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On Making Them All One: Unity, Transcendence and the Anglican Church

Published online by Cambridge University Press:  05 January 2009

Abstract

The question of unity looms large in current vocabulary of the Anglican Communion. This article suggests, first of all, that the term is a rich theological one that ought to come under rigorous theological scrutiny and, secondly, that such scrutiny could in fact alter the way Anglicans understand themselves as an ecclesial body. While the works of Rowan Williams and Ephraim Radner have issued important and necessary calls for a return to ecclesiology, both, it is here suggested, do not illuminate fully the implications of the New Testament call to ‘be one’. Making substantial reference to Hooker's theology of the church, which is properly seen as an extension of his Christology, it is here suggested that unity is both a gift that transcends the church in its descent in the Spirit, and a craft that takes shape as the church struggles to make and remake itself in the image of Christ, whose prayer that his followers would all be one as ‘you and I’ is one that has consistently supplied the framework for the tradition of Christian ecclesiology.

Type
Research Article
Copyright
Copyright © SAGE Publications (Los Angeles, London, New Delhi and Singapore) and The Journal of Anglican Studies Trust 2007

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References

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33. Here the Anglo-Catholic ecclesiology of Catherine Pickstock offers a critique of the modern church that is at once more devastating than Radner's, because she refuses the ontological foundation of a rupture in God, but also more hopeful, because she insists that ecclesial unity was in fact figured in the Roman Rite as a repetition of divine unity. The church can repeat the unity of God within its language and performance of worship, and it is this acknowledgment which names our present disunity so clearly as sin. But in order to maintain this claim, Pickstock insists that liturgical forms are in fact important, not just hollow spaces for us to wait for the imputation of the Sovereign God. After Writing: On the Liturgical Consummation of Philosophy (Oxford: Blackwell, 1998).Google Scholar

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55. Laws, V.viii.2, in Keble, , Hooker's Works, II, p. 33.Google Scholar Cf. Laws, III.x.7, in Keble, , Hooker's Works, I, pp. 388–89.Google Scholar

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58. Laws, V.lii.3, in Keble, , Hooker's Works, II, p. 225.Google Scholar

59. Laws, V.li.2, in Keble, , Hooker's Works, II, p. 221.Google Scholar

60. Laws, V.li.3, in Keble, , Hooker's Works, II, p. 222.Google Scholar

61. Rite I, Prayer 2, in the ECUSA 1979 Book of Common Prayer. See de Lubac, Henri, Corpus Mysticum (Paris: Aubier, 1949), pp. 279–94.Google Scholar

62. Rite II, Prayer A, in the ECUSA Book of Common Prayer.

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64. Laws, V.1.3, in Keble, , Hooker's Works, II, p. 220.Google Scholar

65. As Hooker shows in Laws, III.viii.14, in Keble, , Hooker's Works, I, pp. 376–77Google Scholar, there is a profound and essential kinship between Scripture, tradition and reason, that makes any separating of the ‘three legs’ impossible: ‘For when we know the whole Church of God hath that opinion of the Scripture, we judge it an impudent thing for any man bred and brought up in the Church to be of a contrary mind without cause. Afterwards the more we bestow our labour in reading or hearing the mysteries thereof, the more we find that the thing itself doth answer our received opinion concerning it. So that the former inducement prevailing somewhat with us before, doth now much more prevail, when the very thing hath ministered farther reason. If infidels or atheists chance at any time to call it in question, this giveth us occasion to sift what reason there is, whereby the testimony of the Church concerning Scripture, and our own persuasion which Scripture itself hath confirmed, may be proved a truth infallible.’

66. Specifically, the ‘Unity of God, the Trinity of Persons, salvation by Christ, the resurrection of the body, life everlasting, the judgment to come.’ Laws, III.x.7, in Keble, , Hooker's Works, I, pp. 388–89.Google Scholar

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68. I am referring in particular to Thomas's arguments with the Byzantine church in Opusculum contra errors Graecorum, where he relies on the idea that orthodox belief is translatable from one language and culture to another to insist that, in his case, a Latin theologian has the ability to judge the Greeks' theology. This is the case because there is always a linguistic excess that never enters irreducibly into particular material voicings of doctrine. I owe this point to comments offered by Mark Jordan at Baylor University on 3 December 2005.

69. See Augustine, , De Trinitate III and IV, in The Trinity, pp. 97146Google Scholar, where he argues brilliantly that unless we allow exegetically for such proto-assumptions of the flesh as occur through angelic media in the Old Testament, the greater catching up of the Incarnation in the New is in danger of losing all meaning.

70. ‘Cradle and Altar’, in Rowell, Geoffrey, Stevenson, Kenneth and Williams, Rowan (comp.), Love's Redeeming Work: The Anglican Quest of Holiness (Oxford: Oxford University Press, 2001), p. 115.Google Scholar

71. Cf. here Radner's rather short-sighted critique of John Milbank's thesis that the historical narrative of the gospels opens out onto a communally constructed metanarrative that in turn shapes and guides the construction of meaning that church gives to the narratives themselves (The End of the Church, n. 38, pp. 218–20)Google Scholar. Milbank's reading of the life of Christ sees the ongoing interpretation of the life by the community as a real extension of the Body through history—and is thus one of the clearest statements of the linkage of gospel interpretation and Eucharistic theology in recent theology. Radner, on the other hand, continues here his insistence that human interpretation is only ever human, never taken up and transformed by the hypostatic union, and thus all there is to see in the gospel is what the narrative itself reveals, prior to and separate from the sort of doctrinal reconfigurations so essential to the liturgical readings of Scripture.

72. Pickstock, , After Writing, pp. 178219.Google Scholar

73. Laws, I.iii.1, Keble, , Hooker's Works, I, p. 205.Google Scholar

74. Laws, V.lvi.8, Keble, , Hooker's Works, II, p. 251.Google Scholar

75. ‘The Spirit of Peace’, in Rowell, et al. , Love's Redeeming Work, p. 118.Google Scholar

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