DOCSLIB.ORG

Anglican Province of America WHAT IS ANGLICANISM?

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Anglican Province of America WHAT IS ANGLICANISM? July 3, 2019 Class 1 ‒ A Brief History Anglicanism & The Church The Vincentian Canon Now in the Catholic Church itself we take the greatest care to hold that which has been believed everywhere, always and by all. That is truly and properly 'Catholic,' as is shown by the very force and meaning of the word, which comprehends everything almost universally. We shall hold to this rule if we follow universality [i.e. oecumenicity], antiquity, and consent. - St. Vincent of Lerins, 5th c. Anglicanism as Mere Christianity The Anglican Communion, has no peculiar thought, practice, creed or confession of its own. It has only the Catholic Faith of the ancient Catholic Church, as preserved in the Catholic Creeds and maintained in the Catholic and Apostolic constitution of Christ's Church from the beginning. It may licitly teach as necessary for salvation nothing but what is read in the Holy Scriptures as God's Word written or may be proved thereby. It therefore embraces and affirms such teachings of the ancient Fathers and Councils of the Church as are agreeable to the Scriptures, and thus to be counted apostolic. The Church has no authority to innovate: it is obliged continually, and particularly in times of renewal or reformation, to return to "the faith once delivered to the saints." (St. Jude 3). -Archbishop Geoffrey Fisher (99th Archbishop of Canterbury) ANGLICANISM IN BRIEF I. Those churches that trace their spiritual roots to the Church of England and whose beliefs and worship are guided by The Holy Scriptures and The Book of Common Prayer (BCP). Broadly speaking,Anglicans are Christians that have been formed in the English Tradition. II. Today there are over 85 million Anglicans across the world (third largest Christian family in the world) spanning 165+ countries. A. Each Province is self-governing and led by an Archbishop or Presiding Bishop B. Provinces are subdivided into Dioceses which are led by Bishops in voluntary communion with each other C. Priests serve a local church under the authority of a Bishop D. Saint Paul's Church is under the authority of Presiding Bishop Walter H. Grundorf, D.D. in the Anglican Province of America (APA) III. If you grew up Episcopalian, in any Protestant tradition, memorized the Lord's Prayer, read the King James Bible, or interacted with Christianity in the United States then you have been influenced in some way by the English (Anglican) Christianity! ANGLICANISM IS HISTORICAL I. Persistent Myth ‒ Anglicanism did not begin when Henry VIII wanted an anullment! II. The Church was in England before it became the Church of England 33 AD ‒ Pentecost! The Gospel of Jesus Christ goes out into the world 47 AD ‒ Earliest recorded Christian presence in England1 200 AD ‒ Tertullian (d. 222 AD) mentions a Christian presence in England2 209 AD ‒ The first recorded British martyr is St. Alban3 314 AD ‒ Three British Bishops attend the Council of Arles 394 AD ‒ St. Ninian was a Bishop/missionary to Scotland Missionary efforts from these 432 AD ‒ St. Patrick was a Bishop/missionary to Ireland saints reconverted England; “Celtic Christianity” emerges 449-557 AD ‒ Anglo-Saxon migration to England; Relapse into paganism 563 AD ‒ St. Columba was Abbot/missionary to Scotland. Founded Iona Two Saints represent 600 AD ‒ St. Augustine, envoy of Rome, becomes 1st Archbishop of Canterbury two traditions of 635 AD ‒ St. Aidan founds Lindisfarne4 Christianity which influence Anglican 664 AD ‒ Synod of Whitby (Celtic Church accepts Roman authority) thought and practice. III. English Church Separates with Rome 1517 AD ‒ Luther and the Continental Reformation begins 1534 AD ‒ Parliament passes the Act of Supremacy (making the English Sovereign the head of the Church) 1539 AD ‒ The English Bible is placed in all churches 1549 AD ‒ Archbishop Thomas Cranmer publishes the first English Book of Common Prayer 1553-1558 AD ‒ Queen Mary returns the English Church to Rome 1554 AD ‒ Archbishop Thomas Cranmer martyred 1558-1603 AD ‒ Queen Elizabeth secures the English Church's independence from Rome 1611 ‒ King James Bible published IV. Anglicanism in the United States 1776 AD ‒ United States formed and the American Church is still overseen by the Bishop of London 1784 AD ‒ Samuel Seabury consecrated the first American Bishop 1789 AD ‒ First American BCP published and the founding of The Episcopal Church 1888 AD ‒ Chicago-Lambeth Quadrilateral adopted (document about the reunion of Christendom) 1873 AD ‒ Reformed Episcopal Church founded (first split) 1928 AD ‒ New American BCP published (this is the official BCP of Saint Paul's Church) 1976 AD ‒ Continuing Anglican movement in the United States begins (second split) 2017 AD ‒ Union of major Continuing Anglican jurisdictions 1 Gildas - De Excidio et Conquestu Britanniae 2 “The extremities of Spain, the various parts of Gaul, the regions of Britain which have never been penetrated by Roman arms have received the religion of Christ.” (Def, Fidei, p.179) 3 St. Bede - Ecclesiastical History of the English People and others. 209 AD is the early date 4 “Augustine was the Apostle of Kent, but Aidan was the Apostle of the English.” - JB Lightfoot, Bishop of Durham ANGLICANISM IS A BRANCH OF THE CHURCH Why start with the Church? Why not start with the Bible (How do we know God?) or with Jesus Christ (Who is God?) Just as a child's first teacher is mother, so to are newborn Christians have the Church to teach and nourish them. Another analogy would be learning an instrument requires a tutor. The Church is NOT: Ώ A mere gathering of like minded individuals Ώ A human invention Ώ Something we "do" or "attend" it is something we are Three biblical images for the Church: Key to these images isunion with Christ. If you want Jesus, then find His Church! Ώ Body of Christ (Rom 12:4-8; Col 1:18-24, Eph 5:23, Gen 2) Ώ Bride of Christ (Eph 5, Song of Songs, Hosea) Ώ Temple of God (Eph 2:19-22; Jn 2:21) Four Notes of the Church found in the Nicene Creed: And I believe in one, holy, Catholic, and Apostolic Church From the 1928 BCP Offices of Instruction (pg. 291): 1. One ‒ (Eph 4:4-5; 1 Cor 10:17; Jn 10:16); because it is one Body under one Head. 2. Holy ‒ (Jn 16:13; Eph 5:25-27; 1 Pet 2:9); because the Holy Spirit dwells within it 3. Catholic ‒ (Matt 28:19-20; Acts 1:8; Rev 7:9); because it is universal, holding earnestly the Faith for all time, in all countries, and for all people; and is sent to preach the Gospel to the whole world What does it mean to be Catholic? Anglicanism is Catholic because "it holds the entire Faith, containing all things necessary for salvation as revealed in the Holy Scriptures, for all people in all times and in all places. Another word for Catholic is "universal," not because everyone in the world is automatically a member of the Church, but because all those who are saved belong to the Church, and because the Church is the one means of salvation that God has provided for his human creatures (see Genesis 22:18; Luke 2:10-11; Acts 17:24-31; and Hebrews 13:8)."5 Catholic does not mean in communion with the Bishop of Rome. Some aspects which we will explore in greater detail in coming classes: Ώ Accepts Holy Scriptures as the highest and perfect rule of faith Ώ Accepts the Faith contained in the three Catholic Creeds (i.e., Apostle's, Nicene, and Athanaisan) Ώ Accepts the authority of Ecumenical Councils Ώ Accepts the Church Fathers Ώ Accepts the three-fold ministry of Bishop, Priest, and Deacon Ώ Accepts the Sacraments Ώ Accepts the use of images in worship Ώ Accepts the use of ceremony and ritual in worship Ώ Accepts the Christian Calendar 4. Apostolic ‒ (Acts 2:42; 2 Tim 2:2) because it continues stedfastly in the Apostles' teaching and fellowship. Ώ Teaching - as contained in the Creed Ώ Fellowship - maintaining the ministry of the Apostles (i.e., preaching, sacraments, order of ministry) 5 Tarsitano, Louis R., An Outline of an Anglican Life. pg 2. .
Recommended publications
  • St. Augustine and the Doctrine of the Mystical Body of Christ Stanislaus J

    St. Augustine and the Doctrine of the Mystical Body of Christ Stanislaus J

    ST. AUGUSTINE AND THE DOCTRINE OF THE MYSTICAL BODY OF CHRIST STANISLAUS J. GRABOWSKI, S.T.D., S.T.M. Catholic University of America N THE present article a study will be made of Saint Augustine's doc­ I trine of the Mystical Body of Christ. This subject is, as it will be later pointed out, timely and fruitful. It is of unutterable importance for the proper and full conception of the Church. This study may be conveniently divided into four parts: (I) A fuller consideration of the doctrine of the Mystical Body of Christ, as it is found in the works of the great Bishop of Hippo; (II) a brief study of that same doctrine, as it is found in the sources which the Saint utilized; (III) a scrutiny of the place that this doctrine holds in the whole system of his religious thought and of some of its peculiarities; (IV) some consideration of the influence that Saint Augustine exercised on the development of this particular doctrine in theologians and doctrinal systems. THE DOCTRINE St. Augustine gives utterance in many passages, as the occasion de­ mands, to words, expressions, and sentences from which we are able to infer that the Church of his time was a Church of sacramental rites and a hierarchical order. Further, writing especially against Donatism, he is led Xo portray the Church concretely in its historical, geographical, visible form, characterized by manifest traits through which she may be recognized and discerned from false chuiches. The aspect, however, of the concept of the Church which he cherished most fondly and which he never seems tired of teaching, repeating, emphasizing, and expound­ ing to his listeners is the Church considered as the Body of Christ.1 1 On St.
  • REFORMATION VIEWS of COMMUNION John 6:47-59 INTRODUCTION

    REFORMATION VIEWS of COMMUNION John 6:47-59 INTRODUCTION

    REFORMATION VIEWS OF COMMUNION John 6:47-59 INTRODUCTION I am calling the month of October at Corntassel “Reformation Month.” Actually October 31st is Reformation Day, since it is on this day in 1517 that Martin Luther nailed his 95 Theses to Wittenberg church door to debate the issue of penance and indulgences. Many count this event is what gave birth to the Protestant Reformation. Usually the Sunday closest to October 31 is called “Reformation Sunday.” But since this year is the 500th year anniversary of the Protestant Reformation, I’m going to call October “Reformation Month.” One thing we will be doing to commemorate the 500th anniversary of the Reformation is that I will be preaching on the 5 Solas of the Reformation. Since today is also World Communion Sunday I will be preaching on the Reformation View of the Lord’s Supper. THE TRANSUBSTANTIATON VIEW The Lord’s Supper was one of the key focuses of the Reformation. The Reformers believed that the Church of their day had totally distorted the meaning of it. In short, the Catholic view is that the elements, the bread and the cup, are miraculously changed into the actual Body and Blood of Christ through the priest’s blessing. Since the elements become the literal Body and Blood of Christ they can be elevated, revered and even worshipped for they are the actual Body and Blood of Christ. This is called the “Transubstantiation View.” The Protestants believed that this was a form of idolatry and close to being magical incantations which led to many superstitions.
  • The Nicene Creed in the Church David R

    The Nicene Creed in the Church David R

    Concordia Journal Volume 41 | Number 1 Article 3 2015 The iceN ne Creed in the Church David Maxwell Concordia Seminary, St. Louis, [email protected] Follow this and additional works at: http://scholar.csl.edu/cj Part of the Practical Theology Commons Recommended Citation Maxwell, David (2015) "The icN ene Creed in the Church," Concordia Journal: Vol. 41: No. 1, Article 3. Available at: http://scholar.csl.edu/cj/vol41/iss1/3 This Article is brought to you for free and open access by Scholarly Resources from Concordia Seminary. It has been accepted for inclusion in Concordia Journal by an authorized administrator of Scholarly Resources from Concordia Seminary. For more information, please contact [email protected]. Maxwell: The Nicene Creed The Nicene Creed in the Church David R. Maxwell Pastors often introduce the recitation of the Nicene Creed with the phrase, “Let us confess our Christian faith in the words of the Nicene Creed.” But what do we mean when we identify the content of the faith with the words of the creed? And how does that summary of the faith actually function in the church? After all, if we are to be creedal Christians in any meaningful sense, we would like to see the creed play a more profound role in the church than merely as a text to be recited. But, from the position of one sitting in the pew, it is not always clear what that role would be. Therefore, I will identify and explore three of the ways the creed has functioned and still functions in the church.
  • Biblical Interpretation

    Biblical Interpretation

    Biblical Interpretation Encounter: Experiencing God in Everyday Ascension Press BI 200.49 Interactive 2013 DVD Eight 30 min sesssions Part of a Series Encounter: Experiencing God in the Everyday is more than a Bible study program. It is a life- changing experience that speaks directly to the hearts and minds of middle school aged kids. Designed specifically for 6th to 8th grades, Encounter uses the color-coded Bible Timeline learning system to reveal the story of our faith and God’s plan for our lives. Galatians: Set Free to Live Ascension Press BI 200.47 Interactive 2013 DVD Eight 50 min sessions Part of a Series Paul’s letter to the Galatians speaks directly to the heart of Christians and addresses the most important question we can ask: “What must we do to be saved?” This fascinating letter reveals the merciful love that God the Father has for us, his children. It speaks of the extraordinary gift of salvation that Jesus has won for us, and it explains how we can unite ourselves to Christ’s redeeming sacrifice through faith and love. Galatians is a study that will reignite your love for God as you learn of the astonishing love God has for you. Tuesday, December 17, 2013 Biblical Interpretation Page 1 of 17 The Christ: A Faithful Picture of Jesus from the Gospels Saint Benedict Press BI 200.34 Instructional 2011 DVD Eight 30 min. sessions Part of a Series The best place to find out who Jesus is in the Bible, specifically in the Gospels. All four evangelists have different presentations of Jesus in their Gospels.
  • Anglican-Orthodox Relations a Dead-End Or a Way Forward?

    Anglican-Orthodox Relations a Dead-End Or a Way Forward?

    1 Anglican-Orthodox Relations A Dead-End or a Way Forward? By Dimitris Salapatas This article was published in KOINONIA, The Journal of the Anglican and Eastern Churches Association, New Series, No.63, Ascensiontide 2014, pp. 15-31. Relations between the Orthodox Church and the Anglican Communion have been an ongoing phenomenon since the 17th century. However, the 20th century has taken the relations to a new level, resulting in the establishment of the Official Dialogue between the two churches. This century will be known as the Age of Ecumenism, “the age in which Christians of all denominations became aware of the scandal of disunion, and attempted to do something to bring it to an end.”1 We live in a globalised, digital world and epoch; it is inevitable that this would have affected the relations between the churches on a global level, taking us away from the past, isolated state within which the churches and the people existed. It is crucial to understand why this has happened now, i.e. the dialogue between Eastern and Western Christianity, whether it is a dead-end or a way forward for all of Christianity. The number of Anglican-Orthodox groups which exist, primarily in the West, and more specifically in Britain, have contributed immensely towards the establishment of the current dialogue. The first group to be founded in Britain was “The Association for the Promotion of the Unity of Christendom”2 which was founded in 1857, whilst the Eastern Church Association came into being in 1864. The E.C.A.’s purpose was to “inform Anglicans
  • Basic Training Manual 1 Introduction

    Basic Training Manual 1 Introduction

    Basic Training Manual 1 Introduction Congratulations! You are in the Lord‘s army now! If you reflect on the natural army, it includes a period of time spent in basic training (preparation). That is what this course is designed to do: prepare you for your new life in Christ, prepare you for your purpose and for spiritual warfare. You have accepted Jesus Christ as your personal Savior. This is the greatest and wisest decision you have ever made. By doing this, you have been placed in the plan of God and His perfect will for the Saints. As a new convert, you are starting a new life spiritually, and this will call for some changes in your daily walk. You will need help along the way. Like a new born baby, you will grow in Christ gaining knowledge of God, learning daily the regimen and lifestyle of a good Godly soldier. This course consists of eleven lessons designed to equip and empower you for success spiritually and naturally. The course can be used for group or self-paced individualized instruction. We pray the enriching blessings of the Lord God over your life. God bless and congratulations on making the BEST decision of your life in receiving Jesus as your Savior. Basic Training Manual 2 Table of Contents Lessons Page Lesson 1: Salvation 4-13 Lesson 2: Sanctification 14-18 Lesson 3: The Holy Ghost 19-26 Lesson 4: The Word of God 27-42 Lesson 5: Prayer and Fasting 43-54 Lesson 6: Witnessing 55-61 Lesson 7: Obedience 62-68 Lesson 8: Faith 69-79 Lesson 9: Church Doctrine and Ordinances 80-89 Lesson 10: Stewardship 90-96 Lesson 11: Spiritual Growth 97-101 Note Pages 102-106 Biography of Bishop Lawrence M.
  • Unidad Educativa Particular Javier Bachillerato En Ciencias Monograph How Did the Protestant Reformation Influence the Catholic

    Unidad Educativa Particular Javier Bachillerato En Ciencias Monograph How Did the Protestant Reformation Influence the Catholic

    UNIDAD EDUCATIVA PARTICULAR JAVIER BACHILLERATO EN CIENCIAS MONOGRAPH HOW DID THE PROTESTANT REFORMATION INFLUENCE THE CATHOLIC CHURCH AND WHAT ARE THE CONSEQUENCES BROUGHT ON BY THEM 500 YEARS LATER? STUDENT: JUAN SEBASTIAN VILLALBA GUARDERAS TUTOR: LAURA ORTUÑO THIRD BACCALURETTE - SECTION “C” 2017 – 2018 I ACKNOWLEDGEMENT I want to thank God, I have made this monograph because I love Him and the Church, both are my reasons for living. I also want to thank my parents for all their support, Ms. Laura Ortuño, for her love and patience while correcting this work. I am grateful as well to Father Pedro Barriga for the time he spent with me during our interview. “Gloria in excelsis Deo et in terra pax hominibus bonæ voluntatis.” This monographic work was completed on October 31, 2017, 500 years after the Augustinian monk Martin Luther nailed the 95 theses on the doors of the church in Wittenberg, Germany; beginning the Reformation. May God help us to reunify the Church. May God help us to reunify the Church. II SUMMARY The Reformation was the point of division in the history where the Middle Ages end, it divided forever Europe and Christianism and its effects are still sensed. The Reformation initiated by Luther in 1517 was the cause for the Trent Council and all the changes for diverse areas that it brought such as architecture, painting and liturgy. The figure of the Pope and the importance of the Mass was reinforced during the Counter-Reformation in the Catholic Church before Luther. The division of the Church still continues today, which is cause for God’s saddening.
  • Shared Beliefs Between Roman Catholics and Protestants

    Shared Beliefs Between Roman Catholics and Protestants

    May 27, 2018 Shared Beliefs between Roman Catholics and Protestants Recommended Book • Roman Catholics and Evangelicals: Agreements and Differences by Norman L. Geisler and Ralph E. MacKenzie (Baker Books, 1995). • James Akin, Roman Catholic, Catholic Answers Senior Apologist “This book offers a comprehensive and balanced discussion and should retire older, sensationalistic works.” Summary of Agreements “What evangelicals have in common with Roman Catholics… this includes the great fundamentals of the Christian faith, including a belief in the Trinity, the virgin birth, the deity of Christ, the creation and subsequent fall of humanity, Christ’s unique atonement for our sins, the physical resurrection of Christ, the necessity of God’s grace for salvation, the existence of heaven and hell, the second coming of Christ, and the verbal inspiration and infallibility of Scripture.” (Geisler, Roman Catholics and Evangelicals, p. 155) Areas of Agreement Shared Beliefs on the Bible High View of Scripture • “The [Catholic] Church has always venerated the divine Scriptures.” (Vatican II) Scripture is inspired (“from God”) • Inspiration deals with the source of the Bible: it’s from God (2 Tim. 3:16; 2 Pet. 1:21). • Prophets were mouthpieces for God (2 Sam. 23:2; Heb. 1:1; Dt. 18:18; “thus says the Lord” x 1700). 1 • First Vatican Council: The Old and New Testaments were “written under the inspiration of the Holy Spirit… they have God as their author.” Scripture is infallible (“cannot fail or be broken”). • Jesus said it has divine authority (“it is written,” Mt. 4:7). • Jesus said it cannot perish (“not on jot or tittle will pass away until all fulfilled,” Mt.
  • The Church Militant: the American Loyalist Clergy and the Making of the British Counterrevolution, 1701-92

    The Church Militant: the American Loyalist Clergy and the Making of the British Counterrevolution, 1701-92

    The Church Militant: The American Loyalist Clergy and the Making of the British Counterrevolution, 1701-92 Peter W. Walker Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2016 © 2016 Peter Walker All rights reserved ABSTRACT The Church Militant: The American Loyalist Clergy and the Making of the British Counterrevolution, 1701-92 Peter W. Walker This dissertation is a study of the loyalist Church of England clergy in the American Revolution. By reconstructing the experience and identity of this largely-misunderstood group, it sheds light on the relationship between church and empire, the role of religious pluralism and toleration in the American Revolution, the dynamics of loyalist politics, and the religious impact of the American Revolution on Britain. It is based primarily on the loyalist clergy’s own correspondence and writings, the records of the American Loyalist Claims Commission, and the archives of the SPG (the Church of England’s missionary arm). The study focuses on the New England and Mid-Atlantic colonies, where Anglicans formed a religious minority and where their clergy were overwhelmingly loyalist. It begins with the founding of the SPG in 1701 and its first forays into America. It then examines the state of religious pluralism and toleration in New England, the polarising contest over the proposed creation of an American bishop after the Seven Years’ War, and the role of the loyalist clergy in the Revolutionary War itself, focusing particularly on conflicts occasioned by the Anglican liturgy and Book of Common Prayer.
  • The Nicene Creed

    The Nicene Creed

    THE NICENE CREED [TEXT] The Nicene Creed In the first three centuries, the church found itself in a hostile environment. On the one hand, it grappled with the challenge of relating the language of the gospel, developed in a Hebraic and Jewish-Christian context, to a Graeco-Roman world. On the other hand, it was threatened not only by persecution, but also by ideas that were in conflict with the biblical witness. In A.D. 312, Constantine won control of the Roman Empire in the battle of Milvian Bridge. Attributing his victory to the intervention of Jesus Christ, he elevated Christianity to favored status in the empire. “One God, one Lord, one faith, one church, one empire, one emperor” became his motto. The new emperor soon discovered that “one faith and one church” were fractured by theological disputes, especially conflicting understandings of the nature of Christ, long a point of controversy. Arius, a priest of the church in Alexandria, asserted that the divine Christ, the Word through whom all things have their existence, was created by God before the beginning of time. Therefore, the divinity of Christ was similar to the divinity of God, but not of the same essence. Arius was opposed by the bishop, Alexander, together with his associate and successor Athanasius. They affirmed that the divinity of Christ, the Son, is of the same substance as the divinity of God, the Father. To hold otherwise, they said, was to open the possibility of polytheism, and to imply that knowledge of God in Christ was not final knowledge of God.
  • Heart of Anglicanism Week #1

    Heart of Anglicanism Week #1

    THE HEART OF ANGLICANISM #1 What Exactly Is an Anglican? Rev. Carl B. Smith II, Ph.D. WHAT DOES IT MEAN TO BE ANGLICAN? ANGLICANISM IS… HISTORICAL IN ORIGIN • First Century Origin: Christ and Apostles (Apostolic) • Claims to Apostolicity (1st Century): RCC & Orthodox • Protestants → through RCC (end up being anti-RCC) • Church of England – Anglican Uniqueness • Tradition – Joseph of Arimathea; Roman Soldiers; Celtic Church; Augustine of Canterbury; Synod of Whitby (664), Separated from Rome by Henry VIII (1534; Reformation) • A Fourth Branch of Christianity? BRANCHES OF CHRISTIAN CHURCH GENERALLY UNIFIED UNTIL SCHISM OF 1054 Eastern Church: Orthodox Western Church: Catholic Patriarch of Constantinople Reformation Divisions (1517) • Greek Orthodox 1. Roman Catholic Church • Russian Orthodox 2. Protestant Churches • Coptic Church 3. Church of England/ • American Orthodox Anglican Communion (Vatican II Document) NAME CHANGES THROUGH TIME • Roman Catholic until Reformation (1534) • Church of England until Revolutionary War (1785) • In America: The (Protestant) Episcopal Church • Break 2009: Anglican Church in North America • Founded as province of global Anglican Communion • Recognized by Primates of Global Fellowship of Confessing Anglicans (African, Asian, So. American) TWO PRIMARY SOURCES OF ACNA A NEW SENSE OF VIA MEDIA ACNA ANGLICANISM IS… DENOMINATIONAL IN DISTINCTIVES Certain features set Anglicanism apart from other branches of Christianity and denominations (e.g., currency): • Book of Common Prayer • 39 Articles of Religion (Elizabethan Settlement; Via Media) • GAFCON Jerusalem Declaration of 2008 (vs. TEC) • Provincial archbishops – w/ A. of Canterbury (first…) • Episcopal oversight – support and accountability ANGLICANISM IS… EPISCOPAL IN GOVERNANCE • Spiritual Authority – Regional & Pastoral • Provides Support & Accountability • Apostolic Succession? Continuity through history • NT 2-fold order: bishop/elder/pastor & deacons • Ignatius of Antioch (d.
  • Patrick Henry

    Patrick Henry

    LIBERTY UNIVERSITY PATRICK HENRY: THE SIGNIFICANCE OF HARMONIZED RELIGIOUS TENSIONS A THESIS SUBMITTED TO THE FACULTY OF THE HISTORY DEPARTMENT IN CANDIDACY FOR THE DEGREE OF MASTER OF ARTS IN HISTORY BY KATIE MARGUERITE KITCHENS LYNCHBURG, VIRGINIA APRIL 1, 2010 Patrick Henry: The Significance of Harmonized Religious Tensions By Katie Marguerite Kitchens, MA Liberty University, 2010 SUPERVISOR: Samuel Smith This study explores the complex religious influences shaping Patrick Henry’s belief system. It is common knowledge that he was an Anglican, yet friendly and cooperative with Virginia Presbyterians. However, historians have yet to go beyond those general categories to the specific strains of Presbyterianism and Anglicanism which Henry uniquely harmonized into a unified belief system. Henry displayed a moderate, Latitudinarian, type of Anglicanism. Unlike many other Founders, his experiences with a specific strain of Presbyterianism confirmed and cooperated with these Anglican commitments. His Presbyterian influences could also be described as moderate, and latitudinarian in a more general sense. These religious strains worked to build a distinct religious outlook characterized by a respect for legitimate authority, whether civil, social, or religious. This study goes further to show the relevance of this distinct religious outlook for understanding Henry’s political stances. Henry’s sometimes seemingly erratic political principles cannot be understood in isolation from the wider context of his religious background. Uniquely harmonized