Artykuły w czasopismach na temat „Anglican”
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1
Eunice Simões Lins Gomes, Josilene Silva da Cruz e. "Uma análise hermenêutica dos símbolos litúrgicos anglicanos: A liturgia como linguagem da religião". REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 7, nr 10 (9.03.2015): 117. http://dx.doi.org/10.20890/reflexus.v7i10.204.
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Resumo: Nosso objetivo consiste em analisar por meio da hermenêutica simbólica proposta por Gilbert Durand os principais símbolos litúrgicos utilizados no culto anglicano. Considerando o homem como homo symbolicus e contemplando a integração entre razão e imaginação ressaltamos a relevância do imaginário que se manifesta nas culturas através das imagens e símbolos. A metodologia de investigação foi a pesquisa descritiva de campo, a observação, entrevista e questionário. Assim apresentamos como resultado da análise um recorte dos símbolos que revelam a identidade anglicana e o imaginário presente entre os sujeitos envolvidos no culto. Palavras-chave: Hermenêutica simbólica. Imaginário. Religião. Abstract: Our aim is to analyze the major liturgical symbols used in Anglican worship by means of symbolic hermeneutics proposed by Gilbert Durand. Considering human being as homo symbolicus and contemplating the integration between reason and imagination we emphasize the importance of imagination manifested in cultures through images and symbols. The research methodology was descriptive field observation, interview and questionnaire. So, as a result we present an outline of the analysis of the symbols that reveal the Anglican identity and imaginary present among Faithful Anglicans involved in the worship. Keywords: Symbolic Hermeneutics. Imaginary. Religion.
2
Wild-Wood, Emma. "Attending to Translocal Identities: How Congolese Anglicans Talk about their Church". Journal of Anglican Studies 9, nr 1 (15.11.2010): 80–99. http://dx.doi.org/10.1017/s174035531000029x.
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AbstractIn the perennial discussions about Anglican identity some voices predominate more than others.L’Eglise Anglicane du Congois a small province with a modest voice in the Anglican Communion. This article looks at Congolese Anglican identity as articulated by its members and examines the way in which the formation of that identity emerges from local concerns as well as wider networks. It uses interviews with members to focus on the majority appreciation of ‘order’, as expressed in governance and ritual, and recent shifts in the discourses surrounding ‘order’ to engage with changes in the country. The article borrows the terms ‘translocal’ and ‘transnational’ from the social sciences to explore the overlapping relational identities that emerge and the multi-directional dynamics of Congolese Anglicans. It suggests that this approach may have wider implications for understanding Anglicanism.
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Francis, Leslie J. "Parental and Peer Influence on Church Attendance among Adolescent Anglicans in England and Wales". Journal of Anglican Studies 18, nr 1 (maj 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, nr 1 (13.02.2012): 42–51. http://dx.doi.org/10.1017/s1740355312000010.
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AbstractBaptism is the sacrament that incorporates Christians into the Body of Christ; 99 percent of the church are laity. The proposed Anglican Covenant's emphasis on formal authority exercised by bishops and primates changes the relationships among all Anglicans, not just bishops. This change may run against a fundamental Anglican tradition of ongoing communal reflection that acknowledges that elements of church life change because they are no longer convenient or useful in particular locales. In adopting the Anglican Covenant, are we stating that traditional Anglican polity is no longer convenient or useful for the Provinces of the Anglican Communion, including the Episcopal Church?
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Freitas Silveira, Valeska Freman B. "MARIA, MÃE DE JESUS, NA IGREJA ANGLICANA". Último Andar, nr 31 (5.05.2018): 045. http://dx.doi.org/10.23925/1980-8305.2018v1i1p45-59.
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O presente artigo busca compreender o lugar da figura de Maria, mãe de Jesus, na Igreja Anglicana. Embora faça parte da tradição da Comunhão Anglicana[1] o respeito à diversidade de convicções e cultos entre as Igrejas Anglicanas, a devoção mariana parece ser um censo comum entre a maioria delas. Nosso objetivo não foi identificar, nem tão pouco analisar as diferenças de cultos a Maria entre as Igrejas Anglicanas. O artigo procurou sinalizar, a partir da análise de documentos produzidos exclusivamente por anglicanos (LOC[2]) e por documentos produzidos por anglicanos e católicos romanos (ARCIC[3]), quais os princípios e crenças de Maria para os anglicanos. Nosso interesse era verificar se a Reforma Protestante, de matriz luterana e calvinista, havia conseguido anular a devoção mariana na tradição anglicana, sua herdeira histórica.[1] A Comunhão Anglicana é composta por um conjunto de 43 Províncias (Igrejas) autônomas, distribuídas em 164 países. Estas províncias estão em comunhão com a Sé Cantuária sendo unidas pela história, espiritualidade, preceitos litúrgicos (exclusivamente bíblicos) e orientados pelo Livro de Oração Comum e um ethos comum.[2] LOC- Livro de Oração Comum, que contem toda a crença dos anglicanos.[3] ARCIC – Comissão Internacional Anglicano – Católico Romana.
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Dementyev, Leonid I. "Veneration of saints in Anglicanism". Issues of Theology 3, nr 2 (2021): 234–42. http://dx.doi.org/10.21638/spbu28.2021.206.
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The Anglican Communion, which unites forty-one local Anglican Churches, traditionally honors holy ascetics and heroes of the faith, among whom there are both saints glorified after the English Reformation and general Christian teachers and martyrs known to the Roman and Eastern Orthodox Churches. Some Anglicans honor the saints, turning to the One God with gratitude for certain examples of a great righteous life, and ask Christ to send down the same good deed. Other Anglicans, on the contrary, appeal to the saint directly, like Catholics and Orthodox Christians. By themselves, Anglican views are very specific and strongly dependent on a particular church movement (there are “parties” of Anglo-Catholics, Anglo-Orthodox, Anglo-Evangelicals, etc., who have their own opinions on this issue), however, among the Orthodox there is a common misconception that being a Protestant means unequivocally rejecting the cult of saints. In this article, the author reveals in detail to the Russian reader the peculiarity of the Anglican practice of veneration of saints and provides examples of the presence of prayer appeals to saints in modern Anglican practice, dispelling the popular misconception about the lack of veneration of saints and appeals to saints in the Protestant world.
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Doe, Norman. "The Commom Law of the Anglican Communion". Ecclesiastical Law Journal 7, nr 32 (styczeń 2003): 4–16. http://dx.doi.org/10.1017/s0956618x00004907.
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The aim of this short paper is to examine whether and how canon law might be acknowledged as one of the instruments of Anglican unity. First, the study proposes that there are principles of canon law recognised by churches. These are rooted in the canonical tradition shared by churches of the catholic and apostolic tradition. Secondly, the following proposes that the profound similarities between Anglican legal systems indicate, as a matter of descriptive fact, what Anglicans share in common juridically. Together, the principles of canon law and the similarities between Anglican legal systems represent the common law of the Anglican Communion. Thirdly, the study addresses some methodological issues raised in ascertaining and formulating the canonical principles of the Anglicanhis commune. Finally, it suggests some reasons and justifications for an acknowledgement of the Anglican common law.
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Zink, Jesse. "Five Marks of Mission: History, Theology, Critique". Journal of Anglican Studies 15, nr 2 (8.06.2017): 144–66. http://dx.doi.org/10.1017/s1740355317000067.
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AbstractIn recent years the Five Marks of Mission have become the latest in a long series of mission ‘slogans’ in the Anglican Communion, but little attention has been paid to their origin or theological presuppositions. This paper traces the development of an Anglican definition of mission from the 1984 meeting of the Anglican Consultative Council, at which a four-fold definition was first put forth, to the present use of the Five Marks of Mission across many parts of the Communion. The strong influence of evangelical mission thinking on this definition is demonstrated, as is the contributions from African Anglican bishops. Anglican mission thinking has shifted from emphasizing pragmatism and coordination to providing a vision for the Communion to live into. Mission thinking has been a site of genuine cross-cultural interchange among Anglicans from diverse backgrounds.
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Kantyka, Przemysław Jan. "Ten years of Ordinariates for Anglicans – a few reflections on the new ecclesiological model". Studia Oecumenica 19 (23.12.2019): 7–18. http://dx.doi.org/10.25167/so.1184.
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The article describes the Ordinariates for Anglicans from the ecclesiological point of view. The publication of Pope Benedict XVI’s Apostolic Constitution Anglicanorum coetibus created a new situation in the interconfessional relations and in the search for the unity of the Church. Firstly the Author explains what are the Ordinariates for Anglicans and what solutions contains the Apostolic Constitution Anglicanorum coetibus. In the second point of the article we find an analysis of an ecclesiological model created by the constitution Anglicanorum coetibus. While not being the return to the past method of gaining the unity of the Church by partial unions (i.e. so called “uniatism” or “unionism”) the Ordinariates offer to the conversing Anglicans the possibility of upkeeping their liturgical tradition. The Ordinariates also enjoy a large scale of independence in the frame of the Catholic Church. Alongside the bright spells there are also some shadows. The Author points at the major ecclesiological weakness of the construction called “Ordinariate”. The liturgical tradition of Anglicanism transferred to the Ordinariates is, in fact, deprived of its natural theological background, which is Anglican. That is why the solution offered by the Ordinariates one of the Anglican theologians called “the shortened version of Anglicanism”. The last point of the article is consecrated to the depiction of first Anglican reactions to the situation introduced by the apostolic constitution Anglicanorum coetibus. The most promising initiative is the establishment of so called “Anglican Communion Covenant”, which is designated to consolidate the Communion from inside, also by preventing the provinces from taking unilateral decisions leading to the breaks in the whole of the Anglican World.
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Ochkanov, Hierodeacon Yaroslav. "Intensification of the relationship between the Russian Orthodox and Anglican Church in the second half of the 1890s". Issues of Theology 2, nr 3 (2020): 457–70. http://dx.doi.org/10.21638/spbu28.2020.305.
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The article analyzes the relationship between the Anglican and Russian Orthodox churches at the very end of the 19th century. The reasons why the Anglican — Orthodox dialogue received intensive development and significant theological content during this period are considered. Significant attention is paid to the mutual visits of the hierarchs of the two Churches, during which they discussed and agreed on numerous issues related to the rapprochement of the Anglican and Russian Orthodox Churches in connection with the prospect of planned interfaith unity. Emphasis is placed on the problem of recognizing the legitimacy of Anglican ordinations, which arose both due to the historical formation of Anglicanism and in connection with the peculiarities of the Anglican doctrine of the sacraments, particularly the sacrament of the priesthood. The author investigates the reasons why Russian theologians, who have carefully studied the historical, canonical and dogmatic sides of the issue, were forced at this stage to deny the Anglicans the recognition of the legality of their ordinations. In connection with this decision, the prospect of inter-church unity was postponed indefinitely so that Anglican theological thought could finally be defined in the sacramentology of the Anglican creed. At the same time, the dialogue between the two churches was not interrupted, but rather continued fruitfully in the 20th century.
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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.
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Doe, Norman. "The Contribution of Common Principles of Canon Law to Ecclesial Communion in Anglicanism". Ecclesiastical Law Journal 10, nr 1 (3.12.2007): 71–91. http://dx.doi.org/10.1017/s0956618x08000902.
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AbstractAn important recent development in worldwide Anglicanism is the emergence over recent years of a project to articulate the principles of canon law common to the churches of the Anglican Communion. This project seeks to express the juridical character of Anglicanism from a global perspective, not only to underscore the many fundamental values that Anglicans share in terms of their polity, ministry, doctrine, liturgy, rites and property, going to the very roots of Anglican identity, but also as a concrete resource for other churches in ecumenical dialogue with Anglicans. This article traces the development of the so-called ius commune project, describes the methodological challenges which it faces, and the process of producing a draft. It also seeks to compare the project with the juridical experiences of other international ecclesial communities, and briefly to place the project in the context of the debate about the adoption of an Anglican Covenant, an initiative proposed by the Lambeth Commission in 2004.
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Doe, Norman. "Canon Law and Communion". Ecclesiastical Law Journal 6, nr 30 (styczeń 2002): 241–63. http://dx.doi.org/10.1017/s0956618x0000449x.
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This paper deals, in an introductory way, with the role which the canon law of individual Anglican churches plays in the wider context of the global Anglican Communion. Part I reflects on the two main experiences which Anglicans have concerning ecclesial order and discipline: that of the juridical order of each particular church, and that of the moral order of the global communion; it also examines canonical dimensions of inter-Anglican conflict. Part II deals with the contributions which individual canonical systems, the Anglican common law (induced from these systems), and the canonical tradition currently make to global communion. Part III assesses critically these contributions, their strengths and weaknesses, illustrates the potential of individual canonical systems for the development of global communion, and reflects on practical ways in which that potential might be fulfilled. Generally, the paper aims to stimulate discussion as to whether there exists a sufficient understanding of Anglican common law to justify: (a) the issue, by the Primates Meeting, of a statement of this, being a description, which itself would not have the force of law, of those parts of Anglican common law which deal with inter-Anglican relations, (b) incorporation of the statement by individual churches in their own legal systems, so that (c) each church has a meaningful and binding body of communion law. in order (cl) to enhance global communion and inter-Anglican relations, and to reduce the likelihood of inter-church disagreement.
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Walters, Albert Sundararaj. "Anglican National Identity: Theological Education and Ministerial Formation in Multifaith Malaysia". Journal of Anglican Studies 6, nr 1 (czerwiec 2008): 69–87. http://dx.doi.org/10.1177/1740355308091388.
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ABSTRACTMalaysia became an independent nation in 1957 and has grown dramatically in prosperity since that time. The main groups in this ethnically diverse nation are Malays (65 per cent) Chinese (26 per cent) and Indians (7.7 per cent). Sixty per cent of the population are Muslim which is the official religion of the nation. Christians represent about 9 per cent of the population and there are 80,000 Anglican members. There has been political pressure against Christians in recent years and there is growing concern about the position of minority religious groups. Anglicans came with the British, though indigenous mission was the work of Indian and Chinese Christians. Theological education is mainly focused on the Seminari Theoloji Malaysia where a holistic curriculum has been developed. A sense of Anglican identity is developing in relation to the context in Malaysia but this has hindered clarity on the nature of the Anglican heritage. The challenges facing the Anglican Church in Malaysia are identified.
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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.
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Lambelet, Kyle B. T. "Conflict as Communion: Toward an Agonistic Ecclesiology". Journal of Anglican Studies 17, nr 2 (16.07.2019): 133–47. http://dx.doi.org/10.1017/s1740355319000135.
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AbstractThough Anglican theologians, clergy, and laypeople have written and spoken extensively about the current status of the Anglican Communion, the conceptualization and practice of conflict has itself remained largely unexamined. This essay argues for the necessity of a better theology of conflict, one rooted in a Trinitarian account of unity through difference. It shows that Anglicans have tended to think of conflict-as-sin or conflict-as-finitude. The essay commends a semantic shift that develops conflict-as-communion. Conflict is a means of grace that animates the divine life of the Trinity, enables God’s work of salvation in history, and is a natural part of good human sociality. This theology of conflict can allow generative relational practices, some of which are already in use across the Anglican Communion.
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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.
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Fedotov, S. P. "On the History of the 1976 Meeting of the Anglican-Orthodox Joint Commission in Moscow". Bulletin of Irkutsk State University. Series Political Science and Religion Studies 48 (2024): 73–83. http://dx.doi.org/10.26516/2073-3380.2024.48.73.
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The background and reasons for the 1976 meeting of the Anglican-Orthodox Mixed Commission in Moscow devoted to the development of relations between the Orthodox and Anglicans are analysed. The historical analysis of the development of relations between the Russian Orthodox Church (ROC) and the Church of England during the previous stages before the meeting of the Mixed Theological Commission within the framework of the development of church diplomacy is made. The conditions for the emergence of the Anglican-Orthodox Mixed Commission are examined. Examples of participation in previous meetings of representatives of the ROC are given. On the basis of source analysis the materials for the purpose of the article – to determine the place of the meeting of the Anglican-Orthodox Joint Commission in the development of the dialogue between the Russian Orthodox Church and the Church of England in the 1970s – are identified. The sources for the preparation of the materials of the article were review materials contained in the 1976 issues of the Journal of the Moscow Patriarchate (JMP), as well as materials from Russian archives. On the basis of the research of the available sources, the conditions of the commission meeting in 1976 were revealed. The list of participants from the Orthodox churches and representatives from the churches of the Anglican Commonwealth was determined. The main topic of the commission meeting was identified – discussion of the issues of interaction between the Orthodox and Anglicans. In addition, the results of the commission meeting – the agreed joint statement of the Orthodox and Anglicans on the results of the commission meeting – are analysed. Further steps in the development of relations between the ROC and the Church of England are indicated.
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Jensen, Peter F. "Is There Such a Thing as Anglican Education?" Journal of Christian Education os-52, nr 2 (wrzesień 2009): 7–18. http://dx.doi.org/10.1177/002196570905200203.
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In posing the question is there anything that distinguishes Anglican education from other forms of education, this lecture laments the fact that Sydney Anglicans have never seriously addressed the task of developing coherent thought about what constitutes Anglican education. In the absence of clearly defined conversation partners and the institutional arrangements for exploring the issue in depth, the author proposes that, as the contest for the gospel is fought in the realm of ideas, three theological truths must govern this exploration—knowing God, knowing God the Creator, and knowing God the Redeeemer.
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Thomas, Philip H. E. "Unity and Concord: An Early Anglican ‘Communion’". Journal of Anglican Studies 2, nr 1 (czerwiec 2004): 9–21. http://dx.doi.org/10.1177/174035530400200103.
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ABSTRACTThe Anglican Communion did not come into being solely as a geographical extension of the Church of England. An agreement between episcopalian churches in Scotland and America in the eighteenth century represents a significant point in the development of Communion (koinonia) for Anglican ecclesiology. This essay traces the circumstances and the content of the agreement as an example of the way in which Anglicans have come, and are coming, to reconceive the way in which they participate in a global fellowship within the universal church of Jesus Christ.
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Fuller, Timothy. "Anglican Saint, Anglican Poet". Pro Ecclesia: A Journal of Catholic and Evangelical Theology 26, nr 4 (listopad 2017): 435–49. http://dx.doi.org/10.1177/106385121702600405.
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Zink, Jesse. "Patiently Living with Difference: Rowan Williams’ Archiepiscopal Ecclesiology and the Proposed Anglican Covenant". Ecclesiology 9, nr 2 (2013): 223–41. http://dx.doi.org/10.1163/17455316-00902006.
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Rowan Williams, a theologian who has long stressed the importance of ecclesiology, served as Archbishop of Canterbury at a time when the Anglican Communion was consumed by an ecclesiological crisis. This paper explores the ecclesiology Williams has consistently articulated as archbishop and then holds it against Williams’ support of the proposed Anglican Communion Covenant and finds a disjuncture. Williams’ ecclesiology is rooted in the nature of a globalized world, which tends towards exclusion. In this context, the church is to be the embodiment of God’s purpose of ‘unrestricted community.’ In order to do so, the church must share a common language and be rooted in trust-full relations that can only develop over time. As the Covenant struggles to gain approval among Anglicans, it seems an apt time to return to Williams’ ecclesiology and patiently work towards understanding the different Anglican other.
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Withycombe, Robert S. M. "Imperial Nexus and National Anglican Identity: The Australian 1911–12 Legal Nexus Opinions Revisited". Journal of Anglican Studies 2, nr 1 (czerwiec 2004): 62–80. http://dx.doi.org/10.1177/174035530400200107.
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ABSTRACTThe legal Opinion of eminent English Counsel on the legal nexus of the Australian Anglican colonial dioceses to their Mother Church in England was delivered on 20 June 1911. It provoked a decade of debate in diocesan, provincial and national synods that revealed how leading Australian Anglicans identified themselves before and after World War One. Great diversity appears among the responses of bishops, clergy and laity. Both enthusiasm for change and wariness of it were confined to no one region or diocese. Lay understandings and participation in these debates, along with churchmanship anxieties and long traditions of colonial diocesan independence, were among important factors that governed the Australian Anglicans' long march towards constitutional autonomy in 1962. Lambeth archives, printed Synod Reports, Australian secular and religious press reports are quarried to reconstruct these images of a diverse and uncertain pre-1921 Australian Anglican identity.
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Hobday, Philip P. "Richard Hooker and Mission and Ministry in Covenant". Journal of Anglican Studies 18, nr 2 (5.06.2020): 215–34. http://dx.doi.org/10.1017/s1740355320000194.
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AbstractDrawing on the theological method of one of Anglicanism’s foremost theologians, this article defends key proposals of the recent Church of England-Methodist report, Mission and Ministry in Covenant. Some Anglicans have argued that it would be inconsistent with Anglican order to accept the proposed temporary period where Methodist ministers who had not been ordained by a bishop could serve in presbyteral Church of England roles. It finds clear theological rationale for the move in Hooker’s understanding of the episcopate which is matched in Anglicanism’s official formularies and its recent ecumenical dialogues. Highlighting clear historic and recent precedents for such a move, it demonstrates that bishops have never been considered so essential for Anglican order that they could never be dispensed with. Proposals like those in MMC can therefore be conscientiously accepted as consistent with Anglican self-understanding by the Church of England and other provinces considering such steps.
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Doe, Norman. "The Apostolic Constitution Anglicanorum Coetibus: An Anglican Juridical Perspective". Ecclesiastical Law Journal 12, nr 3 (20.08.2010): 304–23. http://dx.doi.org/10.1017/s0956618x10000426.
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The Apostolic Constitution Anglicanorum Coetibus represents the latest, and perhaps one of the most controversial, developments in Anglican and Roman Catholic relations. The Apostolic Constitution is the juridical means by which Anglicans dissatisfied with recent initiatives in the Anglican Communion may enter as groups into full communion with Rome. It provides for the erection of ordinariates, a category equivalent to dioceses but one which is not elaborated in the Latin Code of Canon Law 1983. This article describes responses to the Apostolic Constitution, from the hostile to the welcoming, evaluates the provisions of the Apostolic Constitution, particularly those which effect integration of the faithful into the Latin church and those which allow for the continuation of elements of their former traditions, and evaluates the ways in which the laws of Anglican churches may be employed either to hinder or to help the departure of those seeking entry to an ordinariate.
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Chapman, Mark D. "Book Review: Interacting with Famous Anglicans; Anglican Identities". Expository Times 116, nr 2 (listopad 2004): 67. http://dx.doi.org/10.1177/001452460411600216.
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Douglas, Ian T. "Anglicans Gathering for God's Mission: A Missiological Ecclesiology for the Anglican Communion". Journal of Anglican Studies 2, nr 2 (październik 2004): 9–40. http://dx.doi.org/10.1177/174035530400200203.
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ABSTRACTThese are difficult times for the Anglican Communion. The crisis in global Anglicanism is not so much over human sexuality but rather over questions of identity and authority. Some church leaders are advocating structural and canonical solutions to maintain the integrity of the Anglican Communion. A missiological perspective, however, sees communion as a gift from God fostered through relationships in mission across difference. The Decade of Evangelism and pan-Anglican efforts to address international debt and the HIV/AIDS pandemic are examples of communion in mission relationships. A missiological ecclesiology for the Anglican Communion will lift up, celebrate, and encourage more meaningful relationships in God's mission. The Anglican Congresses of 1908, 1954 and 1963 are expressions of such a missiological ecclesiology. The proposed 2008 Anglican Congress or Gathering will unite and foster a deeper sense of communion across Anglicanism through enlivened mission relationships.
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Davie, Martin. "The Church of Jesus Christ: An Anglican Response". Ecclesiology 1, nr 3 (2005): 59–86. http://dx.doi.org/10.1177/1744136605052781.
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AbstractFollowing an initial exploration of the teaching of The Church of Jesus Christ, this paper argues that a comparison of The Church of Jesus Christ with the Thirty Nine Articles and recent Anglican ecumenical statements and agreements shows a significant degree of agreement between The Church of Jesus Christ and Anglican theology and ecclesiology. This agreement reflects the fact that both the Anglican tradition and the traditions of the churches in the Community of Protestant Churches in Europe have been shaped by the Reformation. It also shows the influence of a growing ecumenical consensus on ecclesiological issues. However, alongside this agreement there also remain significant points of difference about the relation between divine and human activity in the Church, the importance of tradition, the holiness of the Church and the nature of the Church’s unity. These points of difference need to be explored and debated by Anglicans and members of the Churches of the Community of Protestant Churches in Europe (CPCE).
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Karttunen, Tomi. "A Comparison of the Porvoo, Waterloo, and Called to Common Mission Agreements from the Perspective of Transitivity". Ecclesiology 18, nr 3 (9.11.2022): 341–57. http://dx.doi.org/10.1163/17455316-18030006.
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Abstract The Anglican-Lutheran Porvoo Declaration (1996) has implications for global Anglican-Lutheran relations. It nurtured ecumenical processes which resulted in ‘full communion agreements’ between Lutherans and Episcopalians in the United States of America (1999), and in Canada between Lutherans and Anglicans (2001). Although the Porvoo Declaration influenced the later documents, regional bilateral agreements are not automatically interchangeable. The concept of ‘transitivity’ describes the relationship of two ecumenical agreements with each other and the possibility of applying an agreement in other regions. The Anglican Consultative Council (acc) in 2015 invited churches where appropriate to implement recommendations on ‘Laying foundations for transitive relationships’. In this article an analysis is offered of the current ecumenical situation and the presuppositions and implications of full communion agreements in general and individually. Communion-wide guidelines to identify possible next steps and the grounds on which all three ‘full communion’ agreements could become mutually transitive is also examined.
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Muñoz, Daniel. "North to South: A Reappraisal of Anglican Communion Membership Figures". Journal of Anglican Studies 14, nr 1 (26.10.2015): 71–95. http://dx.doi.org/10.1017/s1740355315000212.
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AbstractIn recent decades Anglicans have developed a largely unquestioned and unchallenged narrative of global growth and decline. This narrative tells a story of Anglicanism’s success being largely due to growth in developing, postcolonial nations which, according to the narrators, is ongoing and unstoppable. At the same time, first-world, mostly postmodern nations have seen a steep decline in church membership and attendance. Numeric growth and strength have been used to define ecclesial identity and to legitimate understandings of ‘Anglican orthodoxy’. This article offers an up-to-date reappraisal of Anglican Communion membership and, in that process, challenges many of the premises of such a narrative.
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FEDOTOV, S. P. "THE HISTORY OF THE SECOND PERIOD OF ACTIVITY OF THE FELLOWSHIP OF ST. ALBAN AND ST. SERGIUS IN ENGLAND". JOURNAL OF PUBLIC AND MUNICIPAL ADMINISTRATION 12, nr 2 (2023): 106–12. http://dx.doi.org/10.22394/2225-8272-2023-12-2-106-112.
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The purpose of the article is to study the history of the second period of activity of the Orthodox-Anglican Fellowship of St. Alban and St. Sergius. The special historical methods are used. The re-search period of this Christian public society work is be-tween 1939 and 1945. The article describes the work of the Fellowship in the conditions of the Second World War. The author notes that the previously held confer-ences of a theological nature with the participation of Orthodox and Anglicans were canceled. Instead, they were replaced by annual summer camps, where the participants of the Fellowship discussed issues of the relationship between the Orthodox and Anglican Churches. The article shows that in this period of history the dialogue of the Russian Orthodox Church with the Angli-can Church is weakening. The idea of a possible unification of the two churches continued to develop thanks to the activities of the Orthodox members of the Fellowship of St. Alban and St. Sergius. As a result, the author comes to the conclusion that the activities of this organization have positively affected the resumption of dialogue between the Russian Ortho-dox and Anglican Churches. The two church organizations returned to communion in the autumn of 1943 after the Anglican Church leaders visited Moscow.
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Ferguson, Anatol Allison. "Review of We Belong to Big Church: Caribbean Soundings and Stories in Anglicania". Theological Librarianship 16, nr 2 (26.10.2023): 46–47. http://dx.doi.org/10.31046/tl.v16i2.3323.
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We Belong to Big Church: Caribbean Soundings and Stories in Anglicania provides a rare insight into the cross-cultural dynamics of Afro-Anglicanism in the Caribbean and in North America. The historic fictional religious narratives of the first section give a voice to the ecclesial and cultural adjustments of the Anglican Caribbean Diaspora in America. The second section is a compilation of the author’s sermons, addresses, and lectures that engage issues of multiculturalism, inclusion, and racism as a call to stimulate further conversations on a proposed way forward in the Ecclesia Anglica. As the Professor of Theology at Howard University School of Divinity, Kortright Davis’ book is a creative and educative gem that fills the void of Afro-Caribbean literature and is a good starting place for navigating the conversations on cultural diversity.
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Morris, Jeremy. "Saint John Henry Newman and ecumenism: an Anglican perspective". Theology 125, nr 5 (wrzesień 2022): 345–52. http://dx.doi.org/10.1177/0040571x221119278.
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This article considers the ecumenical significance of Saint John Henry Newman’s theology for Anglicanism. It notes Newman’s reservations about Anglicanism after 1845 and Anglican suspicion of Newman’s work until recently. It argues that in three areas – his understanding of Catholicity, authority and the laity – Anglicans still need to learn from Newman. This is anchored in his organic view of faith, and in the associated notions of dynamic Catholicity and spiritual ecumenism. The article concludes that the canonization, for Anglicans, is justified by Newman’s status as a modern doctor of the Church.
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ROODHOUSE, MARK. "Lady Chatterley and the Monk: Anglican Radicals and the Lady Chatterley Trial of 1960". Journal of Ecclesiastical History 59, nr 3 (lipiec 2008): 475–500. http://dx.doi.org/10.1017/s0022046907002473.
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The trial of Penguin Books for publishing an unexpurgated edition of D. H. Lawrence's novel Lady Chatterley's lover is a symbolic episode in histories of 1960s Britain, used to illustrate changes in social attitudes. However, historians have not appreciated the impact of the trial on Anglican attitudes towards contemporary society. Using correspondence in the papers of the Mirfield father and literary critic Martin Jarrett-Kerr, this article reveals the tensions within a loose coalition of Anglican radicals just as their views began to receive attention in the media. Jarrett-Kerr and fellow liberal Anglo-Catholics found themselves in an uneasy alliance with Liberal Anglicans, whose views were conflated with those of the radicals.
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McGowan, Andrew. "Anglican Stories: Bible, Liturgy and Church". Journal of Anglican Studies 12, nr 1 (19.03.2014): 1–6. http://dx.doi.org/10.1017/s1740355314000023.
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AbstractWhile Anglicans differ on many issues, they share not only a common history but a common interest in telling and retelling it. Essays in the present issue exemplify the concentration of these stories on three areas: the Bible, Liturgy and the Church itself. Historical or systematic attempts to define Anglicanism founder if attempts to identify essential elements are too prescriptive; but the shared reality and reflection on it constitute a characteristic form of Anglican theological practice.
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Avis, Paul. "Anglican Ecclesiology and the Anglican Covenant". Journal of Anglican Studies 12, nr 1 (13.05.2013): 112–32. http://dx.doi.org/10.1017/s1740355313000156.
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AbstractHow can we explain the fact that the Anglican Covenant divides people of equal integrity and comparable wisdom around the world? We need to ask whether we have correctly understood both the ecclesiology of the Anglican Communion and the terms of the Covenant. What is implied in being a Communion of Churches, where the churches are the subjects of the relationship of communion (koinonia)? What does the Covenant commit its signatories to and, in particular, what does it say about doctrinal and ethical criteria for communion? Is it legitimate to apply biblical covenant language, in which the covenant relationship is between God and Israel, to relations between churches? By addressing some of the concerns of those who oppose it, a case is made in favour of the Covenant and some reassurances are offered. In conclusion, the mystical dimension of being in communion is affirmed.
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Stetckevich, M. S. "ПАРЛАМЕНТСКАЯ РЕФОРМА 1832 ГОДА В АНГЛИИ — РЕЛИГИОЗНЫЙ КОНФЛИКТ?" Konfliktologia 13, nr 2 (6.06.2018): 109. http://dx.doi.org/10.31312/2310-6085-2018-13-2-109-127.
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The article is devoted to the analysis of the struggle for the first parliamentary reform in England (1830–1832) in order to get an answer on the question of the possibility of classifying this conflict as a religious one. The author proceeds from the previously formulated concept, according to which the most important feature, allowing to classify the conflict as religious, is the division of the subjects of the conflict on religious grounds, and not the presence, as many researchers believe, of religious motivation of the opposing sides. The article analyzes the position of the two main confessional groups of the early XIX century England on the issue of the parliamentary reform: Anglicans (members of the state Church of England) and radical Protestants — dissenters. The Church of England was closely connected with the English model of the «old order», based on the political dominance of the land-owning elite, the dissenters mostly belonged to the «middle class», which sought to reform the political system. Based on the analysis of the speeches of Anglican bishops in the Parliament, the results of the voting at the General elections, the preaching of the clergy, the Anglican and dissenter press, the author comes to the conclusion that most of dissenters supported the idea of reform, and the adherents of the established Church were deeply divided. Not only the supporters of the «old order» and the Tory party were Anglicans, but also the Whigs that put forward the idea of parliamentary reform. It was supported also by some of the Anglican clergy. Theological arguments for and against the reform were rare enough. This allows us to state the existence of religious aspects of the confrontation over the parliamentary reform, but not to qualify it as a full-fledged religious conflict between Anglicans and dissenters.
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Stetckevich, M. S. "ПАРЛАМЕНТСКАЯ РЕФОРМА 1832 ГОДА В АНГЛИИ — РЕЛИГИОЗНЫЙ КОНФЛИКТ?" Konfliktologia 13, nr 2 (6.06.2018): 119. http://dx.doi.org/10.31312/2310-6085-2018-13-2-119-136.
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The article is devoted to the analysis of the struggle for the first parliamentary reform in England (1830–1832) in order to get an answer on the question of the possibility of classifying this conflict as a religious one. The author proceeds from the previously formulated concept, according to which the most important feature, allowing to classify the conflict as religious, is the division of the subjects of the conflict on religious grounds, and not the presence, as many researchers believe, of religious motivation of the opposing sides. The article analyzes the position of the two main confessional groups of the early XIX century England on the issue of the parliamentary reform: Anglicans (members of the state Church of England) and radical Protestants — dissenters. The Church of England was closely connected with the English model of the «old order», based on the political dominance of the land-owning elite, the dissenters mostly belonged to the «middle class», which sought to reform the political system. Based on the analysis of the speeches of Anglican bishops in the Parliament, the results of the voting at the General elections, the preaching of the clergy, the Anglican and dissenter press, the author comes to the conclusion that most of dissenters supported the idea of reform, and the adherents of the established Church were deeply divided. Not only the supporters of the «old order» and the Tory party were Anglicans, but also the Whigs that put forward the idea of parliamentary reform. It was supported also by some of the Anglican clergy. Theological arguments for and against the reform were rare enough. This allows us to state the existence of religious aspects of the confrontation over the parliamentary reform, but not to qualify it as a full-fledged religious conflict between Anglicans and dissenters.
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Galgalo, Joseph D., i Esther Mombo. "Theological Education in Africa in the Post-1998 Lambeth Conference". Journal of Anglican Studies 6, nr 1 (czerwiec 2008): 31–40. http://dx.doi.org/10.1177/1740355308091384.
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ABSTRACTSince 1998 there has been a revived interest in theology among Anglicans around the world. Rowan Williams has encouraged this with the promotion of a Theological Education for the Anglican Communion Commission. The Global South primates have called for a rejection of the Western paradigm of Anglican theology in the context of the current debates about sexuality. The key Lambeth resolution on sexuality at the 1998 conference carries with it significant assumptions and challenges about theological method. There has been a renewed focus on context in doing theology. These changes can be seen in the case of Kenya where there has been a determined effort to re-cast the theological curriculum. Theology has also become more popular among lay people and theological work is expanding and flourishing.
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Village, Andrew, Leslie J. Francis i Charlotte Craig. "Church Tradition and Psychological Type Preferences among Anglicans in England". Journal of Anglican Studies 7, nr 1 (maj 2009): 93–109. http://dx.doi.org/10.1017/s1740355309000187.
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AbstractA sample of 290 individuals attending Evangelical Anglican churches and Anglo-Catholic churches in central England completed the Keirsey Temperament Sorter, a measure of psychological type preferences. Overall, there were clear preferences for sensing over intuition, for feeling over thinking, and for judging over perceiving, which is consistent with the findings of two earlier studies profiling the psychological type of Anglican churchgoers. However, there was also a significantly higher proportion of intuitives among Anglo-Catholics than among Evangelical Anglicans, which is consistent with the greater emphasis in Anglo-Catholic churches on mystery, awe, and the centrality of sacraments in worship which may resonate with the intuitive predisposition. The implications of these findings are discussed for the benefits of breadth and diversity within Anglicanism.
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Grislis, Egil, Richard Mocket i M. A. Screech. "Doctrina et Politia Ecclesiae Anglicanae: An Anglican Summa." Sixteenth Century Journal 28, nr 2 (1997): 522. http://dx.doi.org/10.2307/2543462.
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Frame, Tom. "Agreeing on a Common Accountability: What Can the Anglican Communion Learn from Ernst Troeltsch?" Journal of Anglican Studies 2, nr 2 (październik 2004): 106–20. http://dx.doi.org/10.1177/174035530400200209.
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ABSTRACTIn the light of recent theological controversies, the Anglican Communion urgently needs what Archbishop Rowan Williams has described as an ‘agreement over a common accountability’. Such an agreement must differentiate the things that define the essence of the Anglican Church from those that merely imparta distinctive cultural flavour. It will be built on a nuanced theological debate involving questions of self-definition that recognize the social, economic, political and cultural contexts enveloping the Communion's various national churches. In the same way that social structures and economic conditions bear directly upon the shape of religious organizations, it will become apparent that political pressures and cultural mores influence doctrinal commitments. The church-sect-mystic group typology developed by Ernst Troeltsch has the potential to help the Anglican Communion understand the origins of its theological diversity as part of a larger project that seeks to maintain corporate identity and to preserve organizational unity. His attempts to define the ‘essence of Christianity’ in the context of what might otherwise seem random, chaotic and possibly irreconcilable responses to Christ's teaching offers some interpretative insights that will assist Anglicans achieve a consensus on which ‘agreement over a common accountability’ might be based.
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Williams, Chris. "Championing the 'Alien Church': The Religious Politics of Late Victorian and Edwardian Wales – in Cartoons". Journal of Religious History, Literature and Culture 7, nr 1 (1.06.2021): 34–68. http://dx.doi.org/10.16922/jrhlc.7.1.2.
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J. M. Staniforth was a popular cartoonist working (from the early 1890s until his death in 1921) for the Cardiff Western Mail and the Sunday News of the World. Himself an Anglican, he took a keen interest in the religious politics of the day, particularly those which involved Nonconformist and Liberal attacks on the position of the Established Church. Recognized as an important commentator by both opponents (such as David Lloyd George) and fellow Anglicans (including a number of Anglican clerics), Staniforth's cartoons challenged the assumptions which governed the arguments in favour of disestablishment and disendowment, as well as critiquing the motives and ethics of their proponents. A study of his work affords fascinating insights into the visual culture of some of the most hardfought debates of late Victorian and Edwardian Wales.
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Gathogo, Julius. "Ecclesia Anglicana Conference of September 2020". Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 3, nr 2 (21.10.2020): 1–17. http://dx.doi.org/10.35544/jjeoshs.v3i2.30.
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As the first wave of Corona Virus Disease 2019 (Covid-19) was being experienced in Kenya since 13 March 2020, when a 27-year-old Kenyan woman became the first person to be diagnosed with it, some Anglicans in Kenya were contrariwise overcoming the shock, that went with it, as they undertook noble intellectual activities. As numbers went on soaring, and as some celebrated artists, scholars, clerics, and other cadres of society became early casualties of Covid-19, an Ecclesia Anglicana was boldly entering the ecclesiastical market-place with new rhythms hitherto unknown in Kenya’s historiography. In other words, a theo-ecclesial creativity was cooking in an African pot, and cooking well from the nethermost depths of the Ocean floor, rather than from the top stratums. While the revolutionary trigger was set on 6 August 2017, it had to await the worst pandemic since the Spanish Flu of 1918-1919 before it picked up its momentum. Put it differently, the momentum picked up astoundingly during Kenya’s Covid-19 lockdown, as two major conferences were successfully held during this chilling moment. The first major webinars’ conference was held on 26 August 2020; while the second one was held on 16 September 2020. Characteristically, the two conferences made a bold attempt at understanding the Anglican ecclesiology by cooking it from the local resources and spiced it up through the modern science and technology. Was it a protest against theo-intellectual lockdown cutting across the continent, a phenomenon where a casual observation shows that social and ecclesial leadership has largely attracted the less intellectually-inclined sons and daughters of the land? Methodologically, this article seeks to explore, and indeed make a survey of Ecclesia Anglicana and attempt to understand it beyond the founders’ perspectives, after interviews with some of them, and make an informed analysis. Second, this article will attempt to show how Ecclesia Anglicana is ushering in a new rhythm, as it beats the drums of science and technology, modern communication and social media platforms, and hopefully change the status quo for the better. It appears that nothing will slow down this rapid tempo; for if the pandemic has not, what else can do so? Third, the article will focus more on the 16 September 2020 webinar conference which, in my view, was the most climactic moment for Ecclesia Anglicana since 2017 when the idea was mooted and subsequently released to the public square for broader consumption. Will Ecclesia Anglicana help in building a more informed and/or an intellectually engaging Kenyan Anglican society?
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Stuart, E. B. "Unjustly Condemned?: Roman Catholic Involvement in the APUC 1857–64". Journal of Ecclesiastical History 41, nr 1 (styczeń 1990): 44–63. http://dx.doi.org/10.1017/s0022046900073401.
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The Association for the Promotion of the Unity of Christendom (APUC), a joint Anglican/Roman Catholic association of prayer, was founded on 8 September 1857. Seven years later it was condemned by the Holy See for encouraging indifferentism by claiming that the Roman, Greek and Anglican Churches had an equal right to the title ‘Catholic’, the distinctive mark of a true Church. The papal rescript in which the condemnation was contained, Ad omnes Angliae episcopos, also offered a precise definition of the nature of the ‘Catholic Church’ which, in effect, excluded all possible schemes for reunion between the Churches except on the basis of unconditional submission to the Holy See.
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West, Gerald. "(Southern) African Anglican Biblical Interpretation: A Postcolonial Project". Journal of Anglican Studies 8, nr 2 (9.07.2009): 140–64. http://dx.doi.org/10.1017/s1740355309990015.
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AbstractThis article argues that context is an important fourth factor, alongside the more familiar three, in understanding Anglicanism in (Southern) Africa. As imperialism was an important part of the early context of the Bible’s presence within Southern African Anglicanism, the bulk of the present article charts the contours of imperial Southern African Anglicanism. Having mapped this territory, the article then probes what a postcolonial analysis of Southern African Anglican biblical interpretation might look like, outlining two related components: a descriptive component and an interventionist component. The descriptive task asks how Southern African Anglicans have read the Scriptures, and the interventionist task asks how Southern African Anglicans should read the Scriptures. The former requires a careful Foucault-like ‘archaeological’ analysis and the latter a recognition of the contextually-related resources of African biblical scholarship.
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Shorter, Rosie Clare. "Complementarianism, Heteronormativity and the Future of the Anglican Church". Journal for the Academic Study of Religion 36, nr 1 (24.03.2023): 118–44. http://dx.doi.org/10.1558/jasr.25740.
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Within the Anglican communion tensions surrounding different approaches to sexuality and orthodoxy are not new. Among evangelical Sydney Anglicans, maintaining heteronormativity appears necessary for Christian living, maintaining orthodoxy and doing evangelism. I suggest that orthodoxy, sexuality and evangelism are held together by complementarian discourse. I explore this by focusing on the Sydney Anglican Diocese, reading former Archbishop Davies’ 2019 presidential address as an example of complementarian discourse. My reading primarily follows Sara Ahmed’s work on use and wilfulness. Drawing on interview and survey data collected between July 2019 and December 2020, I listen to the responses of parishioners and staff to the presidential address and the diocesan call to complementarianism, evangelism and heteronormativity. I suggest that complementarian models of ministry, and a concomitant refusal to affirm non-heterosexual intimacies, may actually be a barrier to living and doing Christianity in contemporary Australia.
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Борисов, Антоний. "The Apostolic Succession of the Episcopate as the basis for an informal theological dialogue between the Roman Catholic and Anglican Churches in 1889-96". Церковный историк, nr 1(1) (15.06.2019): 28–45. http://dx.doi.org/10.31802/chist.2019.1.1.002.
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Под первым этапом неофициального диалога между Римско-Католической и Англиканскими церквями следует понимать отрезок времени, в течение которого богословская дискуссия между католиками и англиканами осуществлялась исключительно частным образом и строилась вокруг обсуждения вопроса благодатности англиканского клира. Временные рамки данного периода выглядят следующим образом: 1889 г. (дата знакомства лорда Галифакса и аббата Порталя) - 1896 г. (дата публикации папской буллы “Apostolicae Сurae”). Благодаря стараниям двух церковных энтузиастов - Чарльза Линдли Вуда, лорда Галифакса, и аббата Фернанда Порталя - была начата активная богословская дискуссия, ход которой вынудил Папу Римского окончательно определить позицию Рима по отношению к англиканским клириками. Данная позиция, выраженная в булле “Apostolicae Curae”, стала для Галифакса и Порталя, а также остальных сторонников дела объединения католиков и англикан, неутешительной. Под влиянием консервативно настроенных католических иерархов, особенно кардинала Герберта Вона, Лев XIII отверг любую возможность признания легитимности англиканских рукоположений. Данное решение было обусловлено, скорее всего, не причинами богословского и канонического характера, а влиянием на Папу ультрамонтанистской партии, желавшей присоединения Церкви Англии к Католической Церкви через её полное «поглощение». The first phase of informal dialogue between the Roman Catholic and Anglican churches should be understood as a period of time during which the theological discussion between Catholics and Anglicans took place in a purely private way and revolved around the question of the grace of the Anglican clergy. The time frame of this period is as follows: 1889 г. (date of introduction of Lord Halifax and Abbot Portal) to 1896. (date of publication of the papal bull Apostolicae curae). Through the efforts of two church enthusiasts, Charles Lindley Wood, Lord Halifax, and Abbot Fernand Portal, a vigorous theological debate was initiated, the course of which compelled the Pope to finally determine Rome's position on Anglican clerics. This position, expressed in the Bull Apostolicae Curae, was disappointing for Halifax and Portale, as well as the rest of the proponents of the cause of unification between Catholics and Anglicans. Under the influence of conservative Catholic hierarchs, especially Cardinal Herbert Vaughan, Leo XIII rejected any possibility of recognising the legitimacy of Anglican ordinations. This decision was probably not due to theological or canonical reasons, but to the influence of the ultramontane party on the pope, who wanted the Church of England to join the Catholic Church through its complete "absorption".
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Titre, Ande. "African Christology: Hope for the Anglican Communion". Journal of Anglican Studies 7, nr 2 (listopad 2009): 183–93. http://dx.doi.org/10.1017/s1740355309990192.
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AbstractThe Anglican Communion has been tested by difficult theological tensions that have painfully affected mission in different contexts. The troubled question is: ‘Who is Jesus Christ for Anglicans?’ This paper suggests that, as the spiritual centre has already shifted to the church in the Majority World, the reflections and insights of Africans concerning Jesus Christ should be taken into account in any Christological reflections. African Christology is more holistic as it integrates the person and the work of Christ, which apply to the whole of African life.Jesus, the Lord of cultures and the Healer, is alive today. He has overcome death so that God’s transforming power may heal our deeply wounded souls and our broken communities. The Anglican Communion should recognize the healing power of the Lord Jesus, and continually re-affirm the salvation in Christ, forgiveness of sins, transformation of life and incorporation into the holy fellowship of the church. The world needs the credible witness of Christians who live in the world, but are not of the world.
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Ogilvie, Margaret. "Judicial Restraint and Neutral Principles in Anglican Church Property Disputes: Bentley v Diocese of New Westminster". Ecclesiastical Law Journal 13, nr 2 (26.04.2011): 198–207. http://dx.doi.org/10.1017/s0956618x11000068.
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Anyone hoping that the British Columbia Court of Appeal, in Bentley v Anglican Synod of the Diocese of New Westminster would resolve the doctrinal and related property disputes in the Anglican Church of Canada (ACC) and even in the world-wide Anglican Communion over same-sex blessings must come away from the decision of Newbury JA for the unanimous court greatly disappointed: the court left the dispute exactly where it began – in the ACC. Conversely, anyone hoping that the court would do precisely that will be greatly relieved by this exercise of judicial self-restraint in the face of the many challenging theological and legal issues presented by the case. Stripped to its essentials, the court found that the property to which four former parishes in the diocese of New Westminster laid claim by way of a cy-près application was held by the diocese pursuant to a statutory trust for the uses of the diocese and the ACC. The court further characterised the dispute over same-sex blessings as an internal dispute among Anglicans on the basis of which a cy-près order cannot be made in favour of parishes which no longer regard the Bishop of New Westminster as their bishop. This simple, legal outcome followed an 11 day trial in the British Columbia Supreme Court, a four day appeal hearing, and two lengthy judgments, each of just under 100 pages, which ranged widely over the history of the dispute within the ACC and the larger Anglican Communion, and the Anglo-Canadian common law relating to the resolution of church property disputes since the 1813 decision of Lord Eldon in Craigdallie v Aikman, almost two centuries before.