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1
Sykes, Stephen. "The Anglican Experience of Authority." Studies in Church History 43 (2007): 419–27. http://dx.doi.org/10.1017/s0424208400003387.
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Several years ago, I had a conversation with an American Roman Catholic Archbishop with a substantial theological background, in the course of which I asked him to be frank about his impression of the American Episcopal Church. His reply was memorable: They appear not to want to say no to anything.’ This encapsulates the inherent difficulty in the idea of ‘inclusiveness’, or in the much-claimed virtue of ‘comprehensiveness’ which Anglicans and Episcopalians are wont to make. Two problems immediately present themselves. The first is that, without difficulty one can suggest views or actions of which it would be impossible for a church to be inclusive, at least with any semblance of loyalty to the New Testament. Then, secondly, the inclusion of disputed actions, such as the ordination of gay persons, presents a different order of difficulty from inclusiveness in relation to disputed beliefs. Churches characteristically have rules about who may, or may not be ordained into a representative ministry. Ordinands are ‘tried and examined’. But tolerance of diversity of belief is one thing: tolerance of diversity of practice another, as the churches of the Anglican Communion discovered when they simultaneously ordained women to the priesthood, but extended tolerance to the beliefs of those who asserted that the priesthood was reserved to males. The illogicality of that position is exposed by the discovery that those being received into the Church of England from the Roman Catholic Church were publicly required to state that they accepted the ministry of the Church of England – a higher requirement than was imposed on newly ordained Anglican clergy. On the other hand, it was argued at the time, and the argument has force, that an acknowledged state of incoherence was preferable to overt schism.
2
Reid, Duncan. "Anglicans and Orthodox: The Cyprus Agreed Statement." Journal of Anglican Studies 8, no. 2 (December 16, 2009): 184–99. http://dx.doi.org/10.1017/s174035530999026x.
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AbstractThe article takes the form of a report on the current state of the international Anglican–Orthodox theological dialogue. It offers a critical reading of the Church of the Triune God: The Cyprus Agreed Statement of the International Commission for Anglican–Orthodox Theological Dialogue, 2006, outlining the major issues considered, together with points of convergence and continuing disagreement. Starting from acknowledged areas of previous agreement on questions of the Triune God and the nature of the Church, the statement gives special consideration to the issues arising from the ordination of women in provinces of the Anglican Communion. It considers the historical practice of ministry in both churches and the possibility of reception of new expressions of ministry. The theological question at the heart of these considerations is whether the ordination of women constitutes a church dividing matter. For this reason the statement gives some consideration to the terminology of heresy, schism and reception.
3
Blake, Garth. "Women Bishops in the Anglican Church of Australia." Ecclesiastical Law Journal 14, no. 3 (August 22, 2012): 413–17. http://dx.doi.org/10.1017/s0956618x12000397.
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MUMM, SUSAN. "‘A Peril to the Bench of Bishops’: Sisterhoods and Episcopal Authority in the Church of England, 1845–1908." Journal of Ecclesiastical History 59, no. 1 (January 2008): 62–78. http://dx.doi.org/10.1017/s0022046906008165.
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This paper reflects on the uncomfortable relationship between gender, religion, authority and influence in the Victorian Church of England, using the example of the ecclesiastical response to the rise of Anglican religious communities for women in the second half of the nineteenth century. Anglican sisterhoods occupied equivocal and disputed space within the Victorian Church of England, proclaiming their loyalty to the Church but unfettered by any ecclesiastical legislation or tradition that would have compelled them to obey the bishops. In a society that assumed that obedience to lawful authority was a natural attribute of godly women, their ambiguous and improvised relationship with the church hierarchy created enormous tension as well as considerable hostility.
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Adam, Will. "Women Bishops and the Recognition of Orders." Ecclesiastical Law Journal 16, no. 2 (January 28, 2014): 187–90. http://dx.doi.org/10.1017/s0956618x13001191.
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The autumn of 2013 saw two landmark decisions in the Anglican churches of the British Isles. On 12 September 2013 the Governing Body of the Church in Wales voted in favour of legislation to permit the ordination of women as bishops. On 20 September 2013 it was announced that on the previous day the Revd Patricia Storey had been elected as Bishop of Meath and Kildare. She was duly consecrated on 30 November 2013 and enthroned in her two cathedrals in early December. The Scottish Episcopal Church permits the ordination of women to the episcopate, but to date none has been elected to an episcopal see.
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Quinn, Frederick. "Covenants and Anglicans." Journal of Anglican Studies 6, no. 2 (December 2008): 139–52. http://dx.doi.org/10.1177/1740355308097406.
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ABSTRACTAlthough there is a strong movement within Anglicanism to produce a Covenant, this article argues against such an approach. Postponing dealing with today's problems by leaving them for a vaguely worded future document, instead of trying to clarify and resolve them now, and live in peace with one another, is evasive action that solves nothing. Also, some covenant proposals represent a veiled attempt to limit the role of women and homosexuals in the church.The article's core argument is that covenants were specifically rejected by Anglicans at a time when they swept the Continent in the sixteenth century. The Church of England had specifically rejected the powerful hierarchy of the Roman Catholic Church and the legalism of the Puritans in favor of what was later to become the Anglican via media, with its emphasis on an informal, prayerful unity of diverse participants at home and abroad. It further argues the Church contains sufficient doctrinal statements in the Creeds, Chicago-Lambeth Quadrilateral of 1886, 1888, and the Baptismal Covenant in the American Church's 1979 Book of Common Prayer.Covenant proponents argue their proposed document follows in the tradition of classic Anglicanism, but Quinn demonstrates this is not the case. He presents Richard Hooker and Jeremy Taylor as major voices articulating a distinctly Anglican perspective on church governance, noting Hooker ‘tried to stake out parameters between positions without digging a ditch others could not cross. Hooker placed prudence ahead of doctrinal argument.’ Taylor cited the triadic scripture, tradition and reason so central to Anglicanism and added how religious reasoning differs from mathematical and philosophical reasoning. The author notes that the cherished Reformation gift of religious reasoning is totally unmentioned in the flurry of documents calling for a new Anglican Covenant.
7
Hollinshead, Janet, and Pat Starkey. "Anglican Nuns Come to Liverpool." Transactions of the Historic Society of Lancashire and Cheshire: Volume 170, Issue 1 170, no. 1 (January 1, 2021): 115–30. http://dx.doi.org/10.3828/transactions.170.10.
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Incorporated into Liverpool as part of the town’s southward expansion during the second half of the nineteenth century, the corner of Upper Parliament Street and Princes Road in Toxteth boasts three places of worship built to cater to the religious needs of those expected to populate the area.1 The sesquicentenary of one of these, St Margaret’s Church, provided an opportunity to examine documents relating to an associated church school and to the rediscovery of an almost-forgotten Church of England sisterhood which managed a local orphanage. Further enquiries uncovered the activities of other sisters working elsewhere in the town.2 This article will trace the arrival and activity of these communities between 1864 and 1900, ask why local historians have shown little interest in them and consider ways in which their foundation was a function of the development of Anglo-Catholicism in the city and intersected with the growth of opportunities for women.
8
Blake, Garth. "General Synod of the Anglican Church of Australia." Ecclesiastical Law Journal 11, no. 1 (December 10, 2008): 101–3. http://dx.doi.org/10.1017/s0956618x09001744.
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The 14th General Synod of the Anglican Church of Australia was held in Canberra, against a backdrop of a number of important circumstances. Within the Anglican Church, the Appellate Tribunal had determined by a 4 to 3 majority that there was nothing in the Constitution to prevent a woman becoming a diocesan bishop. Within Australia, there were issues of drought and climate. Within the Anglican Communion, there was the ongoing international turmoil over human sexuality.
9
Stathokosta, Vassiliki El. "Relations between the Orthodox and the Anglicans in the Twentieth Century: A Reason to Consider the Present and the Future of the Theological Dialogue." Ecclesiology 8, no. 3 (2012): 350–74. http://dx.doi.org/10.1163/17455316-00803006.
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Taking as a starting point the Patriarchal Encyclical of 1902-4, which celebrates one hundred and ten years in 2012 (1902-2012), attention is given to its contribution to Anglican-Orthodox dialogue. A decisive landmark in Anglican-Orthodox relations and in the formation of the Ecumenical Movement was the visit of the Greek Church delegation to the USA and England in 1918 and the discussions with Episcopalians and Anglicans on Christology and Triadology (‘Trinitarian theology’) as well as ecclesiology. The process of this dialogue is examined here through the evaluations of three distinguished Greek Orthodox figures, carefully chosen as representative of their time, and in the light of such innovations as the ordination of women. This study emphasizes that the ecclesiological and theological proximity of Orthodoxy and Anglicanism is a solid basis for the continuation of their theological dialogue. The documents of Moscow (1976), Dublin (1984) and the Cyprus Statement (2006) prove that there is sufficient common ground to continue a fruitful discussion.
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Francis, Leslie J., and Mandy Robbins. "Survey Response Rate as a Function of Age: Are Female Clergy Different?" Psychological Reports 77, no. 2 (October 1995): 499–506. http://dx.doi.org/10.2466/pr0.1995.77.2.499.
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A 36-page questionnaire was completed by 1,233 women in ordained ministry in the Anglican church in England, Scotland, Ireland, and Wales. There were 468 nonrespondents. Analysis showed that nonrespondents tended to be older than the respondents.
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Williams, Beth Ann. "Mainline Churches: Networks of Belonging in Postindependence Kenya and Tanzania." Journal of Religion in Africa 48, no. 3 (December 5, 2018): 255–85. http://dx.doi.org/10.1163/15700666-12340140.
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AbstractChristian churches are not abstract or ethereal institutions; they impact people’s daily decisions, weekly rhythms, and major life choices. This paper explores the continued importance of Lutheran, Presbyterian, and Anglican church membership for East African women. While much recent scholarship on Christianity in Africa has emphasized the rising prominence of Pentecostalism, I argue that historic, mission-founded churches continue to represent important sources of community formation and support for congregations. Using oral interviews with rural and urban women in Nairobi and northern Tanzania, I explore the ways churches can connect disparate populations through resource (re)distribution and shared religious aesthetic experiences. Moving below the level of church institutions, I focus on the lived experiences and motivations of everyday congregants who invest in religious communities for a range of material, interpersonal, and emotional reasons that, taken together, help us understand the ongoing importance of mainline churches in East Africa.
12
Page, Sarah-Jane. "Anglican Clergy Husbands Securing Middle-Class Gendered Privilege through Religion." Sociological Research Online 22, no. 1 (February 2017): 187–99. http://dx.doi.org/10.5153/sro.4252.
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Traditionally, clergy wives have been obliged to assist the Church in an unpaid capacity; such work has been feminised, associated with the assumed competencies of women ( Denton 1962 ; Finch 1980 , 1983 ; Murphy-Geiss 2011 ). Clergy husbands are a relatively recent phenomenon in the Church of England, emerging when women started to be ordained as deacons in 1987 and priests in 1994. Based on interviews with men whose wives were ordained as priests in the Church of England, this article will explore the dynamics of class and gender privilege. Most clergy husbands were middle class, defined through educational, occupational and cultural markers ( Bourdieu 1984 ). The narratives highlighted how gender and class privilege was maintained and extended through the clergy spouse role. The interweaving dynamics of class and gender privilege secured preferential outcomes for participants, outcomes that were less evidenced in relation to working-class spouses. Using Bourdieu's (1984) concepts of habitus, field and capital and Verter's (2003) conceptualisation of spiritual capital, this article will highlight the complex ways in which gender and class advantage is perpetuated and sustained, using the Anglican parish as the analytical context, thereby emphasising the role religion plays in consolidating privilege.
13
Young, B. W. "The Anglican Origins of Newman's Celibacy." Church History 65, no. 1 (March 1996): 15–27. http://dx.doi.org/10.2307/3170494.
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In his historical defense of the doctrines of the Church of England, published in 1826, Robert Southey assumed that “the question concerning the celibacy of the clergy had been set at rest throughout Protestant Europe.” The conclusion that Anglicanism necessarily entailed the rejection of celibacy was, in early-nineteenth-century England, decidedly premature, and the ambiguity over celibacy in the Church of England is starkly and exceptionally exposed in the life and work of John Henry Newman. Recent assessments of Newman's peculiar standing in Victorian society have often emphasized the sexual—or rather, the seemingly sexless—dimension of his image, as if to concur with Sydney Smith's celebrated witticism: “Don't you know, as the French say, there are three sexes—men, women, and clergymen?” The nature of specifically clerical celibacy, however, and its influence on the young Newman, have tended to be overlooked in favor of a general psychosexual understanding of his own unwillingness to marry. As an antidote to such readings, this essay will explore the distinctively Anglican and firmly intellectual tradition behind Newman's decision, and will thereby argue that his celibacy was not as “perverse”—a word which, in Victorian England, connoted conversion to Catholicism as well as sexual peculiarity—as it has sometimes been made to seem.
14
Kollar, Rene. "Power and Control over Women in Victorian England: Male Opposition to Sacramental Confession in the Anglican Church." Journal of Anglican Studies 3, no. 1 (June 2005): 11–31. http://dx.doi.org/10.1177/1740355305052820.
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ABSTRACTThe patriarchal environment of nineteenth century England viewed women as weak and naïve creatures who should submit to the dictates of men. Religion, however, could give women a sense of freedom and independence from male authority. When auricular confession began to gain acceptance in some sections of the Anglican Church, women saw this as a way of asserting their independence because they could confide their personal thoughts and problems to a clergymen. This could, in the opinion of some, threaten the powerful role of the husband or father by substituting an alternative patriarchal system, and many critics warned of the dangers associated with the confessional, especially the weakening of the male dominated family structure. The Priest in Absolution gave advice to Anglican confessors, but the sexual nature of the questions, made public in 1877, shocked the public and confirmed the fears of the opponents of auricular confession.
15
Vynnychenko-Boruh, O. "The problem of the female priesthood in foreign Protestantism." Ukrainian Religious Studies, no. 50 (March 10, 2009): 145–52. http://dx.doi.org/10.32420/2009.50.2043.
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One of the tendencies of modern transformations in the religious sphere, in particular in the world of Protestantism, is the desire for gender equality. The problem of "woman and religion" has become extremely urgent over the last decades, especially on the issue of women's priesthood. There is evidence that the proportion of women in the religious life of only Christian denominations has increased from 10 percent in the early twentieth century. to 40 at the beginning of the XXI century. The theological justification for the idea of women's participation in organizing and conducting worship services was first formulated at the beginning of the 20th century in the Church of England. And it was the discussion around this provision that went beyond the Anglican Church that led to a radical revision of the traditional position of some Protestant churches, both as a motive and a reflection of profound changes in Christianity.
16
Sherlock, Peter. "‘Leave it to the Women’ The Exclusion of Women from Anglican Church Government in Australia." Australian Historical Studies 39, no. 3 (August 18, 2008): 288–304. http://dx.doi.org/10.1080/10314610802263299.
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Percy, Emma. "Women, Ordination and the Church of England: An Ambiguous Welcome." Feminist Theology 26, no. 1 (August 22, 2017): 90–100. http://dx.doi.org/10.1177/0966735017714405.
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The ordination of women in the Church of England has had a long hard road. Other denominations, and other parts of the Anglican Communion took the step, but it was not until the 1990s that the first women priests were ordained in the Church of England itself. Even then, Emma Percy describes the situation as an ‘ambiguous welcome’. Careful provision has been made at every stage for those who not only will not accept women as priests, but require the service of bishops who have not participated in the ordination of women. The path to acceptance for women bishops has also been lengthy and subject to the same caveats and provisions. Percy argues that this reveals an underlying failure to think theologically about gender. She recognizes that there are still profound inequalities in the Church’s treatment of women in leadership.
18
Maiden, John G. "Discipline and Comprehensiveness: The Church of England and Prayer Book Revision in the 1920s." Studies in Church History 43 (2007): 377–87. http://dx.doi.org/10.1017/s0424208400003351.
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The Prayer Book revision controversy was among the most significant events in the Church of England during the twentieth century. The proposals to revise the 1662 Book of Common Prayer provoked considerable opposition from both Evangelicals and Anglo-Catholics, and culminated with the House of Commons rejecting a revised book in 1927 and a re-revised version in 1928. This paper will argue that two issues, ecclesiastical authority and Anglican identity, were central to the controversy. It will then suggest that the aims and policy of the bishops’ revision led to the failure of the book. In taking this angle, it will analyse the controversy from a new perspective, as previous studies have focused on liturgical developments, Church parties and disestablishment. The controversy is bound up with the broader and ongoing problem of maintaining discipline and diversity within the Anglican Communion. The Anglo-Catholic -Evangelical tensions of the 1920s were a precursor to Liberal – Evangelical conflicts on issues such as the ordination of women and sexuality. Therefore, by examining the revision controversy from the angle of discipline and comprehensiveness, a longer perspective is given to later Anglican difficulties.
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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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Miki, Mei. "A Church with Newly-Opened Doors: The Ordination of Women Priests in the Anglican-Episcopal Church of Japan." Japanese Journal of Religious Studies 43, no. 1 (June 20, 2017): 37–54. http://dx.doi.org/10.18874/jjrs.44.1.2017.37-54.
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Pickard, Stephen. "Innovation and Undecidability: Some Implications for theKoinoniaof the Anglican Church." Journal of Anglican Studies 2, no. 2 (October 2004): 87–105. http://dx.doi.org/10.1177/174035530400200208.
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ABSTRACTThe Anglican Church is now a worldwide communion and international Anglicanism is marked by a high degree of variety and significant tensions both at local and international levels. Dealing with diversity and conflict across the communion may be the most pressing issue facing Anglicanism in the twenty-first century. Certainly the needs of mission require a strong focus on local and regional concerns and the history of Anglicanism bears testimony to a strong emphasis on a contextual and incarnational approach to discipleship, worship and social engagement. For this reason the Anglican Church has always wrestled with the tension between its inherited identity and the demand for relevance in an expanding communion. Many of the tensions and unresolved conflicts that beset modern Anglicanism arise because of the astonishing capacity of the Church to develop new responses in new situations that result in practices that do not fit easily with the received tradition. These point to a fundamental fact of Christianity; its inherent creativity and capacity for innovation. But not all innovations are wise for the Church; many innovations generate further conflict and the people of God are often confused or puzzled about what innovations to adopt or reject, and how to facilitate either of these scenarios. Some examples in the history of Christianity include controversies over the date of Easter, the development of church order (for example, episcopacy), doctrinal developments (for example,homoousionof the Nicene Creed), and issues to do with slavery, marriage, divorce and, more recently, ordination of women. None of these ‘innovations’ were greeted with immediate consensus at the point of local adoption nor as the innovation became more widely known and assimilated into the life of the Church.From an ecclesial point of view the fact of innovation represents both a challenge to, and opportunity for an enhancedkoinoniain the gospel. Minimally this involves commitment to ongoing patient dialogue and face-to-face encounter as innovations are wrestled with, differences explored and conflicts faced. This article considers further the concepts of innovation and undecidability as critical issues underlying much of our current difficulties. The article then inquires as to their relevance and importance for thekoinoniaof the Anglican Communion.
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Richey, Meghan, Cynthia Bilodeau, and Miriam Martin. "Women, identity development and spirituality in the Anglican Church of Canada: A qualitative study." Journal of Spirituality in Mental Health 22, no. 4 (March 29, 2019): 330–54. http://dx.doi.org/10.1080/19349637.2019.1593917.
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Podmore, Colin. "The Baptismal Revolution in the American Episcopal Church: Baptismal Ecclesiology and the Baptismal Covenant." Ecclesiology 6, no. 1 (2010): 8–38. http://dx.doi.org/10.1163/174413609x12549868039767.
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AbstractThe Episcopal Church has come to espouse a developed form of baptismal ecclesiology, in which all laypersons are believed to be ministers by virtue of their baptism and the ordained ministry is understood as a particular form of the ministry of all the baptized. The adoption of the 1979 Book of Common Prayer was significant for this. Also included in that book was a 'Baptismal Covenant' that has come to be seen as an iconic statement of the Episcopal Church's commitment to social action and 'inclusion'. This article documents the genesis and content of this developed form of baptismal ecclesiology and of the Baptismal Covenant, highlights their relevance for the ordination of women to the priesthood, and points to their significance for the moral and ecclesiological aspects of the current crisis in the Anglican Communion. Comparison is made with the ecclesiology of the Church of England, as expressed in its liturgy and in relevant reports.
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Page, Sarah-Jane. "Altruism and Sacrifice: Anglican Priests Managing ‘Intensive’ Priesthood and Motherhood." Religion and Gender 6, no. 1 (February 19, 2016): 47–63. http://dx.doi.org/10.18352/rg.10127.
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Motherhood and Priesthood are two roles that carry with them particular expectations and demands; both are premised on the notion of altruism and sacrifice, constant availability, and putting the needs of others before one’s own. This has also been gendered; sacrifice and altruism have traditionally been connected with women. This article will examine what happens when clergy mothers simultaneously enact the roles of priesthood and motherhood, and how this is managed in the context of ‘intensive’ motherhood and priesthood. Based on in-depth semi-structured interviews with 17 clergy mothers in the Anglican Church, it will highlight the contradictions, negotiations and interweaving which occurs for both roles to be concurrently enacted, offering a contextual insight into the management of motherhood vis-à-vis professional life.
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Gaitskell, Deborah. "Crossing Boundaries and Building Bridges: The Anglican Women's Fellowship In Post-apartheid South Africa." Journal of Religion in Africa 34, no. 3 (2004): 266–97. http://dx.doi.org/10.1163/1570066041725448.
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AbstractIn the late 1960s, the South African Anglican Church set up a new women's organisation, the Anglican Women's Fellowship (AWF). With strong roots in the Cape and Natal, the AWF aimed to be more inclusive of all churchwomen than the international Mothers' Union (MU) where, at that time, membership was still closed to divorcees and unmarried mothers. MU locally had also become an African stronghold, which may have reinforced the qualms of white and Coloured women about joining. Based on some documentary sources and participation in the fourday AWF Provincial Council of October 2002, this paper explores the changing composition, goals and ethos of AWF over its 35-year history. Comparisons with other churchwomen's organisations—the (black) Methodist Manyano and (white) Women's Auxiliary as well as the MU—will be drawn to highlight what is distinctive about AWF and its response to social change in contemporary South Africa. While the article concludes by providing a brief snapshot of theology and practice within the movement, the striking current role of Coloured women leaders as bridge-builders is particularly emphasised and the effective crossing of racial, social, language and age boundaries evaluated.
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Crockett, Alasdair, and David Voas. "‘A Divergence of Views: Attitude change and the religious crisis over homosexuality’." Sociological Research Online 8, no. 4 (November 2003): 88–98. http://dx.doi.org/10.5153/sro.861.
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British attitudes towards homosexuality have changed with astonishing rapidity over recent decades. Society has managed to assimilate these shifts with relative ease. The Christian churches, however, as repositories of tradition and defenders of inherited values, have been finding it increasingly difficult to adjust to the new environment. The Church of England is internally divided in the face of an external crisis: the Archbishop of Canterbury acknowledges that the global Anglican Communion could split over the issue, and the church faces similar pressures domestically. These events raise important questions about how religious institutions come to terms with modernity. The rapidity of social change, the decline in deference to authority, the increase in tolerance of anything that seems a private matter, and the sense that sexuality is fundamental to the free expression of personal identity, all make it difficult for a church to declare that sexual orientation might disqualify one from ministry or even membership. This paper analyses empirical evidence covering two decades from the British Social Attitudes and British Household Panel surveys. It is apparent that no real consensus yet exists on basic issues of sexual morality. Society as a whole is highly polarised over the question of whether same-sex unions are wrong, with significant and increasing divisions between young and old, women and men, and religious and non-religious. Far from being better placed than others to avoid disputes, Christian churches suffer from compounded problems. The attitudes of lay Christians are starkly and increasingly polarised along the dimensions of ideology and religious practice. This gulf presents a particular problem for churches with both liberal and evangelical wings, notably the Church of England.
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SMITH, HANNAH. "ENGLISH ‘FEMINIST’ WRITINGS AND JUDITH DRAKE'S AN ESSAY IN DEFENCE OF THE FEMALE SEX (1696)." Historical Journal 44, no. 3 (September 2001): 727–47. http://dx.doi.org/10.1017/s0018246x01001819.
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English ‘feminist’ writings of the late seventeenth century frequently united pro-woman arguments with party-political polemics. But although such texts have been discussed in terms of rationalist and contractarian philosophy, or as forerunners of modern feminist concerns, the contemporary issues which underscore them have been ignored. However, an understanding of these debates is vital to comprehending fully the motives of pro-woman writers, many of whom were more concerned with the survival of the Church of England than ameliorating the lot of seventeenth-century women. The underlying importance of party politics is exemplified in one of the greatest works of early modern ‘feminism’, Judith Drake's An essay in defence of the female sex (1696). Although Drake shared political similarities with other tory ‘feminists’, including the more celebrated Mary Astell, Drake's work differed radically from theirs over how an Anglican tory society could be maintained. Instead of stressing the necessity of teaching the tenets of Anglicanism to young women, as had her predecessors, Drake combined tory ideas with Lockean philosophy and concepts of ‘politeness’ to formulate an early Enlightenment vision of sociable, secularized, learning and the role female conversation could play in settling a society fractured by party politics.
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Frances, Ann. "William John Butler and the revival of the Ascetic Tradition." Studies in Church History 22 (1985): 365–76. http://dx.doi.org/10.1017/s042420840000807x.
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William John Butler, sometime vicar of Wantage in Berkshire and founder of the Community of St Mary the Virgin, gave a concrete and contemporary expression to an aspect of the ascetic idea current among followers of the Oxford Movement, which was revealed in their desire to restore monastic life in the Church in England. The Community founded by Butler was one of the earliest of the indigenous Anglican communities for women. In no way could the desert ideal or the later pre-Reformation models of religious life be reconstructed, nor would they have been appropriate in the climate of the time. However Butler believed, as had Newman, Pusey and others, that the basic principles of monastic life remained valid and they could and should find their place in the contemporary Church of England. It was believed that the Church had the grace and the resources of devotion within itself to give birth to the religious life anew, to continue its nurture and promote its development. Certainly the enhanced spirituality resulting from the example of deep devotion of the Tractarians themselves and that of their followers engendered a religious atmosphere in which new spiritual adventures were made possible.
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Segura Martínez, Vicente. "The Ideological Discourse of Charlotte Brontë in 'Shirley'." Complutense Journal of English Studies 28 (November 24, 2020): 53–62. http://dx.doi.org/10.5209/cjes.66924.
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This paper analyses the linguistic changes arising from the formation of workers’ culture during the Industrial Revolution, as well as the effects of the pastoral work of the Anglican church, and its reflection on the Victorian literature produced by Charlotte Brontë. Specifically, this analysis is based on the parallelism established by this novelist between the values that lie behind the concepts of unionism and solidarity and her fight against the social conventions concerning marriage, as reflected in the novel Shirley. In fact, the human values that derive from these concepts were an inspiration that Brontë uses to provide cohesion and coherence to the plot of the novel within a narrative framework in which she minimizes the class difference between two young women: Caroline and Shirley. Brontë thereby shows that this class difference is not an obstacle for both women to share and feel the positive effects of these values within a social context dominated by social conventions regarding marriage.
Key Words: democracy, culture, Luddites, unionism and solidarity.
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Schjørring, Jens Holger. "Regin Prenter in memoriam." Grundtvig-Studier 42, no. 1 (January 1, 1991): 7–19. http://dx.doi.org/10.7146/grs.v42i1.16051.
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Obituary of Regin PrenterRegin Prenter’s name is chiefly connected with his textbook of dogmatics, which is the most important Danish textbook in that field, and which has been translated into several languages. Beyond that, Prenter’s name is associated with his achievement as a Luther scholar.It is, however, worth maintaining that also Grundtvig’s ’View of the Church’ occupied a prominent position in Prenter’s interpretation of Christianity. Grundtvig’s importance for Prenter did not clash with the fact that in his maturing years as a scholar in the 1930s he was internationally and ecumenically oriented. On the contrary, the inspiration that Prenter received from Karl Barth in Bonn and from Anglican theology (particularly from Michael Ramsey) in Lincoln in 1935 was closely linked to his understanding of Grundtvig.Over a period of 10 years from 1935, Prenter was a clergyman until he became a professor at the newly founded Faculty of Theology of Aarhus University. He abandoned his chair in 1972 when he returned to a clerical office which he held until his retirement.Prenter became increasingly antagonistic towards the leading circles in the Danish national church. In particular, the law about ordination of women roused his indignation; on the whole, his opposition to this law and his own High-Church standpoint in ecclesiastical politics caused him to confront the way of thinking which is traditionally regarded as the church policy inspired by Grundtvig.To Prenter it was entirely unacceptable that the majority in the national church, who claimed to continue the Grundtvig heritage of latitude and spiritual freedom, neglected at the same time what was inextricably associated with Grundtvig as an .old-church. theologian.Prenter’s understanding of the theology of the church service and his understanding of the sacraments may be seen in the light of this conflict, and it should be considered on this background whether Prenter’s theology does not present significant questions for us today.Thus, Prenter’s theology does not deserve to be looked upon as marginal, but should be included in a re-consideration of Danish ecclesiastical and theological tradition as a provocative, but fruitful viewpoint.J.H. Schjørring
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Lund, Roger D. "Guilt by Association: The Atheist Cabal and the Rise of the Public Sphere in Augustan England." Albion 34, no. 3 (2002): 391–421. http://dx.doi.org/10.2307/4054739.
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It is a cliché of literary history that the natives of the long eighteenth century were uniquely “clubbable” men and women. As Peter Clark points out, by the mid-eighteenth century voluntary associations of all sorts had become “an essential part of the social and cultural language of urban life.” Clark chronicles the rise of coffee houses, benefit societies, lodges, fraternal organizations, and clubs of every kind. As he points out, however, while the “image and concept of the voluntary society increasingly penetrated every nook and cranny of British social and cultural life” in the eighteenth century, there was no “extended philosophical justification for the importance and freedom of voluntary associations in society.” The absence of such justifications may be traced, at least in part, to a relatively wide-spread suspicion of voluntary association as manifested in “atheist” clubs and heterodox conventicles, forms of association that figured prominently in the imagination of Augustan pamphleteers, but whose history, as Justin Champion remarks, “is obscure and little studied.” As I argue in this essay, a brief study of atheist clubs that presumably flourished in the early decades of the eighteenth century reveals a resistance on the part of High-Church Anglican pamphleteers to the growth of clubs and private associations because they presumably posed a threat to the establishment both in Church and State.
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Morus, Iwan Rhys. "Out on the fringe: Wales and the history of science." British Journal for the History of Science 54, no. 1 (March 2021): 87–97. http://dx.doi.org/10.1017/s0007087420000655.
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Imagine a scene sometime in the 1750s in the depths of west Wales. This was wild country. Even a century later, George Borrow called it a ‘mountainous wilderness … a waste of russet-coloured hills, with here and there a black craggy summit’. Through this desolation rides the Reverend William Williams. As he rode, he read – and the book in his saddlebags on this occasion was William Derham's Astro-Theology, first published some twenty years earlier. Williams was a leading figure in the Methodist revolution that had been sweeping through Wales for the past two decades. Disenchanted with an Anglican Church that seemed increasingly disconnected – culturally and linguistically – from their everyday lives, and attracted by powerful and charismatic preachers like Williams himself, men and women across Wales turned to Methodism. They organized themselves into local groups worshipping in meeting houses rather than in their parish churches. Leaders like Williams usually had a number of such groups under their care, and spent much of their time on horseback, travelling between widely scattered communities to minister to their congregations. That Williams read in the saddle is well known. As shall become clear, he had certainly read Derham's book as well. It is not too much of an imaginative leap, therefore, to picture him reading about God's design of the cosmos as he rode through the Welsh hills – and it is a good image with which to begin a discussion about Wales, science and European peripheries.
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Ryan, Maria. "“The influence of Melody upon man in the wild state of nature”: Enslaved Parishioners, Anglican Violence, and Racialized Listening in a Jamaica Parish." Journal of the Society for American Music 15, no. 3 (August 2021): 268–86. http://dx.doi.org/10.1017/s1752196321000171.
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AbstractIn 1827, George Wilson Bridges, the outspoken proslavery rector of the parish of St. Ann, Jamaica, published a pamphlet of music that he had written to be used as the choral service at his church. The Bishop of Jamaica condemned Bridges's musical innovations on the grounds that they were not suitable to be heard by “a congregation chiefly composed by people of colour & negroes.” On the Bishop's orders, Bridges's music stopped, and by 1828 he reported that his pews were once more empty. The congregation of St. Ann parish church was almost entirely enslaved Africans and Afro-descendants who could choose their place of worship. However, in Bridges's own household, the people he claimed as property had little opportunity to escape his ministering. In 1829 Bridges came to the attention of British abolitionists for his brutal flogging of Kitty Hylton, a woman he claimed to own. This article uses Black feminist approaches to archival materials to explore the relationship between the music promoted by Bridges, conflicting views held by white religious leaders about what music was appropriate for African and African-descended people to listen to, and Bridges's violence towards enslaved people; in so doing exploring the inescapable entanglement of religious music, race, and violence in colonial Jamaica.
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Lunkin, R., and S. Filatov. "Christian Churches and the Antiidentist Revolution." World Economy and International Relations 65, no. 8 (2021): 97–108. http://dx.doi.org/10.20542/0131-2227-2021-65-8-97-108.
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The article analyzes the ideological contradictions of liberal democracy, or neoliberalism (antiidentism), and traditionalism (identism) on the example of Christian churches. Antiindentism considers traditional religiosity to be hostile: it should be reformed to conform to neoliberal values, and it should be banished from public space. At the same time, antiidentism does not want to eliminate religion, because it is one of the identities that have to be redone like other human identites. The article examines anti-Christian movements (like the “Black Lives Matter”) as well as conservative and liberal movements within various confessions. The authors emphasize that the antiidentist demands are based on the Christian values of respect for any person, for women and men, regardless of anything, for humane methods of raising children, mercy for any categories of people, regardless of their sexual orientation, etc. On the other hand, the demands of antiidentists go far beyond Christian principles and even common sense (not to quote inconvenient passages of the Bible, to change the rules of church life and the appointment of clergy). The article proposes a classification of confessions by direction and by territorial feature, depending on specifics of divisions based on the attitude to antiidentism (American Churches, the Catholic Church, Lutherans and Anglicans as well as diversity of Orthodox churches that are also touched by the antiidentist wave). The authors conclude that the Christian churches, despite the existence of liberal factions, are primarily a traditionalist force in modern politics. Because of fundamental ideological differences, the consolidation of diverse Christian forces is a difficult task. However, there is some progress in this direction. Evangelicals, traditional Catholics, who make up the majority of the Catholic Church, as well as the majority of Orthodox Christians, are a serious political and, what perhaps more important, ideological force.
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Kwong, Lucas. "DRACULA’S APOLOGETICS OF PROGRESS." Victorian Literature and Culture 44, no. 1 (January 28, 2016): 111–29. http://dx.doi.org/10.1017/s1060150315000455.
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Religion in Dracula studies has often looked a little like the Un-Dead Lucy, a ghastly simulacrum of living faith. Indeed, readings of the novel frequently depend on a suspicious approach to the novel's professions of piety, one that regards them as a mask for more fundamental concerns: the heroes profess religious concern, but what they really want is to neutralize the New Woman, or racial degeneration, or sexual perversion. Under these conditions, Christianity provides, at best, a potent discourse through which the characters can manage these coded crises. When religion does enter the conversation, critics tend to read the text for clues to Stoker's personal position on the theological controversies of his day: the Catholic-Protestant divide in Ireland, the place of High Church ritualism in Anglican worship, the merit of the doctrine of transubstantiation. As a result, we are left with a Dracula that functions as an elaborate code book, encrypting what Stoker secretly (or not-so-secretly) believed.
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Cowman, Krista. "‘We intend to show what Our Lord has done for women’: the Liverpool Church League for Women’s Suffrage, 1913–18." Studies in Church History 34 (1998): 475–86. http://dx.doi.org/10.1017/s0424208400013826.
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There was nothing unusual in the inauguration, in December 1909, of a Church League for Women’s Suffrage (CLWS). By January 1914, suffrage had become so expansive that fifty-three organizations competed for or shared a membership divided by tactics, religion, political allegiance, ethnic origin, or metier, but united in their desire to see the parliamentary franchise awarded to women. At the time of the League’s formation, the centre stage of suffrage politics was largely occupied by three groups: the Women’s Social and Political Union (WSPU), suffragettes whose commitment to direct militant tactics brought them spectacularly into both the public eye and the prison cell; the National Union of Women’s Suffrage Societies (NUWSS), whose suffragist members condemned all militancy, describing themselves as ‘law-abiding’; and the Women’s Freedom League (WFL), militants who had quit the WSPU in 1907 in a dispute over constitutional democracy. Whilst they were often virulently opposed to each other, these three groups shared a commitment to an all-female membership and also the political will to prioritize the franchise above the broader feminist issues which adjoined their public campaigns. By contrast smaller suffrage groups, including the Church League, added extra dimensions to the suffrage campaign. They allowed members of the three main groups to explore issues other than suffrage whilst simultaneously providing alternative arenas for suffrage activity to those who did not feel able to commit themselves to the larger bodies. Thus the Church League did restrict its membership to practising Anglicans, but welcomed both militants and constitutionalists, and men as well as women into its ranks. Whilst the achievement of the parliamentary franchise remained its main aim, it also provided space for those who wished to explore ‘the deep religious significance of the women’s movement’. This paper uses the example of the Liverpool branch of the Church League to examine in greater detail to what extent, if any, such explorations resulted in an alteration of the gendered nature of space within Edwardian Anglicanism.
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Morris, Kevin L. "Rescuing the Scarlet Woman: The Promotion of Catholicism in English Literature, 1829–1850." Recusant History 22, no. 1 (May 1994): 75–87. http://dx.doi.org/10.1017/s0034193200001783.
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Literary writings had a significant, if elusive and subtle, rôle to play in securing the position of the English Catholic community in the especially vulnerable period 1829–1850. It is questionable that the Catholic press and Catholic apologists and polemicists played so large a part in calming the anti-Catholic frenzy so evident in the 1820s as the subsequent more literary products of Catholics and those non-Catholics who were intrigued by Catholicism. Holmes remarks that in this period ‘most Catholic apologists attempted the fruitless and unending task of answering specific objections and those books or pamphlets which survive are merely gathering dust on the shelves of Catholic libraries’. It took greater art to get behind the defences of John Bull's anti-Catholic fortress mentality. The rôle of literature was to affect the perceptions and sympathies of the intelligentsia rather than political conditions: at the beginning of this period people felt with Dr. Arnold that ‘the [Anglican] Church, as it now stands, no human power can save'; while at its end, people could hold the expectation ‘that Popery will in a few years become the popular religion of these realms’. This sense of the seriousness of the Catholic presence was established mostly, of course, by Catholicism's actual presence; but that was amplified and consolidated in the mind of the educated public by literature, substantially in a positive direction.
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Anderson-Faithful, Sue, and Catherine Holloway. "‘We do not wish to be sofa cushions, or even props to men, but we wish to work by their side’: celebrating women as popular educators at the Anglican Church congresses 1881–1913." History of Education 48, no. 2 (February 6, 2019): 180–96. http://dx.doi.org/10.1080/0046760x.2018.1548652.
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Machingura, Francis. "The Significance of Glossolalia in the Apostolic Faith Mission, Zimbabwe." Studies in World Christianity 17, no. 1 (April 2011): 12–29. http://dx.doi.org/10.3366/swc.2011.0003.
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This study seeks to look at the meaning and significance of Glossolalia 1 in the Apostolic Faith Mission in Zimbabwe. 2 This paper has also been influenced by debates surrounding speaking in tongues in most of the Pentecostal churches in general and the Apostolic Faith Mission in Zimbabwe in particular. It was the Apostolic Faith Mission (AFM) that brought Pentecostalism to Zimbabwe. 3 The paper situates the phenomenon of glossolalia in the Zimbabwean socio-economic, spiritual, and cultural understanding. The Pentecostal teachings on the meaning and significance of speaking in tongues have caused a stir in psychological, linguistics, sociological, anthropological, ethnographical, philological, cultural, and philosophical debates. Yet those in the Apostolic Faith Mission in Zimbabwe argue that their concept of glossolalia is biblically rooted. Surprisingly non-glossolalist Christians also use the Bible to dismiss the pneumatic claims by Pentecostals. The emphasis on speaking in tongues in the AFM has rendered Zimbabwean ‘mainline’ churches like Anglicans, Catholics and Methodists as meaningless. This is the same with African Indigenous Churches which have also been painted with ‘fault-lines’, giving an upper hand to AFM in adding up to its ballooning number of followers. This is as a result of their restorationist perspective influenced by the history of the Pentecostal Churches that views all non-Pentecostal churches as having fallen from God's intentions through compromise and sin. The AFM just like other Pentecostal churches in Zimbabwe exhibit an aggressive assault and intolerance toward certain aspects of the African culture, which they label as tradition, 4 for example, traditional customs, like paying homage to ancestral spirits (Kurova Guva or bringing back the spirit of the dead ceremony), and marriage customs (polygamy, kusungira or sanctification of the first born ritual). The movement has managed to rid itself of the dominance of the male adults and the floodgates were opened to young men and women, who are the victims of traditional patriarchy. Besides glossolalia being one of the pillars of AFM doctrines, the following also bear some importance: personal testimonies, tithing, church weddings, signs/miracles, evangelism and prosperity theology.
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Toszek, Bartłomiej H. "The Anglican Church in Poland." Zeszyty Naukowe Uniwersytetu Szczecińskiego. Acta Politica 39 (2017): 91–99. http://dx.doi.org/10.18276/ap.2017.39-08.
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Evans, G. R. "Book Reviews : The Anglican Church." Expository Times 109, no. 3 (December 1997): 93. http://dx.doi.org/10.1177/001452469710900322.
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King, Benjamin. "The Church in Anglican Theology." Theology 113, no. 874 (July 2010): 303–4. http://dx.doi.org/10.1177/0040571x1011300427.
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Francis, Leslie J. "Parental and Peer Influence on Church Attendance among Adolescent Anglicans in England and Wales." Journal of Anglican Studies 18, no. 1 (May 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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Thompsett, Fredrica Harris. "Inquiring Minds Want to Know: A Lay Person's Perspective on the Proposed Anglican Covenant." Journal of Anglican Studies 10, no. 1 (February 13, 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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McGowan, Andrew. "Anglican Stories: Bible, Liturgy and Church." Journal of Anglican Studies 12, no. 1 (March 19, 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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Croft, Steven. "Discerning the Church An Anglican preface." Praktische Theologie 53, no. 1 (February 1, 2018): 5–7. http://dx.doi.org/10.14315/prth-2018-0104.
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Wulstan, D. "Pitch in early Anglican church music." Early Music 32, no. 2 (May 1, 2004): 348–49. http://dx.doi.org/10.1093/em/32.2.348.
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Chadwick, Priscilla. "The Anglican Perspective on Church Schools." Oxford Review of Education 27, no. 4 (December 2001): 475–87. http://dx.doi.org/10.1080/03054980120086185.
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Te Paa, Jenny Plane. "From “Civilizing” to Colonizing to Respectfully Collaborating? New Zealand." Theology Today 62, no. 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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Hind, John. "Papal Primacy: An Anglican Perspective." Ecclesiastical Law Journal 7, no. 33 (July 2003): 112–26. http://dx.doi.org/10.1017/s0956618x00005159.
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I am grateful to the Ecclesiastical Law Society and the Canon Law Society of Great Britain and Ireland for their invitation to address this theme, although I have to confess, as a non-lawyer, I do feel rather a fraud standing here. I take comfort, however, first from the fact that, albeit welcome, your invitation was unsought, and second from my understanding that the purpose of canon law is to give legal expression to the theology of the church and that the purpose of the theology of the Church (in its positive and articulated aspects) is to explain the purposes and the work of God. In other words, the ultimate point of canon law is and must be pastoral, as is well expressed by the last canon, Canon 1752, of the 1983 Code of Canon Law for the Roman Catholic Church, with its reference to ‘the salvation of souls, which in the Church must always be the supreme law’.