As Canadians celebrate Thanksgiving Day, from the other side of the Atlantic let me give some reasons to give thanks for Anglicanism in the True North, for Canadian Anglicanism.Firstly, Canada has its roots in the establishment of an Anglican polity, an alternative to the Lockean Republic to the south. George Grant said of this polity created by the United Empire Loyalists:We might, as Grant did so famously and eloquently, lament the passing of this political order, but it can remain a source of inspiration, an embodiment of an Anglican vision of human flourishing and the common good. As Ron Dar t notes, it was bishops such as John Strachan, Charles Inglis, and Robert Machray who articulated the "Canadian High Tory way", in which institutions, place, and culture were caught up with and sanctified by, as Inglis put it in a visitation address, "rational and sound religion".Mindful of our contemporary political and cultural context, in which any meaningful account of a shared life and the common good appears absent, it is perhaps time to reconsider what Dart terms "the time-tried Anglican path that engages the larger cultural, political and public spheres, hence the magisterial-kingdom aspect of Anglicanism", a path seen in the Anglican polity established in the True North.Secondly, the 1893 Solemn Declaration of the Church of England in the Dominion of Canada stands as an excellent expression of Anglicanism, "received and set forth" in the Book of Common Prayer, Ordinal, and Articles of Religion. Amidst much incoherence within contemporary Anglicanism, it is essential that we are constantly and consistently recalled to these founding sources and that, in the words of the Solemn Declaration, we commit to "transmit the same unimpaired to our posterity".It is not that a document like the Solemn Declaration can - or should - prevent theological debate and development, but that it centres us on core affirmations (the sufficiency of Scripture, creedal orthodoxy, apostolic orders) and foundational documents which embody and give meaning to these affirmations within the Anglican tradition. In the words of David Curry , "the Solemn Declaration is remarkable for the tenor of its reasonableness and for the modesty of its quiet insistence upon the essentials".The Solemn Declaration of the Anglican Church of Canada therefore sets before contemporary Anglicanism a potential path out of incoherence, a path into a generous yet radical orthodoxy, a deeply patristic, Reformed Catholic Augustinian theological centre.Thirdly, Canadian Anglicanism has nurtured an attractive expression of what Nockles terms a "native High Church" tradition. A legacy of Charles Inglis and his articulation of the Old High Church tradition, deeply rooted in parish and place, particularly evident in the Maritime provinces, and given contemporary expression in, for example, the Atlantic Theological Conference . As one commentator has stated regarded the Maritimes, this "home-grown High Anglicanism" was "earthy and hearty and sought to integrate the whole life of small fishing and farming communities into the life of the Church".Fourthly, the Canadian 1962 Book of Common Prayer represents the last significant liturgical revision within North Atlantic Anglicanism which maintained the Prayer Book tradition and the shape of Common Prayer. As such, it is a reminder that the Prayer Book tradition can organically evolve, while retaining both key texts and fundamental shape. What is more, the 1962 BCP - emerging as it did before the innovation of the three-year lectionary - retained the historic one-year Eucharistic lectionary, now increasingly recognised as possessing virtues lost by the three-year cycle, not the least of which is the gift of repetitiveness, grounding us year by year in an ordered reading of Scripture, allowing the Church to encounter, as Gavin Dunbar states, "the mystery of the gospel in a very focussed, doctrinally coherent way".Finally, from the Confederation Poets to Marya Fiamengo , Canadian Anglicanism has nurtured that poetic sensibility and expression which has traditionally characterised Anglicanism. Bentley refers to Anglicanism being "a continual and formative presence" for the Confederation Poets, while Ron Dart says of Fiamengo that she "stands in the Anglican line and lineage of a George Herbert or John Donne. She is not as prolific as them, but the themes she explores are the same". Milbank states that a poetic "radically conservative celebration of the mystical significance" of nature and place is part of "the coherence of the Anglican legacy".- Marya Fiamengo, 'The Patience Tree' inIn addition to writing, George Grant could also have written a lament for Canadian Anglicanism. A progressive embarrassment with the "magisterial-kingdom aspect of Anglicanism" has inevitably led to Anglicanism choosing to abandon its historic role in Canadian society, a rejection of a key aspect of the Anglican communitarian legacy described by John Milbank as "the unity of faith and embodied life". Alongside this, a theological incoherence arising from the bland 60's liberalism seen in Pierre Berton's(1965) - a book commissioned by the Anglican Church of Canada and loathed by Grant - displaced the native High Church tradition, profoundly weakening Canadian Anglican witness.However, there remains in Canadian Anglicanism that which Milbank detects in wider Anglicanism: a "hidden coherence" with deeper roots and greater riches than a prevailing ecclesial liberalism. Such "hidden coherence" can be discerned in Canada's deeply Anglican roots; in the gracious and radical orthodoxy, at once Catholic and Reformed, of the Solemn Declaration; in the Canadian High Church tradition embedded in and sanctifying place and culture; in the 1962 BCP offering a fine, worthy expression of the Prayer Book tradition; and in those Canadian Anglican poets who have given expression to Anglicanism's poetic sensibility. Such hidden coherence should be a cause of joy and gratitude on this Thanksgiving Day.- collect for Thanksgiving Day, Canadian BCP 1962,