Welcome to Anglicanism.org a depository of papers and articles related to the generic theme of Anglicanism.
This website contains a free-to-use library for the study of Anglicanism. The site started life in 2009 as a specialist online vehicle for the publication of pre-doctoral papers but it has long since outgrown that rather narrow definition and (we like to think) become something much more accessible without surrendering academic integrity.
You are welcome to browse, to read and to download. Perhaps you may like to submit a paper, letter or comment as well? Additionally, we also have linked Facebook and Twitter pages, which we hope you will find both interesting and informative.
Editor: The Rev’d Dr. Nicholas Henderson
Email: info@anglicanism.org
Latest Additions:
Review – ENGLISH VICTORIAN CHURCHES: Architecture, Faith, & Revival by James Stevens Curl
Conservation Architect John Woodcook reviews: ENGLISH VICTORIAN CHURCHES: Architecture, faith & revival by James Stevens Curl. - Never has this book been so needed! Over 20 years after the publication of Simon Jenkins' England’s Thousand Best Churches, this volume again brings to the attention of a wider readership the richness of ecclesiastical architecture. The intervening years have not been kind to our church heritage or indeed the role of the Church as an institution in society generally. As Canon Orford points out in his Preface to Curl’s book, ‘Ignorant zeal has greatly harmed our ecclesiastical inheritance, and, in the 20th and 21st Centuries, Victorian Buildings have been particular targets for misguided adaption and demolition’. However, ‘this book provides the material for preventing such continuing disregard for the surviving fabric entrusted to us’… Absolutely so! Despite over 50 years of campaigning by the Victorian Society and over 60 years dedicated to research and writing on ‘under- appreciated and often threatened Victorian architecture’ by Professor Curl, future generations still stand to regret our lack of appreciation of the extraordinary richness of this heritage. Unfortunately, for the present- day Church hierarchy they are regarded as ‘redundant plant’ to be disposed. ...
Democratic Deficit?
The Editor, The Rev'd Dr. Nicholas Henderson writes in his Editorial post, Lent 2023: ‘Gerrymandering’ is the political manipulation of electoral boundaries with the intent of creating an undue advantage for a political party or faction. These days it might also be extended to describe generically other associated practices to the same end. ... Whilst currently busy assessing the recent decision published by the House of Bishops and welcomed by the General Synod to enable same-sex couples to come to church after a civil marriage or partnership to give thanks, dedicate their relationship to God and receive God’s blessing - even the Church of England, cannot be accused of gerrymandering. At least not in terms of its electoral process, which has long used a system of Proportional Representation for its elections – the precise form being STV (Single Transferable Vote). ... Not fraudulent, but certainly unfair, the system as used in the United Kingdom for parliamentary elections remains that of the so-called ‘first past the post’ (FPTP) where winner takes all regardless of how low a percentage actually voted for the candidate. This has produced some seriously skewed results. For example, the Johnson-led conservative victory at the 2020 general election produced a large parliamentary majority of 80 seats – hailed a great mandate and the will of the people on what was actually only 43.6% of the popular vote. Clearly, this system often effectively negates the wishes of a majority of voters. ... The use of voter ID is in itself no bad thing, if it ensures democracy rather than distorting it. Nevertheless, there is a legitimate concern even if the scheme may in practice backfire and in practice remove the vote from the very people it is meant to encourage . In short and in practice it looks like a subtle variation of gerrymandering. ...
A Marian Odyssey
Professor James Stevens Curl writes on the origins and enduring status of Marian devotions: Having spent a considerable part of a life immersed in ecclesiology in rural England, I could hardly be left unaware of the remaining legacy of the widespread devotion to the Blessed Virgin Mary that had managed to survive the iconoclasm of the 16th and 17th centuries, not just in terms of the enormous numbers of churches given Her name, but the evidence that remained in sculptures, symbols, glass, illuminated manuscripts, and music. ... As the Christian Church developed its rituals, terms such as eucharistia and ecclesiæ would have been familiar to devotees of Isis and Serapis, so the move from the Nilotic religions to that of Christ would not have been a huge jump for an Isiac in the Græco-Roman world. With the acceptance of Egyptian deities into the Roman religious systems, a certain blurring of identities occurred (the association of Isis with Diana of Ephesus is just one example), and it was nothing extraordinary to see Isis/Diana/Hathor/Aphrodite as a prototypical Madonna. There were precedents in plenty. ... This blurring continued after Christianity had become the State Religion, and the fact that Isis shares so many titles and attribute with the Madonna cannot be overlooked. Isis continued to attract her devotees, and her symbols, including the lily and the fountain, proliferated, as did her names. Significantly, the cult of the Virgin Mary dates from a time very near the period of the destruction of the Alexandrian Serapeion and other Nilotic shrines. The Gnostics held that Isis and the Virgin Mary shared attributes, and when the dogma of the All-Holy Virgin Mother of God was adopted in 431 at Ephesus (of all places), the theologians could not have been unaware of the importance of Isis and of Diana, the Great Goddess. Indeed, the Council of Ephesus, anxious to resolve the Nestorian controversy, first gave official recognition to the elevation of Christ’s Mother, and in so doing acknowledged the position of Isis throughout the civilised world, for such an œcumenical goddess was a challenge to Christianity and its ascetic philosophies that were repugnant to many in the Empire. ...
Pope Benedict XVI and Modernism—an assessment
Professor James Stevens Curl assesses Pope Benedict XVI in the light of today's modernism: The death of Joseph Maria Aloisius Ratzinger (1927-2022), who reigned as Pope Benedict XVI from 2005 until 2013, triggered various sobering thoughts in these benighted times. A diligent scholar, with a fine mind, he was unusual: a Pope of Æsthetics, a lover of Bach and Mozart, he reminded an increasingly ugly and debased world that there is such a thing as beauty, a term which Modernism denies has any validity, because relativism has devalued it, even questioned its very existence. He connected the Church with Art, championed Latin and Tradition, and valued the Tridentine Mass. Given that Southern Germany possesses a wealth of delicious Baroque and Rococo churches, the architectural parallels of the music of Bach and Mozart, it is hardly surprising that Ratzinger responded to their astonishing, joyous, exquisite beauty. ...
The House of Bishops on gay marriage – Part two of a two-part study
In this second contribution to the current debate on gay marriage and the C of E's House of Bishops Report, the Rev'd Jonathan Clatworthy concludes: Reflecting on that whole history of church teaching about sexual ethics, one cannot help noticing that the changes since the early 1960s have been remarkably fast. I suspect this means three things. Firstly, the changes have been much needed. Secondly, younger people find it hard to understand why their parents and grandparents behaved as they did. Thirdly, we are left with much unfinished business. A century ago, there was a clearly understood ethical tradition about sex: it was only for childbearing within marriage. That tradition was sanctioned by a widely accepted moral authority, the Christian churches. Now, there is no clearly understood ethical system. If any principle is emerging as a criterion of acceptable sex, it is simply consent between the parties. In the process, the moral authority of the churches has collapsed. So far, nothing has replaced it. As long as the ecclesiastical leadership continues to tear itself apart over gay marriage, the general public cannot forget why the churches are no longer seen as a moral authority. ...
A response to ‘The Church of England’s Doctrine of Marriage’, +Fulham et al
The Rev'd Dr. Charlie Bell responds to the fourteen bishops who have published a defence of 'traditional' marriage: I thought it might be useful to offer a few thoughts on the most recent paper by a number of bishops, of differing theologies and yet in opposition to same-sex marriage. It’s notable that these bishops come from different theological stables, which probably does give some indication as to why the resulting theology here is so disappointingly light and unconvincing. It appears to lack a coherence theological thread and suffers because of it. Nonetheless, it is good that bishops are finally willing to say what they think – even if we might disagree with it. The risk of saying what you think, of course, is that your arguments are open to challenge. This is my small offering in that regard. ...
Anglicanism traces its antecedents back to the independent Romano-British Church during the first few centuries of Christianity, the arrival of St Augustine of Canterbury at the behest of Pope Gregory the Great in the late sixth century, a replacement of indigenous Celtic/Irish traditions with Latin oversight in the seventh century and then onwards to the tumultuous sixteenth century the Reformation and the break with Rome. Subsequently modern Anglicanism has slowly emerged, at times almost accidentally, at first in the English speaking world and then as a worldwide denomination.
To describe Anglicanism in a paragraph scarcely does it justice but being in communion with the see of Canterbury has come to define a type of Christianity with a wide range of liturgical practice, a spectrum of theological interpretation and the inevitable tensions that exist in a body that spans countries and cultures. Not strictly speaking a Church, although the term ‘Anglican Church’ is frequently used, the Anglican Communion is now represented in some 144 countries.
The Compass Rose is the emblem of the Anglican Communion. It was originally designed by the late Canon Edward West of New York. The Greek inscription ‘The Truth Shall Make You Free’ (John 8:32) surrounds the cross. The compass points to Anglican/Episcopal Christianity throughout the world with the mitre on the top indicating the role of episcopacy and apostolic order that is characteristic of churches of the Communion.
The modern design is by Giles Bloomfield and the symbol was set in the nave of the mother church of the Anglican Communion, the Cathedral Church of Christ in Canterbury, founded 597 – (photograph above). It was dedicated by Archbishop Robert Runcie at the final Eucharist of the Lambeth Conference in 1988. A similar Compass Rose was dedicated in Washington National Cathedral in 1990 to encourage worldwide use. The official Anglican Communion flag with the emblem was designed by the Rev’d Bruce Nutter of Australia.