The Eucharist Under Quarantine: the Experience of Anglican Churches

2020 ◽  
pp. 107-122
Author(s):  
Павел Великанов ◽  
Василий Владимирович Чернов
Keyword(s):  
Social Issues ◽  
Church Of England ◽  
Anglican Church ◽  
Episcopal Church ◽  
The Us ◽  
Theological Study ◽  
Theological Vision ◽  
The Church ◽  
Selection Of

Англиканские Церкви традиционно занимают очень активную позицию по социально-значимым вопросам. В данной статье на примере Церкви Англии и Епископальной Церкви США будет рассмотрено, какой ответ на вызов пандемии коронавируса дало англиканское богословие. Речь идёт в первую очередь о сакраментологии, точнее - о богословии Евхаристии. Статья состоит из трех частей. В первой говорится о формировании англиканского подхода к причащению Святых Таин вне контекста храмового богослужения. Во второй части рассказано о современных литургических и канонических нормах, регулирующих причащение Святых Таин вне храма. Третья часть посвящена описанию и краткому анализу тех перемен в практике преподания таинства Евхаристии, которые произошли и продолжают происходить в англиканской традиции в связи с пандемией коронавируса 2020 г. Методология исследования в первых двух частях основана на анализе богослужебных книг Церкви Англии и Епископальной Церкви США с привлечением классической вторичной литературы. В третьей части основным методом является анализ недавних документов, изданных официальными органами упомянутых Церквей с привлечением данных о практических шагах англиканского духовенства и реакции на них церковных властей, почерпнутых из англиканских церковных СМИ. The Anglican churches have traditionally been vocal on social issues. In this article the authors provide a case study of the Church of England and the Episcopal Church (United States) seeking to comprehend the Anglican theological, or, more precisely, sacramentological response to Covid19. The article includes three main parts. The part one deals with development of the Anglican approach to distribution of the Eucharistic elements beyond the context of communal worship in church. The part two tells about the present state of the related norms and practices. The part three is a theological study of the changes in the Eucharistic practices caused by the Covid19 pandemic. The method applied for the first two parts is based on analysis of official liturgy sources of the Church of England and the Episcopal Church; some classic secondary works are also used. In the part three the authors offer a theological vision based on a selection of resent documents issued by Anglican church authorities in England and the US as well as on mass media information regarding practical steps proposed by some Anglican clergy in both churches.

Episcopal Lineage: A Theological Reflection on Blake v Associated Newspapers Ltd

2004 ◽  
Vol 7 (34) ◽  
pp. 334-338
Author(s):  
Christopher Hill
Keyword(s):  
Church Of England ◽  
Roman Catholic ◽  
Main Stream ◽  
Anglican Church ◽  
Christian Community ◽  
Church Of Scotland ◽  
Litmus Test ◽  
A Charge ◽  
The Church

Mathew's varied ecclesiastical progress presents a fascinating case study of an episcopate detached from a main-stream Christian community and alerts us to the danger of solely considering ‘episcopal lineage‘ as the litmus test for apostolicity. Mathew was born in France in 1852 and baptised a Roman Catholic; due to his mother's scruples he was soon re-baptised in the Anglican Church. He studied for the ministry in the Episcopal Church of Scotland, but sought baptism again in the Church of Rome, into which he was ordained as a priest in Glasgow in 1877. He became a Dominican in 1878, but only persevered a year, moving around a number of Catholic dioceses: Newcastle, Plymouth, Nottingham and Clifton. Here he came across immorality, and became a Unitarian. He next turned to the Church of England and the Diocese of London, but was soon in trouble for officiating without a licence. In 1890 he put forward his claim to Garter King of Arms for the title of 4th Earl of Llandaff of Thomastown, Co. Tipperary. He renounced the Church of England in 1899 because of vice. After founding a zoo in Brighton, which went bankrupt, he appeared in court in connection with a charge of embezzlement. He then became a Roman Catholic again, now as a layman.

Participatory Relationships in the Thanksgiving Prayers of Anglican Eucharistic Liturgies: A Case Study in the Church of England and the Anglican Church of Australia

2021 ◽  
Vol 51 (1) ◽  
pp. 6-21
Author(s):  
Brian Douglas
Keyword(s):  
Church Of England ◽  
The Body ◽  
Anglican Church ◽  
The Church

This article examines the participatory relationships in the Thanksgiving Prayers of the Eucharist in two provinces of the Anglican Communion: the Church of England and the Anglican Church of Australia. Two types of participatory relationships are discussed: those between the body and blood of Christ and the elements (known as BBE), and those between the body and blood of Christ and the communicants (known as BBC). It is noted that both of these types of participatory relationship have been and are found in Anglican Thanksgiving Prayers but a balance between the two has not always been found due to a preference for particular eucharistic theologies. In some Thanksgiving Prayers BBE relationships are excluded or muted in order to lessen any realist notions of Christ’s presence in the Eucharist. Some Anglican liturgical history is considered along with modern liturgies to assess how these relationships are used. Recommendations for a balanced use of both relationships are made.

Eucharistic Ecclesiology

2017 ◽  
Author(s):  
Daniel Handschy
Keyword(s):  
Church Of England ◽  
John Henry Newman ◽  
Episcopal Church ◽  
Oxford Movement ◽  
Constitutional Reforms ◽  
The Church

As the constitutional reforms of the 1820s and 1830s called into question the nature of the establishment of the Church of England, leaders of the Oxford Movement looked to the American Episcopal Church as an example of a Church not dependent on state establishment. Bishops Samuel Seabury and John Henry Hobart had constructed a constitution for the American Episcopal Church based on a ‘purely spiritual’ episcopacy and a doctrine of eucharistic sacrifice. Their example influenced Hugh James Rose, John Henry Newman, E. B. Pusey, and John Keble in the course of the Oxford Movement, and this in turn influenced the course of the Ritualist movement within the American Episcopal Church.

Child Sexual Abuse, Integrity Systems and the Anglican Church: Truth, Justice and Love

2021 ◽  
pp. 1-20
Author(s):  
Virginia Miller ◽  
Seumas Miller
Keyword(s):  
Sexual Abuse ◽  
Child Sexual Abuse ◽  
Church Of England ◽  
Male Sexuality ◽  
Anglican Church ◽  
Safety Measures ◽  
Ethical Problems ◽  
Commissions Of Inquiry ◽  
Integrity System ◽  
The Church

Abstract This article concerns child sexual abuse in the Anglican Church of Australia and the Church of England and, in particular, an integrity system to combat this problem and the ethical problems it gives rise to. The article relies on the findings of various commissions of inquiry to determine the nature and extent of child sexual abuse in the Anglican Church. The two salient ethical problems identified are: (1) design of safety measures in the light of the statistical preponderance of male on male sexuality; (2) justice issues arising from redress schemes established or proposed to provide redress to victims.

Evelyn Underhill and the Christian Social Movement

2020 ◽  
Vol 18 (2) ◽  
pp. 180-200
Author(s):  
Jessica L. Malay
Keyword(s):  
Social Movement ◽  
Social Reform ◽  
Church Of England ◽  
Spiritual Life ◽  
The Political ◽  
Anglican Church ◽  
Political Dimension ◽  
Christian Communities ◽  
Social Agenda ◽  
The Church

AbstractEvelyn Underhill is mainly known for her work in mysticism and spirituality. This article explores the political dimension of her work and argues her early work in mysticism and later work in spiritual direction and retreat work underpinned her engagement with leading figures in the interwar Anglican church and their social agenda. During this period Underhill worked closely with William Temple, Charles Raven, Walter Frere and Lucy Gardner among others. In the interwar years she contributed in important ways to the Church of England Congresses, and the Conference on Christian Politics, Employment and Citizenship (COPEC) initiative. She challenged what she called the anthropocentric tendency in the Christian Social movement and insisted on the centrality of the spiritual life for any effective social reform. Underhill worked to engage the general public, as well as Christian communities, in a spiritual life that she saw as essential to the efforts of individuals and organizations seeking to alleviate contemporary social harms.

General Synod of the Scottish Episcopal Church

2016 ◽  
Vol 19 (01) ◽  
pp. 80-84
Author(s):  
John F Stuart
Keyword(s):  
European Union ◽  
Church Of England ◽  
The European Union ◽  
Episcopal Church ◽  
Church Of Scotland ◽  
The Uk ◽  
The Church ◽  
National Borders

The General Synod met at St Paul's and St George's Church in Edinburgh from 9 to 11 June 2016. In his charge to Synod, the Primus, the Most Revd David Chillingworth, reflected on the injunction of St Paul to ‘please God, who tests our hearts’. As the Synod prepared to consider canonical change in relation to marriage, he asked how the Church was to continue to express the love and unity to which it was called by God. During the preceding year, deep pain in relationships had been experienced both in the Anglican Communion and with the Church of Scotland and Church of England – and there was a need to explore whether the Scottish Episcopal Church itself might have contributed to that distress and to shape a response that ‘pleased God, who tests our hearts'. In the light of the (then) forthcoming referendum on the European Union, the Primus suggested that it was not the wish of many in Scotland to use national borders to protect economic privilege. If the referendum took the UK out of the European Union, it could have profound effects on the unfolding story of the new Scotland and of the UK as a whole.

The Bishops and the Brethren: Anglican Attitudes to the Moravians in the Mid-Eighteenth Century

1990 ◽  
Vol 41 (4) ◽  
pp. 622-646 ◽  
Author(s):  
C. J. Podmore
Keyword(s):  
Eighteenth Century ◽  
Catholic Church ◽  
Church Of England ◽  
Episcopal Church ◽  
Protestant Church ◽  
New Churches ◽  
The Government ◽  
To Come ◽  
New Situation ◽  
The Church

Most Anglican crises, including recent ones, seem to boil down in the end to two linked questions — those of identity and authority. Is the Church of England pre-eminently a national or a catholic Church, a Protestant Church (and if so, of what kind?) or Anglican and sui generis? With which of these types of Church should it align itself? Where lies the famed via media, and which are the extremes to be avoided? And who has the authority to decide: as a national Church, parliament, the government, the monarch personally; as an episcopal Church, the bishops? Or should the clergy in convocations (or, latterly, the General Synod, including representatives of the pious laity) take decisions? Anglican crises have always raised these twin problems of identity and authority. In the mid-eighteenth century — from the end of the 1730s and particularly in the 1740s — the Church of England faced another crisis. The Anglican bishops had to come to terms with the movement known as the ‘evangelical revival’. Principles had to be applied to a new situation. The bishops had to decide how to categorise the new societies (or would they become new churches?) which were springing up all over England.

The Growth of the Layman's Power in the Episcopal Church

1912 ◽  
Vol 3 ◽  
pp. 63-77
Author(s):  
Daniel Dulany Addison
Keyword(s):  
Church Of England ◽  
Episcopal Church ◽  
Governing Body ◽  
Fundamental Law ◽  
The Law ◽  
The Church

The layman's power in the Episcopal Church is equal to that of the clergy and the bishops. Not only in the management of the parish, as a member or a vestryman, but in the legislation of the Diocese, in the Diocesan Convention, and in the legislation of the Church as a whole, in the General Convention, all action must be taken with his consent. There must be a concurrence between the clerical and lay vote. In the Diocesan Convention each parish is represented by the clergyman and the lay delegates; and in the General Convention, each diocese is represented by four clergymen and four laymen and the bishop. This procedure is such a radical departure from the law of the Church of England, which planted the Church in the Colonies that an inquiry into its development and growth may be of value in analyzing American conditions and tendencies. Dr. S. D. McConnell in his history says: “The provision in its fundamental law for the admission of the laity into the Church's governing body as an independent estate is an arrangement which had not been in operation for fifteen centuries. It was a return to a practice of the most primitive period, and had no contemporary illustration.”

scholarly journals Educating Anglicans: A case study investigating group work in the Church of England

2014 ◽  
Vol 48 (1) ◽  
Author(s):  
Roger Grainger
Keyword(s):  
Group Work ◽  
Church Of England ◽  
Group Structure ◽  
Dominant Role ◽  
Dominant Form ◽  
The North ◽  
Actual Learning ◽  
Group Structures ◽  
The Church

The dominant form of group work in the Church of England is educational and directive. An investigation was carried out to determine whether other forms of group work could be valuable for the Church in addition to this approach. The same group of nine members, members of two Church of England parishes in the North of England, were involved in 12 sessions of group work, four sessions of each of the three types of group structure, in order for them to report their individual reactions to each type. An Interpretive Phenomenological Analysis (IPA) showed that all three kinds of groups drew attention to four principle areas of comment. In all these kinds of groups, belonging, safety, enrichment and personalvalidation, with each one of the three groups scoring more highly than the other two on one or other of these dimensions. No group showed itself as more directly educational than the others, showing that, for church educational purposes, a range of group structures maybe used as actual learning comes from the experience of group membership itself. Using the qualitative research model of IPA, an investigation was carried out into the principal themes emerging from members’ self-reports concerning their experiences of the three different group structures, revealing four value constructs – belonging or alienation, safety or danger, enrichment or impoverishment and validation or rejection – which played a dominant role in all three kinds of groups. Taken together, each of the three group structures gave a different degree of prominence to each of the four evaluative constructs so that each of the three was shown to be particularly relevant for, and associated with, a particular area of experiential learning.Die onderrig van Anglikane – ’n ondersoek na groepwerk in die Kerk van Engeland: ’n gevallestudie. Die belangrikste vorm van groepwerk in die Kerk van Engeland is opvoedkundig en rigtinggewend van aard. ’n Ondersoek is gedoen na die waarde van bykomende metodes van groepwerk. Dieselfde groep van nege lede uit twee gemeentes in die Noorde van Engeland, was by die 12 groepwerksessies betrokke – vier sessies vir elk van die drie tipes groepstrukture – om hulle in staat te stel om hulle onderskeie reaksies op elkeen van die tipes groepstrukture te rapporteer. ’n Interpretiewe fenomenologiese analise het aangetoon dat al drie tipes groepstrukture die soeklig op vier hoofkenmerke laat val het, naamlik om te behoort, veiligheid, verryking en bevestigingvan eiewaarde. By elke groep het een of meer van hierdie kenmerke swaarder geweeg as by die ander twee groepe. Geeneen van die groepe het opvoedkundig meer as die ander uitgestaan nie, wat bewys dat ’n reeks groepstrukture vir kerklike opvoedkundige doeleindes gebruik kan word, aangesien leer in wese uit die ervaring van die groeplede self kom. Met behulp van die kwalitatiewe navorsingsmodel van die interpretiewe fenomenologiese analise is ondersoek ingestel na die hooftemas soos blyk uit die lede se individuele verslae ten opsigte van hulle ervaring van die drie verskillende groepstrukture. Die verslae het vier waardekonsepte openbaar wat ’n dominante rol in al drie tipes groepe gespeel het, naamlik om te behoort of te vervreem, veiligheid of gevaar, verryking of verarming, en bevestiging van eiewaarde of verwerping. Samevattend blyk dat die drie groepstrukture elkeen ’n ander graad van prominensie aan die vier verskillende waardekonsepte toeken sodat elke groep spesifiek relevant is vir en geassosieer word met ’n spesifieke area van ervaringsleer.

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