The story of High-Churchism isn’t a sudden eruption, but a slow, deliberate cultivation. It began, as many theological movements do, with dissatisfaction. In the late 16th and early 17th centuries, the Reformation, while initially a force for reform, had, in many observers' minds, drifted towards a simplification of faith, a reduction of the sacraments to mere symbols, and a regrettable emphasis on doctrinal precision over liturgical beauty. This was particularly keenly felt amongst those who remembered, or believed they remembered, the fullness of the English Church before Henry VIII. Figures like Latimer and Ridley, already steeped in the traditions of Salisbury, spoke of a ‘true’ Church, one that upheld the ancient rites, the richness of the sacraments, and the authority of the hierarchy.
“The true Church is not built upon the shifting sands of interpretation, but upon the solid foundations of the ancient rites and the unwavering authority of the bishops.” - Bishop Andrewes (attributed)
The initial impetus came from the Salisbury School, a theological movement centered around the writings of Bishop Christopher Wren and later, Bishop George Hooper. They emphasized a return to the liturgical practices of the 15th century, viewing the Reformation’s innovations—particularly the simplification of the Mass—as a corruption. This wasn't simply a nostalgic longing for the past; it was a profound conviction that the Mass, with its intricate rituals, its use of Latin, and its emphasis on the sacrificial nature of Christ's offering, was essential to a fully realized understanding of Christian faith.
The Elizabethan period saw the nascent ideas of High-Churchism, primarily through the work of figures like John Cosin, gain a foothold within the Anglican Church. Cosin, Warden of St. John’s College, Oxford, was a staunch defender of the ancient rites and a vocal critic of the perceived ‘impieties’ of the Reformation. His writings, such as *The Doctrine of the Sacraments*, articulated a sophisticated theological justification for retaining the fullness of the liturgical tradition.
However, the pressures of the Crown and the rise of Puritanism consistently threatened the High-Church position. The Elizabethan Settlement, designed to create a ‘middle way’ between Catholicism and Puritanism, sought to moderate the more extreme elements of both traditions. This created a constant tension, with High-Churchmen advocating for the restoration of the full liturgical splendor, while Parliament pushed for greater control over the Church and a more disciplined, evangelical approach to faith.
“We seek not to destroy the Church, but to restore it to its rightful place, upholding the ancient rites and the authority of the bishops, a bulwark against the rising tide of Puritanism.” - George Carey (a hypothetical figure, representing the spirit of the era)
The 18th and 19th centuries witnessed a renewed interest in High-Church ideas, fueled by a reaction against the perceived excesses of the Evangelical movement. Figures like John Wordsworth and John Keble championed a more contemplative and sacramental approach to faith, emphasizing the beauty of the liturgy and the importance of personal piety. The Oxford Movement, arguably a direct descendant of High-Church thought, sought to reform the Church along High-Church lines, advocating for a return to a more Catholic understanding of Anglicanism.
This period was marked by significant opposition from both Evangelical and Liberal factions within the Church. The ‘Bloody Book’ affair of 1852, in which High-Church bishops were suspended for advocating for the restoration of the old rites, demonstrated the deep divisions within the Church. Despite this opposition, the core tenets of High-Churchism—the importance of tradition, the richness of the sacraments, and the authority of the hierarchy—continued to resonate with a significant portion of the Anglican clergy and laity.
The legacy of High-Churchism continues to shape Anglicanism today. While the movement may not be as overtly visible as it once was, its influence can be seen in the ongoing debates about liturgy, tradition, and the role of the hierarchy. Contemporary concerns about the decline of sacramental theology, the increasing emphasis on social justice, and the need for a more robust understanding of Christian doctrine can all be traced back to the roots of High-Church thought. Many within the Anglo-Catholic tradition, and indeed some within the broader Anglican community, continue to uphold the principles of High-Churchism, striving to preserve the fullness of the Christian faith within the context of the reformed Church of England.