'That Holy Apostolical Rite': Nelson's 'Life of Bull' and the rite of Confirmation in 18th century Anglicanism

The fact that George Bull was 71 when he was consecrated Bishop of St Davids has already been referenced in our readings from Nelson's 1713 Life of Bull. Bull's age had a particular impact on one aspect of his episcopal ministry - the administration of Confirmation:

It was matter of great Grief to the good Bishop, that by the Decay of his Strength, and by his frequent Indispositions, he was prevented from Travelling over his Diocese, in order to administer in all the Parts of it, that Holy Apostolical Rite grounded upon Scripture, as expounded by Catholick Tradition, which for some time hath been known and distinguished in the Church, by the Name of Confirmation ...

Nelson's description - "that Holy Apostolical Rite" - reflects the settled, consistent understanding of Confirmation found amongst Anglican divines across the 'long 18th century'. The apostolic nature of the rite is seen in, for example, a 1693 sermon in the Diocese of London, 'A Sermon on Confirmation' by Thomas Secker (Archbishop of Canterbury 1758-68), and an 1816 sermon by Hobart. Nelson goes on to further expound the nature of Confirmation:

The great usefulness of this Holy Institution, is manifest from the many Benefits which attend it; for hereby Persons already baptised, receive an Increase of Divine Grace, and larger Measures of Spiritual Strength are conferred to enable them to discharge their Baptismal Engagements, and to carry them to higher Degrees of Improvement in all Christian Vertues.

What is significant here is that Nelson was recently a Nonjuror, reconciling to the Church of England in 1710. Despite moving in high-flying Nonjuror circles, however, his theology of Confirmation is no different to that found in the mainstream of the Church of England throughout the 18th century. Nearly a century on from Nelson's work, consider the following extract from the 1808 Pastoral Letter of the PECUSA House of Bishops, mindful that the PECUSA episcopate had a robust Low Church presence and that the Pastoral Letter was issued in the name of the Presiding Bishop, William White:

But we remind our brethren, knowing that they agree with us in the opinion, that it was ordained, and practised by the Apostles of our Lord and Saviour Jesus Christ and that in the ages immediately subsequent to the age of the Apostles, it was one of the means of exciting to the sublime virtue which adorned them. Let us remember that the same grace, first given in baptismal regeneration, is increased and strengthened by confirmation. And let us extend the use of this holy and Apostolic rite, as one of the first principles of the Christian Religion, and a great mean of leading on towards that perfection of Christian morals, which is its object.

It is this theology of Confirmation which both explains Bull's "grief" at being unable to administer the rite throughout his diocese and his commitment to do so, despite infirmity, in parishes close to his residence:

But tho' he was thus hinder'd from administering this Holy Rite of Confirmation throughout his large Dioceee, yet where he resided, and in the neighbourhood of such Places, he was not wanting in affording Opportunities of receiving it, to all such as were disposed to embrace them; and therefore he Confirm'd at Brecknock, Caermarthen, Landeilo, Abermariess [Abermarlais], as often as there was occasion.

Nelson, therefore, provides us with a significant insight into the theology and practice of Confirmation in the 18th century Anglicanism. That theology and practice was another contributing factor to the unity and accord of the Church of England during that century, despite the assumptions of dismissive later 19th century accounts.

(The second picture depicts the rite of Confirmation being administered in the Church of England in 1820.)

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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