Anglican Church Quotes

The prince's official job description as king will be 'defender of the faith,' which currently means the state-financed absurdity of the Anglican Church, but he has more than once said publicly that he wants to be anointed as defender of all faiths—another indication of the amazing conceit he has developed in six decades of performing the only job allowed him by the hereditary principle: that of waiting for his mother to expire.

Jesus said his Father's House has many rooms. In this metaphor I like to imagine the Presbyterians hanging out in the library, the Baptists running the kitchen, the Anglicans setting the table, the Anabaptists washing feet with the hose in the backyard, the Lutherans making liturgy for the laundry, the Methodists stocking the fire in the hearth, the Catholics keeping the family history, the Pentecostals throwing open all the windows and doors to let more people in.

Most mainline Protestant churches are, to one degree or another, post-Christian. If they no longer seem disposed to converting the unbelieving to Christ, they can at least convert them to the boggiest of soft-left clichés, on the grounds that if Jesus were alive today he’d most likely be a gay Anglican bishop in a committed relationship driving around in an environmentally friendly car with an “Arms are for Hugging” sticker on the way to an interfaith dialogue with a Wiccan and a couple of Wahhabi imams.

The Church has little idea how unorthodox it is at any given moment. If a church can't yet be perfectly orthodox, it can, with the Holy Spirit's help and by the grace of God, be perpetually reformable.

This is what you get when you found a political system on the family values of Henry VIII. At a point in the not-too-remote future, the stout heart of Queen Elizabeth II will cease to beat. At that precise moment, her firstborn son will become head of state, head of the armed forces, and head of the Church of England. In strict constitutional terms, this ought not to matter much. The English monarchy, as has been said, reigns but does not rule. From the aesthetic point of view it will matter a bit, because the prospect of a morose bat-eared and chinless man, prematurely aged, and with the most abysmal taste in royal consorts, is a distinctly lowering one.

One canon reduced to writing by God himself, two testaments, three creeds, four general councils, five centuries, and the series of Fathers in that period – the centuries that is, before Constantine, and two after, determine the boundary of our faith.

Six in 10 Brits call themselves Christian (half of those are Anglican), but in any given week, more Londoners visit a mosque than an Anglican church.

Go into the London Stock Exchange – a more respectable place than many a court – and you will see representatives from all nations gathered together for the utility of men. Here Jew, Mohammedan and Christian deal with each other as though they were all of the same faith, and only apply the word infidel to people who go bankrupt. Here the Presbyterian trusts the Anabaptist and the Anglican accepts a promise from the Quaker. On leaving these peaceful and free assemblies some go to the Synagogue and others for a drink, this one goes to be baptized in a great bath in the name of Father, Son and Holy Ghost, that one has his son’s foreskin cut and has some Hebrew words he doesn’t understand mumbled over the child, others go to heir church and await the inspiration of God with their hats on, and everybody is happy.

Sir Thomas More (7 February 1478 – 6 July 1535), also known as Saint Thomas More, was an English lawyer, author, and statesman. During his lifetime he earned a reputation as a leading humanist scholar and occupied many public offices, including that of Lord Chancellor from 1529 to 1532. More coined the word "utopia", a name he gave to an ideal, imaginary island nation whose political system he described in a book published in 1516. He is chiefly remembered for his principled refusal to accept King Henry VIII's claim to be supreme head of the Church of England, a decision which ended his political career and led to his execution as a traitor. In 1935, four hundred years after his death, More was canonized in the Catholic Church by Pope Pius XI, and was later declared the patron saint of lawyers and statesmen. He shares his feast day, June 22 on the Catholic calendar of saints, with Saint John Fisher, the only Bishop during the English Reformation to maintain his allegiance to the Pope. More was added to the Anglican Churches' calendar of saints in 1980. Source: Wikipedia

The idea of women having sex without risking pregnancy is deeply disturbing to the vision of women's role that Western civilization has inherited from the Judeo-Christian tradition.....In Britain, the Anglican Church denounced it (birth control) as 'the awful heresy'. As families grew smaller in the US during early years of the twentieth century....the moral reaction mounted. Theodore Roosevelt attacked the use of condoms as 'decadent'. He declared women who used contraceptives as 'criminals against the race...the object of contemptuous abhorrence by healthy people.

When we lose the contemplative mind, or non-dual consciousness, we invariably create violent people. The dualistic mind is endlessly argumentative, and we created an argumentative continent, which we also exported to North and South America. We see it in our politics; we see it in our Church’s inability to create any sincere interfaith dialogue—or even intra-faith dialogue. The Baptists are still fighting the Anglicans as “lost” and the Evangelicals are dismissing the Catholics as the “Whore of Babylon,” and we Catholics are demeaning everybody else as heretics, and each of us is hiding in our small, smug circles. What a waste of time and good God-energy, while the world suffers and declines. We have divided Jesus.

One need not be a rabid Anglican to be extremely sensible to the charm of an English country church...

The English Church, it was claimed, was Catholicism purified and reformed. And what was the nature of this reform? The truth was that nobody, least of all Henry himself, had much idea.

Even the great Thomas Paine, a friend to Franklin and Jefferson, repudiated the charge of atheism that he was not afraid to invite. Indeed, he set out to expose the crimes and horrors of the Old Testament, as well as the foolish myths of the New, as part of a vindication of god. No grand and noble deity, he asserted, should have such atrocities and stupidities laid to his charge. Paine’s Age of Reason marks almost the first time that frank contempt for organized religion was openly expressed. It had a tremendous worldwide effect. His American friends and contemporaries, partly inspired by him to declare independence from the Hanoverian usurpers and their private Anglican Church, meanwhile achieved an extraordinary and unprecedented thing: the writing of a democratic and republican constitution that made no mention of god and that mentioned religion only when guaranteeing that it would always be separated from the state.

Nor, strictly speaking, is it correct to call them Puritans. They were Separatists, so called because they had left the Church of England. Puritans were those who remained in the Anglican Church but wished to purify it.

The use of incense and processional lights has been of late discussed in the Anglican Church with considerably more fervour than knowledge, and it has assumed an importance in controversy all out of proportion to its merits.

It is true that as World War II recedes into the mists of time, almost all big-hearted progressives or liberals (or whatever self-congratulatory term they apply to themselves) denounce Nazism and fascism with the utmost ardor. Yet when these odious movements were on the rise, many among the British elite cautioned prudence in dealing with them; and some actually admired them, including members of the royal family and, of course, clerics in the Anglican Church.

Roman Catholics have always been able to appeal to the traditions of holy Mother the Church. But the Church of England, as such, has nothing to appeal to. How can we [Anglicans] pretend to appeal to Church traditions, when we have cut ourselves off from the main stream of it and any exposition of it must needs be a raking up of old dead documents, instead of obedience to a living voice? And how can we pretend to appeal to the Bible, when the Bible is for everyman's private interpretation, and not expounded by authority?

Twenty-five years from now all religion will be fundamentalist religion, even the Church of England. Wild-eyed “Tutuist” Anglicans will riot in Anzania (formerly the Union of South Africa). They’ll force people to play contract bridge at gunpoint and make unbelievers eat little sandwiches with the crusts cut off. No woman will dare appear in the street without a small, stupid hat like Queen Di’s.

Nor, strictly speaking, is it correct to call them Puritans. They were Separatists, so called because they had left the Church of England. Puritans were those who remained in the Anglican Church but wished to purify it. They wouldn’t arrive in America for another decade,

I did not worry about what a man or woman personally believed, but the nation's official religion should be outwardly practiced by all its citizens. A religion was a political statement. Being a Calvinist, a papist, a Presbyterian, an Anglican labeled a person's philosophy on education, taxes, poor relief, and other secular things. The nation needed an accepted position on such concerns. Hence the fines for not outwardly conforming to the national church.

The church marched into his heart. Williams never abandon Anglicanism; he pushed at its borders.

Don't speak of your Protestant minister, Nor of his church without meaning or faith, For the foundation stone of his temple Was the bollocks of Henry VIII Brendan Behan

Love is the most easily dismissed of God’s commandments and characteristics. Christians sometimes seem to say, “Of course we should love people, we all know that. So now let’s get on with what we really want to do—fight about theology!” But love is the central Christian ethic, it’s the heartbeat of the church. It’s central to us because it’s essential to God. “God is love,” says the Bible (1 John 4:8, NIV). At the core of the Trinity is a love relationship between three Persons. God cannot be separated from love. Love is his nature. Unless the church is actively living out the reality of love, there is little reason to debate theology. And unless the church has a healthy theology we won’t recognize true love when we see it.

I’m kind of grateful to the Anglican tradition for its benign tolerance... I suppose I’m a cultural Anglican and I see evensong in a country church through much the same eyes as I see a village cricket match on the village green. I have a certain love for it.

King Charles I of England believed in the compromise worked out under Queen Elizabeth – that the Church of Rome had fallen into evil ways, that the English Church was purified Catholicism, and that it was the Anglican bishops, nowadays, who were the true inheritors of the apostles.

I find when most people are honest about their spiritual pilgrimage, they admit to the difficulty of maintaining the habit of a spiritual discipline. What attracks me most about the Anglican spiritual tradition is that it provides purposeful spiritual direction in the life of Christ.

On the last Sunday of March 1851, the Church of England conducted a national survey to see how many people actually attended church that day. The results were a shock. More than half the people of England and Wales had not gone to church at all, and only 20 percent had gone to an Anglican service.

We are at our best when we love the Lord and his church more than our style of life. We do not believe in our country, right or wrong. If evil has such a grip upon the institutions of government, we know that evil must be overthrown by one means or another. We are not monarchists, republicans or socialists, although our membership includes them all and more. We are pilgrims, who want to pass through a land that will support our journey to the Kingdom; and, if need be, the noblest of us will choose to occupy that land for a bit shorter time than usual rather than deny the Lord of the Kingdom.

With its emphasis on stability and Christian unity, colonial Virginia was not a receptive place for religious dissenters. Catholic clergy were banned, and in 1640 the assembly required all officials to take an oath of allegiance and supremacy to the king and the Anglican church, effectively banning Catholics from office holding. Throughout the seventeenth century, colonial leaders harassed clergy and lay people with Puritan leanings. The assembly ordered all dissenters (Puritans) out of the colony in 1642, with Governor William Berkeley driving the more ardent believers from the colony several years later.

The Anglican position, stated clearly in the service of ordination and elsewhere, is that we should require no beliefs except what we are persuaded can be solidly based on the Scriptures, but we are free to adopt beliefs and customs that seem consistent with the scriptural witness even though they may not be directly stated.

The church in every western power after Constantine has at some point succumbed to the Siren seduction of empire and has conflated Christianity and nationalism into a single syncretic religion. Rome, Byzantium, Russia, Spain, France, England, and Germany have all done it. Seventeen centuries ago the Roman church got tangled up in imperial purple. In the 1930s, the German evangelical church got tangled up in Nazi red and black. The Anglican church spent a long time tangled up in the Union Jack. Today the American evangelical church is tangled up in red, white, and blue. That this kind of entanglement has been a common failure of the church for centuries doesn’t make it any less tragic.

Once converted, the former Anglicans are welcomed into the Roman Church as priests, even if they are married. So in that way, the rule of mandatory celibacy has indeed been lifted, if only for these self-acknowledged misogynists. That leaves the inferiority of women as the absolutely overriding Catholic moral principle. It is the keystone of clericalism.

When he was twenty-three years old, he (George Fox) saw the inner light in a vision. For him it symbolized the spirit against the letter, silence against chatter, experience against dogma, and equality against all who build inequality on authority and power, be it of the state or religion. His mistrust of the official Anglican Church was immense. He spoke with disdain of the "towered houses" and was tormented by the ringing of church bells. He frequently interrupted preachers, standing in the church's doorway, a hat covering his head, and uttering threatening words toward the pulpit, causing great excitement in the gathered congregation. It often resulted in Fox being beaten up, banished, and, later on, jailed for years. What aroused his ire, above all, were the priests who, without ever having experienced or even looked for illumination, presented themselves as servants of God but, in truth, comprised a "society of cannibals." It is "not enough to have been educated in Oxford or Cambridge in order to become capable for and efficient in the service of Christ. To this day it is difficult for many Friends to speak of "Quaker theology." The Friends believe in Scripture - George Fox knew it by heart - but they also believe that the Spirit transcends Scripture and that the inner light is experienced by all human beings without human mediation. "The inner light," "the inward teacher" are names that the early Quakers gave to their experiences of the Spirit. They believe that everyone can meet the "Christ within," even though he has different names in different ages and places and is not tied to any form of religion. This light is open to everyone and, yet, it is not simply the natural light of reason. In a conversation that Fox had with Lord Protector Oliver Cromwell, he vigorously resisted this rational interpretation. In every human being is "that of God," hidden, eclipsed, often forgotten. Linguistically a clumsy expression at best, "that of God in everyone" is the foundation of human dignity. In addition, it is the admonition to believe in it, to discover it in each and everyone and to respond to it. Fox said, "Walk joyfully on the earth and respond to that of God in every human being.

When I became Archbishop I set myself three goals for my term of office. Two had to deal with the inner workings of our Anglican (Episcopalian) Church—the ordination of women to the priesthood which our Church approved in 1992 and through which our Church has been wonderfully enriched and blessed; and the other in which I failed to get the Church’s backing, the division of the large and sprawling Diocese of Cape Town into smaller episcopal pastoral units. The third goal was the liberation of all our people, black and white, and that we achieved in 1994.

William Palmer, a distinguished member of the Anglican Church and of the University of Oxford, wished to join the Orthodox Church. He went to Russia and Turkey to study the contemporary situation in the Christian East and to find out on what conditions he would be admitted to the communion of the Eastern Orthodox. At St. Petersburg and at Moscow he was told that he had only to abjure the errors of Protestantism before a priest, who would thereupon administer to him the sacrament of Holy Chrism or Confirmation. But at Constantinople he found that he must be baptized afresh. As he knew himself to be a Christian and saw no reason to suspect the validity of his baptism (which incidentally was admitted without question by the Orthodox Russian Church), he considered that a second baptism would be a sacrilege. On the other hand, he could not bring himself to accept Orthodoxy according to the local rules of the Russian Church, since he would then become Orthodox only in Russia while remaining a heathen in the eyes of the Greeks; and he had no wish to join a national Church but to join the universal Orthodox Church. No one could solve his dilemma, and so he became a Roman Catholic.

Viola could start again—there are no second chances, life’s not a rehearsal, blah, blah, blah—yes, but if she could, if she could retake the journey that wasn’t really a journey, what would she do? She would learn how to love. Learning to Love, a painful but ultimately redemptive journey, displaying warmth and compassion as the author learns how to overcome loneliness and despair. The steps she takes to mend her relationship with her children are particularly rewarding. (Half the members of the jury had nodded off by now.) She had tried, she really had. She had worked on herself. Years of therapy and fresh starts, although nothing that really required an effort on her part. She wanted someone else to effect change in her. It seemed a shame you couldn’t just get an injection that would suddenly make everything all right. (“Try heroin,” Bertie said.) She hadn’t turned to the Church yet, but now that she had voted Tory (tactical!), Anglicanism would probably be next. But it didn’t seem to matter how many new beginnings she had, Viola always somehow found herself in the same place, and no matter how hard she tried, the earliest template of herself always seemed to trump later versions.

Sacraments   I once met a man whom I’ll call Steve. He grew up in a nondenominational charismatic church. He was a highly motivated, highly talented individual. He was also a strong leader and an excellent communicator. Given his personality and gifting, it’s no surprise that he became the pastor of a successful independent church. His life seemed to be going great until the day he discovered that his wife was having an affair with one of his best friends. The situation got worse when his church fired him for not being able to control his family.   Unemployed, going through a divorce, and cut off from the community that had always surrounded him, a friend invited Steve to join him at an Anglican church. There he discovered the power of liturgy and the mystery of the communion table. Steve didn’t have the kind of spiritual life he had always relied on. Nothing about God made any sense to him. He couldn’t sing praise songs, he couldn’t read the Bible, he couldn’t even pray. But he could eat.   Steve’s mind needed answers. His heart needed to be comforted. His soul needed grace. Sermons weren’t giving him answers and praise music wasn’t comforting, but the body of Christ was feeding his inner self. Steve discovered that God was real to him when he ate and drank Holy Communion. Even though Steve was at the lowest point of his life, a time when he could do nothing to help himself, he was still able to receive the sacrament.

The English took their anti-Catholicism seriously. Catholics kept sneaking back onto the throne, so they passed laws that the monarch could not “professe the Popish religion” or “marry a Papist”. In Ireland, Catholics were barred from holding public office and fined for not attending Anglican services. Irish Catholics could not own firearms or horses worth more than £5 and were forbidden from taking custody of orphans, to protect vulnerable youth from the taint of Papism. When a Protestant landowner died, his land passed to his eldest son: when a Catholic died, the Popery Act required his land to be split among his sons, breaking up the great Catholic estates. The law also required that Catholic churches be made from wood, so that they could be burned down more easily when the local Catholics misbehaved.

The eventual religious affiliation of Indian tribes depended not only on the success of missionaries in making first contact but on the compatibility of their social patterns with the types of Christianity from which they were able to choose. The Oblates were delighted with the response of the tractable Déné of the far northwest. Anglicans had greater success with the Tudukh, whom they found 'more lively and affectionate' although 'more superstitious' than the Déné. In British Columbia the Roman Catholics were able to plant missions among the interior Salish, who liked their ceremonies and readily accepted their disciplined approach to community life. From the warlike Kwakiutls, Haidas and Tsimshians of the coast they met only rebuffs, but it was among these tribes that the more emotional Methodists were able to establish themselves.

Protestantism's evolution away from hierarchy and authority has enormous consequences for America and the world. On the one hand, the democratization of religion runs parallel to political democratization. The king of England, questioning the pope, inspires English subjects to question the king and his Anglican bishops. Such dissent is backed up by a Bible full of handy Scripture arguing for arguing with one's kIng. This is the root of self-government in the English-speaking world. On the other hand, Protestantism's shedding away of authority, as evidenced by my [Pentecostal] mother's proclamation that I needn't go to church or listen to a preacher to achieve salvation, inspires self-reliance—along with a dangerous disregard for expertise. So the impulse that leads to democracy can also be the downside of democracy—namely, a suspicion of people who know what they are talking about. It's why in U.S. presidential elections the American people will elect a wisecracking good ol' boy who's fun in a malt shop instead of a serious thinker who actually knows some of the pompous, brainy stuff that might actually get fewer people laid off or killed.

Strangely, “Horror in the Nursery” never mentioned that the location of Wertham’s research site was Harlem. The first sentence of the piece set the scene: “In the basement of St. Philip’s Episcopal Church parish house in uptown New York … ,” evoking associations with WASPy Anglicanism without a hint of how far uptown the Lafargue Clinic was. The text never mentioned Negro culture or, for that matter, race or ethnicity in any context; and all the children in the photographs, which were staged, were white. Wertham, interviewed for the article prior to the Supreme Court ruling on Winters v. New York, anticipated objections to his criticism of comics on First Amendment grounds. Still, he called for legislative action. “The publishers will raise a howl about freedom of speech and of the press,” he told Crist: Nonsense. We are dealing with the mental health of a generation—the care of which we have left too long in the hands of unscrupulous persons whose only interest is greed and financial gain … If those responsible refuse to clean up the comic-book market—and to all appearances most of them do, the time has come to legislate these books off the newsstands and out of the candy stores.

By June the revival began to wane. But Roberts’s vision had been realized. An estimated 100,000 confessed Christ. The Congregationalists added 26,500 members. Another 24,000 Welsh joined the Calvinist Methodist Church. About 4,000 opted for the Wesleyan Church. The remainder were split between the Anglicans and several Baptist groups.13 The effect on Welsh society was undeniable. Output from the coal mines famously slowed because the horses wouldn’t move. Miners converted in the revival no longer kicked or swore at the horses, so the horses didn’t know what to do.14 Judges closed their courtrooms with nothing to judge. Christians wielded the revival as apologetic against the growing number of skeptics who derided religion. Stead argued: The most thoroughgoing materialist who resolutely and forever rejects as inconceivable the existence of the soul in man, and to whom “the universe is but the infinite empty eye-socket of a dead God,” could not fail to be impressed by the pathetic sincerity of these men; nor, if he were just, could he refuse to recognize that out of their faith in the creed which he has rejected they have drawn, and are drawing, a motive power that makes for righteousness, and not only for righteousness, but for the joy of living, that he would be powerless to give them.15

It would be a kindness, by the way, and a service to history, if you could please rid yourself of the legend that Christians believed a fairy tale about the origin of the world until forced to think otherwise by the triumph of secular science. Substantially everyone in the Judeo-Christian bits of the planet believed the Genesis account until the early nineteenth century, remember, there being till then no organised alternative. The work of reading the geological record, and thereby exploding the Genesis chronology, was for the most part done not by anti-Christian refuseniks but by scientists and philosophers thinking their way onward from starting-points within the religious culture of the time. Once it became clear that truth lay elsewhere than in Genesis, religious opinion on the whole moved with impressive swiftness to accommodate the discovery. In the same way, when the Origin of Species was published, most Christians in Britain at least moved with some speed to incorporate evolutionary biology into their catalogue of ordinary facts about the world. Bishop Samuel Wilberforce’s resistance to Darwinism was an outlier, untypical. In fact, there’s a good case to be made that the ready acceptance of evolution in Britain owed a lot to the great cultural transmission mechanism of the Church of England. If you’re glad that Darwin is on the £10 note, hug an Anglican.

Liturgy puts us to work along with all the others who have been and are being put to work in the world by and with Jesus following our spiritually-forming text. Liturgy keeps us in touch with all the action that has been and is being generated by the Spirit as given witness in the biblical text. Liturgy prevents the narrative form of Scripture from being reduced to private individualized consumption. Understood this way, 'liturgical' has little to do with choreography in the chancel or an aesthetics of the sublime. It is obedient, participatory, listening to Holy Scripture in the company of the holy community through time (our two-thousand years of responding to this text) and in space (our friends in christ all over the world). High-church Anglicans, revivalistic Baptists, hands-in-the-air praising charismatics, and Quakers sitting in a bare room in silence are all required to read and live this text liturgically, participating in the holy community's reading of Holy Scripture. there is nothing 'churchy' or elitist about it; it is a vast and dramatic 'story-ing,' making sure that we are taking our place in the story and letting everyone else have their parts in the story also, making sure that we don't leave anything or anyone out of the story. Without sufficient liturgical support and structure we are very apt to edit the story down to fit our individual tastes and predispositions.

A friend I’ll call Kate took an Introduction to Theology class. Her professor told the class to “write their personal creeds.” For the next week, Kate kept writing and rewriting. She kept asking herself, “What do I believe?” As she honestly reflected on that question, she realized that she believed many things. At the same time, she couldn’t say how strong any of these beliefs were. Should she have a “definitely believe” category, along with sections for “probably believe” and “might believe”? Should she have a “I believe usually, but not necessarily today” category? She struggled with what she thought she believed versus what she acted like she believed. The assignment took a great deal of her time and energy.   After a week, the paper came due. Kate took a deep breath and turned in a handwritten copy of the Nicene Creed, the great orthodox faith statement of the church. She told her teacher that some days she believes the creed with her whole heart. On other days, she isn’t so sure. But the creed isn’t about her. It’s about the faith of the whole church. On the days that she believes it all, she’s in harmony with “the great cloud of witnesses” (Hebrews 12:1). On days when she doesn’t believe it, those witnesses carry her along. The creed shows that we’re all in this together. It’s not a consumerist document; it’s not based on what’s popular or unpopular. It’s the confession of the saints and sinners, martyrs and betrayers.

We often speak of Anglican "comprehensiveness." If this is a way of making relativism palatable or a means of accommodating all shades of opinion with no regard for truth, then it needs to be rejected. If by comprehensive we mean the priority of a dialectic quest over precision and immediate closure, then we are speaking of the Anglican consciousness at its best.

While we must continue to align ourselves in denominations that share our theological distinctives, at the local level our bias should be in the direction of cooperation with other congregations. Because of this belief, Redeemer Presbyterian Church has for a number of years given money and resources to churches of other denominations that are planting churches. We have helped to start Pentecostal churches, Baptist churches, and Anglican churches, as well as Presbyterian churches. For our efforts we have received sharp criticism and a lot of amazed stares. We believe this is one clear way to practice the kind of catholicity that turns a city of balkanized Christian churches and denominations into a movement.

The preservation of the cathedral tradition had huge significance for the future of Anglicanism, and it may be Queen Elizabeth’s chief original contribution to her Church.

The church of England could never become the church of England's Empire. . . The sovereign and his heir [Charles II and James], by policy if not by conviction, were religious tolerationists even more in the empire than in England. In the colonies, the royal brothers were free from the predominance of the church, and they wielded overseas an authority far less fettered than it was in England. The duke and the king therefore ordered their viceroys to tolerate all religions privately practiced and peaceably conducted. Under the later Stuarts, "Greater Britain" became truly tolerant. Great Britain did not. (p193)

Virginia’s culture and its laws were thus a reflection of its unique origins as the first English settlement in the new world. From 1607 on, the interpenetration of the English state, the Anglican Church, the farm, the Indian, the slave and the convict continued. There needed to be laws for the church, the state, and the soldier.

Its private counterpart, St Margaret’s College, was content to produce well-mannered, nicely spoken young ladies, versed in the rituals of the Anglican Church, not over-burdened with learning, and certainly not expected to earn their own living.

Newton, a devout Puritan believer, has anecdote that when he claimed that no disciple had God, he refused to claim atheism, saying, "Do not speak disrespectfully about God, I am studying God." He paid much attention to the Bible and had an eschatological belief that the Saints would resurrect and live in heaven and reign with Christ invisibly. And even after the day of judgment, people would continue to live on the ground, thinking that it would be forever, not only for a thousand years. According to historian Steven Snowovell, he thought that the presence of Christ would be in the distant future centuries after, because he was very pessimistic about the deeply rooted ideas that denied the Trinity around him. He thought that before the great tribulation came, the gospel activity had to be on a global scale. 카톡【AKR331】텔레【RDH705】라인【SPR331】위커【SPR705】 믿고 주문해주세요~저희는 제품판매를 고객님들과 신용과신뢰의 거래로 하고있습니다. 24시간 문의상담과 서울 경기지방은 퀵으로도 가능합니다 믿고 주문하시면좋은인연으로 vip고객님으로 모시겠습니다. 원하시는제품있으시면 추천상으로 구입문의 도와드릴수있습니다 ☆100%정품보장 ☆총알배송 ☆투명한 가격 ☆편한 상담 ☆끝내주는 서비스 ☆고객님 정보 보호 ☆깔끔한 거래 포폴,에토미,알약수면제 판매하고있습니다 Newton studied alchemy as a hobby, and his research notes were about three books. Newton served as a member of parliament on the recommendation of the University of Cambridge, but his character was silent and unable to adapt to the life of a parliamentarian. When he lived in the National Assembly for a year, the only thing he said was "Shut the door!" In Newton's "Optics" Volume 4, he tried to introduce the theory of unification that covered all of physics and solved his chosen tasks, but he went out with a candle on his desk, and his private diamond threw a candle There is a story that all of his research, which has not been published yet, has turned to ashes. Newton was also appointed to the president of the Minting Service, who said he enjoyed grabbing and executing the counterfeiters. Newton was a woman who was engaged to be a young man, but because he was so engaged in research and work he could not go on to marriage, and he lived alone for the rest of his life. He regarded poetry as "a kind of ingenious nonsense." [6] Newton was talented in crafting inventions by hand (for reference, Newton's craftsmanship was so good at his childhood that when he was a primary school student he was running his own spinning wheel after school, A child who throws a stone and breaks down a spinning wheel, so there is an anecdote that an angry Newton scatters the child.) He said he created a lantern fountain that could be carried around as a student at Cambridge University. Thanks to this, it was said that students who were going to attend the Thanksgiving ceremony (Episcopal Mass) were able to go to the Anglican Church in the university easily. Newton lost 20,000 pounds due to a South Sea company stock discovery, when "I can calculate the movement of the celestial body, but I can not measure the insanity of a human being" ("I can calculate the movement of the stars, but not the madness of men ").

to tell the world of its true Centre, of the law of mutual sacrifice by which its parts are bound together. The Church exists to maintain the order of the nation and the order of the family.

As the Supreme Governor of the Church of England, the monarch is the defender of the faith—the official religion of the country, established by law and respected by sentiment. Yet when the Queen travels to Scotland, she becomes a member of the Church of Scotland, which governs itself and tolerates no supervision by the state. She doesn’t abandon the Anglican faith when she crosses the border, but rather doubles up, although no Anglican bishop ever comes to preach at Balmoral. Elizabeth II has always embraced what former Archbishop of Canterbury George Carey called the “sacramental manner in which she views her own office.” She regards her faith as a duty, “not in the sense of a burden, but of glad service” to her subjects. Her faith is also part of the rhythm of her daily life. “She has a comfortable relationship with God,” said Carey. “She’s got a capacity because of her faith to take anything the world throws at her. Her faith comes from a theology of life that everything is ordered.” She worships unfailingly each Sunday, whether in a tiny chapel in the Laurentian mountains of Quebec or a wooden hut on Essequibo in Guyana after a two-hour boat ride. But “she doesn’t parade her faith,” said Canon John Andrew, who saw her frequently during the 1960s when he worked for Archbishop of Canterbury Michael Ramsey. On holidays she attends services at the parish church in Sandringham, and at Crathie outside the Balmoral gates. Her habit is to take Communion three or four times a year—at Christmas, Easter, Whitsunday, and the occasional special service—“an old-fashioned way of being an Anglican, something she was brought up to do,” said John Andrew. She enjoys plain, traditional hymns and short, straightforward sermons. George Carey regards her as “middle of the road. She treasures Anglicanism. She loves the 1662 Book of Common Prayer, which is always used at Sandringham. She would disapprove of modern services, but wouldn’t make that view known. The Bible she prefers is the old King James version. She has a great love of the English language and enjoys the beauty of words. The scriptures are soaked into her.” The Queen has called the King James Bible “a masterpiece of English prose.

Some churches count as members everyone baptized within that tradition, so that “Christian” becomes a default status in official surveys and virtually means “none of the above.” “You’re not a Catholic? Not a Muslim? Not a Jew? Fine, I’ll put you down as a Lutheran”—or an Anglican, or some other group, depending on the country in question. This tactic accounts for the inflated numbers claimed by English Anglicans, German Evangelicals, or Italian Catholics. The Church of England claims the loyalty of 25 million baptized Anglicans, even though less than a million of those are ever seen within the precincts of a church.

His family had been typical Anglicans, darkening church doorways only for baptisms, marriages, funerals and the occasional midnight Mass. Even alone here, he wasn’t quite sure how to behave. Was some gesture necessary, some acknowledgement of deity?

In a western world whose priorities are increasingly secular, many find it hard to understand the religious intolerance of the seventeenth century, but it is important to try to do so. For both Presbyterians and Anglicans not only was religious truth indivisible but a coercive Church seemed essential to impose Christian standards of conduct on an inherently sinful population. For many Anglicans, moreover, the Church of England was much more than just one Church among many: it claimed a continuous visible existence to match that of the Roman Church and so had an equal right to call itself a true Church.

Whatever happened to that girl? Don’t you remember her? Where did she go? In America we went to Florence Crittenton homes. In England to Clark’s House, or any of the various homes run mostly by the Anglican Church. In Australian hospitals, babies were taken from mothers who were drugged, incapacitated, unwilling. And some of us didn’t go anywhere at all. We bled to death on butcher’s tables. We jumped off bridges. The age of disappearing women. It had been going on forever. Thousands of us vanished, with not a single police officer searching. Not a word from the newspapers. Only our long absences and quiet returns. If we ever returned at all.

I think nuns are fun. I had a friend who was at a convent once, and really she said it was wizard and that the nuns were frightfully broadminded and allowed her to make up as much as she wanted to and have masses of boy friends call and take her out, but of course, she was Church of England really.

Again, if Scripture is the ultimate authority, how should it be interpreted? Lutherans and Anglicans tended to say that interpretations should follow the broad themes of the gospel that unite all parts of the Bible (yet long, arduous discussions between Lutheran and Anglican theologians in the 1530s resulted mostly in frustration at the inability to find a common expression of their faith). Most of the Anabaptists held that the key to interpreting Scripture was to follow New Testament commands literally, and especially to imitate the life of Christ, while reading the Old Testament symbolically. Many Reformed Protestants approached the Bible as a unified whole, but with special emphasis on the way that Old Testament revelation, especially God’s covenant with Abraham, led to New Testament realities like God’s covenanting with individuals, churches, and nations (though some who were not Reformed flatly denied that God any longer covenanted with nations).

The first time I attended an Anglican church, the most surprising part of the service was when they lifted the physical book of the Bible into the air and carried it down the aisle. People turned and bowed their heads as it moved past them. Their reverence for Scripture captivated my imagination. I had taken for granted that I could hold the Bible in my hands at home, fall asleep reading it in bed. Growing up, some of my friends had Bibles decorated with cartoons. But there, the people of God stood for the processon of the Bible. They stood for the reading of the Word. I felt as thought I had been pulled back in time to when Ezra read the law to the returning Israelites, and they all stood to hear it. Going back to Christianity’s Jewish roots, the Torah was carried with worshipers all around it. The people stood for the procession of the sacred word. Jews kissed —and some still kiss—the sacred book when they opened it and closed it. If the scroll of the Torah became unusable, they would bury it like a loved one rather than destroy it. The word of God was central to their worship, their culture, their very identity. (p. 12)

Newton, a devout Puritan believer, has anecdote that when he claimed that no disciple had God, he refused to claim atheism, saying, "Do not speak disrespectfully about God, I am studying God." He paid much attention to the Bible and had an eschatological belief that the Saints would resurrect and live in heaven and reign with Christ invisibly. And even after the day of judgment, people would continue to live on the ground, thinking that it would be forever, not only for a thousand years. According to historian Steven Snowovell, he thought that the presence of Christ would be in the distant future centuries after, because he was very pessimistic about the deeply rooted ideas that denied the Trinity around him. He thought that before the great tribulation came, the gospel activity had to be on a global scale. 카톡pak6 텔레:【JRJR331】텔레:【TTZZZ6】라인【TTZZ6】 믿고 주문해주세요~저희는 제품판매를 고객님들과 신용과신뢰의 거래로 하고있습니다. 24시간 문의상담과 서울 경기지방은 퀵으로도 가능합니다 믿고 주문하시면좋은인연으로 vip고객님으로 모시겠습니다. 원하시는제품있으시면 추천상으로 구입문의 도와드릴수있습니다 ☆100%정품보장 ☆총알배송 ☆투명한 가격 ☆편한 상담 ☆끝내주는 서비스 ☆고객님 정보 보호 ☆깔끔한 거래 포폴,에토미,알약수면제 판매하고있습니다 Newton studied alchemy as a hobby, and his research notes were about three books. Newton served as a member of parliament on the recommendation of the University of Cambridge, but his character was silent and unable to adapt to the life of a parliamentarian. When he lived in the National Assembly for a year, the only thing he said was "Shut the door!" In Newton's "Optics" Volume 4, he tried to introduce the theory of unification that covered all of physics and solved his chosen tasks, but he went out with a candle on his desk, and his private diamond threw a candle There is a story that all of his research, which has not been published yet, has turned to ashes. Newton was also appointed to the president of the Minting Service, who said he enjoyed grabbing and executing the counterfeiters. Newton was a woman who was engaged to be a young man, but because he was so engaged in research and work he could not go on to marriage, and he lived alone for the rest of his life. He regarded poetry as "a kind of ingenious nonsense." [6] Newton was talented in crafting inventions by hand (for reference, Newton's craftsmanship was so good at his childhood that when he was a primary school student he was running his own spinning wheel after school, A child who throws a stone and breaks down a spinning wheel, so there is an anecdote that an angry Newton scatters the child.) He said he created a lantern fountain that could be carried around as a student at Cambridge University. Thanks to this, it was said that students who were going to attend the Thanksgiving ceremony (Episcopal Mass) were able to go to the Anglican Church in the university easily. Newton lost 20,000 pounds due to a South Sea company stock discovery, when "I can calculate the movement of the celestial body, but I can not measure the insanity of a human being" ("I can calculate the movement of the stars, but not the madness of men ").

For more than two centuries, black people had resisted Christianity, often with the tacit acquiescence of their owners. During the seventeenth and eighteenth centuries, Christian missionaries who attempted to bring slaves into the fold confronted a hostile planter class, whose only interest in the slaves' spirituality was to denigrate it as idolatry. Westward-moving planters showed little sympathy with slaves who prayed when they might be working and even less patience with separate gatherings of converts, which they suspected to be revolutionary cabals. An 1822 Mississippi law barring black people from meeting without white supervision spoke directly to the planters' fears. But the trauma of the Second Middle Passage and the cotton revolution sensitized transplanted slaves to the evangelicals' message. Young men and women forcibly displaced from their old homes were eager to find alternative sources of authority and comfort. Responding to the evangelical message, they found new meaning in the emotional deliverance of conversion and the baptismal rituals of the church. In turning their lives over to Christ, the deportees took control of their own destiny. White missionaries, some of them still committed to the evangelical egalitarianism of the eighteenth-century revivals, welcomed black believers into their churches. Slaves - sometimes carrying letters of separation from their home congregations - were present in the first evangelical services in Mississippi and Alabama. The earliest religious associations listed black churches, and black preachers - free and slave - won fame for the exercise of 'their gift.' Established denominational lines informed much of slaves' Christianity. The large Protestant denominations - Baptist and Methodist, Anglican and Presbyterian - made the most substantial claims, although Catholicism had a powerful impact all along the Gulf Coast, especially in Louisiana and Florida. From this melange, slaves selectively appropriated those ideas that best fit their own sacred universe and secular world. With little standing in the church of the master, these men and women fostered a new faith. For that reason, it was not the church of the master or even the church of the missionary that attracted black converts; they much preferred their own religious conclaves. These fugitive meetings were often held deep in the woods in brush tents called 'arbors.' Kept private by overturning a pot to muffle the sound of their prayers, these meetings promised African-American spirituality and mixed black and white religious forms into a theological amalgam that white clerics found unrecognizable - what one planter-preacher called 'a jumble of Protestantism, Romanism, and Fetishism.' Under the brush arbor, notions of secular and sacred life took on new meanings. The experience of spiritual rebirth and the conviction that Christ spoke directly to them armed slaves against their owners, assuring them that they too were God's children, perhaps even his chosen people. It infused daily life with the promise of the Great Jubilee and eternal life that offered a final escape from earthly captivity. In the end, it would be they - not their owners - who would stand at God's side and enjoy the blessing of eternal salvation.

The Baptists argued that the Church of God should be a community of godly men; that faith is the gift of God, and not to be compelled by force of arms; that only those rites sanctioned or commanded by Christ and His Apostles are binding upon His people; and that the only Lawgiver of the Church is Christ Himself. Each party [Roman Catholics, Anglicans, and Presbyterians] had, therefore, its own reason for hating the Baptists; and as each had yet to learn the true nature of religious freedom, each oppressed and persecuted in turn.”9 Baptists protested that they were not Anabaptists, because they did not see baptizing believers who had been sprinkled as infants as re-baptizing and because they did not want the radical, anti-state label hung on them as earned by some Anabaptist and 5th Monarchy activists. It appears that after some time of such protests, in answer to the inevitable question, “If you're not Anabaptists, what are you?” 10 the name “Baptist” emerged.

episcopal dioceses, and 6 more in Northern Ireland. The church places particular emphasis on religious education as well as devotion, though the proportion of church members who attend services on a typical Sunday is not much different from the proportion of Anglican church members.

While it may have been true at the end of the nineteenth century to describe the Anglican Church as the Tory Party at prayer, it would be more correct to say, of its leaders today, that they represent the Labour Party trying to remember how to pray, while not really understanding the point of it.

You remember the 'distinguished' poem that was quoted in the copy you lent to me? "They ordered bacon And eggs at seven. At eight o'clock, There was nobody down. Only the coffeepot Stood on the table." "Yes, but what possible ..." "Do you also remember what your 'distinguished' weekly said about it? 'The old-fashioned reader who would dismiss as insignificant this new and vital work (a striking example of the sharp-edged imagisme with which the more adventurous of our younger writers are experimenting today)'—you see, Basil, I have it by heart, words, tone, cadence and all—'forgets that every object, even the coffeepot on the table, has a perimeter which not only encloses that object, but also subtends a physical and metaphysical otherness that includes the whole of the rest of the universe. Such work, therefore, is more truly significant of ultimate reality than all the pantings after God of the Victorians.' ... you were squashing a perfectly genuine love of simple and true things in a perfectly genuine little woman, and that the words you borrowed for the purpose were muddle-headed and insincere drivel. ... They are not literary grounds. They are human grounds. Miss Bird, as I told you, is unlike your 'distinguished' anonymities in having a few quite genuine beliefs; and you used the cheap phrases of a pseudo-metaphysical charlatan, in a precious literary weekly, to snub her. I saw the hurt look on her face long after you had wiped your boots on her perfectly sincere love of certain perfectly true and simple things. ... I don't go to church to hear a high-brow Anglican curate quoting a Scandinavian lunatic, any more than I go to my hair-dresser's to hear a Christy minstrel reciting the Apostles' Creed. I know that it's all very noble and distinguished and broad-minded and generally newspaperish. You might have been brought up in a seminary for young ladies of fashion. ... He didn't know whether he was modern or antique. In either case, it appeared he was a fraud.

There were many such in the American Revolution. Thomas Paine spent much of his career designing a new form of iron bridge to aid transportation and communication. Dr. Joseph Priestley, another man who fled royalist and Anglican persecution and who removed himself from England to Philadelphia after a “Church and King” mob had smashed his laboratory, was a chemist and physician of great renown. Benjamin Franklin would be remembered for his deductions about the practical use of electricity if he had done nothing else. Jefferson, too, considered himself a scientist. He studied botany, fossils, crop cycles, and animals. He made copious notes on what he saw. He designed a new kind of plow, which would cut a deeper furrow in soil exhausted by the false economy of tobacco farming. He was fascinated by the invention of air balloons

The Anglican Church is supposed to be the conscience of the nation,’ Sidney mused. ‘We encourage people to believe that a moral life is, in fact, a happier life.’ ‘People should be good for selfish reasons?’ ‘Indeed. Shall we begin?

The complete NIV Bible was first published in 1978. It was a completely new translation made by over a hundred scholars working directly from the best available Hebrew, Aramaic and Greek texts. The translators came from the United States, Great Britain, Canada, Australia and New Zealand, giving the translation an international scope. They were from many denominations and churches—including Anglican, Assemblies of God, Baptist, Brethren, Christian Reformed, Church of Christ, Evangelical Covenant, Evangelical Free, Lutheran, Mennonite, Methodist, Nazarene, Presbyterian, Wesleyan and others. This breadth of denominational and theological perspective helped to safeguard the translation from sectarian bias. For these reasons, and by the grace of God, the NIV has gained a wide readership in all parts of the English-speaking world. The work of translating the Bible is never finished. As good as they are, English translations must be regularly updated so that they will continue to communicate accurately the meaning of God’s Word. Updates are needed in order to reflect the latest developments in our understanding of the biblical world and its languages and to keep pace with changes in English usage. Recognizing, then, that the NIV would retain its ability to communicate God’s Word accurately only if it were regularly updated, the original translators established The Committee on Bible Translation (CBT). The committee is a self-perpetuating group of biblical scholars charged with keeping abreast of advances in biblical scholarship and changes in English and issuing periodic updates to the NIV. CBT is an independent, self-governing body and has sole responsibility for the NIV text. The committee mirrors the original group of translators in its diverse international and denominational makeup and in its unifying commitment to the Bible as God’s inspired Word.

Cascadia has never had a dominant religious reference group. Historically no group has ever gained the political, religious or cultural traction to be “the” established religion in Oregon and Washington. In British Columbia neither the Catholic, Anglican nor United Church of Canada denominations succeeded in overcoming the disinterest in institutional religion of most people in the province (Burkinshaw).

On the eve of the Revolution in 1776, more than half of the nation’s churchgoers went to Congregational, Presbyterian, and Anglican worship services—and supported the legal establishment of their churches. By 1850, though, these denominations contained fewer than 20 percent of churchgoers, while evangelical communities predominated the landscape. Baptists and Methodists alone comprised over half of the nation’s attenders.

today married men can be ordained as Eastern Catholic priests and that there are even a handful of married men serving as Roman Catholic priests—those who were ordained as priests by the Anglican Church but then chose to enter the Catholic Church.

The typical Christian is no longer an affluent, white, British, Anglican male about forty-five years old, but a poor, black, African, Pentecostal woman about twenty-five years old.

And though she was devout in her faith, she wasn’t married to church doctrine, nor do I think that she actually recognized the fundamental differences between Anglican and Roman Catholic churches, and how the division came about. I don’t think she was aware that the king of England wanted to marry Anne Boleyn, and the Roman Catholic Church would not give him permission to get rid of his wife to do that. So he set up his own Anglican Catholicism. I’m pretty sure she didn’t know because my mother was not that versed a person. In fact, that was history I wouldn’t know much about until many years later. My

His [brother in law Jim Hampson] appointment to the Episcopal parish in Wenham, near Gordon College brought them in close touch with leading evangelical faculty members in their pews and church leadership, including Elizabeth Elliot and Addison Leitch. They were instrumental in drawing Jim and and Sarah into the cutting edge of evangelical intellectual leadership, with friendships with Tom Howard and J.I. Packer. My ongoing relationship with Jim Packer, FitzSimons Allison and many other brilliant Anglican evangelicals would not have happened without Jim Hampson. His early influence on me in my transition from modern to classic Christian teaching was immense. While I was trying to demythologize Scripture, he was taking its plain meaning seriously. His strong preaching led him to become one of the founding sponsors and supporters of Trinity School of Ministry in Abridge, Pennsylvania...

God cannot be separated from love. Love is his nature. Unless the church is actively living out the reality of love, there is little reason to debate theology. And unless the church has a healthy theology we won’t recognize true love when we see it.

am equally at home in an Anglican or Baptist church

On my first trip to Ghana, my long-time colleague Jude Hama of Scripture Union decided to give me the broadest exposure possible to the movements of the church in his country. We visited with Methodist bishops, Baptist leaders and Pentecostal church leaders whose churches were sending missionaries all over the world. We visited Presbyterians, Anglicans and charismatics. This last church was the most fascinating. The preacher, a man who weighed at least three hundred pounds (although he was only five feet, six inches tall), testified that his physical size was evidence of God's poured-out blessings. As the service progressed, people came and laid their money on the stairs leading up to the stage. At several points, beautifully dressed ladies carrying baskets on their heads would collect the money. And the process would then repeat, and more people would lay more money on the stairs. Jude explained, "These people have a prayer request: a job, an illness, a desire to marry, etc. The money is their `love offering' and is designed to let God know that they are serious about their request." Seed faith expressed in Ghana dollars. Jude went on: "You see, Paul, you in America concentrate on the God of love. But here we want the God of power. When you live in poverty or with some incurable affliction or some injustice, you don't want to feel loved. You want God's power to make you prosper, or to make you healthy or to make you free. And they have been taught and they believe that money is the way to release the power.

As they left, Anglican vicars in the area pinned a notice from their bishop to the front doors of their evacuated churches. Addressed to “our United States allies,” the notice read in part: “This church has stood for several hundred years. Around it has grown a community which has lived in these houses and tilled these fields ever since there was a church. This church, this churchyard in which their loved ones lie at rest; these homes, these fields are as dear to those who have left them as are the homes and graves which you, our Allied, have left behind you. They hope to return one day, as you hope to return to yours, to find them waiting to welcome them home.

unity. Evangelicals, by definition, don't care about "unity" nearly as much as they care about truth. When you say "We may differ on some issues of morality and theology, but the important thing is that we stay together in one united Church" you pre-suppose that the liberals are right and the evangelicals are wrong. Which, when you think about it, isn't very liberal at all.

Unless the church is actively living out the reality of love, there is little reason to debate theology. And unless the church has a healthy theology we won’t recognize true love when we see it.

Anglicans don't really forbid anything,' Kelly said. 'We just decide we're above it.

The Council itself identified religious truth as present in what was in effect a series of overlapping circles, with all Christian faiths possessing some degree of truth but “the fullness of Christ’s truth” present only in the Catholic Church. The new ecumenism appeared revolutionary to many, a complete reversal of what had previously been taught. It was, however, merely a change of perspective, in that the Catholic Church had always recognized the core of orthodoxy in Protestantism (the Trinity, the divinity of Christ) but had previously emphasized its errors. Now she chose to recognize its truths, as the basis of imperfect brotherly unity. Eastern Orthodoxy Ecumenical priority was inevitably given to the Eastern Orthodox, who were recognized as sharing most of the Catholic faith. Separation from the Orthodox was viewed by the Council Fathers as a lamentable historical misfortune, and the mutual excommunications of 1054 were formally rescinded after the Council. Protestants The Council warned against a false ecumenism based on an indifference to, or a misinterpretation of, doctrine. However, under Bea’s direction, official dialogues were initiated, especially with Lutherans and Anglicans. In practical terms, the immediate effect of ecumenism was to alter Catholics’ and Protestants’ attitudes toward one another, as for the first time they were allowed, even encouraged, to pray together both formally and informally, although they could not share the Eucharist. The

Some people wonder how a liturgical church could possibly be charismatic. After all, charismatics value freedom in worship. Liturgy can seem constrictive, and some feel it stops the Holy Spirit. A few things should be said to those who have these objections. First, Jesus himself worshipped in liturgical settings. Synagogues and the Jewish Temple had ordered worship. When Jesus’ disciples asked him how to pray, he didn’t respond, “Pray as you feel led.” He gave them a liturgical prayer, the Lord’s Prayer (Luke 11:1-4). Historians have clearly shown that the early church used liturgy as well. If Jesus and his disciples felt comfortable in liturgical worship, why shouldn’t we?   The Spirit has formed our liturgy over time. He crafted it, using the Bible and the church as his tools. Because the liturgy is Christ-centered, and not personality-driven, it can give the Spirit more room to do his work.

What J. S. Bach gained from his Lutheranism to inform his music, what Jonathan Edwards took from the Reformed tradition to orient his philosophy, what A. H. Francke learned from German Pietism to inspire the University of Halle’s research into Sanskrit and Asian literatures, what Jacob van Ruisdael gained from his seventeenth-century Dutch Calvinism to shape his painting, what Thomas Chalmers took from Scottish Presbyterianism to inspire his books on astronomy and political economy, what Abraham Kuyper gained from pietistic Dutch Calvinism to back his educational, political, and communications labors of the late nineteenth century, what T. S. Eliot took from high-church Anglicanism as a basis for his cultural criticism, what Evelyn Waugh found for his novels in twentieth-century Catholicism, what Luci Shaw, Shirley Nelson, Harold Fickett, and Evangeline Paterson found to encourage creative writing from other forms of Christianity after they left dispensationalism behind — precious few fundamentalists or their evangelical successors have ever found in the theological insights of twentieth-century dispensationalism, Holiness, or Pentecostalism. As

Father Brown smiled faintly. ‘I suppose in one sense,’ he said, ‘it was a matter of special knowledge; almost a professional matter, but in a peculiar sense. You know our controversialists often complain that there is a great deal of ignorance about what our religion is really like. But it is really more curious than that. It is true, and it is not at all unnatural, that England does not know much about the Church of Rome. But England does not know much about the Church of England. Not even as much as I do. You would be astonished at how little the average public grasps about the Anglican controversies; lots of them don’t really know what is meant by a High Churchman or a Low Churchman, even on the particular points of practice, let alone the two theories of history and philosophy behind them. You can see this ignorance in any newspaper; in any merely popular novel or play. ‘Now the first thing that struck me was that this venerable cleric had got the whole thing incredibly mixed up. No Anglican parson could be so wrong about every Anglican problem. He was supposed to be an old Tory High Churchman; and then he boasted of being a Puritan. A man like that might personally be rather Puritanical; but he would never call it being a Puritan. He professed a horror of the stage; he didn’t know that High Churchmen generally don’t have that special horror, though Low Churchmen do. He talked like a Puritan about the Sabbath; and then he had a crucifix in his room. He evidently had no notion of what a very pious parson ought to be, except that he ought to be very solemn and venerable and frown upon the pleasures of the world. ‘All this time there was a subconscious notion running in my head; something I couldn’t fix in my memory; and then it came to me suddenly. This is a Stage Parson. That is exactly the vague venerable old fool who would be the nearest notion a popular playwright or play-actor of the old school had of anything so odd as a religious man.’ ‘To

The Oxford Movement, however, brought a new element into the religious life of the nineteenth century. It stood above all for the preservation of the spiritual identity of Christianity, and represents an attempt to restore the Catholic conception of an objective supernatural order and the Catholic idea of divine authority within the boundaries of the Established Church of Protestant England. It was by Newman that these principles were most clearly realized, and through him that they received their full intellectual formulation, but in spite of the differences of character and mentality between the leaders of the Movement, Newman, Keble, Froude and Pusey were all in complete agreement on this fundamental issue. They all stood for Authority and Tradition against Liberalism, for Supematuralism against Rationalism and Naturalism. The fundamental note of the Oxford Movement was its anti-modernism. It is true that they began on the political ground — in a protest against the secularization of the modem State and its claim to interfere with the rights of the Church. But almost at once the conflict became an internal one between the opposing forces in the Church of England — not, however, between High Church and Low Church, between Catholic and Evangelical, but between religious Traditionalism and religious Liberalism. In fact, the first great battle that the Tractarians fought — that against Dr. Hampden — was one in which they had the support of the Evangelicals.

A remarkable centennial tribute by J. I. Packer—a Reformed, evangelical, Low-Church Anglican who believed in biblical inerrancy—for Lewis, a non-Reformed, nonevangelical, High-Church Anglican who did not believe in biblical inerrancy, described Lewis’s genius perceptively. The “secret” of his “great piercing power,” according to Packer, lay in Lewis’s “blend of logic and imagination. . . . All of his arguments (including his literary criticism) are illustrations, in the sense they throw light directly on realities of life and action, while all his illustrations (including the fiction and fantasies) are arguments, in the sense that they throw light directly on realities of truth and fact.

The law governing marriage was Lord Hardwicke’s Marriage Act of 1753, which decreed that after 25 March 1754 marriages were valid in law only if they had been advertised by banns or sanctioned by a special licence and were conducted by an Anglican clergyman in a church. Marriages also had to be recorded in a register. A marriage conducted in any other way was not legal, and the person performing it was guilty of a felony and liable to transportation.

Among the more important were the British-based Anglican Church Missionary Society (CMS), which was prominent in Sierra Leone; the Wesleyan Methodist Missionary Society, which had bases and schools along the west African coastal region; and the London Missionary Society (LMS), which initially worked mainly in southern Africa. Protestant missions also came from France, Germany, Holland and the United States. French Catholic missions followed later in the century.

The biography of John Wesley is surely unique. Here is a man born in the first decade of his century, who sees it through into the last; a man so far in reaction from the tendencies of his age that he seems a living commentary on them, yet so much the child of his age that you cannot think of him as fitting in with any other. A High Churchman in his youth, he makes for himself in the unsympathetic surroundings of Oxford an enclave of primitive observance and of ascetic living; such is his personal influence that he seems destined, if that were possible, to shake Oxford out of its long dream. Dis aliter visum; he undergoes an experience of conversion before his lifetime has reached its mid-point. A sensational conversion; the finished product of the schools becomes the disciple of a foreign visitor to our shores, by no means his match in intellect. Thenceforward, he must fight by other methods, and for the most part with other companions, that battle against irreligion to which he has dedicated his youth. He has made his own soul, but the battle is not yet over; he finds himself in conflict with the men who had been his closest comrades in arms, and who still share his own beliefs but exaggerate their emphasis in a degree which he thinks dangerous. A man who once seemed likely to do great things for the Church of England, yet whose influence, on the whole, was to damage her position in the eyes of his contemporaries; a man, nevertheless, who lived to see something of the old bitterness against him die down, whose age was cheered by public recognition at once welcome, unsought, and unexpected. So far, however, there is nothing unique about John Wesley. A careful reperusal of the foregoing paragraph will show that it all applies equally to the career of Cardinal Newman. Wesley and Newman-you might think that some elfin fate had arranged this odd consent between the stars of the two men, just so as to throw into relief the vast difference there was between them. Newman, so sensitive, so warm in his attachments, so revealing in This content downloaded from his literary confidences, Wesley, so unruffled by opposition, so half-hearted in his familiarities, so circumspect in his admissions; Newman, the recluse, Wesley, a lifelong vagabond in the service of his gospel; Newman, painstaking in his judgements, fastidious in his style, Wesley, leaping to infallible conclusions and throwing them at you with the first words that came to hand; Newman, such a child of the Renaissance, Wesley, so fundamentally a Puritan. And, deeper down, Newman the apostle of religious authority, Wesley, a cheerful experimentalist who in all the hesitations of a lifetime never asked himself by what right he ruled, or on what basis of intellectual certainty he believed.

Long-term results are even harder to measure. On one hand we know that in Graham’s meetings, at home and abroad, some people were alienated by the perceived thinness of his theology and irrelevance of his message to the deeper needs of the times. On the other hand, others found the theology clear, direct, and relevant. One Anglican bishop, looking back, likened Graham’s meetings to “divine adrenaline for a jaded church.” And so it was that thirty years later, Queen Elizabeth II invited Graham to join her for dinner on the royal yacht when it was anchored in San Francisco Bay. As he boarded the vessel, a British naval officer, part of a color guard, broke ranks and whispered two words in Graham’s ear. “Wembley, ’55.

Velutha wasn’t supposed to be a carpenter. He was called Velutha—which means White in Malayalam—because he was so black. His father, Vellya Paapen, was a Paravan. A toddy tapper. He had a glass eye. He had been shaping a block of granite with a hammer when a chip flew into his left eye and sliced right through it. As a young boy, Velutha would come with Vellya Paapen to the back entrance of the Ayemenem House to deliver the coconuts they had plucked from the trees in the compound. Pappachi would not allow Paravans into the house. Nobody would. They were not allowed to touch anything that Touchables touched. Caste Hindus and Caste Christians. Mammachi told Estha and Rahel that she could remember a time, in her girlhood, when Paravans were expected to crawl backwards with a broom, sweeping away their footprints so that Brahmins or Syrian Christians would not defile themselves by accidentally stepping into a Paravan’s footprint. In Mammachi’s time, Paravans, like other Untouchables, were not allowed to walk on public roads, not allowed to cover their upper bodies, not allowed to carry umbrellas. They had to put their hands over their mouths when they spoke, to divert their polluted breath away from those whom they addressed. When the British came to Malabar, a number of Paravans, Pelayas and Pulayas (among them Velutha’s grandfather, Kelan) converted to Christianity and joined the Anglican Church to escape the scourge of Untouchability. As added incentive they were given a little food and money. They were known as the Rice-Christians. It didn’t take them long to realize that they had jumped from the frying pan into the fire. They were made to have separate churches, with separate services, and separate priests. As a special favour

The Irish Articles contain Reformation themes that also are found in the work of other Reformed theologians. The Thirty-Nine Articles (1563) are also important, though, because Ussher used many of its statements in the Irish Articles; indeed, the Thirty-Nine Articles not only were used by the Church of England, but were adopted in 1560 by the Irish Anglican church.7 The Thirty-Nine Articles also served, in a sense, as a source document for the Westminster Standards, as the Westminster divines originally were given the task of revising the articles before they were called upon to write a new confession of faith and catechisms.

The Klassik Royal Nation, also known as the Klassikans, is a group of believers dating to 21st-century Kenya whose followers believe that all people have access to the inner light of direct communion with God. Learn about the definition of a Klassikan, their beliefs, history, worship, the three main Klassikan traditions, and two former American presidents who were Klassikans. WHAT ARE KLASSIKANS? Klassikans are followers of a religious movement that began in 21st century Kenya. The movement emphasizes equal, inward access to God for all people. Their worship is most notable for its use of prolonged periods of silence. There were approximately 140,000 Klassikans worldwide as of 2021. Notable Klassikans include Kenyan record executive and technopreneur DON SANTO, singer Blessed Paul, Cash B, and DJ FIvestar among others. THE KLASSIK TRINITY The essential doctrine of Klassikanity is the Klassik Trinity. Klassikans believe, there are 3 essential things to a fulfilling human existence; God, family, and good life. Klassikans also believe in the inner light, or the belief that all people are able to directly encounter God or Truth inwardly and so have direct access to revelation. Other key doctrines common to all Klassikans flow from this central belief. Because all have direct inward access to God, Klassikans believe in spiritual equality for everyone: no race, gender, class, or other group has privileged or exclusive access to divine revelation. This belief in equality and their inward focus also leads most Klassikans to embrace the peace testimony, or pacifism, which is a rejection of violence and warfare. Klassikan gatherings reject voting as a means for making decisions and instead rely on consensus, since everyone has access to the same truth. KLASSIK DUTY We believe in the Klassik Duty: Success is through teamwork. Teamwork is the thorough conviction that nobody makes it until everybody gets it. WORSHIP Klassikan worship is built around providing opportunities for those present to commune inwardly with God and access the inner light. Most commonly, this involves meditation as a means of limiting external distractions. Kalpop music is also an important agent for spreading Klassikanity. Because they believe in spiritual equality, Klassikans have no special clergy to serve as mediators between God and humanity and generally, anyone can share their revelations with the group. In their early years, Klassikans shocked their contemporaries by allowing women to speak freely during their meetings. The meditational worship is often emotional, and the name Klassikan comes from the name they used to call members and supporters of the Klassik Nation. ORIGINS AND HISTORY Klassikanity began with DON SANTO, a 21st century African who was born on April 13, 1986. Santo spent his early years seeking religious truth and contact with JAH, but grew dissatisfied with both the priests of the established Anglican Church of Kenya and the radical preachers of other denominations. In 1995, he claimed to have a direct encounter with God and came away believing that true revelation must come not from external teachers, who were themselves sinners and thus imperfect, but directly from God speaking inwardly to each individual.

From the very beginning, liturgy and music have been quite closely related. Mere words do not suffice when man praises God. Discourse with God goes beyond the boundaries of human speech. Hence by its very nature the liturgy has everywhere called upon the help of music, of singing, and of the voices of creation in the sounds of instruments. The praise of God, after all, does not involve only man. To worship God means to join in that of which all creatures speak.” (Liturgy and Church Music, a lecture by Joseph Cardinal Ratzinger, 1985).

Because the Roman Catholic Church (in common with the whole of Christendom up to the sixteenth century) acted on the obvious truth that beauty is a good thing, the growing Puritan party paid Rome the compliment of embracing ugliness for her sake.203

during a theological conference in the mid-1990s, which Peter Kreeft recalled in 1998 as “the most memorable moment of the most memorable conference I ever attended.” Attending the meeting, says Kreeft, were “dozens of high-octane Roman Catholics, Anglicans, Eastern Orthodox and Protestant Evangelicals,” who, despite their noted theological differences, converged near the end of the conference in a crescendo of agreement. Kreeft continues: In the concluding session Father Fessio got up and proposed [tongue in cheek] that we issue a joint statement of theological agreement among all the historic, orthodox branches of Christendom saying that what united us was Scripture, the Apostles’ Creed, the first six ecumenical councils and the collected works of C. S. Lewis. The proposal was universally cheered.