I realize that this won't resonate with many Anglican Catholics or "Anglo-Catholics" (if you like), out of fear of liberalism or suspicion of compromise, or what have you. I suspect that this is particularly true of those calling for a new "Oxford Movement" of late, like my friend over at De Cura Animarum (more power to them!). However, what is really needed is a new Lux Mundi Movement. Some have wondered why I call this blog "Catholic in the Third Millennium." Well, what follows is in part the inspiration behind the name.
The following was taken from Charles Gore and the Lux Mundi School.
We have here . . . to consider another aspect of the work of the third generation of the Revival, that associated with what might well be called the second Oxford Movement, the famous Lux Mundi group. It was this group which succeeded in doing that which the Tractarians has failed to do, viz. the relating of the Church's claim for the primacy of the spiritual to the new circumstances of a democratic age. Lux Mundi was in fact the foundation of a new apologetic in which Catholic thought no longer stood on the defensive against the thought of the age, but incorporated it and made it a vehicle for its own doctrine. The guiding principle was found in the Johannine doctrine of he Incarnate Logos, the Word entering to redeem the world of which He was already the Creator -- a world which included the historically-developing social order . . . Newman and Manning [had] sought to revive and give practical effect to some such idea of the world and of man. But on the whole the theology of the Movement had remained within the old Evangelical circle of thought -- the soul, sin, and redemption. To this it had added the thought of the Church as the sphere, the sacraments as the means, of Redemption, but still only the redemption of the soul, not the redemption in the full sense of man, nor the redemption of the world. Lux Mundi looked back behind redemption to creation. Evolution was accepted as the work of the Logos through whom all things were made. It followed, among other things, that man's historical development, including that of the present age, is part of the creative movement of the Word, and therefore manifests His Light. Democracy, which characterises the present era, can thus be seen as interpreting the worth of personality and the brotherhood of men. Socialism, again viewed as an existing tendency, illuminates the idea of authority in so far as this involves a rightful claim of the whole upon the part. But only the Incarnation, the fact, that is, of the Word personally become flesh to fulfill and redeem the world order which He had originally created, but which had fallen away from Him, is adequate, together with its extension in the Church and the sacraments, to interpret and validate the life of the individual and of society . . .