The Role of the Faculty System in Achieving Net-Zero Carbon Emissions by 2030

2021 ◽  
Vol 23 (1) ◽  
pp. 50-66
Author(s):  
Jacqueline Humphreys

The Church of England has committed itself to achieving net-zero carbon emissions by 2030. An important element required for success in this aim will be to amend the legislation around the management of church buildings and in particular the operation of the faculty jurisdiction. While aspects of the present system can and do facilitate some necessary change, to achieve the swift and widespread changes required within the timescale envisaged a more radical overhaul is required because the present faculty system favours the status quo, however bad that is from a carbon emissions perspective.

Author(s):  
Mark Hill QC

This chapter focuses on the clergy of the Church of England. It first explains the process of selection and training for deacons and priests, along with their ordination, functions, and duties. It then considers the status and responsibilities of incumbents, patronage, and presentation of a cleric to a benefice, and suspension of presentation. It also examines the institution, collation, and induction of a presentee as well as unbeneficed clergy such as assistant curates and priests-in-charge of parishes, the authority of priests to officiate under the Extra-Parochial Ministry Measure, the right of priests to hold office under Common Tenure, and the role of visitations in maintaining the discipline of the Church. The chapter concludes with a discussion of clergy retirement and removal, employment status of clergy, vacation of benefices, group and team ministries, and other church appointments including rural or area deans, archdeacons, diocesan bishops, suffragan bishops, and archbishops.


2004 ◽  
Vol 55 (4) ◽  
pp. 654-680 ◽  
Author(s):  
PETER SHERLOCK

The Reformation simultaneously transformed the identity and role of bishops in the Church of England, and the function of monuments to the dead. This article considers the extent to which tombs of sixteenth- and seventeenth-century bishops represented a set of episcopal ideals distinct from those conveyed by the monuments of earlier bishops on the one hand and contemporary laity and clergy on the other. It argues that in death bishops were increasingly undifferentiated from other groups such as the gentry in the dress, posture, location and inscriptions of their monuments. As a result of the inherent tension between tradition and reform which surrounded both bishops and tombs, episcopal monuments were unsuccessful as a means of enhancing the status or preserving the memory and teachings of their subjects in the wake of the Reformation.


Moreana ◽  
2013 ◽  
Vol 50 (Number 193- (3-4) ◽  
pp. 131-149
Author(s):  
Jorge Bastos da Silva

This article addresses the general question of the status of Thomas More as a cultural icon by focusing on Robert Southey’s Sir Thomas More: or, Colloquies on the Progress and Prospects of Society (1829). The discussion emphasizes the role of religion in Southey’s view of history and of More’s character, as well as the ways in which Southey’s work conveys a sense of the traditions of utopianism and implies a particular conception of intellectual authority. It is shown that, whereas authors like Thomas Stapleton, Anthony Munday, Robert Bolt and Hilary Mantel represented More as a man who challenged established opinions and authorities, either wisely or presumptuously, in the name of the authority of his own conscience, Southey was interested in overcoming the oppositional view of More’s character, career and moral legacy. The Colloquies accordingly express the author’s hopes of a future, eschatological state in which religious differences between Catholic and Protestant will be subsumed. It becomes clear that the work is as much a commentary on contemporary society, and especially on the condition of the Church of England, as it is an exercise in self-definition on the part of its author.


Author(s):  
Alasdair Raffe

This chapter examines the transformations in the status and character of Scottish Episcopalianism from 1662 to 1829. Despite being re-established in the Church of Scotland in 1661–2, episcopacy was abolished in 1689. Thereafter Episcopalians were a Nonconformist group, and only the minority of congregations whose clergy were loyal to Queen Anne and her Hanoverian successors enjoyed legal protection. But while the intermittent prosecution of the Jacobite clergy contributed to a steep decline in the number of Scottish Episcopalians, disestablishment allowed the clergy to reassess episcopal authority, and to experiment with liturgical reforms. After transferring their allegiance to the Hanoverians in 1788, the Episcopalians drew closer to the Church of England, formally adopting the Thirty-Nine Articles in 1804. By the end of the period, the Episcopalians saw themselves as an independent, non-established Church, one of the branches of international Anglicanism.


2007 ◽  
Vol 5 (2) ◽  
pp. 187-208
Author(s):  
Alan Gregory

ABSTRACTUnderstanding Coleridge's classic work On the Constitution of Church and State requires paying close attention to the system of distinctions and relations he sets up between the state, the ‘national church’, and the ‘Christian church’. The intelligibility of these relations depends finally on Coleridge's Trinitarianism, his doctrine of ‘divine ideas’, and the subtle analogy he draws between the Church of England as both an ‘established’ church of the nation and as a Christian church and the distinction and union of divinity and humanity in Christ. Church and State opens up, in these ‘saving’ distinctions and connections, important considerations for the integrity and role of the Christian church within a religiously plural national life.


1999 ◽  
Vol 35 ◽  
pp. 384-395
Author(s):  
R. W. Ambler

In February 1889 Edward King, Bishop of Lincoln, appeared before the court of the Archbishop of Canterbury charged with illegal practices in worship. The immediate occasion for these proceedings was the manner in which he celebrated Holy Communion at the Lincoln parish church of St Peter at Gowts on Sunday 4 December 1887. He was cited on six specific charges: the use of lighted candles on the altar; mixing water with the communion wine; adopting an eastward-facing position with his back to the congregation during the consecration; permitting the Agnus Dei to be sung after the consecration; making the sign of the cross at the absolution and benediction, and taking part in ablution by pouring water and wine into the chalice and paten after communion. Two Sundays later King had repeated some of these acts during a service at Lincoln Cathedral. As well as its intrinsic importance in defining the legality of the acts with which he was charged, the Bishop’s trial raised issues of considerable importance relating to the nature and exercise of authority within the Church of England and its relationship with the state. The acts for which King was tried had a further significance since the ways in which these and other innovations in worship were perceived, as well as the spirit in which they were ventured, also reflected the fundamental shifts which were taking place in the role of the Church of England at parish level in the second half of the nineteenth century. Their study in a local context such as Lincolnshire, part of King’s diocese, provides the opportunity to examine the relationship between changes in worship and developments in parish life in the period.


2019 ◽  
Vol 46 (2) ◽  
pp. 76-82 ◽  
Author(s):  
Giulia Cavaliere

The benefits of full ectogenesis, that is, the gestation of human fetuses outside the maternal womb, for women ground many contemporary authors’ arguments on the ethical desirability of this practice. In this paper, I present and assess two sets of arguments advanced in favour of ectogenesis: arguments stressing ectogenesis’ equality-promoting potential and arguments stressing its freedom-promoting potential. I argue that although successfully grounding a positive case for ectogenesis, these arguments have limitations in terms of their reach and scope. Concerning their limited reach, I contend that ectogenesis will likely benefit a small subset of women and, arguably, not the group who most need to achieve equality and freedom. Concerning their limited scope, I contend that these defences do not pay sufficient attention to the context in which ectogenesis would be developed and that, as a result, they risk leaving the status quo unchanged. After providing examples of these limitations, I move to my proposal concerning the role of ectogenesis in promoting women’s equality and freedom. This proposal builds on Silvia Federici’s, Mariarosa Dalla Costa’s and Selma James’ readings of the international feminist campaign ‘Wages for Housework’. It maintains that the political perspective and provocation that ectogenesis can advance should be considered and defended.


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