, is to walk in this way of righteousness, peace, and wisdom, the "goodness" which is prayed for in the Absolution at the Holy Communion.

and walking from henceforth in his holy ways ...

We receive the holy Sacrament "that we may continue in that holy fellowship, and do all such good works as thou hast prepared for us to walk in". We come to the holy Supper not "trusting in our own righteousness", but also acknowledging that to be Christ's Body, and to receive His Body as our spiritual food in the Supper, we must have a "lively faith" (cf. Article XXIX) from which "do spring out necessarily" good works and holy living.

To such deep penitence we are recalled as we approach the Lord's Table. Indeed, without such penitence we cannot "draw near with faith".

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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