2 ) A Presentation on “ Anglican Theology in Contemporary focal point. ” This will be the equivalent to 2,000 words -students are encouraged to research the possibility of utilizing alternate signifiers of appraisal such as graphics, Holy Eucharist, website design or other originative signifiers.

“ What does it intend to be Catholic in the Church of England today? ”

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The English Reformation in the sixteenth century was unlike the temperament of the Continental Reformation ( i.e. Luther, Zwingli and French-Calvinism ) .

Whereas the Continental Reformation introduced alterations in Church Order by eliminating the order of Bishops and priests, the English Reformation, led by the Monarch King Henry VIII, retained the order of the Church whilst encompassing Reform. Henry VIII, a reformed Catholic, wanted to vouch the continuity of England ‘s Catholic Church and the instructions of the early Church Fathers in the Creeds.

Elizabeth I, a Protestant Monarch, looked for a moderate place, a ‘middle-way ‘ faith which tolerated Catholicism. This prevented division and dissent among her people and fashioned a stable English Church “ where its philosophies were laid down in the Thirty-nine Articles of 1563, a via media between Roman Catholics and Protestantism. “ ( hypertext transfer protocol: //bookoflife.org/history/europe/northern_renaissance/calvin.htm )

Previous theologists in the English Church with high-church beliefs were convinced that the Church was God ‘s chosen instrument called Forth over against the bing Protestant position that the Church was created as a convenient institute of the Christian Church organic structure.

The ‘Oxford Movement ‘ ( 1833-1845 ) brought a reaction that changed everything. Key figures Keble and John-Henry Newman emphasized the importance of “ the historic continuity of the church signified by the apostolic sequence of the bishops and its sacramental philosophy ” ( Sykes. S. 1988. p.30 ) and were lament to travel back to the pre-Reformation philosophy and Holy Eucharist maintained in “ most of the revised Prayer Books. ” ( Jones.C.1992. p.108 )

The Catholic tradition has been reinforced by the ‘Oxford Movement ‘ . An consciousness of Catholic heritage entails being portion of the cosmopolitan Church of Jesus Christ in its fullest look of religion treasured and uninterrupted from the clip of Constantine through the Middle Ages to today. Much weight is placed on the visibleness of the Church, the Holy Sacraments and construction. The treble order of bishops, priests and deacons is symbolic of the Apostolic and Catholic uniqueness within the Church of England, indispensable to the Church life and the Apostolic Ordering of the Church.

Today there are many wide Catholic groups in the Church of England ; Anglo-Catholics, the Society of the Sacred Cross, Forward in Faith, Affirming Catholicism and the Church Union. These groups, nevertheless, are non ever united. Their atomization day of the months to the ‘Tractarian Revival ‘ and involves the inquiry of the English Church ‘s individuality and unity. Within the last 20 old ages at that place have been tensenesss over the ordination of adult females to the sacred priesthood and more late, over headship and consecration of adult females to the Episcopate.

The cardinal issue is where the authorization of the Church is located. Conservative and traditional Anglo-Catholics are in commitment with Conservative Evangelicals in the Church of England over the leading issue. Their belief is that Christ chose to enact work forces ( Mark 3: 13-19 ) and that the Apostles did non enact adult females ( Acts 1:12 -26 ) . Priests hence, must be male to move ‘in persona Christus ‘ and therefore retain oecumenic nose count. Second, there is the instruction of St. Paul ‘s “ I do non let adult females to learn work forces or have authority over a adult male. ” ( 1Timothy 2:12 )

There is a sense of verve when a church is populating out the five affirmed Markss of mission: “ proclaiming the Gospel, fostering and baptising new trusters, transforming communities, loving service and talking out against unfairness and prolonging the Earth while protecting the unity of creative activity. ” ( www.anglicancommunion.org ) Signs of growing would include eventful worship, ongoing evangelism and supplication among others. However, it is of import to retrieve that most churches will non ever be firing on all five cylinders of the Markss of mission.

Within Anglicanism the term churchmanship ( low, wide and high ) describes a typical comprehension of church philosophy and liturgical patterns by Christians associated with the Church of England and global Anglican Communion. High Churchmanship is referred to as the Anglo-catholic tradition ; a label derived from a sub-group who, influenced by the ‘Oxford Movement, ‘ are portion of a tradition that emphasizes the continuity with what has gone earlier ; the Catholic tradition. Within high churchmanship there is a spectrum of Catholic nomenclature ; ( Liberal, Inclusive, Traditional Anglo-Catholic, Modern / Moderate and Prayer -Book Catholics ) .

Traditional Anglo-Catholics

Most traditional Catholics are ‘Papalists ‘ who see themselves under the authorization of apostolic primacy without really being in Communion with the Roman Church. Full Communion with ‘Roman, Western and the Eastern Orthodox Church ‘ is desired because the Pope is seen as being, the Patriarch of the West under Roman legal power.

Anglo-Catholics have a devotedness to the Blessed Virgin Mary under Mary ‘s rubric ‘Our Lady of Walsingham. ‘

Theologically, for some Anglo-Catholics, holding a devotedness to the Eucharist may be more important for their religious and personal prayer-life instead than the jubilation of the Mass.

The Church of England Teachs that merely two Sacraments are necessary for redemption ; Baptism and Eucharist. However, several Anglo-catholic priests will hear confessions and anoint the sick. Roman Catholicism acknowledges these as portion of their seven sacraments ( Confession, Marriage, Baptism, Holy Orders, Confirmation, Eucharist and Unction ) but would be considered as ‘Rites ‘ in the Church of England.


AC philosophy believes the nature of the Church to be a divinely created instrument of God ‘s disclosure to the universe. It is sacramental in ‘her ‘ kernel and her jussive mood is to outward seeable integrity.

Her philosophy takes note of history and oecumenic councils whilst reacting to modern-day contemplations. She proclaims more of a re-interpretation of ‘the religion one time delivered to the saints ‘ than a new preparation based on present manner.

The Thirty-nine Articles of Faith make clear the differentiations between Anglican and Roman Catholic comprehension of philosophy. Whilst the Articles were written so to be unfastened to interpretation, Anglo-Catholics protect Catholic patterns and beliefs as being consistent with them.

Liberal/Inclusive Catholics

Broad Catholics more readily encompass alteration and accept new penetrations in divinity ; liturgy and moral divinity ( i.e. issues environing homosexualism ) .

There is a belief for utilizing ground when analyzing divinity. This aids Christian growing and development in order for Christians to spread out their logical mind in justness, communal and humanity which will enable them to move consequently to foster the Kingdom.

Liberal-Catholics seek to be inclusive and embrace the diverseness of religion ; joying in working ecumenically and are by and large more accommodative, with freedom and autonomy.

Modern Catholics

Modern Catholics loosely accept the Tractarian/ Sacramental place.

Within current theological arguments, broad thought and the ordination and consecration of adult females is accepted.

Prayer -Book Catholics

Prayer- Book Catholics were loyal to the 1662 Book of Common -Prayer though forewords such as ‘Benedictus- qui -venit, Agnus- Die and supplication of offering said as portion of the canon by the priest, is preferred.

PBC thin towards the late Medieval manner of ceremonial, church adornment and Gothic vestments.

Traditional Sarum -Rite applies an communion table, set with a cross and two tapers, framed by a fabric dossel and two side drapes.

Sense and Sacramental

To be Catholic is to see the presence and power of God sacramentally. The Holy Sacraments enable Christians to meet the love and presence of God. Within liturgical jubilations catholic Christians use symbolic idiosyncrasies ; doing the mark of the cross, thurifying and anointing, genuflecting and bowing to the communion table and before the Reservation of the Blessed Sacrament in recognizing God ‘s presence. Partaking in the Sacraments empowers a profound sacramental grasp ; where merely as Christ is present in staff of life and vino, ( John 6: 51-58 ) many other aspects of life can besides be altered by God ‘s presence and domination.

Liturgical Life and Practice

“ Let my supplication rise before you like incense. ” ( Psalm141: 2 )

Liturgy is non individualistic but is an action in which the whole church participates. The liturgical life of the church is important to Catholic spiritualty ; keeping fast to a strict public subject of supplication life through stating the day-to-day Offices. This complements the evangelical tradition whose accent is on a more personal devotedness. The manner people pray shapes their individuality but a church that lives on ad-lib supplication and a non- Eucharist worship does non hold a Catholic or Anglican individuality.

Catholic Holy Eucharist is well-ordered with the belief that liturgical worship emphasizes the significance of being Christian within the universe with the individuality that “ history, Church and mission go together. ” ( Croft. A. 2008. p. 78 )

Anglo-catholic Holy Eucharist is shaped by the six points of Eucharistic pattern from the Tractarian Movement ; “ Vestments, Eastward-facing Masses, Altar Lights, Un-Leavened staff of life and H2O assorted with the vino at Eucharist and utilizing Incense. ” ( hypertext transfer protocol: //anglicanhistory.org/england/misc/bell_oxford1933.html )


The nature of the Church is to be a “ priestly organic structure. ‘ ” ( 1 Peter 2: 5, 9-10 ) Ordained priests are called out by the Church as priests to the priestly community. All Catholics would hold about the belief in the Communion of Saints, offering supplications for the faithful departed, inquiring for the intercession of Saints, the importance of priests and the impossibleness of laic presidential term but would differ on the issues of adult females and celibacy.

Catholics believe in the sacramental character of the ordained priesthood with some Anglo-Catholics promoting their priests to populate celibate lives. Priests are seen as a sacramental and seeable presence of Christ and a high philosophy of what the Church can make as the people of God traveling as the Spirit of God. The Church is the “ Sacrament of Christ, ” ( Bunting. Ian. 2006. p. 101 ) unifying us with God and Jesus Christ “ through word, sacrament and the acknowledgment of the treble orders of ministry. ” ( Croft. S. 2008. p. 81 ) Christian sacraments offer the attention and support of life from birth to decease and “ within this sacramental model, the priest makes-present the godly grace at every phase and in every demand. ” ( Macquarrie. J. 1966. p. 437 )

The Holy sacrament

Catholics have a high sacramental position and philosophy attesting itself in the importance of Baptism and Eucharist. The Catholic position is that on behalf of the fold and the whole Church, the priest offers/pleads the salvific action of Christ on the cross ( Hebrews 4: 14- 5:10 ) where Christ brings place the world to us of the everlasting benefits of His triumph ( John 6: 53-57 ) regenerating our Christian response, thanksgiving and abandonment to Him.

There is a strong belief in the ‘Real Presence ‘ of Jesus Christ through the consecration of the elements of Bread and Wine where, “ Sacramental manduction with Christ in the Holy sacrament presupposes his true presence, effectually signified by the staff of life and vino which, in this enigma, go his organic structure and blood. ” ( hypertext transfer protocol: //www.antioch.com.sg/cgi-bin/Agora-Pub/get/expressions/54.html? nogifs )

However, to understand the ‘Real Presence ‘ by His organic structure and blood must be realized within the model of Christ ‘s redemptional and redemptive Acts of the Apostless. This means Christ ‘s offering of himself for humanity to be reconciled to God the Father, in harmoniousness and in life within Jesus Christ himself.

The Eucharist and the jubilation of Eucharistic Holy Eucharist, defines the individuality of being Catholic. The Eucharist is an passage, play, event, engagement and announcement with every sense appealed to.


Catholics believe the Church is sacramental in being Christ ‘s presence within the universe ; called to encompass the universe with the gracious and transforming love of Christ. Catholic life is energised by Christ ‘s ongoing presence in Scripture, in the sacramental life of the Catholic tradition and within supplication and comprehension.

Bing Catholic pastorally takes earnestly the supplication, “ Let me see the face of Christ in all people ” in the hapless, the orphans, the destitute and through fury and choler. A Catholic and planetary religion confirms that “ the image of God is everyplace. ” ( hypertext transfer protocol: //www.archbishopofcanterbury.org/1925 )

Bishop Weston wrote, “ You can non claim to idolize Jesus in the Tabernacle, if you do non feel for Jesus in the slums. ” ( +Weston -1923 Anglo-Catholic Congress ) It is one thing holding Christ in the Tabernacle but unless Christians engage by functioning and seeking for Christ in the needy and agony and wash their pess ( John 13: 1-17 ) so Eucharist means nil.

To be Catholic is to be cosmopolitan and embrace, taking on basically an ‘incarnational ‘ position of God ‘s activity in the universe, linking societal and Catholicism with Christ in the Eucharist and Christ in the universe. This is the bosom of true Catholic discipleship.

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