'We are guilty before God of neglecting his warnings': a William Paley Sermon

As we proceed with weekly readings from Paley's sermons, it is clear that - contrary to critics of Georgian Anglicanism in general, and of Paley in particular - that his sermons embody a serious Christianity. Today's reading from Sermon IV from Volume V of Paley's Works - 'Neglect of Warnings', on the text Deuteronomy 32.29 - again demonstrates this. The call to conversion and the reality of divine judgement are explicit in this extract:

Neglecting warnings is not the way to obtain God's grace: and God's grace is necessary to conversion ... We call our preservations escapes, not preservations; and so we feel no thankfulness for them: nor do we turn them into religious cautions. When God preserved us, he meant to warn us. When such instances, therefore, have no effect upon our minds, we are guilty before God of neglecting his warnings. Most especially if we have occasion to add to all other reasons for gratitude this momentous question, What would have become of us, what would have been our condition, if we had perished in the danger by which our lives were threatened? The parable of the fig-tree (Luke, xiii. verse 6), is a most apt Scripture for persons under the circumstances we have described. When the Lord had said, "cut it down: why cumbereth it the ground?" he was entreated to try it one year longer; and then, if it proved not fruitful, to cut it down. Christ himself there makes the application twice over (verses 3d and 5th), "except ye repent, ye shall all likewise perish." If the present, or if the then, state of our conscience and of our souls call up this reflection, then are we very guilty indeed, if such preservations leave no religious impression upon us: or if we suffer the temporary impression to pass off without producing in us a change for the better.

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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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