'Through the grave, and gate of death': Penitence and the Prayer Book

This series of short Lenten reflections on penitence in the Prayer Book concludes with a prayer from the Burial of the Dead in the Church of Ireland Book of Common Prayer 1926. Fittingly for these days of late Lent, the prayer is the collect for Easter Even, placed alongside a prayer for the bereaved after the reading from Scripture. It ensures that as we gather at the grave and confront our mortality, we hear the call to penitence.

Grant, O Lord, that as we are baptized into the death of thy blessed Son our Saviour Jesus Christ ...

In the Passion of the Lord, death has been swallowed up in victory. In the words of the Apostle: "For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection". In the face of death we are recalled to our baptism, the sign of our participation in the death and resurrection of Christ: living out this gift, in penitence and faith, we are conformed to the Lord's death that we might share His Resurrection.

so by continual mortifying our corrupt affections we may be buried with him ...

The way that leads to Resurrection necessarily entails dying to the ways of death, for "they which do such things shall not inherit the kingdom of God". Our life-long penitence, therefore, is an entry into the Lord's Tomb, the ground of Resurrection: "Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord". In the words of Jeremy Taylor, "If we should spend all our years of reason so as such a person would spend that one, can it be thought that life would be short and trifling in which he had performed such a religion, served God with so much holiness, mortified sin with so great a labour, purchased virtue at such a rate and so rare an industry? It must needs be that such a man must die when he ought to die, and be like ripe and pleasant fruit falling from a fair tree, and gathered into baskets for the planter's use".

and that through the grave, and gate of death, we may pass to our joyful resurrection ...

Penitence is the path of Resurrection, of the life everlasting. Not, of course, that penitence has any merit of its own: it does not. But penitence is our life-long conversion to Resurrection, an authentic turning in heart, mind, and soul to the fullness of life in the Resurrection of Christ. Without such penitence, we do not enter into the Lord's Tomb, we are not standing on the ground of Resurrection: we remain clogged in the ways of death. Walking the way of penitence we abide in Lord's Tomb, thus preparing all the days of life to "pass to our joyful resurrection".

for his merits, who died, and was buried, and rose again for us, thy Son Jesus Christ our Lord. Amen.

It is to this that penitence brings us: the death and Resurrection of Jesus Christ. And it is here we have, as Taylor puts it, "confidence of pardon and acceptation through the mercies of God and the merits of Jesus". To hear this call to penitence at the graveside, therefore, is itself a form of Lent, knowing that the gift of penitence - a passing through the Lord's Tomb - is the way to life everlasting.

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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