Fledgling South African Anglicanism and the Roots of Ritualism

Abstract

The early years of Anglican ministry in South Africa were primarily among English settlers. Their worship patterns, for the most part, reflected the general trends of English Anglicanism at the time, which itself was influenced theologically and materially by a moderate form of Calvinism. This article examines the ethos of the early generation of Anglicans, and highlights some of the possible reasons why a moderate Calvinistic stance seemed to suit the ordinary settler classes. However, the status quo was challenged by the arrival of Bishop Robert Gray in 1848. Thus, the article continues by exploring some of the reasons why Gray aroused such strong feelings in certain congregations. Among the most important reasons for the opposition against Gray were his Tractarian sympathies. While many historians have agreed that Gray was a high church cleric, most stop short of labelling him a Tractarian. This article critically examines Gray’s sympathies and posits that while he started out firmly within the high church party of Anglicanism, he slowly moved closer and closer to Tractarianism. Finally, the article considers aspects of Gray’s leadership which encouraged a gradual move from moderate Calvinism towards a more definite Tractarian and ritualist stance as the nineteenth century drew to a close.

Foregrounding African Ontology/Epistemology: A Reading of Deuteronomy 23:3 and Ruth 4:18–22 Considering the Nature of God

“…Soga gives an instance of a pagan traveller who spent a cold night in the open veld because none of the Christians in the village would admit him into their homes. (Jordan 1973, p. 115) Jordan's testimony is corroborated by Gideon Thom, who says: "Tiyo was terribly shocked when he realised that non-believers experienced little hospitality from 'Churchpeople' who stayed on mission stations, that, they in fact looked down on" the non-believers (Thom 2005). As these reports indicate, not being hospitable to strangers denotes a lack of Ubuntu.…”

Charles F. Mackenzie, Popery, Guns, and Colonial Conflict

“…43 Bethke comments that Gray accepted a particularly high church understanding of apostolic succession in relation to the missionary endeavour, where "the bishop represented and embodied the church in a given geographical place," as opposed to the evangelical missionary outlook, "which stressed the building up of a local community from the base." 44 A missionary bishop therefore would be the centre of the missionary endeavour from the very start, rather than appointing a bishop once a significant number of local congregations had been established. 45 Not surprisingly, differing understandings of the episcopacy gave rise to conflict.…”

“…44 A missionary bishop therefore would be the centre of the missionary endeavour from the very start, rather than appointing a bishop once a significant number of local congregations had been established. 45 Not surprisingly, differing understandings of the episcopacy gave rise to conflict. A disagreement between Gray and Reverend William Long (of an evangelical persuasion) in the late 1850s raised many of the issues about episcopal authority that would again emerge in the more famous Colenso controversy.…”

“…47 Bethke therefore remarks that "the fact that Bishop Gray was willing to consecrate a missionary bishop showed ordinary Tractarian and ritualist clergy that he was positioning himself directly within the auspices of the general Catholicising movement within Anglicanism." 48 Gray proceeded to consecrate Mackenzie in the St George's Cathedral in Cape Town on 1 January 1861; in so doing, Gray performed one of the most revolutionary acts of his life. 49 The bishops of Natal and St Helena were in attendance.…”