Explainer
Culture
Royalty
4 min read

Making sense of the coronation’s oaths, oils and acclamations

The significance of the thousand-year-old coronation ceremony is unpacked by Ian Bradley to reveal the vulnerability at its heart.

Ian Bradley is Emeritus Professor of Cultural and Spiritual History at the University of St Andrews.

A medieval illustration of King Edgar's coronation shows him between his predecessor and successor, while angels hover above him.
King Edgar enjoys his coronation, the first in English history.
Life of St Edward the Confessor, CC BY-NC 3.0, University of Cambridge.

Coronations point to the sacred nature of the United Kingdom monarchy. Packed with religious symbolism and imagery, they exude mystery, bind together church and state through the person of the monarch and clearly proclaim the derivation of all power and authority from God and the Christian basis on which government is exercised and justice administered. At their coronations kings and queens are not simply crowned and enthroned but consecrated, set apart and anointed, dedicated to God and invested with sacerdotal garb and symbolic regalia. Here, if anywhere, we find the divinity which, as Shakespeare observed more than four hundred years ago, hedges the British throne.  

The United Kingdom is the only country which still marks the accession of a new monarch with a coronation. Of the other European monarchies, Belgium, Luxembourg and the Netherlands have never held coronations, Spain discontinued them in 1492 (they were not revived when the monarchy was restored there in 1975), Denmark in 1849 and Sweden in 1873. Norway abolished coronations in 1908 although since then its monarchs have undergone a ceremony of consecration or blessing in Nidaros Cathedral, Trondheim, with the royal regalia present in the church but not used in the ceremony. 

Anglo-Saxon innovation

Coronations are religious services rather than constitutional ceremonies. While details have been subtly adapted over the centuries, the basic format has essentially remained the same for over a thousand years. The crowning of the monarch is just one of several distinct elements in the service. Others include recognition by the assembled congregation representing the people of their new sovereign, administration of oaths, anointing with holy oil, investiture with the royal regalia and celebration of Holy Communion. All these elements are present in the earliest surviving order for the coronation of an English monarch, prepared by St Dunstan as Archbishop of Canterbury for the Anglo-Saxon King Edgar in 973. 

Edgar’s coronation, which took place in Bath Abbey, included many features found in all subsequent coronations. Held on Whit Sunday, the traditional day for ordinations to the priesthood, it laid considerable emphasis on the theme of consecration and the priestly aspects of kingship, exemplified by the wearing of priestly robes. Anointed and crowned by Dunstan, Edgar was entrusted with the protection and supervision of the church and graced with the titles rex dei gratia (king by the grace of God) and vicarus dei (Vicar of God). His wife, Aelfthryth, was anointed and crowned as queen. This practice, of a double crowning and anointing, was followed in the coronations of all subsequent married kings and queens as it will be with Charles and Camilla on 6 May. 

Oaths and oil 

Edgar was led into Bath Abbey by two bishops, as Charles will be as he enters Westminster Abbey which has been used for all English coronations since 1066. Before crowning, he was required to swear three oaths which form the basis of those still taken by every British monarch. As now framed, they include promises to adhere to the rule of law and the principles of justice and mercy, and to maintain the laws of God, the Protestant religion and the Church of England. Having taken the oaths, the monarch is anointed with holy oil, a further sign of being set apart and consecrated in the manner of a priest.  

Earning the right 

Edgar’s coronation included the celebration of Mass and it remains the case that the coronation is embedded in a celebration of Holy Communion. Dunstan’s order clearly established the church’s control over royal inauguration rites in England and specifically the key role of the Archbishop of Canterbury in presiding over the ceremony. In the sermon that he preached at a second coronation over which he presided, that of Ethelred the Unready at Kingston Upon Thames in 979, he preached on the duties of a consecrated king, describing him as the shepherd over his people and reminding him that while ruling justly would earn  him ‘worship in this world’ as well as God's mercy, any departure from his duties would  lead to punishment at Doomsday. 

A sense of sharing 

Rooted in tradition as they are, coronations still have the power to connect with the popular spiritual and religious instincts that remain strong, if often hidden, in our so-called post-Christian society. In a much-quoted article on Queen Elizabeth II’s coronation in 1953 two sociologists, Edward Shils and Michael Young, described it as:  

‘the ceremonial occasion for the affirmation of the moral values by which the society lives. It was an act of national communion and an intensive contact with the sacred.’  

They noted that it was frequently spoken of as an ‘inspiration’ and a ‘re-dedication of the nation’. The ceremony had ‘touched the sense of the sacred’ in the population, heightening a sense of solidarity in both families and communities. They pointed to examples of reconciliation between long-feuding neighbours and family members brought about by the shared experience of watching the ceremony together on television.  

We have recently witnessed something of this sense of national communion and intensive contact with the sacred in the public reaction to the death of Elizabeth II, as shown by the numbers who came out to witness the progress of the late queen’s coffin on its last journeys and to file past it in the High Kirk of St Giles in Edinburgh and Westminster Hall.  

Ultimately, Christian monarchy points beyond itself to the majesty, mystery and vulnerability of God. It is a lonely, noble and sacrificial calling.  What our sovereign needs and deserves most is our loyal and heartfelt prayers. As we prepare for the king’s coronation, we could do well to reflect on and respond to the request that his mother made before hers:  

“You will be keeping it as a holiday; but I want to ask you all, whatever your religion maybe, to pray for me on that day, to pray that God may give me wisdom and strength to carry out the solemn promises I shall be making, and that I may faithfully serve them and you, all the days of my life.” 

Review
Books
Culture
Film & TV
Purpose
8 min read

You may never take the Salt Path but here's why the tale makes sense

Kindness runs deep in the architecture of reality.

Roger is a Baptist minister, author and Senior Research Fellow at Spurgeon’s College in London. 

A hiking couple sit on the grass next to a pack.
Gillian Anderson and Jason Isaacs.
BBC Films.

The Salt Path is a phenomenon.  

An internationally best-selling book and now a movie starring Gillian Anderson and Jason Isaacs. How is it that a memoir of a middle-aged couple walking the South West Coast Path from Somerset to Dorset, via Land’s End, has had such an impact? 

Well, it’s because it resonates. It rings true. It’s about life as we know it, even if we haven’t hiked the 630 miles of the path from start to finish. A journey that is also, incidentally, the equivalent of climbing Mt Everest four times over. 

In the events leading up to their walk Raynor (Ray) and Moth Winn are dealt a series of body blows. They’re left bankrupt and homeless empty-nesters, struggling to come to terms with Moth’s deteriorating health.  

It was just as the bailiffs were seeking to gain access to their farm and take possession of it that Ray spotted an old book, 500 Hundred Mile Walkies, and took inspiration. 

‘We could just walk.’ 

And that’s what they did. 

So, what are the truths about life and our human experience that this story opens up for us? 

Life is precarious  

Bad stuff happens. Sometimes we bring it on ourselves, the consequence of wrong or ill-judged decisions. Other times it is thoroughly undeserved. Life turns around and bites us, hard. We’re left with our heads numb and spinning round with the persistent but unanswered question, ‘why me?’ 

For the Winns, an investment in the business of a trusted, life-long friend failed. The deal he structured left them responsible for the debts of his company. The end of a prolonged legal battle meant they lost everything, their farm, their home, their business, and the life-long friend. 

The same week also found them in a hospital in Liverpool getting the diagnosis for Moth’s chronic shoulder pain. It was not the suspected nerve damage, but rather the fatal neurological condition corticobasal degeneration. CBD. A diagnosis that was untreatable and only finally confirmed postmortem. 

Whether it’s the South West Coast Path or the familiar details of our own life, we can never fully anticipate tomorrow. We do not know what lies behind the next headland or what unwelcome surprises life may spring on us. No, we need to live in the moment. It’s pointless worrying about tomorrow and we ought to let it worry about itself. We can only live in today. As Ray reflected towards the end of their time on the path: 

“This second in the millions of seconds was the only one, the only one that we could live in.” 

Who am I, really? 

Early in the book Ray recalls: 

“I once heard a lecture by Stephen Hawking, when he said, ‘It’s the past that tells us who we are. Without it we lose our identity.’ Perhaps I was trying to lose my identity, so I could invent a new one.” 

Who are we when everything is stripped away? What defines us? Homeless and jobless, questions about where we’re from and what we do are not only awkward, they also create an existential void.  

Often mistaken for tramps, Ray and Moth noticed people treating them differently. Some quietly moved away, others were more forthright, “disgusting!” But the judgement of others does not define who we are. Yet, who actually were they in this new world of theirs?  

And then there’s the impact of failing health. Each stage of deterioration promising to erode what can be physically done and requiring a redefinition until there is nothing left at all.  

Yet identity is deeper than that. It is at the core of who we are, at the very heart of us. It is the sum of our experiences and choices, our successes and failures, of what we have gladly embraced and that which life has unexpectedly thrown at us. We are unique individuals with intrinsic value, worth and dignity. People who love and are loved. 

At the end of the path Ray muses: 

“Most people go through their whole lives without answering their own questions: What am I, who do I have within me? The big stuff. What a waste.” 

I guess that’s one of the attractions of making space to walk. To lose the distractions and busyness of our over-complicated lives for self-discovery to break in. 

One step at a time 

How do you get your head around walking 630 miles? How can you appreciate the demands of climbing unknown hills and cliffs and navigating their gullies and ravines.  

On top of the terrain there’s the notorious English weather to negotiate. With little money and only a tent for respite: when it rains you get wet and stay wet, when it’s cold, you shiver and put on as many layers as you can. Even in August it can be challenging. 

Walk, eat, sleep, repeat. 

Sometimes the only thing to do is put one foot in front of the other.  

“Each step had its own resonance, its moment of power or failure. That step, and the next and the next and the next, was the reason and the future. … each day survived a reason to live through the next.” 

There is always agency. There is always the opportunity to choose today which path to travel and which attitude to serve. To give in or go on, to be a defeatist or hopeful, complaining or generous, those choices are always there, even when they’re limited. Even in the wake of unfair decisions and unexpected tragedy, we choose today the way we take. And sometimes that’s all we can muster. 

The kindness of strangers 

Ray and Moth’s story is littered with moments of kindness and warmth. From the lovelorn waitress who sneaks them the day’s leftover pasties to the generosity of a hippie commune there is a recurring theme that echoes an underlying goodness in the nature of people. And often it is those with the least who prove to be the most open-handed and thoughtful. 

On more than one occasion the Winn’s themselves share from their own meagre supply of food, especially their precious fudge bars, with those in a more uncertain state than their own. On another occasion they step into a tense and potentially violent situation with a young woman, Sealy, the subject of an abusive relationship. They offer her company and a way out, ultimately paying for her £5 bus journey to get away to family. 

There is something heartwarming about kindness, something elevating. Both the giver and the receiver feel encouraged, lighter, happier. The abiding truth continues to stand the test of time that it is ‘better to give than to receive’.  

Strangely, watching these scenes play out in my local Showcase Cinema was an uplifting and inspiring experience. You can never predict or properly anticipate when a tear will unexpectedly present itself to the corner of your eye. I suspect that kindness runs more deeply in the nature of things than we comprehend. It is part of the deep architecture of reality.

Love and relationship in tough times 

When it comes down to it, The Salt Path is about Ray’s relationship with Moth. How they face an unimaginably difficult set of circumstances and find a way through together. This is a profoundly hopeful story. And from it we can draw hope too. 

There was nothing religious about what they were doing, “It’s not a pilgrimage. Is it?”  

At one level it is purely a response to desperation. But in the midst of it all they have each other. Thirty-two years together, having begun their relationship when Ray was 18, they are still deeply in love. They epitomise the values enshrined in the marriage vows. 

“… to have and to hold from this day forward, for better for worse, for richer for poorer, in sickness and in health, to love and to cherish, till death us do part …” 

This is not slushy sentimentality but rather love that proves itself in the face of the onslaught of ‘worse … poorer … sickness … death’. 

The conclusion of their journey led Ray to a realisation: “I was home, there was nothing left to search for, he was my home.” As the ancient poet wrote: 

“Set me as a seal upon your heart,  

as a seal upon your arm; 

for love is strong as death, 

passion fierce as the grave. 

Its flashes are flashes of fire, 

a raging flame. 

 

Many waters cannot quench love, 

neither can floods drown it. 

If one offered for love 

all the wealth of one's house, 

it would be utterly scorned.” 

(Song of Solomon) 

That’s it then. The book and the movie work because they reflect back to us the life we know, the lives we live. Yes, they’re in high relief in the choices that Ray and Moth take, but that clarifies things for us. Most of us won’t ever find ourselves in the position they were in, but we can empathise. Most of us would never think to do what they did even if we were. But for all that, we see, we understand and it makes sense. 

If you get a chance to see the film, then do. Gillian Anderson and Jeremy Isaacs are exceptionally good in their understated performances. The visual experience of the South West coast is everything you would expect it to be, sounding as majestic and immersive as if you were there. A real treat. 

For me, the most poignant and telling moment of the story happens at Lyme Regis. Moth says: 

“When it does come, the end, I want you to have me cremated. …keep me in a box somewhere, then when you die the kids can put you in, give us a shake and send us on our way … They can let us go on the coast, in the wind, and we’ll find the horizon together.” 

Support Seen & Unseen and more

Since Spring 2023, our readers across the world have enjoyed over 1,000 articles. All for free. 
This is made possible through the generosity of our amazing community of supporters.

If you enjoy Seen & Unseen, would you consider making a gift towards our work?

Do so by joining Behind The Seen. Alongside other benefits, you’ll receive an extra fortnightly email from me sharing my reading and reflections on the ideas that are shaping our times.

Graham Tomlin
Editor-in-Chief