Anglo-Catholicism: Difference between revisions - Wikipedia
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Line 5: {{Anglicanism}} '''Anglo-Catholicism''' comprises beliefs and practices that emphasize the [[Catholic (term)|Catholic]] heritage and identity of the [[Church of England]] and various churches within the [[Anglican Communion]].<ref name="BootySykes1998">{{cite book|last1=Booty|first1=John E.|last2=Sykes|first2=Stephen|last3=Knight|first3=Jonathan|title=The Study of Anglicanism|date=1 January 1998|publisher=Fortress Press|isbn=9781451411188|page=314|quote=Whereas the Wesleys emphasized the Evangelical heritage of Anglicanism, the Tractarians stressed its Catholic heritage.}}</ref><ref name="Buchanan2009">{{cite book|last=Buchanan|first=Colin|title=The A to Z of Anglicanism|date=4 August 2009|publisher=Scarecrow Press|isbn=9780810870086|page=510|quote=In the 20th century, useful and scholarly books on the Articles have included E.J. Bicknell, ''A Theological Introduction to the Thirty-Nine Articles'' (1925), and W.H. Griffith Thomas, ''The Principles of Theology: An Introduction to the Thirty-Nine Articles'' (1930)--Bicknell from an Anglo-Catholic standpoint, Thomas from an evangelical one.}}</ref> Anglo-Catholics are primarily concerned with restoring the [[Christian liturgy|liturgical]] and [[Anglo-Catholic devotions|devotional]] expression of the [[Christian faith]] in the life of the Anglican Church.<ref>{{cite web |author=<!--Not stated--> |date=2023 |url=https://stmarymagdalenoxford.org.uk/what-is-anglo-catholicism/ |title=What Is Anglo-Catholicism? |location=[[Oxford]] |publisher=[[St Mary Magdalen's Church, Oxford|St Mary Magdalen's Church]] |access-date=18 June 2024 |quote=The term 'Anglo-Catholicism' describes a range of theological views and traditions within Anglicanism which emphasise the continuity of the Church of England - and those churches born out of it - with the teaching and practice of Christianity throughout the ages, rooted in scripture and the teachings of the early church. 'Anglo-Catholics' have always valued the sacramental life of the church, adhering strongly to doctrine such as the real presence of Christ in the Eucharist and the continuity of the apostolic orders of Bishop, Priest and Deacon. A significant stress on liturgy and worship - performed in order to maintain the beauty of holiness - makes worship in an Anglo-Catholic church an experience which is intended to appeal to one's whole person - to heart as well as head, to senses as well as to intellect.}}</ref> The term was coined in the early 19th century,<ref>{{Citation | contribution = Anglo-Catholic, adj. and n. | title = OED | edition = online |date=December 2011 | publisher = Oxford University Press | url = http://oed.com/viewdictionaryentry/Entry/7581 | access-date = 11 February 2012}}.</ref> although movements emphasizing the Catholic nature of Anglicanism already existed.<ref>{{Citation | last = Clutterbuck | first = Ivan | year = 1993 | title = Marginal Catholics | publisher = Gracewing | page = 9 | isbn = 978-0-85244-234-0}}.</ref><ref>{{Citation | last = Cavanaugh | first = Stephen | year = 2011 | title = Anglicans and the Roman Catholic Church: Reflections on Recent Developments | publisher = Ignatius | isbn = 978-1-58617-499-6}}.</ref> Particularly influential in the history of Anglo-Catholicism were the [[Caroline Divines]] of the 17th century, the [[Jacobitism|Jacobite]] [[Nonjuring schism]] of the 17th and 18th centuries, and the [[Oxford Movement]], which began at the [[University of Oxford]] in 1833 and ushered in a period of Anglican history known as the "Catholic Revival".<ref>{{Citation | last1 = Cobb | first1 = John B | last2 = Wildman | first2 = Wesley J | year = 1998 | title = Fidelity with Plausibility: Modest Christologies in the Twentieth Century | publisher = State University of New York Press | page = 94 | isbn = 978-0-7914-3595-3}}.</ref> Line 19: [[File:Eikon.png|thumb|right|[[King Charles the Martyr]]]] The [[Caroline Divines]] were a group of influential Anglican theologians active in the 17th century who opposed [[Calvinism]], [[Lutheranism]], and [[Puritanism]]<ref>{{Citation | last = Betz | first = Hans Dieter | others = et al | year = 2006 | title = Religion Past and Present | publisher = Brill | isbn = 978-90-04-14608-2}}.</ref> and stressed the importance of [[apostolic succession]], [[episcopal polity]], and the [[sacraments]].<ref>{{Citation | last = Avis | first = Paul DL | year = 2002 | title = Anglicanism and the Christian Church | publisher = Continuum | page = 353 | isbn = 978-0-567-08745-4 }}.</ref><ref>{{Citation | last = McKim | first = Donald M | year = 2000 | title = The Westminster Dictionary of Theological Terms | location = Westminster | publisher = John Knox Press | page = 39 | isbn = 978-0-664-25511-4 }}.</ref> The Caroline Divines also favoured elaborate liturgy (in some cases favouring the liturgy of the [[Christianity in the Middle Ages|pre-Reformation === Oxford Movement === Line 62: Anglo-Catholic priests often hear private [[Confession (religion)|confession]]s and [[Anointing of the Sick|anoint the sick]], regarding these practices as sacraments. Anglo-Catholics also offer prayers for the departed and the intercession of the saints; [[C. S. Lewis]], often considered an Anglo-Catholic in his theological sensibilities, writes: {{quote|Of course I pray for the dead. The action is so spontaneous, so all but inevitable, that only the most compulsive theological case against it would deter me. And I hardly know how the rest of my prayers would survive if those for the dead were forbidden. At our age, the majority of those we love best are dead. What sort of intercourse with God could I have if what I love best were unmentionable to Him? | Anglicans of Anglo-Catholic churchmanship also believe in the [[Real presence of Christ in the Eucharist|real objective presence]] of Christ in the Eucharist and understand the way He is manifest in the sacrament to be a [[mystery of faith]].<ref>{{cite web|last1=Herbert Stowe|first1=Walter|title=Anglo-Catholicism: What It Is Not and What It Is|url=http://anglicanhistory.org/usa/whstowe/what1932.html|publisher=Church Literature Association|year=1932|quote=How the bread and wine of the Eucharist become the Body and Blood of Christ after a special, sacramental and heavenly manner and still remain bread and wine, and how our Lord is really present (real as being the presence of a reality), is a mystery which no human mind can satisfactorily explain. It is a mystery of the same order as how the divine Logos could take upon himself human nature and become man without ceasing to be divine. It is a mystery of the Faith, and we were never promised that all the mysteries would be solved in this life. The plain man (and some not so plain) is wisest in sticking to the oft-quoted lines ascribed to Queen Elizabeth, but probably written by John Donne: "Christ was the Word that spake it; He took the bread and brake it; And what the Word did make it, That I believe and take it." The mysteries of the Eucharist are three: The mystery of identification, the mystery of conversion, the mystery of presence. The first and primary mystery is that of identification; the other two are inferences from it. The ancient Fathers were free from Eucharistic controversy because they took their stand on the first and primary mystery—that of identification—and accepted our Lord's words, " This is my Body," " This is my Blood," as the pledge of the blessings which this Sacrament conveys. We have since the early Middle Ages lost their peace because we have insisted on trying to explain unexplainable mysteries. But let it be repeated, Anglo-Catholics are not committed to the doctrine of Transubstantiation; they are committed to the doctrine of the Real Presence.}}</ref><ref name="Lears1981">{{cite book|last=Lears|first=T. J. Jackson|title=Antimodernism and the Transformation of American Culture, 1880–1920|year=1981|publisher=University of Chicago Press|isbn=9780226469706|page=202|quote=Many folk tale enthusiasts remained vicarious participants in a vague supernaturalism; Anglo-Catholics wanted not Wonderland but heaven, and they sought it through their sacraments, especially the Eucharist. Though they stopped short of transubstantiation, Anglo-Catholics insisted that the consecrated bread and wine contained the "Real Objective Presence" of God.}}</ref> [[Eastern Orthodox opposition to papal supremacy|Like the Eastern Orthodox]] and Lutherans, Anglo-Catholics, with the exception of the minority of [[Anglican Papalism|Anglican Papalists]], reject the Catholic doctrines of the [[papal supremacy]] and [[papal infallibility]], with Walter Herbert Stowe, an Anglo-Catholic cleric, explaining the Anglican position on these issues:<ref name="1932WHS">{{cite web|url=http://anglicanhistory.org/usa/whstowe/what1932.html|title=Anglo-Catholicism: What It Is Not and What It Is|last=Stowe|first=Walter Herbert|year=1932|publisher=Church Literature Association|access-date=12 June 2015|location=London|quote=The primary issue between Anglo- and Roman Catholicism is authority and the basis thereof. This fundamental issue centres in the Papacy and its authority, land from this conflict flow all other differences of faith, worship, discipline and atmosphere. The four key phrases which make up the Papal claims are primacy, spiritual supremacy, temporal supremacy, and infallibility in faith and morals.}}</ref> | |||