Journal articles on the topic 'Church of England'
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1
Smith, Charlotte. "The Church of England and Same-Sex Marriage: Beyond a Rights-Based Analysis." Ecclesiastical Law Journal 21, no. 2 (April 12, 2019): 153–78. http://dx.doi.org/10.1017/s0956618x19000048.
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Some scholars, faced with the apparent conflict between the Church of England's teaching on marriage and the idea of equal marriage embraced by the Marriage (Same Sex Couples) Act 2013, have focused on the implications of that Act for the constitutional relationship between Church, State and nation. More frequently, noting the position of the Church of England under that Act, academics have critiqued the legislation as an exercise in balancing competing human rights. This article by contrast, leaving behind a tendency to treat religion as a monolithic ‘other’, and leaving behind the neat binaries of rights-based analyses, interrogates the internal agonies of the Church of England as it has striven to negotiate an institutional response to the secular legalisation of same-sex marriage. It explores the struggles of the Church to do so in a manner which holds in balance a wide array of doctrinal positions and the demands of mission, pastoral care and the continued apostolic identity of the Church of England.
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Beardsley, Christina. "‘On Consulting the Faithful’ in Matters of Human Identity, Sexuality and Gender." Modern Believing 62, no. 1 (January 1, 2021): 37–47. http://dx.doi.org/10.3828/mb.2021.4.
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This article considers a perceived gap between Church of England House of Bishops’ statements on human identity, sexuality and gender, and the outlook of many congregations. It does this under five headings suggested by a brief study of St John Henry Newman’s On Consulting the Faithful in Matters of Doctrine. Topics are the bishops’ teaching responsibilities, how doctrinal consultation works in the Church of England, the tendency to prioritise church unity and the role of formation and of emotion. It concludes that the Church of England’s protracted conversations on sexuality should be resolved in a General Synod debate on equal marriage.
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Rischkowsky, Nikitas Leander. "Kirchliches Establishment in England und Wales." Kirche und Recht 29, no. 1 (2023): 86. http://dx.doi.org/10.35998/kur-2023-0007.
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Coleman, Stephen. "The Process of Appointment of Bishops in the Church of England: A Historical and Legal Critique." Ecclesiastical Law Journal 19, no. 2 (May 2017): 212–23. http://dx.doi.org/10.1017/s0956618x17000072.
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‘The manner of appointment [of bishops] reflects the delicate balance between the established nature of the Church of England and its autonomous self-governance.’ As with most matters of Church of England ecclesiology and polity, the process of the appointment of bishops in the Church of England is firmly rooted within the reforms of the sixteenth century, but has origins which stretch back to the mediaeval Church. This comment article focuses on the appointment of diocesan bishops in the Church of England.
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Butler, James. "Setting God’s pioneers free?" Ecclesial Futures 3, no. 1 (May 31, 2022): 23–40. http://dx.doi.org/10.54195/ef12149.
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This paper argues that the reason that the Church of England has struggled to relate to lay pioneering is because its primary mode of engagement of resourcing and equipping is out of step with the realities of lay pioneering. It argues that despite numerous recommendations to release the laity in mission and ministry, when it happened through grassroots communities which became known as ‘fresh expressions’, the Church of England was unable to recognize it. By exploring both the “organizational story” and the “grassroots story”, this paper demonstrates that the problem is the Church of England’s reflex to view everything through a lens of resourcing and equipping. This lens means all problems are framed as deficit, in this case of the laity, which are remedied through the resources of the church. The paper reveals that this lens causes it to miss the gifts and challenges of lay pioneering, and makes it unable to engage in the mutual relationships called for in the report “Setting God’s People Free” (Archbishops Council, 2017). The paper calls for a deeper engagement by the Church of England with grassroots stories of lay pioneers and to allow the narrative of resourcing and equipping to be interrupted. It suggests that attentive listening to lay pioneers and their stories can lead to more mutual and reciprocal engagement and as a result enrich the Church of England and other denominations.
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Peters, Kate. "‘Women’s Speaking Justified’: Women and Discipline in the Early Quaker Movement, 1652–56." Studies in Church History 34 (1998): 205–34. http://dx.doi.org/10.1017/s042420840001367x.
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In October 1655, two Quakers, Priscilla Cotton and Mary Cole, imprisoned in Exeter gaol, published a warning to the priests and people of England. It was in many ways a typical Quaker tract, decrying the national Church of England, and urging people to turn to the inner light of Christ, rather than rely on the outward teachings of the national Church. But Priscilla Cotton and Mary Cole also levelled the following bitter accusation against England’s ministry:
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Fisher, Peter. "Presbyteral Ministry in the Church of England." Ecclesiology 1, no. 2 (2005): 43–55. http://dx.doi.org/10.1177/1744136605051886.
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AbstractThe Church of England’s Ordination rites of the sixteenth and twentieth centuries are presented and interpreted as primary sources for the understanding of Priestly/presbyteral ministry in the Church of England today. These texts are supplemented by reference to other ‘official’ sources and to some classic nineteenth-century and more recent discussions. The article concludes with a definition of ministerial priesthood as a ‘sacred office’.
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Duffy, Eamon. "The Shock of Change: Continuity and Discontinuity in the Elizabethan Church Of England." Ecclesiastical Law Journal 7, no. 35 (July 2004): 429–46. http://dx.doi.org/10.1017/s0956618x00005615.
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This paper questions accounts of the English Reformation which, in line with sometimes unacknowledged Anglo-Catholic assumptions, present it as a mere clean-up operation, the creation of a reformed Catholicism which removed medieval excesses but left an essentially Catholic Church of England intact. It argues instead that the Elizabethan reformers intended to establish a Reformed Church which would be part of a Protestant international Church, emphatic in disowning its medieval inheritance and rejecting the religion of Catholic Europe, with formularies, preaching and styles of worship designed to signal and embody that rejection. But Anglican self-identity was never simply or unequivocally Protestant. Lay and clerical conservatives resisted the removal of the remains of the old religion, and vestiges of the Catholic past were embedded like flies in amber in the Prayer Book liturgy, in church buildings, and in the attitudes and memories of many of its Elizabethan personnel. By the early seventeenth century influential figures in the Church of England were seeking to distance themselves from European Protestantism, and instead to portray the Church of England as a conscious via media between Rome and Geneva. In the hands of the Laudians and their followers, this newer interpretation of the Reformation was to prove potent in reshaping the Church of England's self-understanding.
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Fadeyev, Ivan. "Confessional (Self-)Identification of the Church of England and Calvinism." ISTORIYA 12, no. 12-2 (110) (2021): 0. http://dx.doi.org/10.18254/s207987840018211-1.
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The most difficult aspect of the problem of the Church of England’s identity is constituted by a lack of specific confessional orthodoxy in the reformed English Church forming the core of her identity. One of many reasons for it lies in the fact that there are no explicit doctrinal sources. The Church of England’s doctrine is dispersed over several documents, called “historical formularies”, that are either political, like the Thirty-Nine Articles of Religion, or liturgical, like the Book of Common Prayer and the Ordinal, in nature, but are neither discursive nor analytical in character. In this article, the author attempts to verify and falsify the validity of the claim that the Church of England’s hamartiology and soteriology are fundamentally Calvinistic. To achieve that goal, he turns to “Of the Laws of Ecclesiastical Polity” by Richard Hooker, a prominent 16th-century English theologian, who played a pivotal role as the primary apologist of the “Elizabethan settlement” and a “Founding Father” of the Church of England’s orthodoxy, in order to analyse his hamartiological and soteriological views. Taking into consideration Richard Hooker’s “place of honour” in the political and religious history of the reformed English Church, the author concludes that the doctrine of the Established Church in England used by the Crown as a litmus test of political loyalty, was not Calvinistic either in its form or content, but preserving continuity with the pre-Reformation Latin theology, on the one hand, and, in the spirit of Christian Humanism, receiving and adopting Eastern Christian theological thought, on the other, it, somewhat unsuccessfully, tended towards a via media between Roman Catholicism, Eastern Orthodox, and radical reformers, i.e. was used as a negative identification tool marking the Christians of England along the “us — them” line.
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Whyte, William. "The Ethics of the Empty Church: Anglicanism’s Need for a Theology of Architecture." Journal of Anglican Studies 13, no. 2 (July 2, 2015): 172–88. http://dx.doi.org/10.1017/s1740355315000108.
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AbstractIn this polemical paper, produced for the Churches, Communities, and Society conference at the Lincoln Theological Institute, University of Manchester, I argue that the Church of England has failed to develop a coherent or convincing theology of architecture. Such a failure raises practical problems for an institution responsible for the care of 16,000 buildings, a quarter of which are of national or international importance. But it has also, I contend, produced an impoverished understanding of architecture’s role as an instrument of mission and a tool for spiritual development. Following a historical survey of attitudes towards church buildings, this paper explores and criticizes the Church of England’s current engagement with its architecture. It raises questions about what has been done and what has been said about churches. It argues that the Church of England lacks a theology of church building and church closing, and calls for work to develop just such a thing.
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Boulton, Canon Peter. "Twentieth-Century Revision of Canon Law in the Church of England." Ecclesiastical Law Journal 5, no. 26 (January 2000): 353–68. http://dx.doi.org/10.1017/s0956618x00003847.
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This study describes and evaluates the Church of England's revision of its canon law in the twentieth century, concentrating on the period from 1939 to 1969. By way of introduction it should be said that this assessment is but part of a larger study which proceeds on two planes of comparison. In the larger study, revision by the Church of England is laid horizontally alongside another Anglican revision carried out as a result of disestablishment of the Church in Wales in 1920, and also the two revisions of Roman Catholic canon law leading to the promulgation of the Codex luris Canonici in 1917 and 1983. Vertically, the history of the revision of English canon law over the previous four hundred years gives some idea of what needed revision, and the difficulties in carrying it out under the constraints of being an established church. In this article, however, only the process of revision by the Church of England in the twentieth century is discussed.
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Coniglio, Paolo Cesare. "The Legal Status of the Church of England in Italy." Ecclesiastical Law Journal 17, no. 1 (December 11, 2014): 53–57. http://dx.doi.org/10.1017/s0956618x1400091x.
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In a historic move, the Church of England has achieved legal recognition in Italy. Legal status was declared by a presidential decree signed by the President of the Italian Republic, Giorgio Napolitano, in July 2014. This recognises the Church of England as a denomination and a ‘properly organised and authorised’ religion in Italy. The decree gives legal status to the association Chiesa d'Inghilterra (Church of England), which represents the Church of England in Italy, and accepts its statutes. The registered address of the Chiesa d'Inghilterra is in the centre of Rome.
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Podmore, Colin. "Zinzendorf and the English Moravians." Journal of Moravian History 3, no. 1 (2007): 31–50. http://dx.doi.org/10.2307/41179832.
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Abstract This article begins by pointing to the tendency among British Moravians to downplay Zinzendorf's role in their church's history and arguing that that the difficult aspects of the relationship between the Count and the English Moravians of his day, which the article charts, help to explain that tendency. Zinzendorf's priority in England was relations with the Church of England. Recognition of the Moravian Church as a foreign episcopal sister church of the Church of England was important for the position of ordained Moravians working as missionaries in the British colonies. Zinzendorf feared that if the Moravian Church developed as a free church in England that would endanger such recognition. It would also conflict with his understanding of the 'Brüdergemeine' as a fellowship of awakened Christians within the existing churches. Evangelistic activity which effectively competed with the established church would similarly imperil recognition. British Moravians did not share these views.
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Gregory, Jeremy. "REFASHIONING PURITAN NEW ENGLAND: THE CHURCH OF ENGLAND IN BRITISH NORTH AMERICA,c. 1680–c. 1770." Transactions of the Royal Historical Society 20 (November 5, 2010): 85–112. http://dx.doi.org/10.1017/s008044011000006x.
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ABSTRACTThe position of the Church of England in colonial New England has usually been seen through the lens of the ‘bishop controversy’ of the 1760s and early 1770s, where Congregational fears of the introduction of a Laudian style bishop to British North America have been viewed as one of the key factors leading to the American Revolution. By contrast, this paper explores some of the successes enjoyed by the Church of England in New England, particularly in the period from the 1730s to the early 1760s, and examines some of the reasons for the Church's growth in these years. It argues that in some respects the Church in New England was in fact becoming rather more popular, more indigenous and more integrated into New England life than both eighteenth-century Congregationalists or modern historians have wanted to believe, and that the Church was making headway both in the Puritan heartlands, and in the newer centres of population growth. Up until the early 1760s, the progress of the Church of England in New England was beginning to look like a success story rather than one with in-built failure.
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Brown, Roger Lee. "What of the Church in Wales?" Ecclesiastical Law Journal 3, no. 12 (January 1993): 20–29. http://dx.doi.org/10.1017/s0956618x0000168x.
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Most clerics of the Church in Wales will be aware that many people on the fringe of Church life will describe themselves as belonging to the Church of England, rather than as members of the Church in Wales. A Welsh hospital chaplain recently issued a circular requesting that Anglican patients entering hospital should describe themselves as members of the Church in Wales rather than of the Church in England. Seventy and more years after the disestablishment of the Church in Wales there is thus confusion in the minds of many about the identity of the Church in Wales. Is it, or is it not, part of the Church of England? But if there is confusion in the minds of some about the identity of the Church in Wales, there is equal confusion about its status. What does it mean to belong to a disestablished Church? What does it mean to be a disestablished Church?
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Read, Gordon. "The Catholic Tribunal System in the British Isles." Ecclesiastical Law Journal 2, no. 9 (July 1991): 213–21. http://dx.doi.org/10.1017/s0956618x00001216.
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“The claim to have succeeded in covering every side of Church life at the conclusion of the herculean labour of codification on this scale would indeed be a bold one, and one very uncongenial to the spirit of English law”, comments the report entitled ‘The Canon Law of the Church of England’. Despite the production of a Code of Canon Law for the Church of England, the provisions of law as applying to the Church of England are much more complex, involving not only the provisions of the Code, but also Common Law, Statute Law, judicial decisions and occasional survivals from Mediaeval Canon Law. For this reason although the ecclesiastical courts of the Church of England and of the Roman Catholic Church have common origins and features, there are also many differences, not only in structure, but in the material that comes before them.
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Strong, Rowan. "An Antipodean Establishment: Institutional Anglicanism in Australia, 1788–c. 1934." Journal of Anglican Studies 1, no. 1 (August 2003): 61–90. http://dx.doi.org/10.1177/174035530300100105.
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ABSTRACTThis article argues that the Church of England in Australia maintained for most of this period a culture of conservative political and social values. This conservative culture was a consequence of the Church of England being a subordinate partner in the hegemony of the ruling landed classes in England. In Australia, the Church of England, while never legally established, continued to act as though it was, and to strongly uphold conservative political and social values long after its monopolistic connection with the state had any practical reality. Consequently, the Church of England in Australia supported conventional values and solutions to social problems and marginalized Anglicans who challenged its prevailing conservatism. The catalysts for a change in this prevailing institutional culture were the First World War and the Great Depression. These challenges prompted the emergence within the institutional church of the beginnings of a more cautiously critical outlook towards the social status quo.
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Northcott, Michael. "Disestablishing the Church of England?" Expository Times 118, no. 9 (June 2007): 451. http://dx.doi.org/10.1177/00145246071180090802.
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Doe, Norman. "The Church in Wales and the State: A Juridical Perspective." Journal of Anglican Studies 2, no. 1 (June 2004): 99–124. http://dx.doi.org/10.1177/174035530400200110.
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ABSTRACTIn 1536 Wales (Cymru) and England were formally united by an Act of Union of the English Parliament. At the English Reformation, the established Church of England possessed four dioceses in Wales, part of the Canterbury Province. In 1920 Parliament disestablished the Church of England in Wales. The Welsh Church Act 1914 terminated the royal supremacy and appointment of bishops, the coercive jurisdiction of the church courts, and pre-1920 ecclesiastical law, applicable to the Church of England, ceased to exist as part of public law in Wales. The statute freed the Church in Wales (Yr Eglwys yng Nghymru) to establish its own domestic system of government and law, the latter located in its Constitution, pre-1920 ecclesiastical law (which still applies to the church unless altered by it), elements of the 1603 Canons Ecclesiastical and even pre-Reformation Roman canon law. The Church in Wales is also subject to State law, including that of the National Assembly for Wales. Indeed, civil laws on marriage and burial apply to the church, surviving as vestiges of establishment. Under civil law, the domestic law of the church, a voluntary association, binds its members as a matter of contract enforceable, in prescribed circumstances, in State courts.
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Knight, Frances. "SPCK Tracts and Rites of Passage in the Long Nineteenth Century." Studies in Church History 59 (June 2023): 332–58. http://dx.doi.org/10.1017/stc.2023.15.
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This article investigates how the SPCK, the Church of England's major nineteenth-century publishing house, encouraged what it saw as correct participation in church-administered rites of passage, by the mass production of tracts. SPCK's elaborate editorial policy meant that the tracts provide a rare glimpse into what can be assumed to be the Church of England's officially sanctioned voice, giving the tracts a significance beyond their survival as ephemeral religious literature. The article discusses tracts relating to marriage, baptism, churching and confirmation, the audience for which was mainly, although not exclusively, working-class adherents of the Church of England. It highlights the tangle between theological ideas and social expectations, as well as the echoes of some other theorists – from Malthus to Freud – which found their way into the Church of England's thinking at different times during this period.
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Rowell, Geoffrey. "Newman, the Church of England and the Catholic Church." New Blackfriars 92, no. 1038 (February 10, 2011): 130–43. http://dx.doi.org/10.1111/j.1741-2005.2010.01406.x.
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Village, Andrew. "What Does the Liberal-Conservative Scale Measure? A Study among Clergy and Laity in the Church of England." Journal of Empirical Theology 31, no. 2 (November 21, 2018): 194–216. http://dx.doi.org/10.1163/15709256-12341371.
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Abstract The Liberal-Conservative (LIBCON) scale is a seven-point semantic differential scale that has been widely used to measure identity within the Church of England. The history of the development of liberalism in the Church of England suggests that this scale should be associated with specific beliefs and attitudes related to doctrine, moral issues and church practices. This study tests this idea among a sample of 9339 lay and ordained readers of the Church Times (the main newspaper of the Church of England) using twelve summated rating scales measuring a range of beliefs and attitudes. Of these twelve variables, eleven were correlated with the LIBCON scale. Discriminant function analysis produced a linear function of these variables that correctly identified 35% of respondents on the scale, and 69% to within one scale score. The best predictors were scales related to either doctrine or moral issues, and these performed consistently across traditions (Anglo-catholic, Broad church or Evangelical) and between clergy and laity. Scales related to church practices suggested ‘conserving tradition’ was also involved in the liberal-conservative dimension, but this was less so for clergy and for Evangelicals. The scale is commended as an empirical measure of one dimension of Church of England identities, especially if used alongside a parallel scale measuring church tradition.
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HAIGH, CHRISTOPHER. "WHERE WAS THE CHURCH OF ENGLAND, 1646–1660?" Historical Journal 62, no. 1 (January 21, 2018): 127–47. http://dx.doi.org/10.1017/s0018246x17000425.
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AbstractWhen parliament abolished episcopacy, cathedrals, and the Book of Common Prayer, what was left of the Church of England? Indeed, as contemporaries asked between 1646 and 1660, ‘Where is the Church of England?’ The episcopalian clergy could not agree. Some thought the remaining national framework of parishes and congregations was ‘the Church of England’, though now deformed, and worked within it. Others thought that only those ministers and parish congregations who remained loyal in heart to the church as it had been qualified as ‘the church’: most of them continued to serve a parish church and tried to keep the old practices going. A third category of hard-liners thought ‘the Church of England’ was now restricted to a recusant community that worshipped with the Prayer Book in secret and rejected the new national profession. The fundamental issue was the nature of a church: was it a society of believers, however organized, or a hierarchical institution following rules prescribed by God? The question caused tensions and distrust among the clergy, and the rigorists thought of the rest as time-servers and traitors. Disagreements continued to divide the clergy after the Restoration, and were reflected in attitudes towards concessions to dissenters.
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Sidebotham, Peter. "Promoting a safer Church? A critical discourse analysis of the Church of England’s safeguarding policy document." Theology 124, no. 3 (May 2021): 190–99. http://dx.doi.org/10.1177/0040571x211008548.
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This article examines, by using principles of critical discourse analysis, the safeguarding policy of the Church of England as presented in the policy document Promoting a Safer Church. Overall, the document provides a succinct and comprehensive outline of the Church of England’s safeguarding policy, setting out a broad and whole-church approach to safeguarding that encompasses activities from prevention through to response and taking seriously the concerns of those who have been abused within the institution of the Church. However, the analysis also reveals some weaknesses of definition and accountability and an ongoing need, as highlighted by the recent Independent Inquiry into Child Sexual Abuse report, for a change in culture and behaviour within the Church.
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Mehrabi, Kimia. "Authority and Instability: Investigating Jane Austen’s View of the Church and Clergy in Pride and Prejudice." International Journal of Linguistics, Literature and Translation 5, no. 6 (June 13, 2022): 85–90. http://dx.doi.org/10.32996/ijllt.2022.5.6.10.
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The Church of England, the greatest Anglican establishment and the symbol of Great Britain's imperialism, has been the juncture of English history and literature throughout history. Although, after industrialization, the British society went toward a religious reformation in the Victorian era, some historians consider the early nineteenth century England as the 'Golden age' of England's ecclesiastical imperialism. Jane Austen, in her six published novels, has scrutinized the true essence of the Church of England from her specific glasses of sharpness. So, with reference to Austen’s Pride and Prejudice, this paper engages in questioning whether her works, as famous literary works of the nineteenth century which satirically depict the original social context of the time, influenced the social mind toward the Victorian reformation. In Pride and Prejudice, Miss Austen doubts the power and real position of the church and shows her disdain for religion through the foolish narrow-minded characterization of the story's clergyman: Mr. William Collins. The present study aims to illuminate the true essence of The Church of England during the late eighteenth and early nineteenth century according to what Jane Austen has depicted in her novel Pride and Prejudice. Hence, this paper first probes into the religious climate of the pre-Victorian era, then it investigates Jane Austen's role, as one of the greatest writers of the age, in Victorian religious reformation, and lastly, the study aims to conclude how the British society led to the decline of religion and ecclesiasticism in the modern age.
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Dixon, Nicholas. "The Church of England and the Legislative Reforms of 1828–32: Revolution or Adjustment?" Studies in Church History 56 (May 15, 2020): 401–18. http://dx.doi.org/10.1017/stc.2019.22.
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Since the 1950s, historians of the eighteenth- and nineteenth-century Church of England have generally maintained that the Sacramental Test Act (1828), the Roman Catholic Relief Act (1829) and the Reform Act (1832) amounted to a ‘constitutional revolution’, in which Anglican political hegemony was decisively displaced. This theory remains the dominant framework for understanding the effect of legislation on the relationship between church and state in pre-Victorian England. This article probes the validity of the theory. It is argued that the legislative reforms of 1828–32 did not drastically alter the religious composition of parliament, which was already multi-denominational, and that they incorporated clauses which preserved the political dominance of the Church of England. Additionally, it is suggested that Anglican apprehensions concerning the reforming measures of those years were derived from an unfounded belief that these reforms would ultimately result in changes to the Church of England's formularies or in disestablishment, rather than from the actual laws enacted. Accordingly, the post-1832 British parliamentary system did not in the short term militate against Anglican interests. In light of this reappraisal, these legislative reforms may be better understood as an exercise in ‘constitutional adjustment’ as opposed to a ‘constitutional revolution’.
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Aldridge, Alan. "Slaves to No Sect: The Anglican Clergy and Liturgical Change." Sociological Review 34, no. 2 (May 1986): 357–80. http://dx.doi.org/10.1111/j.1467-954x.1986.tb02706.x.
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Many writers have argued that the Church of England, in common with other Christian denomination, is undergoing a profound crisis of identity. One crucial aspect of this is the clergy's rapid abandonment of the traditional services of the 1662 Book of Common Prayer in favour of the radically different, modern language services of the Alternative Service Book, published in 1980. Liturgical change on this scale is said to be both cause and effect of a gradual transformation of the Church of England into a sect. In this article, evidence from a survey of the parochial clergy of one English diocese is presented, showing that the great majority of respondents approve of the Alternative Service Book and use it frequently for the conduct of worship. However, then outlook on the role of the Church of England in national life does not display any of the essential characteristics of sectarianism, the fact that the Church of England is the established Church is an important obstacle to sectarian tendencies, and the argument that the Church is being transformed into a sect is not warranted.
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Pocklington, David, and Frank Cranmer. "Banns of Marriage: Their Development and (Possible) Future." Ecclesiastical Law Journal 19, no. 3 (August 31, 2017): 342–56. http://dx.doi.org/10.1017/s0956618x17000503.
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A marriage in the Church of England or the Church in Wales may take place following the publication of banns of marriage (preferably during morning service) on three Sundays, by special licence of the Archbishop of Canterbury, by common licence or on the authority of a certificate issued by a superintendent registrar. Reports of the death of the church wedding have been somewhat exaggerated: in 2014, the Church of England conducted almost 50,000 weddings, while the Church in Wales conducted just over 3,000.
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Henwood, Gill. "Is Equal Marriage an Anglican Ideal?" Journal of Anglican Studies 13, no. 1 (December 1, 2014): 92–113. http://dx.doi.org/10.1017/s1740355314000229.
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AbstractA critical conversation between the Church of England's response to the Government's consultation on Equal Civil Marriage 2012, questions arising from professional parish practice as a priest, and literature in this area of research. The article explores the theological significance of ‘equal marriage’ (equal access to marriage and equality within marriage) as a Christian possibility within the Church of England, with contemporary approaches to gender and sexuality.
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Francis, Leslie J., and Andrew Village. "The Psychological Temperament of Anglican Clergy in Ordained Local Ministry (OLM): The Conserving, Serving Pastor?" Journal of Empirical Theology 25, no. 1 (2012): 57–76. http://dx.doi.org/10.1163/157092512x635743.
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Abstract This study draws on psychological type theory as originally proposed by Jung (1971) and psychological temperament theory as proposed by Keirsey and Bates (1978) to explore the hypothesis that ordained local ministers (OLMs) within the Church of England reflect a psychological profile more in keeping with the profile of Church of England congregations than with the profile of established professional mobile clergy serving in the Church of England. Data provided by 135 individuals recently ordained as OLMs (79 women and 56 men) supported the hypothesis. Compared with established professional mobile clergy there is a higher proportion of the Epimethean Temperament (SJ) among OLMs. Oswald and Kroeger (1988) characterise SJ religious leaders as ‘the conserving, serving pastor’. The implications of these findings are discussed for the evolving ministry of the Church of England.
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Bosak, Dominik. "Analiza Modlitwy Eucharystycznej G Kościoła Anglii." Warszawskie Studia Teologiczne 35, no. 2 (December 31, 2022): 6–29. http://dx.doi.org/10.30439/wst.2022.2.1.
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The article is dedicated to the analysis of one of the contemporary eucharistic prayers of the Church of England. The author analyzes Eucharistic Prayer G, which is one of the main eucharistic prayers in the Church of England. Prayer G is included in the main volume of the liturgical series of Common Worship in Order One, which means that the Prayer is intended for widespread use in the liturgy of the Church of England. Prayer G apart from standard parts of every anaphora, such as the introductory dialogue or the institution narrative, contains also its own characteristics in its content. In the course of the analysis, the author points out specific features of the Prayer, which indicate uniqueness of Prayer G among other eucharistic prayers of the Church of England.
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Michna, Gregory. "The Long Road to Sainthood: Indian Christians, the Doctrine of Preparation, and the Halfway Covenant of 1662." Church History 89, no. 1 (March 2020): 43–73. http://dx.doi.org/10.1017/s0009640720000025.
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AbstractThis essay explores the origins and expansion of New England Praying Towns in the context of the ongoing theological and religious debates of 1646–1674. This period spawned significant debates regarding the extent of the Abrahamic covenant, the requirements for church membership, and the nature of conversion. The ministers present at the Synod of 1662 gathered to settle the question of “extended baptism,” an issue where Indian and English concerns intersected. Reformers who promoted a generational vision of church membership emphasized the efficacy of spiritual preparation for younger generations and the power of a broader and more inclusive church covenant. This development benefitted Algonquians living in Praying Towns because theological preparation validated efforts to catechize and instruct Praying Indians in religious matters. Likewise, a broadening vision of church membership enabled some colonists to consider the possibility that Indians might be included within their religious communities. These projects, launched before the formalization of the Halfway Covenant in 1662, presented a tangible example of spiritual preparation in practice and served to validate the conversionary process within the colony at large. English observers found Indian conversion impressive (or reacted with intense skepticism) because most theologians considered Indians unlikely converts, especially in larger numbers. For Algonquians demonstrating an interest in English spirituality, church membership represented a degree of parity with their New England brethren. Tracing the development of New England missions, the pathway to church membership, and the debates on both missions and extended baptism reveals both the possibilities and limits to the inclusion of Indian Christians within New England's religious institutions.
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Harmes, Marcus. "Caps, Shrouds, Lawn and Tackle: English Bishops and their Dress from the Sixteenth Century to the Restoration." Costume 48, no. 1 (January 1, 2014): 3–20. http://dx.doi.org/10.1179/0590887613z.00000000036.
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The vestiarian controversies of the sixteenth and seventeenth centuries in England have attracted an extensive scholarly literature. This literature has tended to show the ways the Church of England could be condemned as inadequately reformed through attacks against its external trappings. Much less has been written about how the targets of attack — the clothing that bishops wore — could in fact be transformed into a means of defending the Church. This paper analyses George Hooper’s 1683 tract The Church of England Free from the Imputation of Popery, within the context of disputation concerning episcopal government. Hooper appreciated that attacks on vesture were part of more penetrating attacks against religious hierarchies. By turns mocking and serious, Hooper compared the Church of England to reformed confessions and the Church of Rome, arguing that far from being popish, the dress of bishops stood out distinctively as Protestant trappings and provided positive examples of how English bishops differed from their Roman counterparts.
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Cranmer, Frank. "Church-State Relations in the United Kingdom: A Westminster View." Ecclesiastical Law Journal 6, no. 29 (July 2001): 111–21. http://dx.doi.org/10.1017/s0956618x00000570.
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In any discussion of church-state relations in the United Kingdom, it should be remembered that there are four national Churches: the Church of England, the (Reformed) Church of Scotland, the Church in Wales (disestablished in 1920 as a result of the Welsh Church Act 1914) and the Church of Ireland (disestablished by the Irish Church Act 1869). The result is that two Churches are established by law (the Church of England and the Church of Scotland) and enjoy a particular constitutional relationship with the state, while the other Churches and faith-communities (the Roman Catholics, the Free Churches, the Jews, Muslims, Hindus, Sikhs and others) have particular rights and privileges in particular circumstances.
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McCullough, Peter. "‘Anglicanism’ and the Origins of the Church of England." Ecclesiastical Law Journal 16, no. 3 (August 13, 2014): 319–34. http://dx.doi.org/10.1017/s0956618x14000520.
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This article aims to provide an introductory historical sketch of the origins of the Church of England as a background for canon law in the present-day Anglican Communion and the Roman Catholic Church. Written by a specialist for non-specialists, it summarises the widely held view among ecclesiastical historians that if the Church of England could ever be said to have had a ‘normative’ period, it is not to be found in its formative years in the middle decades of the sixteenth century, and that, in particular, the origins of the Church of England and of what we now call ‘Anglicanism’ are not the same thing.
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Boakes, Norman. "Gospel and Order in the Rule of St Benedict." Ecclesiastical Law Journal 21, no. 2 (April 12, 2019): 196–203. http://dx.doi.org/10.1017/s0956618x19000061.
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Members of the Church of England are part of an ordered Church with a given liturgy. That order is deeply embedded in our story and today all clergy and lay ministers function and carry out their ministries on the authorisation of the bishop of the diocese. The Church of England is an institution which has its rules, laws and codes of conduct. Because we have no doctrinal formulations of our own, the liturgy in the Church of England expresses much of our theology. While there have been many changes in liturgy, a given liturgy, or a liturgical structure within which certain texts are prescribed, is part of how we are.
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Jarman, Andrea Loux. "Disability and Demonstrating Christian Commitment." Ecclesiastical Law Journal 16, no. 1 (December 13, 2013): 57–65. http://dx.doi.org/10.1017/s0956618x13000823.
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Community lies at the heart of both church and school life in the Church of England. In some areas, church communities are sustained by families who choose to attend a particular church based on the quality of the church school in its parish. Many Voluntary Aided Church of England schools (church schools) give priority admission to parents on the basis of faith in the oversubscription criteria of their admission arrangements. While the Church stresses inclusiveness in its recommendations regarding admissions policies to church schools, where a church school is very popular and oversubscribed arguably priority must be given to parents of the faith in the school's catchment area. Otherwise parishioner children whose families regularly attend church could fail to be admitted to their local church school because of competition for places.
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McGregor, Alexander. "The Legal Effect of Consecration of Land ‘Not Belonging to the Church of England’." Ecclesiastical Law Journal 11, no. 2 (April 28, 2009): 194–97. http://dx.doi.org/10.1017/s0956618x09001963.
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In January 2009, this Journal published an article by Kenyon Homfray, ‘Sir Edward Coke gets it wrong? A brief history of consecration’, which was concerned with the historical origins of a legal concept of consecration. While it is not especially germane to the direction of Mr Homfray's argument, his statement that ‘[i]n England, consecration does not appear to have any recognised legal effect on any land or building not belonging to the Church of England’ was somewhat surprising. It may be that he intended the expression ‘belonging to the Church of England’ as meaning no more than ‘affiliated to’ the Church of England or something similar. If that is all that was meant, then the statement could be accepted as more or less correct: consecration for worship according to the rites of, for example, the Roman Catholic Church would not have any effect in English law. But the words ‘belonging to’ would naturally tend to imply ownership of the land or building in question by the Church of England, in which case some qualification is needed. It may, therefore, be helpful to set out, briefly, the extent to which consecration is recognised, and has effect, in English law.
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Rowe, Gareth L. M. "Diaconates in Transition: Enriching the Roman Catholic Permanent Diaconate from the Experience of the Church of England and British Methodism." Ecclesiology 18, no. 1 (February 7, 2022): 99–117. http://dx.doi.org/10.1163/17455316-18010006.
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Abstract The Roman Catholic Church, the Church of England and the British Methodist Church have retained or restored the diaconate. These diaconates remain distinctive and capable of further change. This article uses a receptive ecumenical approach to ask what the Roman Catholic Church can learn or receive with integrity from the diaconate in the Church of England and British Methodism. The first section examines the reassessment of the diaconate of service by John N. Collins. The next two sections explore specific learning opportunities from the Church of England Distinctive Diaconate and the British Methodist Diaconal Order. The fourth section examines the way that British Methodism has become alert to the possibilities of unhealthy notions of diaconal service. The final section explores work towards the interchangeability of deacons, concluding that, in the development of the diaconate, the current historical moment provides opportunities for ecclesial learning and perhaps a step towards visible unity.
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Tyson, John R. "Lady Huntingdon and the Church of England." Evangelical Quarterly: An International Review of Bible and Theology 72, no. 1 (October 6, 2000): 23–34. http://dx.doi.org/10.1163/27725472-07201004.
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Selina Shirley Hastings, Countess of Huntingdon (1707-1791), was one of the central figures in the eighteenth-century evangelical revival. Lady Huntingdon understood herself as an authentic daughter of the Church of England; she labored ceaselessly to bring renewal to the Church she loved. Among her innovations were the employment of lay preachers, the establishment of a ʽConnexionʼ of Methodist chapels within the Church of England, and the founding of the first Methodist theological college (Trevecca) in South Wales. Ironically, the very steps she took to bring renewal to the Church ultimately led to her separation from it.
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Hill, Christopher. "Succession to the Crown Act 2013." Ecclesiastical Law Journal 15, no. 3 (August 15, 2013): 332–34. http://dx.doi.org/10.1017/s0956618x1300046x.
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Bob Morris' comment on the Succession to the Crown Bill invites the Church of England to ‘fresh, bound-breaking’ thinking about Church of England establishment in light of the role of the Supreme Governor of the Church of England and the statutory obligation for the Sovereign to maintain communion with the Church of England. Along with other writers he argues that, in effect, this leaves us with religious freedom in the UK but not religious equality. I hope that Morris' challenge will stimulate such fresh thought – my response is not yet this but concerns another matter that he raises in relation to Roman Catholic marriages. He repeats concern in both Houses of Parliament that children of ‘mixed marriages’ are obliged to be brought up as Roman Catholics, and he correctly questions the extent of such an absolute obligation contra an article in the Catholic Herald.
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Neelands, David. "The Use and Abuse of John Calvin in Richard Hooker's Defence of the English Church." Perichoresis 10, no. 1 (January 2012): 3–22. http://dx.doi.org/10.2478/v10297-012-0001-9.
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The Use and Abuse of John Calvin in Richard Hooker's Defence of the English Church At times Richard Hooker (1554-1600), as an apologist for the Church of England, has been treated as “on the Calvinist side”, at others as an “anti-Calvinist”. In fact, Hooker and his Church were dependent on John Calvin in some ways and independent in others. Hooker used recognized sources to paint a picture of Calvin and his reforms in Geneva that would negatively characterize the proposals and behaviour of those he opposed in the Church of England, and yet he adopted Calvinist positions on several topics. A judicious treatment of Hooker’s attitude to John Calvin requires careful reading, and an understanding of the polemical use of the portrait of Calvin. Calvin was indeed grave and learned, but he was human and, as an authority, inferior to the Church Fathers, who were formally recognized as authorities in the Church of England.
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Munro, C. R. "Does Scotland Have an Established Church?" Ecclesiastical Law Journal 4, no. 20 (January 1997): 639–45. http://dx.doi.org/10.1017/s0956618x00002775.
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Whatever may be thought about the question of the possible disestablishment of the Church of England, there is one premise which the protagonists do not dispute. Nobody doubts that the Church of England is established. Well informed persons also know that, as one aspect of struggling with ‘the Irish question’ in the nineteenth century, the union of the Churches of England and Ireland was dissolved, and the Church disestablished, so far as the island of Ireland was concerned, by the Irish Church Act 1869. Besides, there was disestablishment for the territory of Wales and Monmouthshire by the Welsh Church Act 1914, an Act which is something of a constitutional curiosity: as there is not a separate Welsh legal system, it is very rare for legislation to distinguish between English and Welsh territory, as that Act does.
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Edwards, Quentin. "The Canon Law of the Church of England: Its Implications for Unity." Ecclesiastical Law Journal 1, no. 3 (July 1988): 18–23. http://dx.doi.org/10.1017/s0956618x00007080.
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Among lawyers who profess to know their way about the labyrinth of the Church of England's legal foundations there is a debate whether there are two subjects or one – are ecclesiastical law and canon law the same? As some purists contend that canon law is more restricted in its scope I shall take, for convenience and perhaps accuracy, the description ecclesiastical law, which certainly comprehends, or should comprehend, canon law. The ecclesiastical law of the Church of England is derived from six sources (1) papal and domestic canon law, (2) ecclesiastical common law, (3) the relevant parts of the Corpus Juris Civilis, (4) parliamentary statutes, (5) Measures of the Church Assembly and the General Synod, (6) the Canons.
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Spicer, Andrew. "Archbishop Tait, The Huguenots and the French Church at Canterbury." Studies in Church History 49 (2013): 219–35. http://dx.doi.org/10.1017/s0424208400002151.
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Archibald Campbell Tait was enthroned as archbishop of Canterbury in February 1869. It was an inauspicious time to assume the primacy of the Church of England, which was riven by internal conflicts and religious differences. Furthermore, Gladstone had recently swept to power with the support of the Nonconformists. The new prime minister had a mandate to disestablish the Irish church and his political supporters sought to challenge the privileges and status of the Church of England. As primate, Tait attempted to defend the Church of England as the established church and restrict those parties that held particularly narrow and dogmatic beliefs, regardless of whether they were Evangelicals or Ritualists. The archbishop strove to straddle these religious differences and to achieve his aims through a policy of compromise and tolerance, but some of his actions served to cause further divisions within the Anglican church. Tait’s efforts to restrict elaborate ceremonial and services through the Public Worship Regulation Act (1874) alienated the Ritualists, for example. Many more clergy were opposed to his concessions to Nonconformists in the Burials Bill (1877), which would have allowed them to be interred in parish churchyards. Amidst the wider religious tensions and political conflicts that marked his primacy, the archbishop also took a close interest in the French Protestant Church at Canterbury, whose history he regarded as reflecting some important attributes of the Church of England, its past, and its current status in the world.
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Langlois, John. "Freedom of Religion and Religion in the UK." Religious Freedom, no. 17-18 (December 24, 2013): 54–57. http://dx.doi.org/10.32420/rs.2013.17-18.984.
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Britain has a long history of fighting for religious freedom. In the Middle Ages, the official church was the Roman Catholic Church, which dominated both spiritual and political life. During the Protestant Reformation, Protestantism prevailed and the (Protestant) Anglican Church became the official state church in England. The Presbyterian Church of Scotland became the official state church in Scotland. In England, the Anglican Church discriminated against members of other Christian churches, in particular, such as Baptists and Methodists (usually called dissidents or independent). Roman Catholicism was banned. Only at the beginning of the 19th century he was given the right to exist. Since then, in the United Kingdom, for almost 200 years, there has been freedom of religious faith and practice.
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Carter, Benjamin. "‘A Serious House on Serious Earth’: Towards an Understanding of the Church of England’s Inheritance of Buildings." Journal of Anglican Studies 16, no. 2 (April 12, 2018): 128–46. http://dx.doi.org/10.1017/s1740355318000037.
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AbstractThe Church of England is blessed with an extraordinary inheritance of church buildings. However, this inheritance, particularly in rural contexts, is increasingly being viewed as a financial millstone and encumbrance to mission. This article takes issue with the largely ‘functional’ understanding of church buildings which is common place in the Church of England. It will argue that there needs to be a rediscovery of the symbolic and sacramental power of buildings. By reasserting the sacramental and symbolic power of church buildings we can come again to recognize how all church buildings – and not just those blessed with a great history or soaring architecture – exist in part to articulate the ongoing presence and activity of God in creation.
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Orme, Nicholas. "Church and Chaple in Medieval England." Transactions of the Royal Historical Society 6 (December 1996): 75–102. http://dx.doi.org/10.2307/3679230.
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In Emlyn Williams's play,The Corn is Green(1938), an Englishwoman arriving in Wales is asked an important question: ‘Are you Church or Chapel?’ Since the seventeenth century, when non-Anglican places of worship made their appearance, this question has indeed been important, sometimes momentous. ‘Church’ has had one kind of resonance in religion, politics and society; ‘chapel’ has had another. Even in unreligious households, people may still opt for ‘church’ when the bread is cut (the rounded end) or ‘chapel’ (the oblong part). The distinction is far older than the seventeenth century, however, by at least five hundred years. There were thousands of chapels in medieval England, besides the parish churches, when religion is often thought of as uniformly church-based. Although these chapels differed in some ways from those of Protestant nonconformity, notably in worship, they also foreshadowed them. Locations, architecture, social support and even religious diversity are often comparable between the two eras. Arguably, the creation of chapels by non-Anglicans after the Reformation marked a return to ancient national habits.
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Fraser, Robert, and Richard Foulkes. "Church and Stage in Victorian England." Modern Language Review 94, no. 2 (April 1999): 509. http://dx.doi.org/10.2307/3737144.
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Engel, Arthur J., William J. Baker, and Eric H. F. Smith. "Oxford and the Church of England." History of Education Quarterly 25, no. 3 (1985): 399. http://dx.doi.org/10.2307/368277.
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