103-454: Gideon Ouseley (24 February 1762 – 13 May 1839) was born into an Anglican gentry family in Dunmore, County Galway . His father, although a deist , intended that his son enter the clergy, but Ouseley spent much of his childhood in the cabins of peasant neighbours. He was tutored with his cousins Gore and William , and all three had notable careers. Married at age 20, Ouseley led
206-612: A via media ('middle way') between Protestantism as a whole, and Catholicism. The faith of Anglicans is founded in the Scriptures and the Gospels , the traditions of the Apostolic Church, the historical episcopate , the first four ecumenical councils , and the early Church Fathers , especially those active during the five initial centuries of Christianity, according to the quinquasaecularist principle proposed by
309-446: A compromise, but as "a positive position, witnessing to the universality of God and God's kingdom working through the fallible, earthly ecclesia Anglicana ". These theologians regard scripture as interpreted through tradition and reason as authoritative in matters concerning salvation. Reason and tradition, indeed, are extant in and presupposed by scripture, thus implying co-operation between God and humanity, God and nature, and between
412-459: A different kind of middle way, or via media , originally between Lutheranism and Calvinism, and later between Protestantism and Catholicism – a perspective that came to be highly influential in later theories of Anglican identity and expressed in the description of Anglicanism as "catholic and reformed". The degree of distinction between Protestant and Catholic tendencies within Anglicanism
515-509: A divine order of structures through which God unfolds his continuing work of creation. Hence, for Maurice, the Protestant tradition had maintained the elements of national distinction which were amongst the marks of the true universal church, but which had been lost within contemporary Catholicism in the internationalism of centralised papal authority. Within the coming universal church that Maurice foresaw, national churches would each maintain
618-559: A high degree of commonality in Anglican liturgical forms and in the doctrinal understandings expressed within those liturgies. He proposes that Anglican identity might rather be found within a shared consistent pattern of prescriptive liturgies, established and maintained through canon law , and embodying both a historic deposit of formal statements of doctrine, and also framing the regular reading and proclamation of scripture. Sykes nevertheless agrees with those heirs of Maurice who emphasise
721-544: A new edition in 1562, the homilies divided into parts for better understanding: in its preface, the Queen's injunction for them to be read was given. This, and the editions of 1563, 1567 and of 1571, in which the Second Book of homilies and sermons was added, belong to the time of Matthew Parker as archbishop, from the commencement of the reign of Queen Elizabeth I until his death in 1575. They followed that interruption to
824-416: A nuanced view of justification, taking elements from the early Church Fathers , Catholicism , Protestantism , liberal theology , and latitudinarian thought. Arguably, the most influential of the original articles has been Article VI on the "sufficiency of scripture", which says that "Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby,
927-861: A possibility, as other denominational groups rapidly followed the example of the Anglican Communion in founding their own transnational alliances: the Alliance of Reformed Churches , the Ecumenical Methodist Council , the International Congregational Council , and the Baptist World Alliance . Anglicanism was seen as a middle way, or via media , between two branches of Protestantism, Lutheranism and Reformed Christianity. In their rejection of absolute parliamentary authority,
1030-566: A week. His knowledge of the Irish language and of peasant mores— not to mention his eccentric preaching astride a white horse — won him renown as Methodism's 'apostle to the Irish'. Oliver St. John Gogarty wrote an autobiographical novel Tumbling in the Hay and two plays under the pseudonym Gideon Ouseley, A Serious Thing and The Enchanted Trousers . The writer John Mulvey Ousley
1133-554: A wild life that dissipated both his own and his wife's fortunes. After losing an eye when shot in a tavern brawl, a loss that reputedly left him with a frightening appearance, Ouseley left his wild ways behind him. In 1791 he was converted to Methodism by English soldiers stationed in Dunmore, and he set out in turn, to convert and reform others. Ouseley preached the gospel, mostly in Ulster , until his death, preaching up to 20 sermons
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#17328016277001236-502: Is it but an imitation of the Gentiles idolaters? Diana Agrotera, Diana Coriphea, Diana Ephesia , etc., Venus Cipria, Venus Paphia, Venus Gnidia . Whereby is evidently meant, that the saint for the image sake, shoulde in those places, yea in the images them selves, have a dwellyng, whiche is the grounde of theyr idolatrie. For where no images be, they have no such meanes" (at p. 99). The homilies contain many historical spellings, based on
1339-786: Is known as the English Reformation , in the course of which it acquired a number of characteristics that would subsequently become recognised as constituting its distinctive "Anglican" identity. With the Elizabethan Settlement of 1559, the Protestant identity of the English and Irish churches was affirmed by means of parliamentary legislation which mandated allegiance and loyalty to the English Crown in all their members. The Elizabethan church began to develop distinct religious traditions, assimilating some of
1442-508: Is not to be required of any man, that it should be believed as an article of the Faith, or be thought requisite or necessary to salvation." This article has informed Anglican biblical exegesis and hermeneutics since earliest times. Anglicans look for authority in their "standard divines" (see below). Historically, the most influential of these – apart from Cranmer – has been the 16th-century cleric and theologian Richard Hooker , who after 1660
1545-489: Is primarily a treatise on church-state relations, but it deals comprehensively with issues of biblical interpretation , soteriology , ethics, and sanctification . Throughout the work, Hooker makes clear that theology involves prayer and is concerned with ultimate issues and that theology is relevant to the social mission of the church. The Books of Homilies The Books of Homilies (1547, 1562, and 1571) are two books together containing thirty-three sermons developing
1648-590: Is routinely a matter of debate both within specific Anglican churches and the Anglican Communion. The Book of Common Prayer is unique to Anglicanism, the collection of services in one prayer book used for centuries. The book is acknowledged as a principal tie that binds the Anglican Communion as a liturgical tradition. After the American Revolution , Anglican congregations in the United States and British North America (which would later form
1751-528: Is still considered authoritative to this day. In so far as Anglicans derived their identity from both parliamentary legislation and ecclesiastical tradition, a crisis of identity could result wherever secular and religious loyalties came into conflict – and such a crisis indeed occurred in 1776 with the United States Declaration of Independence , most of whose signatories were, at least nominally, Anglican. For these American patriots, even
1854-475: Is used to describe the people, institutions, churches, liturgical traditions, and theological concepts developed by the Church of England. As a noun, an Anglican is a church member in the Anglican Communion. The word is also used by followers of separated groups that have left the communion or have been founded separately from it. The word originally referred only to the teachings and rites of Christians throughout
1957-605: The King's Book , or The Necessary Doctrine and Erudition for Any Christen Man , was deliberated upon at the Convocation of 1540 (at the time of Cromwell's fall) and published in 1543. The King's Book contained sections as follows, as in the Bishops' Book giving lengthy paraphrases or expositions on each of the various articles within the sections, line by line: * The declaration of Faith * The articles of our belief, called
2060-537: The 1552 prayer book with the conservative "Catholic" 1549 prayer book into the 1559 Book of Common Prayer . From then on, Protestantism was in a "state of arrested development", regardless of the attempts to detach the Church of England from its "idiosyncratic anchorage in the medieval past" by various groups which tried to push it towards a more Reformed theology and governance in the years 1560–1660. Although two important constitutive elements of what later would emerge as Anglicanism were present in 1559 – scripture,
2163-605: The Acts of Union of 1800 , had been reconstituted as the United Church of England and Ireland (a union which was dissolved in 1871). The propriety of this legislation was bitterly contested by the Oxford Movement (Tractarians), who in response developed a vision of Anglicanism as religious tradition deriving ultimately from the ecumenical councils of the patristic church. Those within the Church of England opposed to
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#17328016277002266-643: The Apostles' Creed as the baptismal symbol and the Nicene Creed as the sufficient statement of the Christian faith . Anglicans believe the catholic and apostolic faith is revealed in Holy Scripture and the ecumenical creeds (Apostles', Nicene and Athanasian) and interpret these in light of the Christian tradition of the historic church, scholarship, reason, and experience. Anglicans celebrate
2369-680: The Celticist Heinrich Zimmer, writes that the distinction between sub-Roman and post-Roman Insular Christianity, also known as Celtic Christianity, began to become apparent around AD 475, with the Celtic churches allowing married clergy, observing Lent and Easter according to their own calendar, and having a different tonsure ; moreover, like the Eastern Orthodox and the Oriental Orthodox churches,
2472-500: The Chicago-Lambeth Quadrilateral of 1888. In the latter decades of the 20th century, Maurice's theory, and the various strands of Anglican thought that derived from it, have been criticised by Stephen Sykes , who argues that the terms Protestant and Catholic as used in these approaches are synthetic constructs denoting ecclesiastic identities unacceptable to those to whom the labels are applied. Hence,
2575-466: The Church of Rome in 1530, and the designation of the monarch, Henry VIII of England , as the chief power in both the civil and ecclesiastical estates of the realm, it was needed for the establishment of the English Reformation that the reformed Christian doctrines, theology, piety, and practice should be explained and taught as widely as possible among all congregations throughout the realm. Although
2678-511: The Lutheran Book of Concord . For them, the earliest Anglican theological documents are its prayer books, which they see as the products of profound theological reflection, compromise, and synthesis. They emphasise the Book of Common Prayer as a key expression of Anglican doctrine. The principle of looking to the prayer books as a guide to the parameters of belief and practice is called by
2781-530: The Protestant Reformation in Europe. It is one of the largest branches of Christianity , with around 110 million adherents worldwide as of 2001 . Adherents of Anglicanism are called Anglicans ; they are also called Episcopalians in some countries. The majority of Anglicans are members of national or regional ecclesiastical provinces of the international Anglican Communion , which forms
2884-682: The See of Rome . In Kent , Augustine persuaded the Anglo-Saxon king " Æthelberht and his people to accept Christianity". Augustine, on two occasions, "met in conference with members of the Celtic episcopacy, but no understanding was reached between them". Eventually, the "Christian Church of the Anglo-Saxon kingdom of Northumbria convened the Synod of Whitby in 663/664 to decide whether to follow Celtic or Roman usages". This meeting, with King Oswiu as
2987-736: The Seven Sacraments * The exposition of the Ten Commandments * The exposition of the Pater noster and the Ave , with the articles of Justification and Purgatory. Dedicated by the bishops to King Henry, this was first ordered to be read from the pulpits, but then suppressed with a view to revision. In 1539 the Six Articles were enacted in law, a reactionary formula with severe penalties for violation. The revised work called
3090-534: The Tractarians , especially John Henry Newman , looked back to the writings of 17th-century Anglican divines, finding in these texts the idea of the English church as a via media between the Protestant and Catholic traditions. This view was associated – especially in the writings of Edward Bouverie Pusey – with the theory of Anglicanism as one of three " branches " (alongside the Catholic Church and
3193-666: The Vulgate and Septuagint , of Biblical names such as Noe for Noah and Esay for Isaiah. The colourful expression " mummishe massyng" appears in the fifteenth sermon of the second book ( Of the worthy receaving of the Sacrament ), not to characterize the Mass itself, but (on the contrary) to describe those who come to the Lord's Supper "unreverentlye, not discerning the Lordes bodye" (like
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3296-410: The archbishop of Canterbury , and others as navigating a middle way between two of the emerging Protestant traditions, namely Lutheranism and Calvinism . In the first half of the 17th century, the Church of England and the associated Church of Ireland were presented by some Anglican divines as comprising a distinct Christian tradition, with theologies, structures, and forms of worship representing
3399-683: The fall of the Byzantine Empire and those aspects of the Roman Catholic Church and doctrine from which the Reformed Anglican faith had turned away. Each homily is heavily annotated with references to holy scripture , the Church Fathers and other primary sources. The longest homily is the second of the second book, "Against Peril of Idolatry", which runs to about 136 printed pages (pp. 25–161 in
3502-610: The historic episcopate , the Book of Common Prayer , the teachings of the First Four Ecumenical Councils as the yardstick of catholicity, the teaching of the Church Fathers and Catholic bishops, and informed reason – neither the laypeople nor the clergy perceived themselves as Anglicans at the beginning of Elizabeth I's reign, as there was no such identity. Neither does the term via media appear until
3605-464: The "three-legged stool" of scripture , reason , and tradition is often incorrectly attributed to Hooker. Rather, Hooker's description is a hierarchy of authority, with scripture as foundational and reason and tradition as vitally important, but secondary, authorities. Finally, the extension of Anglicanism into non-English cultures, the growing diversity of prayer books, and the increasing interest in ecumenical dialogue have led to further reflection on
3708-590: The 1571 edition) and is divided into three parts. The first part elaborates the Mosaic law against the worship of images, and down to St Paul's condemnations: the second part follows the patristic writings on the same point, and traces from the Iconoclastic Controversy (which underlay the schism between Western and Eastern churches, and aroused Rome's hostility towards the parts of Christendom not under papal authority). The third part presents, from
3811-413: The 1627 to describe a church which refused to identify itself definitely as Catholic or Protestant, or as both, "and had decided in the end that this is virtue rather than a handicap". Historical studies on the period 1560–1660 written before the late 1960s tended to project the predominant conformist spirituality and doctrine of the 1660s on the ecclesiastical situation one hundred years before, and there
3914-401: The 16th-century Reformed Thirty-Nine Articles form the basis of doctrine. The Thirty-Nine Articles played a significant role in Anglican doctrine and practice. Following the passing of the 1604 canons, all Anglican clergy had to formally subscribe to the articles. Today, however, the articles are no longer binding, but are seen as a historical document which has played a significant role in
4017-592: The 1830s, the Church of England in Canada became independent from the Church of England in those North American colonies which had remained under British control and to which many Loyalist churchmen had migrated. Reluctantly, legislation was passed in the British Parliament (the Consecration of Bishops Abroad Act 1786) to allow bishops to be consecrated for an American church outside of allegiance to
4120-473: The Anglican churches and those whose works are frequently anthologised . The corpus produced by Anglican divines is diverse. What they have in common is a commitment to the faith as conveyed by scripture and the Book of Common Prayer , thus regarding prayer and theology in a manner akin to that of the Apostolic Fathers . On the whole, Anglican divines view the via media of Anglicanism not as
4223-807: The Asia-Pacific. In the 19th century, the term Anglicanism was coined to describe the common religious tradition of these churches and also that of the Scottish Episcopal Church , which, though originating earlier within the Church of Scotland , had come to be recognised as sharing this common identity. The word Anglican originates in Anglicana ecclesia libera sit , a phrase from Magna Carta dated 15 June 1215, meaning 'the English Church shall be free'. Adherents of Anglicanism are called Anglicans . As an adjective, Anglican
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4326-475: The British Crown (since no dioceses had ever been established in the former American colonies). Both in the United States and in Canada, the new Anglican churches developed novel models of self-government, collective decision-making, and self-supported financing; that would be consistent with separation of religious and secular identities. In the following century, two further factors acted to accelerate
4429-663: The Canadian and American models. However, the case of John Colenso , Bishop of Natal , reinstated in 1865 by the English Judicial Committee of the Privy Council over the heads of the Church in South Africa, demonstrated acutely that the extension of episcopacy had to be accompanied by a recognised Anglican ecclesiology of ecclesiastical authority, distinct from secular power. Consequently, at
4532-434: The Catholic Church does not regard itself as a party or strand within the universal church – but rather identifies itself as the universal church. Moreover, Sykes criticises the proposition, implicit in theories of via media , that there is no distinctive body of Anglican doctrines, other than those of the universal church; accusing this of being an excuse not to undertake systematic doctrine at all. Contrariwise, Sykes notes
4635-634: The Celtic churches operated independently of the Pope's authority, as a result of their isolated development in the British Isles. In what is known as the Gregorian mission , Pope Gregory I sent Augustine of Canterbury to the British Isles in AD 596, with the purpose of evangelising the pagans there (who were largely Anglo-Saxons ), as well as to reconcile the Celtic churches in the British Isles to
4738-631: The Church." After Roman troops withdrew from Britain , the "absence of Roman military and governmental influence and overall decline of Roman imperial political power enabled Britain and the surrounding isles to develop distinctively from the rest of the West. A new culture emerged around the Irish Sea among the Celtic peoples with Celtic Christianity at its core. What resulted was a form of Christianity distinct from Rome in many traditions and practices." The historian Charles Thomas , in addition to
4841-601: The Convocation's approval of Thirty-Nine Articles, from which the Queen removed a further article to pacify objections from her Catholic subjects. These complete the promised scope of the Homilies as projected in the final notice of the First Book. The full second series of twenty-one homilies, entitled The Second Tome of Homilees , was published in 1571. The reinstatement of the Thirty-ninth Article, and
4944-572: The Corinthians blamed by St Paul, I Corinthians , xi, 27–29), with "rude and unreverent ignoraunce", as if it were a mime-show. The following recensions were issued down to 1623, some under public authority: Some later recensions include: The edition of the Homilies most widely available today is that edited in 1859 by John Griffiths and originally published by Oxford University Press. An earlier edition published by Oxford in 1822 has been criticised for its heavy editing. A critical edition of
5047-582: The Creed * The seven sacraments * The ten commandments of almighty god * Our lord's prayer called the Pater noster * The salutation of the angel, called the Ave Maria * An article of free will * An article of justification * An article of good works * Of prayer for souls departed. It was under Thomas Cranmer, the reformist Archbishop of Canterbury through the later reign of King Henry ( Defender of
5150-441: The English Established Church , there is no need for a description; it is simply the Church of England, though the word Protestant is used in many legal acts specifying the succession to the Crown and qualifications for office. When the Union with Ireland Act created the United Church of England and Ireland, it is specified that it shall be one "Protestant Episcopal Church", thereby distinguishing its form of church government from
5253-553: The English bishop Lancelot Andrewes and the Lutheran dissident Georg Calixtus . Anglicans understand the Old and New Testaments as "containing all things necessary for salvation" and as being the rule and ultimate standard of faith. Reason and tradition are seen as valuable means to interpret scripture (a position first formulated in detail by Richard Hooker ), but there is no full mutual agreement among Anglicans about exactly how scripture, reason, and tradition interact (or ought to interact) with each other. Anglicans understand
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#17328016277005356-445: The Faith ) and that of Edward VI (ruled 1547–1553), that the doctrine presented in the first volume (1547) of the Homilies, Certayne Sermons, or Homelies appoynted by the kynges Maiestie , was formulated. The Six Articles were repealed in the same year. An authorized, unified and clearly expressed statement of doctrine for public understanding was needed, to be placed in the hands of the priesthood at large to deliver it. The preface to
5459-442: The Latin name lex orandi, lex credendi ("the law of prayer is the law of belief"). Within the prayer books are the fundamentals of Anglican doctrine: the Apostles' and Nicene creeds, the Athanasian Creed (now rarely used), the scriptures (via the lectionary), the sacraments, daily prayer, the catechism , and apostolic succession in the context of the historic threefold ministry. For some low-church and evangelical Anglicans,
5562-416: The Orthodox Churches) historically arising out of the common tradition of the earliest ecumenical councils . Newman himself subsequently rejected his theory of the via media , as essentially historicist and static and hence unable to accommodate any dynamic development within the church. Nevertheless, the aspiration to ground Anglican identity in the writings of the 17th-century divines and in faithfulness to
5665-485: The Prayer Book is still acknowledged as one of the ties that bind Anglicans together. According to legend, the founding of Christianity in Britain is commonly attributed to Joseph of Arimathea and is commemorated at Glastonbury Abbey . Many of the early Church Fathers wrote of the presence of Christianity in Roman Britain , with Tertullian stating "those parts of Britain into which the Roman arms had never penetrated were become subject to Christ". Saint Alban , who
5768-404: The Presbyterian polity that prevails in the Church of Scotland . The word Episcopal ("of or pertaining to bishops") is preferred in the title of the Episcopal Church (the province of the Anglican Communion covering the United States) and the Scottish Episcopal Church , though the full name of the former is The Protestant Episcopal Church in the United States of America . Elsewhere, however,
5871-508: The Reforms occasioned by Queen Mary I (ruled 1553–1558) and the Roman Catholic Archbishop Reginald Pole (1556–1558), and the execution of Thomas Cranmer (author of much of the first volume) as a heretic in 1556. The Forty-two Articles had not been enforced during Mary's reign, during which the English Church was reunited with that of Rome, but at once regained importance in Elizabeth's religious settlement . The Second Book, mainly written by Matthew Parker with Bishop John Jewel and others,
5974-497: The Tractarians, and to their revived ritual practices, introduced a stream of bills in parliament aimed to control innovations in worship. This only made the dilemma more acute, with consequent continual litigation in the secular and ecclesiastical courts. Over the same period, Anglican churches engaged vigorously in Christian missions , resulting in the creation, by the end of the century, of over ninety colonial bishoprics, which gradually coalesced into new self-governing churches on
6077-411: The authorized reformed doctrines of the Church of England in depth and detail, as appointed for use in the 35th Article of the Thirty-Nine Articles of Religion. The longer title of the collection is Certain Sermons or Homilies Appointed to Be Read in Churches . They belong to the basic formularies of the Church of England. Following the secession of the Church of England from the jurisdiction of
6180-450: The basis for the modern country of Canada) were each reconstituted into autonomous churches with their own bishops and self-governing structures; these were known as the American Episcopal Church and the Church of England in the Dominion of Canada . Through the expansion of the British Empire and the activity of Christian missions , this model was adopted as the model for many newly formed churches, especially in Africa, Australasia , and
6283-429: The change was mostly political, done in order to allow for the annulment of Henry VIII's marriage, the English Church under Henry VIII continued to maintain Catholic doctrines and liturgical celebrations of the sacraments despite its separation from Rome. With little exception, Henry VIII allowed no changes during his lifetime. Under King Edward VI (1547–1553), however, the church in England first began to undergo what
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#17328016277006386-423: The development of a distinct Anglican identity. From 1828 and 1829, Dissenters and Catholics could be elected to the House of Commons , which consequently ceased to be a body drawn purely from the established churches of Scotland, England, and Ireland; but which nevertheless, over the following ten years, engaged in extensive reforming legislation affecting the interests of the English and Irish churches; which, by
6489-425: The doctrine of the English Church, led by Archbishop Thomas Cranmer under Thomas Cromwell as Vicegerent, begun with the adoption of the (partly Lutheran) Ten Articles in 1536, was augmented in 1537 by a volume of disquisitions known as the Bishops' Book , or The Institution of a Christen Man . This book was divided into four sections as follows: * The exposition of the Apostles' Creed * The declaration of
6592-464: The dominant influence in Britain as in all of western Europe, Anglican Christianity has continued to have a distinctive quality because of its Celtic heritage." The Church in England remained united with Rome until the English Parliament, though the Act of Supremacy (1534) declared King Henry VIII to be the Supreme Head of the Church of England to fulfill the "English desire to be independent from continental Europe religiously and politically." As
6695-410: The due Receiving of his Body and Blood, under the form of Bread and Wine: against Idleness, against Gluttony and Drunkenness, against Couetousness, against Envy, Ire and Malice: with many other matters, as well fruitful and necessary to the edifying of Christian people, and the increase of godly living. GOD SAVE THE KING." In this way the completion of the work was projected in 1547. The First Book saw
6798-450: The final decision maker, "led to the acceptance of Roman usage elsewhere in England and brought the English Church into close contact with the Continent". As a result of assuming Roman usages, the Celtic Church surrendered its independence, and, from this point on, the Church in England "was no longer purely Celtic, but became Anglo-Roman-Celtic". The theologian Christopher L. Webber writes that "Although "the Roman form of Christianity became
6901-408: The first edition, as under King Edward's authority advised by his Protector, Edward Seymour, Duke of Somerset , takes as its premise the need to cast off the "manifold enormities" and "ungodly doctrine" of the adherents of the " Bishoppe of Rome ", which (it says) has led so many away "from doing the commandments of God, unto voluntary works and fantasies invented of men". It was the king's command that
7004-497: The former Book of Homilies, which were set forth in the time of Edward the Sixth; and therefore we judge them to be read in Churches by the Ministers, diligently and distinctly, that they may be understanded of the People." This volume includes: Many of the sermons are straightforward exhortations to read scripture daily and lead a life of prayer and faith in Jesus Christ ; the other works are lengthy scholarly treatises intended to inform church leaders in theology, church history,
7107-400: The forms of Anglican services were in doubt, since the Prayer Book rites of Matins , Evensong , and Holy Communion all included specific prayers for the British royal family. Consequently, the conclusion of the War of Independence eventually resulted in the creation of two new Anglican churches, the Episcopal Church in the United States in those states that had achieved independence; and in
7210-417: The future. Maurice saw the Protestant and Catholic strands within the Church of England as contrary but complementary, both maintaining elements of the true church, but incomplete without the other; such that a true catholic and evangelical church might come into being by a union of opposites. Central to Maurice's perspective was his belief that the collective elements of family, nation, and church represented
7313-488: The historic episcopate . Within the Anglican tradition, "divines" are clergy of the Church of England whose theological writings have been considered standards for faith, doctrine, worship, and spirituality, and whose influence has permeated the Anglican Communion in varying degrees through the years. While there is no authoritative list of these Anglican divines, there are some whose names would likely be found on most lists – those who are commemorated in lesser feasts of
7416-423: The incompleteness of Anglicanism as a positive feature, and quotes with qualified approval the words of Michael Ramsey : For while the Anglican church is vindicated by its place in history, with a strikingly balanced witness to Gospel and Church and sound learning, its greater vindication lies in its pointing through its own history to something of which it is a fragment. Its credentials are its incompleteness, with
7519-466: The innumerable benefits obtained through the passion of Christ; the breaking of the bread, the blessing of the cup, and the partaking of the body and blood of Christ as instituted at the Last Supper . The consecrated bread and wine, which are considered by Anglican formularies to be the true body and blood of Christ in a spiritual manner and as outward symbols of an inner grace given by Christ which to
7622-473: The instigation of the bishops of Canada and South Africa, the first Lambeth Conference was called in 1867; to be followed by further conferences in 1878 and 1888, and thereafter at ten-year intervals. The various papers and declarations of successive Lambeth Conferences have served to frame the continued Anglican debate on identity, especially as relating to the possibility of ecumenical discussion with other churches. This ecumenical aspiration became much more of
7725-400: The last century, there are also places where practices and beliefs resonate more closely with the evangelical movements of the 1730s (see Sydney Anglicanism ). For high-church Anglicans, doctrine is neither established by a magisterium , nor derived from the theology of an eponymous founder (such as Calvinism ), nor summed up in a confession of faith beyond the ecumenical creeds , such as
7828-515: The liturgy had formerly been conducted entirely in Latin , and holy communion (consisting only of the consecrated bread) was administered twice a year, the progress of reformed faith had long been developing unofficially among the populace at all levels, as much through the Wycliffite tradition , as through the new learning in the universities in its wider European context. Attempts to reformulate
7931-641: The meeting of primates , and is the president of the Anglican Consultative Council . Some churches that are not part of the Anglican Communion or recognised by it also call themselves Anglican, including those that are within the Continuing Anglican movement and Anglican realignment . Anglicans base their Christian faith on the Bible , traditions of the apostolic church, apostolic succession ("historic episcopate"), and
8034-407: The mid-19th century revived and extended doctrinal, liturgical, and pastoral practices similar to those of Roman Catholicism. This extends beyond the ceremony of high church services to even more theologically significant territory, such as sacramental theology (see Anglican sacraments ). While Anglo-Catholic practices, particularly liturgical ones, have become more common within the tradition over
8137-480: The more well-known and articulate Puritan movement and the Durham House Party, and the exact extent of continental Calvinism among the English elite and among the ordinary churchgoers from the 1560s to the 1620s are subjects of current and ongoing debate. In 1662, under King Charles II , a revised Book of Common Prayer was produced, which was acceptable to high churchmen as well as some Puritans and
8240-485: The parameters of Anglican identity. Many Anglicans look to the Chicago-Lambeth Quadrilateral of 1888 as the sine qua non of communal identity. In brief, the quadrilateral's four points are the scriptures as containing all things necessary to salvation; the creeds (specifically, the Apostles' and Nicene Creeds) as the sufficient statement of Christian faith; the dominical sacraments of Baptism and Holy Communion ; and
8343-552: The parsons, vicars and curates should read through the homilies Sunday by Sunday (except when a sermon was to be delivered) until the whole book was read, and then to begin again. This volume therefore preceded the publication of the reformed liturgy in the Edwardian Book of Common Prayer of 1549 , its revision of 1552 , and the issuing of the Forty-two Articles in 1553. Volume I contains twelve sermons and
8446-471: The perspective of the Reformed Church, a history of such Roman Catholic religious teachings and practices as were deemed to have led to idolatrous observances, as, for instance: "And where one saint hath images in divers places, the same saint hath divers names thereof, moste lyke to the Gentiles. When you heare of our Lady of Walsingham, our Lady of Ipswich, our Lady of Wilsdon, and suche other: what
8549-522: The publication of the Second Book of Homilies containing the final, twenty-first homily ( against Disobedience and wilful Rebellion ), followed the excommunication of Queen Elizabeth by the papal bull named Regnans in Excelsis . The Thirty-fifth Article (still so mandated today) states: "The second Book of Homilies, the several Titles whereof we have joined under this Article, doth contain a godly and wholsom Doctrine, and necessary for these Times, as doth
8652-550: The repentant convey forgiveness and cleansing from sin. While many Anglicans celebrate the Eucharist in similar ways to the predominant Latin Catholic tradition, a considerable degree of liturgical freedom is permitted, and worship styles range from simple to elaborate. Unique to Anglicanism is the Book of Common Prayer (BCP), the collection of services which worshippers in most Anglican churches have used for centuries. It
8755-515: The sacred and secular. Faith is thus regarded as incarnational and authority as dispersed. Amongst the early Anglican divines of the 16th and 17th centuries, the names of Thomas Cranmer , John Jewel , Matthew Parker , Richard Hooker , Lancelot Andrewes , and Jeremy Taylor predominate. The influential character of Hooker's Of the Laws of Ecclesiastical Polity cannot be overestimated. Published in 1593 and subsequently, Hooker's eight-volume work
8858-575: The shaping of Anglican identity. The degree to which each of the articles has remained influential varies. On the doctrine of justification , for example, there is a wide range of beliefs within the Anglican Communion, with some Anglo-Catholics arguing for a faith with good works and the sacraments. At the same time, however, some evangelical Anglicans ascribe to the Reformed emphasis on sola fide ("faith alone") in their doctrine of justification (see Sydney Anglicanism ). Still other Anglicans adopt
8961-416: The six signs of catholicity: baptism, Eucharist, the creeds, Scripture, an episcopal ministry, and a fixed liturgy (which could take a variety of forms in accordance with divinely ordained distinctions in national characteristics). This vision of a becoming universal church as a congregation of autonomous national churches proved highly congenial in Anglican circles; and Maurice's six signs were adapted to form
9064-409: The tension and the travail of its soul. It is clumsy and untidy, it baffles neatness and logic. For it is not sent to commend itself as 'the best type of Christianity,' but by its very brokenness to point to the universal Church wherein all have died. The distinction between Reformed and Catholic, and the coherence of the two, is a matter of debate within the Anglican Communion. The Oxford Movement of
9167-418: The term Anglican Church came to be preferred as it distinguished these churches from others that maintain an episcopal polity . In its structures, theology, and forms of worship, Anglicanism emerged as a distinct Christian tradition representing a middle ground between Lutheran and Reformed varieties of Protestantism ; after the Oxford Movement , Anglicanism has often been characterized as representing
9270-485: The theology of Reformed churches with the services in the Book of Common Prayer (which drew extensively on the Sarum Rite native to England), under the leadership and organisation of a continuing episcopate. Over the years, these traditions themselves came to command adherence and loyalty. The Elizabethan Settlement stopped the radical Protestant tendencies under Edward VI by combining the more radical elements of
9373-578: The third-largest Christian communion in the world, after the Catholic Church and the Eastern Orthodox Church , and the world's largest Protestant communion. These provinces are in full communion with the See of Canterbury and thus with the archbishop of Canterbury , whom the communion refers to as its primus inter pares ( Latin , 'first among equals'). The archbishop calls the decennial Lambeth Conference , chairs
9476-569: The traditional sacraments, with special emphasis being given to the Eucharist , also called Holy Communion, the Lord's Supper, or the Mass . The Eucharist is central to worship for most Anglicans as a communal offering of prayer and praise in which the life, death, and resurrection of Jesus Christ are proclaimed through prayer, reading of the Bible, singing, giving God thanks over the bread and wine for
9579-400: The traditions of the Church Fathers reflects a continuing theme of Anglican ecclesiology, most recently in the writings of Henry Robert McAdoo . The Tractarian formulation of the theory of the via media between Protestantism and Catholicism was essentially a party platform, and not acceptable to Anglicans outside the confines of the Oxford Movement . However, this theory of the via media
9682-422: The world in communion with the see of Canterbury but has come to sometimes be extended to any church following those traditions rather than actual membership in the Anglican Communion. Although the term Anglican is found referring to the Church of England as far back as the 16th century, its use did not become general until the latter half of the 19th century. In British parliamentary legislation referring to
9785-731: The writings of the Church Fathers , as well as historically, the Thirty-nine Articles of Religion and The Books of Homilies . Anglicanism forms a branch of Western Christianity , having definitively declared its independence from the Holy See at the time of the Elizabethan Religious Settlement . Many of the Anglican formularies of the mid-16th century correspond closely to those of historical Protestantism . These reforms were understood by one of those most responsible for them, Thomas Cranmer ,
9888-515: Was also a tendency to take polemically binary partitions of reality claimed by contestants studied (such as the dichotomies Protestant-"Popish" or " Laudian "-"Puritan") at face value. Since the late 1960s, these interpretations have been criticised. Studies on the subject written during the last forty-five years have, however, not reached any consensus on how to interpret this period in English church history. The extent to which one or several positions concerning doctrine and spirituality existed alongside
9991-522: Was called common prayer originally because it was intended for use in all Church of England churches, which had previously followed differing local liturgies. The term was kept when the church became international because all Anglicans used to share in its use around the world. In 1549, the first Book of Common Prayer was compiled by Thomas Cranmer , the then archbishop of Canterbury . While it has since undergone many revisions and Anglican churches in different countries have developed other service books,
10094-691: Was executed in AD 209, is the first Christian martyr in the British Isles. For this reason he is venerated as the British protomartyr . The historian Heinrich Zimmer writes that "Just as Britain was a part of the Roman Empire, so the British Church formed (during the fourth century) a branch of the Catholic Church of the West; and during the whole of that century, from the Council of Arles (316) onward, took part in all proceedings concerning
10197-406: Was increasingly portrayed as the founding father of Anglicanism. Hooker's description of Anglican authority as being derived primarily from scripture, informed by reason (the intellect and the experience of God) and tradition (the practices and beliefs of the historical church), has influenced Anglican self-identity and doctrinal reflection perhaps more powerfully than any other formula. The analogy of
10300-536: Was mainly written by Cranmer. They focus strongly upon the character of God and Justification by Faith and were printed by the King's Printers , Richard Grafton and Edward Whitchurch . The homilies are: At the end of the first volume appeared the following statement: "Hereafter shall follow Homilies of Fasting, Prayer, Almose-deeds, of the Nativity, Passion, Resurrection, and Ascension of our Saviour Christ: of
10403-401: Was of a later generation of the same family. This biographical article about a person in connection with Christianity is a stub . You can help Misplaced Pages by expanding it . Anglicanism Anglicanism is a Western Christian tradition which developed from the practices, liturgy , and identity of the Church of England following the English Reformation , in the context of
10506-489: Was printed perhaps in two or more editions by Richarde Iugge and John Cawood , "printers to the Queenes Maiestie". According to Parker, the Homilies had already been printed in 1562 and only awaited the Queen's approval at Midsummer 1563 for final publication. Entitled Certayne Sermons appoynted by the Queenes Maiestie , it contained twenty sermons. Reprints appeared in succeeding years. The publication followed
10609-418: Was reworked in the ecclesiological writings of Frederick Denison Maurice , in a more dynamic form that became widely influential. Both Maurice and Newman saw the Church of England of their day as sorely deficient in faith; but whereas Newman had looked back to a distant past when the light of faith might have appeared to burn brighter, Maurice looked forward to the possibility of a brighter revelation of faith in
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