Anglicanism (Anglicanism)

For years, critics and fans of C. S. Lewis have noted his curious attentiveness to descriptions of food and scenes of eating. Some attempts have been made to interpret Lewis’s use of food, but never in a manner comprehensively unifying Lewis’s culinary expressions with his own thought and beliefs. My study seeks to fill this void. The introduction demonstrates how Lewis’s culinary language aggregates through elements of his life, his literary background, and his Judeo-Christian worldview. Using the grammar of his own culinary language, I examine Lewis’s fiction for patterns found within his meals and analyze these patterns for theological allusions, grouping them according to major categories of systematic theology. Chapter two argues that ecclesiastical themes appear whenever Lewis’s protagonists eat together. The ritualized meal progression, evangelistic discourse, and biographical menus create a unity that points to parallels between Lewis’s body of protagonists and the church. Chapter three focuses on the sacrament of the Lord’s Supper and charges that Lewis’s meals which are eaten in the presence of the novel’s Christ figure or which include bread and wine in the menu reliably align with the Anglo-Catholic doctrine of the Eucharist. Chapter four studies how sinful eating affects the spiritual states of Lewis’s characters. The chapter first shows how Lewis’s culinary language draws from Edenic sources, resonating with a very gastronomic Fall of Humanity, then examines how the progressively sinful eating of certain characters signifies a gradual alienation from the Divine. The fifth, and concluding, chapter argues that Lewis’s portrayal of culinary desire and pleasure ultimately points to an eschatological theme. This theme culminates near the end of Lewis’s novels either through individual characters expressing superlative delight in their food or through a unified congregation of protagonists eating a celebratory feast during the novel’s dénouement. I close the study by emphasizing how this approach to Lewis’s meals offers a complete spiritual analysis of Lewis’s main characters that also consistently supports Lewis’s own theology.

This article follows Newman’s writings mainly with a systematic (thematic) methodology; it does not, however, ignore the historical, since we can best see Newman’s ecclesiology evolve within his historical context  In his Evangelical years, the adolescent Newman distrusted “material elements,” including—of course—the visible church, but after his Anglican ordination, the (then) vicar of St. Clement began to preach on various aspects of the church as one, holy, catholic, and apostolic”  The cumulative effect of the theological debates at Oxford, together with his pastoral experience and personal reflections, gradually led Newman to a more high church ecclesiological approach, especially on visibility, invisibility and apostolicity of the Church, as we are going to see in these pages.

An earlier version of this paper was presented at the symposium, "Joseph Ratzinger and the Healing of the Reformation-Era Divisions," held at Mundelein Seminary, IL, Oct 19-21 2017. This is an expanded version of the paper that tries to do a number of things. First, I propose that one fruitful lens through which to view the Protestant-Catholic divide concerning the Eucharist and sacrifice is this: the attenuating view of Christianity as a ritual, cultic religion. Second, I suggest that this loss in most of Protestantism is related to the rather lopsided emphasis in the medieval Latin West on the following topics: the objective character of Christ’s presence in the Eucharist, the means by which that change takes place, what Christians receive in the Sacrament, and the sacrificial character of the Eucharist. I will attempt to demonstrate this thesis with just one clear example: the English Prayer Book tradition. 
The paper proceeds in the following way. First, I will say something about this lopsided emphasis by walking through Thomas’s treatise in the Summa. Second, I will describe the emergence of the English reformation theology on the Eucharist as expressed in the first two prayer books of 1549 and 1552. Third, I will describe the emergence of (what I will call with a wink) the “reform of the reform” which comes to fruition in the Scottish tradition. I will conclude with a brief consideration of Ratzigner’s contribution to the question of eucharistic sacrifice in Spirit of the Liturgy and the possible subsequent emergence of a unified Anglican approach to eucharistic sacrifice and rapprochement with the Catholic Church.

DEATH AND THE INTERMEDIATE STATE: COMPARISON OF THE ROMAN CATHOLIC, ORTHODOX, AND PROTESTANT DOCTRINAL VIEWS ABOUT THE CHRISTIAN’S ETERNAL STATE

PAPER TYPE:  Synthesis and Expository

THESIS STATEMENT:  The study will contrast and compare Roman Catholic, Eastern Orthodox, and Protestant doctrines concerning death and the intermediate state, with the purpose of understanding what happens to the soul upon death, the intermediate state, the resurrection of the body, and how its implications affect the way we live our lives in preparation for our eternal life. 

ABSTRACT:  Death is as much a part of life as life itself.  One day, everyone will die, and until that day, most will encounter the death of a friend or a loved one.  For unbelievers, death is tragic, and yet for Christians, death is the servant who ushers us into God’s presence.  However, erroneous beliefs abound to the point of superstition.  In Kallistos Ware’s article, ‘One body in Christ’: Death and the communion of the saints, he described how little the immanence of death is discussed in Western churches and how we should instead discuss it as a vital part of life, rather than something that hits us when we least expect it. 

When Christians fail to properly understand death, the intermediate state, and the resurrection to come, it minimizes the missional impact of the church on our culture.  In N.T. Wright’s book, Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church, Wright explains the importance of understanding the resurrection in such a way that it influences the way we live in the body and propels us to a greater emphasis on building the Kingdom. 

Different theological views abound when the intermediate state is compared between the Roman Catholic, Orthodox, and Protestant faiths.  Roman Catholicism teaches Purgatory as the state where the souls are purged from venial sins. Alan Schreck’s book, Basics of the Faith: A Catholic Catechism describes the purging process, not as a second chance, but as an exercise of God’s infinite mercy.  Richard P. McBrien’s book, Catholicism, explains the doctrine from Scripture and its development from its patristic roots. 

Kallistos Ware’s book, The Orthodox Way, describes “A journey into the infinite” (Ware, 137) and how this concept befuddles our “fallen imagination” (Ibid.).  Constantine N. Tsirpanlis, Introduction to Eastern Patristic Thought and Orthodox Theology, argues against the doctrine of Purgatory outright, claiming that no eastern or western patristic father taught the this doctrine. 

From an Anglican Protestant perspective, Wright described paradise as the Christian’s state of blissful rest, but not sleep, but in a state of conscious presence with Christ, awaiting the final resurrection.  What we believe about the resurrection, ought to shape the way that we view the mission of the church and the manner in which we live in the body until we meet the Lord Jesus Christ in the veil of death.  Death is the servant who ushers us into the very presence of Christ and is nothing to fear.

GRAHAM GREENE’S CATHOLICISM: FIRST, AN INTELLECTUAL BELIEF IN GOD
THE POWER AND THE GLORY II

In this second bulletin, I outline the first two of three forms of Greene’s religion: 1) the Erastian public school Anglicanism undergirding state morality in which Greene was raised, 2) the intellectual Catholicism he adopted on the basis of argument. In the third bulletin, I shall deal with 3) in distinction from that, “conversion.”.
The Power and the Glory explains Greene’s conversion to the Catholicism he saw in Mexican peasants and described in The Lawless Roads (1939), the travelogue which gave the background, places, and many of the characters and situations for The Power and the Glory (1940). In Mexico he lived briefly, but determinatively, with a religion which embraces pain and martyrdom as ways into God, and intuits the indestructibility both of  the human need for the priestly sacrifice, and God’s provision for it. So The Power and the Glory concludes: “‘My name is Father –’ But the boy had already swung the door open and put his lips to the hand before the other could give himself a name.” 
In contrast, after descriptions of the ugliness and violence of Mexico suggesting that he is putting what he found there behind him, The Lawless Roads describes Mass back in Chelsea (London):

Mass in Chelsea seemed curiously fictitious: no peon knelt with his arms out in the attitude of the cross, no woman dragged herself up the aisle on her knees. It would have seemed shocking, like the Agony itself. We do not mortify ourselves. Perhaps we need violence. 

Greene then lists the institutionalized and unnoticed violence of daily life at the time in London, from the ugliness to the airplanes and motor vehicles. When seeing this ordinary violence in our way of life, Greene anticipated our recent change of consciousness. What we now recognize as world destructive violence, we previously took as the benign advances of rationality.
This kind of reversal of our normal evaluations is typical of Greene. So for example, The Ministry of Fear (1943) centers on the deep evil of pity “Pity is the worst passion of all.”  Just so The Quiet American exposed the murderous destructiveness of innocence. Greene’s transvaluation of values is of Nietzschean dimensions. His novels are a substitute for the metaphysical theology the English mostly lack (Charles Williams, a poetic theologian, is an exception) and his metaphysics, the novels, and his mind operate by the union of extremes. The coincidence of opposites is fundamental to Hellenic and Catholic theology. Thus,  in The Power and the Glory, and many other works (e.g. , The Quiet American,  The Comedians, The Human Factor, The Honorary Consul, Getting to Know the General, Monsignor Quixote), there is an equal concern with Marxist Communism and Catholicism. Like Williams, he regarded dogmatic Catholicism and Communism as the two defining contemporary phenomena.

Amiatinus-including a slew of works that celebrated 1,300th anniversary of Coelfrith's departure with it for Rome-is that she has tried to address its significance in the round. She uses it as a gateway into the biblical world of Bede, and then within that world she asks why these Northumbrian monks made such a massive investment in making three of these enormous bibles-just imagine the number of sheepskins needed for its outsize pages (you can get all the measurements in Chazelle's book)-and then to value them by placing one in Jarrow and the other in Wearmouth (just how did they want to use them?), and then why make one of them a gift to Saint Peter (that is, the pope)? Chazelle locates the three codices within the monastic world of Wearmouth and Jarrow (chapter 1) and then within the scholarly ambiance of Bede as a commentator on the Bible (chapter 2). This work alone makes this book of value as it brings together an array of studies on Bede as an exegete produced over the last fifty years and locates that scholarship around what Bede saw as the core of his endeavors. This background then allows Chazelle to investigate the actual manuscript in relation to its environment (chapter 3), which leads to a study of how reading and worship were interlinked in a late seventh-century monastery (chapter 4). The focus then narrows to Amiatinus as an object, and, in particular, its opening pages with the great images (for example, the plan of the wilderness tabernacle) and the scheme of images that runs through the codex (chapter 5). The final chapters look at three issues: first, what we can learn from the codex about why it was intended by Ceolfrith as a gift to Saint Peter at the end of his pilgrimage; second, what we know of the life of the three codices after 716-after which the contemporary evidence about them becomes silent; and third, an account of the anniversary celebrations in 2016. This is a study worthy of its object and will be welcomed by historians of the Bible as much as by Anglo-Saxonists and art historians. The work is enhanced by the sixty-five images in color and black-and-white illustrating what is being discussed in the book, and by a very useful summary of what is to be found on each of the 1030 folios of the manuscript (471-81). All in all, we are brought into the "life" of the codex.

Why did marriage become central to the English novel in the eighteenth century? As clandestine weddings and the unruly culture that surrounded them began to threaten power and property, questions about where and how to marry became urgent matters of public debate. In 1753, in an unprecedented and controversial use of state power, Lord Chancellor Hardwicke mandated Anglican church weddings as marriage's only legal form. Resistance to his Marriage Act would fuel a new kind of realist marriage plot in England and help to produce political radicalism as we know it. Focussing on how major authors from Samuel Richardson to Jane Austen made church weddings a lynchpin of their fiction, The Origins of the English Marriage Plot offers a truly innovative account of the rise of the novel by telling the story of the English marriage plot's engagement with the most compelling political and social questions of its time.

This essay traces the history of the debates about and the  theological approaches to widening the embrace of LGBTIQ people in The Episcopal Church. It includes substantial discussion not only of gay and lesbian clergy and marriage equality but also of transgender people, lay and ordained, in the life of the church.

Editions in Italian of the Book of Common Prayer of the Episcopal Church of the United States of America.

This article reconstructs the history of the Italian translations of the Book of Common Prayer of the Episcopal Church of the United States of America. A first partial edition in Italian was published in Florence in 1868 by William Chauncey Langdon and Stanislao Bianciardi, probably for propaganda reasons. Another partial version was published in 1874 and in 1876 by the Italian Costantino Stauder, minister of the first Italian-speaking Episcopal congregation in New York. Around the same time, the General Convention of the Episcopal Church gave life to a commission charged with promoting a full translation. In 1879, this commission gave the green light to the partial publication of a new translation by Francis Philip Nash. While both the Florentine and New York editions utilized the translation of the long-published Anglican Book of Common Prayer, this was a new version. In 1880, Stauder presented his own translation ― no copies of this remain ― which was rejected by the commission in favour of the one Nash was working on. Nash concluded his work in 1886 but, for reasons unknown to us, this version never saw the light of day. The first full Italian edition was published in Philadelphia only in 1904 by Michele Zara, minister of the Italian Episcopal of Philadelphia. His successor, Tommaso Edmondo della Cioppa published in 1922 a bilingual selection of the Book of Common Prayer. The birth of Italian-speaking congregations of the Episcopal Church was helped by the idea of Americanizing Italian immigrants. The history of the translations of the Episcopalian Book of Common Prayer is, therefore, also a chapter in the cross-cultural history of Italian immigration to the United States.

Keywords: The Protestant Episcopal Church in the United States of America (PECUSA), The Episcopal Church, Book of Common Prayer, Anglican Communion, Anglicanism, Liturgy, Translations.

La libertad de cultos permitida durante el Sexenio Democrático y la tolerancia religiosa sancionada por la Constitución de 1876 facilitó el asentamiento y difusión del protestantismo por el suelo español. Al sureste de la provincia de Zamora, Villaescusa fue considerada por medios protestantes de ámbito internacional como “la maravilla de España” por el firme arraigo de una comunidad evangélica que dispuso de capilla y escuela propias y que encumbró a la alcaldía a uno de sus miembros. Con esta comunicación presentamos el proceso por el que arraigó esta comunidad en medio de una población mayoritariamente católica, los apoyos internacionales recibidos y las resistencias de la población local.

The Episcopal Church has been concerned officially with expansive and inclusive language since at least 1985, when the General Convention directed the development of “supplemental inclusive language texts” through a series of materials produced by the Standing Liturgical Commission (now the SCLM). Liturgical Texts for Evaluation (1987), significantly reduced gender-specific language for both God and humankind, including revised versions of Prayers A and B, the only attempts to do this until 2018;  Supplemental Liturgical Texts (1989) took a somewhat different and more balanced approach to gendered language and used “both masculine and feminine words, images, and metaphors”;  Supplemental Liturgical Materials (1991) and Enriching Our Worship 1 (1998) sought to balance traditional language with terms and images underutilized in scripture and tradition. The 79th General Convention that met in July of 2018 also addressed the place of gender in liturgical resolution in resolution D078,  which authorized what it called an “expansive language version” of Rite II, including three of its four eucharistic prayers (A, B, and D), in a version it describes as “expansive language." I published an examination of the Trinitarian theology of Enriching our Worship 1 and which is available on my Academic page (“The Eucharistic Materials in Enriching Our Worship 1: A Consideration of Its Trinitarian Theology,” Anglican Theological Review 98, no. 4 (Fall 2016): 661–80). I have a companion piece under consideration at a peer-reviewed journal which examines the recent expansive language version of Rite II. In the process of doing that research I created at document that puts in parallel all of the expansive language versions of Rite II (at listed above). This is that document.

Ruth's testimony of her conversion from puritanism to Anglicanism and to worship with the Book of Common Prayer. WHEN PRINTING set (1) landscape orientation (2) flip on short edge (3) double-sided. Makes a nice one-page pamphlet. Free for use in outreach if desired.

El presente trabajo propone una aproximación al Cementerio de San Jorge de Sevilla como fuente para abordar el estudio de la comunidad británica hispalense en el siglo XIX. Presentando como referencias centrales del análisis la génesis y localización del cementerio, las relaciones de la comunidad con el camposanto y las relaciones socioeconómicas con los locales, proponiendo un proyecto de futuro para el monumento

In contrast to the previous paper on the historical role of Anglican use of the charisms of the Holy Spirit, this paper examines the theoloigical basis for drawing a conclusion of why Anglicans have taught and believed for years that there should be an emphasis on the charisms or gifts of the Holy Spirit.

Mark McIntosh was an Anglican priest, scholar, and author of multiple books on the history, study, and practice of Christian mysticism. His latest book, published just before his death in October of 2021 due to complications resulting from ALS, is titled The Divine Ideas Tradition in Christian Mystical Theology. In this work he addresses what he argues is a key component of mysticism in general and Christian theology in particular: the divine ideas tradition (abbreviated throughout as DIT).

James Ussher was one of the most important theologians of the seventeenth-century Reformed tradition. This article provides a brief outline of his life and work, a survey of the secondary literature about Ussher, and some reflections on how Presbyterians can consider some of the more "Anglican" aspects of Ussher's theology.

The Ordinariate in England is examined as an instance of and contribution to the ecumenical movement, in terms of the process of receptive ecumenical learning - from initiating, through local to formal reception - as understood through the history and development of ARCIC, as well as a Catholic Anglican proposal for a corporate reunion in the 1980s, the Congregation of the English Mission. Also reviewed is what constitutes Anglican Patrimony, from ecclesiological and constitutional forms, to liturgical texts and traditions of moral theology, homiletics and theological dialogue. Finally, the potential of the Ordinariate as a point of engagement with Anglicanism, having been formed within and partly determined its internal ecumenism and dialogue, is considered as a means to assist Catholic understanding of Anglican tradition and thus Anglican-Roman Catholic mutual dialogue; as a sign of the Catholic Church's desire to recognise the dimension of Anglican life and religion within its account of itself as manifesting the Universal Church, and to give space to form of it; and as adding a distinctive 'dialect' of its own in the task of the new evangelisation of English society, culture and people.

Nations like narratives, lose their origins in the myth of time and only fully realize their horizons in the mind's eye. Such an image of the nation-or narration-might seem impossibly romantic and excessively metaphorical, but it is from those traditions of political thought and literary language that the nation emerges as a powerful historical idea in the west. Homi K. Bhabha / Nation and Narration Abstract In the quadricentennial of the founding of Plymouth Plantation, recent challenges in the United States politics and society raise critical questions on American identity and American democracy. Thus, calling for a revisit on the seventeenth century northeastern American experience of English colonizers, contemporary academia is engaged in new approaches and perspectives on American history and historicism, whereby a peculiar sense of past and act of remembrance count for present day cultural and political dilemmas across the United States. The legacy of early founders and pioneers of New England colonies provides a host of historicism on Anglo-American identity, which was elaborately imprinted in colonial accounts on material culture, legal, military, political and religious practices in the nexus of intra-and extra-imperial encounters of metropole and the colony itself.

The sermon by Benjamin Hoadly, the Bishop of Bangor, that catalysed the so-called Bangorian Controversy. Hoadly held that the Bible did not support any form of Church government — since Jesus preached the Kingdom of God (and not the establishment of the Church), there was no warrant for inferring a theological role (and certainly no civil role) for ordained ministry.

This article unearths the forgotten history of the first modern church planting scheme in the Church of England: an attempt to restructure parish ministry in Chester-le-Street, near Durham, in the 1970s and 1980s. This story of rapid growth followed by decline, and of an evangelical church’s strained relations with their liberal bishop, David Jenkins, has pertinence for contemporary Anglican antagonisms over ‘fresh expressions’ and other church planting programmes. A culture of mistrust is arguably apparent both then and now, between liberals and conservatives in ecclesiology, even as the same line divides those of the reverse tendency in broader, doctrinal theology: conservatives from liberals. Developments, decisions and, indeed, debacles in the story of Chester-le-Street parish point to the urgent need for liberals and conservatives in Anglican ecclesiology and theology to overcome their mistrust of each other by recognizing the other as valuable for the mutual strengthening and renewal of the Church.

[The First Italian Edition of the Book of Common Prayer (1685) between protestant propaganda and Sarpian memories]. In 1685 the first printed edition in Italian of the Anglican Book of Common Prayer, was published in London (Il Libro delle Preghiere Publiche Secondo l’Uso della Chiesa Anglicana). This article investigates the apologetic and controversial reasons that led to its publication. Because an Italian Protestant Church in England no longer existed when this translation was published, it was apparently not meant for use in worship. Furthermore, the same Italian Protestant Church in London, founded in 1550 and dissolved probably around 1663, had never adopted Anglican worship and both from the institutional and liturgical points of view had always been a Calvinist Church. The translation’s editor was Edward Brown, an Anglican cleric, who published a translation into English of Paolo Sarpi’s Lettere Italiane Scritte al Signor dell’Isola Groslot in 1693. Brown’s interest in Sarpi is particularly remarkable because, before the edition of 1685, the Book of Common Prayer was translated by the chaplain to the English ambassador, Sir Henry Wotton, for Sarpi himself between 1607 and 1610.

Monepiscopacy definition: a form of church government in which a single governing bishop or leader is appointed in a local church, region, or over an entire denomination. This development was a departure from the earliest church model for governing Christian communities typically having a collegial type of leadership in which a group of men share the responsibility of leading and teaching, as among a group of colleagues.

The far right is on the rise across Europe, pushing a battle scenario in which Islam clashes with Christianity as much as Christianity clashes with Islam. From the margins to the mainstream, far-right protesters and far-right politicians call for the defence of Europe's Christian culture. The far right claims Christianity. "The Claim to Christianity" investigates contemporary far-right claims to Christianity. Ulrich Schmiedel and Hannah Strømmen examine the theologies that emerge in the far right across Europe, concentrating on Norway, Germany and Great Britain. They explore how churches in these three countries have been complicit, complacent or critical of the far right, sometimes intentionally and sometimes unintentionally. Ultimately, Schmiedel and Strømmen  encourage a creative and collaborative theological response. To counter the far right, Christianity needs to be practiced in an open and open-ended way which calls Christians into contact with Muslims.

En Google Books: https://books.google.es/books/about/Lutero_500_a%C3%B1os_despu%C3%A9s.html?id=Ji6SDwAAQBAJ&printsec=frontcover&source=kp_read_button&redir_esc=y#v=onepage&q&f=false

En 1517, Martin Lutero fijó sus 95 tesis en la puerta de la iglesia palatina de Wittenberg, enfrentándose así a la autoridad de la Iglesia católica e iniciando el protestantismo. La reforma luterana se extendió hasta nuestros días, influyendo de manera decisiva en la historia de Europa y del mundo. En 1999, 482 años más tarde, católicos y luteranos firmaron un documento conjunto, para poner punto final al enfrentamiento doctrinal. En este libro, los autores analizan la figura de Lutero y las raíces de su reforma, cuando se cumplen 500 años de protestantismo y se advierten señales de una posible unidad.

John Wesley, the founder of the Methodist movement, loudly and strongly renounced the evils of warfare, yet never committed himself to a pacifist position.  In this paper, I argue that interpreting Wesley's stance regarding war is best understood through his doctrine of divine providence.  Since God controls the fate of nations, war must be seen as God's will on the one hand, yet also as the result of original sin on the other.  This tension informs Wesley's vision of history as well as the ethics of war and peace.