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Journal articles on the topic 'Catholic Church-Anglican Communion relations'

Author: Grafiati

Published: 27 July 2024

Last updated: 31 July 2025

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1

Dolný, Ján, and Róbert Lapko. "Téma rodinných a priateľských vzťahov v anglikánskych kázňach Johna Henryho Newmana." Verba Theologica 23, Supplementum (2024): 123–41. http://dx.doi.org/10.54937/vt.2024.23.supp.123-141.

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This study focuses on John Henry Newman (1801-1890), one of the great Christian intellectual leaders in modern era and one of the pioneers of the Catholic theological renewal. It maps out Newman’s Anglican preaching ministry and investigates the theme of friendship and family relations therein. In his Anglican sermons, the role of Newman’s personal relationship is palpable in Newman’s realism and personalism, his focus on the biblical characters and commemoration of Saints and the gradual development of the full-scope Catholic ecclesiology of the Communion of Saints on his journey to the Catho

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Doe, Norman. "The Apostolic Constitution Anglicanorum Coetibus: An Anglican Juridical Perspective." Ecclesiastical Law Journal 12, no. 3 (2010): 304–23. http://dx.doi.org/10.1017/s0956618x10000426.

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The Apostolic Constitution Anglicanorum Coetibus represents the latest, and perhaps one of the most controversial, developments in Anglican and Roman Catholic relations. The Apostolic Constitution is the juridical means by which Anglicans dissatisfied with recent initiatives in the Anglican Communion may enter as groups into full communion with Rome. It provides for the erection of ordinariates, a category equivalent to dioceses but one which is not elaborated in the Latin Code of Canon Law 1983. This article describes responses to the Apostolic Constitution, from the hostile to the welcoming,

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Ward, Kevin. "Series on Church and State: Eating and Sharing: Church and State in Uganda." Journal of Anglican Studies 3, no. 1 (2005): 99–119. http://dx.doi.org/10.1177/1740355305052827.

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ABSTRACTThe article explores the complexities of church-state relations in Uganda, with particular reference to the two dominant churches: the Anglican Church of Uganda (the Protestants) and the Roman Catholic Church. Together the two churches include some 80 per cent of Ugandans. Since the beginnings of Christianity in the late nineteenth century, the rivalry between the two communions has had political implications, with the Anglican Church perceived as constituting a quasi-establishment and the Catholics as lacking political clout. In local discourse, ‘eating’ refers to the enjoyment of pol

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Kantyka, Przemysław Jan. "Ten years of Ordinariates for Anglicans – a few reflections on the new ecclesiological model." Studia Oecumenica 19 (December 23, 2019): 7–18. http://dx.doi.org/10.25167/so.1184.

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The article describes the Ordinariates for Anglicans from the ecclesiological point of view. The publication of Pope Benedict XVI’s Apostolic Constitution Anglicanorum coetibus created a new situation in the interconfessional relations and in the search for the unity of the Church. Firstly the Author explains what are the Ordinariates for Anglicans and what solutions contains the Apostolic Constitution Anglicanorum coetibus. In the second point of the article we find an analysis of an ecclesiological model created by the constitution Anglicanorum coetibus. While not being the return to the pas

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Frank, Fr Chrysostom. "Orthodox-Catholic Relations." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 7, no. 1 (1998): 48–78. http://dx.doi.org/10.1177/106385129800700104.

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It is only in worship, with a keen sense of the transcendence of the inexpressible mystery ‘which surpasses knowledge’ (Eph. 3:19), that we will be able to see our divergences in their proper setting and ‘to lay … no greater burden than these necessary things’ (Acts 15:28), so as to reestablish communion…. It seems to me, in fact, that the question we must ask ourselves is not so much whether we can reestablish full communion, but rather whether we still have the right to remain separated. We must ask ourselves this question in the very name of our faithfulness to Christ's will for his Church,

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Boisvert, Donald L. "What Kind of Man Are You? Same-Sex Relations, Masculinity and Anglican Queer Malaise." Studies in Religion/Sciences Religieuses 42, no. 2 (2013): 226–36. http://dx.doi.org/10.1177/0008429813479296.

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This article examines issues of masculinity and same-sex relations within the Anglican tradition. In light of some of the ongoing debates occurring within the wider Anglican Communion concerning the role and place of LGBT persons, the author raises questions about the intersections between masculinity, religion, same-sex desire and queer theory. In discussing the cases of John Henry Newman and the Montreal Anglo-Catholic priest Edmund Wood, it is suggested that a certain type of moral malaise and gender ambiguity lies at the heart of this current Anglican crisis.

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Borshch, Irina. "Opposition "charismatic – institutional" in the Church Law theory of Eugenio Corecco (1931-1995)." St.Tikhons' University Review 101 (June 30, 2022): 9–25. http://dx.doi.org/10.15382/sturi2022101.9-25.

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The opposition of the categories of institutional and charismatic leadership has become a common topic of discussion in the social science of the XX century. However, this opposition has been discussed not only in sociology and political science, but also in theology and church law. This article is devoted to the charismatic-institutional concept of Eugenio Corecco (1931-1995), a Swiss Catholic canonist, Bishop of Lugano, a participant of the legal reform process in Catholic church law in the second half of the XX century. His concept was influenced by the legal theory of the German Catholic c

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Rafferty SJ, Oliver P. "Rowan Williams’ Ecumenical Theology: a Response to Dame Mary Tanner." Ecclesiology 8, no. 2 (2012): 184–99. http://dx.doi.org/10.1163/174553112x630453.

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Rowan Williams is among the best and most perceptive contemporary theologians in the English speaking world. Given his position as Archbishop of Canterbury, he is of necessity caught-up in the quest for Christian unity. His ecumenical theology can be discerned, however, not only in his directly ecumenical writings and speeches as Archbishop but also in his general theological approach. He emphasises Eucharist and baptism and whilst these may seem commonplace in ecumenical dialogue, nevertheless his analysis of the implications of baptism for believers offers something genuinely new in ecumenic

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Smit, Peter-Ben. "National, Catholic, and Ecumenical." Philippiniana Sacra 53, no. 159 (2018): 303–22. http://dx.doi.org/10.55997/ps2005liii159a5.

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The Iglesia Filipina Independiente (IFI) is one of the most remarkable churches in the Philippines, yet, its history is largely underresearched. This paper uses newly researched archival resources from the archives of this church and of partner churches to explore the way in which this “revolutionary church” came to be accepted as part of the broader ecumenical movement. Special attention is given to two of the most prominent full communion partners of this church, the Episcopal Church and the Old Catholic Churches of the Union of Utrecht. In this way, it is also clear that the IFI came to be

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Laksono, Andreas Agung Bowo, and Hadrianus Tedjoworo. "Model-Model Kebersamaan Lingkungan: Mewujudkan Persaudaraan Gerejawi." MELINTAS 38, no. 1 (2023): 105–26. http://dx.doi.org/10.26593/mel.v38i1.7101.

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The Catholic Church in Indonesia views the parochial lingkungan as a community of believers who live in a nearby neighbourhood, practicing fraternity, supporting and enriching one another in their life and ministry. The activities and meetings in the lingkungan are a means for the faithful to establish fraternal relations through shared faith experiences and joint ministries. However, the lingkungan members’ participation in such activities and meetings might decrease due to certain difficulties, and this situation can interfere with the effort of realising their ecclesial communion and frater

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MALANYAK, Andrii. "EUCHARISTIC COMMUNION AS A MEANS OF UNITY OF LOCAL CHURCHES: HISTORICAL AND RELIGIOUS CONTEXT." Sophia. Human and Religious Studies Bulletin 23, no. 1 (2024): 36–40. https://doi.org/10.17721/sophia.2024.23.7.

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Background.The topic of the article "Eucharistic communication as a means of unity of local churches" reveals the issue of the unity of Christian churches, especially in the conditions of modern conflicts, globalization and ecumenical efforts, which is extremely important. The Eucharist remains a central aspect of Christian worship and serves as a powerful symbol of the unity of believers with Christ and with one another. Studying the role of the Eucharist in a historical context helps to understand how the common communion helped to overcome conflicts and preserve church unity in times of her

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Ackerman, Keith. "Personal Reflections on the Anglo-Catholic Identity." Cranmer Theological Journal 1, no. 2 (2024): 47–68. http://dx.doi.org/10.62221/ctj.2024.203.

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This paper explores the origins and significance of Anglo- Catholicism within the Anglican tradition. It traces the history of this movement from its roots in the pre-Reformation English church through the Oxford Movement of the 19th century to its impact on Anglicanism today. The paper examines the key beliefs and practices of Anglo-Catholics, their emphasis on the Catholic heritage of the Anglican Church, and their contributions to the development of Anglican liturgy, theology, and social justice. It also discusses the challenges faced by Anglo-Catholics in the twenty-first century and their

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Doe, Norman. "Canon Law and Communion." Ecclesiastical Law Journal 6, no. 30 (2002): 241–63. http://dx.doi.org/10.1017/s0956618x0000449x.

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This paper deals, in an introductory way, with the role which the canon law of individual Anglican churches plays in the wider context of the global Anglican Communion. Part I reflects on the two main experiences which Anglicans have concerning ecclesial order and discipline: that of the juridical order of each particular church, and that of the moral order of the global communion; it also examines canonical dimensions of inter-Anglican conflict. Part II deals with the contributions which individual canonical systems, the Anglican common law (induced from these systems), and the canonical trad

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Kosmarski, Artyom. "The other, the child, and the trinitarity: towards a new theological justification for heterosexuality." St. Tikhons' University Review 108 (August 31, 2023): 34–56. http://dx.doi.org/10.15382/sturi2023108.34-56.

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This paper, written in the context of a public debate on LGBT issues, seeks a novel theological explanation for the uniqueness of the relationship between a man and a woman in the flesh, and an answer to the question of why heterosexual relations are considered in the Gospel and Christian tradition to be the way to God. The author argues that the value of heterosexual relations, which nowadays is no longer considered self-evident, requires a new justification – which the paper attempts to give, drawing on the intellectual resources of modern theology (Orthodox, Catholic, and Protestant) and tw

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Hałagida, Igor. "Na drodze ku przełomowi. Cerkiew greckokatolicka w Polsce lat 80. XX w." Politeja 20, no. 2(83) (2023): 5–41. http://dx.doi.org/10.12797/politeja.20.2023.83.01.

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TOWARDS A BREAKTHROUGH: GREEK CATHOLIC CHURCH IN POLAND IN THE 1980s The 1980s brought certain policy changes towards the Greek Catholic Church in the communist-run People’s Republic of Poland. While the communist government never recognized this community (this occurred only after the free elections in June 1989) de jure, during the 1980s, the activities of the Greek Catholic clergy began to be tolerated to some degree. This lenient treatment also included some tolerance for the activities of the laity and official contacts with representatives of the hierarchy in exile. Furthermore, the last

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Kuehn, Evan F. "Instruments of Faith and Unity in Canon Law: The Church of Nigeria Constitutional Revision of 2005." Ecclesiastical Law Journal 10, no. 2 (2008): 161–73. http://dx.doi.org/10.1017/s0956618x08001166.

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The Church of Nigeria's canon law revision of 14 September 2005 redefined the terms of inter-provincial Anglican unity from a focus on communion with the Archbishop of Canterbury to communion based explicitly upon the authority of scripture and historic doctrinal statements. This paper will examine the revision as an ecclesiastical reform connected to, yet independent from, the current controversy over human sexuality. Pertinent issues of episcope and ecclesial communion as they are affected by the canon law change will then be examined. Finally, the ecumenical implications of the revision wil

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Drozd, Roman. "Roman Catholic Church and Greek Catholic Clergy in Relations to the Orthodox Church in Poland between 1951 and 1970." Історико-політичні проблеми сучасного світу, no. 43 (June 15, 2021): 232–42. http://dx.doi.org/10.31861/mhpi2021.43.232-242.

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After World War II, the Union of Soviet Socialist Republics sought to liquidate the Greek Catholic Church. In 1946, a non-constitutional synod was held in Lviv which liquidated the Greek Catholic Church and incorporated it into the Russian Orthodox Church. Similarly, Romanian communist authorities liquidated the Greek Catholic Church in 1948 and the same took place in the Czech Republic two years later. In the Polish People’s Republic, the authorities did not even try to make the liquidation bear the marks of legality. The communist authorities considered that resettlement of the hierarchs and

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Beyga, Paweł. "Katolicka doktryna o sposobie obecności Chrystusa w postaciach eucharystycznych wyrażona w mszale dla byłych anglikanów." Poznańskie Studia Teologiczne, no. 35 (August 31, 2020): 107–19. http://dx.doi.org/10.14746/pst.2019.35.06.

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The ecumenical dialogue between the Catholic Church and the Anglican Communion is one of the most important and difficult part of activity of both communities. Eucharist is the main goal of ecumenism because in the common celebrating of the sacred liturgy the Christ’s Church is a visible sign of the unity for the world. One of the most important theological problems in the dialogue is the problem of transsubstantiation. For the Anglican Church this Catholic doctrine is against the biblical and rudimental teaching of primitive Christendom. The article shows the problem of trans- substantiation

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Engelhardt, Hanns. "The Constitution of the Anglican Church in Aotearoa, New Zealand and Polynesia: A Model for Europe?" Ecclesiastical Law Journal 16, no. 3 (2014): 340–50. http://dx.doi.org/10.1017/s0956618x14000544.

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It is a peculiarity of the European continent that there are four independent Anglican jurisdictions side by side: the Church of England with its Diocese in Europe, The Episcopal Church, based in the United States of America, with its Convocation of Episcopal Churches in Europe, and the Lusitanian and Spanish Reformed Episcopal Churches which are extra-provincial dioceses in the Anglican Communion. Alongside these, there are the Old Catholic Churches of the Union of Utrecht, with dioceses in the Netherlands, Germany, Austria and Switzerland. All of them are in full communion with each other, b

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20

Earl, Benjamin. "Catholic synodality: episcopacy, clergy, laity." Ecclesiastical Law Journal 27, no. 2 (2025): 244–53. https://doi.org/10.1017/s0956618x25000158.

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AbstractOther articles in this issue of the Journal have examined different levels of government, whether in the Catholic Church or in the Anglican Communion, and presented the notion and practice of synodality at that level of the institution in question. This article takes a different methodological approach by examining the various categories of the faithful, and discusses their different roles in the processes and structures provided for in Roman Catholic canon law that might be called ‘synodal’.

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Podmore, Colin. "Two Streams Mingling: The American Episcopal Church in the Anglican Communion." Journal of Anglican Studies 9, no. 1 (2010): 12–37. http://dx.doi.org/10.1017/s1740355310000045.

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AbstractThis article identifies and compares two ecclesiological ‘streams’ that coalesced when the Anglican Communion was definitively formed in 1867: the traditional western catholic ecclesiology of England and Ireland and the more democratic, egalitarian ecclesiology of the American Episcopal Church. These streams had already mingled in George Augustus Selwyn’s constitution for the New Zealand Church. Incorporation of laypeople into the Church of England’s synods represented further convergence. Nonetheless, different understandings of the role of bishops in church government are still refle

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Avis, Paul. "Polity and Polemics: The Function of Ecclesiastical Polity in Theology and Practice." Ecclesiastical Law Journal 18, no. 1 (2015): 2–13. http://dx.doi.org/10.1017/s0956618x15000800.

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This article affirms the importance of ecclesiastical polity as a theological–juridical discipline and explores its connection to ecclesiology and church law. It argues that the Anglican Communion, though not itself a church, nevertheless has a lightly structured ecclesiastical polity of its own, mainly embodied in the Instruments of Communion. It warns against short-term, pragmatic tinkering with Church structures, while recognising the need for structural reform from time to time to bring the outward shape of the Church into closer conformity to the nature and mission of the Church of Christ

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Santer, Mark. "Communion, Unity and Primacy: An Anglican Response to Ut Unum Sint." Ecclesiology 3, no. 3 (2007): 283–95. http://dx.doi.org/10.1177/1744136607077153.

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AbstractPope John Paul II’s Encyclical Ut Unum Sint, published in 1995, was immediately recognized as a document of fundamental importance for ecumenism. John Paul II clearly and unequivocally renewed the Roman Catholic Church’s commitment to the ecumenical movement and invited leaders and theologians of other churches to engage with the Roman Catholic Church in patient and fraternal dialogue on the issue of the Petrine offices. A decade later this lecture reviews official Anglican responses to the Pope’s initiative and sets out issues which Anglicans need to address and explore.

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Jarvis, Anthea. "The Dress Must Be White, and Perfectly Plain and Simple: Confirmation and First Communion Dress, 1850–2000." Costume 41, no. 1 (2007): 83–98. http://dx.doi.org/10.1179/174963007x182354.

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The basis for this article was a paper given at the Annual Symposium of the Costume Society in Norwich in 1998, on the theme of religious dress. It has been expanded with further research. This article traces the history and development of special dress worn for the sacraments of confirmation and first communion in the Church of England and the Roman Catholic Church. Before the 1850s no special dress was required; the growth of the fashion for increasingly elaborate white dresses and veils post-1850 seems to have been fostered by the growing affluence of the middle classes and by the fashion p

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Hunter, Justus H. "Toward a Methodist Communion Ecclesiology." Ecclesiology 9, no. 1 (2013): 9–18. http://dx.doi.org/10.1163/17455316-00901003.

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The International Methodist-Catholic Dialogue Commission’s Seoul Report (2006) reflects an emerging Methodist communion ecclesiology arising from the Dialogue Commission. One benefit of such an ecclesiology to Methodism is considered: its potential for resolving tensions created by two competing ecclesiologies (Anglican and evangelical) internal to Methodism. Against Albert Outler’s proposal that the aforementioned tensions can be resolved by Methodism’s return to its original role as a movement within a church, as well as Russell Richey’s contention that contemporary Methodism holds the tensi

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Sheldrake, Philip. "A Spirituality of Reconciliation: Encouragement for Anglicans from a Roman Catholic Perspective." Journal of Anglican Studies 6, no. 1 (2008): 107–26. http://dx.doi.org/10.1177/1740355308091390.

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ABSTRACTThe essay is a manifesto for keeping faith with the Christian vocation of reconciliation in the face of painful conflicts within the Anglican Communion. Its fundamental conviction is that, theologically speaking, reconciliation lies at the heart of Christian identity. The first part of the article concentrates on the key questions of the meaning and process of reconciliation, defined as ‘making space for what is other’, historically, psychologically and spiritually. The second part of the article focuses on the specifically Christian characteristics of reconciliation in terms of two th

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Hill, Christopher. "What is the Personal Ordinariate? Canonical and Liturgical Observations." Ecclesiastical Law Journal 12, no. 2 (2010): 202–8. http://dx.doi.org/10.1017/s0956618x10000062.

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Questions have arisen as to the manner of the publication on 9 November 2009 of Anglicanorum coetibus, the Apostolic Constitution Providing for Personal Ordinariates for Anglicans Entering into Full Communion with the Catholic Church. What is clear is that the views of the Pontifical Council for Promoting Christian Unity, under Cardinal Walter Kasper, were given less weight than ought to be expected and that both the Archbishop of Canterbury and the Archbishop of Westminster were informed at only a late stage. More assuring for the long term, Cardinal Kasper has stated that this provision is n

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Zink, Jesse. "Patiently Living with Difference: Rowan Williams’ Archiepiscopal Ecclesiology and the Proposed Anglican Covenant." Ecclesiology 9, no. 2 (2013): 223–41. http://dx.doi.org/10.1163/17455316-00902006.

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Rowan Williams, a theologian who has long stressed the importance of ecclesiology, served as Archbishop of Canterbury at a time when the Anglican Communion was consumed by an ecclesiological crisis. This paper explores the ecclesiology Williams has consistently articulated as archbishop and then holds it against Williams’ support of the proposed Anglican Communion Covenant and finds a disjuncture. Williams’ ecclesiology is rooted in the nature of a globalized world, which tends towards exclusion. In this context, the church is to be the embodiment of God’s purpose of ‘unrestricted community.’

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Lewicka, Mariola. "Ordynariat personalny dla Anglikanów nowym Kościołem partykularnym." Biuletyn Stowarzyszenia Kanonistów Polskich 21, no. 24 (2011): 92–107. http://dx.doi.org/10.32077/bskp.5965.

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According to the teaching of the Vatican Council II, due to some reasons, the different hierarchical structures can be created on the same territory. The legislator was guided such a criterion in the creation of the personal ordinariate for Anglicans, which is chronologically the youngest personal particular Church which is a portion of the people of God with their own ordinary, the presbyterium, and the christian faithful. This Church is established under the special law, which includes the christian faithful, who come from the Anglican tradition and who were willing to make the full communio

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Johnson, Sarah Kathleen. "Online Communion, Christian Community, and Receptive Ecumenism: A Holy Week Ethnography during COVID-19." Studia Liturgica 50, no. 2 (2020): 188–210. http://dx.doi.org/10.1177/0039320720946030.

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A significant liturgical controversy of the COVID-19 pandemic is whether Christians should celebrate communion online. Much of the discussion of online communion has been based on theological and theoretical claims, rather than concrete observations and experiences, and much of this reflection has been directed toward specific denominational contexts. In contrast, this ethnographic study centers on participant observation of twelve worship services that included communion, or would ordinarily have included communion, that occurred between Holy Thursday and Easter Sunday of April 2020 in Free C

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McCullough, Peter. "‘Anglicanism’ and the Origins of the Church of England." Ecclesiastical Law Journal 16, no. 3 (2014): 319–34. http://dx.doi.org/10.1017/s0956618x14000520.

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This article aims to provide an introductory historical sketch of the origins of the Church of England as a background for canon law in the present-day Anglican Communion and the Roman Catholic Church. Written by a specialist for non-specialists, it summarises the widely held view among ecclesiastical historians that if the Church of England could ever be said to have had a ‘normative’ period, it is not to be found in its formative years in the middle decades of the sixteenth century, and that, in particular, the origins of the Church of England and of what we now call ‘Anglicanism’ are not th

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Muñoz, Daniel. "Anglican Identity asMestizajeEcclesiology." Journal of Anglican Studies 16, no. 2 (2018): 83–102. http://dx.doi.org/10.1017/s1740355318000244.

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AbstractThis article offers a new narrative to reflect on Anglican ecclesiology through the lens of theological and cultural ‘mestizaje’. At a time of increasing signs of fragmentation in the world and the church (including the Anglican Communion), this study affirms elements that have been present in historic Anglicanism and contemporary Anglican praxis: the value of intercultural relations, dialogical processes and theological humility. While recognizing the challenges, complexity and limitations of the Anglican mestizo model, it asserts its intrinsic value as a source of ecclesial koinonia.

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Tanner, Mary. "The ARCIC Dialogue and the Perception of Authority." Journal of Anglican Studies 1, no. 2 (2003): 47–61. http://dx.doi.org/10.1177/174035530300100204.

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ABSTRACTFor more than twenty years the subject of authority has been in the forefront of discussions in the Anglican Communion and in ecumenical conversations. Authority in the Church was treated by the first Anglican Roman Catholic Commission. Both Communions recognized convergence in the Commission's reports but asked for further work. The most recent report, The Gift of Authority, is still being studied. It contains sharp challenges to both churches about their own exercise of authority. It is one thing to agree ideal statements about authority. It is quite another to move into visible unit

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Sykes, Stephen. "The Anglican Experience of Authority." Studies in Church History 43 (2007): 419–27. http://dx.doi.org/10.1017/s0424208400003387.

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Several years ago, I had a conversation with an American Roman Catholic Archbishop with a substantial theological background, in the course of which I asked him to be frank about his impression of the American Episcopal Church. His reply was memorable: They appear not to want to say no to anything.’ This encapsulates the inherent difficulty in the idea of ‘inclusiveness’, or in the much-claimed virtue of ‘comprehensiveness’ which Anglicans and Episcopalians are wont to make. Two problems immediately present themselves. The first is that, without difficulty one can suggest views or actions of w

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Foster, Stewart M. "Et In Suburbia Ego: Father Bampfield and the Institute Of St. Andrew." Recusant History 23, no. 3 (1997): 434–49. http://dx.doi.org/10.1017/s0034193200005793.

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The lives of many converts in nineteenth-century England underwent quite significant, and often drastic change as a result of their decision to enter into full communion with the Catholic Church. Social ostracism, rejection by family and friends, and acceptance of the loss of professional advancement were counted among the risks of ‘going over’ to Rome. Conversion brought with it a discontinuity with the past; yet the Catholic careers of many of those received into the Church exhibit a remarkable continuity with the subject's non-Catholic past, if not in matters of doctrine and worship, then c

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Northcott, Michael S. "Parochial Ecology on St Briavels Common: Rebalancing the Local and the Universal in Anglican Ecclesiology and Practice." Journal of Anglican Studies 10, no. 1 (2011): 68–93. http://dx.doi.org/10.1017/s1740355311000167.

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AbstractThe rise of the global market economy has advanced forms of centrist, corporatist and statist rule that are insensitive to local indicators that this novel social order is ecologically, and socially, unsustainable. For many political theologians, and for secular political ecologists, the related crises of species extinction and climate change, combined with structural economic crisis, require a fundamental relocalization of the global economy and of the harvesting of natural resources. The contest between the political economy of global ‘free’ trade and a relocalized economy and polity

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Fahey, Michael. "Shifts in Roman Catholic, Orthodox, Anglican and Protestant Ecclesiology from 1965 to 2006." Ecclesiology 4, no. 2 (2008): 134–47. http://dx.doi.org/10.1163/174413608x308582.

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AbstractDrawing upon his thirty years experience of teaching ecclesiology, the author tries to identify some developments and paradigm shifts he recognizes as having influenced theological reflection on the Church in Roman Catholic, Orthodox, Anglican, and Protestant contexts. He contrasts the present-day situation of Catholics to the isolationist doldrums that characterized the post-Modernist and pre-Vatican II eras. The impact of the Faith and Order Commission of the World Council of Churches was already notable when Catholics belatedly began to participate in ecumenical dialogue. Various ad

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Sagovsky, Nicholas. "The Contribution of Canon Law to Anglican-Roman Catholic Ecumenism." Ecclesiastical Law Journal 13, no. 1 (2010): 4–14. http://dx.doi.org/10.1017/s0956618x1000075x.

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Amongst the subjects discussed by the theologians of ARCIC, canon law has been conspicuously absent. The ecclesiology of koinonia, which is central to the work of ARCIC, has been of the greatest importance in ‘re-imagining’ the Church and so promoting ecumenism. It has faced received canon law with new questions: to what extent can canon law facilitate those structures and practices which undergird the ecumenical initiatives promoted by koinonia ecclesiology? Already, canon law provides for shared institutions and chaplaincies to institutions. Test areas for future ecumenical convergence inclu

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Szporer, Michael. "Managing Religion in Communist-Era Poland: Catholic Priests versus the Secret Police." Journal of Cold War Studies 12, no. 3 (2010): 115–20. http://dx.doi.org/10.1162/jcws_a_00004.

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Solidarity, the free Polish trade union that emerged in 1980, acted in close alliance with the Roman Catholic Church. The union's struggle for human dignity and freedom became a question of national redemption and often used religious symbols and rituals. Although one can argue whether Pope John Paul II was personally the fulcrum of revolt, Solidarity and the demise of Polish Communism are hard to imagine without him. Not surprisingly, the Polish security forces made vigorous efforts to penetrate the Polish Catholic Church, eventually enlisting as informants some 15 percent of the clergy. Rece

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Rozanski, Jaroslaw. "Communist Authorities and Missionary Activities in Poland, 1945-1990s." Social Sciences and Missions 22, no. 2 (2009): 292–310. http://dx.doi.org/10.1163/187489309x12526436578813.

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AbstractMissionary activities were very strong in Poland before the Second World War. The establishment of a Communist regime after 1945 led to a break in the number of missionaries sent worldwide and, soon after, to a liquidation of all missionary institutions in the country. Because the Catholic Church was very strong, the state did not dare to launch an immediate and frontal attack on the church until 1947. From 1948 however, a full-blown campaign against the church began with nationalization, imprisonments and prohibitions, notably of mission activities. After 15 years, however, some forms

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Francis, Leslie J., and Andrew Village. "This Blessed Sacrament of Unity? Holy Communion, the Pandemic, and the Church of England." Journal of Empirical Theology 34, no. 1 (2021): 87–101. http://dx.doi.org/10.1163/15709256-12341420.

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Abstract A major consequence of the pandemic for the Church of England was the decision of the Archbishops on 24 March 2020 to prevent the use of churches (even for the broadcasting of services by the clergy), and the consequent sudden trajectory into online worship streamed by clergy from their homes. On Easter Sunday the Archbishop of Canterbury exemplified the challenge confronting Anglican clergy by presiding for the nation from his kitchen table. This sudden change to online services may have highlighted differences in eucharistic practice within the Church of England, differentiating bet

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(Ochkanov), Hierodeacon Alexy. "The visit of the Anglican theologian William Palmer to Russia and theological conversations with Russian church leaders in 1840–1841." Issues of Theology 5, no. 2 (2023): 302–13. http://dx.doi.org/10.21638/spbu28.2023.208.

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The article is devoted to one of the pages in the history of relations between the Russian Orthodox and Anglican Churches — the first visit of archdeacon William Palmer to Russia. The Anglican theologian, an associate of the Oxford movement, arrived in Russia in order to prove the correctness of the “theory of branches” proposed by the Oxford theologians and, as a consequence, to enter into Eucharistic communion with the Orthodox believers. Palmer had conversations on this issue with the chief Prosecutor of the Synod N. A. Protasov, Archimandrite Athanasius (Drozdov), Archpriest V. Kutnevich,

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Maiden, John G. "Discipline and Comprehensiveness: The Church of England and Prayer Book Revision in the 1920s." Studies in Church History 43 (2007): 377–87. http://dx.doi.org/10.1017/s0424208400003351.

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The Prayer Book revision controversy was among the most significant events in the Church of England during the twentieth century. The proposals to revise the 1662 Book of Common Prayer provoked considerable opposition from both Evangelicals and Anglo-Catholics, and culminated with the House of Commons rejecting a revised book in 1927 and a re-revised version in 1928. This paper will argue that two issues, ecclesiastical authority and Anglican identity, were central to the controversy. It will then suggest that the aims and policy of the bishops’ revision led to the failure of the book. In taki

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Root, Michael. "Ecumenism in a Time of Transition." Horizons 44, no. 2 (2017): 409–14. http://dx.doi.org/10.1017/hor.2017.118.

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To assess the present state and future possibilities of personal and ecclesial ecumenism between Protestant and Catholic Christians is a difficult task. On the one hand, the diversity among Protestants is so great few generalities hold for all of them. The challenges involved in Catholic relations with the Church of England are quite different than those involved in relations with the Southern Baptist Convention, and different in yet other ways from those involved in relations with a Pentecostal church in South Africa. In a broad sense, one can think of a spectrum of Protestant churches, some

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Murray, Paul D. "The Reception of arcicI and II in Europe and Discerning the Strategy and Agenda for arciciii." Ecclesiology 11, no. 2 (2015): 199–218. http://dx.doi.org/10.1163/17455316-01102005.

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This essay derives from an address to the inaugural meeting of the third major phase of work of the Anglican – Roman Catholic International Commission (arcic) at the Monastery of Bose, Italy in May 2011. arcic is the official organ for formal bilateral dialogue between the Anglican Communion and the Roman Catholic Church. The methods devised by successive generations of arcic theologians have been highly influential in shaping the work of other bilateral ecumenical dialogues. The first half of the essay reviews and comments on the reception to-date within Europe of the first and second major p

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Stanley, Brian. "The Reshaping of Christian Tradition: Western Denominational Identity in a Non-Western Context." Studies in Church History 32 (1996): 399–426. http://dx.doi.org/10.1017/s0424208400015539.

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In August 1841 George Spencer, great-grandson of the third Duke of Marlborough and second Bishop of Madras, entertained two house guests in his residence at Kotagherry. Both were seeking admission into the Anglican ministry. One was an Indian, a former Roman Catholic priest who had begun to question the catholicity of the Roman communion, had joined himself for a while to the American Congregational mission in Madura, but had eventually reached the conclusion, in Spencer’s words, that ‘evangelical doctrine joined to Apostolic Government were only to be met with in indissoluble conjunction with

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Hlebowicz, Jan. "Koła Księży „Caritas” jako narzędzie władz w konfrontacji z Kościołem rzymskokatolickim (na przykładzie województwa gdańskiego 1959–1964)." Copernicus. Czasy Nowożytne i Współczesne 3 (2024): 84–105. https://doi.org/10.15804/ccniw.2024.03.07.

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While the issue of “patriot” priests – Roman Catholic clergy openly collaborating with the state authorities in the years 1949/50–1956/57 – is present in historiography, the activities of “progressive” clergy after the so-called October thaw have been recognized in the academic discourse to a much lesser extent. The aim of this article is to supplement the previous, largely incomplete knowledge about the “Caritas” Priests’ Circles at the “Caritas” Association of Catholics. The issue, although limited to the Gdańsk voivodeship, is a pretext for a broader reflection on the religious policy of th

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Hill, Christopher. "The Nordic and Baltic Churches." Ecclesiastical Law Journal 3, no. 17 (1995): 420–23. http://dx.doi.org/10.1017/s0956618x00000429.

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In October 1992 representatives of the British and Irish Anglican Churches, together with their counterparts from the Nordic and Baltic Lutheran Churches signed an historic agreement near Porvoo in Finland which, if accepted by all these churches, will bring about their closer communion. The Porvoo Common Statement and a supporting dossier of Essays on Church and Ministry in Northern Europe were published in 1993 (Together in Mission and Ministry, Church House Publishing, London). The Porvoo Common Statement is now being considered by the General Synod which will be asked to accept a core Join

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Temple, Gray. "Spiritual Direction in the Episcopal Church." Journal of Psychology and Theology 30, no. 4 (2002): 303–13. http://dx.doi.org/10.1177/009164710203000405.

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This article briefly traces the definition, history, and current typical practices of spiritual direction in the Episcopal Church (and, by extension, the Anglican Communion). An understanding is presented of the transformation process as an alliance against the client's shame. The on-going discussion between “directors” and “spiritual companions” as different approaches to power relations with spiritual direction is summarized. Characteristics by which Episcopalians gauge spiritual maturity are described. Difficulties in exactly distinguishing spiritual direction from conventional psychotherap

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Doe, Norman. "The Teaching of Church Law: An Ecumenical Exploration Worldwide." Ecclesiastical Law Journal 15, no. 3 (2013): 267–92. http://dx.doi.org/10.1017/s0956618x13000422.

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Religion law – the law of the state on religion – has been taught for generations in the law schools of continental Europe, though its introduction in those of the United Kingdom is relatively recent. By way of contrast, within the Anglican Communion there is very little teaching about Anglican canon law. The Church of England does not itself formally train clergy or legal officers in the canon and ecclesiastical laws that they administer. There is no requirement that these be studied for clerical formation in theological colleges or in continuing ministerial education. The same applies to Ang

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