Introduction ........................................................................... 3.
1. general characteristics Anglican Church .........5
1.1 Anglican Church: the history of the emergence and
features of the hierarchy ............................................................ ... 5
1.2 Distinctive features of the Anglican Church and its role
in the ecumenical movement ...................................................... 12
2. Crisis in the Anglican Church ..................................18
2.1 Beginning of the crisis of the Anglican Church ................................. ... 18
2.2 Relationship of the Anglican Church with Russian
Orthodox Church ......................................................... 24
Conclusion .................................................................. ... 31
List of sources used ........................ ..33
Introduction
Anglicism is one of the main directions in Protestantism. An English in England originated during the Reformation, in particular, as a result of the rupture of the local Catholic Church with Rome.
The Anglican Episcopal Church was formed in 1536 by King Henrich VIII. Monarch, who has long striving to put an end to the country's dependence on the Roman dad, declared himself with the support of the Parliament of the Church of the Church and confiscated monastic lands.
The English Anglican Church is currently one of the Great British state churches along with the Presbyterian Church of Scotland.
The Anglican Commonwealth currently includes 25 autonomous churches and 6 church organizations. The highest hierarchs of these actually independent churches occur periodically at Lambert conferences.
The total number of adherents of the Anglican Church at the end of the 20th century (including episcopal churches) - about 90 million people, mainly in the UK and its former colonies and protectors.
The Anglicanism combines the Catholic dogma about the saving power of the Church with the Protestant teaching about the salvation of the personal faith.
A characteristic feature of the Anglican Church is its episcopal device resembling a Catholic and applying to apostolic continuity.
In the field of dogmatics and rituals, the division into two currents is noteworthy - "high", and "low", Protestant; The wide church is more ecumenical. These features allow the Anglican Church to enter into ecumenical contacts, both with the Catholic Church and with Protestant flows.
The object of study of this term paper - Anglican Church.
The subject of study is the features of the hierarchy of the Anglican Church.
The purpose of this course work is to consider the problem of recognition of an Anglican hierarchy.
The target direction of the course work determined the following tasks:
1) study the history of the Anglican Church and the features of the hierarchy;
2) to analyze the distinctive features of the Anglican Church and its role in the ecumenical movement;
3) find out the causes and features of the crisis in the Anglican Church;
4) consider the relationship of the Anglican Church with the Russian Orthodox Church.
1. General characteristics of the Anglican Church
1.1 Anglican Church: The history of the emergence and features of the hierarchy
The Anglicism appeared in England during the Reformation. The beginning of the Reformation in England is associated with the name of King Henry VIII (1509-1547) from the tudor dynasty.
In the younger years, Henry VIII was a sincere, a hot adherent of Papizm. His name was even signed by the theological treatise against Luther, as a result of which Pope awarded him by the title of "Right Chad of the Apostolic Throne."
King Heinrich VIII took the teachings of Rome, but in his actions was also guided by personal motives.
Henry VIII divorced twice and entered into a new marriage. For the first time, the king was divorced to marry Spaniarian Ekaterina Aragon, the daughter of Emperor Charles V. The Roman throne went for the good of the Catholic Church for a compromise, and Henry was allowed to do this, even though she was a widow brother Henry VIII (considered his relative).
But when Heinrich VIII wished to terminate and this marriage to marry the Queen - Anna Boleyn, then Dad Clement VII did not agree. The fact is that Clement VII had commitments to the Spanish crown.
But the king of England was a man very decisive and to achieve his goals considered it possible to neglect the opinion of the Pope and apply with the same request to English Catholic bishops.
The primary bishop (Primas) of England is Thomas Cransmer (in the old books they write Foma Cranmer) allowed Henrich VIII divorce and walked him with Anna Bolein. This happened in 1532.
In the same year, the Synod of Bishops of England decided to recognize the English church independent of the dad.
In 1534, the English Parliament declared King Heinrich VIII by the Supreme Head of the English Church, although no change was made to the creed itself. As a result, the Special Act was subordination to the church king, who ripped relations with the Vatican and got up at the head of the church. At the same time, monastic lands were confiscated in favor of the royal treasury, which greatly enriched the king and made it possible to get new land ownership of a major court.
After the death of Heinrich VIII, a ten-year-old Eduard VI entered the throne, who stayed at the throne for a short time - from 1547 to 1553. During this period of time, Archbishop Thomas Kranmer was able to fulfill his theological ideas, which during Henrich VIII was forced to hide. In particular, the so-called "Book of General Prayers" was published, which determined the liturgical system of the reformed church. According to this book, which is currently a challenge book of Anglicism, the mismatch of the deceased, services of the saints and were recognized only two sacraments: baptism and Eucharist.
In 1552, it was decided that the bishops, presbyters and deacons are not obliged to be celibric.
During this period of time, the persecution of Catholics began, more than two hundred of spiritual persons were executed. Some of them are currently counted by the Catholic Church to the face of saints as martyrs.
As a result of the reformation, the local Catholic Church with Rome occurred.
Unexpectedly, the young king - Eduard Vi died, and the daughter of Catherine Aragonskaya entered the throne - Maria Tudor, famous in history as Maria Catholic, or as Mary Bloody. The period of its reign lasted from 1553 to 1558.
With a new queen English church It was again subordinated to the dad, and now the persecution of opponents of Pipizm began - began to execute and burn the renewal leaders. Thomas Kranmer, together with two other bishops, adherents, were put in prison, sentenced to burn.
But for Catholics it was extremely important that the tractor repent and refused his convictions, while sophisticated sophisticated measures.
First, the cranemer was held for a long time in imprisonment; Secondly, right in front of his adherents alternately. At some point, the craneman requested mercy, but when a condition was delivered, requiring public renunciation from his convictions, Thomas Cranmer showed hardness, so in 1556 it was burned.
Over time, in London, near the Trafalgard Square, a monument to three first Anglican bishops, burned in Mary Catholic, was erected.
After the death of Marya Catholichka and a very short period of transformation on the throne joined Elizabeth Tudor (1558 - 1603).
During the reign of Elizabeth, the Anglicism was restored. Three bishops were found, which resumed the Anglican hierarchy, had a hand-made in 1559 by Matthew Parker in the Archbishop of Canterbury. The continuity of modern Anglican bishops begins from Matthew Parker. Archbishop Canterbury and is currently considered the head of the Anglican hierarchy.
The Board of Elizabeth I (1558-1603) was developed by theological compromise between Catholic and Protestant oriented currents in the Anglican Church.
In 1571, the Parliament decided to reduce 42 members to 39, which are the synthesis of luterance and calvinism with Catholic dogmatics, and today is the Anglican symbol. From 1571, the destruction of icons and sculptures in the temples ceased.
The modern English Anglican Church is one of the Great British state churches along with the Presbyterian Church of Scotland. The modern Anglican church belongs to major land tenure, capital, real estate that the government commission disposes.
Initially, the head of the Anglican Church was the monarch. Archbishops Canterbury and Yorkish, as well as bishops were appointed by the monarch on the recommendation of the Government Commission. At the same time, part of the bishops occupied places in the House of Lords of Parliament.
Currently, the head of the Anglican Church in England is parliament.
Therefore, all changes in the creed, worships must necessarily be approved by Parliament.
This fact is paradoxical, because The modern English parliament includes not only the British, but also people of other religions, as well as non-believers.
But this anachronism is inherent in the Anglican Church only in England itself.
The structurally, the Anglican Church consists of two provinces, at the head of which are 2 archbishop: Bishop Canterbury, Primas England - for the Southern Province and Bishop of York - for North.
The two provinces include 44 dioceses: 43 are located in England, a small part of Wales and islands and consist of 13,250 parishes, one diocese on the continent includes 260 communities in various countries of the world.
In total, about 90 million Anglican are now in the world. Outside the UK, British refer to themselves by the Episcopal Church. The main regions of the spread of Anglicanism are the countries that were once the colonies of England, in particular, North America, Australia, New Zealand, Africa.
The Anglican Church in Russia begins with the XVI century. So, in 1827, an Anglican chapel was built in Moscow, and in 1884 the Cathedral of St. Andrew's Cathedral, which exists today was erected.
But in 1920, the building of the Cathedral was expropriated by the Soviet state, therefore, from 1920 to 1991, the Anglican services were episodically conducted in the embassies of Great Britain, Canada, USA. Since 1991, the Anglican services have again began to pass in the Cathedral of St. Andrew.
Officially, the Anglican Church in Russia is registered by the Ministry of Justice of the Russian Federation in 1992. The priest of the Moscow community serves small communities of believers Anglican in Baku, Tbilisi, Yerevan. The Anglican Church in Russia is part of the Anglican Gibraltar Diocese in Europe.
British in different countries The world can change the system at their discretion, without consulting secular power.
Anglicanism insists on the independence of national churches in internal affairs, as well as on the right of churches, to act at its discretion against rites, liturgical practice.
The highest body for all Anglican are Lambetan conferences.
At the conference, held once every five years, in the Lambetsk Palace (Palace of the Bishop of London), come from different places Anglican bishops. Decisions are made at the conference mainly on the challenge system, but other issues of the entire Anglican Community are also discussed.
Lambeta conferences are a consultative body, whose decisions are not mandatory until the sacred synod of the Anglican Church will take their legislatively.
The Anglican Church is quite liberal to internal differences.
There are 3 main directions in the Anglican Church, but this separation is nominal, because The same arrival (depending on the priest) can belong to any of the currents, within the arrival there may be peculiar fractions of all flows. Although there are parishes, where believers adhere to only one direction.
The main directions inside the Anglican Church were determined at the end of the XVII century.
The first direction is a high church.
The High Church was formed by representatives of the Anglican Church Hierarchy, who defended the following features:
State character
Absolute chosen of the crown,
Episcopal structure,
Immediate continuity from the medieval church.
The high church on the ritual part is very close to the Catholic. It is characterized by a rich decoration of temples: lush vents, majestic altars, candles, incense, flowers. Especially emphasized bishopalism, liturgy.
The second direction is a low church.
In contrast to the high church, at the beginning of the XVIII century, the term "low church" appeared to designate the flow, ideologically close to radical protestantism. This name was associated with a minor role assigned to the Catholic heritage in the Anglican Church.
Low-churches recognize the dominant church, but do not give it much importance. The main focus is on the sermon, the liturgy passes less lush. Low church to classic protestantism. In the middle of the XIX century, almost low church was dissolved in a wide church.
The third direction is a wide church. The purpose of this direction was the desire for reconciliation within the Anglican Church, and with other Protestants, advocated a dialogue with nonconformists.
The wide church dates back to the flow in the Anglican Church of the late XVII century called Lattianism (from Lat. "Latitudo" - latitude). British Lattinets recognized the unity of the Christian Church, and interfaith differences were considered insignificant. They were indifferently related to disputes on doctrinal issues, the organization of the Church and Liturgical Practice, in the sphere of theology neutral position.
This direction features the latitude of views, the absence of dogmatism, the indifferent attitude to many church issues.
In the 1830s, as opposed to the liberal direction, a rolling Oxford movement (anglocatolyticism) was formed in the Anglican Church (anglocatolyticism), which acted as a rapprochement with the Catholic Church.
Currently, the Anglican Church is a community of local (national) churches, recognizing their spiritual leader of the Archbishop of Canterbury and consisting of church communication.
Each of the local churches is independent and independent in its control, forms, the so-called province.
Archbishop Canterberian, being the Primate of the Church of England, in relation to the Proposals of Local Anglican Churches, uses the honor championship (first among equal), but does not have canonical or administrative authorities outside England.
1.2 Distinctive features of the Anglican Church and its role
in ecumenical movement
In Anglicism, the creeds of Catholics, an ancient unrequited church, Protestantism were mixed.
But unlike all other Protestants, the British did not recognize the priesthood of the sacrament, but until recently they preserved the episcopal system and the apostolic succession of the hierarchy. Destruction occurred only in the 20th century, when a female priesthood was introduced.
The Anglican Correction combines a Catholic dogma about the saving power of the Church with Protestant teaching about the salvation of personal faith.
The British also rejected indulgence and the doctrine of purgatory. The Holy Scripture (which was obtained in their native language) they recognize the only source of faith, but take three ancient symbols: Nikeo-Tsaregdsky, Afanasyevsky symbol (Afanasius Alexandria), an apostolic symbol.
The last two ancient symbols in Orthodox church Liturgically do not use.
From Catholicism in the Anglican faith, the recognition of the obesity of the Holy Spirit from the Father and Son, but without Paphos inherent in Catholics.
According to tradition, the British use FilioQue, but at the same time consider it a private theological opinion.
From Catholicism, the Anglican Church took over the service system. Eucharistic worship reminds Mass, but the service passes purely on english language.
In the teaching about the Eucharist in the Anglican Church, long-standing is rejected, but the presence of the body and the blood of Christ is recognized. In addition, the sacrificial character of the Eucharistic worship is rejected, the prayers of the saints are not recognized, as well as reverence of relics and icons. But at the same time, in the Anglican temple you can meet stained glass windows, images of saints, including those close to Orthodox icons.
In the books published by the British, many narches that Orthodox would call the "life of the saints".
The British are not praying for the holy as the hell before God, but they are characterized by honoring the memory of the saints, appeal to their life, a feat.
Do not worshiping icons in the sense of rejection through the image of the prime, they widely use religious painting. During Anglican worship, instrumental music is used: organ, sometimes even an orchestra.
British, as well as Protestants recognize two sacraments - baptism and evailing. At the same time, the British, unlike Lutheran or Calvinists, are not so radical. In the liturgical practice, Anglican held marriage, priesthood, confirmation, compassion, but instead of the concept of "sacrament", the terms are used - "Holy Once", "Sacredness"; Sometimes called "small sacraments".
The result of liturgical reform in the Anglican Church in the XX century was the creation of a new service life, published in 1979 and approved by Parliament in 1980.
The main theses of the teachings of the Anglican Church did not undergo significant changes, are based on the principles of 39 articles:
Recognition of the teaching about the Trinity, about the awareness, about suffering, death, the descent of Hell and the Resurrection of Jesus Christ, about His Ascension and the Second Coming, on the Book of Books of the Old Testament and the New Testament, about the union of the sacrament of baptism;
Denial of purification and indulgence;
Mijan communion under two types;
Cancellation of celibacy, denial of the papal authorities;
Recognition of the teachings on the state of the Holy Spirit and from the Son's God, about the adequacy of the Holy Scripture for salvation, on original sin, about justifying faith in the atoning sacrifice of Jesus Christ, about the meaning of good deeds as the "Fruits of Faith", but not the means of salvation, about the unsubstitialness of the universal cathedrals (except for the first four);
Decitment of reverence icons and relics, prayer calling for saints, evailing liberation, sacrificial importance of the Eucharist.
The Anglican Church takes an active part in the ecumenical movement. She made a significant contribution to the organization and activities of the World Council of Churches and other ecumenical organizations.
Until the end of the XIX century, the relationship of the Anglican Church with the Catholic Church remained rather tense.
But since 1889, the President of the English Church Union - Viscount Halifax together with the Catholic priest F. Portal and L. Dusen began to hold private advice on the recognition of the reality of an Anglican priesthood.
In 1895, to consider this problem, Lion XIII appointed even a special commission, which carried out, no matter what a negative decision.
This fact caused the oncoming controversy in the Anglican medium and entailed a new aggravation of relations.
In 1921, Viscount Halifax, with the support of Cardinal Mercie, as well as the priest F. Portal resumed attempts to establish a dialogue with the Catholic Church.
It should be noted that the British-Catholic meetings did not have official status, so they were called "Malin's conversations."
With the death of Cardinal Mercier in 1926, these meetings were discontinued.
But in 1932, an agreement on the Eucharistic communication between the Starokatoliki and the Anglican Church was signed. It should be noted that for the Anglican, this agreement was extremely important for the controversy about the apostolic succession of the English bishopath.
The dialogue of the Anglican Church with Rome resumed from the meeting of the Archbishop of the Canterbury G. Fisher and Pope John XXIII in 1960. As a result of this event, observers from the Anglican Church were invited to the Vatican Cathedral.
In March 1966, Archbishop Kenterbury M. Ramsey met with Pope Pavel VI. This event is considered to be the beginning of official contacts.
In 1968, the first document of the Anglican Catholic dialogue was made public - "Maltese report".
In 1970, the Advisory Committee of the Anglican Community and the Papal Secretariat to facilitate the Unity of Christians created a joint organization - the Anglican-Roman Catholic International Commission (Anglican-Roman-Catholic International Commission (ARCIC I), which accepted a number of important documents.
After the meeting in 1982, Archbishop of Canterbury River Ransi with Pope John Paul II in Canterbury, the Second Commission (Arcic II) began its work, which continues to develop a dialogue under the general name "Increasing Communication".
In the course of the Roman meeting, in 1992, Archbishop of Canterbury G.L. Carey with Pope John Paul II was signed by the general declaration of unity. But later in the same year, the decision of the General Synod of the Anglican Church on the possibility of a female priesthood and the following ordinance in the priests of 32 women in the Bristol Cathedral in 1994 created again new obstacles during the bilateral dialogue.
Conclusions on the first chapter
1. The chief doctrinal document of the Anglican Church is thirty-nine articles. At the same time, the articles do not give a complete presentation of the creed, but, nevertheless, they define the position of the Church of England in relation to Calvinism and Catholicism.
2. The most important document of the Anglican Church is a book of common prayers adopted by Parliament in 1549; Last edition in 1662.
3. The seven church sacraments recognize only three - baptism, Eucharist and priesthood.
4. Anglican creed is a peculiar synthesis of Catholicism, Lutherancy and Calvinism. In this case, the look of the Anglican Church on the priesthood closer to the Catholic, rather than to Protestant.
5. The characteristic feature of the Anglican Church is its episcopal device resembling Catholic.
2. Crisis in the Anglican Church
2.1 The beginning of the crisis of the Anglican Church
The beginning of the crisis in the Anglican Church occurred at the end of the twentieth century.
Despite the fact that the beginning of the crisis of the Anglican Church is considered the end of the twentieth century, some events that happened earlier, also testify to the start of the split of this church.
From the majority of the Anglican, some communities split off. So in the XVI century there was a course of nonconformist, that is, not consonant or puritans (from the word Purus - clean). No agreement was manifested in the fact that the broken British did not agree to accept any element of Catholicism. Nonconformists of a purely Protestant device refused to recognize the royal primacy in the church and bishops. As a result, these non-conformists, or puritans, formed their community, called the Presbyterian Church (from the word "presbyter"). As a result, Nonkoformists have no bishops, but only presbyters, and elective.
Presbyterians are currently at present, they are focused mainly in Scotland.
At the end of the twentieth century, a number of events in Anglicanism followed, testifying to the crisis of the Anglican Church.
So, in 1988, one of the Lambetan conferences decided to possibly in the Anglican Church of the Women's Episcopat.
As a result, the first woman-bishop was applied in Canada, there is a woman-bishop in Australia.
Currently, women-bishops are in some countries of North America.
In a rather large number of Presbyters there are currently, both in England and in the USA.
For example, in the church magazine, you can read the next character's announcement: "The community is looking for the presbyterator (presbyte)."
In England itself, there are no female bishops, because the conservatives in every way disagreement into the life of this innovation (preparation of appropriate papers, approval through parliamentary committees and commissions). Some English bishops performed with threats about the intention to move to Catholics or to Orthodox.
Since the 1990s, the position of the Episcopal Church in the United States on the ordination of homosexuals and same-sex marriages, which at the same time were not approved by other churches, first of all, in Africa and Asia, served as a source of discord between the banking churches of the Anglican Community.
In the twentieth century, the crisis in the Anglican Church is growing.
So, in 2007, on the part of some bishops of the Church in the United States, the readiness to take a gap to preserve the liberal principles was made.
At the congress of the Proposals of the Anglican Churches in Tanzania, in the city of Dar Es Salame, in February 2007, the US Church was presented with ultimatum to witness until September 30 of his rejection of "homosexual practice", and in no way to make blessings for same-sex marriage, and Also chirotonium open homosexuals.
A five-day meeting in Dar-Es Salam was almost ended with the collapse of the Anglican Community because of the disagreements of conservatives and liberals. However, the meeting participants approved the preliminary text of the New Anglican Agreement, which emphasizes that the churches that the principles of Anglican creed have passed, will be excluded from the community, while their activities will not reaffirm the adopted agreement.
The conservative part of the church in the United States perceived this ultimatum, as an outstanding from the episcopal church. Therefore, in March 2007, in the city of Navasota (Texas), the bishops rejected the February ultimatum bearing the features of "colonialism, from which the bishopal church was released" and replaces the local governments of the laity by a papist model. At the same time, a statement about a passionate desire to remain in complete communication with the whole Anglican community and the Episcopal Church was expressed.
September 25, 2007 In the city of New Orleans, the meeting of the Bishops of the General Convention (Legislative and Managing Authority of the Diocesan Church of the United States) decided to abstain from dedication to the Episcopal San of people whose lifestyle is a kind of challenge for churches included in the Anglican Commonwealth.
On July 19, 2008, the next Lammbet Conference was opened in Kenterbury - the World Events of Anglican Bishops, which is held every 10 years. It must be emphasized that approximately 200 bishops refused to participate in the conference in protest against the liberal trends of the General Synod of the Anglican Church.
At the end of the conference, the Archbishop Kenterberian called on to introduce a moratorium on the ordination of open homosexuals.
In conclusion of this issue, it can be concluded that within the World Anglican Church in last years XXI century clearly enhance crisis trends. In fact, the Anglican Church was on the verge of historical split. The Anglican Church has on this moment About 77 million parishioners in 120 countries of the world, but at the same time faces problems that are not yet satisfactory for all solutions.
Opening in July 2008, the second part of the Lammbet Conference, the current leadership of the Anglican, headed by their generally accepted, but informal leader, the Archbishop of Canterbury Rowen Williams, does not hide the seriousness of the situation.
The step to a wide historical split of the Anglican Church was made on June 1, 2008, when a conference "Traditionalists" took place in London. The conference was attended about 750 church figures of various levels from many countries of the world, where the Anglican Churches exist. Headed New Movement Archbishop Sydney Peter Janesen.
The conferences in London preceded the meeting of the initiative group in Jerusalem, whose participants just rejected the proposal of the Archbishop of Canterbury to participate in the work of the Lambeta Conference in the current year. According to the results of the Jerusalem meeting, on June 30, 2008, the "Jerusalem Declaration" was adopted from 14 points, which include the call of return to the spiritual teaching based on the Bible and traditional for the Anglican prayer book. At this meeting, a new organization was created - "Global Anglican Future Conference". Gafcon activists began active work, including through the Internet, in order to mobilize a large number of supporters of reforming a number of aspects of the modern life of the Anglican Church.
"Traditionalists" at the conference in London condemned the approaches of the current top leadership of the Anglican Church to the problem of same-sex marriages, as well as ordinations in the bishops of supporters of alternative sexual orientation. At the same time, statements were made against the construction of women in the Episcopal San. In the process of emotional debates, a number of activists called on to create a church within the Church and counteract the false-liberal interpretation of the Gospel. At the same time, the participants of the 2008 London Conference announced the intention to create their episcopal council to restore order in the world Anglican Church, which, according to them, from 2003 was attracted to chaos.
It should be noted that the Archbishop Sydneysky Archbishop stated that its participants do not want to split.
The spiritual head of the Anglican Church of the Archbishop of Canterbury called the tasks formulated by the movement of the "traditionalist" as unbearable.
It should be noted that the structure of the Anglican Church practically excludes its split in England, because Its chapter is the British monarch - Elizabeth II, and all 26 bishops are members of the House of Lords of the British Parliament.
In parallel with the "rebellious conference" of traditionalists held the General Synod of the Anglican Church in England, who decided on the construction of women in the Episcopal San.
All three composite chambers of the Synod, which represent the bishops, priests and laity, voted for this new to the historic church of England.
After the opposite struggle, the opponents of the construction of women at the episcopal throne suffered a complete defeat. The compromise proposed by the leadership of the Anglican Church is the creation of special dioceses, at the head of which women cannot be located, was rejected. As a result, the threat of the split of the Anglican Church of England intensified.
Nevertheless, the leadership of the Church in the face of the Archbishop of Canterbury was managed to achieve a little concession from tough supporters of expanding the rights of women. The Synod decided that he would meet in February 2009 and would revise the possibility of entering the statutory documents of the Anglican Church of the Region establishing certain conditions for the work of the Dioceses headed by women.
A high level of tension inside the Anglican Church rose even more after London became aware of the secret contacts of a number of hierarchs with the Vatican.
According to Weekly, Sandy Telegraph, a group of figures of the Anglican Church, including also bishops, met with senior advisers exclusively influential curia on faith issues. Some influential circles in the Anglican Church are ready to now go closer to the Roman Catholic Church, as they will foresee the split among the Anglican. At the same time, the spiritual head of the Anglican Church Archbishop Canterbury Rowan Williams was not dedicated to these plans.
Vatican, conducting consultations with the traditionalists of the Anglican Church of England, decided not to forcing the situation. Pope Benedict XVI learned about the new exacerbation of relations between the liberal and traditionalist directions said the following words: "I pray for the unity of the Anglican Church."
For many in the UK, an unexpected Vatican concern about the prospects for the split of the Anglican Church, taking into account their historical enmity.
2.2 Relations of the Anglican Church
with the Russian Orthodox Church
The first steps towards the rapprochement of the Russian Orthodox Church and the Anglican Church are among the reign period in Russia Peter I. Peter I, traveling in 1699 by Western EuropeShe visited London, met with the Archbishop of Canterbury Thomas Tenison and Bishop Salisbury Gilbert Bernet. In conversation, it was about the situation and the device of the Church of England.
In the future, contacts between the two churches were continued through the mediation of the Metropolitan of Fiana Arsenia, which arrived in 1714 in London. As a result of the meetings of Metropolitan and Bishop of London Henry Comton, the bishop was granted a place to build an Orthodox church in London.
It was during this period of time that six English bishops from among those who did not recognize the King of England Wilhelm III Orange (1688-1702), separated from the State Anglican Church, deciding to enter into intercourse with the Orthodox Church for further unification with it. Taking advantage of the stay in 1716 in England Metropolitan Arseny, he was transferred to the draft agreement between the Orthodox residue of the British Churches and the Katolic, Apostolic, East Church.
The main objective of the project was to establish prayer and liturgical communication. The draft agreement indicates the paragraphs on which there are no discrepancies between the Britain and Orthodox, as well as items on which Anglican bishops did not agree with the Orthodox Church. The project proposed specific measures to ensure the alleged agreement took place.
In 1718, at the Cathedral in Constantinople, with the participation of the Patriarch of Constantinople, the Patriarch of Alexandrian Samuel, the Patriarch of Jerusalem Chrysanf, and many Metropolitans, the bishops were in a benevolent tone, a response was drawn up, but very in restrained expressions.
But in 1725, an explanation was followed by the Anglican Church from the Archbishop of the Canterbury William Wayka himself, who turned to Patriarch Jerusalem, with the news about the non-canonical nature of the group of "unaccepting" and the non-lawnity of their intercourse with the Orthodox Church. At the same time, the archbishop stressed that the British bear the same faith as Eastern Christians.
But in the end, the outlined thing turned out to be unsuccessful.
In the second half of the XVIII century. Russian-Anglican church connections continued their development. An important role at the same time belonged to the Archpriest Andrei Afanasyevich Sambrie (1732-1814), which was held by England for 15 years. The initiation of the protoism continued his successor - Jacob Smirnov, who served in orthodox church London a few decades.
The first hierarch, entered into direct relations with the Anglican Church, was Metropolitan Moscow Plato (Levshin).
The Anglican Theologian was interested in the division and difference between the Eastern Church from Western, the Holy Baptifications and Worship of Holy Icon.
Metropolitan Plato sent his essay about the Christian theology in the Latin translation with the intention to explain the strength of the exercise, which follows the Greco-Russian Church, emphasizing that people, overly crimping, will always atone to mix the ancient with a new one, unknown with the famous.
The Book of Metropolitan Plato was perceived in England with understanding and interest, so it was translated into English, set forth at the lectures of the best universities in England - in Oxford and Glasgow.
In the 30s of the XIX century, a well-known Oxford movement emerged in the Anglican Church, the initiators of which were treated to the Orthodox East, including Russia.
Special efforts attached to the achievement of unity with the Orthodox Church Anglican Archdiacon William Palmer. Despite the fact that the activities of Palmer did not lead to specific steps, nevertheless, attempts by the Anglican church circles to approach the Russian Orthodox Church were continued in the future.
Significant interest and growth of sympathy to Russian Orthodoxy was connected with the missionary activity of the Russian spiritual mission in Alaska and in the regions of North America. As a result, favorable conditions appeared for the rapprochement of Anglican with Orthodox.
A significant role in familiarizing the North American Anglican with the Orthodox faith was played by the abbot of the New York Orthodox parish Priest N. Bierring, who began to publish a magician in English about Orthodoxy in America.
In the 60s of the XIX century. The Anglo-American movement for unity with the Orthodox East begins.
The initiative belonged to the American Episcopal Church, which was painful to the idea of \u200b\u200bcatholicity. For negotiations with the Russian Orthodox Church on uniformity in America, the Russian-Greek Committee was established in 1862. (In the XVII-XIX centuries, the Russian Church was officially called the "Greek-Russian Church").
In 1863, such a committee appeared in England itself.
Both committees agreed on the issue of the connection of churches.
During this period of time, in England, an organization was formed with a broader program - "Association of the Eastern Church".
This organization sought to distribute accurate information about the status and position of Eastern Christians in English society; To acquaint Orthodox Christians with the teachings and buildings of the Anglican Church.
The Orthodox East for its part also responded to this movement, as evidenced by publications in spiritual journals Local churches In Moscow, St. Petersburg, Athens, Constantinople.
In 1864, the Anglican spiritual persons and the laity of the Holy Synod of the Russian Orthodox Church was made a request for the conditions of adoption of British Christians.
In 1865, a meeting was held in London on the same issue. Despite the fact that the meeting was not officially part, the bishops of the Anglican Church, the abbot of the London Russian Embassy Temple, the Russian Embassy, \u200b\u200bRussian Messenger in Brussels. The meeting caused great interest not only in England, but also abroad, throughout Europe.
The first Lambeta conference of Bishops of the Anglican Church, held in 1867 discussed one of the questions about the connection with the Orthodox Church.
But in all the undertakings of the Anglican Church, aimed at connecting to the Orthodox Church, there was care for establishing communication in prayers and in the sacraments without an in-depth study of dogmatic differences, as well as without appropriate measures to eliminate them. This circumstance caused natural concern from Russian theologians and hierarchs. Therefore, despite mutual sympathy, the case of the compound of churches is not advanced.
Moreover, in 1870, the Holy Synod of the Russian Orthodox Church officially notified the Anglican Church that the Orthodox Church of the relationship in the sacraments considers the necessary consent to faith. But the location of the Anglican Church to the Orthodox East, and especially the Russian Church did not weaken, on the contrary, it was more increased. As evidenced by the welcoming message of the Archbishop of Canterberian Eduard Benson, Metropolitan, Kiev Platon (Gorodetsky) in 1888, on the occasion of the 900th anniversary of the Baptism of Russia.
To which Metropolitan Plato in the response message expressed the hope of establishing a more complete spiritual union between the churches.
End XIX and early XX century. Marked again by reviving contacts between both churches. In particular, mutual travel of official and unofficial persons freed.
On January 17, 1912, "Society of Revisory Risards Railborn the Anglican Church with Orthodox" was approved. The main goal of the Company was to establish mutual understanding and strengthening friendship between two churches.
In 1914, a Synodal Commission for the Study of the Relationship of Orthodoxy and Anglication was established.
The local Council of the Russian Orthodox Church, held in 1917-1918 by a special resolution expressed satisfaction with the desire of the Anglican Church to unity with Orthodoxy.
It should be noted that the Anglican Church on its Lambetan conferences (1888, 1910, 1917, 1930) has repeatedly considered the issue of conjunction with the Orthodox Church.
For known reasons from 1920 to 1991, Anglican services are episodically conducted in the embassies of Great Britain, Canada, USA. Although the renewal of two churches continued during the Second World War. But here the new trends affected by the development of a wide ecumenical movement.
Since 1992, the Anglican Church in Russia began to function again, bilateral relations between the two churches were also resumed.
But soon the theological dialogue between the two churches almost ceased. If earlier there was a dialogue between the Orthodox and British, the purpose of which was the association of churches, after the introduction of the Anglican Church of the Female Priesthood and Female Bishopria, it became impossible.
During this theoretical study, it was revealed that for the ecumenical negotiations of the Orthodox and Anglican churches, a certain evolution is characterized. In the 19th century, both churches knew a little about each other, then by the middle of the 20th century, when constructive dialogues were held between them, and Orthodox, and the British learned incomparably more.
At the same time, it should be noted that the second half of the XIX century can be considered the time of preparation of churches for the ecumenical dialogue, in the second half of the 20th century, the churches were quite active negotiations in theological level.
Anglican symbolic books largely contradict the Orthodox fault and cannot be recognized by the Orthodox Church.
The Russian Orthodox Church in the course of theological negotiations has repeatedly stated the Anglican side that the dialogue can only be conducted when taking into account the versulefactual definitions. But the British did not always agree with this principle.
The Russian Orthodox Church has always held a firm position on this issue, which has never been denied.
An indefinite attitude of Anglican to a sacred legend, which is often the nature of subordination to the Holy Scriptures; an indefinite status of seven sacraments in the Anglican Church; As well as the uncertainty of the criteria of holiness, which should be taken into account when canonizing the devotee for the Orthodox participants of the meetings remained not clear. In addition, the church administration of the Anglican Church belongs to still secular power, which does not participate in theological interviews.
Repeated decisions taken on intercursted meetings were ignored by many representatives of the Anglican Church.
Orthodox participants of ecumenical meetings have repeatedly stated the British that the Orthodox Church is concerned about the retreat of the Anglican Church from the chapel principles when entering into various types of intercommunions and intercoherent agreements.
Conclusions on the second chapter
1. From the basis of the Anglican Church in England, some disagreements have always existed. Nevertheless, the beginning of the crisis in the Anglican Church by many theological researchers is noted at the end of the twentieth century. In the new century, the crisis of the Anglican Church is growing, as evidenced by modern media.
2. In the Anglican environment, conservatism and church disconnection affects, which served as a brake development of ecumenical agreements.
3. Ecumenical negotiations of the Orthodox and Anglican churches experienced a certain evolution. In general, it can be noted that the management structure of the Anglican Church remains unclear for Orthodox researchers. In particular, the official head of the Church of England is the secular government, however, church reforms are often carried by bishops in the Lambett conferences. Representatives of secular power practically do not participate in solving any question. Therefore, the status of church decrees is uncertain, and, as a rule, are performed only by part of the motley Anglican church community.
Conclusion
An analysis of the study of an Anglican creed and the hierarchy showed that the symbolic books of the Anglican Church carry traces of the Catholic and Protestant influence. The Anglican Churches admit the Eucharistic communication (mutual communion) of their members and are symbolically in organizational unity with the Kentrberian diocese.
IN modern world There are about 90 million Anglicican, combined in 36 autonomous churches that make up the Anglican Commonwealth, or community.
After the end of World War II, due to the rapid development of the modern British society, the Anglican Church rapidly lost its position, turning to a greater extent in the marginal structure. As a result, a powerful liberal flow occurred inside the church, which was trying and trying to "adapt" the church to the modern "consumer society" of Great Britain. As a result, at the end of the twentieth century there was a split of the Anglican Church. The influence of the Anglican Church is increasingly reduced, because The number of parishioners decreases, the financial crisis is intensified, the influx of talented youth is practically stopped.
At the same time, the rapid movement of the Anglican Church on the path of liberalization, as well as the revision of a number of fundamental dogmas led to the activation of the other Party, the Anglican - adherents of a traditional look at Christianity, which in lately Look more and more aside the Vatican. One of the indirect indicators of this was the fact of an unexpected transition to Catholicism at the end of 2009 former Prime Minister - Tony Blair.
The Vatican took an exceptionally careful position for today, so does not show itself as an active party in the movement of the Anglican Church to the split. Although the Roman Catholic Church made a sharp criticism of the decision of the last General Synod of the Anglican Church of England on the ordination of women in the bishops.
The main among the problems causing disputes in the Anglican Church, this is of course, questions related to the construction of women and attitudes towards the bishops and attitudes towards the bishops, priests that actively adhere to alternative sexual orientation.
To overcome the contradictions, Rowan Williams proposed to develop a new set of rules, which would relieve the doctrine of the Anglican Church. At the same time, the archbishop refused to take someone else, accepted with criticism of both the liberal and traditionalist destination, urged to gain patience and "not to break the church's body."
The purpose of this course work was to consider the problem of recognition of an Anglican hierarchy. In accordance with the aim, the history of the emergence of the Anglican Church and the features of the hierarchy; Analyzed the distinctive features of the Anglican Church and its role in the ecumenical movement; The causes and features of the crisis in the Anglican Church are clarified; Relations of the Anglican Church with the Russian Orthodox Church are considered.
Thus, the goal of the course work is achieved, the tasks are made.
List of sources used
1. Anglican Church: split and return to Rome. According to the materials "Herald online", ITAR-TASS and the Catholic portal "Milites Christi Imperatoris".
Arising in the 16th century; State Church in the UK. The cult and organizational principles of the Anglican Church closer to the Catholic Church than from other Protestant churches. In the dogmatics of the Anglican Church, the provisions of Protestantism about the salvation of personal faith and Catholicism about the saving strength of the Church are combined. The church hierarchy of the Anglican Church is headed by the British monarch.
Anglican Church There was a result of the gap of the English king Henry VIII with the papacy, the secularization of monasteries, as the State National Church, headed by the king in accordance with the "Act about Supremati" (1534). Its consension and organizational forms of basically remained Catholic. The external impetus to reform served as a quarrel of Henry VIII with a Roman dad, caused by the refusal of the latter to recognize the rule of the king with Ekaterina Aragon. Under Eduard VI (1547-1553), T. Kranemer was composed of a "Book of Public Services" (Common Prayer Book, 1549), which combined Protestant and Catholic elements in dogmatics and cult. With Elizaba Tudor in "Thirty Nine Articles" (1571), the creed was approximate to Calvinism.
The basis of Elizabeth church policy was the desire to strengthen government custody over the church: to observe the execution of rites, the High Commission was created, the Supreme Court for Church Affairs. But in parallel with the state church in England, secret groups of sectarian sense (puritanism) began to form, who demanded the self-government of church communities. In the fight against puritans, at Jacob I Stewart (1603-1625), the Anglican Church became close to Catholicism. In the years of the British revolution (1641-1660), the Anglican Church served as a support of absolutism and was abolished. The official religion was the Presbyterianism (moderate puritancy).
After restoration of Stuarts (1660), the Anglican Church was restored. Years of the Board of Karl II (1660-1685) and Yakov II (1685-1688) passed under the sign of the fight against puritans: according to the Royal Decree of 1673. (Test Act) Puritans were allowed to occupy government positions only subject to the recognition of the dogmas of the Anglican Church. The glorious revolution of 1688 was elevated to the royal throne of Protestant Wilhelm III Orange. The act of tolerance, published in 1689, although proclaimed the Anglican Church of the dominant, but significantly facilitated the situation of Catholics and Puritan.
The Anglican Church is built on a hierarchical principle. British monarch, as her chapter, appoints bishops. The highest clergy is two archbishop: Canterbury (Primas of the Anglican Church and the first Par of the Kingdom) and York. Accordingly, the territory of England is divided into two archbishps, in those in turn on the bishopric. A significant part of the bishops is members of the House of Lords. The principal church statutes are subject to approval of the British Parliament. The costs of the content of the Anglican Church are largely the state bears. Traditionally, there are three directions in the Anglican Church: High Church (High Church), close to Catholicism; Low Church (Law Church), close to poubitanism and chietism; The Wide Church (Broad Church), which seeks to combine various Christian trends and is the dominant direction in the Anglican Church.
In addition to the Anglican Church of the Church of England, there are substantive Anglican Churches in Scotland, Wales, Ireland, USA, Canada, Australia. Formally, they do not depend on each other, but The Church of England is considered to be the Mother Church for the other Anglican churches. From 1867, once a decade, Anglican bishops gather in London to the Lambetan conferences (by the name of the Lambeth Palace - the residence of the Archbishop of Canterbury). The total number of followers of the Anglican Church in England is estimated at 25 million people. An important role in church life is played by the Parish meeting of the Mijan chaired by the priest, which elected coming officials, and sometimes the priest himself.
[English. Anglican Church, Lat. Ecclesia Anglicana]: 1) commonly used church name of England (The Church of England), official. Protestant. Church of the UK; 2) In the expansion sense, the definition applied to all churches historically connected to the Church of England and the dividing doctrine of the Anglicanism (see Anglican Commonwealth).
History
English Reformation relied on the national tradition of criticism of the Roman Catholic Church, set forth in the works of the theoreticals of the Cathedral Movement, theological treatises and sermons of J. Weeklyph and Lollardov, in the works of J. Fisher, J. Kolta, etc. At the turn of the XV-XVI centuries. For the first time, Lutheran ideas. Reformation began to penetrate England in the beginning. XVI in. Soil for perception Protestant. The exercises were prepared, the reason for the beginning of the T. N. "Royal Reformation", supported by Cambridge Theologians (T. Kranmer, W. Tyndal, M. Koverdale, N. Ridley, H. Latimer, etc.), became a conflict between the Cor. Henry VIII and the Pope of the Roman Clement VII due to the latter's reluctance to cancel the king's marriage with Ekaterina Aragon.
From 1529 to 1536, the Parliament of the Reformation was convened on the initiative of the king adopted a number of laws that have limited jurisdiction, financial rights and the impact of Pope in England: acts "On the limitation of annates" (SR 23 Hen VIII. P. 20) (1532), "O subordination of the clergy "(SR 25 Hen VIII. P. 19) (1534)," On the restriction 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 penny payments. Peter "(SR 25 Hen VIII. P. 21) (1534)," On the abolition of papal jurisdiction against the English clergy "(SR 28 Hen VIII. P. 10) (1536). Parliament adopted an act of Suprematia (1534), proclaiming the king of the Supreme Head of the Church, and for the first time we legalized the National Anglican independent from Rome. Church (Ecclesia Anglicana), managed by Priac - Archbishop Canterbury. Control of the king were the conservation of the English. clergy, appointment to church positions, financial receipts from church benefits and tithing. The land ownership of the church moved to the king as a result of them in 1535-1539. secularization of the property of the church. Mont-Rus dissolution was accompanied by the destruction of icons, sculptures, stained glass windows and church relics. As a result of the "Royal Reformation", A. C. turned into one of the IS-Ts. The right to approve her doctrine, rites and internal structure was legally fixed by the king and English. Parliament. At the 1st stage of the transformation, the creeds of the church did not affect, which was determined by the position of Henry VIII, which was negatively related to luterance. Among the Anglican. Theologian big weight He had a group of bishops led by Stefan Gardiner, striving to preserve in the inviolability of Catholic. Celebration. They were opposed by the clergy wing, headed by Archbishop Kenterbury Thomas by Kranmer, the chief ideologist of the English. Reformation in the 1st floor. XVI in. In 1536, the Reformation Committee was chaired by the Cranmer, who supported close ties with it. Protestant. Theologists F. Melanchton, M. Bucker, V. F. Kapito, A. Oozander, et al., Formulated the basic principles of Anglican. Religience - "Ten Articles", fastened, despite their compromise, gap with Roman Catholic. The doctrine, since only 3 sacraments were recognized - baptism, Eucharist and repentance, and the Protestant was declared. Principle of justification faith. Under the influence of the Cranmer and his like-minded people, Heinrich VIII allowed in con. 30s. XVI in. publish and distribute eng. Bible translations (see Bible, Translations), in 1539 the 1st edge. t. n. Big Bible (Greate Bible), but as a result of the victory of traditionalists who published in 1539 "Six Statute" (see six articles), who returned the Church of England to Roman Catholic. The doctrine, Heinrich VIII introduced restrictions on reading and interpretation of the Bible for the laity (1543). Supporters of Calvinism, spreading in the 30-40s. XVI in. In England, did not satisfy a moderate character church reform. The adoption of the throne of the Cor. Eduard VI (1547-1553) marked the beginning of a new, more radical stage of the Reformation of the Church of England. "Six articles" were canceled, the restrictions on the reading of the Bible were removed and a commission was created to develop Anglican. Symbol faith. In 1547, ed. T. Krangemer was published a book of Homilius (see Homeliaria), which was playing an important role in the history of Anglican. Theology. The most important step in the English. The reformation was the publication of the book of common prayers (1549, the 2nd edition - 1552), finally fixed the recognition of only 2 sacraments and the interpretation of the symbolic nature of the Eucharist. The introduction of the book of common prayers was accompanied by "acts of uniformity", uniformitating the liturgical practice of Anglicism. In 1552, the Cranmer Commission completed work on 42 articles approved by Eduard VI as an official. Religions A. C., However, the death of the king and the adoption of the throne of Maria Tudor (1553-1558) interrupted the development of the English. Reformation. Her Board was noted 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 prestrol of the Queen of Elizabeth I (1558-1603) A.S. was restored. A new "act about supremacy" and "thirty-nine articles" were adopted - the presentation of Anglican. creeds, preserving its strength and in the present. time as well as published a new book Homilius (1571). The development of doctrinal provisions was carried out in acute controversy between supporters of a moderate state. A. C. In the form, in the rum, it existed in Henrich VIII and Eduard VI (R. Hucker, R. Bankroft, M. Parker, J. Joweel, J. Whitgif), and the theologians who fell in the years of emigration under The strong influence of Calvinism and the ideal of the church device in an independent Calvinist. communities (J. Knox, K. Goodman, E. Grindal, W. Traverses, T. Cutright). In Elizabeth I, I was finally formed by the compromise doctrinal appearance of A.S. - selected the middle path (Via Media) between Catholicism and Protestantism. However, it did not satisfy how the English. Catholics and Puritan - supporters of the radical reform of the Church. Repressive legislation against Catholics, developed in the 70-90s. The XVI century, obliging them to visit the Anglican. Worship in fears of fines and imprisonment. Catholics lost the right to occupy state. posts because it was associated with the oath of the ruling monarch as the head of the church, and could not receive scientific degrees in un-tach. Almost simultaneously, in 1571, Elizabeth I issued an antipuritian act "On some unrest against clergy." Puritans at this time went to criticism of the official. A. C., its main objects were the bishopath, church hierarchy and excessive loudness of worship. In the Puritan movement there was a division into a moderate Presbyterian and radical Independent, or Congregationist. Without showing open disobedience to the authorities, Puritan preachers retained the visibility of belonging to A.S., at the same time, at the same time, the country service in the "Geneva" Calvinist. Prayer room, violating the prescriptions of the Book of General Prayers. A special court of high commission was used to combat impudent poinitanism. As a result of the activities of this commission, many missing priests lost their posts. At the first stearters, the criticism of the episcopal device A. C. From the side of Puritan intensified. With the desire for the throne of the Cor. Yakova I Stewart (1603-1625) they awarded him that "Thousand Petition" (i.e., signed by thousands of priests) with complaints of testers Calvoryan. Preachers and deprivation of their benefits, with criticism of the book of common prayers and Anglican. clergy. The king convened the conference of Representatives Puritan and Anglican. Bishops in the Hampton Court Palace and promised to hold reforms. However, if the Calvlyn Salvinist was fully separated in the theological terms of Scot. Looks, then political claims Presbyterian on independence from the state. The authorities were unacceptable for him. In criticism of the episcopate and the hierarchical structure of A.S. He saw the undermining of his authority as the head of the church. The promises of the monarch in the absence of real reforms caused the disappointment of Puritan: a group of the most radical preachers, openly stating his rejection of the book of common prayers and the illegality of church establishments, emigrated to the Netherlands, but most of the Puritian of the Presbyterian sense remained in Lona A. C. With Yakov I were published Cunnons arch (Code of Canons, 1604) and new Bible translation, so-called. Bible King Yakov, or the permitted version (Authorised Version, 1611) (see Bible, Transfers).
New phenomenon in A.S. XVII century. It was the spread of Arminianism, unacceptable not only for Puritan, but also for more moderate members of A.S., which complicated the relations of the Cor. Charles I, who was his adherent, with Anglican. clergy. In 1633, the Archbishop of Canterbury was appointed William Lod - a prominent theorist of Arminianism. In liturgical practice, he began to revive the traditions of Catholic. Worship, which caused looding accusations in Papipism. These reforms caused a wide opposition not only in England, but also in Scotland, where his attempt to introduce Anglican. The book of common prayers led to a wide movement in defense of the Presbyterian Church, signing by 1638 of the Covenant and 2 Antiangle. "Episcopian Wars" (1639-1640). The indignation of both temperate Anglican and Puritan led to the fact that in 1640 t. N. The long parliament subjected to the Impiciment, condemned the Arminian arch of the canons. As the conflict is deepened between the king and the Puritan parliament, the criticism of the bishopath, having encouraging the "eradicated the treachery tree with the root and branches". Under the influence of these sentiments, the Parliament has abolished the Court of High Commission in 1641 and in the course of the Bill of Bishops, which prohibited not only the bishops, but any spiritual person acted in 1642 Bind secular states. posts. In 1643, the diocesant department was abolished in England and Wales and sequestered the property of all Kapitulov, Archbishop, bishops, deans and spiritual persons who supported the king in his war with parliament. In June 1643, by the decision of the Parliament, the Westminster Assembly of theologian was convened, the Presbyterians dominated on the swarm; The fruit of her work became Westminster confession and composed on its basis catechism. In 1646, the destruction of the Episcopal A. C. was brought to the end of the Ordonance of the destruction of archbishopans and bishops.
In the course civil War and revolution in England t. Oh. There was a gap with the tradition of not only the post-reforming bishop unit Anglican. Churches but and all of her historical Development For cf. centuries and laid legal foundations for creating the National Presbyterian Church in England. However, Presbyterian had opponents not only among the supporters of the traditions. Anglicism. Destruction officer. Churches and crisis of church discipline in the 40-50s. XVII century Left to strengthen radical currents - Independents (Congregationalists) who denied the idea of \u200b\u200ba unified National Church as such, supporters of independence of local congregations, independently eating pastors and managed their own affairs without interference with secular authorities, as well as Baptists, Brownists (see R. Brown), Barrowysts (See Barrow), Mennonites, Quakers, Fifth Monarchy of People, etc.
In the period of the republic and the protectorate O. Cromwell, the above-mentioned Presbyterian reform was not fully implemented: the Presbyterian Church was formed, but she could not oust an officer. A.S. in the territory of the whole country. The elements of the Presbyterian system were included in the State Church (State Church), which took place during Cromwell (1654), which tried to compromise between various Protestant. currents in a nationwide scale. From ministers new church No consent was required with K.L. definitely formulated doctrinal provisions. To control the appointments of the clergy in 1654, special commissions created, their authoritative ministers of Presbyterian, Independent and Baptist were included. . As a result, 2500 Anglican. Priests of 9 thousand lost arrival. The period of the Protectorate was marked by tolerance in relation to the discs - Protestant. Seats not recognizing the state. Church (with the exception of toiletriev), as well as to Catholics and Jews. At the beginning of the restoration period of the monarchy, before we are treated for the throne, Cor. Karl II (1660-1685) signed a Brad Declaration, promising freedom of religion to all Christians, and restored A. C. with its former epippoal device. During the debate Anglican. Bishops and representatives of the Presbyterian clergy at the Savoy Conference 1661, the version of the prayer was not proposed by Presbyterians, was not accepted. From priests who did not receive proper initiation in the era of the republic, they demanded a re-ordination in the presence of bishops. Karl II approved the book of common prayers and "Act on Uniformity" (1662), which could not be accepted by Presbyterians. As a result approx. 2 thousand priests lost their beneficiations, they became the first representatives of the movement of nonconformist in England. Yakov II (1685-1688) issued an "act of tolerance to Catholics" (1688), which caused the perturbation of Protestant. population. As a result of the "glorious revolution" at the throne, Wilhelm III Orange (1689-1702), striving to rely on the coalition of all Protestant. Forces, including dischangers. An important step in his policy was the "act of violence" (1689) in relation to the radical sects, which would have the right to freely send their cults. In con. XVII century Theological controversy has lost sharpness .. For the minds of Anglican. clergy of the turn of the XVII-XVIII centuries. Lattianianism is characteristic - relative indifference to disputes about the doctrinal issues, the principles of the organization of the Church and liturgical practice, tolerance and the desire for the unity of various directions inside A. c.; In theological relationship of Latitdaria were supporters of "natural theology" and followers of Cambridge Platonists.
At the turn of the XVII-XVIII centuries. Ented the concept of "high" and "low" church. The term "High Church", occurring already in the XVII century, applies to those members of A.S., to-rye tend to emphasize her community rather with Catholic. Than with Protestant., Tradition (in this sense, it applies to theologians more early, Elizabethan period). In contrast to this concept in the beginning. XVIII century There was a term "low church" - a flow in Anglicanism, ideally close to radical protestantism and nonconformism. With gray XIX century Evangelicals began to attribute to this direction (see Evangelism, Evangelical). A noticeable phenomenon in life A. C. became the birth in the XVIII century. Methodism and the Evangelical Movement close to him. Their emergence was a consequence of the reaction of the wide layers of the Anglican indifference. clergy to the postulates of faith, as well as the spread of skepticism and atheism; Negative consequences of such a state of faith, with t. S. The British, led to the Excesses of the French Revolution. Distinctive features Methodism as a motion for the update A.S. was emphasized by piety, strict observance of rites, systematic preaching activities among the poor. In 1795, the Methodists who created their own, well-organized church structure were mediated from the Church of England. The leaders of the evangelical movement of J. U. Fletcher, Venn, W. Romain and J. Newton sought to use the existing parish system without giving out with A.S. in Con. XVIII-XIX century. Evangelicals belonged a leading role in the struggle for social reforms and improving living conditions, as well as in mission. A-in-in encouraged preaching activities that it was partly due to changes in the state of the English. Catholics whose Relig. And civil rights were gradually restored to the Board of Kings George III (1760-1820) and George IV (1820-1830) due to a number of "acts on the emancipation of Catholics" (1777, 1791, 1793, 1829) .. These innovations gave rise to discontent in the Anglican environment. clergy and Protestants-laity. The desire to strengthen the position of A.S., to-ry, on the one hand, the "competence of Catholics" was threatened, with Dr.- intellectual liberalism, the Oxford movement was generated, whose activity paradoxically led to rapprochement with Catholicism and the emergence of angokatolycyism. The initial goal of the group of Oxford theologists, which entered E. Phuzi, J. Kybib, J. Newman, etc., was the apology of A.S. as a divine establishment, proof of her bishopath, the justification of the truth of the instructions of the book of common prayers in a series of treatises, We published since 1833 (see Tractorism). In the 40s XIX century Awareness of historical communication A. Ts. With the Roman Catholic Church, their proximity in individual doctrinal issues and in the practice of worship led to the appeal of some members of the movement to Catholicism, but most of them remained in Lona A. C.
One of the problems that arose before A. C. in the XIX century was the need to determine its attitude to the latest achievements of natural sciences. A serious challenge A.S. turned out to discover C. Darwin in the field of evolution and natural selection (1859), initially caused a sharp condemnation and controversy with him representatives of the Church, in particular EP. Samuel Wilberfors. However, the caution of the findings of Darwin himself, who did not want to enter into an open conflict, as well as the traditions of rationalism in Anglican. Theology allowed to overcome the crisis due to the recognition of the liberal-minded theologians the possibility of development physical worldnot contrary to the Divine Plan. To start. XX century The variety of living organisms and their species, the complexity of the mechanism of natural selection began to be perceived as proof of the greatness of the Creator. A number of new problems arose before A. C. in connection with the question of the admissibility of the historical approach to the tests of holy. Scriptures and on the use of new methods in biblical, K-Ryim were guided at this time. Authoritative scholars Bibleists B. F. Westcott, F. J. Hort, J. Lightfoot, J. Robinson, Ch. Dodd, F. Maurice. The result of discussions and recognition of the need for new interpretations of the world's picture was the design of liberal theology in England. In 1860, supporters of strengthening the rationalistic principle in theology (B. Jowett, F. Templ, M. Pattison) outlined their views on Sat. "Experiments and reviews" (Essays and Reviews. L., 1860), C-ry caused the criticism of representatives of all currents in A. C. To the liberal theologians, who sought to interpret the Anglican. Creation, taking into account historical and cultural research, psychology, comparative linguistics, etc. And, by placing the theological issues in a wider intellectual context, thereby smoothing the contradiction of the "high" and "low" directions, began to apply the definition of "Wide Church". It was later distributed on the ideological heirs of liberal theology - modernist con. XIX - NCH. XX century
In con. XIX century In the circles of angokatolics and Oxford movement, liberal ideas began to spread. The approving attitude towards scientific research methods and critical bibnetics was reflected in the Lux Mundi edition (1889), prepared by a group of theologians of the "High Church". Similar trends in the environment of evangelicals led to the allocation of liberal evangelism in this course, the organizationally issued in the movement of the Anglican Gosson Movement (1906-1967).
Liberal and modernist tendencies have provided a strong influence on the mood in A.S. in Con. XIX - NCH. XX century They expressed, in particular, in the activities of the Union of Church Workers (Churchmen "S Union, 1898), transformed in 1928 to the Union of New Churchmen (Modern Churchmen" S Union). Members of the Union believed that theology should adapt to the requirements of modernity and keep up with new scientific theories. Their opinion was divided and supported by representatives of the T.N. "New Realism" - secular philosophers and theologian J. E. Moore, B. Rossek, Ch. D. Brod, G. H. Pryes. Their attitude to religion varied from indifference to a sharp denial. In the controversy with this school, but under its influence there was an authoritative direction t. N. "Realistic metaphysics" (Ch. L. Morgan, S. Alexander, A. N. Whitehead), striving, leaning on an evolutionary theory in biology and achievements of mathematics, to create a new picture of the world, K-paradium would not contradict the basics of Christ. teaching.
Dr. Branch of "New Realism", so on. "Logical empiricism" (A. J. Ayer, J. Rail, R. Breituit, J. Wezdom), continued the traditions of analytical philosophy B. Russell. As a result, a number of theoretical works on the specifics of the "Language of Religion" appeared. The distribution of liberal theology and modernism and the need to resist criticism to the tradition of tradition. Christ. The doctrines led in the 30-40s. Xx in. To strengthen neoconservatism in A.S. However, its influence in England was not so strong as in continental Europe or the United States. Postliberal Anglican. Theology continued to strive for the productive synthesis of science and faith on the basis of the unity of Divine Revelation and the Human Reason (W. Temple, J. Bailey, D. M. Bailey, H. H. Farmer).
Another crisis in Anglican. Theology and rise of modernist quest occurred in the 50-60s. Xx in. Under the influence, on the one hand, the achievements of astrophysics and theoretical mathematics, and with others, thanks to the increase in the interest of others to the problems of personality and gender. Anglican Group. Theologians made a sharp criticism of A.C. and traditions. Christ. The doctrines in general, not responded, in their opinion, real requests for the OB. EP. Vychachsky John Robinson in the work "honestly before God", as well as A. Vidler, H.A. Williams, and others, put forward the idea of \u200b\u200b"non-density Christianity" (Religionless Christianity), extremely widely interpreting the concept of God and taking the bias. Scripture as a collection of myths, requiring reflection and interpretation of it in a historical context (J. Hic, A. Makintyre). However, if their call for A.S. Find their place in the Sovr. the world was supported by part of the clergy and the laity, new theology Not received recognition.
The crisis in the constitutional relations of the secular state and the church at the turn of the XIX-XX centuries. It was caused by the fact that the Church was practically not able to make independent decisions on the creation of the internal device and the liturgical practice. Attempts to change the situation led to the creation of the National Assembly of the Church of England in 1919 (The Church of England National Assembly, the Abbreviated Assemblies of the Church), K-paradium received the authority to prepare legislative proposals on church life issues - so H. Measures (Measures), but they still had to be approved by the Parliament and the Monarch, so on. The existence of the National Assembly has not changed the principles of the relationship between the spiritual and secular authorities. Since 1904, the work of the theological commission to revise the book of general prayers (editors 1662) was located. The text submitted by the National Assembly, the text of an updated prayer officer for the approval of Parliament was twice rejected (1927, 1928).
At the same time, the tendency towards the democratization of the inner life of the Church of England has developed. Activation of parish life, the participation of the Mijan in the educational and charitable activities of the Church led to the creation of a system of representation from the laity in the organs of the church management of all levels. In 1885-1892 The Mijan Chambers (Houses of Laity) have arisen at both conclitions of the English. clergy - Canterbury and York. On the basis of conservations and both Mijan Chambers in 1904, a representative church council arose, transformed in 1919 to the National Assembly. In 1921, the reform of church self-government was carried out: in the parishes, advice was created with the participation of laity. In 1947-1967 The National Assembly received the functions of the Supreme Court of Appeal in matters of the doctrine of the Church, Worship and Church Disciplines, which previously belonged to the Secondary Body - the Legal Committee of the Cabinet of Ministers. According to the Act of Synodal Government (Synodical Government Measure Act, 1965), the National Assembly in 1969, the National Assembly was transformed into the General Synod of the Church of England, which received the law of the legislative initiative in church issues.
Saving a book of general prayers (editors 1662), the National Assembly, and then the General Synod and Parliament adopted a resolution on the assumption of alternative forms of worship (Alternative and Other Services Measure, 1965) with subsequent clarifications on this occasion in 1967, 1968 and 1971 . In 1968, the 1st book of the prayer of an alternative service (Alternative Service Book) was published. Since 1974, alternative forms of divine services are permitted on an ongoing basis. In the same year was adopted. The Act of Parliament "On the Church of England (her worship and doctrine)" (The Church of England) "(Worship and Doctrine) Measure Act), for the first time recognizing the legal entity of the church itself represented by the General Synod to make changes to the creed and change the order of worship.
Creation
Doctrine A.S. is a unique combination of provisions inherent in Catholic. And Protestant. (Lutheran. And Calvinist.) Creeds. The most authoritative sources that set the main provisions of the creed of A.S., are the book of common prayers and "thirty-nine articles", they do not agree with everything in everything, since "Thirty-nine articles" have a more pronounced Protestant. character.
The main source of creed in A.S. is holy. Scripture. It "contains everything you need for salvation, so what cannot be read in it, or that cannot be proven through it, one cannot demand from anyone so that he believed in it, as in the faith's article, or that it is considered And it was necessary as necessary for salvation "(" Thirty-nine articles ", Art. 6). The doctrine of holy. Tradition as such in the "Thirty Nine Articles" is not contained, however, in Art. 34 It is said about the "legends of the Church", under K-fish they mean different liturgical customs, but the main criterion for their correctness is "not contradiction of the Word of God". The Anglication does not deny the completely authority of the legend, but limits it by the first 5 centuries of Christianity and the decrees of the first 4. Cathedrals. The unconditional are 3 Symbol of Faith: Nikeo-Tsareghadsky, so-called. Apostolic and Afanasyiv on the grounds that "they can be proven by the most faithful swirls. Scriptures. " According to the canons and regulations of the General Synod, the doctrine of the Church of England is based on holy. Scripture and on the teachings of the ancient fathers and the Councils of the Church, which is consistent with the Scripture. The principal position of the Anglican. The creeds are the need to serve and commit sacraments in the national language (Art. 24).
A.S. adheres to the teachings on St. Trinity, but in accordance with Catholic. The tradition of sv. Spirit and "from the Son" (FILIOQUE) is recognized (Art. 5). A.S. does not have serious deviations in Christology from Ugra. teaching. Jesus Christ is a true God and a true man, the victim, crucified, who died in the redemption of the original and "all valid people's sins" (Art. 2), who came to hell (Art. 3) and resurrected (Art. 4). Anglican. The doctrine of salvation is a protestant. The Solo Fide doctrine (justification "only faith") and proceeds from the fact that people are justified before God exclusively "merits of Jesus Christ through faith" (Art. 11). The value of good deeds to salvation is denied, although good deeds are interpreted as the "fruits of faith", indicating its truth (Article 12). The creed includes a calibist. The thesis on the predestination and intention of God is even before the creation of the world to save "elected by their faith in Christ" (Art. 17).
Anglican. The creed does not contain the concepts of church as a body of Christ. In art. 19 "The visible church" is opposed to the Church of the "invisible", the 1st is defined as the "Collection (Congregation) of believers in which the true Word of God is preached and the sacraments are performed", because, it is denied that the Earth Church is the Body of Christ. , and, traces., Church with a capital letter is only the Church of Heaven, different from earthly. "The visible church" repeatedly sinned in matters of faith (Art. 19), and Vnovo. The cathedrals were simply human assemblies, not always managed by St. Spirit (Art. 21). Church - "The witness and the keeper of Holy. Scriptures ", capable of installing rites and the order of worship, as well as make decisions in controversial doctrinal issues (Article 19, 20), but the authority of the church is addressed to the sacred. Scriptures: It cannot install or prescribe anything that would contradict him (Art. 20).
Only "two sacraments established by the Lord of our Lord in the Gospel are accepted, namely the baptism and the lord's evening" (i.e. Eucharist) (Art. 25). O 5 remaining - confirmation, repentance, priesthood, marriage and excitement - it is said that they do not have confirmation or pre-preparation in the gospel and "do not have such nature as baptism and the lord's evening" (Art. 25), and traces., Can not To be considered the sacraments in the true sense of the word. The adoption of the sacrament of baptism is allowed as in infant age, "which is consistent with the teachings of Christ" (Art. 27) and in a mature. The sacrament is taken under both species (art. 30). The doctrine of the sacrament of the Eucharist is that the Eucharist "is the sacrament of our atonement by the death of Christ, so that for those who are righteous, worthy and with faith accepts it: bread ... the sacrament of the body of Christ, and the Bowl is the Blood Communion of Christ"; People are unworthy and "deprived of a living faith, although physical and visible way ... They hit the sacrament of the body of Christ and the blood of Christ, however they are not at all joined Christ" (Art. 29). The body of Christ "is given, accepted and eaten on the evening only heavenly and spiritual way, and the means, by whom the body of Christ is accepted and eaten on the evening there is faith" (Art. 28). A.S. denies the concept of the Eucharist as renewable during the Liturgy of the redeeming sacrifice, since "The victim, fully responsible for the sins of the whole world," was brought by Christ once (Art. 31); Liturgy is only an image and memories of a true sacrifice.
About the Mother of God in the "thirty-nine articles" speaks only once: the Son of God "took the human nature in the womb of a blessed Virgin from her creature" (Art. 2). In the church calendar A.S. We find such holidays as the Christmas of the Virgin Mary and the Annunciation of Mary, but nowhere she is referred to as the Virgin. Usually, the British refer to her blessed Virgin Mary, just Virgo Maria or our lady. In the liturgical texts there is no K.-L. Prayer calls for the Mother of God.
The Anglicanism Doctrine's Reformation formulated in the Epoch has denied as not confirmation in Holy. Scripture reverence of relics, icons and statues of the saints, as well as the very doctrine of their merits that replenish the "Treasury of Grace", stored by the Church (Art. 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 the mediation of the saints was also not recognized. However, in the practice of a "high church" from the XIX century. Under the influence of Oxford movement, he was reborn the reversion of some saints and the room in the temples of the icon was allowed.
"Thirty-nine articles" contain a number of archaic provisions formulated during the victim in the present. The time is its sharpness of controversy with Rome about the ability of Roman Catholic. Churches are mistaken both in practice and in matters of faith (Article 19), about the mistakes of Catholic. The teachings on purgatory and indulgences (Art. 22), that he broke. Cathedrals should be convened by the will of secular rulers (Art. 21) or to combat medieval. Hergy (for example, pelagianism - Art. 9) and radical protestant. sects (Baptists and Anabaptists - Art. 27).
The archaicity 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 conciseness of its wording, the lack of sections relating to eschatology, as well as any systematic presentation of the ethical and social doctrine of the Church, was aware of Anglican. clergy. The need for further development and clarification of doctrinal provisions was dictated by the presence in the Church of England various directions - high, low, wide, evangelical. In this regard, in 1922, a special commission on the doctrine was established, K-paradise after 16 years of work presented the report "Doctrine in the Church of England" (DOCTRINE IN THE CHURCH OF ENGLAND, 1938) .. A document consisting of 3 sections - "The Doctrine of God and Atonement", "Church and the Mysteries" and "ESKATOLOGY" - was not approved by the conservations of the clergy and did not receive an officer. Status, but nevertheless, the Commission's activities are considered an important step in the development of the theology of Anglicism. Officer Religious documents do not reflect the entire manifold of Anglican. theological thought, however, A. C. Request evade the more accurate wording 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 due to the fact that they reflect general trends In A. C. This kind of neopic. Applications on certain issues of creeding and urgent problems of the Sov. Reality is often made in the framework of the Anglican Commonwealth at the anglican meetings. Bishopath during the Lambta conferences.
Worship
Eucharist
(English EUCHARIST, Lord's Supper - Lord "S Supper, Holy Communion - Holy Communion). After the morning worship service and Litania, it is prescribed to perform the Eucharistic Liturgy. The introductory heading of the book of common prayers obliges Miryan to report its intention to meet at least 1 day. Chin Liturgy begins From the prayer "Our Father", for the K-Roy, there is an unchangeable collection of "Almighty God, who are open to all hearts ...", reading 10 Commandments of Moses, Collection for Queen, Collection of Day, Apostolic and Evangelical Reading, Symbol of Faith (Niko-Tsaregdsky ). Then the teachings and royal decrees are read, pronounce a sermon, make ads. After that, during reading poems from the Bible, donations are harvested, the price of the priest is made directly on St. The Throne. There is also bought bread and wine, the rite of offerings are not accompanied by special Prayers. Next pronounces a prayer for all the completeness of the Church of Christ and 3 exhortations. Then a brief repentant chin is committed faithful to those who faithfully take a call to repentance, general confession, absolution and "comforting words" from the NZ. Next follow the Eucharist Canon (see AnaFora) and communion. Eucharistic gifts are taught with the words: "The body of the Lord of our Jesus Christ, for you a devotee, will save the body and your soul into life is eternal: we use and eat it in the memory that Christ died for you and drink him in my heart with Thanksgiving in my heart." And "The Blood of the Lord of our Jesus Christ, for you shed, and will save the body and the soul into the life of eternal; Drink it in the memory that the blood of Christ sheds for you, and be grateful. " After communion, the "Father", thankful prayer, Gloria in Excelsis (Lat.-Glory in the Highway are read, is read.
Anglican. Eucharist canon in the twentieth century. Passed striking changes. The Canon of the Book of Common Prayers of 1662 consists of 3 parts: Praefatio, prayers about decent communion, the prayer of the sanctification of gifts. In the latter, 3 parts can be distinguished: the appeal to God to the Father, who sent her son for our redemption, epiccelue ("I hear us, gracious away ...") and set words. The comment present in the book in the book that, if the holy gifts are not enough, the priest sanctifies additional bread and wine, uttering only words of establishment, it suggests that it was originally in A.C. Partly continued Catholic. t. S. On the time of the consecration of gifts (see transdsubstanization, alignment).
But already compilers of the book of common prayers of 1927/28, up to the 70s. Xx in. In many ways, the total prayers of the total prayers of 1662 (unofficially in England, officially in almost all of the Anglican Commonwealth), they adhere to other views during the consecration of gifts and the relationship of different parts of an ephor. The book of the general prayers of 1927/28. Consists of Praefatio, Sanctus, the prayers of consecration (without epiclosis), the oblation prayers (English- offer) indicating that the gifts are brought to God, and Invocation (English- Condition) - descending Epiciasis. After that, follow the prayer under Et Memores (lat.-therefore and permeability; one of the parts of Rome. Canon Mass from the book of common prayers of 1549), "Our Father", a prayer for a worthy communion and only then - the communion of holy gifts. At the same time, the heading states: "If the sanctified bread and wine is run out before everyone is involved, the priest must be consecrated by the prescribed: since the words" Glory to you, God almighty ... "before the words" ... Particitants of the Blessed Body and His blood ". T. about., The sanctification is attributed here not only to prayer, including set words, but also 2 other - oblation and invocation. In the light of this, it can be assumed that the headline of "consecration prayer" refers not only to prayer with the words of establishment, but also to 2 follows.
To con. XX century Epiclease has become an integral part of the Anglican. Anaphors. Moreover, according to many servicemen, only epiclease, without words of establishment, is sufficient to consecrate the gifts.
Although in the book of general prayers of 1662, the Eucharist post is not named among the necessary conditions for decent communion, until the XVIII century. It remained in the practice of A.S. in the XIX century. During the Oxford movement, the custom of the mandatory Eucharistic post was restored, and to the con. XIX century The practice of the Eucharistic post has become universal. In the present Time There is a custom to abide by the Eucharist post from midnight. If the liturgy serves in the evening, the time of the post can be from 12 to 3 hours. However, non-compliance cannot be the reason for the failure in communion.
Calendar and lepture
Calendar is generally used (see the church year) and a lecturer books of common prayers of 1662, which consists of great holidays (Red Letter Days - days, [marked] red letter), small holidays (Black Letter Days - days, [marked ] Black Letter) and days, no to-ry. Celebration. The Great Holidays are considered to be Christmas, the Epiphany, the Clarification, Circumcision of the Lord, the Annunciation, the appeal of St. Paul, the days of the memory of the apostles and evangelists, St. Stephen, John the Baptist, Arch. Mikhail and all the angels, Bethlehem babies and all saints. In addition, the great holidays are considered to be all Sundays of the year, Mondays and Tuesdays for Easter and Pentecost. Easter and Pentecost are not included in the list of holidays, since they always coincide with Sunday, but their worship is quite a festive. Great holidays differ from other days by the collection of the day and special readings on liturgy, although collectors and readings are also available for some misadvertent days: for the "ash environment" (1st Wednesday of the Great Post) and all days of passionate saddemitsa (collectors only For Friday and Saturday). Integrated. Reading days go in order, throughout the week is used by the collection of the previous Sunday.
The lecturer books of common prayers consists of readings at the evening and morning worship services, apostolic and gospel readings on liturgy, and Psaltiri, divided by T. about., That it is read in a month. Psalms and biblical songs in it are given from the Big Bible of 1538, translated by vulgate.
In the present Time Calendar of the Book of General Prayers of 1662 exists rather as a liturgical minimum. From the 1st Sunday of Advent 2000, he was replaced by a new calendar and a lesterarian of the Book of Public Services of 2000. The calendar includes several. Holidays: Sundays, Main Holidays (Christmas, Epiphany, Presentation, Annunciation, Easter, Ascension, Pentecost, St. Trinity Day, Day of All Saints), Holidays (Biblical Saints), Small Holidays (NestiBlean Saints) and "Memories" ( Saints and non-Canonized Forthworthy Faith). The main and small holidays have their own collector and post-communion ( thank you prayer After communion). Sunday ledgeraria is distributed in 3 years (for each Sunday day there are 3 services), and the student - within 2 years.
The church year, according to the book of common prayers, begins with 1 Jan., but in the XX century. All anglican. The churches returned to the old Zap. Practice to start it from the 1st Sunday of Advent. The circle of moving holidays and posts of the book of common prayers of 1662 entered the new calendar, but in the present. Time posts in Anglican. Churches, following Catholic., He was kept to the observance of the "ash environment" and the Great Friday. Anglican. Monastic orders observe posts according to the rules of the respective Catholic. Monastic orders.
Epiphany
A.S. gives the following definition of the sacrament of baptism: "Baptism is not only a symbol of confession and a sign on which Christians can be distinguished from unreleased, but also the sign of the Renaissance, through which the True Baptism takes to the church" ("Thirty-nine articles", T. 27).
The general prayer book contains 3 baptism ranks: babies in the church, babies at home (with special circumstances), adult baptism.
Chin baptism of babies in the church (Public Baptism of Infants) includes: water binding; Evangelical reading (MK 10); Chin denial of Satan, confession of faith, pronunciation of crop cashematics; The baptism itself, performed through immersion (or, if the baby is very weak, through pouring) with the utterance of the formula: "[[name], I am baptized in the name of the Father and the Son and the Holy Spirit. Amen "(as in Catholic. Churches); Cross signs, drawn by the priest on the forehead of the baby. At the end of the rank, the priest appeals to the godfather with exhortation to teach the baby Catechism and in the laid time to lead to the bishop confirmation.
An adult with baptism himself denied Satan, confesses faith and gives baptic vows. "Breamed should be confined to the bishop in the shortest possible time." In the preamble to the Baptism, it is said that both for a baby and for an adult requires at least 3 godfalls, and 2 should be the same sex with the Khfezhem. In Sovr. His parents can be the practice of the godfish. With baptism connected in the book of common prayers "Thanksgiving for a woman after the birth of a child."
If baptized vows were not by K.L. Reasons pronounced with baptism, they must be pronounced before confirmation.
Confirmation
Confirmation is usually performed on baptized adolescents 14-16 years old, as well as over passing in A.C. from non-sectional churches. The book of common prayers contains a brief catechism, designed to prepare children to confirm, teach to the roma is charged with the duty to the rector of arrival.
Chin confirmation is performed by the bishop. He places his hands on the head of every confirmant with the words: "Protect, Lord, this slave of your heavenly grace, in order to be yours forever. Every day, more and more fulfill his holy spirit, until he comes to your everlasting kingdom. Amen".
The book of common prayers directly indicates that no one should be allowed for communion without episcopal confirmation. Recently, especially after the assumption of Catholic. The church of unconfirmable children to the communion, the Church of England also allowed communion to confirm. But in practice it happens only in remote parishes, where it is almost no possibility to get to the bishop.
Marriage
By Anglican. The tradition recorded in the Book of General Prayers of 1662, the wishes to marry should be announced in advance. For several Sunday days priests declare the engagement and ask whether anyone knows that this marriage can not take place.
The marriage itself is performed on the canons on any day from 8 to 18 hours. Chin consists of a priest's introductory word, in K-ROM, it is said about the divine setting of marriage, the dignity of this state and its goals. After that, the priest asks the marriage to admit whether their marriage is K.L. Obstacles, and asks in turn of the bride and groom about their mutual desire to marry. Then the bride and groom, connecting the right hands, give a marriage vow. The priest utters a prayer by calling God to bless a new couple as Isaac and Rebekka, and after prayer connects the hands of newlyweds with the words: "That God combined, a person does not separate," then she solemnly declares them her husband and wife. This follows the blessing: "God Father, God Son, God the Holy Spirit, bless, keeps and keep you ...", in the text almost coinciding with the Prayer Vost. worship. Then the psalms 128/127 and 67/66, "Our Father" and Respectors are read, are read. The priest utters several Prayers and a teaching consisting of New Testament texts about marriage. Immediately after marriage or in the near future, newlyweds must come.
Chin visiting patients
Chin visiting patients also contains prayers about a sick child, a deadly patient, about dying and mentally ill. To the rank of visits to patients can join the chin of the communion of patients. He is a liturgy committed in the patient's house. Despite the fact that the Chin Liturgy Books of General Prayers of 1662 prescribes to consume the remaining gifts immediately after the liturgy, in the present. Time is common communion of patients with spare gifts. In the Scottish episcopal church, the practice of the workpiece of spare gifts has never disappeared, being fixed in liturgical books.
Burial
The priest in full pleasure 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 rank of funeral begins, which consists of 1 or 2 psalms (39 and 90), reading from NZ (1 Cor 15), several. Prayers and collectors about the mustache.
Church Adm. device
In the present Time A.S. has OK. 26 million members. The head of her is the ruling monarch, which appoints an agreement with the Prime Minister of Archbishop (2 people), bishops (108 people), abbots of cathedrals (42 people). It is geographically in jurisdiction of A. Ts. Includes: England, O, Meng, Islands, located within the strait of La Mans, Silly, part of Wales, Diocezes, which includes all European countries, as well as Morocco, Turkey and some territory formerities. THE USSR. The Church of England is divided into 2 provinces: southern. He heads the Archbishop of Canterbury, Sev.- Arpipe. York. The composition of North. The provinces include 14 dioceses, southern. There are 40 dioceses. Diocenes consist of 13 thousand parishes in England and 260 Europe. Congregations.
Anglican. The bishops are spiritual Lords of the Kingdom, since both archbishop and 24 bishop are part of the upper chamber of parliament. Decisions taken by A.C., enter into force only after their ratification by the Special Parliamentary Commission. The General Synod of the Church of England preliminarily solves issues (challenits, financial, church, etc.), then requiring approval by Parliament. 574 of his member is elected for 5 years from clerics and laity and conduct meetings at least 2 times a year in York or London. In 1998, the Archbishop Council (Archbishop "s Council) from 19 members was established to coordinate, popularize and promoting the mission of England. Its decisions also come to the General Synod, which has the right to reject them.
The internal self-government of diceses is carried out with the help of synodes consisting of clerics led by the ruling bishop and laity. The synods of the diceses are elected by the synods of the decancing (the intermediate stage between the dice - and the arrival, which exists is uncommon). The synods of decanses are formed from members of the parish councils, which are the lowest link of the diostez self-government. At the head of the Parish Council, a priest is usually referred to as a vicarium or a rector, the Council also includes an older and members of the parish. The main task of the parish council is to solve internal problems.
Property and Finance of the Church of England
In 1704, rebirth began church property with t. n. "Dara Queen Anna" (1702-1714), complaining to the Church, the subsidy "to maintain poor clergy." With nach XIX century The Church of England began to receive permanent states. Subsidies (1809), the spending of the second was controlled by parliament. Since 1936, the church tire has been abolished (see Tin Church), and therefore the parliament of England paid a lump sum compensation of 70 million pounds. State Organization of church Commissioners in England (The Church Commissioners for England) controls finance and church. Property A.S. The main part of the income of the church is donations. In 1998, 42 Cathedral and 16 thousand churches were in the property of the Church of England, of which 13 thousand are considered architectural and historical monuments. Over the past 10 years, 131 new temple was built. In the jurisdiction of the church are approx. 5 thousand schools.
Church hierarchy
The storage of the bishopath and the 3-power hierarchy of the clergy is the fundamental principle of the device A. C., which distinguishes it from Dr. Protestant. Churches. A. C. insists that during the reformation of the XVI century. She retained the apostolic succession, since the hierarchs of the Church of Genthrich VIII were ordained in accordance with Catholic. Tradition. On this issue, a long controversy was conducted with Rome, who denied the historical Apostolic Premium of Anglican. Cleary on the grounds that Matthew Parker, 1st archive. A.S. after the restoration of her Elizabeth I, was ordained by the bishops deprived of the department during the counterformation period. During the controversy, Anglican. The clergy appeared as an arbitration judge to the ROC (see British-Orthodox Communications), K-Paradise, however, did not recognize the canonity of the Anglican. hierarchy. Mitigating the position of Rome in this matter happened after the Vatican II Cathedral. Characteristically, the desire of A.S. to rely on the authority of Starokatolich. Churches, whose bishops are invited to participate in dedication to San Anglican. Bishops to convey the T. N. "Improved succession."
Despite the fact that A. C. does not consider the ordination of the sacrament, the cost of initiation (CONSECRATION) is attached great importance, since unlike other Protestant. Churches A.S. does not recognize the presbyters elected for a limited term directly from the laity. She takes the thesis on the Specific Department (Mission) of the clergy. The order of dedication to San and the responsibilities of the spiritual persons are established in a separate arch - "Ordinal", attached to the book of common prayers. According to the state. Legislation (SR 28, 29 Vict. C. 122), Each England dedicated to San must express agreement with the "thirty nine articles" in writing, a book of common prayers, bring the oath of loyalty to the monarch as the head of the Church and canonical obedience to the bishop.
Diakons become aged 23 years old and continue to serve about a year. Diacon's dedication is made by one bishop, assigning hands on him when reading the formula: "We accept the power to perform the ministry of Diacon in the Church of God, who are engaged in you; In the name of the Father and Son and St. Spirit. Then the presentation of the Gospel, accompanied by the words: "We receive the power to read the Gospel in the Church of God and preach it if it is allowed by the bishop." Their functions: assistance to the presbyter during the service, teaching the Eucharistic gifts, reading in the Church of Holy. Scriptures and Homilius, the Baptism of Children in the absence of a presbyte, pronouncement with the permission of bishop sermons, teaching children Catechism, visiting patients, organization of charity. Deonon is not allowed to make the sacrament of the Eucharist and teach the blessing. The archidacons are endowed with the bishop of special powers related to the supervision of the observance of the clergy of church discipline and with the visit of the churches.
Dedication to presbyters is performed by the candidate of 24 years. His responsibilities are in the instruction of the flock, the commission of morning and evening worship, sacraments, preaching the bias. Scriptures, visiting patients, resolving. The ordinations are preceded by the Archidacon Runler for the dedicated, public issues about the obstacles to the dedication, the solemn liturgy, the reading of the Apostle and the Gospel, the oath of the ruling monarch, the answers to the Issues of the Bishop about his vocation and unshakable faith. Then follow the anthem "Priyida, the Holy Spirit" and prayer for giving grace. Dedication is made by one bishop, imposing hands on the head of dedicated to the words: "We accept the Holy Spirit for the fulfillment of the service and duties of the priest in the Church of God, now reporting to the imposition of our hands. To whom you let go of sins, they will let them go, who will not let go - will not be released. And be a faithful teacher (Dispenser) of the Words of God and His Holy Sains; In the name of the Father and Son and St. Spirit. The presbyter is awarded the Bible as a symbol of his position, however, in the rest of A. C. refused to be common in Roman Catholic. TRADITIO INSTRUMENTORUM Practice Church (lat.- transmission of tools, i.e., the presentation of the new-resistant symbols of its Sana) - from 1552. The priest does not transmit such attributes such as disk and pacery. Chinocution is completed by communion and concluding prayers.
Dedication to the bishop in A.S. is committed upon reaching a candidate for 30 years. Its obligations include the instruction of believers, the preaching, the ordination of presbyters and deacons, the appointment of Vicar priests, the commission of confirmation, excommunication from church communication, the appointment of punishment by Clerying, deprivation of their Sana, the visiting of the diocese once every 3 years, the consecration of churches.
Dedication to the bishop is performed at least 2 bishops and one Archbishop of A.S. Chinostreching almost completely coincides with the order of initiation of the presbyter, including solemn liturgy, issues of the presiding bishop of the faith and calling the candidate, the appeal of St. Spirit. Ends the rite of liturgy committed by all present bishops. They lay hands on the dedicated when reading the formula: "Accept the Holy Spirit for the fulfillment of the service and duties of the bishop in the Church of God, now reporting to you by the imposition of our hands; In the name of the Father and Son and St. Spirit. It is awarded to him by the Bible (Middle Ages. The anointing ceremony of the world, putting on gloves, handing the rings and miter in A.S. Canceled in 1550). The initiation of the bishop should be imposed on his Cathedral.
Bishops of the Church of England receive their positions as a result of a special procedure that combines elements of appointment and election. The exceptional right to appoint archbishopov, bishops and reins of the cathedrals belongs to the ruling monarch (legally enshrined "act on the appointment of bishops" 1533). The influence of the state on the affairs of the Church is expressed in the fact that the selection of candidates for vacancies of Episcopal departments is carried out by the Prime Minister (regardless of whether he owns to the Church of England) and its special secretary. After consulting with a wide range of persons in the church and outside of her and allegations of candidacy, the name of the candidate is reported in a special patent letter, a bonded state. Printing, Archbishop of the province, expressing his consent and transmitting it to the appropriate cathedral, where the chapter elects the candidate. The election is formal, since an alternative candidacy is not extended, and the failure to recognize the choice of the monarch is impossible. In the 60s. The desire of the clergy and the laity to raise the role of church self-government led to some transformations that did not change, however, the very appointment system of bishops: special committees on vacant departments arose in the diocenes, and in the Archbishops - secretaries from the Mijan, who actively participate in the discussion of the candidacy. Bishop and informing it about the needs of the diocene.
The close relationship of the bishopath with the state-B is expressed in the fact that the hierarchs of A.S. are sitting in the upper chamber of parliament, but according to political tradition, it is not a clergy as an estate (this function belongs to conservations), and personally itself as "the spiritual lords of the Kingdom."
When appointed to the post of priests in England, medieval continues to operate. Tradition - In many cases, the priest is highlighted by the cartridges, there may be a monarch (controlling several vehicles in this capacity. Sot of parishes), government ministers, authoritative representatives of the local aristocracy, as well as corporations - Un-You and Cathedrals. The scale of the patronage was limited in 1968 (The Pastoral Measure), but attempted the general synod to finally abolish this system in 1975 was rejected by Parliament.
A.C. Allows to marry to the clerics of all 3 degrees both before the ordination and after it: "Bishops, presbyters and deacons, the law of God does not allow themselves to lean themselves for loneliness or refrain from married life, therefore legally and they, like all other Christians , marry to their own behaient, as soon as they recognize such life (i.e., married) more favorable for their moral succeeding "(Art. 32).
Recently, the Church of England also admits the ordination of women. Since 1977, they are dedicated to Deacon, since 1990 - in the presbyters. This decision caused an ambiguous response in the Church of England and in the Anglican Commonwealth, and therefore in resolutions of the XIII Conference (1998) it explains that those who approve the ordination of women, and those who do not accept it are true British (III. 2, 4).
As of 1998, A. Ts. There are 12,975 clerics (of which 2 Archbishop, 110 bishops, 117 Archdianson, 164 rector of Cathedrals, 7471 Vicaria, 1661 Deacon, 1522 Capellan, 1930 priests who do not have church salary), 1702 From the re-Women (1 archicalacon, 11 reels of Cathedrals, 426 Vicaris, 433 Diacon, 233 Capellan, 598 priests that have no church salary).
Relig. Community
Since the foundation in the Epoch of Reformation A.S. did not recognize monasses, but his revival began in Ser. XIX century Under the influence of Oxford movement, one of the leaders of the K-Rogo, E. Piji, contributed to the grounds in London in 1845. 1st wives. Monastic community community sisters St. Cross (Sisterhood of the Holy Cross). In con. XIX - NCH. Xx in. There was a lot of wives. Relig. associations (about St. Trinity, the Commonwealth of St. Virgin Mary, the Commonwealth of St. John the Evangelist, Ob. Margarita, Sisters of the Church, the Order of St. Paraklit et al.), Their members combined prayer with active activities in the world: teaching, care for children, sisters of mercy, etc. Deposit of these organizing organizations was based in the United States and other countries of the Anglican Commonwealth. At the same time in the twentieth century. The trend intensified to the foundation of closed wives. Mon-Rey.
1st husband. Relig. Brotherhood, about St. John the Evangelist, originated in 1866 in Oxford. Among the many of these orgs, the most authoritative are the community of resurrection of the Lord, or the Mirphield Fathers (Community of the Resurrection, 1892; Mirphield, Yorkshire) and OB. Missions, or Kelem Fathers (The Society of The Sacred Mission, 1894; Kelm, Nottinghamshire). In 1998, in the UK operated OK. 100 wives. and husband. Relig. associations.
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To The Question of Anglican Orders: In 2 Vol. 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); Creation: Beveridge w. The Doctrine of the Church of England. OXF., 1840; A HISTORY OF THE ARTICLES OF RELIGION. L., 1851; Mikhailovsky in. M. The Anglican Church in its attitude to Orthodoxy. St. Petersburg, 1864; Kozin and. Creation, 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. Aoological 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 Russian Protestant Tradition. CAMB., 1947; Elliot-binns L. E. English Thought, 1860-1900: 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 Russian 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 service: 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 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; Pirogies g., Prot. Anglican liturgy, her history and analysis of its content: course. cit. / Mda. Zagorsk, 1969; Monumenta Ritualia Ecclesiae Anglicanae / Ed. W. Maskell. OXF., 1992; reformation, History A. C.: Burnet g. And 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 "BOOK OF COMMON PRAYER". L., 1845; Collier j. An EccleSiastical History Of Great Britain: In 9 Vol. L., 1852; Sokolov in. BUT . Reformation in England: Heinrich VIII and Eduard VI. M., 1881; Perry g. History of the Russian Church. L., 1884; Pothein a. Essays from the history of the struggle of Anglicism with puritancy in Tyudorah, 1550-1630. Kaz., 1894; Gairdner J. The English reformation. L., 1899; Hill g. English Diocesees: A History of their Limits. L., 1900; Savin a. N. English secularization. M., 1906; Sykes N. Church and State in England in the Eightenth Century. L., 1930; KNAPPEN M. M. Tudor puritanism. Chicago, 1939; Sykes N. The Church of England and Non-Episcopal Churches in the Sixtenth and Sevententh Centuries. L., 1948; Hughes pH. The reform in england: in 3 vol. L., 1950-1954; STROMBERG R. N. Religious Liberalism in Eightenth 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. Policy and Police: The Enforcement of the reformation. Camb., 1972; Vaish I. Religion and church in England. M., 1976; Cragg g. R. The Church and The Age of Reason. HarmondSworth, 1976; Elton g. R. reform and reformation: England, 1509-1558. L., 1977; Watts M . R. The Dissenters: From Reformation to the French Revolution. Oxf., 1978; Lake P. Moderate Puritans and The Elizabethan Church. Camb., 1982; Collinson p. Godly People. L., 1983; Lake p., Dowling m. Protestantism and. the National CHURCH IN SIXTEENTH CENTURY ENGLAND. L., 1987; Tyacke N. Anti-Calvinists: The Rise of English ARMINIANISM, 1590-1640. OXF., 1987; Macculloch d. The Later Reformation, 1547-1603. N. Y., 1990; Grell o. P., Israel J. I., Tyacke N. From Persecution to Toleration: The Glorious Revolution and Religion in England. OXF., 1991; Duffy E. The Stripping of The Altars: Traditional Religion in England, 1400-1580. L., 1992; Haigh c. English Reformations: Religion, Politics and Society Under the Tudors. OXF., 1993; The Impact of the English reformation / ed. Marshall. L.; N. Y., 1997.
O. V. Dmitriev, A. V. Tretyakov, V. V. Chernov
More ecumenical.
The Anglicanism combines the Catholic dogma about the saving power of the Church with the Protestant teaching about the salvation of the personal faith.
A characteristic feature of the Anglican Church is its episcopal device resembling a Catholic and applying to apostolic continuity.
In the field of dogmatics and rituals, it is noteworthy to divide into two currents - "high", and "low", Protestant. This feature allows the Anglican Church to enter ecumenical contacts both with the Catholic Church and with Protestant flows.
Anglicism adheres to a number of churches that allow the mutual communion of members and are in a weak organizational unity with the Canterberry Diocese. The Anglican Commonwealth includes 25 autonomous churches and 6 church organizations. The highest hierarchs of these actually independent churches are found at periodic Lambert conferences.
The English Anglican Church is one of the Great British state churches along with the Presbyterian Church of Scotland. Her chapter is the monarch. Archbishops Canterbury and Yorkish, as well as bishops are appointed by the monarch on the recommendation of the Government Commission. Part of the bishops occupies places in the House of Lords of Parliament.
The total number of adherents of the Anglican Church at the end of the 20th century (including episcopal churches) - about 70 million people, mainly in the UK and its former colonies and protectorates.
History
The beginning of the Reformation in England is associated with the name of King Henry VIII (1509-1547). He took place from the tudor dynasty. In the young years was a sincere, hot supporter of Papizm. His name was signed by the Bogoslovsky treatise against Luther. The then dad even awarded him the title of "Right Chad of the Apostolic Throne." However, this "faithful child" although theological, maybe, and indeed it is to learn what Rome teaches, but guided in his actions also and personal motives. Henry VIII divorced twice and entered into a new marriage. For the first time, he divorced in order to marry Spaniarian Ekaterina Aragon, the daughter of Emperor Charles V. Roman throne went on a compromise for the sake of the Horry of the Catholic Church, and Henry was allowed to do so, despite the fact that she was a sowful brother Henry VIII (and therefore considered his relative). When Heinrich wished to terminate this marriage and marry Anna Boleyn, the Queen Freilline, he turned to the dad with a request to recognize his alliance with Catherine Aragon invalid. But Dad Clement VII did not agree - he had its own obligations to the Spanish Crown. Heinrich, however, he was decisive and to achieve his goals in this case, considered it possible to neglect the opinion of the Pope and apply with the same request to English Catholic bishops. Primas (that is, the first bishop) of England Thomas Cranmer (in the old books they write Thomas Kranmer) did what the dad refused to do: I allowed Henry VIII divorce and walked him with Anna Bolein. This happened in the year. Cranemer, unlike Henry, was a man with some theologian convictions.Creation
In Anglication, various creeds were mixed: something went from Catholics, something from an ancient unrequited church, something wears a distinct Protestant character. Unlike all other Protestants, the British, although they did not recognize the priesthood of the sacrament, but still until recently preserved the episcopal system and the apostolic succession of the hierarchy. It was destroyed only in the 20th century when they introduced a female priesthood. The British rejected indulgence and the doctrine of purgatory. The sacred writings they recognize the only source of faith, but at the same time take three ancient symbols: Niko-Tsaregradsky and two more, which we have known, but are not liturgically, is the so-called Afanasyevsky symbol (Afanasia Alexandria) and the so-called apostolic symbol.
From Catholicism in Anglicism, the recognition of the obesity of the Holy Spirit from the Father and Son remains, but they do not have such a pathos like Catholics. According to tradition, they use FilioQue, but at the same time they do not insist on this teaching, considering it by private theological opinion. In addition, Catholicism got the same service system. The Worship of Anglican is largely rising to the Catholic. Eucharistic worship, of course, reminds Mass, although it serves in English.
In the books published by the British, many such narches that we would be called "the lives of the saints." They do not pray to the holy as the hell before God, but the reverence of their memory, appeal to their life, is very common to their feat. Do not worshiping icons in the sense of rejection through the image of the prime, they widely use religious painting. During Anglican worship, instrumental music is used: organ or even orchestra.
The head of the Anglican Church in England earlier was the king and now Parliament. It is now all changes in the creed, worship must be approved by Parliament. This is paradoxically, because the modern English Parliament includes not only the Britain but also people of other religions and just unbelievers. But this obvious anachronism exists only in England itself. The British, scattered in other countries of the world, can change their system as they want, not advancing with secular power. In total, about 90 million Anglican are now in the world. Outside the UK, they referred themselves to the Episcopal Church. The main regions of the spread of Anglicism are primarily North America, Australia, New Zealand, Africa (those countries that were colonies of England). The highest authority for all Anglican is the so-called Lambetan conferences. At once every five years in the Lambetsk Palace (Bishop Palace of London), the Anglican bishops are coming out. They can make decisions on challenge or on other issues of the entire Anglican Community.
Features of the Anglican Church.
In a few centuries, before the start of protest movements in Europe, the reformists have already bludge the minds of the British Islands. The doctrine of the Roman Church in the Middle Ages was not only the implementation of the spiritual dictation over the population of Europe. Vatican actively interfered in a secular life 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 nobility and ordinary people. For the implementation of the interests of Rome, the init secable clergy was prescribed, far from sympathizing with moral demands of local believers. The development of the feudal economy required the revision of relations between secular power and the church. Along with socio-political and economic premises, problems of a charming nature arose. All the louder was helands that the Catholic Vera deviated from the apostolic traditions. All this led to the fact that in the XVI century, a new spiritual community was formed in the British Islands - the Anglican Church.
Heinrich VIII - Collapsemaster
There is such a term of Christian theologians. Revolutionary moods in the church environment ripen very often for different reasons: the painful ignorance of believers, political collisions ... Cramole thoughts are called temptation. But here is one who is decided to go to Rubikon and express common aspirations in real affairs. In Britain, this was done by the King Heinrich VIII. It was at the same time that the monarch began the history of the Anglican Church. The reason was the desire of Henry to divorce with the first wife of Catherine Aragon and marry Anna Boleyn. Church divorce is a scrupulous business. But noble characters always went to meet. Catherine was a relative of Charles V. In order not to spoil relations with the German emperor, the Pope Clement VII is denied the English monarch. Heinrich decides to break the connection with the Vatican. He rejected the canonical primacy of Rome over the Church of England, and the parliament fully supported his monarch. In 1532, the king of his decree prescribes the Foma Cranmer with the new Archbishop of Canterbury. First, the bishops were sent from Rome. By agreement, Tranmer frees the king from marriage. The following year, the Parliament adopts the "Act of Suprematia", proclaimed Henry and its receivers on the throne of the Supreme Head of the Church in England. So the branch of the English parishes from the Vatican was made. In the second half of the XVI century - during the Board of Mary Tordor, the zealous Catholic - the Catholic and Anglican Church formally connected for a short time.
Basics of the creed of the Anglican Church
Priesthood and clergy - non-identical concepts. One of the most important issues of all Christian denominations is the dogma of the church hierarchy. According to the canons, the shepherd is erected into the sacred san is not a whim of human, and the Holy Spirit through the special sacrament of ordination. Throughout the millennium, the continuity of each clergyman, which originates from the day of the Descent of the Holy Spirit on the Apostles. Many Protestant flows rejected the need for their shepherds to be priests. The Anglican Church, in contrast to other reformists, has retained the continuity of the hierarchy. When erected into sacred degrees, a sacrament with a prayer call of the Holy Spirit is committed through the Bishopsk ordination. At the church cathedral in 1563 at the insistence of the Queen Elizabeth I was approved by the symbolic book of the Anglican Faith as part of 39 articles. She shifts eloquently, what features of the Anglican Church. The vigorious doctrine of Anglicanism is the syncretism of Catholicism and Protestant views of Lutherancy and Calvinism. Thirty-nine theses are formulated quite extensively and vaguely, allowing many interpretations. Britain zealously retains its reformist. The canons require the clerics to publicly confess their loyalty to these articles. The British monarch, sworn at the coronation, focuses on his oath on Protestant dogmas. The text of the sacred oath contains the denying of faith in the fact that during the liturgy there is a bread and wine to the true body and the blood of Christ. Thus, the very essence of Christianity is not acceptable: the sacrifice of the Savior in the name of all those who believed in it. Also rejected by the worship of the Virgin Mary and Saints.
Dogmas Anglican
Anti-gram movements in society Christians of the British Islands did not lead to such radical consequences as on the mainland. Main canonical norms carry political and economic aspirations for the XVI century. The most important achievement is that the Anglican Church does not obey the Vatican. The chapter it is not a spiritual person, but the king. The Anglicism does not recognize the Institute of Monasticism and allows the path of salvation to the soul to the personal faith, without the help of the Church. At one time, it helped to support the KazNU King Henry VIII. The parishes and monasteries were deprived of property and abolished.
Sacraments
British recognize only three sacraments: baptism, communion and repentance. Although the Anglican community is reforming the reform and Protestant, the liturgical tradition allows you to read the icons and the magnificent vestments of the clergy. In the temples during worships, organ music is used.
Language of worship
In all corners of the world, Catholic worship is performed on Latin, regardless of the native language of the parishioners. In this, the main difference between the Catholic Church of the Anglican, where the Bible is translated into English, and services are held in their native language.
Three churches
In Anglicism, there are three kinds of internal flows. The so-called "low church" jealously complies with the conquest of the Reformation. "High" to restore some attributes of Catholicism: Worship of the Virgin Mary and Saints, the use of sacred images. Adherents of this flow are called anglocatolics. Both of these formations are combined within one community of the "wide church".
Supremati's act turned the church to the state structure
All world religions are sooner or later faced with the need to distinguish between powers with secular power. Ancient Israel was a theocratic state. Byzantium implemented the synergies of the church and the power of the emperor. And in Britain, the society of believers actually turned into one of the organs of the state system. This is despite the fact that England is a secular state. The British monarch has the right to appoint the charter of the Church and Bishops. Candidates for approval for approval represents the Prime Minister. Archbishop Canterberian has no administrative power outside of England. Most of the episcopate are members of the House of Lords. Legally, the head of the Anglican Church - the ruling monarch, regardless of gender. The act about Suprematia gives the king of complete jurisdiction over the church, which gives him the right to control the income and appoint clerics to church positions. In addition, the monarch has the right to solve dogmatic issues, inspect Diocesees (dioceses), eradicating heretical teachings and even make changes to the liturgical chin. True, in the entire history of the Anglication of such precedents was not. If there is a need for canonical changes, then the Cathedral of the clergy is not entitled to do this independently. Such events should undergo a procedure for approval in government bodies. So, in 1927 and 1928, the UK parliament did not accept the new canonical collection proposed by the Cathedral of the clergy, in return for the relevance of the "Book of Public Prayers", published in 1662.
Device of the Anglican Church
The Anglican religion spread throughout the world in parallel to the British economic and political expansion. The total number of professing this faith, as of 2014, reaches 92 million people. Outside the British Islands, the community refers to the Episcopal Church. Nowadays, the Anglicanism is a community of local churches, recognizing its spiritual leader of the Archbishop of Canterbury. In this aspect there is some analogy with the Roman Church. Each of the national communities is independent and independent in management, in the same way as in the Orthodox canonical tradition. Local churches, or provincials in Anglican 38, which includes more than 400 dioceses on all continents. The Archbishop of Canonberian is not dominant (canonically or mystically) over other charters of the community, but he is the first to reward honors among himself. The difference between the Catholic Church from the Anglican one is that Pope is the Supreme Head of all Catholics, both in spiritual and administratively. The existence of local national communities is not acceptable. To discuss the issues of church life, the Anglican clergy is periodically going at the conference at the Lambert Palace in London.
Female bishopat
Features of the Anglican Church are not exhausted by its legal status and challenge dogma. In the 60s of the last century, a feminist movement began. After decades, the struggle for the cessation of oppression in the social environment led not only to change the situation of a woman in society, but also to the deformations of the idea of \u200b\u200bGod. Protestantism contributed a lot. In religious views of the Pastor reformers - this is, first of all, social ministry. Gender differences cannot be a hindrance. For the first time, the sacrament of the ordination of a woman in the presbyter was committed in one of the Anglican communities of China in 1944. In the early 70s of the 20th century, the US Episcopal Church officially approved the charifion of the weak gender. Gradually, these trends got to the metropolis. Changes in such views of society objectively demonstrate what the features of the Anglican Church in our time. In 1988, at the conference of Bishops in London, a resolution was adopted about the possibility of introducing in the Anglican Church of the Female Priesthood. Parliament this initiative was approved. After that, the number of priests and bishops in skirts began to grow as on yeast. In a number of communities of the new light women shepherdiers more than 20 percent. The first lady-hierarch was applied in Canada. Then the relay picked up Australia. And now the last bastion of British conservatism collapsed. On November 20, 2013, the Synod of the Anglican Church with an overwhelming majority of votes legalized the ordination of women in the bishops. At the same time, the opinion of simple parishioners was not taken into account, which were expressed categorically against these innovations.
Woman priest - this nonsense
From the time of creating a world, religious rituals always sent men. All doctrines confess the immutability that the woman, according to the Creator's plan, should obey a man. It is the husbands, and that is not all, but only the elected, the secrets of the universe were reported and the veil of the future was opened. The religions of the world do not know examples so that the woman was an intermediary between God and people. This provision is especially important for Christian Bogo-Stocked Religion. The priest during worship represents Christ. In many confessions, except Catholic, it must be the appearance of the shepherd. The Savior was a man. The transcendental image of God is a male beginning. There were many women who have committed significant exploits for the preaching of Christianity. After the execution of the Savior, when even the most devoted apostles felt, a woman had a woman. Maria Magdalina first found out about the resurrection of Jesus. Righteous Nina alone preached faith in the Caucasus. Women fulfilled an educational mission or were engaged in charity, but never committed worship services. Can not serve a weak floor and by virtue of its physiological features.
Not consistent
Although on dogmatic views, the Anglican Church closer to Protestantism than to Orthodoxy, nevertheless, for centuries, attempted both communion of believers to unite. The British confess the dogmas, quite consonant with Orthodoxy: for example, God's one in three faces, about the Son of God and others. British priests, as well as Orthodox, may be married, unlike Catholic. In the 19th centuries, the Russian Orthodox Church discussed the recognition of the Anglican clergy on the basis of the recognition of the Apostolic Premium in the sacrament of ordination. In recent decades, Russian hierarchs have taken a permanent participation in Lambert conferences. Active theological dialogue was conducted, the purpose of which was the union with the Anglican Church. However, the peculiarities of the Anglican Church, related to the introduction of women's presvircy and bishopric, further communication is impossible.
Christian cross
differences of disagreement regarding the descent of the Holy Spirit is the main difference between Orthodoxy from Catholicism.
They arose for a long time, and allowing these contradictions, apparently, none of the churches of special desire express. There are differences and attributes of different directions of Christianity. For example, the cross in Catholics has a simple quadrangular shape. Orthodox - eight-pointed. The Orthodox East Church believes that the cruciform of this species most accurately transmits the shape of the cross described in the New Testament. In addition to the main horizontal crossbar, it contains two more. The top person identifies the plate, nailed to the cross and contained the inscription "Jesus Nazarenin, King Jewish". The lower slanting of the crossbar is the backup for the legs of Christ - symbolizes "Merilo Righteous."