laudable Practice

George Washington and Charles Inglis. They seem to be ideological opponents. Washington, the enlightened Virginian gentleman and commander of the Continental Army. Inglis, the Loyalist parson in New York and critic of Paine's Common Sense . While both were members of the Church of England, JCD Clark in The Language of Liberty 1660-1832 (1994) has portrayed the Revolutionary War as a 'war of religion', with contrasting Anglican visions taking opposing sides. Washington represented the low church, latitudinarian ethos of the Church of England in the southern colonies. Inglis, by contrast, represented the high church orthodoxy and Toryism of the clergy of the northern colonies.  There is good reason, however, to suggest that Clark's contrast between two opposing Anglican visions is much too heavily drawn. As much recent scholarship has demonstrated, 18th century Anglicanism was defined much more by 'unity and accord' than by High v. Low conflict. William Gibson, f...

I had occasion this week, in preparation for delivering a presentation on Charles Inglis, to re-read his 1768 work An Essay on Infant Baptism: In which the Right of Infants to the Sacrament of Baptism is Proved from Scripture . While not the focus of this work, Inglis did address the meaning of the references to regeneration in the Prayer Baptismal rite. He expounded what he clearly understood to be the settled, consistent, and uncontroversial view of Church of England divines - that the Sacrament of Baptism bestows that grace which brings us into the covenant of Jesus Christ, but it is not that grace which renovates, or regenerates, the heart. The latter is a "a progressive, internal Renovation of the Soul"; the former, in the words of the Prayer Book rite, "graft[s] into the body of Christ's Church".  Three things are particularly significant with regards to Inglis' account of this "relative and federal" regeneration by Holy Baptism. Firstly, thr...

Saturday past, 16th August, was the commemoration of Charles Inglis in the Church of Ireland calendar of 'worthies'. Today, therefore, we have a belated observance of Charles Inglis Day on the blog. Each year, Charles Inglis Day is an opportunity both to reflect on the witness of this son of the Church of Ireland (his father was a rector in the Diocese of Raphoe) and to consider the character of early Canadian Anglicanism, not least in light of the abysmal state of the contemporary Anglican Church of Canada. This year, we consider a short, passing reference in Inglis' 1803 visitation charge , to the clergy of Nova Scotia: It may be proper to add, that, at the present time, great attention is paid to the Improvement of Psalmody by the Members of our Church in England; and that several excellent Publications have lately appeared there, which will much assist those who are disposed to promote, or engage in this laudable design. In a footnote, Inglis highlights two then recentl...

On a recent Sunday without duty, I attended Morning Prayer in a nearby parish. It was a fine example of low church Anglicanism: unfussy Morning Prayer Two (1662 structure, contemporary language), metrical canticles (the parish does not have a choral tradition), and a very good sermon from a lay reader, quoting Augustine and George Herbert.  What particularly captured my thoughts and feelings regarding the service was hymn 343 from the Church of Ireland's Church Hymnal , sung after the sermon: ' We love the place, O God '. As we were singing the hymn, I reflected on how it wonderfully captured an Old High piety that was at home in this low church context (remember, Old High can be the New Low ): Prayer Book, surplice and tippet, a relatively plain church building (stained glass, but no candles, no icons, no statues), said service with hymns, a solid expository sermon.  As the hymn gathers up in thanksgiving the various ministrations experienced in the parish church - prayers...

On this Thanksgiving Day in Canada, laudable Practice shares extracts from A Journal of Visitation in Nova Scotia, Cape Breton, and along the Eastern Shore of New Brunswick (1843) by Bishop John Inglis (son of Charles). The Journal  provides a quite wonderful insight into how Anglicanism's Reformed Catholic order took root and was nurtured in the Maritimes by the missionary activity of bishops, clergy, and laity. On this Thanksgiving Day, it exemplifies why - not least in light of the profound challenges faced by the Anglican Church of Canada - there is reason to be profoundly thankful for (rather than dismiss, obscure, or forget) the heritage of Canadian Anglicanism. Sunday, May 21. Storm and rain, through which we drove (over a wretched road, with many long and steep hills, and several broken bridges), to the church at Douglas (15 miles). To our surprise the building was well filled by about two hundred persons. The church (St. Peter's) and its burial ground were consecrate...

A recent article on the Covenant site made for incredibly grim reading for those of us who value the heritage of Canadian Anglicanism. Reflecting on newly-published statistics from the Anglican Church of Canada, the opening sentence of the article declared, "Canada is the first major province of the Anglican Communion to have collapsed". While we might have questions about the conclusions drawn by the article, there is little doubt that the statistics to which it refers are devastating. This being so, one might wonder what value or relevance there may be in celebrating the witness and legacy of Charles Inglis. Not only is secular, 21st century Canada far removed from the political, social, and cultural views of the Loyalist Inglis; the predominant progressive concerns of contemporary Canadian Anglicanism are, to say the least, radically different to the Old High thought and sensibilities embodied by Inglis. We might suggest, however, that it is precisely such an approach whi...

As Canadian friends celebrate Thanksgiving, my thoughts turn to Old Holy Trinity, Middleton, Nova Scotia .  During the Summer, I happened across pictures of the church on social media and reproduced them for a post celebrating Charles Inglis , commemorated in the Church of Ireland calendar on 16th August. I then read Brian McConnell's delightful history of Old Holy Trinity, The First Church , a title referring to this being the oldest church built by United Empire Loyalists in the lands that would become Canada.  On this Thanksgiving Day, those of us elsewhere who value Canadian Anglicanism can look to Old Holy Trinity as embodying a heritage, virtues, and theological commitments which represent the best - and, we might add, future hope - of Anglican life and witness in Canada.  Unfashionable though it may be within official Canadian Anglican circles to recall the significance of the Loyalists to the foundation of Anglicanism in the True North, the story of those Loyalist...

To mark this Charles Inglis Day (and mindful that Canadian Anglican friends commemorate Inglis on 12th August), words from his Charge delivered to the clergy of the Diocese of Nova Scotia, at his primary visitation in 1788: With respect to those who are not of our communion, a candid, brotherly and respectful behaviour should be observed towards them, as indeed it should to all mankind. We may be firmly attached to our principles, without illiberality, or a spirit of malevolence to others; and if it be possible, as much as lieth in us, we should live peaceably with all men. It is truly painful and mortifying to see a furious Bigot, pretending a zeal for the Gospel; yet wholly destitute of that temper required by the Gospel, and ignorant of the two first and principal lessons taught by it, Humility and Benevolence. Perhaps he tramples on every dictate of truth and moral rectitude, as well as of charity, that he may serve the contracted system which he has adopted. Such men - and alas! ...

I continued, as did all of us, to pray for the king, until Sunday (inclusively) before the 4th of July 1776. So said William White , supporter of the Patriot cause and chaplain to the Continental Congress. It is a reminder of the complexities and nuances of Anglican allegiances and identities in North America during these years. Similarly we might also point to the Loyalist parson Jonathan Boucher's critique of the Administration in Westminster in a 1774 sermon: Their whole conduct, indeed, has been so utterly devoid of counsel, that I seem to have no right to tax those persons with being superstitious, who ascribe to it a preternatural infatuation ... That they wish for a reconciliation, we cannot but believe: yet every step they have taken, since the dispute began, has, through their folly, or our perverseness, or both, tended only to widen the breach; tended to make new enemies and lose old friends. Boucher also admitted, in his farewell sermon the following year to his parish i...