Academic literature on the topic 'Lambeth Conference (1920)'

This article explores the understanding of unity articulated in the ‘Appeal to all Christian People’ issued by the 1920 Lambeth Conference of Anglican bishops. It first examines the expression of the Appeal’s vision in terms of organic unity and mutual recognition, the way that this developed through the drafting process and how this vision related to later Anglican approaches to unity. It then explores the relationship of the Appeal to the Lambeth Quadrilateral of 1888, particularly with respect to the episcopate, arguing that the Appeal took an ambiguous approach to episcopacy which was in tension with the language of mutual recognition. Finally, acknowledging that the overarching theme of the 1920 Lambeth Conference was ‘fellowship’, the article considers the Appeal’s vision of unity in the context of the approach to unity taken by the 1920 Lambeth Conference more widely, including the Conference’s other ecumenical resolutions, and its resolutions on mission and the Anglican Communion and the bishops’ Encyclical Letter, particularly its approach to international relations. The article concludes that, while the vision of organic unity that was articulated in the Appeal was reflected in the conference’s resolutions on mission, in other aspects of its work the 1920 Lambeth Conference tended to take a federal approach to unity and fellowship and was thus not fully consistent.

This article by Dame Mary Scharlieb (1845–1930) addresses issues on marriage and sexuality raised at the 1920 Lambeth Conference of Anglican Bishops. It is likely that she had a strong influence on the Bishop of London on medical issues, and, through him, on the resolutions on marriage and sexuality at this Conference. Her article, published in Theology in November 1920, is clearly a piece of its time and reflects a fascinating mixture of pro-women and conservative ethical views, tempered by her understanding of medical science as it was then: for example, she and the bishops at the Conference strongly opposed the use of contraception even within marriage (ten years later the Lambeth Conference dropped this opposition). Mary Scharlieb was a pioneer female gynaecologist. Raised as an Evangelical, she became an Anglo-Catholic after her marriage to a British lawyer who was employed in Madras. Her medical training, prompted by the lack of medical help for Indian women, began at the Madras Christian College but was completed at Mrs Garrett Anderson’s London School of Medicine for Women, leading to her appointment at the Royal Free Hospital in 1902. Her husband stayed working in India until his death, while she worked as a gynaecologist in London. She was created a Dame two years before her death. Editor.

This paper explores the ways in which the 1920 Lambeth Conference ‘Appeal to All Christian People’ affected the development of Anglicanism. It sees the inclusive catholicity of the Appeal as the culmination of a long process of the ‘un-Protestantizing’ and ‘un-Englishing’ of Anglicanism. After describing the main thrust of the Appeal in its historical context, it goes on to outline ‘Lambeth Anglicanism’ as a form of catholicity before comparing it to the Lambeth Quadrilateral of 1888. It surveys a number of important milestones in the process, firstly, of un-Protestantizing Anglicanism, using the example of the concept of the via media with case studies of the Irish High Churchmen, Alexander Knox and John Jebb, as well as the Tractarians. Secondly, it describes the process of un-Englishing Anglicanism, using the example of William Reed Huntington’s ‘American Catholicity’, as well the forms of national catholicism that developed after the First Vatican Council of 1870. It concludes by suggesting that Anglicanism developed as a form of Christian life in response to revolutions and wars, taking on a quite different form from the state Protestantism that emerged from the English Reformation. The after-effects of the redefinition of Anglicanism continue to affect the Anglican Communion to this day.

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.

According to the ecumenical ecclesiology of the 1920 Lambeth Conference ‘Appeal to All Christian People’, Christians are called to make known to the whole world the fellowship of human persons that is God’s will. They are to do so by means of the visible unity of Christ’s church in faith, sacraments and ministry, which requires the union of churches in each place and the communion of churches in every place, for which universal acceptance of the historic episcopate is pivotal. While this ecumenical ecclesiology faced significant challenges during the following five decades within international Anglican ecumenism, it continued to be widely influential until hopes for the union of churches in each place went into eclipse from the 1970s onwards, with work towards the communion of churches in every place becoming unhinged from it. A re-imagining of the interdependence of local union and universal communion in the contemporary context is needed for the renewal of an ecumenical ecclesiology that holds together unity and mission in a relationship that is not narrowly instrumental but demonstrates the profound inseparability between the communication of Christ and communion in Christ.

Much of the history of the late nineteenth-century Church of England is dominated by the phenomenon of Anglo-Catholicism. In the period between 1890 and 1939 Anglo-Catholics formed the most vigorous and successful party in the Church. Membership of the English Church Union, which represented a broad spectrum of Anglo-Catholic opinion, grew steadily in these years; advanced ceremonial was introduced in an increasing number of parish churches and, from 1920 onwards, a series of congresses was held which filled the Royal Albert Hall for a celebration of the strength of the ‘Catholic’ movement in the Established Church. In the Church Times the Anglo-Catholics possessed a weekly newspaper which outsold all its rivals put together and which reinforced the impression that theirs was the party with the Church's future in its hands. Furthermore, Anglo-Catholicism could claim to be supplying the Church of England with many of its saints and with a fair proportion of its scholars. Slum priests like R. R. Dolling and Arthur Stanton gave their lives to the task of urban mission; Edward King, bishop of Lincoln, was hailed as a spiritual leader by churchmen of all parties; Charles Gore, Walter Frere and Darwell Stone were scholars of renown, while Frank Weston, bishop of Zanzibar, combined academic achievements and missionary zeal with personal qualities which brought him an unexpected pre-eminence at the 1920 Lambeth Conference. In the last decade of the nineteenth century and in the first decades of the twentieth century, therefore, Anglo-Catholicism was the party of advance, offering leadership and vision and presenting the Church of England with a concept of Catholicity which many found attractive.

‘Uniformity’, declared Sir John Nicholl, one of the greatest of Anglican ecclesiastical lawyers, ‘is one of the leading and distinguishing principles of the Church of England - nothing is left to the discretion and fancy of the individual.’ At the Reformation the English Church was distinguished not by the decisions of councils, confessional statements, or the writings of particular leaders, but by one uniform liturgy. This liturgy, ‘containing nothing contrary to the Word of God, or to sound Doctrine’ and consonant with the practice of the early Church, was intended to ‘preserve Peace and Unity in the Church’ and to edify the people. It was also opposed to the ‘great diversity in saying and singing in Churches within this Realm’ and, abolishing the liturgical uses of Salisbury, Hereford, Bangor, York, and Lincoln, it established that ‘now from henceforth all the whole Realm shall have but one Use’. This principle of liturgical uniformity was enshrined in the several Acts of Uniformity from that of the second year of King Edward VI to that of the fourteenth year of Charles II, amended, but not abolished, in the reign of Queen Victoria. It was a principle conveyed to the churches in the colonies so that, even if they revised or abandoned the Book of Common Prayer in use in England, as the Americans did in 1789, what was substituted was called ‘The Book of Common Prayer and declared to be ‘the Liturgy of this Church’ to be ‘received as such by all members of the same’. The principle of uniformity was modified during the Anglican Communion’s missionary expansion. The Lambeth Conference of 1920 considered that liturgical uniformity throughout the Churches of the Anglican Communion was not a necessity, but the 1930 Conference held that the Book of Common Prayer, as authorized in the several Churches of the Communion, was the place where faith and order were set forth, and so implied a degree of uniformity maintained by the use of a single book.

AbstractThe idea of comprehensiveness, which I call 'facing-both-ways' in matters of faith, is unknown, at least for now, in the Global South Anglicanism where the Anglican Church is used to preaching the Gospel plainly and unmistakably. The story of homosexuality in the Anglican Communion came to the spotlight at the 1998 Lambeth Conference, at which the Anglican bishops of the Global South of the Anglican Communion emerged as the most prominent opponents of any form of approval of homosexual practice by the Anglican Church. By asking the hard question as Bishop Frank Weston of Zanzibar did in 1913: Anglican Communion: For What Should She Stand? Anglican bishops of the Global South of the Anglican Communion drew the Communion's attention to the place and role of Global South Anglicanism in the Communion and World Christianity.

In this paper, miniaturized design of a plasmonic Bragg grating filter is investigated via the finite element method (FEM). The filter is based on a plasmonic metal-insulator-metal waveguide deposited on a quartz substrate. The corrugated Bragg grating designed for near-infrared wavelength range is structured on both sides of the waveguide. The spectral characteristics of the filter are studied by varying the geometric parameters of the filter design. As a result, the maximum ER and bandwidth of 36.2 dB and 173 nm is obtained at λBragg=976 nm with a filter footprint of as small as 1.0 x 8.75 µm2, respectively. The ER and bandwidth can be further improved by increasing the number of grating periods and the strength of the grating, respectively. Moreover, the Bragg grating structure is quite receptive to the refractive index of the medium. These features allow the employment of materials such as polymers in the metal-insulator-metal waveguide which can be externally tuned or it can be used for refractive index sensing applications. The sensitivity of the proposed Bragg grating structure can offer a sensitivity of 950 nm/RIU. We believe that the study presented in this paper provides a guideline for the realization of small footprint plasmonic Bragg grating structures which can be employed in filter and refractive index sensing applications. Full Text: PDF ReferencesJ. W. Field et al., "Miniaturised, Planar, Integrated Bragg Grating Spectrometer", 2019 Conference on Lasers and Electro-Optics Europe and European Quantum Electronics Conference (CLEO/Europe-EQEC), Munich, Germany, 2019, CrossRef L. Cheng, S. Mao, Z. Li, Y. Han, H.Y. Fu, "Grating Couplers on Silicon Photonics: Design Principles, Emerging Trends and Practical Issues", Micromachines, 11, 666 (2020). CrossRef J. Missinne, N. T. Beneitez, M-A. Mattelin, A. Lamberti, G. Luyckx, W. V. Paepegem, G. V. Steenberge, "Bragg-Grating-Based Photonic Strain and Temperature Sensor Foils Realized Using Imprinting and Operating at Very Near Infrared Wavelengths", Sensors, 18, 2717 (2018). CrossRef M. A. Butt, S.N. Khonina, N.L. Kazanskiy, "Numerical analysis of a miniaturized design of a Fabry–Perot resonator based on silicon strip and slot waveguides for bio-sensing applications", Journal of Modern Optics, 66, 1172-1178 (2019). CrossRef H. Qiu, J. Jiang, P. Yu, T. Dai, J. Yang, H. Yu, X. Jiang, "Silicon band-rejection and band-pass filter based on asymmetric Bragg sidewall gratings in a multimode waveguide", Optics Letters, 41, 2450 (2016). CrossRef M. A. Butt, S.N. Khonina, N.L. Kazanskiy, "Optical elements based on silicon photonics", Computer Optics, 43, 1079-1083 (2019). CrossRef N. L. Kazanskiy, S.N. Khonina, M.A. Butt, "Plasmonic sensors based on Metal-insulator-metal waveguides for refractive index sensing applications: A brief review", Physica E, 117, 113798 (2020). CrossRef L. Lu et al, "Mode-Selective Hybrid Plasmonic Bragg Grating Reflector", IEEE Photonics Technology Letters, 22, 1765-1767 (2012). CrossRef R. Negahdari, E. Rafiee, F. Emami, "Design and simulation of a novel nano-plasmonic split-ring resonator filter", Journal of Electromagnetic Waves and Applications, 32, 1925-1938 (2018). CrossRef M. Janfaza, M. A. Mansouri-Birjandi, "Tunable plasmonic band-pass filter based on Fabry–Perot graphene nanoribbons", Applied Physics B, 123, 262 (2017). CrossRef C. Wu, G. Song, L. Yu, J.H. Xiao, "Tunable narrow band filter based on a surface plasmon polaritons Bragg grating with a metal–insulator–metal waveguide", Journal of Modern Optics, 60, 1217-1222 (2013). CrossRef J. Zhu, G. Wang, "Sense high refractive index sensitivity with bragg grating and MIM nanocavity", Results in Physics, 15, 102763 (2019). CrossRef Y. Binfeng, H. Guohua, C. Yiping, "Design of a compact and high sensitive refractive index sensor base on metal-insulator-metal plasmonic Bragg grating", Optics Express, 22, 28662-28670 (2014). CrossRef A.D. Simard, Y. Painchaud, S. Larochelle, "Small-footprint integrated Bragg gratings in SOI spiral waveguides", International Quantum Electronics Conference Lasers and Electro-Optics Europe, IEEE, Munich, Germany (2013). CrossRef C. Klitis, G. Cantarella, M. J. Strain, M. Sorel, "High-extinction-ratio TE/TM selective Bragg grating filters on silicon-on-insulator", Optics Letters, 42, 3040 (2017). CrossRef J. Ctyroky et al., "Design of narrowband Bragg spectral filters in subwavelength grating metamaterial waveguides", Optics Express, 26, 179 (2018). CrossRef M.A. Butt, N.L. Kazanskiy, S.N. 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This chapter explores the development of Anglican inter-faith relations since 1910 which has been shaped by a number of factors including: the ecumenical context, changing dynamics within the global Communion, globalization issues, and moves from mission to dialogue. The chapter begins with a historical overview and traces developments in key Anglican Communion texts and meetings, especially in recent times the Lambeth Conferences of 1988, 1998, and 2008. The ecumenical context which has shaped thought on inter-faith relations in this period is also given strong attention. The chapter concludes with two case studies. The first explores relations with Buddhism in the Sri Lankan context, while the second looks at relations with Islam focusing on the Middle East. While charting some general trends, it is noted that very different dynamics and varying standpoints exist in Anglican attitudes on inter-faith relations and have been part of the historical development throughout the period surveyed.