Church of England points the way, again!

1983 ◽  
Vol 23 (93) ◽  
pp. 44-44
Author(s):  
Seamus Burke
Keyword(s):  
Church Of England ◽  
The Way

The Parable of the Good Samaritan: Two Theological Readings in the Victorian Church of England

2021 ◽  
Vol 43 (2) ◽  
pp. 146-165
Author(s):  
Cole William Hartin
Keyword(s):  
Church Of England ◽  
Early Church ◽  
Divine Providence ◽  
Theological Interpretation ◽  
Good Samaritan ◽  
The Way

Abstract Taking seriously the reality that theological interpretation of Scripture is not a monolithic enterprise but rather a varied discussion, this paper outlines two historical contributions to the theological reading of Scripture in the Victorian Church of England. By examining the way Richard Chenevix Trench and John Keble interpret the parable of the good Samaritan, this essay shows that though both figures interpret Scripture in order to understand what it says about God, they diverge in their approach over questions of providence and ecclesial authority. The paper argues that for Trench, providence expands the scope of Scripture’s meaning but for Keble it leads to specific interpretive outcomes. Essentially, while Trench sees Scripture to be the product of divine providence, Keble sees providence to have shaped the consensus of the early Church.

Being an Archdeacon: A Coaching Model

2020 ◽  
Vol 22 (3) ◽  
pp. 314-327
Author(s):  
Norman Boakes
Keyword(s):  
Recent Article ◽  
Church Of England ◽  
Legal Aspect ◽  
Well Being ◽  
Coaching Model ◽  
Training Development ◽  
Anglican Theology ◽  
The Church ◽  
The Way

Considering the importance of their role in the life of the Church of England and the Church in Wales, there is not much written about the role of archdeacons. In her recent article in the January 2019 issue of this Journal, Jane Steen focused on the legal aspect of the role of archdeacons, and reflected on how they play a key role in shaping the Church and its ministry, delighting in its beauty and rejoicing in its well-being. In this article, the recently retired training, development and support officer for archdeacons reflects on the nature of the role and, in the light of that, on the way in which it might best be carried out. Believing that process is at least as important as outcome, and that good processes lead to better outcomes, he argues that coaching provides a useful model to enable archdeacons to exercise their ministries most effectively and promote both the mission and the well-being of the Church. It is also, he argues, a better reflection of Anglican theology.

Richard Hooker: Invention and Re-invention

2019 ◽  
Vol 21 (2) ◽  
pp. 137-152
Author(s):  
Diarmaid MacCulloch
Keyword(s):  
Nineteenth Century ◽  
Church Of England ◽  
Oxford Movement ◽  
Avant Garde ◽  
The Church ◽  
The Way

This study traces the way in which a typical Elizabethan Reformed Protestant became something slightly different during a ministerial career prematurely terminated by death in his forties, and what he became in the centuries that followed. It explains the background of divided theologies in the national Church of Elizabethan and Jacobean England, the emergence of ‘avant-garde conformism’, and the way in which Hooker was used by opposing sides to justify their positions, particularly after the Restoration of 1660, when the term ‘Anglicanism’ first becomes fully appropriate for the life and thought of the Church of England. As the Church moved from national monopoly to established status, Hooker became of use in different ways to both Tories and Whigs, though in the nineteenth century the Oxford Movement largely monopolised his memory. His views on the construction of authority may still help Anglicanism find its theological way forward.

Moving the Anglican Communion

2016 ◽  
Author(s):  
Susanna Snyder
Keyword(s):  
Church Of England ◽  
San Pedro ◽  
The Stranger ◽  
The Way

This chapter explores Anglican ethical and ecclesiological responses to migration under such headings as hospitality to the stranger and justice. Following an historical discussion of Church of England responses to refugees, the chapter argues that two motifs—incarnate responsibility and strange grace—lie at the heart of Anglican moral responses to migrants today. It then discusses the way in which migration is calling the Anglican Communion to rediscover its ecclesiological identity as a ‘moving church’ or via ecclesiae, and presents an ethnographic glimpse of contemporary Anglican practices at San Pedro/St Peter’s in Salem, Massachusetts. This congregation embodies responsibility towards migrants, delights in strange grace, and enacts a dynamic understanding of church.

The arian schism in Ireland, 1830

1972 ◽  
Vol 9 ◽  
pp. 323-339
Author(s):  
J. M. Barkley
Keyword(s):  
Church Of England ◽  
Presbyterian Church ◽  
The Real ◽  
Christian Religion ◽  
The North ◽  
Natural Tendency ◽  
Church Of Ireland ◽  
Secular Power ◽  
The Church ◽  
The Way

In Irish Presbyterianism Henry Cooke is commonly regarded as the champion of orthodoxy. Was it not he who drove the Arians out of the Synod of Ulster in 1830? The purpose of this paper is not to examine the theological issues involved, but rather to try to discover the real cause of the schism.The Reverend J. Smethurst (Moreton Hampstead) visited the North of Ireland during the autumn of 1821. The traditional picture is that of Cooke routing the Unitarian Smethurst in Killyleagh (where Cooke was minister) and pursuing him from place to place in his zeal for orthodoxy. This, however, fails to take into account an important aspect of Smethurst’s campaign. He writes,I feel persuaded that there is considerable inquiry on religious subjects amongst the Dissenters in the North of Ireland, and that liberal opinions are fast gaining ground amongst them... One of the greatest obstacles in the way of their doing so, is the view they have been accustomed to take of the Christian religion, as being a system upheld solely by its union with the secular power. If they could see it free from this connexion, they would view it in a far more favourable light, and the most formidable of their prejudices would be removed. Even amongst the Dissenters the natural tendency of the most remote connexion of this kind is too obvious to escape notice. The Presbyterian Church of Ireland has long been considered as a sort of demi-establishment. And though its connexion with the civil power is not so close as that of the Church of England, yet the union, as far as it goes, is no less injurious.

Christian Radicalism and the Hope of Christian Unity

2018 ◽  
Author(s):  
Sam Brewitt-Taylor
Keyword(s):  
Church Of England ◽  
Alternative Methods ◽  
World Peace ◽  
Christian Churches ◽  
Formed Part ◽  
Global Church ◽  
The 1960S ◽  
British Culture ◽  
Crucial Ingredient ◽  
The Way

This chapter explores the sudden outbreak of ecumenical enthusiasm that swept over the early-1960s Church of England against the backdrop of superpower confrontation. Radical readings of Christian eschatology suggested that global church reunion would provide the key to world peace. These Christian longings for world unity formed part of a wider Sixties assault on British moral exceptionalism, whose problematization at the dawn of the 1960s paved the way for more radical criticisms of existing British culture in the early- and mid-1960s. The ecumenical movement’s eschatological critique of the existing Christian churches was also a crucial ingredient in the making of Anglican radicalism. By the early 1970s, however, the ecumenical agenda seemed to have failed. This disappointed the initial hopes of many Anglican radicals, prompting them to seek alternative methods of transforming society.

Collins, Anthony (1676–1729)

2018 ◽  
Author(s):  
Kenneth P. Winkler
Keyword(s):  
Eighteenth Century ◽  
Church Of England ◽  
Church And State ◽  
Scriptural Interpretation ◽  
Philosophical Foundations ◽  
Immortality Of The Soul ◽  
The Way ◽  
Established Church

Anthony Collins was an English freethinker, best-known to philosophers for his reconciliation of liberty and necessity, and his criticisms of Samuel Clarke’s arguments for the immateriality and immortality of the soul. ‘I was early convinced’, Collins wrote, ‘that it was my duty to enquire into, and judge for my self about matters of Religion’(1727: 4). This is a fair summary of Collins’ lifelong project: to judge the claims of religion as an impartial scientist would judge the claims of a theory, not by ‘the Way of Authority’, but by reason or ‘the Way of private Judgment’(1727: 107). Collins took on almost the whole of religion as affirmed and practised in the eighteenth-century Church of England: its philosophical foundations, its theological doctrines, its methods of scriptural interpretation and its views on the politics of church and state. He found most of it wanting. His conclusions were at least deistic and perhaps atheistic (though he remained a practising member of the established church): the irony of his writing and the reactive character of virtually everything he published make it difficult to know for sure.

Keble, Froude, Newman, and Pusey

2017 ◽  
Author(s):  
Sheridan Gilley
Keyword(s):  
Church Of England ◽  
Premature Death ◽  
John Henry Newman ◽  
Roman Catholicism ◽  
Oxford Movement ◽  
High Church ◽  
The Church ◽  
Church Tradition ◽  
The Way

The Oxford Movement, influenced by Romanticism, was rooted in the inheritance both of an older High Church tradition and of the Evangelical Revival. The Movement was characterized by an effort to recover the Catholic character of the Church of England. Its genius was John Henry Newman, who redefined Anglicanism as a via media between Protestantism and Roman Catholicism. John Keble had earlier opened the way to a new Anglican sensibility through his poetry in The Christian Year. The Oxford Professor of Hebrew, Edward Bouverie Pusey, brought to the Tracts his massive scholarship. Newman’s dearest friend, Hurrell Froude, gave the Movement a radical edge, which continued despite his premature death in 1836.

A Bishop, A Patron, and some Preachers: A Problem of Presentation

1999 ◽  
Vol 12 ◽  
pp. 421-434
Author(s):  
Rosemary O’Day
Keyword(s):  
Church Of England ◽  
General Distribution ◽  
Concerted Action ◽  
Dependent Relationship ◽  
The Church ◽  
Close Interrelationship ◽  
The Web ◽  
The Way

The relations between bishops of the Church of England and lay patrons could be fraught and were certainly variable. Local circumstances and the general distribution of patronage within a given diocese combined with the personalities and concerns of the bishop and patrons involved to provide a distinctive environment for negotiation. It would be rash, therefore, to suggest that any case study of co-operation or conflict between a patron and a bishop could be typical. This said, such a case-study cannot but inform and stimulate because negotiation, amicable or otherwise, was essential for all parties wishing to exercise patronage. The co-operation between John Coke and Bishop Thomas Morton demonstrates not only the possibilities for concerted action in a given religious cause, but also the way in which the rules and regulations of the Church of England might be stretched and bent in that process. It indicates the importance for the Church of the web of connections which the bishops built up during their careers. It underlines the close interrelationship of the parochial ministry and the role of household chaplain in so many upper-gentry homes. It highlights the dependent relationship between the clerical client and his patron and the differing reactions of ministers to this situation.

The Rev. William Harte and Attitudes to Slavery in Early Nineteenth-Century Barbados

1979 ◽  
Vol 30 (4) ◽  
pp. 461-474 ◽  
Author(s):  
J. T. Gilmore
Keyword(s):  
Nineteenth Century ◽  
Church Of England ◽  
Early Period ◽  
Early Nineteenth Century ◽  
Christian Love ◽  
The Church ◽  
Slave Population ◽  
The Way

In St Mary's Church, Barbados, there is a monument to a curate who died in 1851, and ‘whose labours as a clergyman of the Church of England for fifty years were distinguished by talent, energy & faithfulness. His efforts were unceasing to make known the truths of the Gospel to all classes in this island. At an early period in his ministry he led the way in rescuing the then slave population from spiritual bondage and darkness. In this work of Christian love he was ever resolute, singlemin-ded, Sc uncompromising’. Mr Harte's claim to our interest is further increased when we learn that he was once prosecuted by the vestry of his parish for, among other things, teaching slaves ‘doctrines of equality inconsistent with their obedience to their masters’ and for comparing the white inhabitants of his parish to those of Sodom and Gomorrah, somewhat to the advantage of the latter.

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