laudable Practice

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...

The Lutheran Churches do acknowledge reall presence by way of Consubstantiation: it is no wonder therefore, that they approue kneeling. The Reformed Churches, as they damned bodily presence, so haue they reiected the gesture of kneeling in the act of receiuing. For the critics of the Articles of Perth , as the above words indicate, the matter was very straightforward. Of course the Lutherans knelt to receive the Sacrament, for they are Ubiquists. By contrast, the Reformed, who reject "bodily presence", denounce kneeling.  In his 1621 account of the 1618 General Assembly of the Church of Scotland held at Perth , David Lindsay, Bishop of Brechin (1619-34 and Bishop of Edinburgh 1634-38), pointed to a much richer, diverse Protestant landscape. To begin, he invoked a broader understanding of 'Reformed' to include the Lutherans. While obvoiusly rejecting Consubstantation, he emphasises that Lutheran sacramental teaching does share important characteristics with the Reforme...

Addressing how critics of the Articles of Perth condemned kneeling to receive the Sacrament as 'popish', 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 , summarised how those critics viewed the practice as contrary to the laws of the King and the Estates of Parliament: I come to consider the ordinances made, as ye alledge, against kneeling: where first yee alledge an Act made in the Assembly 1591, that an Article should bee formed, and presented vnto his Maiesty, and the Estates, for order to be taken with them, who giue or receiue the Sacraments after the Papistical manner; but by Papistical maner is meante, the giuing of the Sacrament by a Masse Priest, and the receiuing the same after the order of the Romane Church ...  Lindsay, however, points out that the purpose of such laws was to prevent conversion to the Roman obedience: The tenor wherof is those Perso...

Today's post is part of an occasional series on paintings which capture experiences of magisterial Protestantism. The picture found at the head of this blog, William Teulon Blandford Fletcher's 'Sacrament Sunday', c.1897, is a particular example of this. I have previously posted on ' Preaching to the Congregation ' by German artist Jacobs Alberts, c.1910. This post reflects on two paintings from the 1860s by Norwegian artist Adolph Tidemand (b. 1814, d. 1876). Both depict the administration of Holy Communion to the dying, according to the rites of  Den norske kirke , the Church of Norway. They provide us with significant insights into magisterial Protestant piety. This is particularly evident in an important detail in the paintings. In both cases - and this, I think, must surely be Tidemand's informed intention - they portray the chalice being administered to the dying. This expresses the importance to the magisterial Protestant traditions of communion in bo...

In his attack on Cranmer's Swiss eucharistic theology, Gardiner turns to sources he otherwise definitively rejected: Justus Jonas hath translate a Catechism out of Dutch into Latin, taught in the city of Noremberge in Germany, where Hosiander is chief preacher: in which Catechism, they be accounted for no true Christian men that deny the presence of Christ's body in the sacrament. The words "really" and "substantially" be not expressed, as they be in Bucer, but the word "truly" is there: and as Bucer saith, that is substantially ...  Philip Melancton, no papist nor priest, writeth a very wise Epistle in this matter to Ecolampadius, and signifying soberly his belief of the presence of Christ's very body in the sacrament. Invoking the prominent Lutheran theologians Melanchton and Jonas, and Bucer's eirenic eucharistic theology (a via media between Wittenberg and Zurich), Gardiner followed what is now a common, predictable path amongst papali...

From Richard Field's Of the Church (1606/10), a refutation of the allegation by a Tridentine apologist that the differences "between the followers of Luther and Zuinglius" were in matters of faith, producing a fundamental division between the two traditions. Mindful that Field was a leading divine in the Jacobean Church of England - described by Paul Avis as "one of the most stupendously learned of Anglican theologians in an age when Anglican clerical scholarship was the wonder of the world" - his insistence (following Jewel and Hooker) that the differences between Lutheran and Swiss Reformed eucharistic theologies were not fundamental is a significant insight into an important and influential stream of thought in the Jacobean Church. What is more, note his defence of the 'Zwinglians'. (While Field does also use the term 'Calvinist' for the Swiss, it is clear throughout that he regards Zwingli as the figure who chiefly shaped the Swiss Reformed ...

Yes, you read the title right. But fear not, you stalwart devotees of the 'High and Dry' way, you staunch 'Two Bottle Orthodox' sort. Let me assure you that laudable Practice has not been hijacked by dastardly Puseyites. The old English surplice will continue to be worn, and there will be absolutely no lace on this site. So what is today's post about? It has its origin in two quite different moments. One was Maundy Thursday this year, when I was preaching for a dear friend, an Anglo-catholic. For a brief moment in the eucharistic prayer, I became aware of our different traditions: he was vested in a chasuble and elevated the consecrated elements. What immediately popped into my head was the phrase "how Lutheran". Much more of which shortly. I then returned to my prayers and received from my friend the holy Sacrament of the Lord's Body and Blood. The second moment was reading an aggressive, and dislikeable, Roman Catholic commentator respond to a post ...

Imagine a world without Protestantism. According to a recent First Things article, not much imagining is required. The magisterial Protestant traditions, we are told, have almost entirely disappeared: The world I invite you to imagine, then, is one in which this middle way—neither Roman nor Anabaptist, both traditional and reformed—has vanished. Is such a world possible? It is. In fact, we are living in it right now. Ours is a world without Protestantism. The slight problem with this assessment is that it is nonsense. To be more specific, it is nonsense in large swathes of the globe. Admittedly we can find evidence to support it in a particular North Atlantic context. We might, for example, point to the profoundly depressing account offered by the outgoing bishop of the Yukon , a diocese in the Anglican Church of Canada which, in 2019, had an average Sunday attendance of 191 . Yes, you read that correctly: 191 for an entire diocese. That shameful figure is unfortunately understandable...

Having considered in some recent posts Phillpotts' Old High critique of auricular confession , in light of the Tractarian attempt to promote private confession and absolution as a normative, routine practice within Anglicanism, we turn now to E.H. Browne's consideration of the matter in his An Exposition of the Thirty Nine Articles: Historical and Doctrinal (1874). Browne had received orders in 1836 and 1837, became Norrisian chair of divinity at the University of Cambridge in 1854, was appointed Bishop of Ely in 1864, as was transferred to Winchester in 1873. He was, therefore, a significant divine. Expounding Article 25, Browne contrasts the teaching of the Council of Trent with that of the Reformed churches, amongst which he places the Church of England: The reformed Churches have generally abolished auricular confession, as obligatory and sacramental. The Lutherans indeed still retain it, as a regular part of Church order and discipline. The Augsburg Confession declares co...

Amidst the bitter controversies over episcopacy in the Three Kingdoms during the early 1640s, controversies which had become war in Scotland in 1637 and then in England in 1642, Jeremy Taylor wrote his Laudian defence of episcopal order, The Sacred Order and Offices of Episcopacy Asserted and Maintained . He proposed in this work that the non-episcopal Reformed churches could have had episcopally-ordered clergy: Those good people might have had order from the bishops of England or the Lutheran churches, if at least they thought our churches catholic and Christian. Leaving aside the reality that, for example, French Protestants would have been placed in an invidious political position if they had done as Taylor proposed, it is the reference to "the Lutheran churches" which is significant.  To begin with, a large portion of the Lutheran churches - those in the German lands - were governed by a system of superintendency. It is almost inconceivable that Taylor was not aware of th...