Anglicanism


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Anglicanism

 

one of the Protestant religions whose worship and organizational principles are nearer to the Catholic Church than those of other Protestant churches.

The Church of England is the state church in England. It originated during the Reformation of the 16th century (the break between the English king, Henry VIII, and the papacy, the secularization of monasteries, and other changes) as a national state church headed by the king (the Act of Supremacy, 1534). Its doctrines and the organizational forms on which it was based remained Catholic. During the reign of Edward VI, T. Cranmer compiled the Book of Common Prayer (1549), which combined Protestant and Catholic elements in its doctrines and practices. During the reign of Elizabeth Tudor, in the Thirty-nine Articles (1571) the dogma was drawn somewhat closer to Calvinism. The Church of England, which had become an important support of absolutism, was established by the English Bourgeois Revolution of the 17th century; after the restoration of the Stuarts (1660), it was reestablished.

The head of the Church of England is the king, who actually appoints the bishops. In the hierarchy of the Church of England its primate is the archbishop of Canterbury, followed by the archbishop of York. A considerable number of bishops are members of the House of Lords. All the fundamental church statutes are subject to Parliament’s approval. The state bears most of the cost of maintaining churches. The upper hierarchy of the Church of England is closely connected with the financial oligarchy and the landed aristocracy of England.

There are three trends in the Church of England: the High Church, the nearest to Catholicism; the Low Church, nearest to Puritanism and Pietism; and the Broad Church, which tries to unite all Christian tendencies (the leading Anglican trend).

In addition to the Church of England in England, there are independent Anglican churches in Scotland, Wales, Ireland, the USA, Canada, Australia, and several other countries. Anglicans number approximately 30 million people. Nominally, separate Anglican Churches are not interdependent. Since 1867, however, Anglican bishops have met for a conference in London once every ten years (the so-called Lambeth Conferences, named for Lambeth Palace, the residence of the archbishop of Canterbury), forming the Anglican Union of Churches. Anglicans take part in the ecumenical movement.

REFERENCES

Robertson, A. “Religiia i ateizm v sovremennoi Anglii.” In Ezhegodnik Muzeia istorii religii i ateizma, vol. 4. Moscow-Leningrad, 1962.
Stephens, W. R. W., and W. Hunt, eds. A History of the English Church, vols. 1–9. London, 1899–1910.
References in periodicals archive ?
This approach reinforces Hollett's argument by demonstrating that despite his love of the sea, which brought Feild into contact with his flock, he continually failed to connect with people because he consistently tried to impose his vision of Anglicanism instead of accommodating local views and customs.
I am a better student of Austen, now, for having had the chance to study and profit from Jane Austen's Anglicanism and, perhaps, I can be a better Christian for understanding how the works of lane Austen foster that goal.
But, Parliament's rejection of the changes in the 1929 Prayer Book to sanction the reservation of the eucharist confirmed Eastern suspicions of the "anti-sacramental" forces within Anglicanism.
Episcopal Church widened the divide between Anglicanism and Rome and opened rifts within Anglicanism itself, leading some Anglicans to petition Rome for a process to become Catholic while maintaining the liturgy and tradition of Anglicanism.
Wendy Fletcher addresses the topic of the role of women in her paper, "The Garden of Women's Separateness: Women in Canadian Anglicanism since 1945," and Chris Trott that of relations with Aboriginal people in his fine paper, "I suggest that You Pursue Conversion: Aboriginal People and the Anglican Church of Canada after the Second World War.
Emeritus Professor Brian Fletcher provides a most insightful commentary on the Church's changing status in The Place of Anglicanism in Australia.
The drawback of this approach, however, is that most of the book deals with the history of the Church of England, leaving only the final chapter to focus on worldwide Anglicanism and its contemporary situation.
Bayly that only then did a new imperial Anglicanism assert itself, embracing both High Anglicans and low-church Evangelicals as part of an imperial resurgence following in part the losses inAmerica.
In his monthly pastoral letter for the Diocese of Lichfield's parish magazine, the Rt Reverend Gordon Mursell said the church only had itself to blame for the belief that mainstream churches had "lost it" after being "extraordinarily good at talking down" Anglicanism.
Almost alone of the all the churches, Anglicanism has stood for the ideal that to understand the meaning of the scriptures in our time and to follow the guidance of the Holy Spirit we must listen to each other and that we must do this in freedom without an infallible magisterium to compel assent.
He "hinted," said The Economist, "that Anglicanism might in time reconsider its practice of ordaining women.
Much of what we think of as Anglicanism was produced by Elizabeth I's decisive if arbitrary edict against further religious innovation, which froze the English Reformation more or less where it was when her brother Edward VI died (with the crucial exception that she insisted on priestly language during communion that validated the Real Presence of Christ in the Eucharist, a key Catholic concession).