By Bruce Kaye
What's the nature of global Anglicanism in a postcolonial, worldwide age? This ebook offers the main to figuring out either the nature of this Christian culture and the fundamental nature of present disputes. It describes the principles of the culture and descriptions its critical ideals and practices, concentrating on venture, liturgy, engagement with others, and tool, wisdom and authority within the church. It contains chapters on women's ordination and on homosexuality within the public lifetime of the church, and the ultimate bankruptcy seems to the demanding situations of the longer term.
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Extra info for An Introduction to World Anglicanism (Introduction to Religion)
Grandsen, ‘Bede’s Reputation as an Historian in Medieval England’, Journal of Ecclesiastical History (1981), pp. 397–425. M. B. Parkes, The Scriptorium at Wearmouth Jarrow (Jarrow Lecture in Durham Cathedral, 1982). Hastings, The Construction of Nationhood, p. 39. Hastings is alluding here to B. Anderson, Imagined Communities (London: Verso, 1991). G. 2 (1986), p. 220. , p. 221. Forming an Anglican nation in England 25 influence went a long way towards bringing it into real political and social existence.
In the context of the more centralised character of the ‘new monarchy’ such a conception operates as a form of restraint because it sets the crown and the exercise of power within a framework which both meets the empirical needs of the king and the people, and also carries with it the sanctions of history and divinity. Fortescue is both responding and advocating. He is responding to the focused power of the new monarchy and of the new papacy. His response is to set out a picture of England based upon a conception of order and good which is shaped by a notion of divine providence and of representative rule through human dominion.
42. See also I. Rivers, Reason, Grace, and Sentiment: A Study of the Language of Religion and Ethics in England, 1660–1780 (Cambridge: Cambridge University Press, 1991). 40 An Introduction to World Anglicanism the Church of England in the instruments of state. 39 Where the eighteenth century seemed quiet on the ecclesiological front, the nineteenth century raged with the question. The gradual step-by-step accommodation to religious plurality had to precipitate a crisis sooner or later. That crisis came in 1832, and in the reaction of the Tractarians, who wanted a complete separation from the state on the grounds that the church had an integrity of its own, which often meant that bishops had a vocation to govern the church on the basis of their apostolic office if not their apostolic succession.