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 provinces 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.
Four and a half centuries of the English community in Moscow
In 1553, Richard Changsellor, after an unsuccessful attempt to get to India through the Arctic seas, was in Moscow. At the audience at Ivan the Terrible, he achieved an agreement on concessions to the British merchants regarding trade in Muscovy. It was at his request that the first Anglican Church in Moscow was opened.
Three years later, Chanswiellor visited Rus again. The Chambers of the English courtyard were built on the barbart. Despite the fact that he, together with the ambassador of Osip, died on the way back to England, was the beginning of trade relations with Misty Albion.
Since the time of Ivan the Terrible, the Anglican Church in Moscow was the average life of the British in the capital. About how the spiritual life of the Anglicans was built in troubled times and throughout the XVII century, the information was practically not preserved. At the end of the XVIII century. Suites from Britain for worships used Protestant Kirch in German Sloboda. After the fire of 1812, the British were leased part of the mansion of Princess Proorovskaya on Tverskaya Street. And after sixteen, the house purchased a house in Chernyshevsky Lane, where, after some alterations, a small chapel was arranged. At the end of the century, the Anglican Church of St. Andrei.
Everything has changed since the beginning of the XX century. After the October coup, the Anglican presser was expelled from the country, and the spiritual life of the community in Moscow was put an end. Revival began only in the late eighties. In 1992, the Religious Organization of Anglican was officially registered in Russia. Kappellan of the Moscow arrival makes a spiritual ocker of communities in St. Petersburg, on Far East And in the Transcaucasia. Canonically, the Anglican Societies of Russia enter the Diocese of Gibraltar in Europe.
Anglican Church of St. Andrew First call
In the seventies of the XIX century, the Anglican community in Moscow has grown significantly. The old chapel in Chernyshevsky Lane was not able to accommodate all the parishioners. In 1882, on the project of Architect Richard Freiman, the construction of a new temple began. The architect executed the architectural appearance of a red brick building in the style of the English Gothic of the Victorian era. In terms of the temple is a single-pic basil with altar abside on the east side. A high tower with four small archery in the corners is constructed over the entrance.
Since the majority of parishioners who sacrificated for construction were immigrants from Scotland, the temple was consecrated in honor of the patron saint of this part of Britain - St. Apostle Andrei First Called. Worships began since 1885.
In the Soviet years, the Anglican Church of St. Andrei divided the fate of many temples of Russia. After the elimination of the arrival in the room there is a warehouse, then a hostel. In 1960, the building was transferred to the famous gramzing studio "Melody". For many years, one of the technical services was placed here.
In 1991, the Anglican Church of St. Andrew again opened its doors for parishioners. For worship services, a priest came from Finland. Two years later, the abbot was appointed, and in 1994 the building was transferred to the British community.
Anglican Church (English Anglican Church, Latin Ecclesia Anglicana), common name of the National Church of England (The Church of England), the official Protestant Church of the United Kingdom; In a summary sense, all churches historically related to the Church of England, separating the Anglican Coriators (the Doctrine of the Anglican Church), allowing Eucharistic communication and recognizing the authority of the Archbishop of Canterbury.
Creation. The doctrine of the Anglican Church is a combination of the provisions inherent in both Catholic and Protestant (Lutheran and Calvinist) creeds. The most important sources pretending the main provisions of the Anglican creed are the book of common prayers and "thirty-nine articles".
The main source of creed in the Anglican Church Sacred Scripture (Art. 6 AR). As such, the teaching about the sacred legend in the "thirty-nine articles" is not contained, however, in Article 34 AR, the "legends of the Church", under which various liturgical customs are meant, the main criterion for the correctness of which serves "the non-contradiction of the Word of God". The principal position of Anglican creed is the need to serve and commit sacraments in the national language (Art. 24 Ar).
In accordance with the Catholic tradition Anglican Church Recognizes the existence of the Holy Spirit and "from the Son" (Filioque) (Art. 5 Ar). In general, the Anglican Church does not have the deviations from the Catholic and orthodox teachings. Jesus Christ is the true God and the true man, the victim, crucified, who died in the atonement of "all valid people's sins" (Art. 2 Ar), who came to hell and resurrected. Anglican creed does not contain the concept of church as a body of Christ. The Anglican Church takes only "Two sacraments established by Christ Lord our Gospel, namely the Baptism and the Supper of the Lord" (i.e., the Eucharist) (Art. 25 Ar). The remaining sacraments say that they do not have confirmation or pre-edge in the gospel. The Anglican doctrine formulated in the era of the Reformation has denied reverence of the relics, icons and statues of the Saints as not confirmation in the Holy Scriptures; The doctrine of the merits of the Saints, which replenish the "Treasury of Grace", also denied the doctrine. However, in the 19th century, under the influence of Oxford movement, whose activity led to rapprochement with Catholicism and the emergence of anglocatolicyism, in the practice of the "High Church" was allowed to be allowed in the temples of icons of some saints.
History . English Reformation relied on the national tradition of criticism of the Roman Catholic Church outlined at the turn of the 15-16th century in theological treatises and sermons J. Weeklifa, in the works of J. Fisher, J. Kolket, etc. For the first time, the ideas of Lutheran Reformation began to penetrate into England at the beginning 16th century. From 1529 to 1536, the Parliament of the Reformation accepted a number of laws that restricted jurisdiction, financial rights and the impact of the Pope in England: Acts "on the restriction of annatov" (1532), "on restricting appeals to Rome" (1533), "On submission of the clergy" (1534), "On church appointments" (1534), "On the abolition of papal jurisdiction regarding the English clergy" (1536). The Reformation Act on Suprematia (1534) adopted by the Parliament, proclaimed the king of the Supreme Head of the Church and for the first time, legalized by the National Anglican Church, managed by Rome, managed by the Archbishop of Canterbury. The land owners of the Church moved to the king as a result of the secularization of the property of the Church in 1535-39. As a result of the "Royal Reformation", the Anglican Church turned into one of the institutions of the state. The right to approve her doctrine, rites and internal structure was legally fixed by the king and the English parliament. In 1536, the Committee of Reformation, chaired by the Archbishop of the Kenterbury Tomas Kranmer, the main ideologist of the English Reformation in the 1st half of the 16th century, formulated the basic principles of the Anglican religion "Ten Articles". In the late 1530s, the Bible translations appeared [in 1539 the 1st edition of the so-called big Bible (Create Bible) came out. The adoption of the throne of the king Eduard VI (1547-53) marked the beginning of a new, more radical stage of the Reformation. Restrictions on the reading of the Bible for the Mijan were removed (introduced in 1543), a commission was created for the development of an Anglican faith symbol. The most important step in the English Reformation was the publication of the book of general prayers (1549), as well as "acts on uniformity", uniformitating the liturgical practice of Anglication. In the rule of Queen Elizabeth I Tudor (1558-1603), a new "act about supremacy" and "thirty-nine articles" were adopted, at the same time the compromise nature of the Creation of the Anglican Church was finally determined - the median path (Via Media) was chosen between Catholicism and Protestantism. However, this did not satisfy both English Catholics and Puritan - supporters of the radical reform of the church. Puritans switched at this time to criticism of the official Anglican church, the main objects were the bishopath, church hierarchy and the magnification of worship. In the Puritan movement, a moderate Presbyterian (see Presbyterian) and a radical Independent (see the Independents) of the direction were distinguished. At the first stews, the criticism of the Episcopal Device of the Anglican Church by Puritan intensified.
The new phenomenon in the Anglican Church of the 17th century was the spread of Arminianism. King Karl I appointed in 1633 by the Archbishop of Canterberian W. Loda - a prominent theorist of Arminianism, which began to revive the traditions of Catholic worship. These reforms were not adopted as moderately anglicans and puritans. In 1640, the so-called long parliament subjected to the Impiciment. In 1642, the Parliament was adopted by Bill on the exception of bishops, prohibiting not only bishops, but also to any spiritual persons to hold secular state positions. In 1643, the Diocesan Management System in England and Wales and the ownership of all Kapitulov, Archbishop, bishops, deans and spiritual persons who supported the king in his war with parliament was abolished. In June 1643, by the decision of the parliament, the Westminster Assembly of theologians, on which the Presbyterians dominated; The result of its work was the preparation of Westminster confession. In 1646, the process of destruction of the Episcopal Device of the Anglican Church was completed by the decision (Ordonance) on the destruction of archbishopans and bishops.
In the period of the republic and the Protectorate O. Cromwell, the Presbyterian Church was formed, but she could not force out the official Anglican Church in the territory of the whole country. In the process of restoration of the monarchy, King Karl II (1660-85) restored the Anglican Church with its former episopaic device.
At the turn of the 17-18th century, the concept of "high" and "low" church was included. The term "high church" applies to the community of those members of the Anglican Church, which tend to emphasize its community rather with Catholic than with a Protestant tradition. At the beginning of the 18th century, the term "low church" arose - a flow in Anglicism, ideally close to radical protestantism. From the mid-19th century, evangelicals began to attribute to this area (see Evangelical Churches). A noticeable phenomenon in the life of the Anglican Church was the birth in the 18th century of methods. His emergence was reacting a wide layer of society to spread skepticism and atheism. In 1795, the Methodists who created their own, well-organized church structure were mediated from the Church of England.
The desire to strengthen the position of the Anglican Church, which, on the one hand, threatened the "offensive of Catholics", with another intellectual liberalism, gave rise to Oxford movement. One of the problems arising before the Anglican Church in the 19th century was the need to determine its attitude to the latest achievements of natural sciences. The result of discussions and recognition of the need for new interpretations in the artistic assessment was the design of liberal theology in England. In 1860, supporters of strengthening the rationalistic principle in theology (B. Jowett, F. Temple, M. Pattison) outlined their views in the collection "Experiments and Reviews" ("Essays and Reviews", 1860), which caused the criticism of representatives of all currents in Anglican churches. To liberal theologians, who sought to interpret Anglican creed, taking into account historical and cultural research, psychology, comparative linguistics and thus smooth the contradictions of the "high" and "low" directions, began to apply the definition of "Wide Church". Later it was distributed on the ideological heirs of liberal theology - modernists of the late 19th - early 20th century.
The crisis in the constitutional relations of the secular state and the church at the turn of the 19-20th century was caused by the fact that the Church was practically not able to make independent decisions on the creed, internal device and liturgical practice. Attempts to change the situation led to the creation of the National Assembly of the Church of England in 1919, which received the authority to prepare legislative proposals on church life issues, but they still had to be approved by the Parliament and the monarch. The activation of parish life, the participation of the Mijan in the educational and charitable activities of the Church led to the emergence of a system of representation from the laity in the organs of the church management of all levels. In 1921, the reform of church self-government was carried out: in the arrival, advice was created with the participation of laity. In 1947-67, the National Assembly received the functions of the Supreme Court of Affairs on 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 Synodical Management (Synodical Government Measure Act, 1965), approved by the Parliament, the National Assembly in 1969 was transformed into the General Synod of the Church of England, which received the law of the legislative initiative in church issues.
Church-administrative device. The Anglican Church has about 26 million members (2003). Her chapter is the ruling monarch, who belongs to the exclusive right to appoint Archbishops, bishops and rebels of the Cathedrals (this right is enshrined by the "act on the appointment of bishops", 1533). In coordination with the Prime Minister, the ruling monarch appoints Archbishopov (2 people), bishops (108 people), abbots of cathedrals (42 people). Geographically, the jurisdiction of the Anglican Church includes: England, Island of Man; Islands located within the strait of La Mans; Silly Islands, part of Wales, Diocesez, including Congregations in all European countries, as well as Morocco, Turkey and some territories of the former USSR. The Church of England is divided into 2 provinces: the South heads the Archbishop of Canterbury, North - Archbishop York. The northern province includes 14 dioceses, the southern province has 40 dioceses. Diotaceses consist of 13 thousand parishes in England and 260 European Congregations.
Anglican bishops are spiritual Lords of the Kingdom, both Archbishop and 24 bishop are part of the upper house of parliament. The influence of the state on the affairs of the Church is expressed in the fact that the selection of candidates for vacant Episcopal departments is carried out by the Prime Minister, regardless of whether it belongs to the Anglican Church, and his special secretaries. In relation to the delivery of priests in England, a medieval tradition continues to operate - in many cases the priest is put forward by cartridges, including a monarch (controlling several hundred arrisons in this capacity), government ministers, authoritative representatives of local aristocracy, as well as corporations - universities and Cathedrals. The Anglican Church allows you to marry clerics both before delivery (ordination) and after it.
Since the end of the 20th century, the Anglican Church also admits a female priesthood. Since 1977, women are dedicated to Deacon, from 1990 - in the presbyters. This decision aroused an ambiguous response in the Anglican Church and in the Anglican Commonwealth, and therefore in resolutions of the 13th Lambeta Conference (1998) it clarifies that those who approve the ordination of women, and those who do not accept it are true British.
In 1704, the revival began church property With the so-called "Dara Queen Anna" (1702-14), who complained to the church, the subsidy "to maintain poor clergy." Since 1809, the Anglican Church has become permanent government subsidies, the spending of which was controlled by Parliament. Since 1936, the church decrease has been abolished, and therefore the parliament of England paid a lump sum compensation of 70 million pounds. The main part of the revenues of the Church of England constitute donations. In 1998, 42 Cathedral and 16 thousand churches were owned by the Anglican Church, of which 13 thousand are considered architectural and historical monuments. About 5 thousand schools are under the jurisdiction.
Anglican Commonwealth (English Anglican Communion) unites the churches confessing the Anglican creed, who hold the practice of worship, determined by the Book of General Prayers, allowing the Eucharistic Communication and recognizing the historical relationship with the Canterbury Diocese, as well as the authority of the Archbishop of Canterbury.
In the 2nd half of the 17-18th century, the influence of the Church of England came out of the British Islands. The Diocenes of the Anglican Church was formed in the North American colonies of Great Britain and in Canada, an independent Protestant Episcopal Church of America and the Anglican Church of Canada arose in their place. As the British Empire expands in the 19th century, new diceses in Africa, India, Australia and New Zealand are established; Thanks to the missionary activity, the Diocenese appears in the territories that are not part of the empire - in Japan, China, Egypt, Iran, on Islands of Polynesia, on the island of Madagascar, in Southern Europe, in Jerusalem, Gibraltar (territory with special status), etc. The increase in the number of overseas dioceses and the increase in the status of church hierarchs in the colonies led to the creation of colonial bishoprics in 1841 (Councial Bishoprics' Council). At the end of the 19th - early 20th century, overseas provinces and dioceses gained increasing independence both from the British Empire and from the Canterberian throne. This process has become irreversible after the completion of the 2nd World War and the final refusal to Britain from its colonial possessions in the 1960s.
The emergence of the Anglican Commonwealth refers to 1867, when the disagreements between the supporters of the "high" and evangelical directions in the Anglican Church of Canada put the bishops of the colonial churches before the need to discuss a number of common theoretical and legal issues. To this end, in 1867, the 1st Lambetsk conference was convened in the London Residence of the Archbishop of the Canterbury-Lambetsk Palace. Since then, the Lambetan conferences of Anglican bishops are chaired by the Archbishop of Canterbury every 10 years (with the exception of the 1930-48 period, when the war prevented regular meetings). The conferences are an informal assembly of hierarchs of the Anglican Churches, whose resolutions are not considered legislative acts and are optional to fulfill the members of the Anglican Commonwealth. Nevertheless, the resolutions of Lambeta conferences enjoy great authority. Decisions and reports on Lambetan conferences are regularly published ("Lambeth Conference. Resolutions and Reports"). The official print authority of the Anglican Commonwealth is also the magazine "Anglican World" ("Anglican WORLD").
The members of the Anglican Commonwealth are both separate diceses and provinces, autonomous national churches, regional associations of churches and international church organizations. The honorary chapter is the Archbishop of Canterbury, who, however, does not have special powers outside the Church of England, the Canterbury Diocese and a number of dioceses that are in direct submission to him scattered around the world.
Lit.: And Collection of Articles of the Church of England. L., 1661; THE BOOK OF COMMON PRAYER. L., 1662; Collectio Documentorum Historiae Reformationis Ecclesiae Anglicanae. L., 1680; Beveridge W. The Doctrine of the Church of England. OXF., 1840; And History of the Articles of Religion. L., 1851; Mikhailov Sky V. M. Anglican Church in its attitude to Orthodoxy. St. Petersburg, 1864; Phillimore R. The EccleSiastical Law of The Church of England: In 2 Vol. L., 1873-1876; Sokolov V. A. Hierarchy of the Anglican Episcopal Church. M., 1906; Ollard S. L. A Dictionary of English Church History. L., 1912; Major N. D. english Modernisms, Its Origins, Methods, AIMS. OXF., 1927; Rupp E. The Making Of The Russian Protestant Tradition. CAMB., 1947; Great Britain. Laws and Statutes. The Public General Acts and Church Assembly Measure. L., 1961 -; Herklots N. G. G. Frontiers of the CHURCH: The Making of the Anglican Communion. L., 1961; Martin J.A. The New Dialogue Between Philosophy and Theology. L., 1966; The Canons of the Church of England. L., 1969; Fouyasm. Orthodoxy, Roman Catholicism and Anglicanism. L., 1972; Duffy E. The Stripping of The Altars: Traditional Religion in England, 1400-1580. L., 1992; Haigh S. English Reformations: Religion, Politics and Society Under the Tudors. OXF., 1993; Lambeth Conference, 1998; Resolutions and Reports. L., 1998.
O. V. Dmitriev, A. V. Tretyakov, V. V. Chernov.
Anglican Church one of the Protestant churches: her cult and organizational principles closer to the Catholic Church than others Protestant churches. A. c. He is the state church in England. Originated during the reformation (see Reformation) 16 V. (breaking the English king Henry VIII with papacy, secularization of monasteries, etc.) as the State National Church, headed by the king ("Act about Suprematia", 1534); Its creed and organizational forms were based on Catholic. Under Edward Vi T. Cranmer OM was composed of a "Book of Public Services" ("Common Prayer Book", 1549), which combined Protestant and Catholic elements in dogmatics and cult. When Elizaba Tudor in "39 articles" (1571), the creed was somewhat approximately close to Calvinism. A.z., Who has become an important support of absolutism, was abolished by the British bourgeois revolution of the 17th century; After restoration of Stuarts (1660) restored. Chapter A. C. is the king; In fact, he appoints bishops. Primas A. C. - Archbishop Canterbury, behind him in the hierarchy A. c. It follows the archbishop of York. A significant part of the bishops is members of the House of Lords. All principal church statutes are subject to the statement of parliament. The costs of the content of the Church are largely carried by the state. Higher hierarchy A. c. Closely related to the financial oligarchy and the land aristocracy of England. In A.z. There are 3 directions: High Church (High Church), closest to Catholicism; Low Church (Law Church), close to Puritanism and Pietism ;
The Wide Church (Broad Church) seeks to combine all Christian flows (dominant direction in A.z.). In addition to A. C. England, there are independent A. c. In Scotland, Wales, Ireland, USA, Canada, Australia and some other countries. The total number of Anglican about 30 million is formally separate A. c. One of the other does not depend on the other, but from 1867 to 10 years, Anglican bishops are collected at a conference in London (t. Lambeta conferences, by the name of the Lambeth Palace - the residence of the Archbishop of Canterbury), forming the Anglican Union of Churches. A. c. Participates in ecumenical movement (see Ecumenical Movement). LIT: Robertson A., Religion and Atheism in modern England, in the book: Yearbook of the Museum of History of Religion and Atheism, T. 4, M.-L., 1962; A History of the English Church, Ed. By W. R. W. Stephens and W. Hunt, V. 1-9, L., 1899 - 1910.
Great Soviet Encyclopedia. - M.: Soviet Encyclopedia. 1969-1978 .
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Anglican Church - (ANGLICAN CHURCH), Church of England. Founded in 16 V. During the protest. Reform. Although Henrich VIII broke with Catholic. The church, and Eduard VI made the first steps to approval protest, doctrines and the practice of worship, the design of Anglican ... ... The World History
The Anglican Church, one of the Protestant churches; State church in England. Originated during the period of the reformation in the 16th century. The cult and organizational principles is close to Catholic. The church hierarchy is headed by King ... Modern encyclopedia
Protestant church, which emerged in the 16th century; In the UK state. 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. According to the cult and organizational principles ... ... Big Encyclopedic Dictionary
Anglican Church - Anglican Church, one of the Protestant churches; State church in England. Originated during the period of the reformation in the 16th century. The cult and organizational principles is close to Catholic. The church hierarchy is headed by the king. ... Illustrated Encyclopedic Dictionary
Protestantism Reformation of the doctrine of Protestantism Dore-deformation movements Waldens · Lollarda · Hussites Reform churches English · Anabaptism · ... Wikipedia
ANGLICAN CHURCH - [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 used to all churches historically ... ... Orthodox encyclopedia
Protestant church, which emerged in the XVI century; In the UK state. 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. According to the cult and organizational ... ... encyclopedic Dictionary
Anglican Church - British / Naxian Tse / Robre, only units, the State Church in England, one of the Protestant churches that arose in the XVI century. During the reformation. Encyclopedic comment: on the cult and organizational principles of the Anglican Church stands closer to ... ... Popular Dictionary of the Russian Language
Church of England (Church of England) Morning Church of the United Kingdom of Great Britain and Sev. Ireland; Established in 1662 in the rule of King Charles II. Formation of A.Ts. associated with the penetration of the ideas of the Reformation in England (in connection with this ... ... Catholic encyclopedia
- (ReFormed Church of England, Established Church, Anglican Church), Episcopal Church, State. Church in England, one of the Protestant churches; Her cult and organizational. Principles closer to Catholic. churches than dr. Protestant churches. ... ... Soviet historical encyclopedia
Books
- The Anglican Church and her attitude to Orthodoxy, Vasily Mikhailovsky. Reproduced in the author's original spelling. IN…
To understand what the Anglican Church is at least as a certain church community with its history and its own distinctive features- We need to contact the XVI century, to the era of the Reformation in Western Europe. At that time, the resistance of the Catholic Church was widely spread, which was accompanied by a general sensation that the church alienation and the Pope had occurred not only from the deepest spiritual needs of people, but also from the fundamental reality of the Gospel of Christ. This negative reaction has accepted various forms. In some places, church critics were ready to stay within the Roman Church and try to change the situation from the inside. In others (for example, in Scotland), their resistance was much more radical and led to the creation of new forms of church organization and theology, which differed sharply from traditional. These critics often supported secular leaders who had their reasons to desire liberation from the overwhelming power of the Catholic Church in order to then create independent national states.
In England, this movement took special form. The political context was determined by the fact that King Heinrich VIII would passionately wanted to marry a second time and needed to do so in the resolution of the Pope; Without receiving such a permit, he decided to break his relationship with Rome and produce a state reform by creating purely English institutions, including a new state church. Other political and religious factors played their role, however, as a whole, the Reformation in England was less ideologized than in other countries. Despite the influence of the radical ideas of such leaders of the Reformation, like Luther and Calvin, as well as long and hot disputes about what direction should go, the reaction of the English Church was generally much more conservative. The Church of England retained many old religious forms: she continued the apostolic succession, his handshaking bishops, priests and deacons; Her liturgy remained more "Catholic" than the worship of Calvinist churches; Her theology is sacramental. From the Reformation, she perceived such features as the emphasis on the need to commit worship in the language, understandable to ordinary people, and the importance of participating in him, as well as on the special significance of biblical readings and sermons. The two most significant books of the XVII century, who marked the special nature of the English Church as simultaneously "Catholic and Reformed", is English Bible Transfer, published in 1611 under the auspices of King Yakov I (King James's Bible), and the Book of General Prayers (Book Of COMMON PRAYER), completed in 1662, which was destined to always maintain its influence on the nature of the English Church for almost three centuries.
Continuity
However, although in the XVI century. This special community was founded, which is referred to as the "Church of England", the British insist on the fact that this is by no means there was a "new" or "previously existed" church. Christianity existed in Britain most likely with II century. What happened in the XVI century was just one of the update processes (albeit extremely important) in its long and glorious history. The British trace their succession - through the reformation of the XVI century and the Middle Ages - to the early Anglo-Saxon and Celtic Saints: such as trouble, Kutbert, Columbus, as well as the first gunner British Albania, who suffered, presumably at the beginning of the IV century. This continuity has always been as important as the reform. Today, many Anglican communities commit worship in the temples, which are over a thousand years, and feel their unity with their predecessors of the first centuries of the Christian faith. Britain and Ireland are full of visible evidence of their Christian antiquity, and it is impossible to understand the Anglican mentality, forgetting that Christianity has a very long history in Britain.
This is a sense of continuity, the conviction is that the Anglican Church is simply part of the ancient Ecumenical Church of Christ, manifests itself in different ways. Some bruises support close, active and friendly connections with the Catholic Church: they try to heal the wounds, which are noted by difficult relations between the Church of England and the Roman Church; They rejoice when they see signs testifying to the possibility of reunification, and are pronounced when this process slows down or fits deadlock. For other Anglican, the relationship with Orthodox is especially important: they found such an approach to Christian faith and spiritual student who seem very close to him, very "Anglican", and they try to convince their fellow in the fact that between Orthodoxy, with one Parties and Anglicancy and modern worldOn the other hand, there is a special compliance, despite the obvious language and cultural gap, which often prevents Western Christians to take the Orthodox certificate seriously. Oxford University has been an important center of patriotic research for a long time. There are such angles for which "continuity" means the detection of Anglican roots primarily in loyalty to the Holy Scriptures, so they are more inclined to consider themselves as Protestants than both Catholics or Orthodox, and feel their special proximity with Protestant brothers in other churches . But even they recognize that the Anglican Protestantism is very different from other forms of Protestantism, for no matter how important for Anglican knowledge of the Scriptures and the personal perception by God of the gift forgiveness and healing grace, it is knowledge and this perception is still in some way contextualized and included in the liturgical and the hierarchical structure of the Church.
Geographical borders
Up to the second half of the XVIII century. There was only one Anglican Church with the Center in England, which, however, had its members in various parts of the British Isles and beyond. Its official chapter - after Christ - was the ruling monarch. However, then, mainly due to the spread around the world of British settlements - trade, military, research, missionary, many church branches began to appear - almost in all corners of the world, where there were English-speaking inhabitants. One of the turning events was the initiation of the first American bishop in 1784, the Anglican communities also arose in Canada, India, Australia, New Zealand, South Africa And throughout the British Empire. Currently, there are many such Anglican communities around the world. Only in Britain and Ireland are four separate Anglican churches. According to inevitably approximate statistics, about 70 million Anglican, united in 35 self-governing churches operating in 164 countries. Thus, the Anglican Church is although not the most numerous, but in any case - after the Catholic Church - the most widespread and multinational confession. Many British live in the Third World, or in the "Developing" countries, where the Anglican Church is often experiencing growth (while in England there is a constant, although not uniform, reducing the number of its members). Each separate Anglican church is autonomous, but abides in communicating with other Anglican communities, sharing with them one common history, the same theological and ecclesiological principles and the same is characteristic of the Anglican approach to solving emerging problems. These churches have their own governing bodies, their liturgical texts and make their own special contribution to the World Church Community, keeping their own look at things. Sometimes these differences between them turn out to be very significant. So, as a recent example, you can bring the problem of the ordination of women in the sacred san, which created tensions in the intercommunal relations inside the Anglican Community; However, apparently, this problem will soon be completely permitted. Essentially, the Anglican Church is a family of churches, and in this sense it is experiencing both internal stresses and a sense of mutual support, as it happens in families. Representatives of all Anglican churches are regularly going to the Lambetan conferences (once every ten years) and other congresses. There is an Anglican Advisory Council with a permanent secretariat, whose task is to coordinate relationships between churches - members of the Anglican Community. This allows you to exchange ideas and often perform a single front. However, although the Archbishop of Canterberian and occupies a special honorable place in the community, each church is an independent and self-governing community.
Diversity
Differences that exist between individual Anglican churches correspond to the diversity inside each of them. This is a traditional "wide church." By virtue of historical reasons, the Church of England was forced to take a variety, although she did not strive for it. She gradually got used to the idea that Christians diverge, and often very essentially, in matters of faith and behavior. In different periods, over the past three centuries, the church was dominated by one, then another group: evangelicals, "Catholics" or liberals - but the rest continued to exist, making their special contribution to intracerer discussions and in church life as a whole. External manifestations of this diversity can be discouraged, and the observer is perplexed, who is "real" angalikan? What form of church is "truly" Anglican? It may most likely qualify for this that they are "truly" Anglican. The reason is that being an Anglican is, among other things, it means to belong to such a church, which is characterized by a variety - until discrepancies in views. It seems that the Anglican Church is always on the verge of self-sustaining; And indeed, from time to time, its separate members and groups leave it and implement their understanding of the Christian calling in another church, which does not seem so painfully motley. Nevertheless, the church body continues to exist as a whole. His adherents believe that this fact is a substantial theological lesson: the Anglican Church is often inclined to consider itself - perhaps, somewhat naive, but not without reason - as a sample (imperfect, but significant) for the future, the model of how the Christian church can survive And even flourish, combining such different men and women who have different, by God with these abilities and intuitions and in different ways work for his kingdom, ignite each other and creating a church, avoiding both extremes - both tyranny from above and anarchy from below.
Tolerance
This ability - and even commitment - Anglican to include a variety, combines them with their readiness to be tolerable to their Christian brothers. Tolerance was an important distinctive feature (caused by a practical necessity) and British political life in the same period. The historical emergence of the Anglican Church to a certain extent is parallel to the appearance of parliamentary democracy in Britain. Tolerance and respect for individual rights and duties were approved simultaneously. The positive side of this tolerance is respectful and complete love recognition of the fact that the wealth of Christ truth cannot belong to any one group of believers. The negative side and the critics of the Anglican Church are not ceased to indicate this - it is expressed in the erosion of the essential items of creed, the inability is quite vigorously and unanimously approve the basic, non-discusing components of the Christian faith. Un-Britain often come into confusion, being shocked by the freedom that allows the laity and even the Curricians of the Anglican Church to adhere to such views and express such thoughts that seem to be quite alien to the traditional teachings of the Church. Many traditionally tuned British are unhappy with the degree of this freedom. However, in favor of preserving this freedom, it is usually indicated that it is important to look for new ways of expressing Christian truths and new ways to implement Christian principles in a rapidly changing world. The British were among the pioneers of the critical study of the Bible, and many of them became authoritative experts in the field of moral theology and the philosophy of religion - that is, in disciplines that otherwise require openness to the fact that others speak different context, as well as the ability to interpret these statements. If other churches can better preserve the Christian truth, the British sometimes claim that they are greatly implemented by her in life. Openness to another, excellent involves openness to the new: in lately In the Anglican church, there was something called (rather vague) "new discovery of the Holy Spirit" and the new awareness that God is always alive and leads its people to a new understanding and to new ways of testifying it in the world.
Via Media: Middle Way
Turning with tolerance and variety is closely connected characteristic feature An English, which is considered as a flaw, while others - as a positive moment: the desire to avoid extremes in theology, in the church device and in worship. Distinctive feature Anglican is restraint. Even those among Anglican, who has a reputation of "extremists" seem to be soft enough in comparison with representatives of extreme directions in other churches. Is it just a cowardice? Or does the disinterest of the fate of the Christian truth? What is this tendency to compromise - force or weakness? Many British would say that the desire to avoid extremes is more than only the lack of temperament. It reflects a special theological approach, which forces seriously consider the deep mysterious being of God, as well as, on the one hand, to our own limitations, and on the other - to the significance of the experience of other people. The British themselves are usually well aware of the danger of this approach to the Divine Truth and trying to avoid excessive "softness" and "medium". However, the external observer, this Anglican path often stunning and annoying.
Miniyang ministry
One of the important changes that the current century has become an increasingly significant participation of laity in the life of the Church - in worship and church management. On the one hand, it was the natural development of the fundamental idea of \u200b\u200bthe Reformation, according to which each individual is opened direct access to God (without absolute need for a priest, although priests are certainly useful and important in many ways). On the other hand, it was a church reflection of the general democratization of life in the secular world. Being in its status by the state church, the Church of England has always been susceptible to worldly influences: its secular head - layer (king or queen), and all decisions regarding the church are subject to approval by Parliament. However, the involvement of laity in church life in last years He began to take new forms, starting from the parish level. (Modern worship is also focused on the participation of laity, as we will see later.) In every diocese and in the general synod (the highest decision-making instance in the Church of England), along with the bishops and other clerics, there are representatives of the laity. Currently, the freedom of church is expanding in making their own decisions. Part of the Anglican would like to see the full separation of the church from the state; Others believe that this historical connection and today retains its significance and utility. In any case, the British stand before the need to work out ways to implement his new freedom, without refusing to traditional responsibility before the nation in general, which the Church of England always felt. The latter does not have a monopoly in English religious life and acts with other confessions; However, its history and visible presence in all corners of the country give it a special role. The Church of England does not receive state subsidies, and therefore the source of funds for the payment of complain of clergy and financing of various church programs are its members themselves.
Other denominations and religions
The British participate in ecumenical or interfaith dialogues at all levels - from consultations with Orthodox, Catholics, Lutherans and Reformats to jointly with other communities of the use of temple buildings and special joint ministries in which the clergy of various churches take part. Many Orthodox communities in the UK commit divine services in the Anglican temples. Although the Anglican Church is not in communicating with Orthodox and Catholic churches, it is involved in the work aimed at reuniting churches, both on the official and informal level. At the level of local communities, the British practices the so-called "Eucharistic hospitality", welcoming and taking any baptized member of other churches, who wishes to join the Eucharistic communication with them. The British also take an active part in informal ecumenical organizations. Commonwealth of St. Albania and prep. Sergius, founded in 1928, is one of these examples indicating the desire of Anglican to communicate with its Christian brothers from other traditions. Currently, members of the Commonwealth are representatives of the main Christian denominations. The enhancing presence in the UK and other countries of significant non-Christian religious communities prompted the Anglican Church to participate in the interreligious dialogue. Many British church schools are in areas where there are large communities of immigrants - Muslims, Hindus or Sikhs, and this caused interesting discussions regarding the content of religious education and the meaning of religious ceremonies committed usually at the beginning of the school day.
Worship
The usual Anglican Sunday service is liturgy (Eucharist, Holy Communion). It is committed on a language understandable for parishioners: during the current century, several updated versions of the Eucharistic Liturgy appeared in England, so most communities have become accustomed to participate in worship, whose language is modern English. In addition to the traditional church singing, which involves the entire meeting, now used and newly written music: the liturgical update is one of the characteristic features of modern church life, at least in the last three decades. As one of the most important elements of worship, a preaching is considered (although, as a rule, it is quite short, with the exception of communities, close reformat, that is, Calvinist, traditions), having educational and edifying goals. The participation of Mijan in Liturgy applies to reading some biblical texts, as well as - often - the head of community petroling prayers. Sometimes the laity are allowed as assistants to participate in the act of teaching Eucharistic bread and wines. Almost all the baptized, visiting Eucharistic worship, are commued for every liturgy. The communion is taught separately under two types - bread and wine, and the triggers take it or stopping the knees in front of the barrier separating the altar, or standing in its place. The Anglican Church does not insist on any one theoretical definition of such issues as the nature of the change, which is undergoing bread and wine, or otherwise - the real presence of Christ in them; However, it is assumed that the Holy Damars must be treated with reverence. (Similar to the same restraint, the refusal of clear chainforming formulations is maintained and relative to the Virgin Mary - its place in the Church and in the World.) In recent years, there has been a discussion on the role of confirmation (minorization) in the sacramental practice of the Church. Traditionally, the British are baptized in infancy, and confirmation is much later - at the age of 10-15 years - and only after that are allowed to communion. Now this custom has changed, so in many parishes children are involved before confirming. Another innovation was the simultaneous commitment of the sacrament of baptism and confirmation over those who were not baptized in childhood (such cases are very numerous due to increasing secularization worldwide, and especially in Western society). The Church also encourages the practice of studying the Bible, and many parishes are arranged for this regular group classes, especially in the prepastern and pre-Christmas periods.
Theology
What is the basis of the Anglican Faith? A recent statement (Church of England: 1995) reads:
"The Anglican Churches profess and proclaim the taperial and apostolic faith, based on the symbols of faith and the Scripture, interpreted in the light of the Christian tradition, theological study and reason. Following the teachings of Jesus Christ, the church devote themselves to the announcement of the New Testamentary Besties to lead to all creation.
Through the baptism in the name of the Father, the Son, and the Holy Spirit, the personality becomes one with Christ and enters the church.
The center of worship for Anglican is the commitment of the Eucharist ... In this offer of prayer and praise, the memory of the life, death and resurrection of Christ is carried out by the proclamation of the word and the commission of the sacrament. "
In other words, there is no simple understandable answer to the question: What is the basis of the Anglican Faith? Characterized by the Anglican way to comprehend the truth of God - through "checks and counterweight": reverently give ribbons to the traditional presentation of the faith and decisions of early church councils, but at the same time to realize that they can be mistaken and that new generations of Christians should not impede the Holy Spirit to inform the people of God the Divine The truth is only to him by the driven ways; Investigate Scripture with care and obedience, but at the same time recognize that his meaning is often unclear and that God expects us to use all the god of these abilities of the mind and understanding for, with a prayer, to identify what he wishes to tell us; take into account the achievements of modern sciences, transcription of philosophers, artists and writers, feelings, intuitions and guesses living in the hearts of ordinary people - church and non-church, but at the same time understand that in secular culture various ideas and paradigms come and leave with dizzy Right, and therefore not give them to enslave themselves - and yet treat them with sympathy, openness and respect. There is no unequivocal theoretical response, but it seems in the future "baptism, beardlessness, testimony." The British expect the disclosure of the Truth of God as they will succeed in Christian life.
Practical side
In this sense, the Anglican path has a pragmatic, or practical, character. Of course, there are dangers here. In the worst case, he can lead to a purely moralistic type of Christianity with his championship inherent in him for good deeds, which essentially replaces the reverent perception of grace and wisdom, which opens in prayer, is the main signs of Christian life. However, the British is aware of this danger, as evidenced by their worship - the most effective tool against the morality of the gospel distortion.
But in addition, they may say that ethics is important. The feature of the Anglican Church has always been active in society in which she lived; This concerns an active church presence in schools, hospitals, prisons, social institutions, local and national management bodies. According to an Anglican understanding of "piety", which is not manifested in good deeds, doubtfully in its essence. Therefore, during the centuries, starting from the XVI century, the British discusses the role of monastic life and spirituality in the church. Monastic communities exist, and in a sense, their significance is not questioned among the Anglican. But since the very emergence of the Anglican Church is associated with the reaction against the medieval church decomposition (as it was then perceived), the monastic ideal was subject to critical analysis: it was necessary to make sure that monasticism could be genuine that it justifies his existence. By virtue of these historical reasons, enhanced in general, a very practical approach to life, the British do not consider monasticism as a self-evident phenomenon in the church, in contrast to say, from Catholics or Orthodox. However, only very few tend to question the significance of life dedicated to prayer.
New directions
Recently, among the Anglican, as well as among other Western Christians, the growth of interest in spiritual life is noted again. The demand for appropriate literature has increased dramatically (including Orthodox). Among the books that attract special attention can be indicated, for example, on the ascetic compositions of Eastern Christian fathers. At the same time, the fundamental religious and philosophical questions also cause great interest. The generation that has obviously lost the faith of fathers, still detects willingness to beat about those issues that christianized. If there are quite a few negative books, that is, opposing traditional religious formulations, then many and such that should be considered as honestly searching for ways to new ways of expressing Christian verbation (however, it is used by a language that may seem alien and dangerous ). In addition to undoubted losses, which suffered the church during the secularization, the spread of wormlessness and reducing the number of its parishioners - including material losses, which adversely affect, for example, to maintain and maintain temples, - it is necessary to note in this process and some positive moments: Not the latter is in this sense, the desire to be "honest before God" (if you remember the title of the famous book written by an Anglican bishop in the 1960s [ John Robinson. Honest to God. L., 1963; Rus. Per. - M., 1993]), and not pretend to believe or just to show your commitment to the church. A typical modern British will rather maintain a rather weak, but genuine faith, along with a sense of its real, practical significance than the words maintain the entire set of esoteric dogmas, which seems to have nothing to do with reality. In his inner prayer lifeUsing one of the officially approved prayermen, he faces the essence of the Christian faith and is inspired by the search for his way to the fullest realization of this faith in his conscience and his life. In the last half century in the Anglican Church - in the UK and other countries - there were significant changes, and it is difficult to say that it is waiting for it in this sense in the coming decades. However, the real notes on its past and the present can give some information about how it will develop in the future - in cooperation with Christian brothers from other traditions, among whom, especially close to her friends - Orthodox Christians.
The article was published in the book: Cattle. Collection of selected articles from the Commonwealth magazine St. Albania and prep. Sergius Sobornost. M.: 1998.
The Church of England considers himself at the same time cofolicic and reformed:
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The British Church was a missionary, represented by such figures as sv. Illtud, St. Ninian and St. Patrick, who preached the Gospel and Evangelized Population of Wales, Scotland and Ireland, but the invasion of the pagan tribes of the angles, Saksov and Yutov in the V century, seemed to destroy the church organization for most of the territory of today's England, although the names of places in Lancashire and in a number of other counties, Such as Ecclone (EcCleston) and Bisham (Bisham) give us the opportunity to assume that the ancient British church has never been completely exterminated.
English church
These three directions merged as a result of increased versatile contacts and a number of local cathedrals, among whom the Cathedral in Whitby (The Synod of Whitby) in 664 was traditionally considered as the most important. The result was the British Church, led by Archbishops of Canterbury and York, who was part of the Western Christian Church (The Christian Church of the West). This meant that she had the impact of the development of the Western Christian tradition in such issues as theology, liturgy, church architecture and the development of monastics. It also influenced the tradition of Normandy's church after the conquest of England by Normans in 1066, which, in particular, was reflected in Sarumsky rite. Before the Reformation (The Reformation) in the XVI century, the Church of England recognized the power of Pope Roman.
Reformed church
Pope's refusal to cancel the marriage of Henry VIII and Catherine Aragona caused the Reformation in England. The state of Suprematia 1534 solemnly stated that earthly power over the British Church always belonged to English monarchum. During the board of Henry, theology and practice of the Church of England remained quite catholic, but with his son, Eduard VI (Edward VI), the Church of England began its movement in a more Protestant direction.
The architect of further reform was the Archbishop of Canterbury, Thomas Cranmer (Thomas Cranmer), secretly cohabitants with his mistress, contrary to the canons of the Catholic Church. The driving force was the disseminated opinion that theology developed by theologies belonging to the main course of the Protestant Reformation, more consistent with the teachings of the Bible and the early Church, rather than the teaching of those who continued to support Pope of Roman, which was in hand to the king and aristocrats who have long subsided for the land of monasteries.
The settlement of 1689 has become a basis for the constitutional position of the Church of England, the provisions in which the Church of England remained the state church with a number of special legal privileges and duties, but with constantly expanding civil and religious rights, given to Christians of other denominations, those who belong to Other religions or do not confess any faith.
In 1701, the Anglican Church was founded by the United Society for the spread of the Gospel.
Church of England in the early 2000s
In the early 2000s, the Church of England enjoyed a huge influence in society: twenty-six bishops were members of the House of Lords, 27 thousand priests who had the right to pastoral activities carried out their functions in the temples; 1100 Kapellanov carried their service in schools, colleges, universities, hospitals, prisons and military units. The Church of England supported more than 4,700 schools: each fourth initial and each sixteenth average was under its care (about 1 million children were studied in these schools).
Organizational structure
The highest authority is the general cathedral ( General Synod.), consisting of the Chamber of Bishops ( House of Bishops.), Chambers of Clea ( House of Ceregy) and the chambers of the Mijan ( House of Laity), higher Organs Dioceses - Diocesan Cathedrals ( Diocesan synod.), each of which is also consisting of the chamber of the Bishops, the Chamber of Clea and the Miryan Chamber, at the head of the dioceses are bishops ( bishops.), the highest bodies of rally - the most admitting cathedrals ( deanery Synod.), led by adolescent ( dean), parishes - parish church tips ( Parochial Church Council.), elected believers, at the head of the parishes are the rebels ( priest.). [39 articles (The Reformed Second Helvetic Confession) 1566.
Canon C15 ("Of The Declaration of Assent") contains a declaration that Clearycasts pronounces and some blessed secular servants of the Church of England, when they start their ministry or take a new appointment.
This canon begins with the following preface (Preface):
"The Church of England is part of the Unified, Holy, Caulic and Apostolic Church, serving one True God, Father, Son and the Holy Spirit. She confesses faith, a uniquely opened in the holy writings and installed in faithful symbols of faith. This belief is designed to proclaim a new one in each generation (to Proclaim Afresh in Each Generation). Learning by the Holy Spirit, it bears the testimony of the Christian truth through its historical documents, 39 articles of religion (The Thirty-Nine Articles of Religion), the Book of Common Prayer and the Ordering of Bishops, Priests and Deacons. By this declaration that you are going to pronounce, do you confirm your commitment to this heritage of faith (Inheritance of Faith) as your inspiration and warring (Inspiration and Guidance Under God) on the breakdown of grace and truth of Christ to this generation and making it famous for those who are entrusted You?"
In response to this preface, a person pronounced the Declaration answers:
"I, A.B., Do So Affirm, and Accordingly Declare My Belief In The Faith Which Is Revealed in the Catholic Creeds and to Which The Historic Formularies of the Church of England Bear Witness; And in Public Prayer and Administration of The Sacraments of Service Which Are Authorized or Allawed by Canon. "
If we take these two canons together, then we teach four things:
- There is a three-part hierarchy of doctrinal authority:
- Holy Scriptures (or Bible), in which "uniquely revealed" ("Uniquely Revealed") Christian faith, possess the championship in the doctrinal authority;
- The teaching of the early fathers of the church and the resolution of the first four universal councils together with the "Catholic Symbols of Faith" ("Catholic Creeds") follow the holy scriptures in the doctrinal authority, as they should not contradict the last;
- Historical documents ("Historic Formularies");
- Although historical documents and occupy the third position in the doctrinal authority, they are nevertheless important. They are funds, with which the Church of England, led by the Holy Spirit, bears certificate of faith, uniquely disclosed in the holy writings and reflected in the teaching of the early church, the total set forth in the Symbols of Faith;
- Historical documents are not considered simply as historical doctrine expressions. On the contrary, they are considered dynamically, in the sense that they are peculiar channels of "inspiration and driving" on the "Validity of Grace and Truth of Christ" to the modern world;
- The church is designed to proclaim this faith new in every generation. It is worth noting that the content of the proclaimable faith remains unchanged in each generation. Only the path and methods change. Truth must remain unchanged, but the proclamation paths must change to create new links between each subsequent generation.