Sacerdotalism

1910 ◽  
Vol 3 (3) ◽  
pp. 341-356
Author(s):  
George E. Horr
Keyword(s):  
New England ◽  
Church Of England ◽  
Religious Life ◽  
The World ◽  
End Of The World ◽  
The Church ◽  
Do So

The provisions for the fourth of the series of Dudleian Lectures are as follows:“The fourth and last lecture I would have for the maintaining, explaining, and proving the validity of the ordination of ministers or pastors of the churches, and so their administration of the sacraments or ordinances of religion as the same hath been practiced in New England, from the first beginning of it, and so continued at this day. Not that I would in any wise invalidate Episcopal Ordination, as it is commonly called and practiced in the Church of England; but I do esteem the method of ordination as practiced in Scotland, at Geneva, and among the dissenters in England, and in the churches in this country, to be very safe, Scriptural and valid; and that the great Head of the church, by his blessed spirit, hath owned, sanctified, and blessed them accordingly, and will continue to do so to the end of the World. Amen.”The topic of Sacerdotalism is naturally involved in the terms of this Foundation.The term “Sacerdotalism” has been defined as “the doctrine that the man who ministers in sacred things, the institution through which and the office or order in which he ministers, the acts he performs, the sacraments and rites he celebrates, are so ordained and constituted of God as to be the peculiar channels of His grace, essential to true worship, necessary to the being of religion, and the full realization of the religious life.”

scholarly journals The Validity of Non-Episcopal Ordination

1919 ◽  
Vol 12 (3) ◽  
pp. 249-274
Author(s):  
George Hodges
Keyword(s):  
New England ◽  
Church Of England ◽  
The World ◽  
End Of The World ◽  
The Church ◽  
Do So

“The fourth and last lecture,” said Judge Dudley, “I would have for the maintaining, explaining, and proving the validity of the ordination of ministers or pastors of the churches, and so their administration of the sacraments or ordinances of religion as the same hath been practised in New England, from the first beginning of it, and so continued at this day. Not that I would in any wise invalidate Episcopal Ordination, as it is commonly called and practised in the Church of England; but I do esteem the method of ordination as practised in Scotland, at Geneva, and among dissenters in England, and in the churches in this country, to be very safe, Scriptural, and valid; and that the great Head of the Church, by his blessed spirit, hath owned, sanctified, and blessed them accordingly, and will continue to do so to the end of the World. Amen.”

scholarly journals The problem of the female priesthood in foreign Protestantism

2009 ◽  
pp. 145-152
Author(s):  
O. Vynnychenko-Boruh
Keyword(s):  
Gender Equality ◽  
Church Of England ◽  
Religious Life ◽  
Anglican Church ◽  
Protestant Churches ◽  
Women's Participation ◽  
Worship Services ◽  
The World ◽  
Radical Revision ◽  
The Church

One of the tendencies of modern transformations in the religious sphere, in particular in the world of Protestantism, is the desire for gender equality. The problem of "woman and religion" has become extremely urgent over the last decades, especially on the issue of women's priesthood. There is evidence that the proportion of women in the religious life of only Christian denominations has increased from 10 percent in the early twentieth century. to 40 at the beginning of the XXI century. The theological justification for the idea of ​​women's participation in organizing and conducting worship services was first formulated at the beginning of the 20th century in the Church of England. And it was the discussion around this provision that went beyond the Anglican Church that led to a radical revision of the traditional position of some Protestant churches, both as a motive and a reflection of profound changes in Christianity.

Tract 90

2017 ◽  
Author(s):  
Michael J. G. Pahls ◽  
Kenneth Parker
Keyword(s):  
Church Of England ◽  
Religious Life ◽  
Close Reading ◽  
Best Effort ◽  
The Church

In 1864, John Henry Newman’s Apologia Pro Vita Sua characterized Tract 90 as his last best effort to remain in the Church of England. While Newman always celebrated his reliance on Anglican Caroline divines, this chapter demonstrates his unacknowledged debt to a notable Oxford convert of the Caroline period, Christopher Davenport (1598–1680), known in Franciscan religious life as Franciscus à Sancta Clara. Davenport served as Catholic chaplain to Queen Henrietta Maria and penned his irenic Paraphrastica Expositio Articulorum Confessionis Anglicanae (1634) to promote the reunion of the churches of England and Rome. The chapter demonstrates Newman’s use and close reading of Davenport’s work, analysing numerous paraphrases that Newman employed to build his arguments.

Dissent in New England

2020 ◽  
pp. 244-266
Author(s):  
Francis J. Bremer
Keyword(s):  
Seventeenth Century ◽  
New England ◽  
Church Of England ◽  
New Order ◽  
Men And Women ◽  
Anne Hutchinson ◽  
Religious Establishment ◽  
New England Colonies ◽  
Roger Williams ◽  
The Church

The New England colonies were settled in the early seventeenth century by men and women who could not in conscience subscribe to all aspects of the faith and practice of the Church of England. In creating new societies they struggled with how to define their churches and their relationship with the national Church they dissented from. As their New England Way evolved the orthodox leaders of the new order identified and took action against those who challenged it. Interaction with dissenters such as Roger Williams, Anne Hutchinson, Baptists, and Quakers helped to further define the colonial religious establishment.

Pietism

2018 ◽  
Author(s):  
Allen C. Guelzo
Keyword(s):  
Eighteenth Century ◽  
New England ◽  
Western Europe ◽  
Church Of England ◽  
Reform Movement ◽  
State University ◽  
English Speaking ◽  
Anglo American ◽  
American Evangelicalism ◽  
The Church

‘Pietism’ refers to a Protestant reform movement, arising in the late 1600s in Lutheran Germany, which turned away from contests over theological and dogmatic identity in Protestant confessionalism and urged renewed attention to questions of personal piety and devotion. As such, it has only the most tenuous historical connections to the Christocentric piety of the devotio moderna or the northern humanist piety of Erasmus or Zwingli. It found its first major voice in P.J. Spener and A.H. Francke, and established its principal centres of influence at the state university at Halle in 1691 and the Moravian community at Herrnhut in 1722. Pietism found followers and allies in the European Reformed churches, in the Church of England (especially through the example of John and Charles Wesley and through the Moravian exile community in England), and in Britain’s English-speaking colonies. In the colonies, pietism not only found Lutheran and Reformed colonial hosts, but also saw in New England Puritanism a movement of similar aspirations. Pietism’s impact on the spirituality of western Europe and America was clearly felt in the eighteenth-century Protestant Awakenings, and continues to have an influence in the shape of Anglo-American evangelicalism.

scholarly journals The Church of England and Same-Sex Marriage: Beyond a Rights-Based Analysis

2019 ◽  
Vol 21 (2) ◽  
pp. 153-178 ◽  
Author(s):  
Charlotte Smith
Keyword(s):  
Human Rights ◽  
Pastoral Care ◽  
Church Of England ◽  
Institutional Response ◽  
Same Sex ◽  
Same Sex Marriage ◽  
Same Sex Couples ◽  
The Church ◽  
Apparent Conflict ◽  
Do So

Some scholars, faced with the apparent conflict between the Church of England's teaching on marriage and the idea of equal marriage embraced by the Marriage (Same Sex Couples) Act 2013, have focused on the implications of that Act for the constitutional relationship between Church, State and nation. More frequently, noting the position of the Church of England under that Act, academics have critiqued the legislation as an exercise in balancing competing human rights. This article by contrast, leaving behind a tendency to treat religion as a monolithic ‘other’, and leaving behind the neat binaries of rights-based analyses, interrogates the internal agonies of the Church of England as it has striven to negotiate an institutional response to the secular legalisation of same-sex marriage. It explores the struggles of the Church to do so in a manner which holds in balance a wide array of doctrinal positions and the demands of mission, pastoral care and the continued apostolic identity of the Church of England.

scholarly journals Power, luck, and scholarly responsibility at the end of the world(s)

2020 ◽  
Vol 12 (3) ◽  
pp. 459-470 ◽  
Author(s):  
Benoît Pelopidas
Keyword(s):  
Nuclear War ◽  
Military Leaders ◽  
The World ◽  
End Of The World ◽  
Definition Of ◽  
Do So

AbstractThis contribution argues that the concept of protean power opens a space to think about the limits of control and knowledge about catastrophic possibilities such as nuclear war. To do so, it offers the first distinctive definition of nuclear luck, which has long been acknowledged by policy and military leaders but remains unaccounted for in scholarship. It further shows that the nuclear realm is defined by two key unknowables. However, it argues that protean power perpetuates a survivability bias which has characterized scholarship so far, before suggesting ways to overcome that bias and modify scholarly ethos to acknowledge such catastrophic possibilities.

Witness, the church, and faithful cultural engagement

2019 ◽  
Vol 47 (2) ◽  
pp. 140-152
Author(s):  
Eric Robinson
Keyword(s):  
Twentieth Century ◽  
Jesus Christ ◽  
Cultural Engagement ◽  
Mission Theology ◽  
Mission Of God ◽  
The World ◽  
The Church ◽  
Do So

There is a tension for the church between cultural engagement and maintaining faithful witness to the gospel of Jesus Christ. It is important that the church both acknowledges and wrestles with this tension. As the church exists in the world, it must continue to discern what faithful participation within culture looks like. It also must consider the question of identity—that is, in what ways cultural engagement is core to who the church is called to be. To state it in a different way, if engagement with the world is central to the church’s participation in the mission of God, then it must discern how to do so in a way that is faithful to that mission. M.M. Thomas and Lesslie Newbigin were two important twentieth-century voices in the development of mission theology and a missional understanding of the church. In their dialogue entitled “Baptism, the Church, and Koinonia,” Thomas and Newbigin look to shape a more constructive understanding of the church’s calling and identity as it seeks clarity in how to engage with culture and remain faithful to its gospel witness. The church has always found itself in the world, a world which God loves in Jesus Christ. Any congregation which seeks to be faithful to the gospel must consider what it means to be Jesus’ witness in the world. This article will consider the cultural witness and identity of the church in light of the Thomas–Newbigin discussion, while also drawing from the wider work of both authors.

scholarly journals The Church of England Advisory Council of Empire Settlement and Post-War Child Migration to Australia

2020 ◽  
Vol 71 (4) ◽  
pp. 798-826
Author(s):  
GORDON LYNCH
Keyword(s):  
Child Care ◽  
Church Of England ◽  
Advisory Council ◽  
Home Office ◽  
Child Migration ◽  
Post War ◽  
Child Care Professionals ◽  
The Church ◽  
Do So ◽  
British Children

Between 1947 and 1965, 408 British children were sent to Australia under the auspices of the Church of England Advisory Council of Empire Settlement and its successor bodies. Situating this work in wider policy contexts, this article examines how the council involved itself in this work with support from some senior clergy and laity despite being poorly resourced to do so. Noting the council's failure to maintain standards expected of this work by the Home Office and child-care professionals, the article considers factors underlying this which both reflected wider tensions over child migration in the post-war period as well as those specific to the council.

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