Yesterday's commemoration of the martyrdom of Bishops Latimer and Ridley neatly embodies a key dividing line between the Old High Church tradition and the Anglo-catholicism which emerged from the Oxford Movement. When plans for a memorial to the Oxford martyrs - Latimer, Ridley, and Cranmer - emerged in 1839, the opposition from Newman and Keble scandalised the High Church tradition. Nockles quotes Keble writing to Pusey in early 1839:The contrast with the High Church tradition is starkly highlighted when we consider the words of an exemplar of that tradition - Bishop Henry Hobart , speaking in 1814 on "the origin [and] general character" of the Protestant Episcopal Church in the United States of America:As Nockles states:The subsequent loss of that "historical perspective" has had a profound impact on wider Anglicanism, resulting in the absence of a unifying, coherent historical narrative, as Anglo-catholics (generally dismissing the Reformation) have confronted Evangelicals (presenting an impoverished account of the Reformation, absent its rich sacramental theology and patristic appeal).What, then, might be considered as means of reviving and renewing the High Church tradition's understanding of the Reformation? Let me suggest three ideas.Firstly, challenging what we might term 'the Stripping of the Altars orthodoxy'. Eamon Duffy's 1992 study of traditional religion in England in the century before the Reformation has established a picture of a vibrant, colourful, fulfilling traditional church, uprooted by the imposition of foreign reformed ideology and iconoclasm. Consider, however, whatactually says:Such a context demanded a robustly patristic, a restoration of patristic norms. It demanded and needed Reformation. What is more, it is quite clear from Judith Maltby ( Prayer Book and People in Elizabethan and Early Stuart England ) and John Morrill ('The Church in England, 1642-9' in Reactions to the English Civil War 1642-1649 ), that within a very short time, the liturgy and piety of the reformedhad caught the popular imagination - a spirituality native and populist, not foreign and imposed.Secondly, re-receiving the sacramental theology of the English Reformation. Cranmer concludes his A Defence of the True and Catholick Doctrine of the Sacrament of the Body and Blood of our Saviour Christ with a call for the restoration of the sacramental pattern of "the holy fathers of the old church":- Book V.ix & xviii.Ridley similarly affirms both a sacramental conversion and a "real, effectual" feeding upon the Lord in the Eucharist:, ed. Christmas, 230 & 234.Some Anglo-catholic and some Evangelical accounts seem to imply that a rich Eucharistic theology and a deep sacramental piety disappeared between the Reformation and 1833 - whether wonderfully restored or deceptively encouraged by the Oxford Movement. Such was not the case. Rather, a profoundly Augustinian Eucharistic understanding was retrieved by the Reformers, resulting in a Eucharistic teaching and practice more explicitly Augustinian than was found in the non-communicating Mass of either the pre-Reformation or Tridentine churches or is found in very many Evangelical Anglican contexts. This teaching and practice was exemplified in the pre-1833 High Church tradition, consciously in continuity with the English Reformation.Thirdly, an unembarrassed celebration of the Royal Supremacy. Yes, it is fun for critics of Anglicanism to talk about a Church created to serve the sexual desires of Henry VIII. This has as much meaning as ultra-Protestant fantasies about Pope Joan. The Royal Supremacy recovered an understanding of the relationship between church and culture lost by late medieval accounts of papal authority. As John Milbank has stated in in, the "early Latin sense" of monarchy, shared with Byzantium, was "viewed in Christological terms", "mediating Christological kingship". This understanding experienced "gradual displacement in the west" because of a new account of papal claims. The Royal Supremacy was, then, an act of, recovering "a sacramental and Christological sense of a spiritual corporate body".The ongoing significance of the Royal Supremacy for contemporary Anglicanism was brilliantly summarised by John Hughes as an expression of "integral humanism":A number of consequences flow from such a High Church account of the English Reformation. To begin with, it means there is no need to engage in the historical and theological contortions of some Anglo-catholics, denying the historical and theological fact of a Protestant identity to Anglicanism. It points to an alternative narrative than that offered by an Evangelicalism that is at least as much a child of the Enlightenment as of the Reformation - individualist, non-sacramental, far removed from patristic concerns. It aids in offering a coherence to Anglican identity, as a tradition at once Catholic and Reformed, shaped by the confluence of patristic witness and Reformation retrieval. And it begins to suggest something of an Anglican response to Brad S. Gregory's The Unintended Reformation , with its portrayal of the Reformation as inherently oriented towards fractured, polarized, disenchanted modernity.