laudable Practice

In early 1623, Francis White was one of the Church of England divines who took part in a disputation , ordered by James I/VI, with Fisher the Jesuit. Later that year, White was appointed Dean of Carlisle, a clearly a sign of royal approval. In 1626, early in the reign of Charles I, he was appointed Bishop of Carlisle, with Cosin preaching at his consecration. He was closely associated with the ecclesiastical policies of the Personal Rule, with his Treatise of the Sabbath Day published in 1635 at the direction of Charles and dedicated to Laud. The trajectory of White post-1623 career in the Church of England - Jacobean and Caroline - is mentioned in order to emphasise that his role in the disputation was clearly highly regarded. It is this which makes his handling of one issue in the debates particularly significant. Regarding the apostolicity of the Church, Fisher had stated: The Church is Apostolicall, and that apparantly descending from the Apostolicall Sea, by succession of Bishops...

Cosmopolitanism has been a theme running through these readings from Nelson's 1713 Life of Dr. George Bull : from the influence of Episcopius on the younger Bull, to a later critical but still admiring response to Episcopius, to the warm relationship with the Gallican Bossuet. Today's reading offers another example of the cosmopolitan context both for Bull and wider 18th Anglicanism.  In 1703, John Ernest Grabe - of whom Nelson notes, "his particular friend and mine" - published a new Latin edition of Bull's works: with his [i.e. Grabe's] own many learned Annotations, and introduced it into the World with an admirable Preface, which did great Justice to our excellent Author, as well as to his learned and judicious Writings. Grabe had been born at Königsberg, in the Kingdom of Prussia, in 1666. Settling in Oxford in 1697, he received Church of England orders in 1700, becoming chaplain of Christ Church. While the son of a Lutheran divine and a subject of the Kin...

We haue abjured Episcopall gouernment, and therefore we cannot lawfully admit Episcopall Confirmation ... it is damnable presumption, [for bishops] to appropriate vnto themselues the dutie that belongs to all Pastors. Having considered at some length the defence given by David Lindsay, Bishop of Brechin (1619-34 and Bishop of Edinburgh 1634-38) - in his 1621 account of the 1618 General Assembly of the Church of Scotland held at Perth - of the provision in the Articles of Perth for kneeling to receive the holy Sacrament, we now turn to its provision for Confirmation administered by bishops: it is thought good, that the minister in every parish, should catechise all young children of eight years of age, and see that they have the knowledge, and be able to make rehearsal of the Lord's Prayer, Belief, and Ten Commandments, with answers to the questions of the small catechism, used in our church, and that every bishop in his visitation, shall censure the minister who shall be found re...

Give grace, O heavenly Father, to all Bishops and Curates, that they may both by their life and doctrine set forth thy true and lively Word, and rightly and duly administer thy holy Sacraments ... All bishops. If you wanted a phrase to perfectly illustrate why the Archbishop of Canterbury really is not that significant in a classical Anglican view for those outside the Church of England, this is it. There are no particular prayers for the Archbishop of Canterbury because that Archbishop is merely another bishop, with no authority and no jurisdiction beyond being Primate of All England. Anglicanism has no papacy. Indeed, Anglicanism has no patriarch. This is why the petition "for all Bishops" in the Prayer for the Church Militant is not followed by any particular petition for the Archbishop of Canterbury. Placing this petition alongside the opposing Enthusiasms, on the Left and Right of the Anglican Communion, responding to the appointment of the new Archbishop of Canterbury ...

John Spottiswoode, Archbishop of Saint Andrews 1615-39, has made occasional appearance on laudable Practice . He offered a masterly defence of the Articles of Perth , emphasising how they restored to the Church of Scotland practices common elsewhere in some of the Reformed Churches. He - along with the Laudian divine Brian Duppa - regarded the Church of Scotland's previous system of superintendency as exercising episcopal office, thus providing precedent for the restoration of episcopacy under James VI. His presbyteral orders, received before the restoration of episcopacy in Scotland, were also accepted by Bancroft , the robust champion of Jacobean Episcopalian Conformity. Spottiswoode, in other words, embodies what could have been - indeed, should have been - the future of the Church of Scotland: episscopal order with elements of presbyterian government; Reformed doctrine with liturgical practices and ceremonies known in England and other Reformed Churches. It was the crisis foll...

The report that a bishop of the Church of England in South Africa (CESA) ordained seven deacons on 22nd May for ministry in the Church of England has, as we might expect, raised more than a few questions. Let me say at the outset, that I have considerable sympathy for CESA. (I use this title as I think REACH-SA is rather gauche.) In our parish we had a lovely gentleman, recently deceased, who was born in South Africa and had served in the Royal Navy in the Second World War. His father was a clergyman in CESA because, he told me, "the Church of the Province was far too popish". I also have no doubt that for quite a few Irish Anglicans, worship in CESA might seem rather more familiar than in CPSA. So, yes, I do sympathy for CESA and its situation vis-a-vis the Anglican Communion.  This sympathy, however, does not extend to refusing to ask questions about a serious breach of episcopal and canonical order by means of this intervention in the life of the Church of England. The e...

In a recent post addressing Jeremy Taylor's understanding of episcopacy at the Restoration, I sought to demonstrate that the maximalist Laudianism (to use Peter Lake's terminology) of his 27th January 1661 consecration sermon was not reflected in his attempts to reconcile both the political nation and his dioceses to episcopacy. Instead, I characterised these attempts as defined by the Hookerian Conformist case for episcopacy: an emphasis on the antiquity of episcopacy, but not making jure divino claims; the relationship between episcopacy and ecclesiastical and political stability, after "the late unhappy confusions"; and how the exalted claims of jure divino  presbytery contrasted with the fidelity of the bishops to the Royal Supremacy.  Taylor's deployment of the discourse of Hookerian Conformity placed him firmly within the Restoration Episcopalian mainstream. Laudian jure divino claims for episcopacy were not characteristic of how the restored Church and M...

Give grace, O heavenly Father, to all Bishops and Curates, that they may both by their life and doctrine set forth thy true and lively Word, and rightly and duly administer thy holy Sacraments: And to all thy people give thy heavenly grace; and specially to this congregation here present; that, with meek heart and due reverence, they may hear, and receive thy holy Word; truly serving thee in holiness and righteousness all the days of their life. Note what is not said in the Prayer for the Church Militant, what the late Sir Roger Scruton described as "the clearest and most moving of all Anglican invocations". There is no reference to "N. our bishop" or to the diocese, references which tend to be standard in the intercessions in contemporary Anglican eucharistic rites. Rather than this being a lamentable omission in 1662 and related rites, there is surely renewed reason to regard it is a wise recognition that the ecclesial centre of the Christian life is not the adm...

In a recent post  I suggested that the 'Laudian maximalism' - 'no bishop, no sacraments' - of Taylor's 27th January 1661 sermon , at the consecration of two archbishops and ten bishops (including Taylor) for the restored Church of Ireland, is to be primarily understood as a response to the ecclesiastical and political context he faced at the Restoration. With episcopacy abolished in 1646, advocates of jure divino presbytery present and active in the north of Ireland, and the disorder inherited from the Cromwellian Church, Episcopalians required a robust, confident statement of the claims for episcopacy. Such a robust, confident statement needed to address the perceived failure of the moderate Hookerian conformist case for episcopacy, which was unable to withstand the deluge of the 1640s. Despite this, however, there is significant evidence that Taylor was prepared to nuance such Laudian maximalism when it come to the non-episcopal Reformed churches of the Continent...

I hope it will so happen to us, that it will be verified here, what was once said of the catholics, under the fury of Justina: "Sed tanta fuit perseverantia fidelium populorum, ut animas prius amittere, quàm episcopum mallent;" if it were put to our choice, rather to die, (to wit, the death of martyrs, not rebels) than to lose the sacred order and offices of episcopacy, without which no priest, no ordination, no consecration of the sacrament, no absolution, no rite, or sacrament, legitimately can be performed, in order to eternity. Jeremy Taylor's declaration in his 1642 work Episcopacy Asserted was a statement of Laudian maximalism that would, as we have seen , be later repeated in the very different circumstances of his sermon at the 1661 consecration of two archbishops and ten bishops for the restored Church of Ireland. As previously suggested in the post regarding that sermon, however, there are grounds for understanding this maximalist Laudian claim as fundamentally...