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Anglo-Catholicism

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For other uses, seeAnglo-Catholicism (disambiguation).

Anglo-Catholicismcomprises beliefs and practices that emphasize theCatholicheritage and identity of theChurch of Englandand various churches within theAnglican Communion.[1][2]Anglo-Catholics are primarily concerned with restoring theliturgicalanddevotionalexpression of theChristian faithin the life of the Anglican Church.[3]

High Mass atPusey House, Oxford

The term was coined in the early 19th century,[4]although movements emphasizing the Catholic nature of Anglicanism already existed.[5][6]Particularly influential in the history of Anglo-Catholicism were theCaroline Divinesof the 17th century, theJacobiteNonjuring schismof the 17th and 18th centuries, and theOxford Movement,which began at theUniversity of Oxfordin 1833 and ushered in a period of Anglican history known as the "Catholic Revival".[7]

History

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Following the passing of theAct of SupremacyandHenry VIII's break with theCatholic Church,theChurch of Englandcontinued to adhere to most traditionalCatholic teachingsand did not initially make any other major alterations to doctrine.[8]TheTen Articleswere published in 1536 and constitute the first official Anglican articles of faith.[9]The articles for the most part concurred with the teachings of the Church in England as they had been prior to theProtestant Reformationand defended, among other things, theReal Presence of Christ in the Eucharist,thesacramentofConfession,the honouring andinvocationofChristian saints,andprayer for the dead.[10]Belief inpurgatory,however, was made non-essential.[note 1]This was followed by theInstitution of the Christian Man(also calledThe Bishops' Book) in 1537, a combined effort by numerous Anglican clergy and theologians which—though not stronglyProtestantin its inclinations—showed a slight move towards Reformed positions.The Bishops' Bookwas unpopular with conservative sections of the church, and quickly grew to be disliked byHenry VIIIas well.[11]TheSix Articles,released two years later, moved away from all Reformed ideas and strongly affirmed Catholic positions regarding matters such astransubstantiationandMass for the dead.[12][13]TheKing's Book,the official article of religion written by Henry in 1543, likewise expressedCatholic sacramental theologyand encouraged prayer for the dead.[14]

A major shift in the development ofAnglican doctrinecame in the reign of Henry's son,Edward VI,who repealed theSix Articles[15]and under whose rule the Church of England became more identifiably Protestant. Though the Church's practices and approach to the sacraments became strongly influenced by those ofcontinental reformers,[16]it nevertheless retainedepiscopal church structure.[17]The Church of England was then briefly reunited with the Roman Catholic Church underMary I,before separating again underElizabeth I.TheElizabethan Religious Settlementwas an attempt to end the religious divisions among Christians in England, and is often seen as an important event in Anglican history, ultimately laying the foundations for the concept of "via media"in Anglicanism.[18]

The nature of early Anglicanism was to be of great importance to the Anglo-Catholics of the 19th century, who would argue that their beliefs and practices were common during this period and were inoffensive to the earliest members of the Church of England.[19]

Caroline Divines

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King Charles the Martyr

TheCaroline Divineswere a group of influential Anglican theologians active in the 17th century who opposedCalvinism,Lutheranism,andPuritanism[20]and stressed the importance ofapostolic succession,episcopal polity,and thesacraments.[21][22]The Caroline Divines also favoured elaborate liturgy (in some cases favouring the liturgy of thepre-Reformation Church)[23]and aesthetics. Their influence saw a revival in the use of images and statues in churches.[24]The leaders of the Anglo-Catholic revival in the 19th century would draw heavily from the works of the Caroline Divines.[25]

Oxford Movement

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Main article:Oxford Movement
John Keble

The modern Anglo-Catholic movement began with theOxford Movementin theVictorian era,sometimes termed "Tractarianism". In the early 19th century, various factors caused misgivings among English church people, including the decline of church life and the spread of unconventional practices in the Church of England. The British government's action in 1833 of beginning a reduction in the number ofChurch of Irelandbishoprics and archbishoprics inspired a sermon fromJohn Keblein the University Church in Oxford on the subject of "National Apostasy".This sermon marked the inception of what became known as the Oxford Movement.

The principal objective of the Oxford Movement was the defence of the Church of England as a divinely founded institution, of the doctrine ofapostolic successionand of theBook of Common Prayeras a "rule of faith". The key idea was that Anglicanism was not aProtestantdenominationbut abranchof the historicalChristian Church,along with theRoman CatholicandEastern Orthodoxchurches.[26]It was argued that Anglicanism had preserved the historicalapostolic successionof priests and bishops, and thus theCatholic sacraments.These ideas were promoted in a series of ninety "Tracts for the Times",but were rejected both by the Roman Catholic and Eastern Orthodox churches.

The principal leaders of the Oxford Movement wereJohn Keble,John Henry Newman,andEdward Bouverie Pusey.The movement gained influential support, but it was also attacked by some bishops of the Church and by thelatitudinarianswithin theUniversity of Oxford,who believed in conforming to official Church of England practices but who felt that matters of doctrine, liturgical practice, and ecclesiastical organization were of relatively little importance. Within the Oxford Movement, there gradually arose a much smaller group which tended towards submission to the supremacy of the Roman Catholic Church. In 1845, the university censured a tract entitledIdeal of a Christian Churchand its author, the pro-Roman Catholic theologian W. G. Ward, on which basis was imputed the moniker "Ideal Ward".The year 1850 saw the victory of the Evangelical clericGeorge Cornelius Gorhamin a celebrated legal action against church authorities. Consequently, some Anglicans of Anglo-Catholic churchmanship were received into the Roman Catholic Church, while others, such asMark Pattison,embracedLatitudinarianAnglicanism, and yet others, such asJames Anthony Froude,becameskeptics.[27]The majority of adherents of the movement, however, remained in the Church of England and, despite hostility in the press and in government, the movement spread. Its liturgical practices were influential, as were its social achievements (including its slum settlements) and its revival of male and female monasticism within Anglicanism.

Recent developments

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Since at least the 1970s, Anglo-Catholicism has been dividing into two distinct camps, along a fault line which can perhaps be traced back to BishopCharles Gore's work in the 19th century.

The Oxford Movement had been inspired in the first place by a rejection ofliberalismandlatitudinarianismin favour of the traditional faith of the "Church Catholic", defined by the teachings of theChurch Fathersand the common doctrines of the historicalEasternandWesternChristian traditions.

Because of the emphasis on upholding traditions, until the 1970s most Anglo-Catholics rejected liberalising development such as the conferral ofholy orderson women. Present-day "traditionalist"Anglo-Catholics seek to maintain tradition and to keep Anglican doctrine in line with that of the Roman Catholic and Eastern Orthodox churches. They often ally themselves with conservativeevangelical Anglicansto defend traditional teachings onsexual moralityand women's roles in the Church. The main organisation in the Church of England that opposes the ordination of women,Forward in Faith,is largely composed of Anglo-Catholics.

Gore'swork, however, bearing the mark of liberal Protestanthigher criticism,paved the way for an alternative form of Anglo-Catholicism influenced byliberal theology.Thus in recent years, many Anglo-Catholics have accepted theordination of women,the use ofinclusive languagein Bible translations and the liturgy, and progressive attitudes towards homosexuality and the blessing ofsame sex unions.Such Anglicans often refer to themselves as "Liberal Catholics".This more" progressive "style of Anglo-Catholicism is represented byAffirming Catholicismand theSociety of Catholic Priests,although, unlike Forward in Faith, this organisation is not as visible with the laity.

A third strand of Anglican Catholicism criticises elements of both liberalism and conservatism, drawing instead on the 20th-century CatholicNouvelle Théologie,especiallyHenri de Lubac.This movement rejected the dominance ofThomismandNeo-Scholasticismin Catholic theology, and advocated instead for a "return to the sources" of the Christian faith – scripture and the writings of theChurch Fathers–, while remaining open to dialogue with the contemporary world on issues of theology.John Milbankand others within this strand have been instrumental in the creation of theecumenical(though predominantly Anglican and Roman Catholic) movement known asradical orthodoxy.

Since the 1970s, some traditionalist Anglo-Catholics have left official Anglicanism to form "continuing Anglican churches"whereas others have left Anglicanism altogether for the Roman Catholic or Eastern Orthodox churches, in the belief that liberal doctrinal changes in the Anglican churches have gone too far.

Personal ordinariates

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Main article:Personal ordinariate

In late 2009, in response to requests from various groups of Anglicans around the world who were dissatisfied with liberalizing movements within the Anglican Communion,Pope Benedict XVIissued theapostolic constitutionAnglicanorum Coetibus.This document invites groups of traditionalist Anglicans to form what are termed "personal ordinariates"under the ecclesiastical jurisdiction of theHoly Seeof theCatholic Churchin Rome, while preserving elements of the liturgical, musical, theological and other aspects of their Anglican patrimony. Under these terms, regional groupings of Anglican Catholics may apply for reception by the Holy See under the jurisdiction of an "ordinary"(i.e. a bishop or priest[note 2]) appointed by Rome to oversee the community. While being in a country or region which is part of theLatin Churchof the Roman Catholic Church, these ordinaries will nonetheless retain aspects of the Anglican patrimony, such as married priests and traditional English choral music and liturgy. Because apostolic constitutions are the highest level of papal legislation and are not time-limited, the invitation is open into the indefinite future.

The first personal ordinariate, thePersonal Ordinariate of Our Lady of Walsingham,was established on 15 January 2011 in the United Kingdom.[28]The second Anglican ordinariate, known as thePersonal Ordinariate of the Chair of Saint Peter,was established on 1 January 2012 in the United States.[29]The already existingAnglican Useparishes in the United States, which have existed since the 1980s, formed a portion of the first American personal ordinariate.[30]These parishes were already in communion with Rome and use modified Anglican liturgies approved by the Holy See. They were joined by other groups and parishes of Episcopalians and some other Anglicans. A third Anglican ordinariate, known as thePersonal Ordinariate of Our Lady of the Southern Cross,was established on 15 June 2012 in Australia.[31]The "Catechism of the Catholic Churchis the authoritative expression of the Catholic faith professed by members "of the personal ordinariates.[32]

Practices and beliefs

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Theology

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Historically, Anglo-Catholics have valued "highly the tradition of the early, undivided Church, they saw its authority as co-extensive with Scripture. They re-emphasized the Church's institutional history and form. Anglo-Catholicism was emotionally intense, and yet drawn to aspects of the pre-Reformation Church, including the revival of religious orders, the reintroduction of the language and symbolism of the eucharistic sacrifice," and "the revival of private confession. Its spirituality was Evangelical, butHigh Churchin content and form. "[33]At the same time, Anglo-Catholics held that "the Roman Catholic has corrupted the original ritualism; and she [the Anglican Church] claims that the ritualism which she presents is a revival in purity of the original ritualism of the Catholic Church."[34]The spirituality of Anglo-Catholics is drawn largely from the teachings of theearly Church,in addition to theCaroline Divines.[35]Archbishop of CanterburyMatthew Parker,in 1572, publishedDe Antiquitate Britannicæ Ecclesiæ,which traced the roots of the Anglican Church, arguing "that the early British Church differed from Roman Catholicism in key points and thus provided an alternative model forpatristicChristianity, "[36]a view repeated by many Anglo-Catholics such asCharles Chapman Grafton,Bishop of theDiocese of Fond du Lac.[37]In addition, Anglo-Catholics hold that the Anglican churches have maintained "catholicity and apostolicity."[38]In the same vein, Anglo-Catholics emphasize the doctrines ofapostolic successionand thethreefold order,holding that these were retained by the Anglican Church after it went through theEnglish Reformation.[39][40]

In agreement with theEastern Orthodox ChurchandOriental Orthodox Churches,Anglo-Catholics—along withOld-CatholicsandLutherans—generally appeal to the "canon" (or rule) ofSt Vincent of Lerins:"What everywhere, what always, and what by all has been believed, that is truly and properly Catholic."

The AnglicanThirty-nine Articlesmake distinctions between Anglican and Catholic understandings of doctrine; in the eyes of Anglo-Catholics, the Thirty-Nine Articles arecatholic,containing statements that profess the universal faith of the early church.[41]As the Articles were intentionally written in such a way as to be open to a range of interpretations,[42]Anglo-Catholics have defended their practices and beliefs as being consistent with the Thirty-nine Articles, for example in Newman'sTract 90of 1841.[2]Since the late 20th century, Anglo-Catholic thought related to the Thirty-nine Articles has included theNew Perspective on Paul.

Anglo-Catholic priests often hear privateconfessionsandanoint the sick,regarding these practices as sacraments. Anglo-Catholics also offer prayers for the departed and the intercession of the saints;C. S. Lewis,often considered an Anglo-Catholic in his theological sensibilities, writes:

Of course I pray for the dead. The action is so spontaneous, so all but inevitable, that only the most compulsive theological case against it would deter me. And I hardly know how the rest of my prayers would survive if those for the dead were forbidden. At our age, the majority of those we love best are dead. What sort of intercourse with God could I have if what I love best were unmentionable to Him?

— Letters to Malcolm: Chiefly on Prayer,pp. 107–109

Anglicans of Anglo-Catholic churchmanship also believe in thereal objective presenceof Christ in the Eucharist and understand the way He is manifest in the sacrament to be amystery of faith.[43][44]Like the Eastern Orthodoxand Lutherans, Anglo-Catholics, with the exception of the minority ofAnglican Papalists,reject the Catholic doctrines of thepapal supremacyandpapal infallibility,with Walter Herbert Stowe, an Anglo-Catholic cleric, explaining the Anglican position on these issues:[45]

Anglo-Catholics reject all these claims except that of Primacy on the following grounds: (i) There is no evidence in Scripture or anywhere else that Christ conferred these powers upon St. Peter; (2) there is no evidence that St. Peter claimed them for himself or his successors; (3) there is strong contrary evidence that St. Peter erred inan important matter of faith in Antioch,the eating together and social intercourse of Jewish and Gentile Christians affecting the whole future of the Church and the Christian Religion, and this lapse was so serious that St. Paul withstood him to the face; (4) he did not preside at the first Council of the Church in Jerusalem and did not hand down the decision of the Council; (5) he was Bishop of Antioch before he was bishop anywhere else, and, if the papal claims are in any way true, the Bishop of Antioch has a better right to hold them; (6) that St. Peter was ever in Rome is disputed, and the most that can be said for it is that it is an interesting historical problem; (7) there is no evidence whatsoever that he conferred such powers upon his successors-to-be in the See of Rome; (8) there was no primitive acceptance of such claims, and there never has been universal acceptance in any later age.[46]

However, Anglo-Catholics share with Catholics a belief in the sacramental nature of the priesthood and in the sacrificial character of theMass.A minority of Anglo-Catholics also encourage priestlycelibacy.Most Anglo-Catholics, due to the silence of the Thirty-Nine Articles on the issue, encourage devotion to theBlessed Virgin Mary,but not all Anglo-Catholics adhere to a high doctrine ofMariology;in England, her title ofOur Lady of Walsinghamis popular.[47]

Liturgical practices

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Anglo-Catholics are often identified by their liturgical practices and ornaments. These have traditionally been characterised by the "six points" of the later Catholic Revival's eucharistic practice:

  • Eucharisticvestments
  • Eastward-facing orientationof the priest at the altar instead of at the north side, the traditional evangelical Anglican practice
  • Unleavened bread for the Eucharist
  • Mixing of water with the eucharistic wine
  • Incense
  • 'Lights' (candles)

Many other traditional Catholic practices are observed within Anglo-Catholicism, includingeucharistic adoration.Some of these Anglo-Catholic "innovations" have since been accepted bybroad churchAnglicans, if not by Evangelical orLow ChurchAnglicans.

TheAnglican Missalsitting on an altar desk

Various liturgical strands exist within Anglo-Catholicism:

Preferences forElizabethan Englishand modern English texts vary within the movement.

In the United States, a group of Anglo-Catholics at the EpiscopalChurch of the Good Shepherd (Rosemont, Pennsylvania)published, under the rubrics of the 1979 Book of Common Prayer, theAnglican Service Bookas "a traditional-language adaptation of the 1979 Book of Common Prayer together with the Psalter or Psalms of David and additional devotions." This book is based on the 1979 Book of Common Prayer but includes offices and devotions in the traditional language of the 1928 Prayer Book that are not in the 1979 edition. The book also draws from sources such as theAnglican Missal.

In many Anglo-Catholic churches, clergy are referred to as Father, and in places where the priestly ministry of women is accepted, Mother.

See also

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Notes

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  1. ^Article 10 states: "but forasmuch as the place where they be, the name thereof, and kind of pains there, also be to us uncertain by Scripture; therefore this with all other things we remit to Almighty God, unto whose mercy it is meet and convenient for us to commend them, trusting that God accepteth our prayers for them"
  2. ^In the Roman Catholic Church in general, ordinaries are supposed to be bishops, or at least episcopal vicars, but this condition was relaxed forpersonal ordinariatesso as to allow married former Anglican bishops to become ordinaries: while priests in personal ordinariates may be married, bishops may not, as this is the general rule in both Roman Catholic and Orthodox churches. Therefore, married Anglican bishops or priests converting to Roman Catholicism receive the priestly ordination, and may not become Roman Catholic bishops afterwards.

References

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Citations

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  1. ^Booty, John E.; Sykes, Stephen; Knight, Jonathan (1 January 1998).The Study of Anglicanism.Fortress Press. p. 314.ISBN9781451411188.Whereas the Wesleys emphasized the Evangelical heritage of Anglicanism, the Tractarians stressed its Catholic heritage.
  2. ^abBuchanan, Colin (4 August 2009).The A to Z of Anglicanism.Scarecrow Press. p. 510.ISBN9780810870086.In the 20th century, useful and scholarly books on the Articles have included E.J. Bicknell,A Theological Introduction to the Thirty-Nine Articles(1925), and W.H. Griffith Thomas,The Principles of Theology: An Introduction to the Thirty-Nine Articles(1930)--Bicknell from an Anglo-Catholic standpoint, Thomas from an evangelical one.
  3. ^"What Is Anglo-Catholicism?".Oxford:St Mary Magdalen's Church.2023.Retrieved18 June2024.The term 'Anglo-Catholicism' describes a range of theological views and traditions within Anglicanism which emphasise the continuity of the Church of England - and those churches born out of it - with the teaching and practice of Christianity throughout the ages, rooted in scripture and the teachings of the early church. 'Anglo-Catholics' have always valued the sacramental life of the church, adhering strongly to doctrine such as the real presence of Christ in the Eucharist and the continuity of the apostolic orders of Bishop, Priest and Deacon. A significant stress on liturgy and worship - performed in order to maintain the beauty of holiness - makes worship in an Anglo-Catholic church an experience which is intended to appeal to one's whole person - to heart as well as head, to senses as well as to intellect.
  4. ^"Anglo-Catholic, adj. and n.",OED(online ed.), Oxford University Press, December 2011,retrieved11 February2012.
  5. ^Clutterbuck, Ivan (1993),Marginal Catholics,Gracewing, p. 9,ISBN978-0-85244-234-0.
  6. ^Cavanaugh, Stephen (2011),Anglicans and the Roman Catholic Church: Reflections on Recent Developments,Ignatius,ISBN978-1-58617-499-6.
  7. ^Cobb, John B; Wildman, Wesley J (1998),Fidelity with Plausibility: Modest Christologies in the Twentieth Century,State University of New York Press, p. 94,ISBN978-0-7914-3595-3.
  8. ^Scruton, Roger(1996).A Dictionary of Political Thought.Macmillan. p. 470.ISBN978-0-333-64786-8.
  9. ^Schofield, John (2006).Philip Melanchthon and the English Reformation,Ashgate Publishing. p. 68.ISBN978-0-7546-5567-1.
  10. ^Bray, Gerald L. (2004)Documents of the English Reformation.James Clarke & Co. pp. 164–174.ISBN978-0-227-17239-1.
  11. ^Nicholls, Mark (1998).A History of the Modern British Isles, 1529–1603: The Two Kingdoms.Wiley-Blackwell. p. 56.ISBN978-0-631-19334-0.
  12. ^Carrington, C. E., Jackson, Hambden K. (2011).A History of England.Cambridge University Press. p. 270.ISBN978-1-107-64803-6.
  13. ^Hillerbrand, Hans J. (2002).The Division of Christendom.Westminster/John Knox Press. p. 232.ISBN978-0-664-22402-8.
  14. ^Richter 2011,p. 89.
  15. ^Simon 1979,p. 215.
  16. ^Pavlac 2011,p. 182.
  17. ^Bagchi, David V. N.,Steinmetz, David C.(2004).The Cambridge Companion to Reformation Theology.Cambridge University Press. p. 169.ISBN978-0-521-77662-2.
  18. ^Dickens, AG (1991),The English Reformation,Pennsylvania State University Press, p. 403,ISBN978-0-271-00798-4.
  19. ^Hein, David; Shattuck, Gardiner H (2005),The Episcopalians,Church Publishing, p. 91,ISBN978-0-89869-497-0.
  20. ^Betz, Hans Dieter (2006),Religion Past and Present,et al, Brill,ISBN978-90-04-14608-2.
  21. ^Avis, Paul DL (2002),Anglicanism and the Christian Church,Continuum, p. 353,ISBN978-0-567-08745-4.
  22. ^McKim, Donald M (2000),The Westminster Dictionary of Theological Terms,Westminster: John Knox Press, p. 39,ISBN978-0-664-25511-4.
  23. ^Harris, John Glyndwr (2001),Christian Theology: The Spiritual Tradition,Sussex Academic Press, p. 199,ISBN978-1-902210-22-3.
  24. ^Parry, Graham (1981),The Golden Age Restor'd: The Culture of the Stuart Court, 1603–42,Manchester University Press,ISBN978-0-7190-0825-2.
  25. ^Katerberg, William (2001),Modernity and the Dilemma of North American Anglican Identities, 1880–1950,McGill-Queen's University Press, p. 12,ISBN978-0-7735-2160-5.
  26. ^Kinsman, Frederick Joseph (1924).Americanism and Catholicism.Longman.p.203.The one most talked about is the "Branch Theory", which assumes that the basis of unity is a validpriesthood.Given the priesthood, it is held that validSacramentsunite in spite of schisms. Those who hold it assume that the Church is composed ofCatholics,Eastern Orthodox,eastern heretics possessing undisputed Orders, andOld Catholics,Anglicans,Swedish Lutherans,Moravians,and any others who might be able to demonstrate that they had perpetuated a valid hierarchy. This is chiefly identified withHigh Church Anglicansand represents the survival of a seventeenth-century contention againstPuritans,that Anglicans were not to be classed with Continental Protestants.
  27. ^Stowe, Walter Herbert (1932)."Anglo-Catholicism: What It Is Not and What It Is".London: Church Literature Association.Retrieved12 June2015.Newman and several of his inner circle went to Rome, but the vast majority of the Tractarians, including Keble and Pusey, never did. Another group of Tractarians, such as Mark Pattison and James Anthony Froude, lapsed into latitudinarianism or scepticism.
  28. ^Arco, Anna (15 January 2011),"Priests ordained to the world's first ordinariate",The Catholic Herald,UK.
  29. ^"What is the Personal Ordinariate of the Chair of Saint Peter?"(PDF).Personal Ordinariate of the Chair of St. Peter.Retrieved3 June2016.
  30. ^CWN (9 May 2012)."US ordinariate receives first priest, parish".Catholic Culture.Retrieved11 July2012.
  31. ^"About the Personal Ordinariate".The Personal Ordinariate of Our Lady of the Southern Cross.Archived fromthe originalon 29 May 2018.Retrieved29 May2018.
  32. ^"APOSTOLIC CONSTITUTION ANGLICANORUM COETIBUS".Holy See.Retrieved16 January2023.
  33. ^Sheldrake, Philip (2005).The New Westminster Dictionary of Christian Spirituality.Westminster John Knox Press.ISBN0664230032.
  34. ^Bassett, Allen Lee (1863).The Northern Monthly Magazine, Volume 2.The Anglo-Catholic asserts that the Roman Catholic has corrupted the original ritualism; and she claims that the ritualism which she presents in a revival in purity of the original ritualism of the Church.
  35. ^Sheldrake, Philip (2005).The New Westminster Dictionary of Christian Spirituality.Westminster John Knox Press.ISBN0664230032.Anglo-Catholic spirituality has drawn inspiration from two sources in particular, the early Church, and the seventeenth-century 'Caroline Divines'.
  36. ^Davies, Oliver; O'Loughlin, Thomas (1999).Celtic Spirituality.Paulist Press. p.7.ISBN9780809138944.Retrieved28 March2014.In 1572 Matthew Parker, Archbishop of Canterbury, published his important workDe Antiquitate Britannicae Ecclesiae,in which he argued that the early British Church differed from Catholicism in key points and thus provided an alternative model for patristic Christianity, in which the newly established Anglican tradition could see its own ancient roots. James Ussher, the Anglican Archbishop of Armagh, was promoted by a similar motivation in hisA Discourse of the Religion Anciently Professed by the Irish and the Britishof 1631.
  37. ^Charles Chapman Grafton(1911).The Lineage from Apostolic Times of the American Catholic Church: Commonly Called the Episcopal Church.Young Churchman. p.69.Thus in doctrine and worship, we see that the Celtic Church in Britain conformed in all essentials to Holy Scripture and the teaching of Apostolic times, which in several respects it varied from Roman practice. The Celtic Church was poor and not aggressive. It had been drive into a state of isolation. It had suffered from cruel wars. it had, however, kept the Faith, the Apostolic government, the Priesthood, and it offered a true worship and was kept alive in God's great Providence. We may well look to her as our spiritual Mother, with a grateful heart, and be thankful that we have inherited so much from her whose daughters we are.
  38. ^Sheldrake, Philip (2005).The New Westminster Dictionary of Christian Spirituality.Westminster John Knox Press.ISBN0664230032.Anglo-Catholics' concern to defend the catholicity and apostolicity of the Anglican churches has led them to emphasize the conviction that priority in the formation and shaping of Christian discipleship is to be given to disciplined membership of the Christian community.
  39. ^Armentrout, Don S. (2000).An Episcopal Dictionary of the Church: A User-Friendly Reference for Episcopalians.Church Publishing, Inc. p. 33.ISBN9780898697018.It has placed considerable emphasis upon the Holy Eucharist, and the apostolic succession of the episcopate. Anglo-catholics were concerned not with doctrine but with restoring the liturgical and devotional expression of doctrine in the life of the Anglican Church.
  40. ^Buchanan, Colin (27 February 2006).Historical Dictionary of Anglicanism.Scarecrow Press, Inc. p. 2006.ISBN0810865068.The central theme was "apostolic succession" and the authority and divine commission of the threefold orders retained by the Church of England at the Reformation, thus providing for a secure pattern of the sacraments.
  41. ^Albion, Gordon (1935).Charles I and the Court of Rome: A Study in 17th Century Diplomacy.Burns, Oates & Washbourne, Limited. p. 169.The "Catholic" articles are N° "1–5, 7–8, 9 (first half), 10, 12, 15 (first half), 16–18, 19 (first half), 20 (first half), 23, 25 (half), 26, 27, 33, 34, 38, 39.
  42. ^Martz, Louis L (1991).From Renaissance to Baroque: Essays on Literature and Art.University of Missouri Press. p.65.ISBN978-0-8262-0796-8..
  43. ^Herbert Stowe, Walter (1932)."Anglo-Catholicism: What It Is Not and What It Is".Church Literature Association.How the bread and wine of the Eucharist become the Body and Blood of Christ after a special, sacramental and heavenly manner and still remain bread and wine, and how our Lord is really present (real as being the presence of a reality), is a mystery which no human mind can satisfactorily explain. It is a mystery of the same order as how the divine Logos could take upon himself human nature and become man without ceasing to be divine. It is a mystery of the Faith, and we were never promised that all the mysteries would be solved in this life. The plain man (and some not so plain) is wisest in sticking to the oft-quoted lines ascribed to Queen Elizabeth, but probably written by John Donne: "Christ was the Word that spake it; He took the bread and brake it; And what the Word did make it, That I believe and take it." The mysteries of the Eucharist are three: The mystery of identification, the mystery of conversion, the mystery of presence. The first and primary mystery is that of identification; the other two are inferences from it. The ancient Fathers were free from Eucharistic controversy because they took their stand on the first and primary mystery—that of identification—and accepted our Lord's words, "This is my Body," "This is my Blood," as the pledge of the blessings which this Sacrament conveys. We have since the early Middle Ages lost their peace because we have insisted on trying to explain unexplainable mysteries. But let it be repeated, Anglo-Catholics are not committed to the doctrine of Transubstantiation; they are committed to the doctrine of the Real Presence.
  44. ^Lears, T. J. Jackson (1981).Antimodernism and the Transformation of American Culture, 1880–1920.University of Chicago Press. p. 202.ISBN9780226469706.Many folk tale enthusiasts remained vicarious participants in a vague supernaturalism; Anglo-Catholics wanted not Wonderland but heaven, and they sought it through their sacraments, especially the Eucharist. Though they stopped short of transubstantiation, Anglo-Catholics insisted that the consecrated bread and wine contained the "Real Objective Presence" of God.
  45. ^Stowe, Walter Herbert (1932)."Anglo-Catholicism: What It Is Not and What It Is".London: Church Literature Association.Retrieved12 June2015.The primary issue between Anglo- and Roman Catholicism is authority and the basis thereof. This fundamental issue centres in the Papacy and its authority, land from this conflict flow all other differences of faith, worship, discipline and atmosphere. The four key phrases which make up the Papal claims are primacy, spiritual supremacy, temporal supremacy, and infallibility in faith and morals.
  46. ^Stowe, Walter Herbert (1932)."Anglo-Catholicism: What It Is Not and What It Is".London: Church Literature Association.Retrieved12 June2015.
  47. ^Campbell, Ted (1 January 1996).Christian Confessions: A Historical Introduction.Westminster John Knox Press. p. 150.ISBN9780664256500.Anglo-Catholics interpret the silence of the Thirty-Nine Articles of Religion to allow for belief in some or all of the Mariological doctrines affirmed by Catholics.

Sources

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Further reading

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  • Hebert, A. G. (1944).The Form of the Church.London: Faber and Faber.
  • Wilkinson, John, ed. (1968).Catholic Anglicans Today.London: Darton, Longman & Todd.ISBN978-0-232-50994-6.
  • Shelton Reed, John(1996).Glorious Battle: The Cultural Politics of Victorian Anglo-Catholicism.London: Vanderbilt University Press.ISBN0-8265-1274-7.
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