The English Reformation Revisited
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A Short History of the Western Rite Vicariate
A Short History of the Western Rite Vicariate Benjamin Joseph Andersen, B.Phil, M.Div. HE Western Rite Vicariate of the Antiochian Orthodox Christian Archdiocese of North America was founded in 1958 by Metropolitan Antony Bashir (1896–1966) with the Right Reverend Alex- T ander Turner (1906–1971), and the Very Reverend Paul W. S. Schneirla. The Western Rite Vicariate (WRV) oversees parishes and missions within the Archdiocese that worship according to traditional West- ern Christian liturgical forms, derived either from the Latin-speaking Churches of the first millenium, or from certain later (post-schismatic) usages which are not contrary to the Orthodox Faith. The purpose of the WRV, as originally conceived in 1958, is threefold. First, the WRV serves an ecumeni- cal purpose. The ideal of true ecumenism, according to an Orthodox understanding, promotes “all efforts for the reunion of Christendom, without departing from the ancient foundation of our One Orthodox Church.”1 Second, the WRV serves a missionary and evangelistic purpose. There are a great many non-Orthodox Christians who are “attracted by our Orthodox Faith, but could not find a congenial home in the spiritual world of Eastern Christendom.”2 Third, the WRV exists to be witness to Orthodox Christians themselves to the universality of the Or- thodox Catholic Faith – a Faith which is not narrowly Byzantine, Hellenistic, or Slavic (as is sometimes assumed by non-Orthodox and Orthodox alike) but is the fulness of the Gospel of Jesus Christ for all men, in all places, at all times. In the words of Father Paul Schneirla, “the Western Rite restores the nor- mal cultural balance in the Church. -
Worldwide Communion: Episcopal and Anglican Lesson # 23 of 27
Worldwide Communion: Episcopal and Anglican Lesson # 23 of 27 Scripture/Memory Verse [Be] eager to maintain the unity of the Spirit in the bond of peace: There is one body and one Spirit just as you were called to the one hope that belongs to your call; one Lord, one Faith, one baptism, one God and Father of us all. Ephesians 4: 3 – 6 Lesson Goals & Objectives Goal: The students will gain an understanding and appreciation for the fact that we belong to a church that is larger than our own parish: we are part of The Episcopal Church (in America) which is also part of the worldwide Anglican Communion. Objectives: The students will become familiar with the meanings of the terms, Episcopal, Anglican, Communion (as referring to the larger church), ethos, standing committee, presiding bishop and general convention. The students will understand the meaning of the “Four Instruments of Unity:” The Archbishop of Canterbury; the Meeting of Primates; the Lambeth Conference of Bishops; and, the Anglican Consultative Council. The students will encounter the various levels of structure and governance in which we live as Episcopalians and Anglicans. The students will learn of and appreciate an outline of our history in the context of Anglicanism. The students will see themselves as part of a worldwide communion of fellowship and mission as Christians together with others from throughout the globe. The students will read and discuss the “Chicago-Lambeth Quadrilateral” (BCP pages 876 – 877) in order to appreciate the essentials of an Anglican identity. Introduction & Teacher Background This lesson can be as exciting to the students as you are willing to make it. -
Parish Pastoral Council Guidelines
PARISH PASTORAL COUNCIL GUIDELINES “Building up the Community of Believers” Archeparchy of Winnipeg 2007 ARCHEPARCHY OF WINNIPEG PARISH PASTORAL COUNCIL GUIDELINES I. INTRODUCTION................................................................................................................. 1 1. Origin ................................................................................................................................. 1 2. Nature................................................................................................................................. 3 3. Pastoral Character............................................................................................................ 4 4. Pastoral Reflection............................................................................................................ 5 II. CHARACTERISTICS...................................................................................................... 6 1. Membership....................................................................................................................... 6 2. Leadership ......................................................................................................................... 8 3. Executive.......................................................................................................................... 10 4. Committees ...................................................................................................................... 11 5. Meetings.......................................................................................................................... -
Ecclesiology of the Anglican Communion: Rediscovering the Radical and Transnational Nature of the Anglican Communion
A (New) Ecclesiology of the Anglican Communion: Rediscovering the Radical and Transnational Nature of the Anglican Communion Guillermo René Cavieses Araya Submitted in accordance with the requirements for the degree of Doctor of Philosophy The University of Leeds Faculty of Arts School of Philosophy, Religion and History of Science February 2019 1 The candidate confirms that the work submitted is his own and that appropriate credit has been given where reference has been made to the work of others. This copy has been supplied on the understanding that it is copyright material and that no quotation from this thesis may be published without proper acknowledgement. © 2019 The University of Leeds and Guillermo René Cavieses Araya The right of Guillermo René Cavieses Araya to be identified as Author of this work has been asserted by Guillermo René Cavieses Araya in accordance with the Copyright, Design and Patents Act 1988. 2 Acknowledgements No man is an island, and neither is his work. This thesis would not have been possible without the contribution of a lot of people, going a long way back. So, let’s start at the beginning. Mum, thank you for teaching me that it was OK for me to dream of working for a circus when I was little, so long as I first went to University to get a degree on it. Dad, thanks for teaching me the value of books and a solid right hook. To my other Dad, thank you for teaching me the virtue of patience (yes, I know, I am still working on that one). -
Kings on Coins: the Appearance of Numa on Augustan Coinage
Kings on Coins: The Appearance of Numa on Augustan Coinage AIMEE TURNER1 iconography, which he began to develop and experiment with in the triumviral period, and continued to utilise into his principate.6 Many In 22 BCE, an as was minted bearing the of the images he employed focus on religious image of Augustus Caesar on the obverse and iconography which promoted Augustus as a 7 Numa Pompilius on the reverse. Discussion of restorer of Roman tradition. In 22 BCE, an this coin in the context of Augustan ideology as was produced that featured the image of has been limited.2 Although one aspect of the Augustus on the obverse and Numa Pompilius, coin’s message relates to the promotion of the second king of Rome, on the reverse. the moneyer’s family, a closer analysis of its Numa was the quasi-legendary second king 8 iconographical and historical context provides of Rome, following Romulus. He is credited important evidence for the early public image with establishing the major religious practices 9 of Augustus, particularly in regard to religion. of the city as well as its first peaceful period. To that end, this paper intends to establish the As one of the earliest coins of the principate, traditional use of kings in Republican coins it offers important evidence for the early and the development of religious iconography public image of Augustus and the direction he in early Augustan coinage. By ascertaining intended to take at that time. His propaganda this framework, the full significance of the as was fluid, changing to meet the demands of the of 22 BCE becomes clearer. -
Pelagius Britannicus
THE REAL 5TH-CENTURY PELAGIUS BRITANNICUS VS OUR ALLEGED 19TH-CENTURY “ULTIMATE PELAGIAN,” HENRICUS Bishop Augustine never met this monk and spiritual counselor Pelagius in person, even when he passed through Hippo in late 410. While in Rome, Pelagius had been the sponsor of a “moral rearmament” or “spiritual athleticism” movement. He seems to have been able to appeal particularly to affluent church ladies, whom he urged to set an example through works of virtue and ascetic living. The bishop saw the attitudes of Pelagius’s followers as dangerously similar to the error of Donatism, in that they fancied that they could by their own virtue set themselves apart from the common herd as ones upon whom God was particularly smiling. While Pelagius had gone off to the Holy Land and had there become an unwilling center of controversy as he visited sacred sites, others back in Africa were wading into this fracas with the hierarchical church authority Augustine. Whatever the merits of the case, of course the bishop’s side was going to prevail and the monk’s side was eventually going to be suppressed. How is this of relevance? Its relevance is due to the fact that, recently, in a book issued by the press of Thoreau’s alma mater Harvard University, Henry is being now characterized as the “ultimate Pelagian”! Go figure. “NARRATIVE HISTORY” AMOUNTS TO FABULATION, THE REAL STUFF BEING MERE CHRONOLOGY “Stack of the Artist of Kouroo” Project Pelagianism HDT WHAT? INDEX PELAGIANISM PELAGIUS 355 CE Pelagius was born, presumably somewhere in the British Isles such as in Ireland (because of his name Brito or Britannicus — although the Pelagian Islands of Lampedusa, Linosa, and Lampione are in the Mediterranean between Tunisia and Malta). -
Events of the Reformation Part 1 – Church Becomes Powerful Institution
May 20, 2018 Events of the Reformation Protestants and Roman Catholics agree on first 5 centuries. What changed? Why did some in the Church want reform by the 16th century? Outline Why the Reformation? 1. Church becomes powerful institution. 2. Additional teaching and practices were added. 3. People begin questioning the Church. 4. Martin Luther’s protest. Part 1 – Church Becomes Powerful Institution Evidence of Rome’s power grab • In 2nd century we see bishops over regions; people looked to them for guidance. • Around 195AD there was dispute over which day to celebrate Passover (14th Nissan vs. Sunday) • Polycarp said 14th Nissan, but now Victor (Bishop of Rome) liked Sunday. • A council was convened to decide, and they decided on Sunday. • But bishops of Asia continued the Passover on 14th Nissan. • Eusebius wrote what happened next: “Thereupon Victor, who presided over the church at Rome, immediately attempted to cut off from the common unity the parishes of all Asia, with the churches that agreed with them, as heterodox [heretics]; and he wrote letters and declared all the brethren there wholly excommunicate.” (Eus., Hist. eccl. 5.24.9) Everyone started looking to Rome to settle disputes • Rome was always ending up on the winning side in their handling of controversial topics. 1 • So through a combination of the fact that Rome was the most important city in the ancient world and its bishop was always right doctrinally then everyone started looking to Rome. • So Rome took that power and developed it into the Roman Catholic Church by the 600s. Church granted power to rule • Constantine gave the pope power to rule over Italy, Jerusalem, Constantinople and Alexandria. -
Brief of Appellee, Protestant Episcopal Church in the Diocese of Virginia
Record No. 120919 In the Supreme Court of Virginia The Falls Church (also known as The Church at the Falls – The Falls Church), Defendant-Appellant, v. The Protestant Episcopal Church in the United States of America and The Protestant Episcopal Church in the Diocese of Virginia, Plaintiffs-Appellees. BRIEF OF APPELLEE PROTESTANT EPISCOPAL CHURCH IN THE DIOCESE OF VIRGINIA Bradfute W. Davenport, Jr. (VSB #12848) Mary C. Zinsner (VSB #31397) [email protected] [email protected] George A. Somerville (VSB #22419) Troutman Sanders LLP [email protected] 1660 International Drive, Suite 600 Troutman Sanders LLP McLean, Virginia 22102 P.O. Box 1122 (703) 734-4334 (telephone) Richmond, Virginia 23218-1122 (703 734-4340 (facsimile) (804) 697-1291 (telephone) (804) 697-1339 (facsimile) CONTENTS Table of Authorities .................................................................................... iiii Introduction ................................................................................................. 1 Facts ........................................................................................................... 2 Assignment of Cross-Error .......................................................................... 5 Argument .................................................................................................... 5 Standard of Review ........................................................................... 5 I. The Circuit Court correctly followed and applied this Court’s -
RAPID CITY PMD 2019 Conference One
RAPID CITY PMD 2019 Conference One RECONCILE DIFFERENCES UNITE MISSION AND COMMUNION CONFIRM THE HOLY SPIRIT, CONTINUE HEALING, SUSTAIN LIFE-TIME COMMITTMENT Purpose Model Principles IF ANY MODEL OF LEADERSHIP DOESN’T WORK AS THE CHURCH HERSELF WORKS, IT WON’T WORK MISSION DIOCESE TO A DIOCESE WITH A MISSION TOP TEN • 1. Post-conciliar models of consultation • 2. • 3. as it relates to the structure and • 4. governance of parishes within the • 5. diocese and the implementation of • 6. • 7. the vison and purpose of the • 8. diocesan pastoral plan. • 9. • 10. committees and meetings Fundamental Theology Fundamental Anthropology 50 Parish Finance Council Council Liturgy Committee Stewardship Committee Community Building Life Committee Committee STANDARDIZED NAMES DEFINITIONS ROLES RESPONSIBILITIES FOUNDATIONSacred Scripture PRINCIPLES EPHESUS EPHESUS EPHESUS Establishment of structure, governance and authority in the Cathoic Church Information from the field informs an forms There is a Head There is a Body Those who discuss Those who decide Pope (St. Peter) HEADS Bishop (Apostles) (mission field) Pastor BODY Faith Pope – College of Bishops Bishop – Consultors, Presbyteral Council, Staff Pastors – Parish Councils, Finance Councils, family, friends, etc. Head Body offers makes information decision to decision maker ARRRGG! Majority rule Executive privilege Head Body makes decision makes sure the decision is best for the head and the body authority wisdom UNITED ONE HOLY CATHOLIC APOSTOLIC Heaven Already Heaven yet not Heaven Temporal Mystical Mystical Temporal Vertical Vertical Horizontal Hierarchical+++++++++++ **Relat onal ** Fundamentally Foundationally anthropological theological Corporate Corporeal CIVIL LAW CANON LAW Blur effective consultation, collaboration & consensus Abruptly end consultation with hard words of law & authority Head DecidesAdvises Body CONSULTATION IS ABOUT THE MISSION OF THE CHURCH CONSULTATION The people of God have a right to full and active participation in the mission of the Jesus Christ through the ministry of the Church. -
Tuccia and Her Sieve: the Nachleben of the Vestal in Art
KU LEUVEN FACULTY OF ARTS BLIJDE INKOMSTSTRAAT 21 BOX 3301 3000 LEUVEN, BELGIË Tuccia and her sieve: The Nachleben of the Vestal in art. Sarah Eycken Presented in fulfilment of the requirements for the degree of Master of Arts in Art History Supervisor: prof. dr. Barbara Baert Lector: Katlijne Van der Stighelen Academic year 2017-2018 371.201 characters (without spaces) KU LEUVEN FACULTY OF ARTS BLIJDE INKOMSTSTRAAT 21 BOX 3301 3000 LEUVEN, BELGIË I hereby declare that, in line with the Faculty of Arts’ code of conduct for research integrity, the work submitted here is my own original work and that any additional sources of information have been duly cited. I! Abstract This master dissertation on the Nachleben in art of the Vestal Tuccia and her sieve, tries to chart the motif’s course throughout the history of art, using a transhistorical approach excluding an exhaustive study which lies outside the confines of this paper. Nevertheless, different iconographical types of the representations of Tuccia, as well as of their relative importance, were established. The role of Tuccia in art history and, by ex- tension, literature, is not very substantial, but nonetheless significant. An interdisciplinary perspective is adopted with an emphasis on gender, literature, anthropology and religion. In the Warburgian spirit, the art forms discussed in this dissertation are various, from high art to low art: paintings, prints, emblemata, cas- soni, spalliere, etc. The research starts with a discussion on the role of the Vestal Virgins in the Roman Re- public. The tale of the Vestal Virgin Tuccia and her paradoxically impermeable sieve, which was a symbol of her chastity, has spoken to the imagination of artists throughout the ages. -
Robert M. Andrews the CREATION of a PROTESTANT LITURGY
COMPASS THE CREATION OF A PROTESTANT LITURGY The development of the Eucharistic rites of the First and Second Prayer Books of Edward VI ROBERT M. ANDREWS VER THE YEARS some Anglicans Anglicanism. Representing a study of have expressed problems with the Archbishop Thomas Cranmer's (1489-1556) Oassertion that individuals who were liturgical revisions: the Eucharistic Rites of committed to the main tenets of classical 1549 and 1552 (as contained within the First Protestant theology founded and shaped the and Second Prayer Books of Edward VI), this early development of Anglican theology.1 In essay shows that classical Protestant beliefs 1852, for example, the Anglo-Catholic were influential in shaping the English luminary, John Mason Neale (1818-1866), Reformation and the beginnings of Anglican could declare with confidence that 'the Church theology. of England never was, is not now, and I trust Of course, Anglicanism changed and in God never will be, Protestant'.2 Similarly, developed immensely during the centuries in 1923 Kenneth D. Mackenzie could, in his following its sixteenth-century origins, and 1923 manual of Anglo-Catholic thought, The it is problematic to characterize it as anything Way of the Church, write that '[t]he all- other than theologically pluralistic;7 nonethe- important point which distinguishes the Ref- less, as a theological tradition its genesis lies ormation in this country from that adopted in in a fundamentally Protestant milieu—a sharp other lands was that in England a serious at- reaction against the world of late medieval tempt was made to purge Catholicism English Catholic piety and belief that it without destroying it'.3 emerged from. -
The Diocese of Minsk, Its Origin, Extent and Hierarchy
177 The Diocese of Minsk, its Origin, Extent and Hierarchy BY Č. SIPOVIČ I Those who would wish to study the history of Christianity in Byelorussia should certainly pursue the history of the Orthodox and Catholic churches, and to a lesser extent, that of various groups of Protestants. One must bear in mind that the Catholic Church in Byelorussia followed and still follows two Rites: the Latin and the Oriental-Byzantine. It is acceptable to call the latter by the name Uniate. In Byelorussia it dates back to the Synod of Brest-Litoŭsk in the year 1596. But here we propose to deal exclusively with the Catholic Church of the Latin Rite, and will further limit ourselves to a small section of its history, namely the foundation of the diocese of Minsk. Something also will be said of its bishops and admin istrators. Exactly how and when the Latin form of Catholicism came to Byelorussia is a question which has not been sufficiently elucidated. Here then are the basic historical facts. From the beginning of the acceptance of Christianity in Byelo russia until the end of the 14th century, the population followed the Eastern Rite and until the end of the 12th century it formed part of the universal Christian Church. After the erection of a Latin bishopric in Vilna in 1387, and after the acceptance of Christianity in the Latin Rite by the Lithuanians, this episcopal see itself and its clergy started to propagate this rite. It is well-known that Jahajła had virtually the same relations with the pagan Lithuanians as with Orthodox Ukrainians and Byelo russians.