Sentences with phrase «century anglican»

In the present century Anglican Communities following the rules of St. Benedict and St. Francis have been established both in England and in America.

Calvin attempted a compromise between Luther and Zwingli; and the sixteenth - century Anglican theologian Richard Hooker (c.1554 - 1600), wrote:

Lewis liked to quote Jeremy Taylor, a 17th - century Anglican divine, on this deepest of Christian paradoxes: «God threatens terrible things,» declared Taylor, «if we will not be happy.»

The nineteenth - century Anglican bishop, J. J. Stewart Perowne, who knew this tradition well, wrote about the importance of the Psalter in the life and liturgy of the church through the ages:

And finally, a seventeenth «century Anglican archdeacon from nearby Coventry reported that, according to Stratford oral tradition, Shakespeare «died a papist.»

Seventeenth - century Anglican divine William Perkins argued that all Christians have two callings: a general calling to the Christian life and a particular calling to some kind of productive work.

He will also visit the multi-national English - speaking congregation at the 19th century Anglican Church of St Andrew in Moscow.

It became a staple of 16th - century Anglican prayers.

Not exact matches

Donne, seventeenth - century poet and Anglican divine, was perhaps the premier exponent of the «metaphysical» school of poetry that was characterized by «wit,» the clever deployment of language in grappling with large subjects pertaining to God and the soul.

For at least a century, this was the way we Anglicans joked about anything that seemed too obvious to state.

Puritans and Anglicans have killed so many Catholics and Natives during the 17th Century and it still continues to this day.

Thus we read, for example, of martyrs under the Communists, of martyrs in the African church of the twentieth century, and of the Anglican missionary Vivian Redlich, who died at the hands of the Japanese in Papua in 1942.

Moreover, it is demeaning to suggest that Paul VI affirmed the Church's classic position on marital love and procreation (which had been held for centuries by virtually every Christian community until the Anglican Communion broke ranks at the 1930 Lambeth Conference) because he was afraid that changing the traditional position would unravel the entire body of Catholic moral teaching.

Anglicans and Ecumenism After centuries of «good and truly brotherly relations» things have got rough - there are «tangible difficulties», in the diplomatic language of church statements - between the Russian Orthodox Church and the churches of the Anglican Communion, and the Orthodox insist it's the Anglicans» fault.

The best answer to the Anglican difficulties was found in the formation of two societies at the turn of the century, the Society for promoting Christian Knowledge founded in i688 (S.P.C.K.), and the Society for the Propagation of the Gospel (S.P.G.) in 1701.

Rogue ordinations of priests and consecrations of bishops are nothing new in Christian history, but with the breakaways to the Old Catholic Church following Vatican Council I in the nineteenth century, the phenomenon of episcopi vagantes (bishops on the loose) became a pronounced feature of an underworld of apostate Catholics and sectarian Anglicans.

By the seventeenth century, however, the Anglican divines had begun to develop a theology of marriage to replace the sacramental model of marriage that the Thirty - Nine Articles clearly denied.

A dictionary of «historical» theology should not suggest that so much of the history of theology was made in the twentieth century, or that so much of it was made by Anglicans in England.

Through Luther in the 16th century parts of the Catholic Church were reformed, and became again the Christian Church (Protestant Churches, Anglican Church, etc.).

By the 1960s and 70s the established Anglican and Catholic churches would be experiencing the power of this charismatic renewal; intensifying towards the end of the century with the arrival of John Wimber and his Vineyard Church in the UK, followed by the Toronto Blessing.

Missionary work aimed at bringing them into the Anglican Communion reached its peak in the latter half of the nineteenth century.

That there are now more Anglicans in Africa than in Great Britain, more Presbyterians in South Korea and Taiwan than in Scotland, and that there will probably be more Roman Catholics at the close of this century in the Southern Hemisphere than in the Northern, should give us all pause.

There is usually an elegant close of eighteenth - century gentlemen's houses, breathing the sweet combination of Scripture, reason, and tradition which is the whole point of the Anglican compromise.

Thus even during the first century of the Massachusetts colony, while Puritan Congregationalism was «established» and levied taxes, many Anglican, Baptist, and Quaker colonists sought and found relief by appeal to the provincial authorities.

Most Europeans in the eighteenth century were French, Prussian, or English first, and only secondarily Catholic, Lutheran, or Anglican.

In 2010 property developers in Shandong province were given formal approval to knock down a 19th - century church built by Anglican missionaries — despite it being part of The Three - Self Patriotic Movement and designated as a protected national historical landmark.

There must be a winnowing and sifting of its essential meaning from its inessential forms — to the extent, indeed, implied by an Anglican bishop in the seventeenth century who remarked that «the most useful of all books on theology would be one with the title De Paucitate Credendorum, on the fewness of the things which a man must believe.

From the vestments (which are really nothing more than the Fourth Century CE court clothing of the Eastern Roman Empire), the canonized saints (which are essentially «Christian» demigods that replaced the pagan pantheon), the numerous feast days and holy days (which replaced pagan holidays), the statues and painted icons (which replaced pagan idols), and the episcopal structure (in which «third sons» of landed aristocrats who had no hope of inheriting their fathers» titles and lands could become «princes of the church» with as much worldly comfort as the «first sons» and almost as much wealth and power), the Anglican Church was practically indistinguishable from the Roman Church except that they used English in the Mass instead of Latin.

To be sure, there are Catholics who seem pleased to note that these developments simply vindicate John Henry Newman's grim assessment, offered more than a century and a half ago, of Anglican claims to catholicity.

In the 17th century some Protestants — especially Puritans, Anglicans and Quakers — began to affirm that loving companionship, not procreation, is the central meaning of sexuality.

We face, in effect, a modern version of the Penal Laws, the legislation which for well over a century systematically excluded Catholics from public life by requiring them to publicly deny various parts of the Faith or to take Communion in the Anglican Church before they could hold certain jobs.

Whether they know it or not, they owe most of their eschatology to a renegade Anglican priest from Ireland named John Nelson Darby, who spent a large part of the 19th century preaching something called «premillennial dispensationalism.»

Isaac Newton the Newtonian Revolution Anglican William Harvey Circulation of the Blood Anglican Charles Darwin Evolution Anglican; Unitarian Christiaan Huygens the Wave Theory of Light Calvinist Leonard Euler Eighteenth - Century Mathematics Calvinist Alexander Fleming Penicillin Catholic Andreas Vesalius the New Anatomy Catholic Antoine Laurent Lavoisier the Revolution in Chemistry Catholic Enrico Fermi Atomic Physics Catholic Erwin Schrodinger Wave Mechanics Catholic Galileo Galilei the New Science Catholic Louis Pasteur the Germ Theory of Disease Catholic Marcello Malpighi Microscopic Anatomy Catholic Marie Curie Radioactivity Catholic Gregor Mendel the Laws of Inheritance Catholic (Augustinian monk) Nicolaus Copernicus the Heliocentric Universe Catholic (priest) Carl Linnaeus the Binomial Nomenclature Christianity Anton van Leeuwenhoek the Simple Microscope Dutch Reformed Albert Einstein Twentieth - Century Science Jewish Claude Levi - Strauss Structural Anthropology Jewish Edward Teller the Bomb Jewish Franz Boas Modern Anthropology Jewish Hans Bethe the Energy of the Sun Jewish J. Robert Oppenheimer the Atomic Era Jewish Jonas Salk Vaccination Jewish Karl Landsteiner the Blood Groups Jewish Lynn Margulis Symbiosis Theory Jewish Murray Gell - Mann the Eightfold Way Jewish Paul Ehrlich Chemotherapy Jewish Richard Feynman Quantum Electrodynamics Jewish Sheldon Glashow the Discovery of Charm Jewish William Herschel the Discovery of the Heavens Jewish John von Neumann the Modern Computer Jewish Catholic Max Born Quantum Mechanics Jewish Lutheran Neils Bohr the Atom Jewish Lutheran Carl Gauss (Karl Friedrich Gauss) Mathematical Genius Lutheran Johannes Kepler Motion of the Planets Lutheran Linus Pauling Twentieth - Century Chemistry Lutheran Tycho Brahe the New Astronomy Lutheran Werner Heisenberg Quantum Theory Lutheran James Clerk Maxwell the Electromagnetic Field Presbyterian; Anglican; Baptist Max Planck the Quanta Protestant Arthur Eddington Modern Astronomy Quaker John Dalton the Theory of the Atom Quaker Theodosius Dobzhansky the Modern Synthesis Russian Orthodox Trofim Lysenko Soviet Genetics Russian Orthodox Michael Faraday the Classical Field Theory Sandemanian

[10] He reflected, later in the Apologia, «The Anglican Church might have the Apostolical Succession, as had the Monophysistes; but such acts as were in progress led me to the gravest suspicion, not that it would soon cease to be a church, but that, since the sixteenth century it had never been a church all along.»

The Book of Common Prayer, written in unforgettable English and with melodious cadence has, until the last quarter of the twentieth century, been the hallmark of English Christianity and of the Anglican Communion.

In the last century, one thinks of the notoriously heretical Honest To God, by the Anglican John Robinson, or more recently Godless Morality, by the ex-Bishop of Edinburgh Richard Holloway.

Thus in 1829 John Henry Newman — still at that stage an Anglican — affirmed that Christians become entitled to the gift of the Holy Spirit «by belonging to the body of his Church; and we belong to his Church by being baptised into it».24 And more than a century later, Michael Ramsay, Archbishop of Canterbury in the 1960s — whose meeting with Paul VI in the 1960s was a central moment in the ecumenical movement of that era — took a generally Catholic approach to baptism, if expressed in a somewhat vague, «Anglican» way: «The life of a Christian is a continual response to the fact of his baptism; he continually learns that he has died and risen with Christ, and that his life is a part of the life of the one family.»

The Anglican position was made clearer by the work of the Tractarian movement in the 19th century, which emphasised a Catholic understanding of the sacrament as an actual washing away of sin, a regeneration and renewal by the Holy Spirit and an incorporation into the Church.

By contrast, some Anglican divines in the first part of the seventeenth century taught that kings ruled by divine right or authority.

Anglicans who had pietistic views existed before this, such as the Puritans who were first given this name in the sixteenth century.

Protestant, liberal, and Anglo - American historians repeated without challenge the heroic defense of freedom by Lutheran, Calvinist, and Anglican reformers, by Dutch freedom fighters against Spanish cruelty and tyranny, and by intellectual opponents of religious obscurantism in the eighteenth century.

A solution had to be found, but it would have to come from sources other than the old English order [that is, the «ancient realm or the Anglican tradition»] The deep - seated tensions of early seventeenth - century English society had to be solved by some rather novel rearrangements of political and legal institutions.

Most of it was long in private hands, chiefly Anglican, but before the end of the century the State undertook elementary education.

As the eighteenth century opened, a number of Quakers as well as Puritans, Presbyterians, and Anglicans held slaves.

In the late seventeenth and eighteenth century similar aspirations were felt from time to time, but the only conspicuous Anglican ascetic is the controversial theologian, spiritual guide, and mystical writer William Law, who would certainly have found his place as a monk, or perhaps a hermit, in other ages of the Church.

With a plain white stock or neckcloth this remained the distinctive costume of the Anglican cleric until the middle of the nineteenth century; Newman marked the definite renunciation of his Anglican Orders by coming to dinner at Littlemore one day in gray trousers.27 The more serious clerics of the post-Oxford Movement period revived the cassock, though it has not come to be commonly worn except in church and on ecclesiastical premises.

Reading the history of the Anglicans in the 20th century, through the records of the Lambeth Conferences, ACCs and Primates» meetings, one sees the faithfulness of God through world war, economic crisis, civil and international conflicts, persecution and deep changes in cultural context.

Indeed, C.S. Lewis one of the foremost Anglican Christian apologists of the twentieth century wrote, in the context of a discussion of divorce:

Catholics and Protestants, Anglicans and Baptists - not to mention Buddhists and Muslims - now coexist amicably in a way unimaginable to their 17th - century ancestors.

At the beginning of the 19th Century built by the settlers of British bricks an Anglican church.