MESSENGER News SEPTEMBER 2017 56Th Athabasca Synod Looks to “Renewal in Mission” PETER CLARKE in Addition, We Will Welcome and Relaxation

Total Page:16

File Type:pdf, Size:1020Kb

MESSENGER News SEPTEMBER 2017 56Th Athabasca Synod Looks to “Renewal in Mission” PETER CLARKE in Addition, We Will Welcome and Relaxation A SECTION OF THE ANGLICAN JOURNAL SERVING THE DIOCESES OF ATHABASCA & EDMONTON THE essengerSEPTEMBER 2017 www.edmonton.anglican.org reconciliation and a new beginning.” M As chaplain of the Trauma Made New in Christ Centre for Victims of Violence and Torture, Lapsley assisted with South Africa’s Truth and Reconciliation “Extraordinary Christian” to inspire 65th Synod Commission. This led to the establishment of the Institute for of Edmonton diocese in living reconciled life Healing of Memories (www.healing- memories.org), an MARGARET GLIDDEN through us. We implore you on is present and organization which Edmonton Editor Christ’s behalf: Be reconciled we listen to each enables many more r. Michael Lapsley SSM, to God. God made him who had other reverently South Africans to director of the Institute for no sin to be sin for us, so that respectfully and tell their stories in Healing of Memories in Cape in him we might become the non-judgmentally, workshops where F righteousness of God. it may be a Town, South Africa, will share they work through his inspiring message of healing Born in New Zealand, Lapsley watershed their trauma. The and forgiveness with members of is an Anglican priest who has spent moment on the organization now the 65th Synod of the Diocese of most of his life in South Africa. long journeys of works with groups Edmonton, gathering September 29 While serving as the National reconciliation.” around the world and 30, to explore together what it Chaplain of Anglican Students in Bishop Jane including those means to live a reconciled life in 1976, he was exiled by the South Alexander calls affected by political Christ. African government for speaking out Fr. Michael an violence; those “Made New in Christ,” the against apartheid and other social “extraordinary affected and infected theme of this synod, is based on the injustices. In 1990, after returning Christian.” The by HIV and AIDS; Fr. Michael Lapsley leads a Diocese of scripture 2 Corinthians 5:17-21: to Zimbabwe from a speaking two met at an refugees and asylum engagement in Canada, he opened a international Edmonton workshop on “Reconciliation, Therefore, if anyone is in Christ, Healing and Justice” at The King’s seekers; prisoners the new creation has come: letter bomb which was hidden inside conference University in 2012. He returns to and war veterans. two religious magazines. He lost on peace and Edmonton as a guest of the 65th Synod, The old has gone, the new is September 29 and 30, 2017. Working alongside here! All this is from God, who both hands and the sight in one eye reconciliation other victims of reconciled us to himself through to the blast, suffered serious burns in Korea. After hearing Lapsley’s terror, he helped to create the Christ and gave us the ministry and permanent hearing loss. courageous story, Bishop Jane International Network for Peace to of reconciliation: that God was “It is clear from what St. Paul invited him to Edmonton to present promote effective and nonviolent reconciling the world to himself tells us that reconciliation is part a workshop on “Reconciliation, solutions to terrorism. in Christ, not counting people’s of our vocation as Christians,” Healing and Justice” in 2012. “When something terrible sins against them. And he has says Lapsley. “It is not an optional Dr. Stephen Martin, Associate happens to us, it either causes us to committed to us the message of extra. When people tell each other Professor of Theology at The King’s diminish or to grow, but we are never reconciliation. We are therefore their stories in a safe space it is the University, has described Lapsley the same,” says Lapsley, who will be Christ’s ambassadors, as though commonality especially of their as a “national treasure of South welcomed by members of the 65th God were making his appeal pain which will connect them. Pain Africa - the living embodiment of Synod later this month. is transcendent. When ‘the other’ that nation’s journey to forgiveness, ID - 65th Synod offers unique invitation to be disciples MICHAEL HARVEY as His Body, and very real role in the spreading the Ephesians says: we are God’s Unlocking the Growth, Founder the Church, of the Gospel, which the Church workmanship, (the Greek word for s we look at the next in sharing His desperately needs them to carry workmanship is poema). We are 10 years in the Diocese Love, Grace out with the authority, creativity all, clergy and laity, God’s poem of Edmonton we see and Truth. and power that the Holy Spirit has “created in Christ Jesus to do good A This task given us in baptism. Therefore it is works which God already had in opportunities all around us to Proclaim the Gospel, Make is not just important to create a culture where mind.” Disciples and Further the Kingdom for clergy. the ministry of every member is Continued on p. 2. of God. Together as clergy and Laypeople recognized, honoured, utilized See News for 56th Synod of laity, we are invited by God to work have a distinct and nurtured As Paul’s letter to Diocese of Athabasca Auggie’s Cafe P. 10 Base Camp P. 8 St. George Canada Day P. 16 2 THE MESSENGER News SEPTEMBER 2017 56th Athabasca Synod looks to “Renewal in Mission” PETER CLARKE In addition, we will welcome and relaxation. We Athabasca Editor two speakers from Nassau in the will learn songs from he 56th Synod of the Diocese Bahamas to share the evangelistic different parts of the of Athabasca invites all message of the LEAD program in world, in celebration members of the diocese their Holy Cross Parish community. of the new dynamic T Our own Archdeacon for Mission created by clergy and (not only delegates) to the Catholic Conference Centre, located at 10307- Development, Canon Terry Leer, parishioners from 99 Street in Peace River, Thursday, will present a workshop on Everyday various countries. So October 12 to Sunday, October 15, Evangelism, and the Rev. David bring your singing 2017. Greenwood will hold a workshop on voice! Entitled “Renewal in Mission,” Healing Prayer. Parishes are this synod builds on previous In keeping with recent synods, encouraged to bring a diocesan events such as the Unity this gathering will be part conference form of entertainment in Mission gathering at Providence (including four workshops that all to share during the Renewal Centre in May. The theme members of the Athabasca diocese program after our is inspired by Ephesians 4: 7, 11- are encouraged to attend), and traditional banquet 16, and our guest speaker will be part synod business. In order for (who can forget Canon the Rev. Gene Packwood from the people to experience more than one Leer as Noah and Diocese of Calgary. workshop, each workshop will be Moses at past events), offered twice on Saturday October and pictures of church Bishop Wilson Kamani, who synod. Check with your parish for 14th. Participants can select their community events, to be shared with is visiting from our companion registration details and register workshops when they arrive at the everyone attending. Diocese of Ibba in South Sudan, early. Synod is sure to be an event to conference centre. There are many fine hotels in will bring news and details of what remember, learn from and be uplifted At times during this full and Peace River and two have offered is happening in that part of Africa. by. active synod, we will pause for joy special rates to those attending this ID discipleship invitation cont. Edmonton diocese Continued from Front Page. and further the kingdom of God launches new website This fall, to equip us for is being developed and piloted these good works, the Edmonton as part of the ID ethos. Mentors diocese will pilot the ID initiative, will assist laity in discerning their recognizing our God given invitation gifts and talents given by God, as to be disciples. ID will aim to help well as the opportunities to use individual parishes identify the those gifts and reflect upon their unique gifts and opportunities given use. The desirability of mentoring to clergy and laity in order to live our relationships is widely recognized in diocesan mission. ID will also aim the sporting and commercial worlds. to increase the capacity of courage Working with people, one on one, to and equipping in God’s people, aid development and performance, empowering us to step out in faith is now viewed in many aspects of and be formed in the context of a life to be a good thing. No aspiring missional challenge. ID builds on the athlete, of any discipline, would good work of many previous years, dream of seeking success without SYNOD OFFICE STAFF specific to these areas. as God’s people in the diocese have the aid of a coach. The mentor/coach Diocese of Edmonton Our intent was to create a user- friendly website that appeals to responded to the call of God, to make will listen carefully, ask pertinent n August 1, the Diocese members of the diocese as well as a difference in the communities they questions and reflect back honestly. of Edmonton launched a any member of the general public serve. As part of ID we want to tell new website. We hope that The fundamental task of the stories of what God is doing in O seeking general information about the you are more easily able to access Anglican community and growing in Church is discipleship; to form us and through us as we take the information about people, parishes, faith.
Recommended publications
  • This Chapter Will Demonstrate How Anglo-Catholicism Sought to Deploy
    Building community: Anglo-Catholicism and social action Jeremy Morris Some years ago the Guardian reporter Stuart Jeffries spent a day with a Salvation Army couple on the Meadows estate in Nottingham. When he asked them why they had gone there, he got what to him was obviously a baffling reply: “It's called incarnational living. It's from John chapter 1. You know that bit about 'Jesus came among us.' It's all about living in the community rather than descending on it to preach.”1 It is telling that the phrase ‘incarnational living’ had to be explained, but there is all the same something a little disconcerting in hearing from the mouth of a Salvation Army officer an argument that you would normally expect to hear from the Catholic wing of Anglicanism. William Booth would surely have been a little disconcerted by that rider ‘rather than descending on it to preach’, because the early history and missiology of the Salvation Army, in its marching into working class areas and its street preaching, was precisely about cultural invasion, expressed in language of challenge, purification, conversion, and ‘saving souls’, and not characteristically in the language of incarnationalism. Yet it goes to show that the Army has not been immune to the broader history of Christian theology in this country, and that it too has been influenced by that current of ideas which first emerged clearly in the middle of the nineteenth century, and which has come to be called the Anglican tradition of social witness. My aim in this essay is to say something of the origins of this movement, and of its continuing relevance today, by offering a historical re-description of its origins, 1 attending particularly to some of its earliest and most influential advocates, including the theologians F.D.
    [Show full text]
  • The Tractarians' Political Rhetoric
    Marshall University Marshall Digital Scholar English Faculty Research English 9-2008 The rT actarians' Political Rhetoric Robert Ellison Marshall University, [email protected] Follow this and additional works at: http://mds.marshall.edu/english_faculty Part of the History of Religions of Western Origin Commons, Literature in English, British Isles Commons, and the Rhetoric Commons Recommended Citation Ellison, Robert H. “The rT actarians’ Political Rhetoric.” Anglican and Episcopal History 77.3 (September 2008): 221-256. This Article is brought to you for free and open access by the English at Marshall Digital Scholar. It has been accepted for inclusion in English Faculty Research by an authorized administrator of Marshall Digital Scholar. For more information, please contact [email protected]. “The Tractarians’ Political Rhetoric”1 Robert H. Ellison Published in Anglican and Episcopal History 77.3 (September 2008): 221-256 On Sunday 14 July 1833, John Keble, Professor of Poetry at the University of Oxford,2 preached a sermon entitled “National Apostasy” in the Church of St Mary the Virgin, the primary venue for academic sermons, religious lectures, and other expressions of the university’s spiritual life. The sermon is remembered now largely because John Henry Newman, who was vicar of St Mary’s at the time,3 regarded it as the beginning of the Oxford Movement. Generally regarded as stretching from 1833 to Newman’s conversion to Rome in 1845, the movement was an effort to return the Church of England to her historic roots, as expressed in 1 Work on this essay was made possible by East Texas Baptist University’s Faculty Research Grant program and the Jim and Ethel Dickson Research and Study Endowment.
    [Show full text]
  • The Oxford Movement in Nineteenth Century Bristol'
    THE OXFORD BRISTOL BRANCH OF THE MOVEMENT HISTORICAL ASSOCIATION THE UNIVERSITY, BRISTOL IN NINETEENTH CENTURY Price £1.00 1988 BRISTOL' ISBN O 901388 51 3 PETER G. COBB .,. BRISTOL BRANCH OFTHE HISTORICAL ASSOCIATION LOCAL HISTORY PAMPHLETS Class Hon. General Editor: PATRICK McGRATH No. ' Allee. Assistant General Editor: PETER HARRIS The Oxford Movement in Nineteenth-Century Bristol is the THE OXFORD MOVEMENT sixty-eighth pamphlet to be published by the Bristol Branch of the Historical Association. Its author, Peter Cobb, read History and IN NINETEENTH-CENTURY Theology at Oxford and is a priest of the Church of England at All Saints with S. John, Clifton. He was Librarian at Pusey House for BRISTOL a number of years, and he has published various articles on the history and spirituality of the Oxford Movement. This pamphlet is larger than most others in the series as a result of a very generous gift from an anonymous donor. This pamphlet had its origin in a lecture given in connection with The illustration on the front cover is taken from the frontispiece an exhibition at All Saints Clifton on the Victorian Church in of the second edition, 1865, of F.G. Lee's Directorium- Angli­ Bristol in which I tried to set the establishment of that parish in the canum, but the words The Holy Eucharist printed below the illustration have here been omitted. The illustration was drawn by context of the changes in the Church of England which stemmed from the Oxford Movement. Much has been written on the Edmund Sedding who was honorary precentor of St.
    [Show full text]
  • Making Space to Breathe: Values, Identity and Accountability in a Faith-Based NGO
    Making space to breathe: Values, identity and accountability in a faith-based NGO Linda Kurti A thesis submitted in fulfilment of the requirements for the degree of Doctor of Philosophy School of Public Health and Community Medicine University of New South Wales December 2005 1 Originality statement “I hereby declare that this submission is my own work and to the best of my knowledge it contains no materials previously published or written by another person, or substantial proportions of material which have been accepted for the award of any other degree or diploma at UNSW or any other educational institution, except where due acknowledgement is made in the thesis. Any contribution made to the research by others, with whom I have worked at UNSW or elsewhere, is explicitly acknowledged in the thesis. I also declare that the intellectual content of this thesis is the product of my own work, except to the extent that assistance from others in the project’s design and conception or in style, presentation and linguistic expression is acknowledged.” Signed....................................................................................... i Abstract This project examines the impact on a Christian mission organisation of the decision to accept government funding and add an explicit international development focus to its work. During the 1980s the Anglican Board of Mission (ABM), the national mission agency of the Anglican Church of Australia, entered into a contractual relationship with the Australian Government which ultimately led to accreditation as a development agency and involvement with the Australian international development sector. This process has significantly influenced ABM both structurally and philosophically, bringing a creative tension within the organisation between two related but distinct approaches to Christian witness.
    [Show full text]
  • The Oxford Architectural and Historical Society and the Oxford Movement
    The Oxford Architectural and Historical Society and the Oxford Movement By S. L. OLLARD (Read before the Society, 31 May, 1939) y the Oxford Movement I understand the religious revival which began B with John Keble's sermon on National Apostasy preached in St. Mary's on 14 July, 1833. The strictly Oxford stage of that Movement, its first chapter, ended in 1845 with the degradation of W. G. Ward in February and the secession to Rome of Mr. Newman and his friends at Littlemore in the following October. I am not very much concerned in this paper with the story after that date, though I have pursued it in the printed reports and other sources up to 1852. The Oxford Movement was at base a moral movement. The effect of 18th century speculation and of the French Revolution had been to force men's minds back to first principles. Reform had begun. In England it had shaken the foundations of the existing parliamentary system, and the Church itself seemed in danger of being reformed away. Some of its supposed safeguards, e.g., the penal laws against Nonconformists and Roman Catholics, had been removed, yet abuses, pluralism and non-residence for instance, remained ob­ vious weaknesses. Meanwhile, most of its official defenders were not armed with particularly spiritual weapons. The men of the Oxford Movement were con­ vinced of a great truth, namely that the English Church was a living part of the one Holy Catholic Church: that it was no state-created body, but part of the Society founded by the Lord Himself with supernatural powers and super­ natural claims.
    [Show full text]
  • ABSTRACT in the Early Nineteenth Century, the Church
    ABSTRACT In the early nineteenth century, the Church of England faced a crisis of self- understanding as a result of political and social changes occurring in Britain. The church was forced to determine what it meant to be the established church of the nation in light of these new circumstances. In the 1830s, a revival took place within the Church of England which prompted a renewal of the theology and practice of the church, including the Eucharist. This revival, known as the Oxford Movement, breathed new life into the High Church party. A heightened emphasis was placed on the sacramental life and on the Eucharist as the focus of worship. Adherents of the Oxford Movement developed a Eucharistic theology which promoted a closer connection between the elements and Christ’s presence in the Eucharist than did the earlier Anglican tradition. One of the exponents of this Eucharistic theology was Robert Isaac Wilberforce (1802- 1857). The second son of anti-slavery crusader William Wilberforce, Robert was raised in a family of prominent Anglican Evangelicals. At the University of Oxford he came under the influence of his tutor, John Keble, who was one of the four leaders of the Oxford Movement during its heyday. The Gorham case, whose focus was ostensibly the question of baptismal regeneration, turned into a debate on the state’s control over the established church. Robert 1 Wilberforce was called upon to articulate the sacramental theology of the Oxford Movement, which he did in his three major works, The Doctrine of Holy Baptism: With Remarks to the Rev.
    [Show full text]
  • Reproduced by Permission on Project Canterbury, 2006 HIGH CHURCH VARIETIES Continuity and Discontinui
    HIGH CHURCH VARIETIES Continuity and Discontinuity in Anglican Catholic Thought MATTIJS PLOEGER Westcott House, Cambridge, 1998 Originally published as: Mattijs Ploeger, High Church Varieties: Three Essays on Continuity and Discontinuity in Nineteenth-Century Anglican Catholic Thought (Publicatiereeks Stichting Oud-Katholiek Seminarie, volume 36), Amersfoort NL: Stichting Oud-Katholiek Boekhuis, Sliedrecht NL: Merweboek, 2001. For other volumes of the Publication Series of the Old Catholic Seminary, see www.okkn.nl/?b=494. For this 2006 internet edition the author has integrated the original three essays into one text consisting of three chapters. The Revd Mattijs Ploeger, M.A, studied at the Theological Faculty of Leiden University and the Old Catholic Seminary at Utrecht University (the Netherlands). Additionally he spent five months at the Anglican theological college Westcott House, Cambridge (United Kingdom), where the present text was written. In 1999 he was ordained to the diaconate and the presbyterate in the Old Catholic diocese of Haarlem (the Netherlands), where he serves as a parish priest. Fr Matt is a member of several ecumenical liturgical organisations in the Netherlands and is preparing a dissertation on liturgical/eucharistic ecclesiology at Utrecht University. He has published articles in the Dutch liturgical journal Eredienstvaardig and in the Old Catholic theological quarterly Internationale Kirchliche Zeitschrift. ACKNOWLEDGEMENTS The author wishes to express his gratitude to the Archbishop of Utrecht, the Most Revd Dr Antonius Jan Glazemaker, and the Bishop of Haarlem, the Rt Revd Dr Jan-Lambert Wirix- Speetjens, who allowed him to study at the Anglican theological college of Westcott House, Cambridge, during Easter Term and the summer of 1998.
    [Show full text]
  • The Oxford Movement in the Southern Presbyterian Church
    THE UNION SEMINARY MAGAZINE , NO. 3–JAN.-FEB., 1897. \ i t I.—LITERARY. THE OXFORD MOVEMENT IN THE SOUTHERN PRESBYTERIAN CHURCH. The Oxford Movement in the Church of England began about 1833. It was a reaction against liberalism in politics, latitudinarianism in theology, and the government of the Church by the State. It was, at the same time, a return to Mediaeval theology and worship. The doctrines of Apostoli cal Succession, and the Real Presence—a doctrine not to be distinguished from the Roman Catholic doctrine of transub stantiation—were revived. And along with this return to Mediaeval theology, Mediaeval architecture was restored; temples for a stately service were prepared; not teaching halls. Communion tables were replaced by altar's. And the whole paraphernalia of worship was changed ; so that, except for the English tongue and the mustaches of the priests, the visitor could hardly have told whether the worship were that of the English Church or that of her who sitteth on “the seven hills.” It must be admitted that there was some good in the move ment. The Erastian theory as to the proper relation of Church and State is wrong. The kingdom of God should not be sub ordinate to any “world-power.” No state should control the Church. And certainly such latitudinarianism in doctrine as that of Bishop Coleuso and others called for a protest. But the return to Mediaeval theology and Mediaeval worship was all wrong. We have no good ground for doubting the sincerity of many of the apostles of the movement. Unfortunately, more than 146 THE UNION SEMINARY MAGAZINE.
    [Show full text]
  • Faithfulcross
    FAITHFUL CROSS A HISTORY OF HOLY CROSS CHURCH, CROMER STREET by Michael Farrer edited by William Young ii FAITHFUL CROSS A HISTORY OF HOLY CROSS CHURCH, CROMER STREET by Michael Farrer edited by William Young, with additional contributions by the Rev. Kenneth Leech, and others Published by Cromer Street Publications, Holy Cross Church, Cromer Street, London WC1 1999 © the authors Designed by Suzanne Gorman Print version printed by ADP, London. The publishers wish to acknowledge generous donations from the Catholic League and members of the Regency Dining Club, and other donors listed in the introduction, which have made this book possible. iii Contents Foreword ..................................................................................................... vi Introduction .................................................................................................. 1 The Anglo-Catholic Mission ........................................................................ 5 Late Victorian Cromer Street ..................................................................... 17 Holy Cross and its Architect ...................................................................... 23 The Consecration ........................................................................................ 28 The Rev. and Hon. Algernon Stanley ........................................................ 33 The Rev. Albert Moore .............................................................................. 37 The Rev. John Roffey ................................................................................
    [Show full text]
  • The Catholic and Evangelical Origins of the Anglican Franciscans
    "The Catholic and Evangelical Origins of the Anglican Franciscans: how receptive ecumenism can work and where it might be leading us" Fr Thomas Matthew Sharp nTSSF SCP [email protected][email protected] Durham University – Newcastle Cathedral – Anglican Third Order Franciscans The reception of Roman liturgy into the Church of England was largely facilitated by the Anglican Franciscan communities and their disobedience (or flexible relationship with the spirit of the canons of the Church of England) and by their background both catholic and evangelical. They provide a model for receptive ecumenism within experimental communities and projects which can test elements of reception before their adoption into wider church structures. On the 13th of March 2013 as we sat eating dinner at Hilfield Friary, Brother Sam burst in. "We've got a new Pope," he shouted, "and his name's Francis!" Much laughter and a few cheers. And the voice of Brother Hugh cutting through it all: "He's not my Pope!" Ecumenical rubber meets the Anglican road. Today I want to offer the evolution and influence of SSF, in its sometimes ecumenically messy way, as fruit for the wider church as we attempt to grow together in unity. Defining Terms Before we begin, let us start with some terminology. I won't describe the Church of England as "protestant", partly because the meaning of the term is so contested within Anglicanism, but really because I want to avoid the term protestant being applied as "not catholic" or even worse "against what is catholic." I don't want, from the very start, to set the Church of England and the Church of Rome against one another conceptually.
    [Show full text]
  • Article Review Towards a Richer Appreciation of the Oxford Movement
    ecclesiology 16 (2020) 243-253 ECCLESIOLOGY brill.com/ecso Article Review ∵ Towards a Richer Appreciation of the Oxford Movement Paul Avis Durham University, Durham, UK, and University of Exeter, Exeter, UK [email protected] Stewart J. Brown, Peter B. Nockles and James Pereiro (eds), (2017) The Oxford Handbook of the Oxford Movement. Oxford: Oxford University Press. xx + 646 pages, isbn 978-0-19-958018-7 (hbk), £95.00. To read The Oxford Handbook of the Oxford Movement more or less from cover to cover has been a hugely rewarding experience, even though I am no stranger to its subject matter – the history and writings of the movement that cam- paigned to revive a catholic theology, practice and sensibility within the Church of England in the middle decades of the nineteenth century. In engag- ing with this book I am, in a sense, coming home. John Keble’s parochial ministry, John Henry Newman’s epistemology and ecclesiology, and Edward Bouverie Pusey’s sacramental and ecumenical theology have been deeply for- mative for me. And that is the spirit (or ethos in Tractarian-speak, as James Pereiro has shown)1 in which I approach this estimable example of the Oxford Handbook genre. The Oxford (or Tractarian) Movement was a creative upsurge of theological, pastoral and liturgical renewal which lasted from its arresting beginning with John Keble’s Assize Sermon and the first Tracts for the Times in 1833 to John 1 James Pereiro, ‘Ethos’ and the Oxford Movement: At the Heart of Tractarianism (Oxford: Oxford University Press, 2008). © paul avis, 2020 | doi:10.1163/17455316-01602007 This is an open access article distributed under the terms of the cc by 4.0Downloaded License.
    [Show full text]
  • The Oxford Movement and the Early High Church Spirituality in Sweden
    International Journal for the Study of the Christian Church ISSN: 1474-225X (Print) 1747-0234 (Online) Journal homepage: https://www.tandfonline.com/loi/rjsc20 The Oxford Movement and the early High Church spirituality in Sweden Oloph Bexell To cite this article: Oloph Bexell (2018) The Oxford Movement and the early High Church spirituality in Sweden, International Journal for the Study of the Christian Church, 18:2-3, 277-292, DOI: 10.1080/1474225X.2018.1547538 To link to this article: https://doi.org/10.1080/1474225X.2018.1547538 © 2019 The Author(s). Published by Informa UK Limited, trading as Taylor & Francis Group Published online: 22 Jan 2019. Submit your article to this journal Article views: 61 View Crossmark data Full Terms & Conditions of access and use can be found at https://www.tandfonline.com/action/journalInformation?journalCode=rjsc20 INTERNATIONAL JOURNAL FOR THE STUDY OF THE CHRISTIAN CHURCH 2018, VOL. 18, NOS. 2–3, 277–292 https://doi.org/10.1080/1474225X.2018.1547538 The Oxford Movement and the early High Church spirituality in Sweden Oloph Bexell Church History, University of Uppsala, Sweden ABSTRACT KEYWORDS In the early twentieth century, Swedish priests went to England The Oxford Movement; for pastoral studies. There they met the influential leaders of the Swedish High Church; Oxford Movement and were inspired by them. They discovered a Catholicity; Charles Gore; Catholic, but not Roman Catholic, worship and High Church E.B. Pusey; John Henry Newman; John Keble; spirituality. They read Charles Gore, E.B. Pusey and others. Their German Neo-Lutheranism; great discovery was the eucharistic worship and its sacramentally Scottish Free Churches; orientated liturgy and the world-wide Catholic Church, a catho- Gunnar Rosendal; licity they recognised in the Church of Sweden.
    [Show full text]