How Anglicans pray with two fingers or three. History of Anglicanism. Failed unification
Name: Anglicanism ("English Church")
Time of occurrence: XVI century
Anglicanism as a religious movement occupies an intermediate position between Protestantism and Catholicism, combining the features of both. The reason for this lies in the historical conditions of the emergence of Anglicanism - this religion, like other Protestant movements, was the result of the struggle against the Roman Catholic Church, but unlike Lutheranism, Calvinism and other European movements, it did not arise "from below", but was imposed "from above" by the will of the monarchy. Anglicanism owes its origin to one of the most famous English kings - Henry VIII. Creating his own church in England, he set the goal of gaining independence from the Roman curia. The formal reason was the refusal of Pope Clement VII to recognize Henry's marriage to Catherine of Aragon as illegal and, accordingly, annul it so that he could marry Anne Boleyn. As a result of the confrontation in 1534, the English Parliament proclaimed the independence of the English Church. Later, Anglicanism became the mainstay of absolutism. The clergy led by the king actually became part of the state apparatus. Parliament is currently the head of the Anglican Church in England.
Under Queen Elizabeth I, the Anglican Creed was formed, called the "39 Articles". It included provisions characteristic of both Protestantism and Catholicism. For example, along with other currents of Protestantism, Anglicanism recognized the dogma of justification by faith and the dogma of the Bible as the only source of faith, and also rejected the Catholic teachings about indulgences, the veneration of icons and relics, purgatory, the institution of monasticism, the vow of celibacy of priests, and others. and Catholicism became the dogma of the one-saving power of the church, as well as many elements of the cult, characterized by special splendor. The external decoration of Anglican churches does not differ much from Catholic ones; they also pay great attention to decor - stained glass windows, images of saints, etc.
Unlike other churches, Anglicanism, while recognizing all the traditional sacraments, places particular emphasis on the Holy Eucharist (Holy Communion).
Interestingly, in the 19th century, the Russian Church and Anglicanism were closely related. Until now, Anglicanism is perceived more favorably than Catholicism and Protestantism.
The organizational structure of Anglicanism is identical to the Catholic - the churches have an episcopal structure. The priesthood includes a number of degrees - deacons, priests, and bishops. Much attention is paid to the issue of the apostolic succession of the priesthood.
Currently, there are about 70 million Anglican adherents in the world. From the moment of its inception, Anglicanism was inseparable from the British statehood and further developed within the framework of the colonial expansion of the British Empire. Now Anglicanism plays a big role in preserving a single cultural and religious space for the English-speaking countries and the former colonies of the British crown.
The modern Anglican faith unites 70 million people in 164 countries around the world. Anglicans are currently united in 40 "local churches" 1. In most cases they are called: "Anglican", less often - "Episcopal". The first naming indicates the place of origin of this reformational confession, the second - to one of the most important aspects of Anglicanism - the presence of an episcopate, which, according to the Anglicans themselves, is "historical" and goes back to the Apostle of England St. Augustine (the foundation of the Church in England is traditionally dated 597 2 ).
What principles are foundational to Anglicanism? In 1888, at the Lambeth Conference, a document was adopted indicating four basic requirements for entry into the Anglican community. Recognition is required from those who enter here:
Holy Scripture of the Old and New Testaments as the Word of God;
The Nicene Creed as a sufficient statement of the Christian faith;
two sacraments - Baptism and the Eucharist - performed with the correct words and actions established by Jesus Christ;
historical episcopate 3.
These four points must be accepted by all churches that are members of the Anglican community. However, even these conditions are accepted by some "local churches" with significant reservations. Some of them, for example, recognize the so-called "Apostolic" and "Afanasievsky" Articles of Faith on a par with the Nicene Creed. Others recognize three, rather than two, ordinances, etc.
Such requirements, at first glance, indicate that there is a certain dogmatic system in Anglicanism. However, in reality, the above principles are completely crossed out by the recognition of "freedom of faith", which in reality rather indicates the absence of a clear doctrinal system among Anglicans. This even applies to the main points of Christian teaching. The lack of a coherent dogmatic system in Anglicanism leads to the emergence of such works as Bishop Robinson's book Honest to God (1964. John A. C. Robinson, Bishop Woolwich), in which the author claims that Jesus Christ is not God, and denies the existence of a personal God in general. Moreover, it is characteristic that such clearly anti-Christian views of one of the bishops have never been condemned by the official governing structures of the Anglican Church. The lack of a single creed in Anglicanism is a consequence of the lack of a single authoritative body capable of deciding in matters of faith. Even the decrees of the Ecumenical Councils are not recognized in Anglicanism (although some Anglicans consider the first four Councils to be very authoritative).
Due to the absence of a single and binding doctrine for all, the widest pluralism exists within the Anglican community. In this regard, the following major directions can be distinguished in Anglicanism:
1. "Anglo-Catholics" or "Oxford Movement". A pro-Catholic movement that emerged in the 19th century. His
adherents in matters of doctrine gravitate towards Catholicism and are ready to recognize all Catholic dogmas, up to the doctrine of the infallibility of the pope. However, the limiting factor in relations with the Catholic Church is the reluctance of Catholics to recognize the legitimacy of the Anglican episcopate. At the same time, there is a small group of Anglo-Catholics who gravitate towards Orthodoxy.
2. "High Church".
The conservative faction in Anglicanism. High Church adherents adhere to traditional forms of Anglicanism in doctrine and ritual. Further development of the logic of conservatism led to the separation from the "High Church" of the Anglo-Catholic movement.
3. "Low Church" or "Evangelicals".
The adherents of this trend are mainly Anglicans of the radical Protestant trend, who recognize the doctrine of justification by faith and of the Bible as the only source of doctrine.
4. Modernists.
Representatives of this trend deny the very foundations of Christianity as a God-revealed religion. In our time, this trend dominates the Anglican community.
5. Episcopal Church of the USA.
This local church can be distinguished as a separate direction in Anglicanism, since it has always been distinguished by a number of significant features. In general, it is close to the "Low Church" and the modernists.
The allocation of these directions in Anglicanism is rather arbitrary. Anglicans themselves often, even realizing the differences among themselves, value external unity based on religious tolerance more. Its basis, according to Anglicans, is the idea that the main thing in Christianity is moral teaching, while the dogmatic side is secondary, if at all necessary. Anglicans see this lack of clarity in their doctrine as one of the most attractive features of their confession. The viciousness of this approach is obvious: from the Orthodox point of view, a moral teaching devoid of its source is doomed to degradation. This is clearly confirmed by the data of statistical studies carried out in the UK. According to polls, only 13% of Britons read the Bible at least once a year, and 60% have never read Scripture at all. The official point of view of Anglicans on the issue of homosexual relations is no less striking: the Lambeth Conference of 1998 recognized such relations as permissible 5.
To achieve formal unity among Anglicans, there is a certain system of mutual communication between the local churches. It can be represented as follows:
The system is headed by Archbishop of Canterbury(The current 103rd Archbishop of Canterbury is Dr. George Carey, who was elevated to the pulpit in 1991). He is considered the head of the entire Anglican community. However, this primacy is rather nominal. In fact, the power of the Archbishop of Canterbury extends only to the territory of England, but even here it is limited (if not completely controlled) by the Parliament of England. Only three responsibilities conferred on the Archbishop of Canterbury testify to his leading role in the Anglican world:
the right to convene and preside over the Lambeth Conference of Anglican Bishops from all over the world every ten years;
the right to preside over the congresses of the primates of local churches;
the right to hold the office of president of the so-called. "Anglicans Advisory Board".
The Archbishop of Canterbury plays a relatively weak role within the Anglican community because of Anglican priesthood doctrine. Although it would be more accurate to speak of its absence in the official Anglican documents, despite the fact that the Anglicans retained the three-degree division of the clergy. As already noted, Anglicans emphasize the existence in their church of an episcopate descending from a hierarchy that originates from St. Augustine, and believe that this fact is attested by church history. However, at the same time, Anglicans believe that the episcopate (and the priesthood in general) should be preserved not as a divinely established and essential condition for the existence of the Church, but as something useful and conducive to church unity and order. There is even an aphorism in Anglican theology that describes well the position of the episcopate in Anglicanism: "The episcopate is needed not for the existence, but for the welfare of the church." All this testifies to only one thing: in the Anglican community, the episcopate (priesthood) occupies a specific position that is most easily compared to a public office. For the characteristics of the Anglican "priesthood", the following historical fact is also essential: in the 17th century. in the ranks of Anglican priests were accepted many persons who did not have ordination from bishops - by virtue of a simple decree of parliament.
Lambeth Conferences(Lambeth Conference) also play a very important role in the structure of the Anglican community. The Lambeth Conferences are conventions of bishops that, since 1867, meet every ten years under the chairmanship of the Archbishop of Canterbury. These conferences take their name from the Lambeth Palace, the residence of the Archbishop of Canterbury in London. The first conference, chaired by Archbishop Longley, brought together 76 bishops. Since 1978, the conference site has been moved to Canterbury due to too many bishops attending the 1978 conference. In 1998, the 13th conference was held, attended by 750 bishops representing most of the Anglican "local churches. ". The Lambeth conferences, which deal with theological, social and political issues, cannot even be considered an analogue of councils, since their decisions are not mandatory, but recommendatory.
Primasy(Primates) - Primates of the Anglican "local churches". Since 1979, the primates have been meeting every two to three years to consult on the most pressing issues and, in part, to prepare materials for the upcoming Lambeth conferences.
Anglican advisory board(The Anglican Consultative Council) is an international assembly of Anglicans that brings together bishops, elders, deacons and laity to discuss issues in the Anglican community and the world. The Council was formed in accordance with the resolution of the 1968 Lambeth Conference, which ordered to make more frequent and more representative contacts between Anglican Churches in the intervals between Lambeth Conferences, complementing and expanding the activities of the latter. In October 1969, the first Anglican Advisory Council was convened. Since then, it has met every two to three years. It is held in various states in which there are "local churches" Anglicans.
An example is the following list of issues that at various times became the subject of consideration at the Lambeth Conferences, Primates' Meetings and Advisory Council Assemblies: partnership of missions; cooperation of dioceses; ecumenical dialogue (with Lutherans, pre-Chalcedonites, Orthodox Christians, Calvinists, Catholics); liturgical consultations; theological consultations, etc.
To get a better idea of what modern Anglicanism is, one should delve a little into the history of this religion.
Anglicanism appears in the 16th century. King Henry VIII Tudor of England (1509-1547) was originally a Catholic. He failed to obtain from Pope Clement VII an agreement to reduce the amount of the fee levied for the construction of St. Peter's Cathedral in Rome, and permission to dissolve his marriage with Catherine of Aragon (the aunt of the German Emperor Charles V, daughter of Ferdinand and Isabella of Spain). For the conclusion of this marriage, at one time it took a special permission from the pope, for Catherine was previously married to the brother of Henry VIII. After living with Catherine for 17 years, Henry VIII became interested in his wife's maid of honor, Anne Boleyn, which prompted him to seek divorce with Catherine. Pope Clement VII refused to annul the marriage, and Archbishop of Canterbury Thomas Cranmer, Primate of the Roman Catholic Church of England, dissolved Henry VIII's marriage to Catherine in 1533. Cranmer then blessed Henry's marriage to Anne Boleyn. At the same time, the Church of England withdrew from the subordination of the pope. Shortly thereafter, in 1534, the Parliament of England declared the king to be the sole sovereign head of the church in England. Bishops had to ask the king for confirmation of their ecclesiastical rights. The two founders of Anglicanism - Henry VIII and Archbishop Cranmer - took different positions regarding the further development of the English Church. Cranmer was inclined to lead the church along the Lutheran path, and Henry wanted to preserve Catholic beliefs and rituals. These two directly opposite concepts of the king and the archbishop, lying at the origins of Anglicanism, largely explain the current state of the Anglican Church: discrepancies on issues of faith, ritual, etc. originated at the earliest stages of the formation of this Protestant denomination.
When Henry VIII died (1547) and his ten-year-old son Edward VI (1547-1553) ascended the throne, the influence of Archbishop Cranmer increased, resulting in the continuation of reforms in the English church. Following the English translation of the Bible, published in 1539 under the editorship of Cranmer, in 1549, The Book of Common Prayer was published for the first time. In 1552, Cranmer, with the assistance of Melanchthon, published the Creed of the Church of England. A systematic presentation of Anglican theology was written by Cranmer in 1552, 42 members of the faith, which were based on the Lutheran "Augsburg Confession" and some of the provisions of Calvinism.
In 1553, Edward VI died, and the daughter of Catherine of Aragon, Mary Tudor (1553-1558), ascended the throne. Mary professed Catholicism and is known as Mary the Catholic. Mary Tudor announced the return of the Church of England to the power of the pope and the eradication of all consequences of the Reformation. In 1554, Cranmer was condemned to be burned and on March 21, 1556, after long torture, he was executed. During the reign of Mary Tudor, about 200 Protestants were executed, which gave rise to the name of her Bloody Mary.
After the death of Mary Tudor, the second daughter of Henry VIII (from Anne Boleyn), Elizabeth I Tudor (1558-1603), ascended the throne. During the reign of Elizabeth I, the Reformation in England was restored. The English Church was again removed from the jurisdiction of Rome and made dependent on the royal power. In 1559, Elizabeth appointed Cranmer's follower Matthew Parker to the Canterbury See. Under Elizabeth I, 42 members of the Anglican creed were revised and reduced to 39. In 1571, these 39 members were approved by the Parliament of England and signed by the Episcopate of the Church of England.
The further history of Anglicanism is closely connected with the expansion of the British Empire, which led to the spread of the state church of England and in all territories that were part of the empire. In the XVII century. as a result of British colonization, Anglicanism spread to Australia, Canada, New Zealand, South Africa and the United States. In the XVHI-XX centuries. Anglicanism spread practically all over the world (in the countries of Asia, Africa, Latin America, etc.). The missionary activity of the churches in England, Ireland, Scotland and Wales played an important role in this.
From the history of Anglicanism it is clear that from the time of its emergence to the present day it did not have universally binding dogmatic texts (similar in authority to the decrees of the Ecumenical Councils). Nevertheless, in the Church of England there are certain texts that express the main provisions of the Anglican doctrine. First of all, it is the "Book of Common Prayer" and attached to it 39 so-called "Members of Religion" (Articles of Religion).
The Book of Common Prayer was first published in 1549, after which it was revised several times. One of the latest revisions was undertaken in 1928. However, it was not accepted by all "local churches." So, for example, in England the text of the "Book of Common Prayer", edition of 1662, is still in use. By its structure, "The Book ..." definitely. Since the 1960s. in Anglicanism, the process of modernizing the rituals set forth in the "Book of Common Prayer" and the liturgical language began. This resulted in the publication in 1980 of a new edition - The Alternative Service Book. It currently enjoys as much authority in the Anglican community (though not universally) than The Book of Common Prayer. A final version of the Alternative Divine Book is planned for 2000, but it is already in use in some Anglican "local churches."
Speaking about the most characteristic features of the Anglican doctrine, reflected in the text of the "Book of Common Prayer" and the 39 "Members of Religion" attached to it, it should be noted that there is no complete agreement between these two sources. This is due to the fact that the "Members of Religion" have a more pronounced Protestant character than the text of the "Book ...". At the same time, the so-called "Declaration of His Majesty", placed in the text of the "Book ...", confirms the special authority and even, one might say, the obligation of the "Members of Religion". With this Declaration, the King of England declares that the "Members of Religion" "contain the true teaching of the Church of England, in agreement with the Word of God ...". The text of the Declaration says: "We demand from our beloved subjects to continue to confess them uniformly and prohibit the slightest deviation from the said Members." It should be noted, however, that this meaning of "Members of Religion" is learned only within England. In other "local churches" they do not have the force of binding law, and in England itself, in reality, only members of the clergy should sign them. Nevertheless, until now no Anglican "local church" has rejected the "Members of Religion", and they can be considered as a document reflecting the faith of the entire Anglican community.
Among the most striking differences of the Anglican doctrine set forth in Members of Religion, the following should be noted:
the doctrine of the procession of the Holy Spirit from the Son as well as from the Father (V term);
lack of teaching about the Church as the Body of Christ (XIX member);
3. denial of the doctrinal infallibility of the Ecumenical Councils (XXI member);
4. recognition in the Anglican Church of only two sacraments - baptism and the Eucharist (XXV member);
5. the lack of invocation of saints, which is prohibited as a Catholic teaching (XXII member);
denial of veneration of relics (XXII member);
denial of the veneration of holy icons (XXII member), etc.
In Anglicanism, there are other deviations from the teachings of the Church, arising as secondary consequences from the false grounds contained in the Book of Common Prayer and Members of Religion. In particular, an example of this kind of distortion can be found in the practice of ordaining women to the priesthood, which exists in modern Anglicanism (since 1974 - to the priesthood, and since 1988 - to the bishopric).
In order to get a more complete picture of Anglicanism, you can learn more about the ancestor of the entire Anglican community - the Church of England. It dates back to 1533. The Church of England currently has about 26 million adherents, which is approximately half the population of England. The head of the church is officially recognized by the reigning queen (or king) of England, who, in agreement with the prime minister, appoints two archbishops, 108 bishops and 42 abbots of cathedrals. Geographically, the jurisdiction of the Church of England includes: England, the Isle of Man, the islands located within the English Channel, the Isles of Scilly, part of Wales, as well as the diocese of continental Europe (Morocco, Turkey, etc.).
The Church of England is divided into two provinces: the Northern Province is headed by the Archbishop of York (currently Dr. David Hope), the Southern Province is headed by the Archbishop of Canterbury (now Dr. George Carey). The Northern Province includes 14 dioceses. The southern one has 39 dioceses. The Archbishops of Canterbury and York, as well as a number of bishops (24 in number) are members of the British Parliament. The role of parliament in the life of the Church of England is very great, since none of the most important issues of church life can be resolved without parliamentary ratification of the corresponding decision of church structures. For example, in the edition of the "Book of Common Prayer" from 1928 it was proposed to include the Epiclesis in the rite of the Eucharist (Anglicans call the service of this sacrament the "Mass", "The Lord's Supper", "The Last Supper", "The Lord's Meal"), but parliament rejected this the proposal, despite the fact that almost the entire episcopate of the Church of England supported this innovation.
For the preliminary solution of the most important issues requiring ratification by parliament (doctrinal, financial, as well as questions of the organization of the church, etc.), and for the conduct of less significant affairs in the Church of England, there is a so-called "General Synod" (General Synod), consisting of elected every five years 574 members - clergy and laity. The General Synod meets twice a year in York or London. As already noted, the Church of England includes two provinces, consisting of 43 dioceses; dioceses, in turn, are divided into parishes. According to the widespread expression among Anglicans, parishes constitute "the heart of the Church of England". Each ward is run by a priest, commonly referred to as a "vicar" or "rector." The Church of England currently owns 42 cathedrals and 16 thousand churches (of which 13 thousand are architectural monuments).
Statistics of recent years show 7 that the number of people wishing to join the Church of England is decreasing by 5 thousand people annually, and the ratio of the number of those who received baptism and confirmation shows that after being baptized, only one in five starts later confirmation. The number of ordained persons in the Church of England in 1998 is 15% (460) higher than in the previous year. The ratio of these data is not in favor of the situation that has developed within the Church of England in recent years: with an increase in the number of church ministers, the number of churched and baptized people decreases every year. This is partly due to the outflow of people to other denominations, but the main reason for this is still the indifference of most modern British people to church life.
Even a superficial consideration of modern Anglicanism leads to the idea that the modern Anglican Church is at a much greater distance from Orthodoxy than it was, for example, 70 years ago, when interfaith negotiations were conducted between the Orthodox Church and Anglicans: in 1922 - with the Constantinople Patriarchate, in 1923 - from Jerusalem and Cyprus, in 1930 - from the Alexandrian Orthodox Churches, etc.).
Several centuries before the start of protest movements in Europe, reformist sentiments were already stirring the minds of the inhabitants of the British Isles. The doctrine of the Roman Church in the Middle Ages was not only the exercise of spiritual dictatorship over the population of Europe. The Vatican actively intervened in the secular life of sovereign states: cardinals and bishops took part in the political games of monarchical dynasties, and excessive taxes in favor of the papal treasury caused discontent among the nobility and ordinary people. To implement the interests of Rome, foreign clergy were appointed to parishes, far from sympathizing with the moral needs of local believers.
The development of the feudal economy required a revision of the relationship between the secular government and the Church. Along with the socio-political and economic prerequisites, doctrinal problems arose. More and more loud cries were heard that the Catholic faith had deviated from the apostolic traditions. All this led to the formation of a new spiritual community in the British Isles in the 16th century - the Anglican Church.
Henry VIII - schismatic
There is such a term among Christian theologians. Revolutionary sentiments in the church environment ripen very often and for various reasons: the general ignorance of the believing masses, political conflicts ... Rebellious thoughts are called temptation. But now there is one who decides to cross the Rubicon and express common aspirations in real deeds. In Britain, King Henry VIII did it. It was under this monarch that the history of the Church of England began.
The reason was Henry's desire to divorce his first wife Catherine of Aragon and marry Anne Boleyn. Church divorce is a delicate matter. But the hierarchs always met noble persons. Catherine was a relative of Charles V. In order not to spoil relations with the German emperor, Pope Clement VII refused the English monarch.
Henry decides to sever ties with the Vatican. He rejected the canonical domination of Rome over the Church of England, and Parliament gave full support to his monarch. In 1532, the king, by his decree, appoints Thomas Cranmer as the new Archbishop of Canterbury. Previously, bishops were sent from Rome. By agreement, Cranmer frees the king from marriage. The following year, Parliament passes the "Supremacy Act," which proclaims Henry and his successors to the throne as the supreme head of the Church in England. This is how the separation of the English parishes from the Vatican took place. In the second half of the 16th century - during the reign of Mary Tudor, a devout Catholic - the Catholic and Anglican Churches formally united for a short time.
Foundations of the doctrine of the Anglican Church
Priesthood and clergy are not identical concepts. One of the most important issues of all Christian denominations is the dogma of the church hierarchy. According to the canons, a pastor is elevated to the priesthood not by a human whim, but by the Holy Spirit through a special sacrament of ordination. For millennia, the continuity of each priest has been preserved, originating from the Day of the descent of the Holy Spirit on the apostles. Many Protestant sects rejected the need for their pastors to be priests.
The Anglican Church, unlike other reformist movements, has retained the continuity of the hierarchy. When elevated to sacred degrees through episcopal ordination, the sacrament is performed with the prayer invocation of the Holy Spirit. At the Church Council in 1563, at the insistence of Queen Elizabeth I, a symbolic book of the Anglican Faith, consisting of 39 articles, was approved. She eloquently shows what are the characteristics of the Church of England. The doctrinal doctrine of Anglicanism is a syncretism of Catholicism and the Protestant views of Lutheranism and Calvinism. Thirty-nine theses are formulated rather extensively and indefinitely, allowing for many interpretations.
Britain zealously maintains its reformist beginnings. The canons require clerics to publicly confess their loyalty to these Articles. The British monarch, swearing at the coronation, focuses his oath on Protestant dogmas. The text of the sacred oath contains a denial of the belief that during the liturgy the transformation of bread and wine into the true Body and Blood of Christ takes place. Thus, the very essence of Christianity is not accepted: the Savior's sacrifice in the name of all who believed in Him. The worship of the Virgin Mary and the saints is also rejected.
Anglican dogmas
Anti-Roman movements in the Christian society of the British Isles did not lead to such radical consequences as on the mainland. The basic canonical norms bear the stamp of the political and economic aspirations of the 16th century nobility. The most important achievement is that the Anglican Church is not under the control of the Vatican. Its head is not a clergyman, but a king. Anglicanism does not recognize the institution of monasticism and admits the way of salvation of the soul by personal faith, without the help of the Church. At one time, this helped greatly to support the treasury of King Henry VIII. Parishes and monasteries were deprived of their property and abolished.
Sacraments
Anglicans recognize only three Sacraments: Baptism, Communion and Repentance. Although the Anglican community is called Reformed and Protestant, the liturgical tradition allows for the veneration of icons and the magnificent vestments of the clergy. Organ music is used during divine services in churches.
The language of worship
In all corners of the world, Catholic worship is performed in Latin, regardless of the native language of the parishioners. This is the main difference between the Catholic Church and the Anglican Church, where the Bible is translated into English, and services are held in their native language.
Three churches
There are three kinds of internal currents in Anglicanism. The so-called "low church" zealously honors the conquest of the Reformation. "High" tends to restore some of the attributes of Catholicism: the veneration of the Virgin Mary and the saints, the use of sacred images. The adherents of this movement are called Anglo-Catholics. Both of these formations are united within one community of the "wide church".
The Suprematism Act Transformed the Church into a State Structure
All religions of the world, sooner or later, are faced with the need to delineate powers with secular authorities. Ancient Israel was a theocratic state. Byzantium realized the synergy of the Church and the power of the emperor. And in Britain, the society of believers has actually turned into one of the organs of the state system. This despite the fact that England is a secular state.
The British monarch has the right to appoint the head of the Church and bishops. The Prime Minister nominates candidates for ordination for approval. The Archbishop of Canterbury has no administrative authority outside England. Most of the episcopate are members of the House of Lords. Legally, the head of the Church of England is the reigning monarch, regardless of gender.
The Suprematism Act gives the king full jurisdiction over the Church, which gives him the right to control income and appoint clerics to church positions. In addition, the monarch has the right to resolve dogmatic issues, inspect dioceses (dioceses), eradicate heretical teachings, and even make changes to the liturgical order. True, there were no such precedents in the entire history of Anglicanism.
If the need for canonical changes arises, then the council of the clergy has no right to do this on its own. Such events must go through a government approval process. Thus, in 1927 and 1928, the British Parliament did not accept the new canonical collection proposed by the clergy council to replace the “Book of Public Prayer”, which had lost its relevance, published in 1662.
Organization of the Anglican Church
The Anglican faith spread throughout the world in parallel with British economic and political expansion. The total number of those professing this faith, as of 2014, reaches 92 million people. Outside the British Isles, the community refers to itself as the Episcopal Church.
Today Anglicanism is a community of local Churches that recognize their spiritual leader as the Archbishop of Canterbury. In this aspect, there is some analogy with the Roman Church. Each of the national communities is independent and self-governed, just like in the Orthodox canonical tradition. There are 38 Local Churches, or Provinces among Anglicans, which include more than 400 dioceses on all continents.
The Archbishop of Canterbury is not dominant (canonically or mystically) over the other primates of the community, but he is the first in honors among his own kind. The difference between the Catholic Church and the Anglican Church is that the Pope is the supreme head of all Catholics, both spiritually and administratively. The existence of local national communities is not accepted by the Vatican.
The Anglican clergy meet periodically at conferences at Lambert Palace in London to discuss matters of church life.
Female episcopate
The peculiarities of the Anglican Church are not limited to its legal status and doctrinal dogmas. In the 60s of the last century, the feminist movement began. Over the decades, the struggle to end oppression in the social environment has led not only to a change in the position of women in society, but also to deformations of the concept of God. Protestantism contributed a lot to this. In the religious views of the reformers, a pastor is, first of all, a social service. Gender differences cannot be a hindrance to this.
For the first time the sacrament of ordaining a woman to the presbyter was performed in one of the Anglican communities of China in 1944. In the early 70s of the XX century, the Episcopal Church of the United States officially approved the ordination of the weaker sex. Gradually, these trends reached the metropolis. Changes in such views of society objectively demonstrate what are the features of the Church of England in our time. In 1988, at a conference of bishops in London, a resolution was passed on the possibility of introducing a female priesthood in the Church of England. This initiative was approved by the Parliament.
After that, the number of priests and bishops in skirts began to grow by leaps and bounds. In a number of New World communities, more than 20 percent of women are shepherds. The first lady hierarch was ordained in Canada. Then Australia took up the baton. And now the last bastion of British conservatism has collapsed. On November 20, 2013, the Synod of the Church of England, by an overwhelming majority, legalized the ordination of women to the episcopate. At the same time, the opinion of ordinary parishioners was not taken into account, who spoke out categorically against these innovations.
The woman priest is this nonsense
From the time of the creation of the world, religious rites have always been performed by men. All doctrines profess the immutability that a woman, according to the Creator's plan, should obey a man. It was the men, and even then not all, but only the chosen ones, who were told the secrets of the universe and the veil of the future was slightly opened. The religions of the world do not know examples of a woman being a mediator between God and people. This provision is especially important for the Christian revealed religion. The priest represents Christ during the service. In many confessions, except for the Catholic one, the appearance of the pastor must correspond to this. The Savior was a man. The transcendental image of God is masculine.
There have been many women in history who have accomplished significant feats for the preaching of Christianity. After the execution of the Savior, when even the most devoted apostles fled, women stood at the cross. Mary Magdalene was the first to know about the resurrection of Jesus. Righteous Nina single-handedly preached the faith in the Caucasus. The women carried out educational missions or did charity work, but never performed worship. A representative of the weaker sex cannot perform the service due to her physiological characteristics.
Failed unification
Although, according to dogmatic views, the Anglican Church is closer to Protestantism than to Orthodoxy, nevertheless, over the centuries, attempts have been made to unite both communities of believers. Anglicans profess dogmas that are quite consistent with Orthodoxy: for example, about One God in Three Persons, about the Son of God and others. Anglican priests, like Orthodox Christians, can be married, unlike Catholic ones.
In the 19th and 20th centuries, the Russian Orthodox Church discussed the issue of recognizing the Anglican clergy on the basis of the recognition of apostolic succession in the sacrament of ordination. In recent decades, Russian hierarchs have taken part in the Lambert conferences on a regular basis. An active theological dialogue was conducted, the purpose of which was to unite with the Anglican Church.
However, the peculiarities of the Anglican Church, associated with the introduction of women's presbytery and episcopacy, make further communication impossible.
Four and a half centuries of the English community in Moscow
In 1553, Richard Chancellor, after an unsuccessful attempt to reach India through the Arctic seas, ended up in Moscow. At an audience with Ivan the Terrible, he achieved an agreement on concessions to English merchants regarding trade in Muscovy. It was at his request that the first Anglican church was opened in Moscow.
Three years later, Chancellor again visited Russia. Chambers of the English court were built on Varvarka. Despite the fact that he, along with the ambassador Osip Nepeya, died on the way back to England, trade relations with Foggy Albion began.
Since the time of Ivan the Terrible, the Anglican Church in Moscow has been the focus of British life in the capital. There is practically no information about how the spiritual life of the Anglicans was built in times of trouble and throughout the 17th century. At the end of the 18th century. immigrants from Britain used the Protestant church in the German Quarter for divine services. After the fire of 1812, the British rented part of the princess Prozorovskaya's mansion on Tverskaya Street. And sixteen years later, they bought a house in Chernyshevsky Lane, where, after some alterations, a small chapel was built. At the end of the century, the Anglican Church of St. Andrew.
Everything changed with the beginning of the 20th century. After the October Revolution, the Anglican presbyter was expelled from the country, and the spiritual life of the community in Moscow ended. The revival began only in the late eighties. In 1992, the Anglican religious organization was officially registered in Russia. The chaplain of the Moscow parish takes spiritual care of the communities in St. Petersburg, the Far East and Transcaucasia. Canonically Anglican societies in Russia are part of the Diocese of Gibraltar in Europe.
St Andrew's Anglican ChurchThe First-Called
In the seventies of the XIX century, the Anglican community in Moscow grew significantly. The old chapel in Chernyshevsky Lane was unable to accommodate all the parishioners. In 1882, according to the project of the architect Richard Freeman, the construction of a new temple began. The architect made the architectural appearance of the building from red brick in the style of the English Gothic of the Victorian era. In plan, the temple is a one-nave basilica with an altar apse on the east side. A high tower was erected above the narthex with four small arrows at the corners.
Since most of the parishioners who donated for the construction were from Scotland, the temple was consecrated in honor of the patron saint of this part of Britain - St. Apostle Andrew the First-Called. Divine services began in 1885.
In Soviet times, the Anglican Church of St. Andrew shared the fate of many churches in Russia. After the liquidation of the parish, a warehouse was located in the building, then a hostel. In 1960 the building was transferred to the famous Melodiya recording studio. For many years one of the technical services was located here.
In 1991, St. Andrew's Church of England reopened its doors to parishioners. A priest from Finland came to conduct the services. Two years later, an abbot was appointed, and in 1994 the building was transferred to the English community.
The final reformation of the English Church and the formation of the third branch of Protestantism - Anglicanism - into an independent confession took place in the second half of the 16th century. The theological foundations of the new denomination are a complex mixture of Catholicism, Lutheranism and Calvinism. The founder of the ideas of Anglicanism is the Archbishop of Canterbury Thomas Cranmer (1489-1556).
From the moment the Reformation was approved in it, the English Church received the name of the Anglican Church. Outside Britain, Anglicans call it the Episcopal Church. The Church of England is headed by two archbishops - Canterbury, Primate of England, and York, as well as 32 bishops. Globally, Anglicans are united in the Anglican Community - the Anglican Community.
Features of the Reformation in England
England has long been burdened by dependence on Rome. The taxes levied by the Roman Catholic Church in favor of the construction of the grand cathedral of St. Peter, laid a heavy burden on the population, reflected on the country's economy. The Pope taxed the English churches himself, without asking the consent of the English king. The kings unsuccessfully tried to oppose papal absolutism, claiming their rights to participate in the decision of the English church affairs of their state.
The predecessor of the Reformation in England was John Wyclif (1324–1384), who expressed views similar to those later spread by Luther (see the section "The Roman Catholic Church on the Eve of the Reformation").
The beginning of the Reformation itself in England is associated with the name of King Henry VIII (1509-1547) of the Tudor dynasty. At first, an ardent adherent of papism, he parted company with the pope, failing to get him to divorce his marriage to Catherine of Aragon (the aunt of the German emperor Charles V, daughter of Ferdinand and Isabella of Spain). To conclude this marriage, at one time it took a special permission from the Pope, for Catherine had previously been married to the brother of Henry VIII. Having married Catherine of Aragon after she was widowed, Henry VIII lived with her in a marriage union for 17 years. The king's infatuation with the maid of honor of his wife Anne Boleyn prompted him to seek dissolution of his marriage, which he now conveniently considered illegal. Pope Clement VII did not want to annul the marriage. This was done in 1533 to please the king, Archbishop of Canterbury Thomas (Thomas) Cranmer, Primate (Primate) of the Roman Catholic Church in England. He had just assumed this post at the request of the king and with the consent of the pope, although at heart he was a staunch supporter of the Reformation of the Church in the spirit of Lutheranism. Obedient to the Primate, the Council of the Roman Catholic Bishops of England annulled the marriage of the king with Catherine of Aragon and recognized the legal marriage with Anne Boleyn. At the same time, the English Church withdrew from the subordination of the Pope. Shortly thereafter (1534) Parliament declared the king "the only sovereign head of the English Church on earth." Bishops had to ask the king for confirmation of their ecclesiastical rights.
However, the king was not inclined to lead the English Church along the Lutheran path. He wanted to keep the old, Catholic, creed and cult unchanged. Archbishop Thomas Cranmer held different views, striving for a radical reformation of the Church.
Edward VI (1547-1553), son of King Henry VIII, ascended the throne as a ten-year-old boy. Under him, the importance of Archbishop Cranmer increased. Becoming one of the regents, Cranmer continued the work of the reformation of the English Church.
In 1539, an English translation of the Bible was published, edited and prefaced by Cranmer, and then Cranmer began to simplify worship. The regents who ruled during the early childhood of Edward VI, and the young king himself, were under his strong influence. Cranmer now openly expressed sympathy for Protestantism. On his initiative, in 1549 the Book of Common Prayer was published. Repeatedly revised, it is still in the Anglican Church a service book, in which dogmatics have also been introduced. But its appearance did not stop dogmatic disputes, since they were not stated clearly and definitely in it. In the same 1549, the "book of homilies" was published, in the preparation of which Cranmer took a great part. In 1552 the Creed of the Church of England was published, compiled by Cranmer with the assistance of Melanchthon.
A systematic presentation of the views of the reformed Church was written by Cranmer in 1552, 42 members of the faith (articuli), which were based on the Lutheran "Augsburg Confession" and some of the provisions of Calvinism. The main content of this document consists in the following statements: the teaching of Scripture is sufficient for salvation. Three symbols - "Nikeo-Tsaregradsky", "Afanasyevsky" and "Apostolic" must be recognized, because they can be proven in all their content from the Holy Scriptures. The doctrine of over-duty is wicked. Ecumenical Councils can and have sinned. Of the sacraments, only Baptism and the Lord's Supper are mentioned. Transubstantiation cannot be proven from Holy Scripture. The mass sacrifices, in which the priests sacrifice Christ for the living and the dead, are fables. Bishops, elders, and deacons are not required to be celibate.
Thus, under the young Edward VI, the much more radical concept of Archbishop Cranmer prevailed over the moderate concept held by his father.
However, in the rapid development of the English Reformation, an even more cardinal trend was already outlined, the representatives of which were the already mentioned "nonconformists" or Puritans (see the section "The Spread and Development of Calvinism. Huguenots. Puritans").
Meanwhile, the English Reformation of all shades was preparing a powerful blow from the other side. In 1553, a few weeks after the publication of the 42 members, Edward died and Mary Tudor ascended the throne.
The daughter of Catherine of Aragon, the maternal granddaughter of the Spanish kings, Mary Tudor (1553-1558) inherited from them an ardent commitment to Catholicism and went down in history under the name of Mary the Catholic, or Mary the Bloody. She became the wife of the Spanish king Philip II (son of Charles V) and in politics relied on a close alliance with Catholic Spain. The English Church was again declared subordinate to the Pope, the persecution of the opponents of papism began, the eradication of everything that was generated by the Reformation. Archbishop Cranmer, refusing to recognize Mary as the legitimate queen of England, declared his loyalty to the reformist line, which he called consistent with the traditions of the Ancient Church. Cranmer was tried in 1554 by a special commission of Roman Catholic theologians and he was condemned to be burned. The verdict, however, was not carried out for two years, counting on his repentance. At the windows of the prison in which Archbishop Cranmer was staying, the sentence was deliberately carried out over two other bishops who had been condemned with him. The terrible sight of the burning of loved ones shocked Cranmer. In horror, he began to beg for mercy, but when it came to renunciation, a sense of duty prevailed and he reaffirmed his convictions. On March 21, 1556, Cranmer bravely went to the fire. These, of course, were not the only victims of the Counter-Reformation in England. During the reign of Mary the Bloody, more than 200 people were executed for Protestantism.
Mary Tudor soon died, Elizabeth Tudor, daughter of Anne Boleyn, ascended the throne. Elizabeth's long reign (1558–1603) was marked by the restoration and establishment of the Reformation in England. The dependence of the English Church on royal power was restored. In the act of this, the English king was declared "the only ruler of the kingdom both in spiritual and ecclesiastical affairs, as well as secular", but still not the "supreme head" of the English Church, as was the case under Henry VIII.
The first task of Elizabeth, who recognized the Reformation, was the restoration of the Cranmer church hierarchy, defeated by Maria.
Elizabeth appointed Matthew Parker to the Canterbury See. His ordination took place in 1559. When discussing the question of the Anglican priesthood, one always has to touch upon the history of Matthew Parker's consecration.
To end the never-ending struggle of religious parties, Queen Elizabeth ordered to revise and correct the 42 members written by Cranmer. After much debate, they were significantly revised and reduced to 39.
In the doctrine of the Anglican Church, set forth in 39 members, which are the official, albeit incomplete, presentation of the Anglican faith, there are dogmas that are completely consistent with Orthodoxy (about God in three Persons, about the Son of God and others), as well as teachings proclaimed from opposition to Rome, which also bring the Anglican Church closer to Orthodoxy (denial of super-due merit, purgatory and indulgences, prescribing services in their native language, communion of the laity under two types, abolition of the obligatory celibacy of the clergy, denial of the pope's supremacy over the entire Church). At the same time, they also contain a number of errors left over from Catholicism (the procession of the Holy Spirit "and from the Son") and Lutheranism (teachings about original sin and the state of man after the fall, about justification by faith, about the error of the Ecumenical Councils, about how that the Eastern Churches have fallen into error, the denial of the veneration of icons and holy relics, the denial of the invocation of the saints, the Protestant teaching about the sacraments). They include a number of teachings, stated vaguely, which can be understood in different ways (about the number of sacraments, about the presence in the sacrament of the Eucharist of the true Body and Blood of Christ, the teaching about hierarchy, which can be understood both in the Orthodox and Protestant sense) and, finally, the recognition of the ecclesiastical supremacy of the king.
In 1571, 39 members were approved by the Parliament of England, signed by the bishops as the most important symbolic book of the Church of England.
Reformation currents within Anglicanism
In addition to the Calvinist movement, the Puritans (see the section "The Spread and Development of Calvinism. Huguenots. Puritans"), which was divided into moderate Presbyterians and more radical Independents, which formed in the Anglican Episcopal Church itself, in the Anglican Episcopal Church itself, they formed and still exist today currents, differently related to controversial doctrinal issues.
The high churchmen are the Protestant church aristocracy, emphasizing the typical characteristics of Anglicanism, the state character of the Church, the supremacy of the crown, the privileges of members of the Church over dissenters, episcopalism, and the connection with the medieval and Ancient Church in worship and organization. The main idea of the high Church: opposing the extremes of Protestantism, to defend and preserve in the Anglican Church everything that is contained in it from ancient times, to bring it closer to the tradition and practice of the Ecumenical Church before its division. The high Church strives for the best possible preservation of Catholic traditions, accepts the doctrine of justification by faith and deeds, upholds the authority of the Church, emphasizes the importance of hierarchical succession, and rejects Calvinistic views. This movement is closest to Orthodoxy. The High Church can be called Anglicanism in the proper, original sense of the word. At the time of his speech at the end of the 17th century. the highly ecclesiastical party could not yet finally free itself from politics. Highly clergymen entered the ranks of the Tory conservatives as supporters of the authority and rights of the crown and the Church.
Low churchmen are the extreme currents of Protestantism with its doctrine of justification by faith alone and of the Bible as the sole source of doctrine. Of the books of Scripture, the Pentateuch of Moses enjoys special respect among them, although in theory the New Testament books are placed above the Old Testament. Low churchmen from the end of the 17th century. were recruited in the ranks which, under the Stuarts, were recruited by the Puritans. The outlines of the party became noticeable because in politics they merged with the Whigs. Low churchmen entered the ruling Church, recognized its institutions, but did not attach such importance to them, which would exclude other branches of Protestantism. By the middle of the XIX century. the low Church diminished in number and began to dissolve into the wider Church. Representatives of the low church call themselves "evangelicals."
Broad churchmen are, strictly speaking, not a party, but a mass indifferent to religious and church issues, which is often called the "indifferent Church." They strive to unite all movements on the basis of religious tolerance. Representatives of the wider Church believe that it is not worth arguing over dogmatic differences: all Christians are brothers among themselves and they should reveal the consciousness of their brotherhood in life through the provision of mutual assistance, especially in the religious and moral sense. Neglecting the foundations of the faith given by Christ, denying dogma, the broad Church perceives Christianity only as a moral teaching, devoid of its source and its foundation - "morality without dogma."
In addition to the trends set forth in the previous sections, the Anglican Church gave rise to a number of communities (sects), the basic doctrinal principles of which have certain characteristics, which served as the reason for their separation from this Church. The most important and widespread are Baptism and Methodism.
Baptism arose in England in the first half of the 17th century through Independence (Congregationalism). The first Baptist congregation was formed in 1612.
There is no data that would speak about the direct dependence of the English Baptism of the XVII century on the German Anabaptism of the XVI century, although the denial of the Baptism of children. is common to both faiths. Salvation by personal faith, without the Church, is strongly emphasized in Baptism. The rise of Baptism in England is associated with the names of Thomas Helvis and John Smith.
As a result of persecution by the Episcopal Church and Presbyterians, Baptists soon emigrated to North America and began to spread their faith there. The first American Baptist congregation emerged as early as 1639. In America, Baptism became most widespread and split into a number of sects and movements.
Baptism entered Germany in the first half of the 19th century.
Baptism was introduced to Ukraine in the second half of the 19th century. German colonists.
In 1905, the World Baptist Union was organized, which in 1957 was renamed the World Union of Evangelical Christian Baptists.
Methodism
Methodism arose in the 18th century. as a result of the desire to revive the state Anglican Church. This new English denomination was born under the influence of Lutheran pietism among the students of the University of Oxford. Its main initiator was John Wesley (1703-1791), who soon became a priest of the Church of England. It all began with the organization in 1729 of a small religious circle, whose members were called "Methodists" for their strict rules and ascetic lifestyle. Their number began to grow gradually. The Methodists conducted extensive work among the common people, speaking wherever they could, most often in the open air. To the fore, they put forward active love, expressed in active social service.
The Anglican clergy disapproved of Wesley's activities and refused to appoint priests. In the XIX century. the Methodists split completely from the Anglican Church. Wesley began to ordain priests himself, declaring the presbytery to be equal by grace to the bishopric.
Methodism became widespread in America. He had a particularly large growth here in the 19th century. In 1951, the World Methodist Union was established.
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[eng. Anglican Church, lat. Ecclesia Anglicana]: 1) the common name of the Church of England (The Church of England), off. Protestant. Churches of Great Britain; 2) in a broad sense - a definition applied to all Churches historically associated with the Church of England and sharing the doctrine of Anglicanism (see Anglican Commonwealth).
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English. The Reformation was based on the national tradition of criticism of the Roman Catholic Church, set forth in the works of the theorists of the conciliar movement, theological treatises and sermons of J. Wycliffe and Lollards, in the works of J. Fisher, J. Colet and others at the turn of the 15th-16th centuries. For the first time ideas of Lutherans. The Reformation began to penetrate into England at the beginning. XVI century The basis for the perception of a Protestant. teachings were prepared, the occasion for the beginning of the so-called. "Royal Reformation", supported by the Cambridge theologians (T. Cranmer, W. Tyndall, M. Coverdale, N. Ridley, H. Latimer, etc.), there was a conflict between Cor. Henry VIII and Pope Clement VII because of the latter's unwillingness to annul the marriage of the king with Catherine of Aragon.
From 1529 to 1536, the Parliament of the Reformation, convened at the initiative of the king, passed a number of laws that limited the jurisdiction, financial rights and influence of the Pope in England: the Acts "On the Restriction of Annates" (SR 23 Hen Viii. P. 20) (1532), "On the subordination of the clergy ”(SR 25 Hen VIII. P. 19) (1534),“ On the Limitation of Appeals to Rome ”(SR 24 Hen VIII. P. 12) (1533),“ On Church Appointments ”(SR 25 Hen VIII. P 20) (1534), “On the abolition of papal dispensations and the payment of a penny to St. Peter "(SR 25 Hen VIII. P. 21) (1534)," On the abolition of papal jurisdiction over the English clergy "(SR 28 Hen VIII. P. 10) (1536). Parliament passed the Suprematism Act (1534), which proclaimed the king the supreme head of the Church, and for the first time legalized a national Anglican independent of Rome. Church (Ecclesia Anglicana), ruled by the Primate - Archbishop of Canterbury. Under the control of the king were the convocation of the English. clergy, appointment to church offices, financial receipts from church benefits and tithes. The land holdings of the Church passed to the king as a result of the period he spent in 1535-1539. secularization of the property of the Church. The dissolution of the mon-rey was accompanied by the destruction of icons, sculptures, stained glass windows and church relics. As a result of the "royal reformation" A. Ts. Turned into one of the in-tos of the state. The right to assert its doctrine, rituals and internal structure was legally assigned to the king and the English. parliament. At the first stage, the transformations did not affect the doctrines of the Church, which was determined by the position of Henry VIII, who had a negative attitude towards Lutheranism. Among the Anglicans. a group of bishops led by Stephen Gardiner, who strove to keep the Catholic Church intact, had great weight among theologians. creed. They were opposed by a wing of the clergy, led by Archbishop of Canterbury Thomas Cranmer, the main ideologist of the English. Reformation in the 1st half. XVI century In 1536, the Reformation Committee, chaired by Cranmer, maintained close ties with him. Protestant. theologians F. Melankhton, M. Bucer, V.F. Capito, A. Oziander and others, formulated the basic principles of the Anglicans. denominations - "Ten Articles", which, despite their compromise nature, consolidated the break with the Roman Catholic. doctrine, since only 3 sacraments were recognized in them - Baptism, Eucharist and Repentance, and a Protestant was declared. the principle of justification by faith. Under the influence of Cranmer and his associates, Henry VIII allowed in the end. 30s XVI century publish and distribute English. Bible translations (see Bible, translations), in 1539 the 1st ed. t. n. Great Bible (Greate Bible), but as a result of the victory of the traditionalists, published in 1539 the "Six-Article Statute" (see Six Articles), returning the Church of England to the Roman Catholic. doctrine, Henry VIII imposed restrictions on the reading and interpretation of the Bible for laymen (1543). Supporters of Calvinism, which spread in the 30-40s. XVI century in England, did not satisfy the moderate nature of the church reform. The accession to the throne of Cor. Edward VI (1547-1553) marked the beginning of a new, more radical stage in the Reformation of the Church of England. The Six Articles were abolished, restrictions on Bible reading were lifted, and a commission was set up to train Anglicans. symbol of faith. In 1547, ed. T. Cranmer published the Book of Homilies (see. Homilies), which played an important role in the history of the Anglicans. theology. The most important step in English. The Reformation was the publication of the Book of Common Prayers (1549, 2nd edition - 1552), which finally consolidated the recognition of only 2 sacraments and the interpretation of the symbolic nature of the Eucharist. The introduction of the Book of Common Prayer was accompanied by Acts of Uniformity, which unified the liturgical practice of Anglicanism. In 1552, the Cranmer Commission completed work on 42 articles, approved by Edward VI as an officer. religion A. Ts., however, the death of the king and the accession to the throne of Mary Tudor (1553-1558) interrupted the development of the English. Reformation. Her reign was marked by the restoration of Catholicism, the revival of monastic orders, the restitution of church lands, the persecution of Protestants and the emigration of many of them to Germany and Switzerland.
With the accession to the throne of Queen Elizabeth I (1558-1603), A. Ts. Was restored. A new "Supremacy Act" and "Thirty-nine Articles" were adopted - an account of the Anglicans. creed, which retains its strength in the present. time, and also published a new Book of Homilies (1571). The development of doctrinal provisions was carried out in a sharp controversy between supporters of a moderate state. A. Ts. In the form in which it existed under Henry VIII and Edward VI (R. Hooker, R. Bancroft, M. Parker, J. Joel, J. Whitgift), and theologians who fell under strong influence of Calvinism and who saw the ideal of church order in the independent Calvinists. communities (J. Knox, K. Goodman, E. Grindal, W. Travers, T. Cartwright). Under Elizabeth I, the compromise doctrinal appearance of A. Ts. Was finally formed - the middle path (via media) between Catholicism and Protestantism was chosen. However, this did not satisfy both the English. Catholics and Puritans alike - supporters of a radical reform of the Church. Repressive legislation against Catholics, developed in the 70-90s. XVI century, obliged them to visit the Anglicans. worship under penalty of fines and imprisonment. Catholics were deprived of the right to occupy the state. positions, since this was associated with an oath to the ruling monarch as the head of the Church, and also could not receive academic degrees in high fur boots. Almost simultaneously, in 1571, Elizabeth I issued the anti-Puritan act "On Certain Disorders Against Clergy." The Puritans at this time turned to criticizing the officers. A. Ts., Its main objects were the episcopate, church hierarchy and excessive pomp of worship. In the Puritan movement, there was a division into moderate Presbyterian and radical Independent, or Congregationalist. Without showing open disobedience to the authorities, the Puritan preachers retained the semblance of belonging to the A. Ts., While illegally performing divine services according to the "Geneva" Calvinist. to the prayer book, violating the prescriptions of the Book of Common Prayers. To combat the latently spreading Puritanism, a special court of the High Commission was used. As a result of the activities of this commission, many pro-puritanical priests lost their positions. Under the early Stuarts, criticism of the episcopal order of the A.Z. by the Puritans intensified. On accession to the throne, Cor. James I Stuart (1603-1625) they gave him the so-called. The "Thousand Petition" (that is, signed by a thousand priests) complaining of the oppression of the Calvinists. preachers and deprivation of their benefits, with criticism of the Book of Common Prayer and Anglicans. clergy. The king called a conference of representatives of the Puritans and Anglicans. bishops at Hampton Court Palace and promised to reform. However, if, in theological terms, the Scotsman James I fully shared the Calvinist. views, the political claims of Presbyterians for independence from the state. the authorities were unacceptable to him. In his criticism of the episcopate and the hierarchical structure of A. Ts., He saw an undermining of his authority as the head of the Church. The monarch's promises, in the absence of real reforms, disappointed the Puritans: a group of the most radical preachers, openly declaring their rejection of the Book of Common Prayers and the illegality of church regulations, emigrated to the Netherlands, but most of the Presbyterian Puritans remained in the bosom of A. Ts. Under James I. Code of Canons (1604) and a new translation of the Bible, the so-called. The King James Version, or Authorized Version (1611) (see Bible, translations).
A new phenomenon in A. Ts. XVII century. the spread of Arminianism, unacceptable not only for the Puritans, but also for the more moderate members of the A. Ts., which complicated the relations of the Cor. Charles I, who was his adherent, from an Anglican. the clergy. In 1633 William Laud, a prominent theorist of Arminianism, was appointed Archbishop of Canterbury. In liturgical practice, he began to revive the Catholic tradition. worship services, which prompted Lod's accusations of papism. These reforms provoked widespread opposition not only in England but also in Scotland, where his attempt to introduce the Anglican was. The Book of Common Prayer led to a widespread movement in defense of the Presbyterian Church, the signing by 1638 of the Covenant and 2 anti-English. "Episcopal Wars" (1639-1640). The indignation of both moderate Anglicans and Puritans led to the fact that in 1640 the so-called. The long parliament impeached Lod, condemned the Arminian Code of Canons. As the conflict between the king and parliament deepened, the Puritans intensified their criticism of the episcopate, calling for "uprooting the tree of prelacy with root and branches." Under the influence of these sentiments, widespread in the society, in 1641 the parliament abolished the court of the High Commission and during the war with the king that began in 1642 adopted the "Bill on the Exclusion of Bishops", which prohibited not only bishops, but also any cleric occupy secular state. positions. In 1643, the system of diocesan administration in England and Wales was abolished and the property of all chapters, archbishops, bishops, deans and clergymen who supported the king in his war with parliament, was sequestered. In June 1643, by decision of parliament, the Westminster Assembly of Theologians was convened, which was dominated by Presbyterians; the fruit of her work was the Westminster Confession and the catechism based on it. In 1646, the process of destruction of the episcopal A. Ts. Was brought to an end by the ordinance on the destruction of archbishoprics and bishoprics.
During the Civil War and Revolution in England so. there was a break with the tradition of not only the post-Reformation Episcopal order of the Anglicans. Church, but also of its entire historical development throughout cf. centuries and laid the legal foundations for the creation of a national Presbyterian Church in England. However, the Presbyterians had opponents not only among the followers of the Traditions. Anglicanism. Destruction of officers. Churches and the crisis of church discipline in the 40-50s. XVII century led to the strengthening of radical movements - the Independents (Congregationalists), who rejected the idea of a single national Church as such, supporters of the independence of local congregations, who independently elected pastors and managed their own affairs without the interference of secular authorities, as well as Baptists, Brownists (see R. Brown), Barrowists (see G. Barrow), Mennonites, Quakers, the fifth monarchy of people, etc.
During the period of the Republic and Protectorate of O. Cromwell, the Presbyterian reform that had begun was not fully realized: the Presbyterian Church was formed, but it could not oust the official. A. Ts. Throughout the country. Elements of the Presbyterian system were incorporated into the State Church, which took shape under Cromwell (1654), which tried to make a compromise between various Protestants. currents on a national scale. The ministers of the new Church were not required to agree with K.-L. definitely formulated doctrinal positions. To oversee the appointments of the clergy in 1654, special commissions were created, which included authoritative ministers of the Presbyterian, Independent and Baptist. sense. The result is 2,500 Anglicans. priests out of 9 thousand have lost their parishes. The Protectorate period was marked by tolerance towards dissenters - Protestant. sects that did not recognize the state. Church (excluding Unitarians), as well as Catholics and Jews. At the beginning of the period of the restoration of the monarchy, before accession to the throne, Cor. Charles II (1660-1685) signed the Bredskoy Declaration, promising freedom of religion to all Christians, and restored the A.Z. with its former episcopal order. During the debate, Anglicans. bishops and representatives of the Presbyterian clergy at the Conference of Savoy in 1661, the version of the prayer book proposed by the Presbyterians was not accepted. The priests who had not received the proper consecration during the era of the Republic and the Protectorate were demanded to be re-ordained in the presence of bishops. Charles II approved the Book of Common Prayers and the "Act of Uniformity" (1662), which could not be accepted by the Presbyterians. As a result, approx. 2 thousand priests lost their benefits, and they became the first representatives of the nonconformist movement in England. James II (1685-1688) issued the "Act of Tolerance for Catholics" (1688), which provoked the outrage of the Protestant. population. As a result of the "Glorious Revolution", William III of Orange (1689-1702) ascended the throne, seeking to rely on a coalition of all Protestants. forces, including dissenters. An important step in his policy was the "Act of Tolerance" (1689) in relation to radical sects, which received the right to freely practice their cults. In the end. XVII century theological controversy has lost its sharpness .. For the Anglican mentality. clergy at the turn of the XVII-XVIII centuries. Latitudeudinarianism is characteristic - a relative indifference to disputes about doctrinal issues, the principles of the organization of the Church and liturgical practice, tolerance and the desire for the unity of various directions within A. Ts .; theologically, the Latitude Dinarians were supporters of "natural theology" and followers of the Cambridge Platonists.
At the turn of the XVII-XVIII centuries. came into use the concept of "High" and "Low" Church. The term "High Church", found already in the 17th century, is applied to those A. Ts. Members who tend to emphasize its commonality with the Catholic rather than Protestant tradition (in this sense, it also applies to theologians more early, Elizabethan period). In contrast to this concept in the beginning. XVIII century arose the term "Low Church" - a trend in Anglicanism, ideologically close to radical Protestantism and non-conformism. From ser. XIX century. Evangelicals began to be attributed to this direction (see Evangelism, Evangelicals). A notable phenomenon in the life of A. Ts. Was the birth in the 18th century. Methodism and the evangelical movement close to it in spirit. Their occurrence was a consequence of the reaction of broad strata of the society to the indifference of the Anglicans. the clergy to the postulates of faith, as well as to the spread of skepticism and atheism; negative consequences of such a state of faith, v. sp. the British, led to the excesses of the French Revolution. The distinctive features of Methodism as a movement for the renewal of A. Ts. Were emphasized piety, strict observance of rituals, and systematic preaching work among the poor. In 1795, the Methodists, who had created their own well-organized church structure, separated from the Church of England. The leaders of the evangelical movement J. W. Fletcher, G. Venn, W. Romain and J. Newton strove to use the existing parish system without breaking with the A. Ts. XVIII-XIX centuries evangelicals have played a leading role in the struggle for social reform and improved living conditions, as well as in missionary work. The Society encouraged preaching work, which was partly due to changes in the position of the English. Catholics, whose religion. and civil rights were gradually restored during the reign of Kings George III (1760-1820) and George IV (1820-1830) thanks to a series of "Acts on the Emancipation of Catholics" (1777, 1791, 1793, 1829) .. These innovations generated discontent among the Anglicans. clergy and lay Protestants. The desire to strengthen the position of A. Ts., Which, on the one hand, was threatened by the "offensive of the Catholics", on the other - intellectual liberalism, gave rise to the Oxford movement, whose activities paradoxically led to rapprochement with Catholicism and the emergence of Anglo-Catholicism. The initial goal of a group of Oxford theologians, which included E. Pusey, J. Keeble, J. G. Newman, and others, was to apologize for A. Ts. As a divine institution, to prove the effectiveness of her episcopate, to substantiate the truth of the precepts of the Book of Common Prayer in a series of treatises, published by them since 1833. (see Tractarianism). In the 40s. XIX century. awareness of the historical connection of A. Ts. with the Roman Catholic Church, their closeness in certain doctrinal issues and in the practice of worship led to the conversion of certain members of the movement to Catholicism, but most of them remained in the bosom of A. Ts.
One of the problems that arose before A. Ts. In the 19th century was the need to determine its attitude to the latest achievements of the natural sciences. Charles Darwin's discoveries in the field of evolution and natural selection (1859) turned out to be a serious challenge to A. Ts., Which at first provoked sharp condemnation and polemics with him from representatives of the Church, in particular Bishop. Samuel Wilberforce. However, the caution of the conclusions of Darwin himself, who did not want to enter into open conflict, as well as the tradition of rationalism in the Anglicans. theology made it possible to overcome the crisis thanks to the recognition by liberal-minded theologians of the possibility of the development of the physical world, which does not contradict the Divine plan. By the beginning. XX century the variety of living organisms and their species, the complexity of the mechanism of natural selection began to be perceived as evidence of the greatness of the Creator. A number of new problems arose before A. Ts. In connection with the question of the admissibility of the historical approach to the tests of the Holy. Scriptures and the application of new methods in biblical studies, to-rymi were guided at this time by the authoritative biblical scholars B. F. Westcott, F. J. Hort, J. Lightfoot, J. Robinson, C. Dodd, F. Maurice. The result of discussions and recognition of the need for new interpretations of the picture of the world was the formalization of liberal theology in England. In 1860, supporters of the strengthening of the rationalist principle in theology (B. Jowett, F. Temple, M. Pattison) presented their views in Sat. "Experiments and Reviews" (Essays and Reviews. L., 1860), to-ry caused criticism of representatives of all currents in A. Ts. To liberal theologians who sought to interpret the Anglicans. doctrine, taking into account historical and cultural research, psychology, comparative linguistics, etc., and, placing theological issues in a broader intellectual context, thereby smoothing out the contradictions of “high” and “low” directions, they began to apply the definition of “Broad Church”. Later it was extended to the ideological heirs of liberal theology - the modernists of the late. XIX - early. XX century
In the end. XIX century. liberal ideas also began to spread among Anglo-Catholics and the Oxford movement. A favorable attitude towards scientific research methods and critical biblical studies was reflected in the edition of Lux Mundi (1889), prepared by a group of theologians of the "High Church". Similar trends among evangelicals led to the emergence of liberal evangelism in this current, organizationally taking shape in the Anglican Evangelical Group Movement (1906-1967).
Liberal and modernist tendencies had a strong influence on the mood in A. Ts. In the late. XIX - early. XX century They were expressed, in particular, in the activities of the Union of Church Leaders (Churchmen's Union, 1898), which was transformed in 1928 into the Union of New Church Leaders (Modern Churchmen's Union). The members of the Union believed that theology should adapt to the requirements of modern times and keep pace with new scientific theories. Their opinion was shared and supported by representatives of the so-called. "New realism" - secular philosophers and theologians J. E. Moore, B. Russell, C. D. Brod, G. H. Price. Their attitude towards religion ranged from indifference to harsh denial. In polemics with this school, but also under its influence, an authoritative trend of the so-called. "Realistic metaphysics" (C. L. Morgan, S. Alexander, A. N. Whitehead), which sought, relying on evolutionary theory in biology and the achievements of mathematics, to create a new picture of the world, edges would not contradict the foundations of Christ. teachings.
Dr. an offshoot of the "new realism", the so-called. "Logical empiricism" (A. J. Ayer, J. Ryle, R. Braithwaite, J. Wizdom) continued the traditions of B. Russell's analytical philosophy. As a result, a number of theoretical works on the specifics of the "language of religion" appeared. The spread of liberal theology and modernism and the need to resist criticism of the traditional. christ. doctrines led in the 30-40-ies. XX century to the strengthening of neoconservatism in A. Ts. However, its influence in England was not as strong as in continental Europe or the United States. Post-liberal Anglican. theology continued to strive for a productive synthesis of science and faith based on the unity of Divine Revelation and the human mind (W. Temple, J. Bailey, D. M. Bailey, H. H. Farmer).
Another crisis in the Anglicans. theology and the rise of modernist searches came in the 50-60s. XX century under the influence, on the one hand, of the achievements of astrophysics and theoretical mathematics, and on the other hand, due to the increased interest of the society in the problems of personality and gender. Anglican group. theologians sharply criticized A. Ts. and trad. christ. doctrine as a whole, which did not meet, in their opinion, the real requests of the about-va. Bp. Wulichsky John Robinson in his work "Honestly before God", as well as A. Widler, H. A. Williams and others put forward the idea of "religionless Christianity", extremely broadly interpreting the concept of God and accepting the Holy. Scripture as a collection of myths that requires comprehension and interpretation in a historical context (J. Hick, A. McIntyre). However, if their call to A. Ts. To find their place in the present. world was supported by part of the clergy and laity, the new theology was not recognized.
The crisis in the constitutional relations between the secular state and the Church at the turn of the XIX-XX centuries. was caused by the fact that the Church practically did not have the opportunity to make independent decisions on issues of doctrine, internal structure and liturgical practice. Attempts to change the situation led to the creation in 1919 of the National Assembly of the Church of England (The Church of England National Assembly, in abbreviated form - the Assembly of the Church), which received the authority to prepare legislative proposals on issues of church life - the so-called. measures (Measures), but they still had to be approved by parliament and the monarch, i.e. the existence of the National Assembly did not change the principles of the relationship between spiritual and secular authorities. Since 1904, the theological commission was working to revise the Book of Common Prayers (as amended in 1662). The text of the updated prayer book submitted by the National Assembly for parliamentary approval was twice rejected (1927, 1928).
At the same time, there was a tendency towards democratization of the inner life of the Church of England. The revitalization of parish life, the participation of the laity in the educational and charitable activities of the Church led to the creation of a system of representation from the laity in the bodies of church government at all levels. In 1885-1892. the Houses of Laity arose during both convocations of the English. clergy - Canterbury and York. On the basis of convocations and both chambers of laity, the Representative Church Council was formed in 1904, which was transformed in 1919 into the National Assembly. In 1921, a reform of church self-government was carried out: in parishes, councils were created without fail with the participation of laity. In 1947-1967. The National Assembly was given the functions of the Supreme Court of Appeal in matters of Church doctrine, worship and ecclesiastical discipline, which belonged to a previously secular body - the Judicial Committee of the Cabinet of Ministers. According to the Synodical Government Measure Act (1965), approved by Parliament, the National Assembly in 1969 was transformed into the General Synod of the Church of England, which received the right to legislative initiative in church matters.
Keeping in force the Book of Common Prayer (revised in 1662), the National Assembly, and then the General Synod and Parliament adopted a resolution on the admission of alternative forms of worship (Alternative and Other Services Measure, 1965) with subsequent clarifications on this matter in 1967, 1968 and 1971. ... In 1968, the 1st Alternative Service Book was published. Since 1974, alternative forms of worship have been permitted on a permanent basis. It was adopted in the same year. The Church of England (Worship and Doctrine) Measure Act of Parliament, for the first time recognizing the legal right of the Church itself, represented by the General Synod, to amend the doctrine and change the order of worship.
Creed
A.Z.'s doctrine is a unique combination of both Catholic and Protestant positions. (Lutheran and Calvinist.) creeds. The most authoritative sources outlining the main provisions of the doctrine of A. Ts. Are the Book of Common Prayers and Thirty-nine Articles, which do not agree with each other in everything, since Thirty-nine Articles have a more pronounced Protestant. character.
The main source of doctrine in A. Ts. Is Sacred. Scripture. It “contains everything necessary for salvation, so that what cannot be read in it, or that cannot be proved through it, cannot be required of anyone to believe in it as an article of faith, or to be considered and was required as necessary for salvation "(Thirty-nine Articles, v. 6). The doctrine of the Holy. Tradition as such is not contained in the "Thirty-nine Articles", however, Art. 34 speaks of "the traditions of the Church", which mean different liturgical customs, but the main criterion for their correctness is "not contradicting the Word of God." Anglicanism does not completely deny the authority of Tradition, but limits it to the first 5 centuries of Christianity and the decrees of the first 4 Universes. Cathedrals. The 3 Articles of Faith are recognized as unconditional: Nikeo-Constantinople, so-called. Apostolic and Afanasiev on the grounds that “they can be proved by the most faithful guarantees of Sacred. Scriptures ". According to the canons and decrees of the General Synod, the doctrine of the Church of England is based on Holy. Scripture and the teaching of the ancient Fathers and Councils of the Church, which is consistent with Scripture. The principal position of the Anglicans. doctrine is the need for preaching and performing the sacraments in the national language (v. 24).
A. Ts. Adheres to the doctrine of the Holy Trinity, but in accordance with the Catholic. tradition recognizes the procession of the Holy Spirit and "from the Son" (Filioque) (v. 5). A. Ts. Does not have serious deviations in Christology from the Orthodox Church. teachings. Jesus Christ is the true God and the true Man, suffered, crucified, died in atonement for the firstborn and "all real sins of people" (v. 2), descended into Hell (v. 3) and resurrected (v. 4). Anglican. the doctrine of salvation is a Protestant. the doctrine of solo fide (justification "by faith alone") and proceeds from the fact that people are justified before God exclusively "by the merits of Jesus Christ through faith" (v. 11). The value of good works for salvation is denied, although good works are interpreted as "the fruits of faith", indicating its truth (v. 12). Creed includes a Calvinist. the thesis about the predestination and intention of God even before the creation of the world to save “the elect according to their faith in Christ” (v. 17).
Anglican. creed does not contain the concept of the Church as the Body of Christ. In Art. 19 “the visible church” is opposed to the “invisible” Church, the first is defined as “a congregation of believers, in which the true Word of God is preached and the sacraments are duly performed,” that is, it is denied that the earthly Church is the Body of Christ , and, traces., the Church with a capital letter is only the Heavenly Church, which is different from the earthly one. The "visible church" has repeatedly sinned in matters of faith (v. 19), and Vsel. Councils were simply human assemblies, not always directed by the Holy Spirit (v. 21). The Church is “the witness and keeper of Sacred. Scriptures ”, capable of establishing rituals and order of worship by her power, as well as making decisions in controversial doctrinal issues (vv. 19, 20), but the authority of the Church is made dependent on Holy Scriptures. Scripture: she cannot prescribe or prescribe anything to contradict it (v. 20).
Only "two sacraments established by Christ our Lord in the Gospel, namely Baptism and the Lord's Supper" (ie the Eucharist) are accepted (v. 25). The 5 remaining ones - confirmation, repentance, priesthood, marriage and blessing - are said to have no confirmation or type in the Gospel and "do not have the same nature as Baptism and the Lord's Supper" (v. 25), and they cannot follow. considered sacraments in the true sense of the word. The reception of the sacrament of Baptism is allowed both in infancy, "which is consistent with the teaching of Christ" (v. 27), and in adulthood. The sacrament is accepted in both forms (v. 30). The doctrine of the sacrament of the Eucharist is that the Eucharist "is the sacrament of our redemption through the death of Christ, so that for those who righteously, worthily and with faith receive It: Bread ... the Communion of the Body of Christ, and the chalice is the Communion of the Blood of Christ"; people who are unworthy and “deprived of living faith, although physically and visibly ... partake of the sacrament of the Body of Christ and the Blood of Christ, but they do not at all partake of Christ” (v. 29). The Body of Christ “is given, accepted and eaten at the Supper only in a heavenly and spiritual way, and the means by which the Body of Christ is received and eaten at the Supper is faith” (v. 28). A. Ts. Denies the concept of the Eucharist as a redemptive sacrifice renewed during the liturgy, since “a sacrifice fully responsible for the sins of the whole world” was offered by Christ once (v. 31); the liturgy is only an image and memory of the true sacrifice.
The Thirty-nine Articles speaks of the Mother of God only once: the Son of God “took human nature in the womb of the blessed Virgin from her being” (v. 2). In the church calendar of the A. Ts. We find such holidays as the Nativity of the Virgin Mary and the Annunciation of Mary, but nowhere is she called the Mother of God. Usually Anglicans call her Blessed Virgin Mary, simply Virgin Mary or Our Lady. The liturgical texts do not contain K.-L. prayer invocations to the Mother of God.
Formulated in the era of the Reformation, the doctrine of Anglicanism in principle denied as not finding confirmation in the Holy. Scripture revere relics, icons and statues of saints, as well as the very teaching about their merits, which replenish the "treasury of grace" kept by the Church (vv. 14, 22; The Book of Homilies (1571) - "Of the Right Use of the Church", Against Peril of Idolatry). The prayer appeal to the intercession and mediation of the saints was also not recognized. However, in the practice of the "High Church" from the 19th century. under the influence of the Oxford movement, the veneration of certain saints was revived and the placement of icons in churches is allowed.
"Thirty-nine Articles" contain a number of archaic provisions formulated in the course of the lost in the present. time of his own sharp polemic with Rome about the ability of the Roman Catholic. The churches are delusional both in practice and in matters of faith (v. 19), about the fallacy of the Catholic. the doctrine of purgatory and indulgences (v. 22), that Vsel. Councils should be convened at the will of secular rulers (Art. 21) or to fight the Middle Ages. heresies (eg, Pelagianism - v. 9) and radical Protestants. sects (Baptists and Anabaptists - v. 27).
The archaic nature of "Thirty-nine Articles" and the very nature of this document, which covered only the most important in the XVI century. theological problems, the extreme brevity of its formulations, the absence of sections concerning eschatology, as well as any systematic presentation of the ethical and social doctrine of the Church, were recognized by the Anglicans. the clergy. The need for further development and clarification of doctrinal positions was dictated by the presence in the Church of England of various trends - high, low, broad, evangelical. In this regard, in 1922 a special Doctrine Commission was established, which, after 16 years of work, presented the Doctrine in the Church of England report (Doctrine in the Church of England, 1938) to the convocations. The document, which consisted of 3 sections - "Doctrine of God and Atonement", "Church and Sacraments" and "Eschatology" - was not approved by the convocations of the clergy and did not receive an official. status, but nevertheless the activities of the Commission are considered an important stage in the development of theology of Anglicanism. Officer religious documents do not reflect the diversity of Anglicans. theological thought, however, A. Ts. deliberately avoids a more precise formulation of his doctrine, especially in ethical and social issues, presenting the views of its hierarchs and leading theologians as private opinions that have authority only because they reflect general tendencies in A. Ts. This kind of neofits. statements on specific issues of faith and pressing problems of the present. reality is often done within the Anglican Commonwealth at meetings of Anglicans. episcopate during the Lambeth Conferences.
Divine service
Eucharist
(Eng. Eucharist, Lord's Supper - Lord's Supper, Holy Communion - Holy Communion.) After the morning divine service and litany, it is ordered to perform the Eucharistic Liturgy. with the prayer "Our Father", followed by the unchangeable collection "Almighty God, to whom all hearts are open ..." Then teachings and royal decrees are read, a sermon is delivered, announcements are made. After that, while reading verses from the Bible, donations are collected, which the priest delivers directly to the Holy See. Bread and wine are also brought there, the rite of offering is not accompanied by special Then a prayer is said for the fullness of the Church of Christ and 3 exhortations. Then a short rite of repentance is performed, consisting of a call to repentance, general confession, absolution and “comforting words” from NT addressed to those wishing to receive communion. This is followed by the Eucharistic Canon (see Anaphora) and communion. The Eucharistic gifts are taught with the words: "The body of our Lord Jesus Christ, devoted for you, may preserve your body and soul for eternal life: accept and eat this in remembrance that Christ died for you and feed Him in your heart with faith with thanksgiving" and “The blood of our Lord Jesus Christ, shed for you, preserve body and soul for eternal life; drink it in remembrance that the blood of Christ was shed for you, and be grateful. " After communion, the "Our Father", Prayer of thanksgiving, Gloria in Excelsis (Latin - Glory in the Highest; see Gloria) are read and blessing follows.
Anglican. eucharistic canon in the twentieth century. has undergone dramatic changes. The Canon of the Book of Common Prayers of 1662 consists of 3 parts: the praefatio, the prayer for worthy communion, the prayer for the consecration of the gifts. In the latter, 3 parts can be distinguished: an appeal to God the Father, who sent His Son for our redemption, the epiclesis ("Hear us, gracious Father ...") and the words of instruction. The observation in the Book of Common Prayers that if the holy gifts are not enough, the priest consecrates additional bread and wine, uttering only the words of the institution, suggests that the Catholic Church was partly preserved in the A.C. t. sp. about the time of the consecration of the gifts (see Transubstantiation, Transposition).
But already the compilers of the Book of Common Prayers 1927/28, until the 70s. XX century which largely supplanted the Book of Common Prayers of 1662 (unofficially in England, officially in almost the entire Anglican Commonwealth), they adhere to different views on the time of the consecration of gifts and the relationship between different parts of the Anaphora. The Canon of the Book of Common Prayers of 1927/28 consists of a praefatio, Sanctus, a prayer of consecration (without epiclesis), a prayer Oblation indicating that gifts are offered to God, and Invocation is a descending epiclesis. This is followed by the prayer Unde et memores (Latin - Therefore, remembering; one of the parts of the Roman canon of the Mass from the Book of Common Prayers of 1549), "Our Father", a prayer for worthy communion, and only then - the communion of the holy gifts. At the same time, the heading says: “If the consecrated bread and wine run out before everyone takes communion, the priest must consecrate in accordance with the prescribed: starting from the words“ Glory to Thee, God Almighty ... ”to the words“ ... partakers of the Most Blessed Body and His blood. " Thus, the sanctifying meaning is ascribed here not only to prayer, which includes establishing words, but also 2 others - Oblation and Invocation. In light of this, it can be assumed that the heading "Prayer of Consecration" refers not only to prayer with the words of the institution, but also to the 2 subsequent ones.
To the end. XX century the epiclesis became an integral part of the Anglicans. anaphora. Moreover, according to many Service Officials, only the Epiclesis, without the words of the institution, is sufficient for the consecration of the gifts.
Although in the Book of Common Prayers of 1662, the Eucharistic fast was not named among the necessary conditions for worthy communion, until the 18th century. it was preserved in the practice of A. Ts. In the XIX century. during the Oxford Movement, the custom of compulsory Eucharistic fasting was restored, and by the end. XIX century. the practice of eucharistic fasting became universal. In the present. time there is a custom to observe the Eucharistic fast from midnight. If the liturgy is served in the evening, the time of fasting can be from 12 to 3 hours. However, non-observance of it cannot serve as a reason for refusing to receive communion.
Calendar and lectionary
Commonly used are the calendar (see Year of the Church) and the lectionary of the Book of Common Prayers of 1662, which consists of great holidays (Red Letter Days - Days [marked] with a red letter), small holidays (Black Letter Days - Days [marked ] with a black letter) and days, which do not account for k.-l. celebrations. Christmas, Epiphany, Meeting, Circumcision of the Lord, Annunciation, Conversion of St. Paul, days of remembrance of the apostles and evangelists, St. Stephen, John the Baptist, arch. Michael and all the angels, the babies of Bethlehem and all the saints. In addition, all Sundays of the year, Mondays and Tuesdays after Easter and Pentecost are considered great holidays. Easter and Pentecost are not included in the list of holidays, since they always coincide with Sunday, but their services are quite festive. Great feasts differ from other days by the presence of collections of the day and special readings at the liturgy, although collections and readings are also available for certain non-holiday days: for "Ash Wednesday" (1st Wednesday of Great Lent) and all days of Holy Week (collections only for Friday and Saturday). In other words. the days of reading are in order, during the whole week the collection of the previous Sunday is used.
The Lectionary of the Book of Common Prayer consists of readings at evening and morning services, apostolic and evangelical readings at the liturgy, and the Psalter, divided so that it is read in a month. The psalms and biblical songs in it are from the Great Bible of 1538, translated from the Vulgate.
In the present. the time of the calendar of the Book of Common Prayers in 1662 exists rather as a liturgical minimum. From the 1st Sunday of Advent 2000, it was replaced by a new calendar and a lectionary for the Book of Public Worship 2000. The calendar includes several. types of holidays: Sundays, major holidays (Christmas, Epiphany, Meeting, Annunciation, Easter, Ascension, Pentecost, Holy Trinity Day, All Saints Day), holidays (biblical saints), minor holidays (non-biblical saints) and "memories" ( saints and uncanonized ascetics of the faith). Major and minor holidays have their own collegiate and post-communion (prayer of thanksgiving after communion). The Sunday Lectionary is distributed over 3 years (for each Sunday there are 3 services), and the Seventh Lecture - within 2 years.
The church year, according to the Book of Common Prayers, begins on January 1, but in the 20th century. all Anglicans. The churches have returned to the old West. practice to start it on the 1st Sunday of Advent. The circle of mobile holidays and fasts of the Book of Common Prayers of 1662 was included in the new calendar, but in the present. time posts in Anglicans. The churches, following the Catholic, have been reduced to the observance of "Ash Wednesday" and Good Friday. Anglican. monastic orders observe fasting according to the rules of the corresponding Catholic. monastic orders.
Baptism
A. Ts. Gives the following definition of the sacrament of baptism: "Baptism is not only a symbol of confession and a sign by which Christians can be distinguished from unbaptized, but also a sign of regeneration, through which those who receive true baptism are grafted into the Church" (Thirty-nine Articles, p. 27).
The book of common prayers contains 3 rites of baptism: babies in church, babies at home (if special circumstances exist), baptism of adults.
The rite of baptism of infants in the church (Public Baptism of Infants) includes: blessing of water; gospel reading (Mk 10); the rite of denying Satan, confessing faith, making baptismal vows by the godparents; the baptism itself, performed through immersion (or, if the baby is very weak, through douche) with the pronouncement of the formula: “[Name], I baptize you in the name of the Father and the Son and the Holy Spirit. Amen ”(as in the Catholic Church); the sign of the cross, traced by the priest on the forehead of the baby. At the end of the rite, the priest appeals to the godparents with an exhortation to teach the infant the catechism and, in due time, to bring it for episcopal confirmation.
An adult at baptism himself denies Satan, professes the faith and makes baptismal vows. "Baptized in this way must be confirmed by the bishop as soon as possible." The preamble to the rite of baptism says that both the baby and the adult must have at least 3 godparents, and 2 must be of the same sex with the person being baptized. In modern practice, the baby's godfathers can be his parents. Baptism is associated with the "Thanksgiving for a woman after the birth of a child" contained in the Book of Common Prayers.
If the baptismal vows were not according to K.-L. reasons spoken at baptism, they must be spoken before confirmation.
Confirmation
Confirmation is usually performed on baptized adolescents of 14-16 years old, as well as on those who transfer to A.C. from non-Episcopal Churches. The book of common prayers contains a short catechism, intended to prepare children for confirmation, to teach which is the responsibility of the parish rector.
The rite of confirmation is performed by the bishop. He lays his hands on the head of each confirmant with the words: “Protect, Lord, this Thy servant by Thy heavenly grace, so that he may remain Thy forever. Every day more and more fill him with Thy Holy Spirit, until he comes into Thy eternal Kingdom. Amen".
The Book of Common Prayer clearly states that no one should be allowed to receive communion without episcopal confirmation. Recently, especially after the admission of the Catholic. By the Church of unconfirmed children to receive communion, the Church of England also allowed communion before confirmation. But in practice this happens only in distant parishes, where there is almost no way for the bishop to reach.
Marriage
According to the Anglican. According to the tradition recorded in the Book of Common Prayer of 1662, the desire to marry must be announced in advance. Within a few. On Sundays, the priests announce that the engagement has taken place and ask if anyone knows the reasons why this marriage cannot take place.
The wedding itself, according to the canons, takes place any day from 8 to 18 o'clock. The rite consists of the priest's opening words, which speaks of the divine establishment of marriage, the dignity of this state and its goals. After that, the priest asks the spouses to confess whether their marriage is K.-L. obstacles, and asks the bride and groom in turn about their mutual desire to marry. Then the bride and groom, joining their right hands, make a marriage vow. The priest says a prayer, calling on God to bless the new couple, like Isaac and Rebekah, and after the prayer he joins the hands of the newlyweds with the words: “What God has combined, let no man separate,” then solemnly declares them husband and wife. This is followed by the blessing: "God the Father, God the Son, God the Holy Spirit bless, observe and preserve you ...", which in the text almost coincides with the prayer Vost. worship. Then psalms 128/127 and 67/66, "Our Father" and the responsory are read or sung. The priest says several. prayers and a lesson consisting of New Testament texts on marriage. Immediately after the wedding or in the near future, the newlyweds should receive Holy Communion.
Chin visiting the sick
The rite of visiting the sick also contains prayers for a sick child, for the terminally ill, for the dying and for the mentally ill. The rite of communion of the sick may be added to the order of visiting the sick. It is a liturgy performed in the patient's home. Despite the fact that the rite of the liturgy of the Book of Common Prayers of 1662 prescribes the consumption of the remaining gifts immediately after the liturgy, in the present. At the time, communion of the sick with spare gifts was widespread. In the Scottish Episcopal Church, the practice of stockpiling gifts never disappeared, being recorded in liturgical books.
Burial
A priest in full vestments meets the coffin with the body of the deceased at the gate of the church. The coffin is placed in the middle of the church, and the funeral rite begins, which consists of 1 or 2 psalms (39 and 90), readings from NT (1 Cor 15), several. prayers and collectives for the deceased.
Church-adm. device
In the present. time A. Ts. has apprx. 26 million members. Its head is the ruling monarch, who, in agreement with the prime minister, appoints archbishops (2 people), bishops (108 people), and cathedral rectors (42 people). Geographically, the jurisdiction of the A. Ts. Includes: England, the Isle of Man, the islands located within the English Channel, Scilly, part of Wales, diocese, which includes all the countries of Europe, as well as Morocco, Turkey and some territories of the former. THE USSR. The Church of England is divided into 2 provinces: south. headed by the Archbishop of Canterbury, Northern - Archbishop. York. The composition of the sowing. the province includes 14 dioceses, south. has 40 dioceses. Dioceses consist of 13 thousand parishes in England and 260 Euros. congregations.
Anglican. bishops are the spiritual lords of the kingdom, as both archbishops and 24 bishops are members of the Upper House of Parliament. Decisions adopted by A. Ts. Enter into force only after their ratification by a special parliamentary commission. The General Synod of the Church of England preliminarily decides questions (doctrinal, financial, church order, etc.), which then require parliamentary approval. 574 of its members are elected for 5 years from among the clergy and laity and meet at least 2 times a year in York or London. In 1998, the 19-member Archbishop "s Council was established to coordinate, popularize and promote the mission of the Church of England. Its decisions are also submitted to the General Synod, which has the right to reject them.
Internal self-government of dioceses is carried out with the help of synods, consisting of clergy, headed by the ruling bishop and laity. Synods of dioceses are elected by synods of deaneries (an intermediate stage between diocese and parish, which does not exist everywhere). Synods of deaneries are formed from members of parish councils, to-rye are the lowest level of self-government of the diocese. The parish council is headed by a priest, usually called the vicar or rector, and the council also includes the headman and members of the parish. The main task of the parish council is to solve internal problems.
Ownership and finances of the Church of England
In 1704, the revival of church property began with the so-called. "The gift of Queen Anne" (1702-1714), which granted the Church a subsidy "to support the poor clergy." From the beginning. XIX century. The Church of England began to receive permanent state. subsidies (1809), the expenditure of which was controlled by parliament. Since 1936, the church tithe has been abolished (see Church tithe), in connection with which the Parliament of England paid the Church a one-time compensation of 70 million pounds sterling. State the organization Church Commissioners for England (The Church Commissioners for England) oversees the finances and the church. property of A. Ts. The bulk of the income of the Church is donations. In 1998, the Church of England owned 42 cathedrals and 16 thousand churches, of which 13 thousand are considered architectural and historical monuments. Over the past 10 years, 131 new churches have been built. under the jurisdiction of the Church are approx. 5 thousand schools.
Church hierarchy
The preservation of the episcopate and the 3-degree hierarchy of the clergy is the fundamental principle of the structure of the A. Ts., Which distinguishes it from other Protestants. Churches. A. Ts. Insists that during the Reformation of the XVI century. she retained the apostolic succession, since the hierarchs of the church during the time of Henry VIII were ordained in accordance with the Catholic. tradition. On this issue, there was a long controversy with Rome, which denied the historical apostolic succession of the Anglicans. clergy on the grounds that Matthew Parker, 1st Archbishop. A. Ts. After its restoration by Elizabeth I, was ordained by bishops who were deprived of their chairs during the Counter-Reformation. During the controversy, the Anglican. the clergy appealed to the ROC as an arbitrator (see Anglican-Orthodox relations), which, however, did not recognize the canonicity of the Anglicans. hierarchy. The softening of the position of Rome on this issue occurred after the Vatican II Council. Also characteristic is the desire of A. Ts. To rely on the authority of the Old Catholic. Churches whose bishops are invited to participate in ordination to the dignity of an Anglican. bishops to convey to the so-called. "Improved continuity".
Despite the fact that A. Ts. Does not consider the ordination a sacrament, the rite of consecration is given great importance, since, unlike other Protestants. The churches of the A. Ts. Do not recognize elders who are elected for limited terms directly from among the laity. She accepts the thesis of the special mission of the clergy. The order of ordination and the duties of clergy are established in a separate code - "Ordinal", attached to the Book of Common Prayers. According to the state. By law (SR 28, 29 Vict. p. 122), each ordained in the Church of England must express in writing agreement with the Thirty-nine Articles, the Book of Common Prayer, to take oaths of allegiance to the monarch as head of the Church and canonical obedience to the bishop.
Deacons become deacons at the age of 23 and continue to serve for about a year. The consecration of a deacon is performed by one bishop, laying his hands on him while reading the formula: “Accept the authority to perform the ministry of a deacon in the Church of God, entrusted to you; in the name of the Father and the Son and the Holy Spirit. " This is followed by the presentation of the Gospel to him, accompanied by the words: "Take the authority to read the Gospel in the Church of God and to preach it, if it is permitted to you by the bishop." Their functions are: helping the presbyter during the service, giving the Eucharistic gifts, reading Sacred. Scriptures and homily, baptism of children in the absence of the presbyter, preaching sermons with the permission of the bishop, teaching children the catechism, visiting the sick, organizing charity. The deacon is not allowed to perform the sacrament of the Eucharist and to impart blessings. Archdeacons are endowed by the bishop with special powers related to overseeing the observance of church discipline by the clergy and visiting churches.
The ordination to the priesthood is carried out after the fulfillment of the candidate for 24 years. His duties are to instruct the flock, to perform morning and evening services, the sacraments, the preaching of the Holy. Scriptures, visiting the sick, resolving the penitent. The ordination is preceded by the archdeacon's guarantee for the initiate, a public inquiry about obstacles to consecration, a solemn liturgy, the reading of the Apostle and the Gospel, an oath to the reigning monarch, the initiate's answers to the bishop's questions about his calling and the steadfastness of faith. This is followed by the hymn "Come, Holy Spirit" and the prayer for the bestowal of grace. The consecration is performed by one bishop, laying his hands on the head of the initiate with the words: “Receive the Holy Spirit for the performance of the service and duties of a priest in the Church of God, now communicated to you by the laying on of our hands. To whom you forgive sins, they will be forgiven, to whom you will not forgive, they will not be forgiven. And be a faithful dispenser of the word of God and its holy sacraments; in the name of the Father and the Son and the Holy Spirit. " The presbyter is given the Bible as a symbol of his office, but otherwise A. Ts. Has abandoned the common in the Roman Catholic. The churches practice traditio instrumentorum (Latin - the transfer of instruments, that is, the presentation of the symbols of his dignity to the newly appointed) - since 1552 such attributes as a diskos and chalice have not been transferred to a priest. The rite ends with communion and closing prayers.
The consecration to the bishop of the A.Z. is performed when the candidate reaches 30 years of age. His duties include instructing believers, preaching, ordaining elders and deacons, appointing vicar priests, making confirmation, excommunication, sentencing clergy, defrocking them, visiting dioceses every 3 years, and consecrating churches.
Consecration to the bishop is performed by no less than 2 bishops and one archbishop A. Ts. The ordination almost completely coincides with the order of consecration of the presbyter, including the solemn liturgy, the questions of the presiding bishop about the faith and calling of the candidate, invocation of the Holy Spirit. The ceremony ends with a liturgy performed by all the bishops present. They lay hands on the initiate while reading the formula: “Receive the Holy Spirit for the performance of the office and duties of a bishop in the church of God, which is now communicated to you by the laying on of our hands; in the name of the Father and the Son and the Holy Spirit. " He was presented with the Bible (the medieval ceremonies of anointing with holy myrrh, putting on gloves, and presenting the ring and miter in the A.Z. were abolished in 1550). The consecration is followed by the enthronement of the bishop in his cathedral.
The bishops of the Church of England receive their offices through a special procedure that combines elements of appointment and election. The exclusive right to appoint archbishops, bishops and abbots of cathedrals belongs to the ruling monarch (legally enshrined in the “Appointment of Bishops Act” 1533). The influence of the state on the affairs of the Church is expressed in the fact that the selection of candidates for the vacant episcopal see is carried out by the prime minister (regardless of whether he belongs to the Church of England) and his special secretary. After consultation with a wide range of people inside and outside the Church and the approval of the candidacy by the monarch, the name of the candidate is announced in a special patent letter, sealed by the state. by the seal, to the archbishop of the province, who expresses his consent and sends him to the appropriate cathedral, where the chapter elects a candidate. The election is of a formal nature, since no alternative candidate is nominated, and refusal to recognize the choice of the monarch is impossible. In the 60s. the desire of the clergy and laity to raise the role of church self-government led to certain transformations that did not change, however, the very system of appointments of bishops: in dioceses, special Committees for vacant cathedra arose, and under archbishops - secretaries from among the laity, taking an active part in the discussion of the candidacy of the bud. bishop and informing him about the needs of the diocese.
The close connection of the episcopate with the state is expressed in the fact that the hierarchs of the A. Ts. Sit in the Upper House of Parliament, but according to political tradition they represent not the clergy as an estate (this function belongs to the convocations), but personally themselves as "spiritual lords of the kingdom."
When appointed to the office of priests in England, medievalism continues. tradition - in many cases, a priest is nominated by patrons, among whom there may be a monarch (who controls several hundred parishes in this capacity), government ministers, authoritative representatives of the local aristocracy, as well as corporations - high fur boots and cathedrals. The scope of patronage was limited in 1968 (The Pastoral Measure), but an attempt by the General Synod to permanently abolish this system in 1975 was rejected by parliament.
A. Ts. Permits clerics of all 3 degrees to marry both before ordination and after it: “The law of God does not allow bishops, elders and deacons to condemn oneself to loneliness or to abstain from married life, therefore it is legal for them, like all other Christians , to enter into marriage at their own discretion, as soon as they recognize such a life (ie, matrimonial) more favorable for their moral success ”(v. 32).
Recently, the Church of England has also allowed the ordination of women. Since 1977 they have been ordained deacons, and since 1990 they have been ordained as presbyters. This decision caused controversy in the Church of England and the Anglican Commonwealth, in connection with which the resolutions of the XIII Lambeth Conference (1998) clarify that those who approve of the ordination of women and those who do not accept it are true Anglicans (III. 2, 4).
As of 1998, A. Ts. Has 12,975 clergy (of which 2 archbishops, 110 bishops, 117 archdeacons, 164 cathedral rectors, 7471 vicars, 1661 deacons, 1522 chaplains, 1930 priests who do not have a church salary), 1702 of which - women (1 archdeacon, 11 abbots of cathedrals, 426 vicars, 433 deacons, 233 chaplains, 598 priests who do not have a church salary).
Relig. community
Since its founding in the era of the Reformation, A. Ts. Did not recognize monasticism, but its revival began in the middle. XIX century. under the influence of the Oxford movement, one of the leaders to-rogo, E. Pusey, contributed to the founding in London in 1845 of the 1st wife. monastic community - the Community of the Sisters of St. Cross (Sisterhood of the Holy Cross). In the end. XIX - early. XX century many wives arose. religion associations (Society of the Holy Trinity, Commonwealth of the Holy Virgin Mary, Commonwealth of St. John the Evangelist, Society of St. Margaret, Sisters of the Church, Order of St. Paraclite, etc.), their members combined prayer with active activity in the world: teaching, caring for children, the work of sisters of mercy, etc. Branches of these organizations were founded in the USA and other countries of the Anglican Commonwealth. At the same time, in the twentieth century. the tendency to found closed wives has increased. mon-ray.
1st husband religion brotherhood, Society of St. John the Evangelist, originated in Oxford in 1866. Among the many such organizations, the most authoritative are the Community of the Resurrection (1892; Mirfield, Yorkshire) and St. Missions, or Kelem Fathers (The Society of the Sacred Mission, 1894; Kelem, Nottinghamshire). In 1998, approx. 100 women and husband. religion associations.
Source: Certain Sermons or Homilies, Appointed by the King "s Majesty to be Declared and Read by All Parsons, Vicars or Curates. L., 1547; A Collection of Аrticles of the Church of England. L., 1661; The Book of Common Prayer. L., 1662; Collectio Documentorum Historiae Reformationis Ecclesiae Anglicanae. L., 1680; Codex juris ecclesiastici Anglicani: In 2 vol. / Ed. E. Gibson. Oxf., 1761; The Statutes of the Realm: In 12 vol. L., 1810-1828; Documentary Annals of the Reformed Church of England being a Collection of Injunctions, Declarations, Orders, Articles of Inquiry etc. from the Year 1546 to the Year 1716: In 2 vol. / Ed. E. Cardwell. Oxf., 1839, 1844; Documents Illustrative of the English Church History / Ed. H. Gee, W. Hardy. L., 1896; The Form and Manner of Making, Ordaining and Consecrating of Bishops, Priests and Deacons according to the Order of the Church of England // First and Second Prayer Books of King Edward VI. L., 1910; Great Britain. Laws and Statutes. The Public General Acts and General Synod Measures. L., 1920-; Great Britain. Laws and Statutes. The Public General Acts and Church Assembly Measure. L., 1961-; The Canons of the Church of England. L., 1969.
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L., 1936-1937; Church of England: The Historic Episcopate. L., 1954; Bradshaw P. F. The Anglican Ordinal: Its History and Development from the Reformation to the Present Day. L., 1971. (Alcuin Club Col .; Vol. 53); creed: Beveridge W. The Doctrine of the Church of England. Oxf., 1840; A History of the Articles of Religion. L., 1851; Mikhailovsky V. M. The Anglican Church in its relationship to Orthodoxy. SPb., 1864; Kozin I. Beliefs, institutions and rites of the Anglican Church: Per. from English SPb., 1868; Phillimore R. The Ecclesiastical Law of the Church of England: In 2 vol. L., 1873-1876; Gibson E. C. S. The Thirty Nine Articles of the Church of England: In 2 vol. L., 1896-1897; Kidd B. J. The Thirty Nine Articles: In 2 vol. Oxf., 1899; Ollard S. L. A Dictionary of English Church History. L., 1912; Bicknell E. J. A Theological Introduction to the Thirty Nine Articles. L., 1919; Major H. D. English Modernisms, its Origins, Methods, Aims. Oxf. 1927; The Church in the Social Order: A Study of Anglican Social Theory from Coleridge to Maurice. Oregon, 1942; Rupp E. The Making of the English Protestant Tradition. Camb., 1947; Elliot-Binns L. E. English Thought, 1860-1900: The Theol. Aspect. L., 1956; Hazelton R. New Accents in Contemporary Theology. N. Y. 1960; Robinson J. Honest to God. Phil., 1963; Hughes P. E. Theology of the English Reformers. L., 1965; Martin J. A. The New Dialogue between Philosophy and Theology. L., 1966; Page R. J. New Directions in Anglican Theology. L., 1967; Davies H. Worship and Theology in England: From Cranmer to Hooker, 1534-1603. Oxf. 1970; Robinson J. Christian Freedom in a Permissive Society. L., 1970; Fouyas M. Orthodoxy, Roman Catholicism and Anglicanism. L., 1972; worship: Palmer W. Origines Liturgicae, or Antiquities of the English Ritual: In 2 vol. Oxf., 1832; Berens E. The History of the Prayer Book. L., 1839; Liturgical services: Liturgies and Occasional Forms of Prayer Set Forth in the Reign of Queen Elisabeth. Camb., 1847; Stephens A. J. The Book of Common Prayer with Notes Legal and Historical. L., 1850; Brightman F. E. Liturgies Eastern and Western Being the Texts Original or Translated of the Principal Liturgies of the Church. Oxf., 1896. Vol. 2; idem. The English Rite: In 2 vol. L., 1915; Primus J. H. The Vestments Controversy: a Hist. Study of the Earliest Tensions within the Church of England in the Reigns of Edward VI and Elizabeth. Kampen, 1960; Wigan B. J. The Liturgy in English. L. 1962 (Alcuin Club Col .; Vol. 43); Cuming G. J. A History of the Anglican Liturgy. L .; N. Y. 1969; Pirozhkov G., prot. The Anglican Liturgy, Its History and Analysis of Its Content: A Course. op. / MDA. Zagorsk, 1969; Monumenta Ritualia Ecclesiae Anglicanae / Ed. W. Maskell. Oxf. 1992; reformation, history of A. Ts .: Burnet G. A History of the Reformation of the Church of England. L., 1681; Strype J. Ecclesiastical Memorials. Oxf., 1822; idem. Annals of the Reformation and Establishment of Religion. Oxf., 1824; Lathbury Th. A History of the Nonjurors: Their Controversies and writing: With remarks on some of their rubrics in the "Book of Common Prayer". L., 1845; Collier J. An Ecclesiastical History of Great Britain: In 9 vol. L., 1852; Sokolov V. A . Reformation in England: Henry VIII and Edward VI. M., 1881; Perry G. History of the English Church. L., 1884; Potekhin A. Essays on the history of the struggle between Anglicanism and Puritanism under the Tudors, 1550-1630. Kaz., 1894; Gairdner J. The English Reformation. L., 1899; Hill G. English dioceses: a History of their Limits. L., 1900; Savin A. N. English secularization. M., 1906; Sykes N. Church and State in England in the Eighteenth Century. L., 1930; Knappen M. M. Tudor Puritanism. Chicago, 1939; Sykes N. The Church of England and Non-episcopal Churches in the Sixteenth and Seventeenth Centuries. L., 1948; Hughes Ph. The Reformation in England: In 3 vol. L., 1950-1954; Stromberg R. N. Religious Liberalism in Eighteenth Century England. Oxf. 1954; Every G. The High Church Party, 1688-1718. L., 1956; Mayfield G. The Church of England: Its Members and its Business. L., 1958; Wilkinson J. 1662 and after: Three Centuries of English Non-conformity. L., 1962; Davies R. E. Methodism. L., 1963; Dickens A. G. The English Reformation. L., 1964; Best G. F. Temporal Pillars: Queen Anne's Bounty: Ecclesiastical Commissioners and Church of England. Camb., 1964; Fairweather E. R. The Oxford Movement. NY, 1964; Ferris P. The Church of England. L., 1964; Collinson P. The Elizabethan Puritan Movement. L., 1967; Bolam C. G., Goring J., Short H. L., Thomas R. The English Presbyterians. L., 1968; Church R. The Oxford Movement: Twelve years, 1833- 1845. Chicago; L., 1970; Lehmberg S. The Reformation Parliament, 1529-1536. Stanford; Camb., 1970; Elton G. R. 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