En reponse au Cardinal J. Ratzinger, l'A. definit la notion d'autorite (Bible et Traditio... more En reponse au Cardinal J. Ratzinger, l'A. definit la notion d'autorite (Bible et Tradition) dans l'anglicanisme.
P Let us then confess our sins to God our Father. C Most merciful God, we confess that we are by ... more P Let us then confess our sins to God our Father. C Most merciful God, we confess that we are by nature sinful and unclean. We have sinned against You in thought, word, and deed, by what we have done and by what we have left undone. We have not loved You with our whole heart; we have not loved our neighbors as ourselves. We justly deserve Your present and eternal punishment. For the sake of Your Son, Jesus Christ, have mercy on us. Forgive us, renew us, and lead us, so that we may delight in Your will and walk in Your ways to the glory of Your holy name. Amen.
This is a comprehensive survey of the use of oils in the Christian tradition. The 16 essays discu... more This is a comprehensive survey of the use of oils in the Christian tradition. The 16 essays discuss anointing in the Catholic, Orthodox, Anglican and Reformed Churches, and covers the period from Old Testament times to the revival of the use of oils in contemporary culture.
‘Uniformity’, declared Sir John Nicholl, one of the greatest of Anglican ecclesiastical lawyers, ... more ‘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.
For nearly 900 years the Priory Church of St Bartholomew the Great has functioned as an expressio... more For nearly 900 years the Priory Church of St Bartholomew the Great has functioned as an expression of wider religious moods, movements, and aspirations. Founded in 1123 by Rahere, a courtier of Henry I, at a time when the Augustinian Canons gained a brief ascendancy over older forms of religious life, it represents the last flowering of English Romanesque architecture. The Priory was dissolved by Henry VIII, became a house of Dominicans under Mary, and saw the flames that consumed the Smithfield martyrs. Since Elizabeth’s reign it has been a parish church serving a small and poor but populous area within the City of London but outside the walls. Its history is fairly well documented. Richard Rich lived in the former Lady Chapel. Walter Mildmay worshipped, and was buried, there. John Wesley preached there. Hogarth was baptized there. Parts of the church had been turned over to secular use. There was a blacksmith’s forge in the north transept beyond the bricked-up arch of the crossing...
'Spiritual but not religious' (SBNR) has come to be accepted as a personal label without there be... more 'Spiritual but not religious' (SBNR) has come to be accepted as a personal label without there being clarity about the difference between 'spiritual' and 'religious'. In other contexts, in sociology and psychology of religion and in health care studies, 'spirituality' has been accepted as a useful term or rejected as meaningless. Much of the research into spirituality has been done in North America but the findings do not cross the Atlantic. A different approach is need in Europe, especially in Northern Europe.
In this paper, after considering the content of the SBNR self-defrinition, I compare and contrast the methods and positions of American and European scholars, reviewing the contributions to the spirituality debate of, among others, Ammerman, Bender, Hood, Hvidt, La Cour, Motak, Salander, Streib, Walter and Woodhead, and I reach ten significant conclusions.
En reponse au Cardinal J. Ratzinger, l'A. definit la notion d'autorite (Bible et Traditio... more En reponse au Cardinal J. Ratzinger, l'A. definit la notion d'autorite (Bible et Tradition) dans l'anglicanisme.
P Let us then confess our sins to God our Father. C Most merciful God, we confess that we are by ... more P Let us then confess our sins to God our Father. C Most merciful God, we confess that we are by nature sinful and unclean. We have sinned against You in thought, word, and deed, by what we have done and by what we have left undone. We have not loved You with our whole heart; we have not loved our neighbors as ourselves. We justly deserve Your present and eternal punishment. For the sake of Your Son, Jesus Christ, have mercy on us. Forgive us, renew us, and lead us, so that we may delight in Your will and walk in Your ways to the glory of Your holy name. Amen.
This is a comprehensive survey of the use of oils in the Christian tradition. The 16 essays discu... more This is a comprehensive survey of the use of oils in the Christian tradition. The 16 essays discuss anointing in the Catholic, Orthodox, Anglican and Reformed Churches, and covers the period from Old Testament times to the revival of the use of oils in contemporary culture.
‘Uniformity’, declared Sir John Nicholl, one of the greatest of Anglican ecclesiastical lawyers, ... more ‘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.
For nearly 900 years the Priory Church of St Bartholomew the Great has functioned as an expressio... more For nearly 900 years the Priory Church of St Bartholomew the Great has functioned as an expression of wider religious moods, movements, and aspirations. Founded in 1123 by Rahere, a courtier of Henry I, at a time when the Augustinian Canons gained a brief ascendancy over older forms of religious life, it represents the last flowering of English Romanesque architecture. The Priory was dissolved by Henry VIII, became a house of Dominicans under Mary, and saw the flames that consumed the Smithfield martyrs. Since Elizabeth’s reign it has been a parish church serving a small and poor but populous area within the City of London but outside the walls. Its history is fairly well documented. Richard Rich lived in the former Lady Chapel. Walter Mildmay worshipped, and was buried, there. John Wesley preached there. Hogarth was baptized there. Parts of the church had been turned over to secular use. There was a blacksmith’s forge in the north transept beyond the bricked-up arch of the crossing...
'Spiritual but not religious' (SBNR) has come to be accepted as a personal label without there be... more 'Spiritual but not religious' (SBNR) has come to be accepted as a personal label without there being clarity about the difference between 'spiritual' and 'religious'. In other contexts, in sociology and psychology of religion and in health care studies, 'spirituality' has been accepted as a useful term or rejected as meaningless. Much of the research into spirituality has been done in North America but the findings do not cross the Atlantic. A different approach is need in Europe, especially in Northern Europe.
In this paper, after considering the content of the SBNR self-defrinition, I compare and contrast the methods and positions of American and European scholars, reviewing the contributions to the spirituality debate of, among others, Ammerman, Bender, Hood, Hvidt, La Cour, Motak, Salander, Streib, Walter and Woodhead, and I reach ten significant conclusions.
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In this paper, after considering the content of the SBNR self-defrinition, I compare and contrast the methods and positions of American and European scholars, reviewing the contributions to the spirituality debate of, among others, Ammerman, Bender, Hood, Hvidt, La Cour, Motak, Salander, Streib, Walter and Woodhead, and I reach ten significant conclusions.
In this paper, after considering the content of the SBNR self-defrinition, I compare and contrast the methods and positions of American and European scholars, reviewing the contributions to the spirituality debate of, among others, Ammerman, Bender, Hood, Hvidt, La Cour, Motak, Salander, Streib, Walter and Woodhead, and I reach ten significant conclusions.