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Thematische Bibliographien / Anglican Church

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Auswahl der wissenschaftlichen Literatur zum Thema „Anglican Church“

Autor: Grafiati

Veröffentlicht am 4. Juni 2021

Zuletzt aktualisiert am 20. Februar 2023

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Zeitschriftenartikel zum Thema "Anglican Church"

1

Francis, Leslie J. „Parental and Peer Influence on Church Attendance among Adolescent Anglicans in England and Wales“. Journal of Anglican Studies 18, Nr. 1 (Mai 2020): 61–73. http://dx.doi.org/10.1017/s1740355320000169.

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AbstractDrawing on data from a survey conducted among 7,059 students aged 13–15 in England and Wales, this study examines parental and peer influence on church attendance among 645 students who identified themselves as Anglicans (Church of England or Church in Wales). The data demonstrated that young Anglicans who practised their Anglican identity by attending church did so primarily because their parents were Anglican churchgoers. Moreover, young Anglican churchgoers were most likely to keep going to church if their churchgoing parents also talked with them about their faith. Among this age group of Anglicans, peer support seemed insignificant in comparison with parental support. The implication from these findings for an Anglican Church strategy for ministry among children and young people is that it may be wise to invest in the education and formation of churchgoing Anglican parents.

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Wild-Wood, Emma. „Attending to Translocal Identities: How Congolese Anglicans Talk about their Church“. Journal of Anglican Studies 9, Nr. 1 (15.11.2010): 80–99. http://dx.doi.org/10.1017/s174035531000029x.

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AbstractIn the perennial discussions about Anglican identity some voices predominate more than others.L’Eglise Anglicane du Congois a small province with a modest voice in the Anglican Communion. This article looks at Congolese Anglican identity as articulated by its members and examines the way in which the formation of that identity emerges from local concerns as well as wider networks. It uses interviews with members to focus on the majority appreciation of ‘order’, as expressed in governance and ritual, and recent shifts in the discourses surrounding ‘order’ to engage with changes in the country. The article borrows the terms ‘translocal’ and ‘transnational’ from the social sciences to explore the overlapping relational identities that emerge and the multi-directional dynamics of Congolese Anglicans. It suggests that this approach may have wider implications for understanding Anglicanism.

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3

Thompsett, Fredrica Harris. „Inquiring Minds Want to Know: A Lay Person's Perspective on the Proposed Anglican Covenant“. Journal of Anglican Studies 10, Nr. 1 (13.02.2012): 42–51. http://dx.doi.org/10.1017/s1740355312000010.

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AbstractBaptism is the sacrament that incorporates Christians into the Body of Christ; 99 percent of the church are laity. The proposed Anglican Covenant's emphasis on formal authority exercised by bishops and primates changes the relationships among all Anglicans, not just bishops. This change may run against a fundamental Anglican tradition of ongoing communal reflection that acknowledges that elements of church life change because they are no longer convenient or useful in particular locales. In adopting the Anglican Covenant, are we stating that traditional Anglican polity is no longer convenient or useful for the Provinces of the Anglican Communion, including the Episcopal Church?

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4

Davie, Martin. „The Church of Jesus Christ: An Anglican Response“. Ecclesiology 1, Nr. 3 (2005): 59–86. http://dx.doi.org/10.1177/1744136605052781.

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AbstractFollowing an initial exploration of the teaching of The Church of Jesus Christ, this paper argues that a comparison of The Church of Jesus Christ with the Thirty Nine Articles and recent Anglican ecumenical statements and agreements shows a significant degree of agreement between The Church of Jesus Christ and Anglican theology and ecclesiology. This agreement reflects the fact that both the Anglican tradition and the traditions of the churches in the Community of Protestant Churches in Europe have been shaped by the Reformation. It also shows the influence of a growing ecumenical consensus on ecclesiological issues. However, alongside this agreement there also remain significant points of difference about the relation between divine and human activity in the Church, the importance of tradition, the holiness of the Church and the nature of the Church’s unity. These points of difference need to be explored and debated by Anglicans and members of the Churches of the Community of Protestant Churches in Europe (CPCE).

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5

McGowan, Andrew. „Anglican Stories: Bible, Liturgy and Church“. Journal of Anglican Studies 12, Nr. 1 (19.03.2014): 1–6. http://dx.doi.org/10.1017/s1740355314000023.

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AbstractWhile Anglicans differ on many issues, they share not only a common history but a common interest in telling and retelling it. Essays in the present issue exemplify the concentration of these stories on three areas: the Bible, Liturgy and the Church itself. Historical or systematic attempts to define Anglicanism founder if attempts to identify essential elements are too prescriptive; but the shared reality and reflection on it constitute a characteristic form of Anglican theological practice.

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Kantyka, Przemysław Jan. „Ten years of Ordinariates for Anglicans – a few reflections on the new ecclesiological model“. Studia Oecumenica 19 (23.12.2019): 7–18. http://dx.doi.org/10.25167/so.1184.

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The article describes the Ordinariates for Anglicans from the ecclesiological point of view. The publication of Pope Benedict XVI’s Apostolic Constitution Anglicanorum coetibus created a new situation in the interconfessional relations and in the search for the unity of the Church. Firstly the Author explains what are the Ordinariates for Anglicans and what solutions contains the Apostolic Constitution Anglicanorum coetibus. In the second point of the article we find an analysis of an ecclesiological model created by the constitution Anglicanorum coetibus. While not being the return to the past method of gaining the unity of the Church by partial unions (i.e. so called “uniatism” or “unionism”) the Ordinariates offer to the conversing Anglicans the possibility of upkeeping their liturgical tradition. The Ordinariates also enjoy a large scale of independence in the frame of the Catholic Church. Alongside the bright spells there are also some shadows. The Author points at the major ecclesiological weakness of the construction called “Ordinariate”. The liturgical tradition of Anglicanism transferred to the Ordinariates is, in fact, deprived of its natural theological background, which is Anglican. That is why the solution offered by the Ordinariates one of the Anglican theologians called “the shortened version of Anglicanism”. The last point of the article is consecrated to the depiction of first Anglican reactions to the situation introduced by the apostolic constitution Anglicanorum coetibus. The most promising initiative is the establishment of so called “Anglican Communion Covenant”, which is designated to consolidate the Communion from inside, also by preventing the provinces from taking unilateral decisions leading to the breaks in the whole of the Anglican World.

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7

Doe, Norman. „Canon Law and Communion“. Ecclesiastical Law Journal 6, Nr. 30 (Januar 2002): 241–63. http://dx.doi.org/10.1017/s0956618x0000449x.

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This paper deals, in an introductory way, with the role which the canon law of individual Anglican churches plays in the wider context of the global Anglican Communion. Part I reflects on the two main experiences which Anglicans have concerning ecclesial order and discipline: that of the juridical order of each particular church, and that of the moral order of the global communion; it also examines canonical dimensions of inter-Anglican conflict. Part II deals with the contributions which individual canonical systems, the Anglican common law (induced from these systems), and the canonical tradition currently make to global communion. Part III assesses critically these contributions, their strengths and weaknesses, illustrates the potential of individual canonical systems for the development of global communion, and reflects on practical ways in which that potential might be fulfilled. Generally, the paper aims to stimulate discussion as to whether there exists a sufficient understanding of Anglican common law to justify: (a) the issue, by the Primates Meeting, of a statement of this, being a description, which itself would not have the force of law, of those parts of Anglican common law which deal with inter-Anglican relations, (b) incorporation of the statement by individual churches in their own legal systems, so that (c) each church has a meaningful and binding body of communion law. in order (cl) to enhance global communion and inter-Anglican relations, and to reduce the likelihood of inter-church disagreement.

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Thomas, Philip H. E. „Unity and Concord: An Early Anglican ‘Communion’“. Journal of Anglican Studies 2, Nr. 1 (Juni 2004): 9–21. http://dx.doi.org/10.1177/174035530400200103.

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ABSTRACTThe Anglican Communion did not come into being solely as a geographical extension of the Church of England. An agreement between episcopalian churches in Scotland and America in the eighteenth century represents a significant point in the development of Communion (koinonia) for Anglican ecclesiology. This essay traces the circumstances and the content of the agreement as an example of the way in which Anglicans have come, and are coming, to reconceive the way in which they participate in a global fellowship within the universal church of Jesus Christ.

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Te Paa, Jenny Plane. „From “Civilizing” to Colonizing to Respectfully Collaborating? New Zealand“. Theology Today 62, Nr. 1 (April 2005): 67–73. http://dx.doi.org/10.1177/004057360506200108.

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The article traces the mission imperatives of the two groups responsible for the establishment and ongoing development of the Anglican Church in New Zealand. Beginning in 1814 with the Church Missionary Society, initially a vulnerable fledgling Anglican missionary presence, the CMS was to impact irrevocably upon indigenous Maori. Theirs was ostensibly a “civilizing” mission. Approximately three decades after the CMS, the colonial Anglican Church arrived replete with its substantial wealth and political patronage. Theirs was indisputably a “colonizing” mission, one that ultimately disenfranchised the CMS and, by implication, those within the Maori church or Te Hahi Mihinare. Beginning around 1984, the Anglican Church attempted to redeem its unjust colonial past by reviving the original promise of gospel-based partnership relationships. This article explores the effect upon the church's mission of using political solutions to resolve historic ecclesial injustices.

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Hobday, Philip P. „Richard Hooker and Mission and Ministry in Covenant“. Journal of Anglican Studies 18, Nr. 2 (05.06.2020): 215–34. http://dx.doi.org/10.1017/s1740355320000194.

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AbstractDrawing on the theological method of one of Anglicanism’s foremost theologians, this article defends key proposals of the recent Church of England-Methodist report, Mission and Ministry in Covenant. Some Anglicans have argued that it would be inconsistent with Anglican order to accept the proposed temporary period where Methodist ministers who had not been ordained by a bishop could serve in presbyteral Church of England roles. It finds clear theological rationale for the move in Hooker’s understanding of the episcopate which is matched in Anglicanism’s official formularies and its recent ecumenical dialogues. Highlighting clear historic and recent precedents for such a move, it demonstrates that bishops have never been considered so essential for Anglican order that they could never be dispensed with. Proposals like those in MMC can therefore be conscientiously accepted as consistent with Anglican self-understanding by the Church of England and other provinces considering such steps.

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Dissertationen zum Thema "Anglican Church"

1

Spurr, John. „Anglican apologetic and the Restoration Church“. Thesis, University of Oxford, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670403.

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2

Hazlewood, Roy Maxwell. „Characteristics and correlates of Anglican religiosity in the dioceses of Sydney and Newcastle an historical and sociological study /“. Connect to thesis, 2008. http://adt.ecu.edu.au/adt-public/adt-ECU2008.0019.html.

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Wright, Luke S. H. „Samuel Taylor Coleridge and the Anglican Church“. Thesis, University of Oxford, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.248997.

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4

Whiting, Michael Walter. „The Church of England in Australia and state aid for church schools in Canberra, 1956“. Thesis, The University of Sydney, 2020. https://hdl.handle.net/2123/21888.

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This is a study of the discord and friction within the Church of England in Australia in 1956 in relation to the advent of state aid for church schools in Canberra. It asserts that the resulting controversy illustrated a persistent organisational dissonance within the Church of England in Australia at that time. The Commonwealth government’s financial proposal, early in July 1956, to the two Church of England secondary schools and the two Roman Catholic secondary schools in the Australian Capital Territory, by way of a subsidy on the interest on loans for new capital works, was to be the first direct state aid to church schools in Australia in the twentieth century. This study proposes that at the time the Church of England in Australia was a proposed confederation of twenty-five dioceses characterised by a persistent institutional inability to achieve coherence and unity generally. This was despite a recent agreement on a national constitution to achieve autonomy within the Anglican Communion. The state aid controversy brought several key governance questions to the surface. The resolve of the executive decision-makers of the diocese of Canberra and Goulburn to accept the Commonwealth proposal occurred against a church background of a declining adherence, a reducing national presence, and an increasing social and cultural marginalisation. There was, therefore, a growing reliance on church schooling as a means of social engagement for the institutional church. The dissensions, even antagonisms, within the national and the local diocesan church were encouraged by a remnant sectarianism among many Anglicans. At the same time, the actions of the diocese of Canberra and Goulburn highlighted not only its independence within the national church but the exceptionality of Canberra and the disagreements and ambivalence within the Church of England in Australia regarding the national capital.

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5

Orford, Barry Antony. „Henry Parry Liddon : correspondence on church and faith“. Thesis, Bangor University, 2000. https://research.bangor.ac.uk/portal/en/theses/henry-parry-liddon--correspondence-on-church-and-faith(82ce86d8-79a3-4f49-bc01-0c0402f39b80).html.

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Henry Parry Liddon (1829-90) was one of the outstanding British Anglican Churchmen in the second half of the Nineteenth Century. His greatest contemporary fame was as a preacher, notably in St Paul's Cathedral, but he was also a learned theologian and a distinguished Bampton Lecturer. He was the close friend and biographer of the famous Tractarian leader, E. B. Pusey, as well as being acquainted with most of the leading religious and political figures of his day. However, since Liddon's death little attention has been paid to him. This biographical study examines certain aspects of Liddon's life and career through the medium of his correspondence, the greater part of which has been ignored by scholars. The core material is his letters written over a twenty-six years period to his friend Charles Lindley Wood (1839-1934), Second Viscount Halifax and influential High Church layman. This is supplemented by quotation from letters of Lid~on's to other correspondents, notably those written to the Revd Reginald Porter which are used in Chapter 2 to provide contrast with the letters quoted in the bulk of the thesis. Considerable use is also made of Liddon's private diaries. An introductory chapter sketches Liddon's life and background. The succeeding chapters explore through Liddon's correspondence his approach to theological matters, his attitude to the state of the Church of England in general and his views on that Church's leaders. Particular attention is paid to his opinions on, and participation in, the controversies surrounding the Athanasian Creed, the disestablishment of the Irish Church and attempts to refonn its Prayer Book, and the issue of Ritualism. This last mentioned subject involves examination of the Public Worship Regulation Act and the prosecutions of clergy which followed it. A concluding chapter assesses Liddon as a man, and also his place in the Victorian Church. The study is an original work based on primary sources, many of which have not previously been examined or utilised by writers on the Church of England in the Victorian era.

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Peddle, Geoffrey. „The Anglican Church in Newfoundland : an exceptional case?“ Thesis, Cardiff University, 2011. http://orca.cf.ac.uk/27921/.

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Statistical trends among the Anglican Churches of Canada, the United States of America and England demonstrate significant patterns of decline not yet apparent in the Anglican Church in Newfoundland. This dissertation sets out to assess the extent to which this resilience is associated with a civic and church structure that has maintained a high level of investment in the social components of religious expression and the more private devotional patterns of Anglican life. This dissertation is divided into three parts. Part 1 will look at the origins of the Anglican Church in Newfoundland and its contemporary place in society and will propose social capital theory as a theoretical explanation for the patterns of Anglican Church life in Newfoundland. The relevance of religious orientation theory will be considered as a counterbalance to ask if the social capital found among Anglican churchgoers in Newfoundland is at the expense of intrinsic religious motivation. Part 2 begins with a discussion of methodological considerations followed by a comparison of statistical trends since 1960 for the Anglican Church in Newfoundland, the Anglican Church in the rest of Canada, the Episcopal Church in the United States of America and the Church of England. A contemporary profile of the Diocese of Eastern Newfoundland and Labrador will then be considered followed by a qualitative study of the Diocese. Results from the US Congregational Life Survey administered in the Diocese will also be presented, enabling comparisons to be undertaken between the Anglican Church in Newfoundland and the Episcopal Church in the United States of America. Part 3 will reveal that in and around the Anglican Church in Newfoundland social capital remains high along with intrinsic religious motivation among churchgoers but it will be shown that the resilience of the Church is due to an unusually high degree of passive church membership in the wider society and the mutually beneficial way in which the Church and the community around it relate.

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Atta-Baffoe, Victor Reginald. „African cultures, African church, Anglican communion: incultuation and the church in Ghana“. Thesis, King's College London (University of London), 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.411155.

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8

Thomas, Stephen. „Newman and heresy : the Anglican writings“. Thesis, Durham University, 1988. http://etheses.dur.ac.uk/6638/.

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The thesis examines the relationship between Newman's treatment of early Church heresies and his contemporary situation in the period up to 1845.Part I traces his view of heresy from the early Trinitarianism of its evangelical period and snows now It became a rhetorical tool in his defence of the Established Church, 1828-31, culminating in The Arians of the Fourth Century. His continuing use of analogies between Arianlsm and contemporary controversy is traced between 1832 and 1837, before an examination of the relation between rhetoric and politics in the years of Emancipation, Repeal and Reform (1829-32), and in the changed situation after 1832. Part II illustrates the use Newman made of his study of Sabellianism and Apollinarianism Ian Ism to describe 'liberalism', which he argued to be a heresy developing into an underlying Infidelity. His rhetoric was provoked by R.D.Hampden's view of Tests, and influenced by the example of his friend Blanco White's embracing of Unitarian ism in 1835. Newman's consideration, under the category 'Sabetlian', of a variety of systematic theologians arose out of a need to universalize Oxford controversies into an argument about 'rationalism' (Tract 73). He extended his critique both to aspects of Nicholas Wiseman's Roman Catholic apologetic, and, in his strictures upon H.H.Milman, to liberal Anglican historiography. Part III shows Newman's own past-present analogies turning Inwards upon himself in a parallel between his "Via Media' and Monophysltism. The relation of this analogy to his later reminiscences and to the revolution in his concept of orthodoxy and heresy in The Essay on Development, is considered. The modification of his general understanding of heresy, in the light of his new-found idea of development, is then related to his rhetorical use of specific heresies. The Conclusion assesses more theoretically the implications of Newman's rhetorlclzation of Antiquity and considers If there Is a fundamental coherence to his heresiology during the Anglican period.

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Forsyth, James. „Music of the Anglican churches in Sydney and surrounding regions“. Thesis, The University of Sydney, 2002. http://hdl.handle.net/2123/2447.

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10

Mok, Kai-wa Andy, und 麥啓華. „Bishop Hill: transformation and redevelopmentof the HK Anglican Church Headquarters“. Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1998. http://hub.hku.hk/bib/B31984095.

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Bücher zum Thema "Anglican Church"

1

Canada, Anglican Church of. Anglican church directory, 2000. Toronto: Anglican Book Centre, 1999.

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2

Newman, John Henry. Anglican difficulties. Fraser, MI: Real-View-Books, 1995.

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3

Schniewind, Paul W. Anglicans in Switzerland: A history of Anglican chaplaincies in Switzerland. Berne: [Evangelische Arbeitsstelle Oekumene Schweiz], 1992.

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Schniewind, Paul W. Anglicans in Switzerland: A history of Anglican chaplaincies in Switzerland. Berne: Evangelische Arbeitsstelle Oekumene Schweiz, 1992.

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5

Townley, Adam. The Anglican Church not romanizing. Toronto: H. Rowsell, 1994.

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6

Jarvis, Edward. The Anglican Church in Malaysia. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-11597-4.

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7

1951-, Fairclough Chris, Hrsg. Anglican curate. London: Franklin Watts, 2009.

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8

The Anglican vision. Cambridge, Mass: Cowley Publications, 1997.

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9

W, Egerton George, und Essentials 94 (Montréal Québec), Hrsg. Anglican essentials: Reclaiming faith within the Anglican Church of Canada. Toronto: Anglican Book Centre, 1995.

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10

John, Craston, Hrsg. Anglicanism and the universal church: Highways and hedges 1958-1984. Toronto: Anglican Book Centre, 1990.

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Buchteile zum Thema "Anglican Church"

1

Catterall, Pippa. „Church, Episcopacy and Ecumenism“. In Anglican-Methodist Ecumenism, 47–82. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003119210-4.

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2

Hill, Mark. „The Anglican canonical tradition“. In Church Laws and Ecumenism, 85–105. Abingdon, Oxon ; New York, NY : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781003084273-6.

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3

Wood, Katherine L. „The Anglican Church of Burundi“. In The Wiley-Blackwell Companion to the Anglican Communion, 135–42. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch10.

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Hawkins, J. Barney. „The Anglican Church of Kenya“. In The Wiley-Blackwell Companion to the Anglican Communion, 162–64. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch14.

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Mung'ong'o, Phanuel L., und Moses Matonya. „The Anglican Church of Tanzania“. In The Wiley-Blackwell Companion to the Anglican Communion, 204–20. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch19.

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Guen-Seok, Yang. „The Anglican Church of Korea“. In The Wiley-Blackwell Companion to the Anglican Communion, 289–99. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch26.

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Tong, Robert. „The Anglican Church of Australia“. In The Wiley-Blackwell Companion to the Anglican Communion, 387–406. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch35.

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Hayes, Alan L. „The Anglican Church of Canada“. In The Wiley-Blackwell Companion to the Anglican Communion, 474–88. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch43.

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9

Bragagnolo, Manuela. „Dissenters from the Anglican Church“. In Encyclopedia of Renaissance Philosophy, 1–2. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-02848-4_1132-1.

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Bragagnolo, Manuela. „Dissenters from the Anglican Church“. In Encyclopedia of Renaissance Philosophy, 1036–37. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-319-14169-5_1132.

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Berichte der Organisationen zum Thema "Anglican Church"

1

Integration of STI and HIV/AIDS with MCH-FP services: A case study of the Busoga Diocese Family Life Education Program, Uganda. Population Council, 1997. http://dx.doi.org/10.31899/rh1997.1005.

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The Family Life Education Project (FLEP) was started in 1986 by the Busoga Diocese of the Anglican Church of Uganda with assistance from Pathfinder International. The project provides integrated MCH, FP, STD, and HIV/AIDS services to more than 500,000 individuals through 48 clinics and 162 trained village health workers (VHWs). Each clinic serves an estimated 11,000 people living in a sub-Parish. Each sub-Parish has a health subcommittee selected by the community that is responsible for hiring clinic staff, identifying VHWs, and mobilizing resources for clinic staff salaries. Data suggest that the program is reaching a large number of clients through the clinic and community-based approaches. The methodology used for the case study involved review of available data and reports, in-depth interviews with management team, modified situation analysis, and guided group discussions. As noted in this report, using simple rural-based health facilities and volunteer community-based workers to provide family planning and STD/HIV services using the integrated approach is possible, however considerable work must be done before the project can provide high-quality MCH/FP and STD/HIV services to every client using this approach.

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