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1
Hawkins, Barney, i Ian Markham. "The Episcopal Church and the Anglican Communion". Modern Believing 49, nr 3 (lipiec 2008): 17–25. http://dx.doi.org/10.3828/mb.49.3.17.
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Guild, Ivor. "General Synod of the Scottish Episcopal Church". Ecclesiastical Law Journal 15, nr 1 (13.12.2012): 95–98. http://dx.doi.org/10.1017/s0956618x12000877.
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To a Synod with little controversial on the agenda apart from the decision about the Anglican Covenant, the Primus in his charge at the opening Eucharist spoke of the economic wilderness through which society and the Church were travelling. The Covenant had been a response to the apparent wilderness of disagreement and disorder in the Anglican Communion, and he hoped that the Synod would express its deep commitment to the version of the Communion in which members were drawn closer to one another. The Scottish Church aspired to be fully engaged in society.
3
Engelhardt, Hanns. "The Constitution of the Anglican Church in Aotearoa, New Zealand and Polynesia: A Model for Europe?" Ecclesiastical Law Journal 16, nr 3 (13.08.2014): 340–50. http://dx.doi.org/10.1017/s0956618x14000544.
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It is a peculiarity of the European continent that there are four independent Anglican jurisdictions side by side: the Church of England with its Diocese in Europe, The Episcopal Church, based in the United States of America, with its Convocation of Episcopal Churches in Europe, and the Lusitanian and Spanish Reformed Episcopal Churches which are extra-provincial dioceses in the Anglican Communion. Alongside these, there are the Old Catholic Churches of the Union of Utrecht, with dioceses in the Netherlands, Germany, Austria and Switzerland. All of them are in full communion with each other, but they lack a comprehensive jurisdictional structure; consequently, there are cities where two or three bishops exercise jurisdiction canonically totally separately.
4
Guild, Ivor. "Synod of the Scottish Episcopal Church". Ecclesiastical Law Journal 11, nr 1 (10.12.2008): 99–101. http://dx.doi.org/10.1017/s0956618x09001732.
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Synod discussed the question of whether, by way of Covenant, some degree of regulatory certainty could be given to the Lambeth Conference as one of the Instruments of Communion in the Anglican Communion. The Synod was being asked to give commitment to the process ‘in principle’ but not to the details, and an indication of the synodical process by which the Covenant might be adopted. It was therefore remitted to the Faith and Order Board to decide how this could be done. The Bishop of St Andrews considered that the process was a means of broadening discussion; others were concerned that, if the Church committed itself to the process, it committed itself to the outcome; yet others described the whole concept of a Covenant as very un-Anglican.
5
Coelho, Luiz. "IEAB’s 2015 Book of Common Prayer: The Latest Chapter in the Evolution of the Book of Common Prayer in Brazil". Studia Liturgica 49, nr 1 (marzec 2019): 26–42. http://dx.doi.org/10.1177/0039320718808700.
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This article provides a first look at the 2015 Book of Common Prayer produced by the Igreja Episcopal Anglicana do Brasil (in English, Episcopal Anglican Church of Brazil). This is the newest Book of Common Prayer published by an Anglican province, featuring some aspects that go beyond what has been done in terms of liturgical revision around the Anglican Communion, and suggesting some further steps that other provinces and churches might take, as they assimilate better the principles of the Liturgical Movement. It is a fully gender-neutral worship book, with expansive language to address the Divine, and a considerable amount of liturgies that deal with local customs. It also features prayers that address themes such as gender equality, environmental preservation and social justice for minorities.
6
Jacob, W. M. "George Augustus Selwyn, First Bishop of New Zealand and the Origins of the Anglican Communion". Journal of Anglican Studies 9, nr 1 (14.09.2010): 38–55. http://dx.doi.org/10.1017/s1740355310000070.
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AbstractThis article aims to identify the significance of George Augustus Selwyn, the first Bishop of New Zealand, for the development of the Anglican Communion. It is based on evidence derived from secondary sources, most obviously the two-volume life of Selwyn written shortly after his death by his former chaplain, and on recent studies of the development of the Anglican Communion, especially the development of provincial synodical government in Australasia, and on the constitution of the Episcopal Church in the United States.The article concludes that Selwyn had ideal qualities and experiences to enable him to achieve a constitution for a new Anglican province independent of the state, and with self-government, including elected representatives of laity and clergy, as well as bishops meeting together. His commitment to creating a constitutional framework for the dioceses and provinces of the Anglican Communion, including the Episcopal Church, enabled a second Lambeth Conference to happen.
7
Guild, Ivor. "General Synod of the Scottish Episcopal Church". Ecclesiastical Law Journal 13, nr 1 (13.12.2010): 92–94. http://dx.doi.org/10.1017/s0956618x10000876.
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A resolution recognising the need to address the Covenant carefully and prayerfully was passed after considerable discussion on the final draft of the Covenant; it was remitted to the Faith and Order Board to be given careful consideration. Questions were raised as to whether the Covenant was a reasonable and necessary instrument to strengthen the cohesion of a diverse Communion and whether it was helpful to attempt to define a single view and substitute a central authority for Anglican co-responsibility. The difficulties being faced by the Anglican Communion were being faced by every Church across the world. It was now for the Faith and Order Board to advise on what process or processes might be appropriate to be followed by the Synod to enable due consideration of the final version of the Covenant by the Scottish Episcopal Church. Questions were also asked as to whether a loose arrangement might be better suited to taking the strain and it was suggested that the Scottish Church should not be afraid of breaking with the Anglican Communion. The Primus pointed out that the process as a whole would take a considerable amount of time and it was not a process on which the Church should feel rushed.
8
Thompsett, Fredrica Harris. "Inquiring Minds Want to Know: A Lay Person's Perspective on the Proposed Anglican Covenant". Journal of Anglican Studies 10, nr 1 (13.02.2012): 42–51. http://dx.doi.org/10.1017/s1740355312000010.
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AbstractBaptism is the sacrament that incorporates Christians into the Body of Christ; 99 percent of the church are laity. The proposed Anglican Covenant's emphasis on formal authority exercised by bishops and primates changes the relationships among all Anglicans, not just bishops. This change may run against a fundamental Anglican tradition of ongoing communal reflection that acknowledges that elements of church life change because they are no longer convenient or useful in particular locales. In adopting the Anglican Covenant, are we stating that traditional Anglican polity is no longer convenient or useful for the Provinces of the Anglican Communion, including the Episcopal Church?
9
Meyers, Ruth A. "The Baptismal Covenant and the Proposed Anglican Covenant". Journal of Anglican Studies 10, nr 1 (20.12.2011): 31–41. http://dx.doi.org/10.1017/s1740355311000283.
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AbstractAn exploration of the development and meaning of the text of the Baptismal Covenant in the 1979 Book of Common Prayer of the Episcopal Church provides the basis for a discussion of the proposed Anglican Communion Covenant. The article concludes by suggesting how biblical, theological and liturgical understandings of covenant offer a perspective by which to assess the proposed Covenant for the Anglican Communion.
10
Guild, Ivor. "General Synod of the Scottish Episcopal Church". Ecclesiastical Law Journal 14, nr 1 (5.12.2011): 111–14. http://dx.doi.org/10.1017/s0956618x11000834.
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The agenda seemed slight and uncontroversial. The General Assembly of the Church of Scotland had been stimulated by the debate on homosexual ministers but nothing in the programme of discussion for Synod seemed likely to spark such feeling and argument. The Anglican Covenant could excite members to threaten schism or lead to a divided Church but it did not look likely.
11
Temple, Gray. "Spiritual Direction in the Episcopal Church". Journal of Psychology and Theology 30, nr 4 (grudzień 2002): 303–13. http://dx.doi.org/10.1177/009164710203000405.
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This article briefly traces the definition, history, and current typical practices of spiritual direction in the Episcopal Church (and, by extension, the Anglican Communion). An understanding is presented of the transformation process as an alliance against the client's shame. The on-going discussion between “directors” and “spiritual companions” as different approaches to power relations with spiritual direction is summarized. Characteristics by which Episcopalians gauge spiritual maturity are described. Difficulties in exactly distinguishing spiritual direction from conventional psychotherapy are described in view of the latter's fluidity in practice. Attention is focused on the triggers that alert the director to the need for the other discipline. Also, two books representing different currents within the mainstream are recommended.
12
Whalon, Pierre. "Should The Episcopal Church Create a Missionary Diocese in Europe?" Journal of Anglican Studies 18, nr 2 (5.06.2020): 251–63. http://dx.doi.org/10.1017/s1740355320000236.
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AbstractThere are four Anglican jurisdictions in continental Europe. Two are national churches, Spain and Portugal; two are non-geographical jurisdictions serving persons not geographical regions. These four have overlaps among themselves; they also overlap with full-communion partners. The Episcopal Church’s Convocation of Episcopal Churches in Europe is not officially a diocese, though it acts like one. Like the Diocese of Gibraltar in Europe, its mission is not limited geographically. The competition unwittingly engendered creates conflict that detracts from the part of God’s mission accorded to each Church. This essay argues that creating an official Episcopal diocese in Europe is not the way forward, if common care for that mission is and should be the primary concern of all.
13
Podmore, Colin. "Two Streams Mingling: The American Episcopal Church in the Anglican Communion". Journal of Anglican Studies 9, nr 1 (14.09.2010): 12–37. http://dx.doi.org/10.1017/s1740355310000045.
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AbstractThis article identifies and compares two ecclesiological ‘streams’ that coalesced when the Anglican Communion was definitively formed in 1867: the traditional western catholic ecclesiology of England and Ireland and the more democratic, egalitarian ecclesiology of the American Episcopal Church. These streams had already mingled in George Augustus Selwyn’s constitution for the New Zealand Church. Incorporation of laypeople into the Church of England’s synods represented further convergence. Nonetheless, different understandings of the role of bishops in church government are still reflected in attitudes to the respective roles in the Communion’s affairs of bishops and primates on the one hand and the more recent Anglican Consultative Council on the other. Differences between the two streams were noticeable at the 1867 Lambeth Conference. The efforts of Archbishops Davidson and Fisher, rooted in the work of Selwyn, to hold together what Selwyn called ‘the two branches of our beloved Church’ are praised.
14
MARTÍNEZ-FERNÁNDEZ, LUIS. "Crypto-Protestants and Pseudo-Catholics in the Nineteenth-Century Hispanic Caribbean". Journal of Ecclesiastical History 51, nr 2 (kwiecień 2000): 347–65. http://dx.doi.org/10.1017/s0022046900004255.
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This essay, which stems from a broader project on religion in the nineteenth-century Hispanic Caribbean, seeks to recreate the experiences of the thousands of Protestants who struggled tenaciously to retain or hide their faith in colonial Cuba and Puerto Rico before the declaration of religious tolerance in 1869 and before the establishment of the region's first Protestant churches, the Anglican congregation of Ponce, organised in 1869, the Episcopal mission of Havana, started in 1871, and the Anglican congregation of Vieques, an island located eight miles off the coast of Puerto Rico, founded in 1880.
15
Coelho Filho, Luiz Carlos Teixeira. "Inclusivity the Brazilian Way: The Road to Same-sex Marriage in the Episcopal Anglican Church of Brazil". Journal of Anglican Studies 18, nr 1 (maj 2020): 9–28. http://dx.doi.org/10.1017/s1740355320000182.
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AbstractIn June 2018, the Igreja Episcopal Anglicana do Brasil’s (IEAB) General Synod voted, by an overwhelming majority, to amend its canons by redefining marriage as a ‘lifelong union between two people, regardless of sexual orientation or gender identity’.2 In this essay, I intend to describe the process that led to such decision both as the result of major changes that happened in Brazilian society and as a response to IEAB’s inner process of discernment and theology-making in parallel with other Anglican provinces. Rather than merely copying theological developments and discussions produced in the English-speaking world, IEAB creatively engaged foreign and local sources (Anglican and non-Anglican), thus producing a contextually based theology that led to its embracing of same-gender couples as full members, worthy of all sacraments and rites.
16
Burns, Stephen. "‘Learning again and again to pray’: Anglican Forms of Daily Prayer, 1979–2014". Journal of Anglican Studies 15, nr 1 (16.05.2016): 9–36. http://dx.doi.org/10.1017/s1740355316000139.
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AbstractThe 2014 publication of the Episcopal Church’s resource for daily prayer, Daily Prayer for All Seasons, invites reflection on recent developments in provision for everyday services around the Anglican Communion. Not only is the new resource considerably different from the material it complements in the Book of Common Prayer 1979, it also represents a departure from a certain commonality that has emerged in material from around the Communion since 1979. While this article does not map those developments in detail, it does chart some of the shifts occurring in various provinces and relates that survey to current discussions about ‘Anglican identity and liturgical diversity’. The article serves both as an introduction to Daily Prayer for All Seasons and as a wider reflection on Anglican forms of everyday services in the period from 1979–2014.
17
O’Donovan, Oliver. "Moral Disagreement in Anglican – Roman Catholic Relations". Ecclesiology 17, nr 2 (12.07.2021): 177–93. http://dx.doi.org/10.1163/17455316-17020002.
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Abstract The belief that the Anglican and Roman Catholic churches were divided by moral disagreements came to prominence in the early 1980s and affected the direction of ecumenical dialogue. But no moral disagreements go back to the Reformation era, and the perception of moral difference has undergone many changes since that time, especially reflecting differences of social and political setting. A moral agreement or disagreement is difficult to chart with precision. It is not embodied in a formulation of moral doctrine, since moral reason functions on two planes, that of evaluative description and that of deliberation and decision. Disagreement is phenomenologically present as offence, which has its own dynamic of expansion. Addressing offence, a task involving lay, theological and episcopal contributions, is the primary way in which moral agreement has to be sought and defended.
18
Dalwood, Charlotte. "A Body That Matters: Liturgy, Mediation, Performativity". Studia Liturgica 51, nr 1 (marzec 2021): 73–85. http://dx.doi.org/10.1177/0039320720978925.
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Taking the liturgy of The Episcopal Church as an extended case study, this article develops a poststructuralist eucharistic theology that bears upon the theorization of religious identity, Christian liturgy, and material religion. My point of departure is the question of whether a dinner-church Communion—that is, one in which an Episcopal priest consecrates items other than bread and wine—would qualify as an Anglican eucharistic celebration if that service was conducted using the 1979 Episcopal Book of Common Prayer. To this query I respond in the affirmative. In conversation with Birgit Meyer on religious media and Judith Butler on language and matter, I argue that it is in being interpreted as the body and blood of Christ that the eucharistic elements come to be materialized as such, with the Book of Common Prayer governing that interpretation for Anglicans and giving it force.
19
Adam, Will. "Women Bishops and the Recognition of Orders". Ecclesiastical Law Journal 16, nr 2 (28.01.2014): 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.
20
Bruner, Jason. "Divided We Stand: North American Evangelicals and the Crisis in the Anglican Communion". Journal of Anglican Studies 8, nr 1 (maj 2010): 101–25. http://dx.doi.org/10.1017/s1740355309990039.
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AbstractThis paper discusses the development of the Anglican Communion’s ‘crisis’ regarding the place of gay and lesbian persons within the tradition. It presents a social and theological contextualization of this crisis within the Episcopal Church, USA, in the second half of the twentieth century. It argues that the origins of the Anglican Communion’s crisis regarding gay and lesbian persons within the Communion are best understood in continuity with the broader North American evangelical movement of the second half of the twentieth century. The implications of this contextualized study serve to critique an understanding of the current crisis, which juxtaposes a decrepit, liberal ‘North’ with a vibrant, ‘orthodox’ ‘Global South’.
21
Kater, John L. "Tending this Fragile Earth, Our Island Home: The Pope's Encyclical in Dialogue with Anglican Theology". Anglican Theological Review 100, nr 4 (wrzesień 2018): 721–43. http://dx.doi.org/10.1177/000332861810000404.
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Laudato si’, Pope Francis's 2015 encyclical on the environment, drew on the Roman Catholic magisterium and his own background as a Latin American Jesuit influenced by Franciscan spirituality. He described a planetary ecological crisis and spells out a response based on a theology and spirituality of creation and invites dialogue with voices from other traditions. The Anglican theological tradition offers resources for dialogue with the encyclical, including nineteenth- and twentieth-century theologians, as well as insights from the liturgical movement, and the dialogue with science that issued in the Episcopal Church's “A Catechism of Creation.” Flexibility in liturgical experimentation, affirmation of the role of laypeople in decision making, and Anglican openness to examining faith and practice in the light of new understandings and insights are all resources that the Anglican tradition can bring to a conversation with the concerns of Laudato si’.
22
Douglas, Kelly Brown. "Brief Introductions to Anglican Theology: Theological Method: Theological Methodology and the Jesus Movement through the Work of F. D. Maurice and Vida Scudder". Anglican Theological Review 102, nr 1 (grudzień 2020): 7–30. http://dx.doi.org/10.1177/000332862010200102.
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The twenty-seventh Presiding Bishop of The Episcopal Church, Michael Curry, has called the church over which he presides to become a part of the Jesus Movement. This call raised eyebrows for some, who feared a turn toward a Protestant evangelical tradition reflected in the legacy of people like the eighteenth-century Anglican evangelist George Whitefield. Because the evangelical tradition emphasizes individual salvation, it easily lends itself to a lack of engagement in social justice issues. But this was not the intention of the Presiding Bishop, who urges the church toward the “beloved community.” This essay will examine The Episcopal Church's history of engagement with social justice in light of the theological methodology of F. D. Maurice and Vida Scudder, in an attempt to discern the theological failure that the historical lack of social justice leadership within The Episcopal Church reflects, and which necessitated the Presiding Bishop's call.
23
Turner, Philip. "Episcopal Authority in a Divided Church: On the Crisis of Anglican Identity". Pro Ecclesia: A Journal of Catholic and Evangelical Theology 8, nr 1 (luty 1999): 23–50. http://dx.doi.org/10.1177/106385129900800103.
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Quinn, Frederick. "Toward ‘Generous Love’: Recent Anglican Approaches to World Religions". Journal of Anglican Studies 10, nr 2 (20.12.2011): 161–82. http://dx.doi.org/10.1017/s1740355311000295.
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AbstractHow should Anglicans regard other religions? The approaches of a number of Anglican writers considered in this article are valuable, both to Anglicans and to others, beginning with F.D. Maurice in the late nineteenth century. Others include Kenneth Cragg, an Arabist and Evangelical; Alan Race, author of the Exclusivist, Inclusivist, and Pluralist paradigm; Kwok Pui-Lan, a contemporary Asian feminist; Ian S. Markham, who proposes a ‘Theology of Engagement’; Rowan Williams, Archbishop of Canterbury and an important writer on the theology of Raimon Panikkar; David F. Ford, proponent of the Cambridge Scriptural Reasoning (SR) program that seeks ‘better quality disagreement’; and Keith Ward, whose systematic theology develops a concept of ‘convergent spirituality’. Moving from the theoretical to the practical, the article discusses the global United Religions Initiative of William E. Swing, former Episcopal Bishop of California. Collectively, these authors provide a range of intersecting Anglican approaches to the evolving question of Anglican relations with other world religions.
25
Stuart, John F. "General Synod of the Scottish Episcopal Church". Ecclesiastical Law Journal 19, nr 01 (20.12.2016): 80–84. http://dx.doi.org/10.1017/s0956618x16001575.
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The General Synod met at St Paul's and St George's Church in Edinburgh from 9 to 11 June 2016. In his charge to Synod, the Primus, the Most Revd David Chillingworth, reflected on the injunction of St Paul to ‘please God, who tests our hearts’. As the Synod prepared to consider canonical change in relation to marriage, he asked how the Church was to continue to express the love and unity to which it was called by God. During the preceding year, deep pain in relationships had been experienced both in the Anglican Communion and with the Church of Scotland and Church of England – and there was a need to explore whether the Scottish Episcopal Church itself might have contributed to that distress and to shape a response that ‘pleased God, who tests our hearts'. In the light of the (then) forthcoming referendum on the European Union, the Primus suggested that it was not the wish of many in Scotland to use national borders to protect economic privilege. If the referendum took the UK out of the European Union, it could have profound effects on the unfolding story of the new Scotland and of the UK as a whole.
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Великанов, Павел, i Василий Владимирович Чернов. "The Eucharist Under Quarantine: the Experience of Anglican Churches". Theological Herald, nr 2(37) (15.06.2020): 107–22. http://dx.doi.org/10.31802/2500-1450-2020-37-2-107-122.
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Англиканские Церкви традиционно занимают очень активную позицию по социально-значимым вопросам. В данной статье на примере Церкви Англии и Епископальной Церкви США будет рассмотрено, какой ответ на вызов пандемии коронавируса дало англиканское богословие. Речь идёт в первую очередь о сакраментологии, точнее - о богословии Евхаристии. Статья состоит из трех частей. В первой говорится о формировании англиканского подхода к причащению Святых Таин вне контекста храмового богослужения. Во второй части рассказано о современных литургических и канонических нормах, регулирующих причащение Святых Таин вне храма. Третья часть посвящена описанию и краткому анализу тех перемен в практике преподания таинства Евхаристии, которые произошли и продолжают происходить в англиканской традиции в связи с пандемией коронавируса 2020 г. Методология исследования в первых двух частях основана на анализе богослужебных книг Церкви Англии и Епископальной Церкви США с привлечением классической вторичной литературы. В третьей части основным методом является анализ недавних документов, изданных официальными органами упомянутых Церквей с привлечением данных о практических шагах англиканского духовенства и реакции на них церковных властей, почерпнутых из англиканских церковных СМИ. The Anglican churches have traditionally been vocal on social issues. In this article the authors provide a case study of the Church of England and the Episcopal Church (United States) seeking to comprehend the Anglican theological, or, more precisely, sacramentological response to Covid19. The article includes three main parts. The part one deals with development of the Anglican approach to distribution of the Eucharistic elements beyond the context of communal worship in church. The part two tells about the present state of the related norms and practices. The part three is a theological study of the changes in the Eucharistic practices caused by the Covid19 pandemic. The method applied for the first two parts is based on analysis of official liturgy sources of the Church of England and the Episcopal Church; some classic secondary works are also used. In the part three the authors offer a theological vision based on a selection of resent documents issued by Anglican church authorities in England and the US as well as on mass media information regarding practical steps proposed by some Anglican clergy in both churches.
27
Doe, Norman. "The Anglican Covenant Proposed by the Lambeth Commission". Ecclesiastical Law Journal 8, nr 37 (lipiec 2005): 147–61. http://dx.doi.org/10.1017/s0956618x00006219.
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The Lambeth Commission (2004) proposed a number of short-term and long-term solutions to issues raised by recent and highly controversial developments in the Episcopal Church (USA) and the diocese of New Westminster (Canada). From these events have emerged important questions about the nature of communion between, and the autonomy of, each of the forty-four member churches of the Anglican Communion, and the way in which decisions of common concern are made. In order to consolidate this communion, as a long-term project, the Commission proposes the adoption of an Anglican Covenant by all forty-four churches of the Communion. This article describes the terms of the proposed Covenant and identifies their provenance, in order to establish that the proposal is for the most part a restatement of classical Anglicanism. Only in serious cases of disagreement which substantially risk the unity of the Communion is the proposal innovative. The article also describes briefly reactions to and possible implementation of the proposed Covenant.
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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, nr 1 (styczeń 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.
29
Dadui, Yao. "Christian Encounters with Chinese Culture: Essays on Anglican and Episcopal History in China". Journal of Chinese Religions 45, nr 1 (2.01.2017): 114–16. http://dx.doi.org/10.1080/0737769x.2017.1299433.
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Bethke, Andrew-John. "A Historical Survey of Southern African Liturgy: Liturgical Revision from 1908 to 2010". Journal of Anglican Studies 15, nr 1 (31.01.2017): 58–87. http://dx.doi.org/10.1017/s1740355316000280.
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AbstractThe article surveys liturgical developments in the Anglican Church of Southern Africa from 1908 to 2010. The author uses numerous source documents from several Anglican archives to analyse the experimental and fully authorized liturgies, detailing the theological and sociological shifts which underpinned any significant changes. The author includes several sources which, until this point, have not been considered; particularly in relation to the reception of newer liturgies. These include letters, interviews and newspaper articles. Influences from the Roman Catholic Church, the Church of South India, the Church of England, the Episcopal Church in the USA and the Church of New Zealand all contributed to the authorized rites in the local church. Furthermore, the article shows that local, traditionally disenfranchised voices are now beginning to be included with liturgical transformation.
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Lee, Peter John. "Indaba as Obedience: A Post Lambeth 2008 Assessment ‘If someone offends you, talk to him’". Journal of Anglican Studies 7, nr 2 (2.10.2009): 147–61. http://dx.doi.org/10.1017/s1740355309990167.
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AbstractThe article seeks to reflect on the Lambeth Conference of 2008 and, in particular, the use of the indaba method of engagement, in the context of the Anglican Communion’s fractured history and its need for inner reconciliation. It proposes that theological and pastoral work is required in the areas of conflict resolution and communication.The following article was prepared before the TEC (The Episcopal Church) General Convention of 2009, and does not take account of its decisions.
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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.
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Podmore, C. J. "The Bishops and the Brethren: Anglican Attitudes to the Moravians in the Mid-Eighteenth Century". Journal of Ecclesiastical History 41, nr 4 (październik 1990): 622–46. http://dx.doi.org/10.1017/s0022046900075758.
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Most Anglican crises, including recent ones, seem to boil down in the end to two linked questions — those of identity and authority. Is the Church of England pre-eminently a national or a catholic Church, a Protestant Church (and if so, of what kind?) or Anglican and sui generis? With which of these types of Church should it align itself? Where lies the famed via media, and which are the extremes to be avoided? And who has the authority to decide: as a national Church, parliament, the government, the monarch personally; as an episcopal Church, the bishops? Or should the clergy in convocations (or, latterly, the General Synod, including representatives of the pious laity) take decisions? Anglican crises have always raised these twin problems of identity and authority. In the mid-eighteenth century — from the end of the 1730s and particularly in the 1740s — the Church of England faced another crisis. The Anglican bishops had to come to terms with the movement known as the ‘evangelical revival’. Principles had to be applied to a new situation. The bishops had to decide how to categorise the new societies (or would they become new churches?) which were springing up all over England.
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SMITH, MARK. "Henry Ryder and the Bath CMS: Evangelical and High Church Controversy in the Later Hanoverian Church". Journal of Ecclesiastical History 62, nr 4 (19.09.2011): 726–43. http://dx.doi.org/10.1017/s002204691000117x.
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The early nineteenth century saw a turn in Anglican Evangelicalism towards respectability and regularity. The same period paradoxically saw renewed controversy with some High Churchmen while others were more inclined to cooperate with the Evangelical movement. A case study of the early episcopal career of Henry Ryder illuminates this phenomenon, showing that while there were important divisions in doctrine between Evangelicals and High Churchmen, Evangelical innovations in practice proved more radical and controversial and provoked a divided response among their High Church brethren.
35
Turner, Philip. "Tolerable Diversity and Ecclesial Integrity: Communion or Federation?" Journal of Anglican Studies 1, nr 2 (grudzień 2003): 24–46. http://dx.doi.org/10.1177/174035530300100203.
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ABSTRACTA series of issues have recently arisen that pose the question of whether or not the Anglican Communion will remain a communion of churches or become merely a loose federation. To remain a communion, Anglicans will have to come to some agreement about the relation between ecclesial integrity on the one hand and tolerable diversity on the other. The right balance between the two cannot be maintained by simple reference to such things as doctrinal statements, episcopal authority, or canon law. Ecclesial integrity and tolerable diversity are often not matters with a fixed and plainly recognizable identity. The right balance is to be found within an ethos defined by common practices that include hearing the Scriptures entire within an ordered form of worship, open theological debate, cohesive episcopal oversight, Godliness, and reluctance to change practice until wide agreement in respect to disputed issues is reached.
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Cameron, Gregory K. "Ardour and Order: Can the Bonds of Affection Survive in the Anglican Communion?" Ecclesiastical Law Journal 9, nr 3 (28.08.2007): 288–93. http://dx.doi.org/10.1017/s0956618x07000622.
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In the life of the Anglican Communion today, an approach which expresses ‘ardour’, a response to the Gospel which tends towards freedom from institutional restraint, is favoured over an approach of ‘order’, which sees the regulation of the life of the church as itself a witness to the ordered will of God. There is both an ‘ardour of the left’, which seeks to loosen the restrictions of canon law to allow a greater ‘inclusiveness’, and an ‘ardour of the right’, which is prepared to override traditional understandings of jurisdiction in the defence of ‘orthodoxy’. The First Epistle to Clement bears witness to an ancient tradition of respect for order in the life of the church. The ‘Windsor Lambeth Process’ in the Anglican Communion – as developed by the Primates' Meeting at Dromantine in 2006, and affirmed at their meeting in 2007 at Dar es Salaam – furthers just such an ordered approach to the life of the Communion, by its requests to the North American Churches through due process, by the development of mechanisms to address questions of alternative episcopal oversight, by the Listening Process to address the moral questions under debate, and by the process to draft and adopt an Anglican Covenant. These initiatives are all intended to strengthen ‘the bonds of affection’, and to secure the future of the Anglican Communion as an international family of Churches.
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Cohen, Cynthia B. "Christian Perspectives on Assisted Suicide and Euthanasia: The Anglican Tradition". Journal of Law, Medicine & Ethics 24, nr 4 (1996): 369–79. http://dx.doi.org/10.1111/j.1748-720x.1996.tb01881.x.
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We have always had the ability to commit suicide or request euthanasia in times of serious illness. Yet these acts have been prohibited by the Christian tradition from early times. Some Christians, as they see relatives and friends kept alive too long and in poor condition through the use of current medical powers, however, are beginning to question that tradition. Are assisted suicide and euthanasia compassionate Christian responses to those in pain and suffering who face death? Or are they ways of isolating and abandoning them, of fleeing from Christian compassion, rather than expressing it?The Committee on Medical Ethics of the Episcopal Diocese of Washington recently issued a report addressing assisted suicide and euthanasia. These matters cry out for religious contributions and perspectives, the Committee believes. The group recognizes that religious voices should not determine public policy, but believes they should be heard as we develop a social consensus about assisted suicide and euthanasia.
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Barbour, Reid. "The Origins of Anglican Moral Theology. Peter H. Sedgwick. Anglican-Episcopal Theology and History 3. Leiden: Brill, 2019. x + 428 pp. €138." Renaissance Quarterly 74, nr 2 (2021): 662–64. http://dx.doi.org/10.1017/rqx.2021.61.
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Podmore, Colin. "The Baptismal Revolution in the American Episcopal Church: Baptismal Ecclesiology and the Baptismal Covenant". Ecclesiology 6, nr 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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King, Benjamin J. "‘The Consent of the Faithful’ from 1 Clement to the Anglican Covenant". Journal of Anglican Studies 12, nr 1 (29.10.2012): 7–36. http://dx.doi.org/10.1017/s174035531200023x.
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AbstractThe origins of the term consensus fidelium lie in the rhetorical tropes of pagans who exhorted unity between friends and within cities – tropes supporting the hierarchy of imperial elites. The earliest Christians adapted this language for the same purpose within churches: to speak of unity and lay involvement in support of Church hierarchy. After the Reformation, Church of England writers used this rhetoric to enforce conformity to church polity and morality. The Tractarians and their successors employed a rhetorical ‘voice of the laity’ as a bolster for episcopal power. While the early twentieth century saw some in the Church of England and Anglican Communion use this same rhetoric to bring the laity into actual decision-making processes, the rhetoric of recent statements by the Communion has left power firmly with bishops.
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MACDONALD, ALAN R. "JAMES VI AND I, THE CHURCH OF SCOTLAND, AND BRITISH ECCLESIASTICAL CONVERGENCE". Historical Journal 48, nr 4 (grudzień 2005): 885–903. http://dx.doi.org/10.1017/s0018246x0500484x.
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Recent historiography has argued that the British ecclesiastical policies of James VI and I sought ‘congruity’ between the different churches in Scotland, England, and Ireland, rather than British ecclesiastical union or the anglicanization of all the churches. It is argued here that the asymmetry of the changes he sought in Scotland and England has been underplayed and that this has masked his choice of a fundamentally Anglican model for the British churches. Through allowing the archbishop of Canterbury to interfere in Scottish ecclesiastical affairs, undermining the presbyterian system, promoting episcopal power and liturgical reform, anglicanization of the Church of Scotland was the goal of James VI and I, and one which he pursued until his death. The motivation for King James's persistent desire for the fulfilment of this policy is to be found in his rapid assimilation to the Church of England after 1603 and, moreover, in his goal of the reunification of Christendom as a whole, on the Anglican model.
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Kane, Ross. "Tragedies of Communion: Seeking Reconciliation amid Colonial Legacies". Anglican Theological Review 97, nr 3 (czerwiec 2015): 391–412. http://dx.doi.org/10.1177/000332861509700302.
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In seeking justice for LGBT persons, many Episcopalians have found ourselves in significant moral tragedies over recent decades. Support for same-sex relationships often emerged from a concern to stand up for the marginalized and to be “on the right side of history.” At the same time, however, we inadvertently alienated many of those historically marginalized in global Anglican conversations, specifically those in the global South. The content and form of the Episcopal Church's public statements in Anglican debates over human sexuality proved subtly—and usually unintentionally—neocolonial. The content of the debate privileged a specifically Western discourse based in the designation of homosexuality, while the form of the debate often resembled an abstracted “white gaze.” In seeking a path to reconciliation, the essay concludes by engaging H. Richard Niebuhr's thought, suggesting that he enables us to conceive how we ended up in such tragedies and offers a means to reconciliation by way of repentance.
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Douglas, Brian. "‘Virtual’ Eucharists in a Time of COVID-19 Pandemic: Biblical, Theological and Constitutional Perspectives". Journal of Anglican Studies 18, nr 2 (9.10.2020): 129–43. http://dx.doi.org/10.1017/s1740355320000443.
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AbstractThis article examines the possible use of ‘virtual’ Eucharists in the Anglican Church of Australia in a time of a global pandemic such as exists in the world in 2020 with the spread of coronavirus or COVID-19. The changing nature of modern communication is considered in the context of the possibility of the use of a ‘virtual’ Eucharist, where a priest in one place with a set of bread and wine, consecrates the bread and wine, while at the same time a person in their own home consumes another set of bread and wine with the assumption that second set of bread and wine is also consecrated. Suggestions for and discussion of the use of a ‘virtual’ Eucharist in two dioceses of the Anglican Church of Australia are discussed with a consideration of published material by episcopal leaders. Biblical, theological and constitutional perspectives are then considered in relation to a ‘virtual’ Eucharist before the recommendation is made that ‘virtual’ Eucharists are not considered as appropriate at any time, including during a global COVID-19 pandemic, in the Anglican Church of Australia. Several alternatives to a ‘virtual’ Eucharist are considered which would allow people to obtain spiritual nourishment by other means.
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PARKER, KENNETH L., i DANIEL HANDSCHY. "Eucharistic Sacrifice, American Polemics, the Oxford Movement and Apostolicae Curae". Journal of Ecclesiastical History 62, nr 3 (3.06.2011): 515–42. http://dx.doi.org/10.1017/s0022046909992739.
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In the received narratives of Anglican-Roman Catholic tensions in the nineteenth century, claims to a sacrificial priesthood are presented as an Oxford Movement development, and Apostolicae curae is treated as the ultimate Roman Catholic response. This article tells a very different story. Locating the origins of the preoccupation with sacrificial priesthood in the early nineteenth-century American Episcopal Church, and the central Roman Catholic response in the polemics of the archbishop of Saint Louis in 1841, the narrative is recast as an example of how theology done at the ‘margins’ affects the discourse at the ‘centres’ of ecclesial communities.
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Thompsett, Fredrica Harris. "A Passion for Intercessory Prayer: The Historic Vocation of the Society of the Companions of the Holy Cross". Anglican Theological Review 98, nr 2 (marzec 2016): 303–16. http://dx.doi.org/10.1177/000332861609800205.
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At a time when the “bonds of affection” might well be prayerfully strengthened within the Anglican Communion, a relatively unknown and certainly an unheralded group of Episcopal women may be an available resource. The Society of the Companions of the Holy Cross, with its long history, practical theology, structure, and practice of intercessory prayer, continues to embrace its passion for building a community of prayer. As this essay highlights, the Society's history reveals a growing and evolving institution whose members, called Companions, exercise their theological authority and societal awareness in study and discussion of economic, social, industrial, and global concerns leading to informed intercessory prayer. The two founding pillars of the Society—Emily Malbone Morgan and Vida Dutton Scudder—shaped the conscience of the Society and insisted that prayer and action were religious obligations for meeting the social problems of their day. Responding to this vision, the Society was a lead planner and participant in the March 2014 conference “Anglican Women at Prayer: Weaving Our Bonds of Affection.” The success of this conference suggests that the Society, whose membership is located primarily in North America, might extend its vision and passion for intercessory prayer internationally and take on a more public presence within the Anglican Communion. Clearly, women's practices of prayer and evolving practical theology are alive and well, and deserve the further attention this essay seeks to encourage.
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SNAPE, MICHAEL. "Anglicanism and Interventionism: Bishop Brent, The United States, and the British Empire in the First World War". Journal of Ecclesiastical History 69, nr 2 (6.03.2017): 300–325. http://dx.doi.org/10.1017/s0022046917000616.
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Although largely overlooked by historians, the worldwide Anglican Communion proved to be a major force in mobilising support for the Allied cause throughout the First World War. This article examines the wartime career of Bishop Charles Henry Brent, a Canadian-born bishop of America's Protestant Episcopal Church, who is usually remembered as a missionary, an ecumenist, and as a campaigner against the international opium trade. This article revisits Brent's wartime career, illustrating his three-fold significance as a contemporary symbol of Episcopalian power and influence in the United States, as an epitome of Episcopalian Anglophilia, and as a morale-boosting presence in wartime Britain.
47
Marshall, Bruce. "Lutherans, Bishops, and the Divided Church". Ecclesiology 1, nr 2 (2005): 25–42. http://dx.doi.org/10.1177/1744136605051885.
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AbstractLutheran teaching on ministry, as embodied in the Lutheran Confessions, includes a strong preference for the traditional episcopate and threefold ministry of the Western church, while granting that the church can, if necessary, live without them. This teaching permits Lutheran churches that do not have episcopal succession to adopt it from churches (whether or not Lutheran) that do. As the ongoing controversy over the Lutheran/Anglican agreement in the US exemplifies, however, Lutheran churches have been highly resistant to this step. The reasons for this are not peculiar to Lutheranism, but lie in the assumption of denominational self-sufficiency which affects virtually all modern ecumenism.
48
Hill, Christopher. "Episcopal Lineage: A Theological Reflection on Blake v Associated Newspapers Ltd". Ecclesiastical Law Journal 7, nr 34 (styczeń 2004): 334–38. http://dx.doi.org/10.1017/s0956618x00005421.
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Mathew's varied ecclesiastical progress presents a fascinating case study of an episcopate detached from a main-stream Christian community and alerts us to the danger of solely considering ‘episcopal lineage‘ as the litmus test for apostolicity. Mathew was born in France in 1852 and baptised a Roman Catholic; due to his mother's scruples he was soon re-baptised in the Anglican Church. He studied for the ministry in the Episcopal Church of Scotland, but sought baptism again in the Church of Rome, into which he was ordained as a priest in Glasgow in 1877. He became a Dominican in 1878, but only persevered a year, moving around a number of Catholic dioceses: Newcastle, Plymouth, Nottingham and Clifton. Here he came across immorality, and became a Unitarian. He next turned to the Church of England and the Diocese of London, but was soon in trouble for officiating without a licence. In 1890 he put forward his claim to Garter King of Arms for the title of 4th Earl of Llandaff of Thomastown, Co. Tipperary. He renounced the Church of England in 1899 because of vice. After founding a zoo in Brighton, which went bankrupt, he appeared in court in connection with a charge of embezzlement. He then became a Roman Catholic again, now as a layman.
49
Podmore, Colin. "A Tale of Two Churches: The Ecclesiologies of The Episcopal Church and the Church of England Compared". Ecclesiastical Law Journal 10, nr 1 (3.12.2007): 34–70. http://dx.doi.org/10.1017/s0956618x08000896.
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AbstractThis article compares key aspects of the ecclesiologies of The Episcopal Church and the Church of England. First, it examines and contrasts the underlying logic of their structures and the relationships between their constituent parts (General Synod/General Convention, diocese, parish/congregation). Against this background, it then looks at the place of bishops in the ecclesiologies of the two churches (in relation to clergy and parishes, in relation to diocesan synods/conventions and standing committees, and nationally). The American Presiding Bishop's role is contrasted with the traditional roles of primate and metropolitan. Throughout, attention is given to origins and historical development. Reference is also made to the relevant constitutional, canonical and liturgical provisions. Rapprochement between the two ecclesiologies is noted, especially with respect to the role of the laity, but the article argues that this is far from complete. Each church's ecclesiology continues to be determined by its origins; important modifications have been made within that framework, rather than overturning it. It is hoped that the analysis will illuminate the current disputes within The Episcopal Church and the crisis within the Anglican Communion that they have prompted.
50
Wells, Christopher. "Problems with the Path of Phillips Brooks". Journal of Anglican Studies 6, nr 2 (grudzień 2008): 213–39. http://dx.doi.org/10.1177/1740355308097412.
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ABSTRACTThis article takes the opportunity of Gillis Harp's recent biography of nineteenth-century American Episcopalian Phillips Brooks to engage Harp's theological situation of the Episcopal Church. Harp's revisionist historiographical argument, rejecting the Broad Church ‘myth of synthesis’ for a more agonized tale of trenchant party battles, is welcome for its perceptiveness and depth of analysis, not least as these historical difficulties remain at the centre of contemporary intra-Anglican and ecumenical conversations. Harp's commitment to a ‘Reformed’ and ‘evangelical’ Anglicanism, however, raises a series of questions – concerning the nature of orthodoxy and Christian doctrine, as well as ‘Protestant’ identity – that deserve greater investigation, and that historians and theologians would do well to pursue together.