laudable Practice

As we approach the anniversary of the death of surely the most influential Anglican of the 20th century, C.S. Lewis, I share a wonderful extract from his English Literature in The Sixteenth Century , discussing Richard Hooker. While Lewis prefaces this extract with a reminder that "Hooker had never heard of a religion called Anglicanism", what would become Anglicanism, at its best, embodies this Hookerian ethos, in which an exhausting (and inherently deceptive) spiritual search for 'the true Church' is, thankfully, not ordinarily an Anglican concern. As Hooker declared, such searching is the pursuit of "they [who] define not the Church by that which the Church essentiallie is, but by that wherein they imagin their own more perfect than the rest are" ( LEP V.68.6).  In this, Lewis was truly Hookerian, his writings demonstrating a catholic spirit free of of such a stultifying, narrow spirit. If there is a 'patron saint' of the ordinary Anglican - con...

Wherefore, to resume that mother-sentence, whereof I little thought that so much trouble would have grown, "I doubt not but God was merciful to save thousands of our fathers living in popish superstitions, inasmuch as they sinned ignorantly": alas, what bloody matter is there contained in this sentence that it should be an occasion of so many hard censures! Did I say that "thousands of our fathers might be saved"? I have showed which  way it cannot be denied. Did I say, "I doubt it not but they were saved"? I see no impiety in  this persuasion ... On this commemoration of Richard Hooker, we turn to words from his A Learned Discourse on Justification   (1585),   responding to those who attacked him for affirming that salvation was to be found within the pre-Reformation Roman Church. We might begin by noting Hooker's insistence regarding the salvation of "our fathers", an insistence that surely echoed the Christian instincts of the average pari...

Gardiner insisted that John 6 referred to the Eucharist: this discourse "set forth the doctrine of the mystery of the eating of Christ's flesh and drinking his blood in the sacrament, which must needs be understanded of a corporal eating". Cranmer, in his Answer to Gardiner (1551), explicitly denied that Our Lord's words, " Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you", are an account of the Supper: The spiritual eating of his flesh and drinking of his blood by faith, by digesting his death in our minds, as our only price, ransom, and redemption from eternal damnation, is the cause wherefore Christ said, that if we eat not his flesh, and drink not his blood, we have not life in us: and if we eat his flesh, and drink his blood, we have everlasting life. And if Christ had never ordained the sacrament, yet should we have eaten his flesh and drunken his blood, and have had thereby everlasting life, as all the faithful d...

And as in baptism in baptism we receive the Spirit of Christ, for the renewing of our life, so do we in this sacrament of Christ's most precious body and blood, receive Christ's very flesh and drink his very blood ... When Gardiner drew this distinction between Baptism and Eucharist, Cranmer - in his Answer to Gardiner  (1551) - was ready with an approach well-established in Swiss sacramental theology, accusing papalist opponents of demeaning the Sacrament of Baptism: And where you say that in baptism we receive the Spirit of Christ, and in the sacrament of his body and blood we receive his very flesh and blood: this your saying is no small derogation to baptism, wherein we receive not only the Spirit of Christ, but also Christ himself, whole body and soul, manhood and Godhead, unto everlasting life, as well as in the holy communion. For St. Paul saith, As many as be baptized in Christ, put Christ upon them: Nevertheless, this is done in divers respects; for in baptism it is do...

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O Almighty God, who by thy blessed Son didst call Matthew from the receipt of custom to be an Apostle and Evangelist: Grant us grace to forsake all covetous desires and inordinate love of riches, and to follow the same thy Son Jesus Christ, who liveth and reigneth with thee and the Holy Ghost, one God, world without end. Amen. Yesterday many of us who are Anglicans will have observed Saint Matthew the Apostle , one of twenty observances of saints in the Book of Common Prayer 1662. This was, of course, a matter of some controversy in the Elizabethan Church and beyond. According to the 1572 Admonition to the Parliament , the inclusion in the Prayer Book of "holydayes ascribed to saincts" was evidence of its reliance upon "that popishe dunghil, the ... Masse boke ful of all abhominations". Such observances were contrary to "the best reformed churches". There is a sense in which the Anglo-catholic tradition might affirm this, seeing in the observances of saint...

Yesterday was Gloriana Day. Elizabeth I was born on 7th September 1533. When the Book of Common Prayer was lightly revised in 1604 following the Hampton Court conference, at the beginning of the reign of James I/VI, a black letter day for the obscure Saint Evurtius was introduced to the Kalendar on 7th September. It was a way of marking the anniversary of Elizabeth's birth. Gloriana Day invites us to give thanks for the Elizabethan Settlement and recognise how that Settlement, despite the awkward embarrassment of 21st century Anglicans, offers a wise path for a contemporary Anglicanism so often confused about its identity. We see this wisdom in one of Elizabeth's bishops, John Aylmer (1521-94), Bishop of London from 1577. Strype's 1701 Historical collections of the life and acts of the Right Reverend Father in God, John Aylmer  offers us an insight into how Aylmer embodied the Elizabethan Settlement.  Aylmer's allegiances were made abundantly clear when he, then an Arch...

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...

In his A Critical and Practical Elucidation of the Book of Common Prayer, Volume II (1801), John Shepherd places the 1662 words of administration in the context of patristic usage: In the primitive Church the Priest pronounced these words, "The Body of Christ, or the Body of our Lord Jesus Christ," and the communicant answered "Amen." Afterwards the priests said, " The Body of our Lord Jesus Christ preserve thy soul unto eternal life," as appears from the Sacramentary of Gregory. The latter was, of course, preserved in the first reformed English liturgy of 1549, as Shepherd notes: The forms in Edward's first book, were "The Body of our Lord Jesus Christ, which was given for thee, preserve thy body and soul unto everlasting life." And when the cup was presented, "The Blood of our Lord Jesus Christ, which was shed for thee, preserve thy body and soul unto everlasting life."  Once again, Shepherd - decades before 1833 - understands th...

It appertaineth to the Office of a Deacon, in the Church where he shall be appointed to serve, to assist the Priest in Divine Service ... When the fifth question at the Ordering of Deacons sets forth the wider duties of the diaconate, William White - in his Commentaries Suited to Occasions of Ordination (1833) - raises the issue of a permanent diaconate as a means of providing for divine service, sermons, and Holy Baptism in communities where it would be impracticable to have an incumbent: But the institution would be still more useful in places in which, because of the small number or the poverty of the people, there can be no permanent provision for a minister devoting his whole time to the service of the sanctuary; an evil, which would be in some measure remedied by the appointment to the deaconship of a proper character, wherever it should offer, with the view not only of his distributing to the poor, but further, for the reading of the Scriptures and discourses, and for baptizin...

... and (which must be eternally confest even with teares of thankfulnesse) the true inscription stile or title of all Churches as yet standing within this Realme, By the goodnes of almighie God and his servant Elizabeth we are (from the Dedication to Book V of the Lawes , 10). To style Richard Hooker as an Elizabethan divine is, of course, an entirely unremarkable description. Even then, the description requires some qualification. As Diarmaid MacCulloch notes in ' Richard Hooker's Reputation ', the Lawes was something of "a damp squib" in late 16th century England, with the book having to be reduced in price to aid its underwhelming sales. As MacCulloch notes, Hooker's work lacked the "satisfyingly direct insults" of his Disciplinarian opponents: "Puritanism ... was more fun".  What Hooker did do, however, was something much more significant than populist insults or topping the religious best-seller list. The Lawes - in the artistry of...

Will you diligently read the same unto the people assembled in the Church where you shall be appointed to serve? Answer. I will. Addressing the fourth question in the Ordering of Deacons, William White's Commentaries Suited to Occasions of Ordination (1833) points to how patristic accounts regularly emphasise the significance of the public reading of holy Scripture in the liturgies "of the primitive Church": Of the many marks manifested by this Church, of her being built on the foundation of the apostles and prophets, there may be considered the importance which she gives to the public reading of the Holy Scriptures, as not one of the least. There is no branch of the service of the primitive Church more demonstrative than this. In the apology of Justin Martyr, edited within half a century of the decease of the last of the apostles; and in the account which the apologists gives of the worship of the Christian assemblies of his day, this is distinctly noticed, as a part of...