However, it appears, after the Synod of Dort, the OHC position perhaps came to be seen as difficult to reconcile with the the broader Reformed tradition. Jay T Collier’s recent book on Debating Perseverance provides a good account of how pivotal Dort was in defining the theological agenda for the reception and interpretation of the Reformed tradition in Anglicanism.
Dear Dr. N.,
Thank you for considering the possibility that I might include an ‘anonymized’ version of our conversation on my blog. I agree that nothing should be posted by me until you’ve had the chance to review and revise what you have written and until and unless you have explicitly given me permission for its posting.
I do think some of the issues we are discussing might be of interest to others. The conversation, as you will have seen from reading things already posted by me, may help me express some of what I mean in a different and perhaps useful fashion.
You mention the seventh ecumenical council, the invocation of the saints, and a virtualist (and ambiguously realist) understanding of the Real Presence. On these points I think you certainly are correct that most Anglicans historically would have found my own position too, well, something – probably too Roman Catholic. I agree that the ACC’s position, and that of ‘The Affirmation of Saint Louis’, is an advance on the common Anglican understanding in times past.
I say that while also agreeing that the ‘Old High Churchman’ position – certainly a classically Anglican position – cannot be reduced to the Reformed or Lutheran positions. It is its own thing.
Nonetheless, I think my position is truest to the principles on which Anglicans classically stood and to which they appealed in order to distinguish themselves from Lutherans, Calvinists, and Roman Catholics. To defend this assertion, I refer to a statement from Canon A.M. Allchin to which I often return:
….The position of the seventeenth-century Anglican theologians is, and in the opinion of the present writer must remain, of real importance for all Anglican theological thinking. But this emphatically does not mean that we have to follow them in every particular, nor that we are limited by their positions and conclusions. What it does mean is that we may find in them certain attitudes, certain approaches to theological problems, which are still valid for Anglican thinking to-day and, we would dare to say, still of value for Christian thinking as a whole. By their constant appeal to ‘the Scriptures interpreted by the perpetual practice of God’s Church’, to use the words of Herbert Thorndike, they provide us with a method and a starting point for our own researches. But they do not give us a complete and finished system.
(This occurs in an essay by Allchin called ‘Our Lady in Seventeenth-century Anglican Devotion and Theology’, which was printed in a collection called The Blessed Virgin Mary: Essays by Anglicans. Ed. by E.L. Mascall & H.S. Box. London: Darton, Longmans & Todd, 1963.)
What is permanently valuable and true about Anglicanism? so valuable and true that it deserves to be preserved, even in the light of the wreckage that is most Anglicanism since the 1970s? Certainly there are the enduring fruits of the Anglican patrimony: the poetry, devotional writing, literature, theology, music, piety, buildings, and so forth. There is the evidence of a theological position that is generous without being indifferentist, traditional without being sclerotic, reasonable without being rationalistic. There is the fact of a Catholicity that asserts that Rome and the Orthodox, the Two One True Churches, render each other’s more aggressive and exclusive claims implausible, but without denying that there is an essential minimum without which the full essence of Church is absent from an ecclesial body.
Above all, Allchin asserts the importance of a theological method which is always present in the best of Anglicanism. That method impels us to what we may call a fulfilled Anglicanism, such as that of the ‘Affirmation’, and which asserts that the historical doubts of many Anglicans about those matters that you mention are mistaken.
The essence of the Church is not undone by such doubts. Sacramental theology is, historically speaking, something that develops late in the day. The sacraments were celebrated long before the theology of the sacraments was thematized. We find not a word in Scripture about invocation of saints or the icons. These are secondary or tertiary issues in se. But once the Church clearly understands the imperative need to adhere to the central tradition of the great Churches over time, as an anchor against modernist drift, these issues become more important. By using a theological method and approach that rules out, e.g., the ordination of women and recent errors concerning sexual morality, we find that we have rejoined the central consensus of East and West on the three matters you mention.
Considering the matter more narrowly, I think when looking at the 16th century in particular, there was a tendency to reject as medieval accretions things that in fact were quite ancient and had a solid ecumenical consensus. Because the Tudors were so Western and so wrapped up in late medieval and Reformation problematics, they sometimes adopted positions that did not necessarily follow from their principles. Already by the 17th century, when the Greek Fathers were much more familiar, there was movement away from positions adopted by the Tudors. I see that process as reaching a logical conclusion in the ‘Affirmation’ and Continuing Church.
I believe that without such clarity and catholicity in theological method the ‘conservatism’ of, say, ACNA on sexual morality or of a traditional Old High Churchman on the ordination of women will prove to be merely the slow lane to the destination already reached by TEC, the CofE, and the Anglican Communion in general. I conclude, therefore, again that the position of the ‘Affirmation’ and of the ACC, or something rather like these, is probably the only form in which orthodox, catholic Anglicanism can endure.
Yours in Christ,
+MDH
I have read and re-read this interesting exchange. Archbishop Haverland’s perspective is presented well and convincingly.
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Thank you, Father. You are kind. And I hope you also are doing reasonably well….
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