Brian Douglas, PhD (2006) University of Newcastle, Australia, is an and Anglican priest and Research Professor at the Australian Centre for Christianity and Culture, Charles Sturt University, Canberra, Australia. He has published several monographs and peer-reviewed articles on Anglican eucharistic theology.

• ContentsAcknowledgementsReferencing of Thorndike’s Work in This BookAbbreviations Used in This Book for Referencing Thorndike’s Works1 Introduction1.1 Starting at the End of Thorndike’s Life: His Burial Place1.2 Restoration of the Church of England?1.3 Thorndike’s Theological Works1.4 Scholarship on Thorndike1.5 Antiquity and the Present1.6 The Method of This Book1.7 The Plan of This Book2 Who Was Herbert Thorndike?2.1 Thorndike’s Early Life2.2 University of Cambridge2.3 A Time of Deprivation2.4 Restoration of the Church of England2.5 Westminster Abbey2.6 Thorndike’s Final Days2.7 Thorndike the Man3 Thorndike’s Terminology of the Eucharist3.1 Eucharist or Thanksgiving3.2 Eucharist as a Sacrifice of Praise and Thanksgiving3.3 Eucharist as Covenant3.4 The Supper of the Lord, the Sacrament of the Supper and the Breaking of the Bread3.5 Sacramentum3.6 The Mass3.7 Communion3.8 Liturgy4 Scripture, Reason and Tradition in Thorndike’s Works4.1 Richard Hooker and Herbert Thorndike4.2 Richard Hooker, His Laws and Thorndike4.3 Thorndike and Scripture4.4 Thorndike and Reason4.5 Thorndike and Tradition5 The Elements and the Body and Blood of Christ5.1 The Elements Central to Consecration5.2 The Natural Substances of the Elements Remain after Consecration5.3 Change in the Elements by Consecration5.4 The Worship of Christ in the Signs Is Not Idolatry5.5 Thorndike Rejects Transubstantiation, Memorialism, Calvinism and Consubstantiation6 Eucharistic Sacrifice6.1 Introduction6.2 In What Sense Does Thorndike See the Eucharist as a Sacrifice?6.3 The Eucharist as a Sacrifice or Oblation Propitiatory and Impetratory6.4 The Eucharist as the Sacrifice of Christ on the Cross6.5 The Eucharist as a Living Sacrifice of the Self6.6 The Breaking, Pouring, Distributing and Eating are in the Nature of a Sacrifice6.7 Consent of the Catholic Church to the Propitiatory Sacrifice in the Eucharist7 The Power of the Church in a Restored Church of England7.1 Bishops and Presbyters/Priests and the Power of the Keys7.2 The Power of the Church to Refuse Communion7.3 The Power of the Church to Determine the Frequency of the Eucharistic Celebration8 The Eucharist and the Book of Common Prayer in the Restored Church of England8.1 Thorndike Prefers the Book of Common Prayer of 15498.2 The Forgiveness of Sins and the Placement of the Absolution in the BCP8.3 The BCP Expresses Thanksgiving for and Blessing of God’s Creation and Creatures8.4 The Elements are Not for Receiving Alone8.5 The Eucharist in the BCP Is Properly Called the Liturgy8.6 The Eucharist in the BCP Is Intended to be Celebrated Regularly8.7 Liturgical Revision of the BCP Suggested by Thorndike8.8 The Eucharist as the Place for Instruction of the People8.9 Thorndike Opposes the Use of the Decalogue in the Eucharist8.10 Revision of the Prayer of Consecration to Make a More Expanded Thanksgiving with a Statement of Oblation8.11 Thorndike Prefers a Set Form of Intercession Rather Than Free Prayer8.12 The Memorial of the Dead in the Eucharist8.13 The BCP More Than an Equivocation of Words9 Early Interpreters of Thorndike and His Theological Methodology9.1 Hamon L’Estrange (1605–1660)9.2 Henry More (1614–1687)9.3 William Falkner (d. 1682)9.4 George Hickes (1642–1715)9.5 Daniel Waterland (1683–1740)9.6 The Nonjurors9.7 Richard Baxter (1615–1691)10 Nineteenth Century Interpreters of Thorndike and his Theological Methodology10.1 Edward Pusey (1800–1882)10.2 John Keble (1792–1866)10.3 John Henry Newman (1801–1890)10.4 William Goode (1801–1868)11 Twentieth and Twenty-First Century Interpreters of Thorndike and His Theological Methodology11.1 Thomas Lacey11.2 George Addleshaw (1906–1982)11.3 Clifford Dugmore (1909–1990)11.4 Richard F. Buxton11.5 Henry McAdoo (1916–1998) and Kenneth Stevenson (1949–2011)11.6 Bryan Spinks11.7 Paul Avis11.8 Kenneth Fincham and Nicholas Tyacke11.9 David J. Kennedy11.10 Mark Langham (1960–2021)11.11 Jean-Louis Quantin11.12 Conclusion: Thorndike and Interpreters12 Evaluating Thorndike and His Theological Methodology12.1 Introduction12.2 Thorndike, Toleration and Exclusive Attitudes12.3 Antiquity, the Fathers and the Caroline Divines in the Anglican Tradition12.4 Antiquity and the Present: Thorndike’s Methodology12.5 Thorndike and Truth as Incarnation and Eucharistic Repetition12.6 Thorndike and Modern Liturgical Revision12.7 ConclusionBibliographyIndex

Brian Douglas, PhD (2006) University of Newcastle, Australia, is an and Anglican priest and Research Professor at the Australian Centre for Christianity and Culture, Charles Sturt University, Canberra, Australia. He has published several monographs and peer-reviewed articles on Anglican eucharistic theology.

• ContentsAcknowledgementsReferencing of Thorndike’s Work in This BookAbbreviations Used in This Book for Referencing Thorndike’s Works1 Introduction1.1 Starting at the End of Thorndike’s Life: His Burial Place1.2 Restoration of the Church of England?1.3 Thorndike’s Theological Works1.4 Scholarship on Thorndike1.5 Antiquity and the Present1.6 The Method of This Book1.7 The Plan of This Book2 Who Was Herbert Thorndike?2.1 Thorndike’s Early Life2.2 University of Cambridge2.3 A Time of Deprivation2.4 Restoration of the Church of England2.5 Westminster Abbey2.6 Thorndike’s Final Days2.7 Thorndike the Man3 Thorndike’s Terminology of the Eucharist3.1 Eucharist or Thanksgiving3.2 Eucharist as a Sacrifice of Praise and Thanksgiving3.3 Eucharist as Covenant3.4 The Supper of the Lord, the Sacrament of the Supper and the Breaking of the Bread3.5 Sacramentum3.6 The Mass3.7 Communion3.8 Liturgy4 Scripture, Reason and Tradition in Thorndike’s Works4.1 Richard Hooker and Herbert Thorndike4.2 Richard Hooker, His Laws and Thorndike4.3 Thorndike and Scripture4.4 Thorndike and Reason4.5 Thorndike and Tradition5 The Elements and the Body and Blood of Christ5.1 The Elements Central to Consecration5.2 The Natural Substances of the Elements Remain after Consecration5.3 Change in the Elements by Consecration5.4 The Worship of Christ in the Signs Is Not Idolatry5.5 Thorndike Rejects Transubstantiation, Memorialism, Calvinism and Consubstantiation6 Eucharistic Sacrifice6.1 Introduction6.2 In What Sense Does Thorndike See the Eucharist as a Sacrifice?6.3 The Eucharist as a Sacrifice or Oblation Propitiatory and Impetratory6.4 The Eucharist as the Sacrifice of Christ on the Cross6.5 The Eucharist as a Living Sacrifice of the Self6.6 The Breaking, Pouring, Distributing and Eating are in the Nature of a Sacrifice6.7 Consent of the Catholic Church to the Propitiatory Sacrifice in the Eucharist7 The Power of the Church in a Restored Church of England7.1 Bishops and Presbyters/Priests and the Power of the Keys7.2 The Power of the Church to Refuse Communion7.3 The Power of the Church to Determine the Frequency of the Eucharistic Celebration8 The Eucharist and the Book of Common Prayer in the Restored Church of England8.1 Thorndike Prefers the Book of Common Prayer of 15498.2 The Forgiveness of Sins and the Placement of the Absolution in the BCP8.3 The BCP Expresses Thanksgiving for and Blessing of God’s Creation and Creatures8.4 The Elements are Not for Receiving Alone8.5 The Eucharist in the BCP Is Properly Called the Liturgy8.6 The Eucharist in the BCP Is Intended to be Celebrated Regularly8.7 Liturgical Revision of the BCP Suggested by Thorndike8.8 The Eucharist as the Place for Instruction of the People8.9 Thorndike Opposes the Use of the Decalogue in the Eucharist8.10 Revision of the Prayer of Consecration to Make a More Expanded Thanksgiving with a Statement of Oblation8.11 Thorndike Prefers a Set Form of Intercession Rather Than Free Prayer8.12 The Memorial of the Dead in the Eucharist8.13 The BCP More Than an Equivocation of Words9 Early Interpreters of Thorndike and His Theological Methodology9.1 Hamon L’Estrange (1605–1660)9.2 Henry More (1614–1687)9.3 William Falkner (d. 1682)9.4 George Hickes (1642–1715)9.5 Daniel Waterland (1683–1740)9.6 The Nonjurors9.7 Richard Baxter (1615–1691)10 Nineteenth Century Interpreters of Thorndike and his Theological Methodology10.1 Edward Pusey (1800–1882)10.2 John Keble (1792–1866)10.3 John Henry Newman (1801–1890)10.4 William Goode (1801–1868)11 Twentieth and Twenty-First Century Interpreters of Thorndike and His Theological Methodology11.1 Thomas Lacey11.2 George Addleshaw (1906–1982)11.3 Clifford Dugmore (1909–1990)11.4 Richard F. Buxton11.5 Henry McAdoo (1916–1998) and Kenneth Stevenson (1949–2011)11.6 Bryan Spinks11.7 Paul Avis11.8 Kenneth Fincham and Nicholas Tyacke11.9 David J. Kennedy11.10 Mark Langham (1960–2021)11.11 Jean-Louis Quantin11.12 Conclusion: Thorndike and Interpreters12 Evaluating Thorndike and His Theological Methodology12.1 Introduction12.2 Thorndike, Toleration and Exclusive Attitudes12.3 Antiquity, the Fathers and the Caroline Divines in the Anglican Tradition12.4 Antiquity and the Present: Thorndike’s Methodology12.5 Thorndike and Truth as Incarnation and Eucharistic Repetition12.6 Thorndike and Modern Liturgical Revision12.7 ConclusionBibliographyIndex

Brian Douglas, PhD (2006) University of Newcastle, Australia, is an and Anglican priest and Research Professor at the Australian Centre for Christianity and Culture, Charles Sturt University, Canberra, Australia. He has published several monographs and peer-reviewed articles on Anglican eucharistic theology.

• ContentsAcknowledgementsReferencing of Thorndike’s Work in This BookAbbreviations Used in This Book for Referencing Thorndike’s Works1 Introduction1.1 Starting at the End of Thorndike’s Life: His Burial Place1.2 Restoration of the Church of England?1.3 Thorndike’s Theological Works1.4 Scholarship on Thorndike1.5 Antiquity and the Present1.6 The Method of This Book1.7 The Plan of This Book2 Who Was Herbert Thorndike?2.1 Thorndike’s Early Life2.2 University of Cambridge2.3 A Time of Deprivation2.4 Restoration of the Church of England2.5 Westminster Abbey2.6 Thorndike’s Final Days2.7 Thorndike the Man3 Thorndike’s Terminology of the Eucharist3.1 Eucharist or Thanksgiving3.2 Eucharist as a Sacrifice of Praise and Thanksgiving3.3 Eucharist as Covenant3.4 The Supper of the Lord, the Sacrament of the Supper and the Breaking of the Bread3.5 Sacramentum3.6 The Mass3.7 Communion3.8 Liturgy4 Scripture, Reason and Tradition in Thorndike’s Works4.1 Richard Hooker and Herbert Thorndike4.2 Richard Hooker, His Laws and Thorndike4.3 Thorndike and Scripture4.4 Thorndike and Reason4.5 Thorndike and Tradition5 The Elements and the Body and Blood of Christ5.1 The Elements Central to Consecration5.2 The Natural Substances of the Elements Remain after Consecration5.3 Change in the Elements by Consecration5.4 The Worship of Christ in the Signs Is Not Idolatry5.5 Thorndike Rejects Transubstantiation, Memorialism, Calvinism and Consubstantiation6 Eucharistic Sacrifice6.1 Introduction6.2 In What Sense Does Thorndike See the Eucharist as a Sacrifice?6.3 The Eucharist as a Sacrifice or Oblation Propitiatory and Impetratory6.4 The Eucharist as the Sacrifice of Christ on the Cross6.5 The Eucharist as a Living Sacrifice of the Self6.6 The Breaking, Pouring, Distributing and Eating are in the Nature of a Sacrifice6.7 Consent of the Catholic Church to the Propitiatory Sacrifice in the Eucharist7 The Power of the Church in a Restored Church of England7.1 Bishops and Presbyters/Priests and the Power of the Keys7.2 The Power of the Church to Refuse Communion7.3 The Power of the Church to Determine the Frequency of the Eucharistic Celebration8 The Eucharist and the Book of Common Prayer in the Restored Church of England8.1 Thorndike Prefers the Book of Common Prayer of 15498.2 The Forgiveness of Sins and the Placement of the Absolution in the BCP8.3 The BCP Expresses Thanksgiving for and Blessing of God’s Creation and Creatures8.4 The Elements are Not for Receiving Alone8.5 The Eucharist in the BCP Is Properly Called the Liturgy8.6 The Eucharist in the BCP Is Intended to be Celebrated Regularly8.7 Liturgical Revision of the BCP Suggested by Thorndike8.8 The Eucharist as the Place for Instruction of the People8.9 Thorndike Opposes the Use of the Decalogue in the Eucharist8.10 Revision of the Prayer of Consecration to Make a More Expanded Thanksgiving with a Statement of Oblation8.11 Thorndike Prefers a Set Form of Intercession Rather Than Free Prayer8.12 The Memorial of the Dead in the Eucharist8.13 The BCP More Than an Equivocation of Words9 Early Interpreters of Thorndike and His Theological Methodology9.1 Hamon L’Estrange (1605–1660)9.2 Henry More (1614–1687)9.3 William Falkner (d. 1682)9.4 George Hickes (1642–1715)9.5 Daniel Waterland (1683–1740)9.6 The Nonjurors9.7 Richard Baxter (1615–1691)10 Nineteenth Century Interpreters of Thorndike and his Theological Methodology10.1 Edward Pusey (1800–1882)10.2 John Keble (1792–1866)10.3 John Henry Newman (1801–1890)10.4 William Goode (1801–1868)11 Twentieth and Twenty-First Century Interpreters of Thorndike and His Theological Methodology11.1 Thomas Lacey11.2 George Addleshaw (1906–1982)11.3 Clifford Dugmore (1909–1990)11.4 Richard F. Buxton11.5 Henry McAdoo (1916–1998) and Kenneth Stevenson (1949–2011)11.6 Bryan Spinks11.7 Paul Avis11.8 Kenneth Fincham and Nicholas Tyacke11.9 David J. Kennedy11.10 Mark Langham (1960–2021)11.11 Jean-Louis Quantin11.12 Conclusion: Thorndike and Interpreters12 Evaluating Thorndike and His Theological Methodology12.1 Introduction12.2 Thorndike, Toleration and Exclusive Attitudes12.3 Antiquity, the Fathers and the Caroline Divines in the Anglican Tradition12.4 Antiquity and the Present: Thorndike’s Methodology12.5 Thorndike and Truth as Incarnation and Eucharistic Repetition12.6 Thorndike and Modern Liturgical Revision12.7 ConclusionBibliographyIndex