An Introduction to Episcopal 101 by the Rev. Ed Bird+ God Is Always out in Front of Us Calling Us Closer
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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). -
Completed Thesis
THE UNIVERSITY OF WINCHESTER Faculty of Humanities and Social Sciences Human Uniqueness: Twenty-First Century Perspectives from Theology, Science and Archaeology Josephine Kiddle Bsc (Biology) MA (Religion) Thesis for the degree of Doctor of Philosophy February 2013 This Thesis has been completed as a requirement for a postgraduate research degree of the University of Winchester. The word count is: 89350 THE UNIVERSITY OF WINCHESTER ABSTRACT FOR THESIS Human Uniqueness: Twenty-First Century Perspectives from Theology, Science and Archaeology A project aiming to establish, through the three disciplines, the value of human uniqueness as an integrating factor for science with theology Josephine Kiddle Bsc (Biology) MA (Religion) Faculty of Humanities and Social Sciences Doctor of Philosophy February 2013 The theme that underlies the thesis is the challenge presented by science, as it developed from the time of the Enlightenment through the centuries until the present day, to Christian theology. The consequent conflict of ideas is traced in respect of biological science and the traditions of Protestant Christian doctrine, together with the advances of the developing discipline of prehistoric archaeology since the early nineteenth century. The common ground from which disagreement stemmed was the existence of human beings and the uniqueness of the human species as a group amongst all other creatures. With the conflict arising from this challenge, centring on the origin and history of human uniqueness, a rift became established between the disciplines which widened as they progressed through to the twentieth century. It is this separation that the thesis takes up and endeavours to analyse in the light of the influence of advancing science on the blending of philosophical scientific ideas with the elements of Christian faith of former centuries. -
The Wesleyan Enlightenment
The Wesleyan Enlightenment: Closing the gap between heart religion and reason in Eighteenth Century England by Timothy Wayne Holgerson B.M.E., Oral Roberts University, 1984 M.M.E., Wichita State University, 1986 M.A., Asbury Theological Seminary, 1999 M.A., Kansas State University, 2011 AN ABSTRACT OF A DISSERTATION submitted in partial fulfillment of the requirements for the degree DOCTOR OF PHILOSOPHY Department of History College of Arts and Sciences KANSAS STATE UNIVERSITY Manhattan, Kansas 2017 Abstract John Wesley (1703-1791) was an Anglican priest who became the leader of Wesleyan Methodism, a renewal movement within the Church of England that began in the late 1730s. Although Wesley was not isolated from his enlightened age, historians of the Enlightenment and theologians of John Wesley have only recently begun to consider Wesley in the historical context of the Enlightenment. Therefore, the purpose of this study is to provide a comprehensive understanding of the complex relationship between a man, John Wesley, and an intellectual movement, the Enlightenment. As a comparative history, this study will analyze the juxtaposition of two historiographies, Wesley studies and Enlightenment studies. Surprisingly, Wesley scholars did not study John Wesley as an important theologian until the mid-1960s. Moreover, because social historians in the 1970s began to explore the unique ways people experienced the Enlightenment in different local, regional and national contexts, the plausibility of an English Enlightenment emerged for the first time in the early 1980s. As a result, in the late 1980s, scholars began to integrate the study of John Wesley and the Enlightenment. In other words, historians and theologians began to consider Wesley as a serious thinker in the context of an English Enlightenment that was not hostile to Christianity. -
A CONFESSION of FAITH Against Ecumenism
A CONFESSION OF FAITH Against Ecumenism From a Convention of Orthodox Clergymen and Monks Greece, April 2009 Those of us who by the Grace of God have been raised with the dogmas of piety and who follow in everything the One, Holy, Catholic and Apostolic Church, believe that: The sole path to salvation of mankind1 is the faith in the Holy Trinity, the work and the teaching of our Lord Jesus Christ, and their continuance within His Body, the Holy Church. Christ is the only true Light;2 there are no other lights to illuminate us, nor any other names that can save us: “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.”3 All other beliefs, all religions that ignore and do not confess Christ “having come in the flesh,”4 are human creations and works of the evil one,5 which do not lead to the true knowledge of God and rebirth through divine Baptism, but instead, mislead men and lead them to perdition. As Christians who believe in the Holy Trinity, we do not have the same God as any of the religions, nor with the so-called monotheistic religions, Judaism and Mohammedanism, which do not believe in the Holy Trinity. For two thousand years, the one Church which Christ founded and the Holy Spirit has guided has remained stable and unshakeable in the salvific Truth that was taught by Christ, delivered by the Holy Apostles and preserved by the Holy Fathers. She did not buckle under the cruel persecutions by the Judeans initially or by idolaters later, during the first three centuries. -
Church and Liturgical Objects and Terms
Church and Liturgical Objects and Terms Liturgical Objects Used in Church The chalice: The The paten: The vessel which golden “plate” that holds the wine holds the bread that that becomes the becomes the Sacred Precious Blood of Body of Christ. Christ. The ciborium: A The pyx: golden vessel A small, closing with a lid that is golden vessel that is used for the used to bring the distribution and Blessed Sacrament to reservation of those who cannot Hosts. come to the church. The purificator is The cruets hold the a small wine and the water rectangular cloth that are used at used for wiping Mass. the chalice. The lavabo towel, The lavabo and which the priest pitcher: used for dries his hands after washing the washing them during priest's hands. the Mass. The corporal is a square cloth placed The altar cloth: A on the altar beneath rectangular white the chalice and cloth that covers paten. It is folded so the altar for the as to catch any celebration of particles of the Host Mass. that may accidentally fall The altar A new Paschal candles: Mass candle is prepared must be and blessed every celebrated with year at the Easter natural candles Vigil. This light stands (more than 51% near the altar during bees wax), which the Easter Season signify the and near the presence of baptismal font Christ, our light. during the rest of the year. It may also stand near the casket during the funeral rites. The sanctuary lamp: Bells, rung during A candle, often red, the calling down that burns near the of the Holy Spirit tabernacle when the to consecrate the Blessed Sacrament is bread and wine present there. -
Appendix I: an Extended Critique of Ecumenist Reasoning
This is a chapter from The Non-Orthodox: The Orthodox Teaching on Christians Outside of the Church. This book was originally published in 1999 by Regina Orthodox Press in Salisbury, MA (Frank Schaeffer’s publishing house). For the complete book, as well as reviews and related articles, go to http://orthodoxinfo.com/inquirers/status.aspx. (© Patrick Barnes, 1999, 2004) Appendix I: An Extended Critique of Ecumenist Reasoning Preliminary Remarks Before beginning our analysis, a few words need to be said about the term “ecumenist.” First, we Orthodox opposed to the more aberrant forms of ecumenism are not against ecumenism in its true and proper form—i.e., activities proper to the Apostolic mark of the Church (to be “sent out”), conducted in ways that do not violate Orthodox canonical guidelines. “Ecumenist” and “ecumenism” carry both positive and negative connotations which should be respectively qualified by words such as “true“ or “political“. In this book “ecumenist” is employed in its negative connotation, referring to a person “infected“ with what the Holy Fathers call the bacterium of an ecclesiological heresy. The chief symptoms of this disease are statements and activities that contradict or compromise the unity and uniqueness of the Church, and which expand Her boundaries in ways that are foreign to Her self-understanding. At an advanced stage, these symptoms often include an open espousal of various forms of the heretical Branch Theory of the Church, accompanied by an open disdain for those Faithful who stand opposed to the erosion of Holy Tradition and the Patristic mindset which so often characterizes Orthodox involvement in the ecumenical movement. -
The Latitudinarian Influence on Early English Liberalism Amanda Oh Southern Methodist University, [email protected]
Southern Methodist University SMU Scholar The Larrie and Bobbi Weil Undergraduate Research Central University Libraries Award Documents 2019 The Latitudinarian Influence on Early English Liberalism Amanda Oh Southern Methodist University, [email protected] Follow this and additional works at: https://scholar.smu.edu/weil_ura Part of the European History Commons, History of Religion Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Oh, Amanda, "The Latitudinarian Influence on Early English Liberalism" (2019). The Larrie and Bobbi Weil Undergraduate Research Award Documents. 10. https://scholar.smu.edu/weil_ura/10 This document is brought to you for free and open access by the Central University Libraries at SMU Scholar. It has been accepted for inclusion in The Larrie and Bobbi Weil Undergraduate Research Award Documents by an authorized administrator of SMU Scholar. For more information, please visit http://digitalrepository.smu.edu. The Latitudinarian Influence on Early English Liberalism Amanda Oh Professor Wellman HIST 4300: Junior Seminar 30 April 2018 Part I: Introduction The end of the seventeenth century in England saw the flowering of liberal ideals that turned on new beliefs about the individual, government, and religion. At that time the relationship between these cornerstones of society fundamentally shifted. The result was the preeminence of the individual over government and religion, whereas most of Western history since antiquity had seen the manipulation of the individual by the latter two institutions. Liberalism built on the idea that both religion and government were tied to the individual. Respect for the individual entailed respect for religious diversity and governing authority came from the assent of the individual. -
A Dissertation Submitted in Partial Satisfaction of the Requirements for the Degree Doctor of Philosophy
UNIVERSITY OF CALIFORNIA, SAN DIEGO PUBLIC CATHOLICISM AND RELIGIOUS PLURALISM IN AMERICA: THE ADAPTATION OF A RELIGIOUS CULTURE TO THE CIRCUMSTANCE OF DIVERSITY, AND ITS IMPLICATIONS A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Sociology by Michael J. Agliardo, SJ Committee in charge: Professor Richard Madsen, Chair Professor John H. Evans Professor David Pellow Professor Joel Robbins Professor Gershon Shafir 2008 Copyright Michael J. Agliardo, SJ, 2008 All rights reserved. The Dissertation of Michael Joseph Agliardo is approved, and it is acceptable in quality and form for publication on microfilm and electronically: Chair University of California, San Diego 2008 iii TABLE OF CONTENTS Signature Page ......................................................................................................................... iii Table of Contents......................................................................................................................iv List Abbreviations and Acronyms ............................................................................................vi List of Graphs ......................................................................................................................... vii Acknowledgments ................................................................................................................. viii Vita.............................................................................................................................................x -
Vestments and Sacred Vessels Used at Mass
Vestments and Sacred Vessels used at Mass Amice (optional) This is a rectangular piece of cloth with two long ribbons attached to the top corners. The priest puts it over his shoulders, tucking it in around the neck to hide his cassock and collar. It is worn whenever the alb does not completely cover the ordinary clothing at the neck (GI 297). It is then tied around the waist. It symbolises a helmet of salvation and a sign of resistance against temptation. 11 Alb This long, white, vestment reaching to the ankles and is worn when celebrating Mass. Its name comes from the Latin ‘albus’ meaning ‘white.’ This garment symbolises purity of heart. Worn by priest, deacon and in many places by the altar servers. Cincture (optional) This is a long cord used for fastening some albs at the waist. It is worn over the alb by those who wear an alb. It is a symbol of chastity. It is usually white in colour. Stole A stole is a long cloth, often ornately decorated, of the same colour and style as the chasuble. A stole traditionally stands for the power of the priesthood and symbolises obedience. The priest wears it around the neck, letting it hang down the front. A deacon wears it over his right shoulder and fastened at his left side like a sash. Chasuble The chasuble is the sleeveless outer vestment, slipped over the head, hanging down from the shoulders and covering the stole and alb. It is the proper Mass vestment of the priest and its colour varies according to the feast. -
The M Ystery of B Aptism and the U Nity of the C Hurch
The M ystery o f B ap tism an d the U n ity o f the C hu rch The Idea of — B ap tism al U n ity “ an d its Ac c ep tan c e b y O rthodox E c u m en ists F r. Peter Alb an H eers A n ad d ress p rep ared fo r the A cad em ic C o n feren ce E cu m en ism : O rigin s, E xp ectatio n s, an d D isen chan tm en t U n iversity o f Thessalo n ik i, S ep tem b er 2 0 -2 4 , 2 0 0 4 1 3ب"غπ™Ø™®µ©¨¨ø∑¨π∞¨µ™¨´®µ´ª®∫ª¨´∂µ≥¿≠π∂¥ªØ¨∞µ∫∞´¨ ®µ´µ∂ª¨øª¨πµ®≥≥¿æ ∞ªØ∂ºªªØ¨π∞Æت≠®∞ªØ∂πªØ∂´∂ø¿®µ´∂ºª∫∞´¨ ∂≠≥∞Ω∞µÆ®≥∞≠¨®™™∂π´∞µÆª∂ªØ∞∫≠®∞ªØªØ¨"غπ™Ø´∂¨∫µ∂ª¨ø∞∫ª ! ", ¨ªπ∂∑∂≥∞ª®µ ¥∑Ø∞≥∂Ø∞±¨∂≠, ∂µª¨µ¨Æπ∂ 3ب"غπ™Ø®∫ªØ¨/∞≥≥®π®µ´2ªπ∂µÆØ∂≥´∂≠ªØ¨3πºªØ 3ب0 º¨∫ª∞∂µ∂≠ ºª∂™¨∑Ø®≥¿®µ´ªØ¨"غπ™Ø 8∂ºπ$¥∞µ¨µ™¨∫1¨Ω¨π¨´%®ªØ¨π∫!¨≥∂Ω¨´!π¨ªØπ¨µ∞µ"Øπ∞∫ª+®´∞¨∫®µ´& ¨µª≥¨¥¨µ 3ب . πªØ∂´∂ø "غπ™Ø1∫ ºµ´¨π∫ª®µ´∞µÆ ∂≠ بª¨π∂´∂ø ©®∑ª∞∫¥ ≠≥∂æ ∫ ≠π∂¥ ®µ´ ∞∫ ´¨ª¨π¥∞µ¨´ ©¿ ∞ª∫ ∫¨≥≠2ºµ´¨π∫ª®µ´∞µÆ ∂≠ ©¨∞µÆ ªØ¨ ∂µ¨ Ø∂≥¿ ™®ªØ∂≥∞™ ®µ´ ®∑∂∫ª∂≥∞™ "غπ™Ø!æ Ø∞™Ø®≥∂µ¨∑¨π≠∂π¥∫ªØ¨∂µ¨©®∑ª∞∫¥∞µª∂ªØ¨´¨®ªØ®µ´π¨∫ºπ𨙪∞∂µ∂≠"Øπ∞∫ª 3Ø∞∫∞∫∫∂≠∂πªØ¨"غπ™Ø∞∫≤µ∂æ µ∞µØ¨π¥¿∫ª¨π∞¨∫ 2(µ®µ´ªØπ∂ºÆتب¥¿∫ª¨π∞¨∫ªØ¨ "غπ™Ø ¨ø∞∫ª∫ ®µ´ ∞∫ ™∂µª∞µº®≥≥¿ ≠∂π¥¨´ بπ ©∂π´¨π∫ ®π¨ ∫¨ª Ø¨π ¥¨¥©¨π∫ ∞´¨µª∞≠∞¨´ 3Ø∂∫¨æ Ø∂≥∞Ω¨ªØ¨∞π≥∞Ω¨∫∂ºª∫∞´¨ªØ¨¥¿∫ª¨π∞®≥∫®™π®¥¨µª®≥≥∞≠¨®π¨∂ºª∫∞´¨ªØ¨©∂´¿∂≠ "Øπ∞∫ª !3 The —One Baptism“ and the Baptism of Heretics '∂≥¿!®∑ª∞∫¥∞∫ªØ¨∑∂πª®≥∂≠¨µªπ¿∞µª∂ªØ¨!∂´¿∂≠"Øπ∞∫ª®µ´ªØº∫ªØ¨≠∂ºµ´®ª∞∂µ ®µ´ ∑π¨∫º∑∑∂∫∞ª∞∂µ ∂≠ ®≥≥ ∫º©∫¨∏º¨µª ¥¿∫ª¨π∞¨∫ ∫ ªØ¨ +∂π´ '∞¥∫¨≥≠ Ø®∫ ∫∂≥¨¥µ≥¿ ´¨™≥®π¨´ $ø™¨∑ª ® ¥®µ ©¨ ©∂πµ ∂≠ æ ®ª¨π ®µ´ ∂≠ ªØ¨ 2∑∞π∞ª ب ™®µµ∂ª ¨µª¨π ∞µª∂ ªØ¨ ≤∞µÆ´∂¥∂≠& ∂´ !43ب∫¨≥≠2ºµ´¨π∫ª®µ´∞µÆ∂≠ªØ¨"غπ™Ø∞∫¨ø∑π¨∫∫¨´∑𨨥∞µ¨µª≥¿∞µªØ¨ 2¿¥©∂≥∂≠%®∞ªØ7©ºª®≥∫∂∞µªØ¨¨ª¨πµ®≥æ ∂π´∫∂≠ªØ¨ ∑∂∫ª≥¨/®º≥ªØ®ªªØ¨π¨∞∫∂µ¨©∂´¿ 1 Sponsored by the Pastoral Theology Department of the Theological School and the Soceity for Orthodox Studies. -
What They Wear the Observer | FEBRUARY 2020 | 1 in the Habit
SPECIAL SECTION FEBRUARY 2020 Inside Poor Clare Colettines ....... 2 Benedictines of Marmion Abbey What .............................. 4 Everyday Wear for Priests ......... 6 Priests’ Vestments ...... 8 Deacons’ Attire .......................... 10 Monsignors’ They Attire .............. 12 Bishops’ Attire ........................... 14 — Text and photos by Amanda Hudson, news editor; design by Sharon Boehlefeld, features editor Wear Learn the names of the everyday and liturgical attire worn by bishops, monsignors, priests, deacons and religious in the Rockford Diocese. And learn what each piece of clothing means in the lives of those who have given themselves to the service of God. What They Wear The Observer | FEBRUARY 2020 | 1 In the Habit Mother Habits Span Centuries Dominica Stein, PCC he wearing n The hood — of habits in humility; religious com- n The belt — purity; munities goes and Tback to the early 300s. n The scapular — The Armenian manual labor. monks founded by For women, a veil Eustatius in 318 was part of the habit, were the first to originating from the have their entire rite of consecrated community virgins as a bride of dress alike. Belt placement Christ. Using a veil was Having “the members an adaptation of the societal practice (dress) the same,” says where married women covered their Mother Dominica Stein, hair when in public. Poor Clare Colettines, “was a Putting on the habit was an symbol of unity. The wearing of outward sign of profession in a the habit was a symbol of leaving religious order. Early on, those the secular life to give oneself to joining an order were clothed in the God.” order’s habit almost immediately. -
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.