Academic literature on the topic 'Anglican authors'
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Journal articles on the topic "Anglican authors"
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Quinn, Frederick. "Toward ‘Generous Love’: Recent Anglican Approaches to World Religions." Journal of Anglican Studies 10, no. 2 (December 20, 2011): 161–82. http://dx.doi.org/10.1017/s1740355311000295.
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AbstractHow should Anglicans regard other religions? The approaches of a number of Anglican writers considered in this article are valuable, both to Anglicans and to others, beginning with F.D. Maurice in the late nineteenth century. Others include Kenneth Cragg, an Arabist and Evangelical; Alan Race, author of the Exclusivist, Inclusivist, and Pluralist paradigm; Kwok Pui-Lan, a contemporary Asian feminist; Ian S. Markham, who proposes a ‘Theology of Engagement’; Rowan Williams, Archbishop of Canterbury and an important writer on the theology of Raimon Panikkar; David F. Ford, proponent of the Cambridge Scriptural Reasoning (SR) program that seeks ‘better quality disagreement’; and Keith Ward, whose systematic theology develops a concept of ‘convergent spirituality’. Moving from the theoretical to the practical, the article discusses the global United Religions Initiative of William E. Swing, former Episcopal Bishop of California. Collectively, these authors provide a range of intersecting Anglican approaches to the evolving question of Anglican relations with other world religions.
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Rijken, Hanna, Martin, J. M. Hoondert, and Marcel Barnard. "Dress in Choral Evensongs in the Dutch Context – Appropriation and Transformation of Religiosity in the Netherlands." Temenos - Nordic Journal of Comparative Religion 53, no. 2 (December 29, 2017): 219–42. http://dx.doi.org/10.33356/temenos.54198.
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This article studies the appropriation of Anglican choral evensong, and more specifically, dress at choral evensong, in the Netherlands outside the context of the Anglican Church to gain more insight into religiosity in the Netherlands. The authors explore the dress worn at choral evensong in the Netherlands and the meanings participants attribute to it. The concepts of denotational and connotational meanings are used as an analytical tool. In analysing their interviews, the authors came across three categories of meaning and function participants attribute to dress at choral evensong. The first category was the reference to ‘England as a model’. By wearing Anglican dress, choirs indicate they belong to the high-quality sound group of English cathedral choirs. At the same time, by changing the Anglican ‘dress code’, choirs emphasise their unicity and individuality, independent of church traditions. The second category was the marking of identity: choirs copy the dress from the English tradition, but add some elements to mark their own identity. Besides this marking of identity, aspects of unicity, uniformity, group identity, and gender-marking also play a part. The third category was metamorphosis and transcendence. Choir members refer to unarticulated transcendental experiences by wearing ritual liturgical dress. On the one hand the authors noted a ‘cathedralisation’ or ‘ceremonialisation’ of the singers’ dress, and on the other a de-institutionalisation, for example, in the dress of the minister, if present. The article’s main conclusion is that the fieldwork data reveal that dress at choral evensong in the Netherlands points to changing religiosity at two different levels. First, the authors observe a transformation in the way religion is expressed or ritualised in Reformed Protestant churches in the Netherlands. The popularity of evensong suggests a longing for other forms of worship, with a focus on ceremonies and Anglican-like vesture for the singers. Second, they observe a mix of concert practices and Anglican-like rituals, which the interviewees in our research refer to as a new form of religiosity. In both practices the traditional dress of the Anglican Church is used, whether copied exactly or adapted. A new phenomenon may be observed: choirs wear Anglican-like vesture decoupled from the Anglican Church as they are longing for transcendental experiences which they find in the musical-ritual form and high musical quality of choral evensong.
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Marks, Darren C. "The Windsor Report: A Theological Commentary." Journal of Anglican Studies 4, no. 2 (December 2006): 157–76. http://dx.doi.org/10.1177/1740355306070677.
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ABSTRACTIt is argued that the Windsor Report is a new Anglican ecclesiology that attempts to answer problems within more classical and historically induced and offered Anglican ecclesiologies. In order to reflect this new direction, the authors borrowed ideas from several offsetting loci—including Roman Catholic receptio theology of communion and a more classic magisterial Protestant theology of Scripture—and as such has morphed the understanding of how Anglican authority, in all its forms, might look without opting for a Roman or the, as perceived by many as problematic, Protestant Liberal model. It is asked whether there is a polarity in the above theologies and which theme, if any, must assume the central role in articulating Anglican ecclesiology. I offer that it is the tacit theology of Scripture that is the true strength of the Windsor Report and which needs to be clarified in future discussions on Anglican ecclesiology.
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VALLANCE, EDWARD. "OATHS, CASUISTRY, AND EQUIVOCATION: ANGLICAN RESPONSES TO THE ENGAGEMENT CONTROVERSY." Historical Journal 44, no. 1 (March 2001): 59–77. http://dx.doi.org/10.1017/s0018246x01001662.
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This article addresses a neglected facet of a familiar political debate, the contribution of Anglican royalist writers to the Engagement controversy. A new interpretation of the core issues at stake in the debate is offered by focusing on these Anglican responses. The work of Quentin Skinner, Margaret Judson, and John Wallace concentrated on the discussion of the duty of obedience to de facto powers. This article contends, however, that it was a debate over the nature of oaths and the lawfulness of taking apparently contradictory sworn promises which was at the heart of the controversy. Writers offered competing interpretations of the bond of oaths and covenants, the supporters of the Rump claiming that they were conditional and dependent for the obligation on circumstantial considerations, the Engagement's opponents claiming that these sworn bonds were non-reciprocal and indissoluble. In this debate both pro- and anti-Engagement authors used casuistic arguments to urge their readers either to take or to refuse the declaration of loyalty to the Commonwealth. Yet, whilst in print Anglicans had counselled against subscribing, in two manuscript cases of conscience they allowed correspondents to take the Engagement.
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Spinks, Bryan D. "An Unfortunate Lex Orandi? Some Comments on Episcopacy Envisioned in the 1979 ECUSA Ordinal." Journal of Anglican Studies 2, no. 2 (October 2004): 58–69. http://dx.doi.org/10.1177/174035530400200205.
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ABSTRACTSince the Anglican Church has neither a teaching Magisterium of the Roman model, nor a binding Confession of Faith as in some Lutheran and Reformed traditions, it has become commonplace to invoke the dictum Lex orandi, Lex credendi and claim that Anglican doctrine is enshrined in its liturgy. This of course may have made some sense when all Anglican Prayer Books had not wandered far from the 1662, or even 1637/1764 texts, but it becomes much more problematic today, when, even with ‘guidelines’ issued by the International Anglican Liturgical Consultation (which have only the authority a Province wishes to give them), Provincial liturgies grow further and further away from any common prayer texts. This is particularly pertinent in an ecumenical context with regard to the Anglican understanding of its threefold ministry. The Preface to the Ordinal (1550, 1552 and 1662) stated: ‘It is evident unto all men diligently reading the Holy Scriptures and ancient authors that from the Apostles' time there have been these orders of Ministers in Christ's Church, Bishops, Priests and Deacons’.
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Trisk, Janet, and Luke Pato. "Theological Education and Anglican Identity in South Africa." Journal of Anglican Studies 6, no. 1 (June 2008): 59–67. http://dx.doi.org/10.1177/1740355308091387.
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ABSTRACTTheological education should take full account of the context in which it operates and authors share a commitment to a broadly defined liberation theology which takes the experience of the poor as its starting point. Focus is on the College of the Transfiguration in Grahamstown, a city with an unemployment rate of over 50 percent. The College supports not only theological education but also integrates ministerial and spiritual formation. The political context of South Africa has influenced the shape of theology even though students come from many other places. The contextualization thrust of the theology is shaped by a commitment to Outcomes Based Education. Anglican studies curriculum is shaped by this method and aims for a capacity to describe such things as Anglican identity, polity and beliefs. This is carried out in the absence of any sustained robust discourse on Anglican identity in the Anglican Communion.
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Radner, Ephraim. "Structures of Charity: What is Left of the 1920 Lambeth Conference ‘Appeal to All Christian People’?" Ecclesiology 16, no. 2 (January 21, 2020): 206–23. http://dx.doi.org/10.1163/17455316-01602005.
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The 1920 Lambeth Conference viewed the Anglican Communion’s confederated structure among autonomous churches as a model for the future organic reunion that its famous Appeal proposed. This article examines the Conference’s discussion of this model, as well as an influential early critique of the model, written by Yves Congar in 1937. More recent conflicts within the Anglican Communion, as well as analyses of these conflicts, have confirmed some of the practical aspects of Congar’s critique, even while Roman Catholic self-reflection has moved beyond his own early alternatives. In conjunction with Roman Catholic rethinking of the nature of oversight, the Appeal’s challenge, after 100 years, now appears to lie in the direction of a more radical restructuring of Anglican ecclesial life than its authors originally anticipated.
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JOHNSTON, WARREN. "The Anglican Apocalypse in Restoration England." Journal of Ecclesiastical History 55, no. 3 (July 2004): 467–501. http://dx.doi.org/10.1017/s0022046904009984.
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Anglican exegesis in the later seventeenth century of Revelation's prophecies demonstrates that apocalyptic ideas continued to hold currency in England after the mid-century period with which they are most often associated, promoting the very civil and ecclesiastical authorities they had previously been used to oppose. Present in the writings of prominent Restoration scholars and churchmen like Henry More, Gryffith Williams and Gilbert Burnet, as well as lesser-known authors, Anglican apocalyptic interpretation dispels the traditionally-held opinion that such convictions lost their power and validity with the decline of radical fortunes, and confirms that apocalyptic thought was not simply a language of disaffection on the political and religious margins of society.
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Великанов, Павел, and Василий Владимирович Чернов. "The Eucharist Under Quarantine: the Experience of Anglican Churches." Theological Herald, no. 2(37) (June 15, 2020): 107–22. http://dx.doi.org/10.31802/2500-1450-2020-37-2-107-122.
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Англиканские Церкви традиционно занимают очень активную позицию по социально-значимым вопросам. В данной статье на примере Церкви Англии и Епископальной Церкви США будет рассмотрено, какой ответ на вызов пандемии коронавируса дало англиканское богословие. Речь идёт в первую очередь о сакраментологии, точнее - о богословии Евхаристии. Статья состоит из трех частей. В первой говорится о формировании англиканского подхода к причащению Святых Таин вне контекста храмового богослужения. Во второй части рассказано о современных литургических и канонических нормах, регулирующих причащение Святых Таин вне храма. Третья часть посвящена описанию и краткому анализу тех перемен в практике преподания таинства Евхаристии, которые произошли и продолжают происходить в англиканской традиции в связи с пандемией коронавируса 2020 г. Методология исследования в первых двух частях основана на анализе богослужебных книг Церкви Англии и Епископальной Церкви США с привлечением классической вторичной литературы. В третьей части основным методом является анализ недавних документов, изданных официальными органами упомянутых Церквей с привлечением данных о практических шагах англиканского духовенства и реакции на них церковных властей, почерпнутых из англиканских церковных СМИ. The Anglican churches have traditionally been vocal on social issues. In this article the authors provide a case study of the Church of England and the Episcopal Church (United States) seeking to comprehend the Anglican theological, or, more precisely, sacramentological response to Covid19. The article includes three main parts. The part one deals with development of the Anglican approach to distribution of the Eucharistic elements beyond the context of communal worship in church. The part two tells about the present state of the related norms and practices. The part three is a theological study of the changes in the Eucharistic practices caused by the Covid19 pandemic. The method applied for the first two parts is based on analysis of official liturgy sources of the Church of England and the Episcopal Church; some classic secondary works are also used. In the part three the authors offer a theological vision based on a selection of resent documents issued by Anglican church authorities in England and the US as well as on mass media information regarding practical steps proposed by some Anglican clergy in both churches.
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Sommerville, C. John. "Anglican, Puritan, and Sectarian in Empirical Perspective." Social Science History 13, no. 2 (1989): 109–35. http://dx.doi.org/10.1017/s014555320001631x.
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One of the persisting problems in the religious history of sixteenth- and seventeenth-century England has been a question of taxonomy. Authors still puzzle over whether we should have a name for the moderate, conforming section of the Church of England, to distinguish it from those whom we call Puritans. Was there, in fact, an essential difference between those two groups? A second question is, How far to the “left” on the religious “continuum” can we go before Puritanism changes into something qualitatively different? This usually becomes the problem of whether the Quakers were the extreme fringe of Puritanism or something altogether different. This study will offer evidence, statistically expressed, that there were consistent and significant differences between these positions.
Dissertations / Theses on the topic "Anglican authors"
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Flanderová, Veronika. "Nájemníci v domě jazyka: autorství v anglickém romantismu." Master's thesis, 2021. http://www.nusl.cz/ntk/nusl-448718.
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The thesis examines the phenomenon of Romantic authorship as a conceptual tool of literary criticism. It compares the concept of Romantic authorship, in which the authorial personality plays a crucial role in determining the meaning of a literary work of art, and various positions of the author in relation to the meaning of their text in English Romantic literature itself. The introductory theoretical chapter develops the idea that the Romantic emphasis on the authorial subject and its primacy in interpretation of a work of art is, to a certain extent, a creation of late 19th - and 20th - century criticism. The thesis then examines the authorial position in Romantic thought and connects it with contemporary debates about language and the transfer of meaning between the subject and the outer world. The case study interprets selected poems by and the autobiography of Samuel T. Coleridge against the background of the debate on language and communication, presenting a number of authorial images in which centrality of the author's self for interpretation of a literary text is problematized.
Books on the topic "Anglican authors"
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Thomas, Owen C. Christian life & practice: Anglican essays. Eugene, Or: Cascade Books, 2009.
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Thomas, Owen C. Christian life & practice: Anglican essays. Eugene, Or: Cascade Books, 2009.
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LaVonne, Neff, ed. The gift of faith: Short reflections by thoughtful Anglicans. Toronto: ABC Pub., 2004.
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Regas, George F. Kiss yourself and hug the world: Keys to authentic and vital living. Waco, Tex: Word Books, 1987.
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Lewis, C. S. Made for heaven: How the Christian life works. San Francisco: HarperSanFrancisco, 2005.
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Henery, Charles R., and David Hein. Spiritual counsel in the Anglican tradition. Cambridge, U.K: James Clarke & Co., 2010.
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Moorman, John R. H. The Anglican spiritual tradition. Springfield, IL: Templegate, 1985.
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Toby, Churton, and Anna Sister, eds. Why I am still an Anglican. London: Collins, 1986.
Find full textBook chapters on the topic "Anglican authors"
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Bell, James B. "A Profile of the Men: 2 Authors and Books." In Anglicans, Dissenters and Radical Change in Early New England, 1686–1786, 183–211. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-55630-7_9.
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Mason, Nicholas, and Tom Mole. "John Gibson Lockhart (?) (‘Presbyter Anglicanus')1 ‘Letter to the Author of Beppo'." In Blackwood's Magazine, 1817-25, Volume 5, 157–68. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003312574-16.
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Reynolds, Matthew. "5. Power, religion, and choice." In Translation: A Very Short Introduction, 64–83. Oxford University Press, 2016. http://dx.doi.org/10.1093/actrade/9780198712114.003.0005.
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Translation errors, or mere differences, do not matter much in themselves. Their effects depend on their interpretation and use. ‘Power, religion, and choice’ considers how translation relates to power and discusses the translation of English Bibles and how Catholic versions differ markedly in their choice of words from Protestant and Anglican ones. Censorship affects the styles of authors and translators who write with an awareness of what their readers and literary authorities are likely to want. There is also a burden on translators who can make powerful choices—those that can promote one way of using a language over another and may help new words come into a language.
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Brenneman, Robert, and Brian J. Miller. "Space Bending When Matter Matters." In Building Faith, 103–29. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190883447.003.0006.
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Religious congregations regularly take buildings not originally intended for religious use and convert them to spaces for worship and fellowship. This chapter includes five case studies: a Guatemalan evangelical megachurch that worships in a parking garage; a suburban Anglican congregation that transformed a former manufacturing plant; a group in Vermont that turned a former US Army horse barn into a mosque; a suburban non-denominational church that meets each week in a high school auditorium; and an Orthodox Christian congregation that altered a Missouri Synod Lutheran building for their use. The authors argue that a number of religious groups can make spaces work for them, particularly if they have constrained resources and are willing to be creative in changing the interior of structures.
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Trigg, Christopher. "Resurrection’s Racial Politics." In To Walk the Earth Again, 100–142. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197652756.003.0004.
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Abstract Focusing on the eighteenth century, chapter 3 addresses the impact of the hardening of racial distinctions on Protestant attitudes toward the salvation and resurrection of Africans. Missionaries typically claimed that the enslaved would be granted spiritual equality in heaven (while insisting that baptism would not alter their socioeconomic status in this world). Yet some Protestant authors implicitly or explicitly suggested that racial differences would continue to matter in the next world. Massachusetts magistrate Samuel Sewall and Connecticut Anglican John Beach doubted that resurrected bodies could be black; Cotton Mather implied that most African converts would continue to occupy a subordinate position in the millennial church. At the end of the 1700s, the first African writers to be published in English, including Phillis Wheatley, Ottobah Cugoano, Ignatius Sancho, and Prince Hall, contested the notion that black bodies would not be welcome in heaven.
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"An Collins (fl. 1653)." In Early Modern Women Poets (1520-1700), edited by Jane Stevenson Peter Davidson, Meg Bateman, Kate Chedgzoy, and Julie Saunders, 337–39. Oxford University PressOxford, 2001. http://dx.doi.org/10.1093/oso/9780198184263.003.0118.
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Abstract A Single copy of An Collins’s Divine Songs and Meditacions survives, now in The Huntington Library, and is our sole source for The life of its author. The fact that much of her poetry is religious meditation means that we know much more of her state of mind than of The facts of her life. She was a Puritan of some kind, and certainly no Anglican (this is clear from her long poem ‘The Discourse’), but it is not oTherwise obvious to what sect or church she belonged. Her poetry occupies The middle ground of Puritanism and she does not engage in Theological controversy or polemic. The poem printed here might at first sight be thought to suggest that she was a Laudian Anglican and a Royalist, but The sentiments here expressed are not peculiar to Anglicans. Parliamentary government’s attempt to enforce obedience with oaths (I. 43) was also resented and resisted by radical sectarians such as Quakers, while ‘Confiscacion’ (I. 46), though associated particularly with Parliamentarian sequestration of Royalist estates, may also refer to The compulsory payment of tiThes to The established church, which radicals strongly objected to. The use of The term ‘Freinds’ in this poem may, when taken togeTher with The strong objection here expressed to oaths, suggest that she was actually a Quaker.
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Pryce, Huw. "Cultural Revival and Romantic History." In Writing Welsh History, 239–64. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780198746034.003.0011.
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This chapter explores what the multiple worlds inhabited by the Anglican clergyman Thomas Price (Carnhuanawc; 1787–1848) reveal about the variety of Welsh history writing, in both Welsh and English, between c.1820 and his death in 1848. The first part assesses the contexts in which this writing was produced, especially developments in print culture and the establishment of new ‘Cambrian societies’ in Wales dedicated to the promotion of the Welsh language and culture, especially through holding eisteddfodau. The second part examines a range of works by authors other than Price. These include J. H. Parry’s collection of biographies, The Cambrian Plutarch, and John Jones’s acerbic The History of Wales, both published in 1824, and a history of Anglesey by the antiquary Angharad Llwyd (1833). The third part assesses the significance of Price’s Hanes Cymru (‘History of Wales’), published in instalments 1836–42. Although conventionally devoting the bulk of his coverage to the origins of the Welsh and their history down to the death of Llywelyn ap Gruffudd in 1282, Price wrote a longer history of Wales than his predecessors mainly by deploying a wider range both of Welsh-language chronicles and of Welsh poetry and other literary texts than they had done. His work was also notable for its patriotic tone, as Price praised the exceptional achievements of the Welsh, especially their preservation of the Welsh language, and endowed them with European significance by asserting that Wales was the source of European chivalry.
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Milbank, Alison. "Protestant Gothic." In Irish Gothic, 153–73. Edinburgh University Press, 2023. http://dx.doi.org/10.3366/edinburgh/9781399500555.003.0009.
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Traditionally, Irish Gothic writing has been viewed as a primarily Protestant endeavour, characterised by tropes of guilt, anxiety and fatalism, expressive of the decline of Anglo-Irish ascendancy influence. While the dominance of Anglican authors is unquestionable, this essay argues that their work demonstrates a muted but sincere ecumenical desire, which can be traced all the way from Thomas Leland’s romance, Longsword of 1762 to Elizabeth Bowen’s fiction of the mid-twentieth century. A historical survey of the Church of Ireland reveals not only a strongly Calvinist and anti-Catholic ecclesiology which generates plots of liberation from ‘superstition’ but equally from Archbishop Ussher onwards an attempt to regenerate a more ancient and inclusive Christianity. This double gesture of rejection and recuperation is visible even within a virulently anti-Catholic novel such as Maturin’s Melmoth the Wanderer, in which Catholic and Protestant protagonists end by sharing a common home, and in Charlotte Riddell’s The Nun’s Curse, where it takes a tragic form, after ecumenical accommodation fails. In Bram Stoker’s fiction, freemasonry ideas are employed to enable a union of Protestant reliance on the word with Catholic sacramentals, while Le Fanu’s employment of Swedenborgianism serves a similar mediatory and ecumenical purpose. Bowen continues this association of marginal spiritual practices with the Anglo-Irish, only to critique both and to assert the demonic power of the supernatural over those who have lost their theological bearings.
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Villani, Stefano. "In Search of Patronage." In Making Italy Anglican, 49–59. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197587737.003.0003.
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This chapter reconstructs the vicissitudes of the Italian Alessandro Amidei, who moved to England in 1656. He apparently taught Hebrew at Oxford and Cambridge Universities, and it is certain that he was professor on the same topic in Edinburgh. A singular figure with a shifting and elusive identity, Amidei presented himself as a Catholic ecclesiastic converted to Protestantism on his arrival in England but in following years professed to be a Jew converted to Christianity. In the late 1660s, Amidei made a manuscript copy of an Italian translation of the Book of Common Prayer, posting as its author. Apart from this manuscript, all his other known works for which he claimed his authorship—published and unpublished—were not actually penned by him. So the possibility cannot be excluded that Amidei’s manuscript incorporates elements of someone else’s translation, possibly the one done by Bedell and Sarpi in 1608.
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Ruiwen, Chen. "The Social Contributions of a Chinese Anglican Woman Intellectual." In Christian Women in Chinese Society, 201–22. Hong Kong University Press, 2018. http://dx.doi.org/10.5790/hongkong/9789888455928.003.0010.
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The author’s great-grandmother, Zhan Aimei, was born into a peasant family in rural Fujian and educated by British missionaries, becoming a Christian teacher, wife and mother. The trajectory of her life provides rare insight into the fruits of Anglican missionary work from a Chinese perspective. Zhan Aimei married a missionary-trained doctor, Lin Dao’an, and had ten children, the oldest of whom, Lin Buji, studied in the United States and became dean of Christ Church Cathedral and president of Trinity College Fuzhou. The author uses documents, interviews and missionary accounts to recreate the extraordinary life of an ordinary woman.