'Their King is our Brother': Jeremy Taylor on the Ascension and the angels

On this Holy Thursday, words from Jeremy Taylor's sermon 'The Miracles of the Divine Mercy', Part I, in which he expounds how our humanity is, in the Ascension of our Lord, exalted to a dignity greater than the angels:

human nature is so highly exalted and mended by that mercy, which God sent immediately upon the fall of Adam, the promise of Christ, that when he did come, and actuate the purposes of this mission, and ascended up into heaven, he carried human nature above the seats of angels ... And as the seating of his human nature in that glorious seat brought to him all adoration, and the majesty of God, and the greatest of his exaltation; so it was so great an advancement to us, that all the angels of heaven take notice of it, and feel a change in the appendage of their condition; not that they are lessened, but that we, who in nature are less than angels, have a relative dignity greater, and an equal honour of being fellow-servants.

This mystery is plain in Scripture, and the real effect of it we read in both the Testaments. When Manoah, the father of Sampson, saw an angel, he worshipped him; and, in the Old Testament, it was esteemed lawful; for they were the lieutenants of God, sent with the impresses of his majesty, and took in his name the homage from us, who then were so much their inferiors.

But when the man Christ Jesus was exalted, and made the Lord of all the angels, then they became our fellow-servants, and might not receive worship from any of the servants of Jesus, especially from prophets and martyrs, and those that are ministers of the testimony of Jesus. And, therefore, when an angel appeared to St. John, and he, according to the custom of the Jews, fell down and worshipped him, as not yet knowing, or not considering, any thing to the contrary; the angel reproved him, saying, "See thou do it not; I am thy fellow-servant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God"; or, as St. Cyprian reads it, "worship Jesus". God and man are now only capable of worship; but no angel; God, essentially; man, in the person of Christ, and in the exaltation of our great Redeemer; but angels not so high, and, therefore, not capable of any religious worship. And this dignity of man St. Gregory explicates fully: "Why did the angels of old receive worshippings, and were silent; but, in the New Testament, decline it, and fear to accept it? The reason is, because they, seeing our nature, which they did so lightly value, raised up above them, they fear to see it humbled under them; neither do they any more despise the weakness, which themselves worship in the King of heaven" ...

I need not add lustre to this; it is like the sun, the biggest body of light, and nothing can describe it so well as its own beams: and there is not in nature, or the advantages of honour, any thing greater, than that we have the issues of that mercy which makes us fellow-servants with angels, too much honoured to pay them a religious worship, whose Lord is a man, and he that is their King is our Brother.

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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