The failed "45" in essence wrote finis to already diminished Tory
High Church authority.
Morris seeks to find a way of broadening the study of the phenomenon variously called
High Church, Anglo-Catholicism, and the Anglican Catholic revival, both to discern some of its wider connections with the religious history of Britain, and indeed Europe, and to explore some of its more complex and subtle interactions with other aspects of modern British social and religious history.
Chapter 5, entitled "Anglicans and Education: University Culture and the Professionalization of Conversion," describes the growth during the late 19th century of a powerful missionary movement among university students fuelled by holiness-oriented revivalism and by Anglo-Catholic spirituality that profoundly influenced both the evangelical and the
high church missions of the Church of England.
Yet all three say the
high church has presented them with a sense of community they would not have experienced otherwise.
Liturgical,
high church worship services [as found at Newman Fellowship] appeal to the younger generation, according to CNN Belief Blogger Rachel Evans.
I am not
High Church. I do go to some of the Cathedral's services, but it's not an every day worshipping complex for me.
THE Sydney based a cappella Spooky Men's Chorale are an ensemble that sounds as sacred as a
high church choir one minute and wickedly off the wall the next, with a repertoire ranging from ABBA to Georgian folk songs.
In the 19th Century, the Tractarian or
High Church Movement really took off in the East End of London and the poorer parts of our cities when people's lives were dark, dull, even hopeless.
She was not strictly speaking
High Church or Evangelical because her family background was radical, intellectual and avant garde.
He scrutinizes the work of George Lindbeck, Robert Jenson, Stanley Hauerwas, John Howard Yoder, Daniel Hardy, David Ford, and John Milbank to argue, in rather stronger terms than may be warranted, that when these theologians are postliberal they are necessarily nonsupersessionist, and when they lapse into classic triumphalist Christian claims--as Yoder and Milbank do--they cease to be postliberal and become "non-nonsupersessionist." Ochs wants to make a tight syllogistic case, but it is likely that it is the deep ecumenical sensibilities of his
high church Protestant friends that both attract them to him and make them sensitive to what Ochs idiosyncratically sees as postliberalism and less inclined to classic Christian triumphalism, which is, of course, bad for the Jews.
There is room for
high church and Anglo-Catholic as well as evangelical.