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High Church

2026-01-13T13:05:28Z

Anded:

[[File:Portrait of Archbishop Laud (4674504).jpg|thumb|Portrait of Archbishop [[William Laud]], who is a famous Anglican High Churchman.]]
'''High Church''' or '''High''' [[churchmanship]] within [[Anglicanism]] (as well as [[Lutheranism]] and other traditions of Christianity) is a [[Churchmanship|church party]] that emphasizes a high view of the importance of the [[sacraments]], [[Church Tradition|church tradition]], and the importance or even necessity of [[Bishop|episcopal polity]]. This faction is generally opposed to [[Low Church]], [[Evangelical Anglicanism|Evangelical]] Churchmanship, and [[Latitudinarianism|Latitudinarian]] factions within the [[Anglican Communion]].

== Old High Church ==
Prior to the Tractarian movement, the earlier High Churchmen were more Protestant to varying degrees. Notable Old High Church bishops were: [[John Cosin]], [[William Laud]], [[Samuel Seabury]], and [[E.H. Browne]].

This faction, sometimes called "Laudians" still remained within the [[Thirty-Nine Articles of Religion]] and rejected the practices condemned therein such as the Roman views of the [[Sacrifice of the Mass]] and the [[Invocation of Saints]]. They had a high view of [[Baptism]], as well as of Christ's Presence in the [[Eucharist]] and insisted on the preservation of the practice of kneeling to receive communion. In this way they were very similar to the [[Lutheranism|Lutherans]].

== Anglo-Catholicism ==
During the Victorian Era, the [[Oxford Movement]] began a strain of High Churchmanship that was somewhat in continuity with older High Churchmanship, and in other ways unique in its orientation. Notable [[Anglo-Catholicism|Anglo-Catholic]] theologians include: [[John Henry Newman]], [[E.B. Pusey]], and [[John Keble]]. The Oxford Movement would eventually develop into [[Ritualism in the Church of England|Ritualism]], which would begin to downplay or even explicitly reject the [[Thirty-Nine Articles of Religion]], and for the development of rituals for worship more like the Pre-Reformation Church of England.

High Church

2026-01-13T12:57:07Z

Anded: Changed "Prayer to the Saints" to "Roman view of... the invocation of saints" in order to distinguish it from both comprecation and advocation/ non-romish invocation and reflect to a greater extent the original wording of the 39 articles.

[[File:Portrait of Archbishop Laud (4674504).jpg|thumb|Portrait of Archbishop [[William Laud]], who is a famous Anglican High Churchman.]]
'''High Church''' or '''High''' [[churchmanship]] within [[Anglicanism]] (as well as [[Lutheranism]] and other traditions of Christianity) is a [[Churchmanship|church party]] that emphasizes a high view of the importance of the [[sacraments]], [[Church Tradition|church tradition]], and the importance or even necessity of [[Bishop|episcopal polity]]. This faction is generally opposed to [[Low Church]], [[Evangelical Anglicanism|Evangelical]] Churchmanship, and [[Latitudinarianism|Latitudinarian]] factions within the [[Anglican Communion]].

== Old High Church ==
Prior to the Tractarian movement, the earlier High Churchmen were more Protestant to varying degrees. Notable Old High Church bishops were: [[John Cosin]], [[William Laud]], [[Samuel Seabury]], and [[E.H. Browne]].

This faction, sometimes called "Laudians" still remained within the [[Thirty-Nine Articles of Religion]] and rejected the practices condemned therein such as the Roman views of the [[Sacrifice of the Mass]] and the [[Invocation of the Saints]]. They had a high view of [[Baptism]], as well as of Christ's Presence in the [[Eucharist]] and insisted on the preservation of the practice of kneeling to receive communion. In this way they were very similar to the [[Lutheranism|Lutherans]].

== Anglo-Catholicism ==
During the Victorian Era, the [[Oxford Movement]] began a strain of High Churchmanship that was somewhat in continuity with older High Churchmanship, and in other ways unique in its orientation. Notable [[Anglo-Catholicism|Anglo-Catholic]] theologians include: [[John Henry Newman]], [[E.B. Pusey]], and [[John Keble]]. The Oxford Movement would eventually develop into [[Ritualism in the Church of England|Ritualism]], which would begin to downplay or even explicitly reject the [[Thirty-Nine Articles of Religion]], and for the development of rituals for worship more like the Pre-Reformation Church of England.

Talk:Anglican Doctrine

2025-11-30T16:57:03Z

Anded:

Archelator recently added the Second Book of Homilies to the list of formularies

In order to maintain an unbiased tone in line with the aim of this wiki, and the given definition of formularies as "an officially authorized doctrinal or liturgical standard which expresses the teaching of the Church", the Second Book of Homilies should not be listed as formularies.
The Court of Arches Declaration of 19 November 1838 on Breeks vs Woolfrey:
“it is not to be necessarily inferred that the Church of England adopted every part of the doctrines contained in the Homilies.”
and
The Lambeth Conference of 1888:
“It is true that the English Church possesses a body of teaching in the Book of Common Prayer, in the Catechism, and in the Thirty-nine Articles, to say nothing of the Book of Homilies. But these repositories of teaching, precious as they are, do not appear to the Committee to possess the qualities which ought to belong to a declaration, such as is contemplated in the remarks now made.”

Additionally, numerous early Anglican authors witness to this fact that they are not formularies, such as Laud, Montagu, Bramhall, Cosin, Ellis, Davenport, Heylyn, Beveridge, Burnet, Collier, Hey, Zouch, White, Knox, Laurence, Jebb etc.

Therefore, whilst the Second Book of Homilies do demonstrate a doctrine permissible in the Church of England, they are not dogmatic statements and should not be listed (without proper qualification) on the same level as the Articles, BCP etc.

As Archelator changed it back, and pointed to the articles, I thought it would be useful to give some quotations (remember we are to subscribe wholly to the articles and BCP):

“There is nothing against me, till it be proved (which is not yet done,) that I have positively denied the pope to be antichrist. And, secondly, I do not conceive that the article of the Church of England, which confirms the homilies, doth also confirm every phrase that is in them. Nor thirdly, do I conceive that the homilies in those places which are cited, do make the pope the great antichrist.”
- Archbishop William Laud

“The Church of England condemneth not the historical use of Images. The Book of Homilies contains a general godly doctrines yet is it not in every point the publick, dogmatical, resolved doctrine of the Church. The Homily that seemeth to condemn all making of Images, is to be understood with a restriction of making them to an unlawful end. Many passages therein were fitted to the present times, and to the conditions of the people that then were. The final resolution of this controversy.
I willingly admit the Homilies as containing certain godly and wholesome exhortations to move the people to honour and worship Almighty God; but not as the public dogmatical resolutions confirmed of the Church of England. The XXXIII. Article giveth them to contain godly and wholesome Doctrine, and necessary for these times: which they may do, though they have not dogmatical positions, or doctrine to be propounded and subscribed in all and every point; as the Books of Articles and of Common Prayer have. They may seem, secondly, to speak somewhat too hardly, and stretch some sayings beyond the use and practice of the Church of England, both then and now: and yet what they speak may receive a fair, or at least a tolerable construction and mitigation enough.”
- Bishop Richard Montagu

“It seems that the author of the homilies wrote them in haste, and the Church did wisely to reserve this authority of correcting them, and setting forth others: for they have many scapes in them in special, though they contain in general many wholesome lessons for the people; in which sense our ministers do subscribe unto them, and in no other.”
“The Homilies are popular Sermons, and though it be very true, that they contain and set forth in general “a godly and wholesome doctrine, necessary both for those times,” wherein they were made, and for these times of ours besides, yet will not that necessity go so far, as to make every particular word, and every popular or free expression in those Homilies, to be the strict and determinate doctrine of the Church, whereunto all men are tied to subscribe, and hold them every one, no less than the Articles themselves: for then you and I, and all others of our profession, shall be bound to believe and teach, as the determinate doctrine of our Church, that Nebuchadnezzar was “a beast, and went upon four legs?” that “S. Ambrose excommunicated Theodosius the Emperor,” and that, being so excommunicate or given over to the Devil, he was “to be shunned and avoided by all good men:” which words I presume you would rather excuse, as popular declamations, and excesses of speech, than admit them for the positive and necessary doctrines of the Church of England. And yet, notwithstanding these words, we are all bound to subscribe to the general aim and doctrine of those Homilies, wherein they are found, that it was and is behoveful for the times.”
- Bishop John Cosin

“There are many things in the Homilies worthy of all praise; other matters neither please us nor the more learned among them. Nor are Protestants, because of these words in the Article, directly bound to hold every word or sentence in the Homilies; for, as was said long since by Turrecremata, when the Church herself approves the works of certain doctors, it is not therefore to be understood that everything contained in those works is approved, as in the Constitutions of the Sixth Synod the works of certain doctors were approved, as is read in the Decrees, dist. 15; but the synod did not approve every word and clause, as the doctors agree. This opinion, too, the Parisian doctors most exactly set forth in explaining the Bull of Urban V., approving the doctrine of St. Thomas, in which he wrote to those of Toulouse, that ‘his doctrine ought to be held to be well expressed and Catholic. But the Parisians say that the approbation aforesaid is not universal, but implies that the doctrine is useful and in many things probable.’ Those things therefore which savour of sound doctrine should prudently be read by the people, the rest should be neglected.”
- Christopher Davenport

“This Sacrifice or oblation, once for ever made, and never more to be repeated, was, by our Saviour’s own appointment, to be commemorated and represented to us, for the better quickening of our faith: whereof, if there be nothing said in the Book of Articles, it is because the Articles related chiefly unto points in controversy; but in the Book of Homilies, which do relate unto the Articles, as confirmed in them, and are (though not dogmatical, but rather popular discourses,) a comment, as it were, on those points of doctrine, which are determined of elsewhere, we find it thus &c.”
- Peter Heylyn

“In these Homilies the Scriptures are often applied as they were then understood and not so critically as, they have been explained since that time. But by this approbation of the two Books of Homilies, it is not meant that every passage of Scripture, or argument that is made use of in them, is always convincing, or that every expression is so severely worded, that it may not need a little correction or explanation: All that we profess about them, is only that they contain a godly and wholesome doctrine.” This rather relates to the main importance and design of them, than to every passage in them. Though this may be said concerning them, that considering the age they were written in, the imperfection of our language, and some lesser defects, they are two very extraordinary Books. Some of them are better writ than others, and are equal to any thing that has been writ upon those subjects since that time. Upon the whole matter, every one who subscribes the Articles, ought to read them, otherwise he subscribes a blank; he approves a book implicitly, and binds himself to read it, as he may be required, without knowing any thing concerning it. This approbation is not to be stretched so far, as to carry in it a special assent to every particular in that whole volume; but a man must be persuaded of the main of the doctrine that is taught in them.”
- Bishop Gilbert Burnet

etc.

Article 28 only binds us to hold that they "contain a godly and wholesome Doctrine", and not that every part of them is dogmatical, as has already been formally decided upon by the Court of Arches. Therefore, they should not be listed as of the same authority of the BCP, Articles, Ordinal. Numerous works "contain a godly and wholesome doctrine", but this does not mean that every single part is to be considered a godly and wholesome doctrine.

Again, I would like to emphasise the goal of this wiki of to retain an unbiased tone and making proper qualifications where there is disagreement between those with "legitimate diversity".

Talk:Anglican Doctrine

2025-11-30T16:52:12Z

Anded:

Talk:Anglican Doctrine

2025-11-30T16:46:47Z

Anded:

Anglican Doctrine

2025-11-30T16:39:24Z

Anded: /* 1. The Idea of “Formularies” Refer to my comment in the discussion tab*/

{{AnglicanWiki stub}}

= Anglican Doctrine =

'''Anglican doctrine''' refers to the teaching of the Church grounded in the Holy Scriptures and expressed in the historic formularies of the English Reformation and its orthodox heirs. Within North America, the '''Reformed Episcopal Church (REC)''' and the '''Anglican Church in North America (ACNA)''' both understand themselves as authentically Anglican, receiving the classic formularies of the Church of England while also adopting their own constitutional statements, prayer books, and catechisms.

This article summarizes Anglican doctrine as it is ordinarily defined by the shared Anglican formularies, and then highlights how the REC and ACNA each receive and state that doctrine in their own constitutions and standards.

== 1. The Idea of “Formularies” ==

In Anglican usage, a ''formulary'' is an officially authorized doctrinal or liturgical standard which expresses the teaching of the Church. While local constitutions and canons vary, historic Anglicanism has consistently pointed to:

* The [[Holy Scriptures]] of the Old and New Testaments as the Word of God written.
* The [[Apostles’ Creed]] and [[Nicene Creed]] (and, in many places, the [[Athanasian Creed]]) as sufficient summaries of the catholic faith.
* The [[Thirty-Nine Articles of Religion]] as the primary doctrinal confession of the Church of England and her orthodox heirs.
* The historic [[Book of Common Prayer]] and [[Ordinal]] as the Church’s normative liturgy and pastoral theology in prayer form.

Both the Reformed Episcopal Church and the Anglican Church in North America locate their doctrine within this classic Anglican framework.

== 2. Common Anglican Foundations ==

=== 2.1 Holy Scripture ===

Anglicans confess the Holy Scriptures of the Old and New Testaments to be the inspired Word of God, containing all things necessary to salvation and therefore the ultimate authority in matters of faith and morals. Other authorities (creeds, councils, articles, prayer books, bishops) are subordinate to and normed by Scripture.

Key Anglican themes include:

* The sufficiency of Scripture for salvation (cf. Article VI).
* The clarity of Scripture in things necessary to be believed for salvation.
* The authority of Scripture over the Church, not merely alongside it.

Both REC and ACNA explicitly affirm Holy Scripture as the supreme standard of doctrine.

=== 2.2 The Catholic Creeds ===

The universal creeds summarize the Trinitarian and Christological faith of the undivided Church:

* The '''Apostles’ Creed''' – used chiefly in baptism and daily offices.
* The '''Nicene Creed''' – recited at the Holy Communion as the Church’s principal confession of faith.
* The '''Athanasian Creed''' – historically appointed for certain feasts and doctrinally significant as a precise statement of the doctrine of the Trinity and the Incarnation.

These creeds are received in both REC and ACNA as binding summaries of the catholic faith.

=== 2.3 The Ecumenical Councils ===

Classical Anglicanism gives special honor to the first four Ecumenical Councils (Nicaea I, Constantinople I, Ephesus, Chalcedon), and often to the first seven, as authoritative in their doctrinal decisions, especially regarding the Trinity and the Person of Christ. While language and details of reception vary, both REC and ACNA stand within this conciliar, patristic inheritance.

=== 2.4 The Thirty-Nine Articles of Religion ===

The [[Thirty-Nine Articles of Religion]] (1571) are the principal doctrinal confession of historic Anglicanism. They articulate:

* The authority and sufficiency of Scripture.
* The doctrine of the Trinity and Christ’s two natures.
* The fallenness of man, justification by faith, and the necessity of grace.
* The nature of the Church, ministry, and sacraments.
* A Reformed understanding of the Lord’s Supper and rejection of medieval abuses and superstitions.

Both REC and ACNA formally affirm the Thirty-Nine Articles as doctrinally normative, though they do so in slightly different constitutional language (see below).

=== 2.5 The Book of Common Prayer and Ordinal ===

The [[Book of Common Prayer]] is more than a liturgical manual; it is a doctrinal standard in the form of prayer. Historic Anglicanism has looked especially to:

* The classic English Prayer Books (1549, 1552, 1559, 1662).
* The Ordinal (forms for ordaining deacons, priests, and bishops) as a statement of Anglican teaching on holy orders and the ministry of Word and Sacrament.

The REC historically used its own revision of the American Prayer Book, while the ACNA has authorized the '''2019 Book of Common Prayer''' as its principal standard of worship and discipline.

== 3. Anglican Church in North America (ACNA) Formularies ==

=== 3.1 Fundamental Declarations ===

The '''Anglican Church in North America''' (constituted in 2009) articulates its doctrinal identity in the '''Fundamental Declarations of the Province'''. These declarations:

* Confess the canonical Scriptures as the rule and ultimate standard of faith.
* Receive the catholic Creeds as sufficient statements of the Christian faith.
* Affirm the historic Anglican formularies, especially:
** The [[Thirty-Nine Articles of Religion]].
** The [[Book of Common Prayer]] (particularly 1662 and its classical tradition).
** The [[Ordinal]].
* Acknowledge the authority of the ancient Councils on matters of faith.
* Receive the [[Jerusalem Declaration]] (2008) as a doctrinally significant contemporary Anglican statement.

The Fundamental Declarations define what it means for a diocese or congregation to be “Anglican” within the ACNA.

=== 3.2 The 2019 Book of Common Prayer ===

The '''2019 Book of Common Prayer''' is the principal liturgical formulary of the ACNA. It aims to:

* Root the province’s worship in the classical Prayer Book tradition (especially 1662), while using contemporary English.
* Express the doctrine of justification, sanctification, and the sacraments in continuity with the historic Anglican formularies.
* Provide catechetical and pastoral resources that reflect the province’s understanding of Christian doctrine and life.

ACNA documents speak of the 2019 BCP as expressing the Church’s doctrine “lex orandi, lex credendi” (the law of prayer is the law of belief).

=== 3.3 To Be a Christian: An Anglican Catechism ===

The ACNA has authorized '''''To Be a Christian: An Anglican Catechism''''' as a teaching formulary. It:

* Summarizes the Apostles’ Creed, the Lord’s Prayer, and the Ten Commandments.
* Expounds classic Anglican teaching on the sacraments, the Christian life, and the Church.
* Is designed for use in catechesis of children, youth, and adults preparing for baptism, confirmation, and ongoing Christian formation.

While not replacing the classic formularies, this catechism is a contemporary expression of Anglican doctrine for the ACNA context.

== 4. Convergence and Distinctives (REC & ACNA) ==

The REC and ACNA share a common Anglican doctrinal core while each preserving its own history and emphases.

=== 4.1 Shared Anglican Core ===

Both bodies:

* Confess Holy Scripture as the Word of God written and the ultimate standard of doctrine.
* Receive the Apostles’, Nicene, and (in principle) Athanasian Creeds.
* Affirm the Thirty-Nine Articles of Religion as the primary doctrinal confession of Anglicanism.
* Own the classic Book of Common Prayer and Ordinal as normative Anglican liturgy and theology in prayer.
* Stand within the patristic and conciliar tradition of the undivided Church, especially in Trinitarian and Christological doctrines.

=== 4.2 ACNA Distinctives ===

The ACNA:

* Is a 21st-century provincial expression of global Anglican realignment.
* Formally receives the Jerusalem Declaration alongside the classic formularies as an important contemporary doctrinal statement.
* Centers its worship and discipline in the 2019 Book of Common Prayer and its authorized catechism, ''To Be a Christian''.
* Emphasizes communion with the wider orthodox Anglican world, particularly provinces aligned with the Global South and GAFCON.

== 5. Anglican Doctrine in Practice ==

In both REC and ACNA contexts, Anglican doctrine is not merely a set of propositions but a living inheritance expressed through:

* Regular use of Scripture in public worship, preaching, and daily prayer.
* Liturgical life ordered by the Prayer Book and the Church year.
* Catechesis for children and adults using creeds, commandments, and catechisms.
* Episcopal oversight, synodical governance, and the ministry of Word and Sacrament.
* A commitment to maintain the doctrine, discipline, and worship of Christ as the Anglican tradition has received and reformed them.

== 6. See also ==

* [[Holy Scriptures]]
* [[Thirty-Nine Articles of Religion]]
* [[Book of Common Prayer]]
* [[Reformed Episcopal Church]]
* [[Anglican Church in North America]]
* [[Declaration of Principles (Reformed Episcopal Church)]]
* [[2019 Book of Common Prayer (ACNA)]]
* [[To Be a Christian: An Anglican Catechism]]
* [[Jerusalem Declaration]]
* [[Anglican Formularies]]

[[index.php?title=Category:Anglican doctrine]]
[[index.php?title=Category:Reformed Episcopal Church]]
[[index.php?title=Category:Anglican Church in North America]]

Anglican realignment

2025-11-25T16:42:16Z

Anded: /* Anglican realignment groups */

{{Short description|Religious movement}}
{{Anglican realignment}}
The '''Anglican realignment''' is a movement among some [[Anglican]]s to align themselves under new or alternative oversight within or outside the [[Anglican Communion]].

Two of the major events that contributed to the movement were the 2002 decision of the [[Anglican Diocese of New Westminster|Diocese of New Westminster]] in Canada to authorise a rite of blessing for [[same-sex union]]s, and the nomination of two openly gay priests in 2003 to become bishops. [[Jeffrey John]], an openly gay priest with a long-time partner, was appointed to be the next [[Bishop of Reading]] in the [[Church of England]] and the [[General Convention]] of the Episcopal Church ratified the election of [[Gene Robinson]], an openly gay non-celibate{{NoteTag|The issue is less sexual orientation than sexual practice. Many conservative Anglicans disapprove of his being openly sexually active more than his sexual attractions as such.<ref>{{cite web | url=http://www.christiantoday.com/article/gays.among.candidates.for.episcopal.bishops/23916.htm | title=Gays among candidates for Episcopal bishops| date=3 August 2009}}</ref>}} man,<ref>{{cite web |url=https://news.bbc.co.uk/2/hi/americas/7166964.stm |website=BBC |title= US Church 'unfairly criticised' |date=1 January 2008 |last=Landau |first=Christopher |quote=He [Robinson] is alone in being the only gay partnered bishop who's open about that status. |access-date=March 24, 2021}}</ref> as [[Episcopal Diocese of New Hampshire|Bishop of New Hampshire]]. Jeffrey John ultimately declined the appointment due to pressure.<ref name=":0" />

The current realignment movement differs from previous ones in that some Anglicans are seeking to establish different [[Ecclesiology|ecclesiastical]] arrangements within the Anglican Communion rather than separating themselves from it; and other Anglicans that had previously separated are being gathered into the new realignment structures along with those who were never Anglican/Episcopalian before. Some Anglican [[Ecclesiastical province|provinces]], particularly in [[Church of Nigeria|Nigeria]], [[Anglican Church of Kenya|Kenya]], [[Church of the Province of West Africa|West Africa]], and [[Anglican Church of South America|South America]], are seeking to accommodate them.<ref name="zoll-081108">{{cite news |url=https://www.fosters.com/article/20081109/NEWS0201/811089950 |title=3rd Episcopal diocese splits from national church |last=Zoll |first=Rachel |agency=Associated Press |website=Fosters |date=November 9, 2008 |access-date=March 24, 2021}}</ref> A number of parishes that are part of the realignment have severed ties with the Episcopal Church and the Anglican Church of Canada and associated themselves with bishops from these other national Anglican provinces.

The conventions of four dioceses of the Episcopal Church voted in 2007 and 2008 to leave that church and to join the Anglican Church of South America. Twelve other jurisdictions, serving an estimated 100,000 persons at that time, formed on December 3–4, 2008 a [[Confessing Anglican]] body, the [[Anglican Church in North America]] (ACNA). The ACNA is seeking official recognition as a province within the Anglican Communion.<ref>{{cite news| url=https://www.usatoday.com/news/religion/2008-12-03-episcopal-split_N.htm | work=USA Today | title=Conservatives form rival group to Episcopal Church | date=December 4, 2008 | access-date=April 25, 2010}}</ref> The Church of Nigeria declared itself in communion with the new church in March 2009 and the [[Global Fellowship of Confessing Anglicans]] (GAFCON) has recognized it as well.<ref>{{cite web |url = http://www.anglican-nig.org/main.php?k_j=12&d=308&p_t=main.php?k_j=17&c_c=1&c_y=2009 |title = Resolution of the standing committee regarding the anglican church in north america |website=Church of Nigeria Anglican Communion |access-date=February 20, 2016 |url-status=dead |archive-url = https://web.archive.org/web/20120214083747/http://www.anglican-nig.org/main.php?k_j=12&d=308&p_t=main.php%3Fk_j%3D17&c_c=1&c_y=2009 |archive-date=February 14, 2012 }}</ref><ref>{{cite web |url = http://www.anglican-nig.org/main.php?k_j=12&d=314&p_t=main.php?k_j=17&c_c=1&c_y=2009 |title=Communiqué from the GAFCON/FCA Primates' Council |date=April 16, 2009 |website=Church of Nigeria Anglican Communion |access-date=February 20, 2016 |url-status=dead |archive-url = https://web.archive.org/web/20120214083751/http://www.anglican-nig.org/main.php?k_j=12&d=314&p_t=main.php%3Fk_j%3D17&c_c=1&c_y=2009 |archive-date=February 14, 2012 }}</ref> In June 2009, the [[Church of Uganda|Anglican Church of Uganda]] also declared itself in full communion with the ACNA, and the [[Episcopal Church of Sudan|Anglican Church of Sudan]] followed suit in December 2011.<ref>{{cite web |url = http://www.acnaassembly.org/index2.php/acna/page/109 |title=Church of Uganda Declares itself in Full Communion with Anglican Church in North America |author=Church of Uganda |publisher=Anglican Church in North America |access-date=2009-09-11 |url-status=usurped |archive-url = https://web.archive.org/web/20090628104434/http://www.acnaassembly.org/index2.php/acna/page/109 |archive-date=2009-06-28 }}</ref><ref name="sudan">{{cite web |url = http://www.anglicanchurch.net/?/main/page/339 |title = Advent Letter from Archbishop Duncan |access-date=2011-12-16 }}</ref>

In October 2025, GAFCON Chairman [[Laurent Mbanda]]. the Primate of Rwanda, announced that the GAFCON communion would officially be renamed Global Anglican Communion and its members will select a new ''[[primus inter pares]]'' instead of the Archbishop of Canterbury while also asserting that GAFCON was not leaving the Anglican Communion.<ref name=":03">{{Cite web |title=The Future Has Arrived |url=https://gafcon.org/communique-updates/the-future-has-arrived/ |access-date=2025-10-17 |website=GAFCON: Global Anglicans |language=en-AU}}</ref> The announcement was not signed by any other Primates. The election will take place at the next GAFCON, due to take place between the third and sixth of March 2026, in [[Abuja]], Nigeria, hosted by the [[Church of Nigeria]]. It is described as a mini-conference.<ref>{{Cite web |title=Events |url=https://gafcon.org/events/ |access-date=2025-10-03 |website=GAFCON: Global Anglicans |language=en-AU}}</ref> Mbanda said that in the wake of the appointment of [[Sarah Mullally]] as the [[Archbishop of Canterbury]], and the resulting controversy it poses amongst evangelical Anglicans, that "This may be the most significant gathering of faithful Anglicans since 2008."<ref>{{Cite web |title=Canterbury Appointment Abandons Anglicans |url=https://gafcon.org/communique-updates/canterbury-appointment-abandons-anglicans/ |access-date=2025-10-03 |website=GAFCON: Global Anglicans |language=en-AU}}</ref>

As of 2025, GAFCON claims to represent upwards of 85% of the world's practicing Anglicans.<ref name=":42">{{Cite web |last=Bumgardner |first=David |date=2025-10-17 |title=A house divided: The Anglican communion's great reset |url=https://baptistnews.com/article/a-house-divided-the-anglican-communions-great-reset/ |access-date=2025-10-17 |website=Baptist News Global |language=en-US}}</ref> Peer-reviewed research from 2015 and 2016, published in the ''[[Journal of Anglican Studies]]'' by [[Cambridge University Press]], indicates that GAFCON represents closer to 45% of practicing Anglicans and just over 54% of all Anglicans.<ref>{{Cite journal |last=Muñoz |first=Daniel |date=May 2016 |title=North to South: A Reappraisal of Anglican Communion Membership Figures |url=https://www.cambridge.org/core/journals/journal-of-anglican-studies/article/abs/north-to-south-a-reappraisal-of-anglican-communion-membership-figures/2DE9B1D5B85A164090A393735AACA1FB |journal=Journal of Anglican Studies |language=en |volume=14 |issue=1 |pages=71–95 |doi=10.1017/S1740355315000212 |issn=1740-3553}}</ref><ref>{{Cite web |last=Gledhill |first=Ruth |date=2015-11-12 |title=Anglican membership figures could be out by millions |url=https://www.christiantoday.com/news/anglican-membership-figures-could-be-out-by-millions |access-date=2025-10-18 |website=www.christiantoday.com |language=en}}</ref>

==Overview==
The movement that involves secession from local dioceses or provinces and yet seeks to remain within the Anglican Communion has been criticised by opponents who claim that, under historic Anglican polity, such a move is not possible. The concept of alternative episcopal oversight first arose a generation ago with the debate over the [[ordination of women]]. At that time, the movement manifested itself as an effort to accommodate conservative parishes and
dioceses that did not want to accept the authority of women consecrated as bishops or bishops who ordained women, by providing pastoral oversight from a bishop who shared their conservative theology. The most thoroughly developed example of this involved the appointment of [[provincial episcopal visitor]]s, popularly known as flying bishops, in the [[Church of England]], beginning in 1994, who attend to the pastoral needs of parishes and clergy who do not recognise that [[Anglican ministry|holy orders]] can or should be conferred on women. The movement continues today primarily because of a very similar controversy regarding gay and lesbian members of the church, particularly the church's role in same-sex marriage and the ordination of homosexual clergy.

Under canon law a diocese and a province have geographical boundaries and no other diocese or province can exercise jurisdiction within those boundaries. If the Anglican realignment movement succeeds, some dioceses will be defined by a common theological perspective: thus, a geographically distinct area may have multiple Anglican dioceses recognized by the Anglican Communion.

== History ==
Since 1785, there have been disputes within the Episcopal Church that have led to departures of clergy and congregations. An early and notable example is [[King's Chapel]], a historic church in Boston that was Anglican when founded in 1686. A century later, in 1785, a clergyman with Unitarian ideas took his congregation and formed an independent Unitarian church.<ref>{{cite web|url=http://www.kings-chapel.org/history.html |title=A Brief History Of King's Chapel |work=King's Chapel |access-date=11 October 2014 |url-status=dead |archive-url=https://web.archive.org/web/20141019093217/http://www.kings-chapel.org/history.html |archive-date=19 October 2014 }}</ref> To this day, King's Chapel believes itself to be both a Unitarian church and an extramural Anglican church as it uniquely uses the ''Book of Common Prayer According to the Use in King's Chapel'' in its worship.<ref>{{cite web|url=http://www.kings-chapel.org/worship.html|title=Our Tradition of Worship|work=King's Chapel|access-date=11 October 2014|archive-url=https://archive.today/20051124170849/http://www.kings-chapel.org/worship.html|archive-date=2005-11-24|url-status=dead}}</ref>

In Canada, the first rupture with the incipient national church came in 1871, with the departure of the [[Dean (religion)|dean]] of the [[Diocese of British Columbia]], [[Edward Cridge]], and many of the congregation of [[Christ Church Cathedral (Victoria, British Columbia)|Christ Church Cathedral]] over the issue of [[ritualism]]. Cridge and his followers founded a church under the auspices of the US-based [[Reformed Episcopal Church]] and continued to use the ''[[Book of Common Prayer]]''.

For the most part, extramural Anglican churches are linked by the common use of forms of the ''Book of Common Prayer'' in worship. Like the example of King's Chapel, some use unique or historical versions. Over the years, various parallel Anglican denominations have broken with Anglican Communion churches over many, sometimes transient, issues.

Initial developments for the Anglican realignment started through the progressive tendencies of the Lambeth Conference. Beginning with the [[Lambeth Conference]]s, international Anglicanism has wrestled with matters of doctrine, polity, and liturgy in order to achieve consensus, or at least tolerance, between diverse viewpoints. Throughout the twentieth century, this led to Lambeth resolutions allowing for [[contraception]] and [[divorce]], denouncing [[capital punishment]], and recognising the autonomy of provinces in the [[ordination of women]] to the [[Deacon|diaconate]] and [[priest]]hood. Despite the determination of the 1897 conference that communion provinces were autonomous and that no other province had jurisdiction within another, some provinces have sought to associate with others. Although Lambeth had not indicated support for the ordination of women to the priesthood at the time, some provinces began ordaining women to this order before Lambeth reconsidered the matter in 1978, just as some provinces have begun consecrating women [[bishop]]s although there is likewise no international consensus.

The [[ordination of women]] priests in the United States in 1976 led to the founding of the [[Continuing Anglican Movement]] in 1977. Its [[Affirmation of St. Louis]] declared the ordination of women (by the Episcopal Church in the US and the Anglican Church of Canada) to be a matter of schism and to have caused a break with [[apostolic succession]]. The "Anglican Continuum", therefore, saw itself as perpetuating (i.e. continuing) the line of valid ordination considered essential to Anglicanism. In 1992, the [[Episcopal Missionary Church]] was established after its leaders first attempted to reform ECUSA from within. It is usually considered to have joined the [[Continuing Anglican Movement]]. Unlike the Anglican realignment movement, the churches of the Anglican Continuum do not seek to be accepted into the Anglican Communion.

Further developments within Anglicanism led the province of Rwanda, along with the province of Southeast Asia, to form the Anglican Mission in America (now called the [[Anglican Mission in the Americas]]) as a mission jurisdiction.

=== Timeline ===

==== 2000 ====
*Bishops [[Emmanuel Kolini]] and [[Moses Tay]] discreetly consecrated two clergy as bishops at [[St Andrew's Cathedral, Singapore]] outside of the authority of the Episcopal Church.<ref>{{cite web |url=https://anglicansonline.org/archive/news/articles/2000/000214a.html|title="Event coverage: the Singapore/ECUSA consecrations"}}</ref> These newly consecrated bishops would be the first to reclaim the name of Anglican. <ref>{{cite web |last1=Jenkins |first1=Philip |title=How American Anglicans Went Mainstream |url=https://www.patheos.com/blogs/anxiousbench/2020/01/how-anglicans-went-mainstream/}}</ref>

==== 2002 ====
* At its diocesan [[synod]] in May, the [[Anglican Diocese of New Westminster]] of the Anglican Church of Canada voted for the third time to permit the blessing of same-sex unions. After having withheld consent to the motion on two previous occasions, Bishop [[Michael Ingham (bishop)|Michael Ingham]] agreed to it, as it met the benchmark of garnering more than 60% majority of votes by delegates. In response, nine parishes (including [[St. John's Shaughnessy]], the largest Anglican church in Canada) withdrew from diocesan life, and the priests of two of the parishes led members of their congregations into churches affiliated with the [[Church of the Province of Rwanda]].<ref>{{Cite web|url=http://www.samesexblessing.info/Overview/Chronology/tabid/72/Default.aspx|archive-url=https://web.archive.org/web/20070518011901/http://www.samesexblessing.info/Overview/Chronology/tabid/72/Default.aspx|url-status=dead|title=Information on SameSex Blessings in the Diocese of New Westminster : Overview : Chronology (DNN 3.1.0)|archive-date=May 18, 2007}}</ref> Two additional parishes returned to diocesan involvement after their dissenting rectors left. Five remain outside the ambit of the diocese.

==== 2003 ====
* [[Jeffrey John]], an openly gay priest living with his long-time partner, was appointed to be the next [[Bishop of Reading]]. He withdrew his nomination under pressure after being asked to do so by the Archbishop of Canterbury.<ref name=":0">{{Cite news|url=https://www.nytimes.com/2003/07/06/international/europe/man-appointed-first-openly-gay-anglican-bishop-declines.html|title=Man Appointed First Openly Gay Anglican Bishop Declines Post|last=Hoge|first=Warren|date=2003-07-06|work=The New York Times|access-date=2017-04-03|issn=0362-4331}}</ref>
* [[Gene Robinson]] — a divorced priest openly living in a committed gay relationship — was consecrated as bishop of the [[Episcopal Diocese of New Hampshire]] in the Episcopal Church of the United States. This event precipitated actions by dissenting Episcopal bishops and priests at the diocesan and parish level to disassociate themselves from the Episcopal Church and align themselves with other primates of the Anglican Communion, including the primates of Nigeria, Rwanda, and Bolivia.<ref>{{cite news|url=https://news.bbc.co.uk/2/hi/americas/3171934.stm|title=Conservatives warn of Church split|publisher=News.bbc.co.uk|access-date=11 October 2014|date=2003-10-09}}</ref> The [[Archbishop of Canterbury]] has not recognized such realignments as legitimate.
* A communique issued from a called meeting of the primates of the Anglican Communion on October 15–16 stated "that bishops must respect the autonomy and territorial integrity of dioceses and provinces other than their own", while also calling on Anglican provinces "to make adequate provision for episcopal oversight of dissenting minorities within their own area of pastoral care in consultation with the Archbishop of Canterbury on behalf of the Primates."<ref>{{cite web|url=http://www.anglicannews.org/news/2003/10/a-statement-by-the-primates-of-the-anglican-communion-meeting-in-lambeth-palace.aspx|title=A Statement by the Primates of the Anglican Communion meeting in Lambeth Palace|publisher=Anglicannews.org|access-date=11 October 2014}}</ref>

==== 2004 ====
* On January 11, the Rev. [[Foley Beach]] of [[Monroe, Georgia]], resigned from his parish church and departed the Episcopal Church to start a new congregation, [[Holy Cross Cathedral (Loganville, Georgia)|Holy Cross Anglican Church]],<ref>{{cite web|url=http://www.hcanglican.org/|title=Holy Cross Anglican Church: Loganville, GA|publisher=Hcanglican.org|access-date=11 October 2014}}</ref> under Bishop Frank Lyons of the Province of the Southern Cone and the Diocese of Bolivia.<ref>{{cite magazine| url=http://www.time.com/time/magazine/article/0,9171,1101041004-702145-1,00.html | archive-url=https://web.archive.org/web/20050408100225/http://www.time.com/time/magazine/article/0,9171,1101041004-702145-1,00.html | url-status=dead | archive-date=April 8, 2005 | magazine=Time | title=The Tale of Two Churches | date=September 27, 2004 | access-date=April 25, 2010 | first=Marguerite | last=Michaels}}</ref> This began an exodus of clergy and congregations.{{Clarify|how many and add ref|date=October 2009}}
* Two parishes in Washington state—[[St. Charles Anglican Cathedral|St. Charles Episcopal Church]] and [[St. Stephen's Episcopal Church (Oak Harbor, Washington)|St. Stephen's Episcopal Church]]—left the [[Episcopal Diocese of Olympia]].<ref name=oly>{{cite web|url=http://seattletimes.nwsource.com/html/faithvalues/2003578841_stephens19m.html|title=A church torn in two|publisher=Seattletimes.nwsource.com|access-date=11 October 2014}}</ref> The two churches affiliated with the Diocese of Recife under [[Robinson Cavalcanti]] prior to the creation of the ACNA.<ref>{{cite web|url=http://aacblog.classicalanglican.net/archives/2005_12.html|title= AAC Press Release December 06, 2005: "Recife Creates "North-American Archdeaconry" at its Synod"|publisher=Aacblog.classicalanglican.net|access-date=11 October 2014}}</ref>
* "In 2004 the majority of [Church of England] bishops had voted for legalising civil partnerships when that legislation made its way through parliament."<ref>{{Cite news|url=https://www.churchofengland.org/media-centre/news/2016/11/secretary-general-responds-to-gafcon-uk.aspx|title=Church of England News: Secretary General responds to GAFCON UK|work=Church of England News|access-date=2017-05-02|language=en}}</ref>

==== 2005 ====
* Clergy in the Church of England are permitted to register a civil partnership if they give assurances that their relationships are celibate. Jeffrey John, the dean of [[St Albans Cathedral|St. Alban's Cathedral]], became the most senior cleric to register a civil union with his same-sex partner.<ref>{{Cite news|url=https://news.bbc.co.uk/2/hi/uk_news/england/beds/bucks/herts/5236132.stm|title=Gay cleric's 'wedding' to partner|website=news.bbc.co.uk|access-date=2017-04-05|date=August 2006}}</ref>
* Archbishop [[Peter Akinola]], the primate of the [[Church of Nigeria]], "has spoken out against the decision by the Church of England to open the way so positively for homosexual clergy in the UK."<ref>{{cite web|url=https://www.christiantoday.com/article/revd.akinolas.response.to.church.of.england.civil.partnerships.stance/3642.htm|title=Revd Akinola's Response to Church of England Civil Partnerships Stance |website=www.christiantoday.com|date=8 August 2005 |language=en|access-date=2017-04-03}}</ref>
* Archbishop Orombi of the [[Church of Uganda]] also criticised the Church of England stating that he agreed with Archbishop Akinola.<ref>{{cite web|url=https://www.christiantoday.com/article/africa.anglicans.criticise.church.of.england.over.new.direction.on.homosexuals/3913.htm|title=Africa Anglicans Criticise Church of England Over New Direction on Homosexuals |website=www.christiantoday.com|date=9 September 2005 |language=en|access-date=2017-04-03}}</ref>

==== 2006 ====
* On November 4, [[Katharine Jefferts Schori]], previously [[Episcopal Diocese of Nevada|Bishop of Nevada]], was invested at the [[Washington National Cathedral]] as the new Presiding Bishop of the Episcopal Church in the US.<ref>{{cite news|url=https://news.bbc.co.uk/2/hi/americas/5094988.stm|title=Profile: Katharine Jefferts Schori|publisher=News.bbc.co.uk|access-date=11 October 2014|date=2006-06-19}}</ref> She was the only national leader of a church in the Anglican Communion who is a woman.<ref>{{cite news|url=https://news.bbc.co.uk/2/hi/americas/6117558.stm|title=Woman bishop takes over Church|publisher=News.bbc.co.uk|access-date=11 October 2014|date=2006-11-04}}</ref> The Seattle Times reported in Virginia, "Parishioners there weren't upset only by Bishop Peter James Lee's vote in 2003 to accept an openly gay bishop in New Hampshire; many of the members still object to female priests and the new female bishop who leads the U.S. church."<ref name=vir>{{cite web|url=http://seattletimes.nwsource.com/html/nationworld/2003578838_episcopal19m.html |title="It is wrenching to realize how fragile" church family is |publisher=Seattletimes.nwsource.com |access-date=11 October 2014 |url-status=dead |archive-url=https://web.archive.org/web/20110524081737/http://seattletimes.nwsource.com/html/nationworld/2003578838_episcopal19m.html |archive-date=24 May 2011 }}</ref> Her election is a point of division within some provinces of the Anglican Communion, which does not universally accept the [[ordination of women]].<ref>{{cite news|url=https://news.bbc.co.uk/2/hi/americas/5093256.stm|title=Female chief makes Church history|publisher=News.bbc..co.uk|access-date=11 October 2014|date=2006-06-18}}</ref>

:In the Anglican realignment movement, the [[Anglican Mission in America]], which has women priests, has decided that women will in the future, be ordained deacons but not priests or bishops. The two women priests in AMiA will continue to serve.<ref>{{cite web |url=http://anglicanmissioninamerica.org/amia/index.cfm?ID=F2FA6A18-3EBF-4219-B4D9A58C150FF363 |title=Anglican Mission in American Announces Policy on Women's Ordination |date=October 31, 2003 |access-date=March 24, 2021 |website=Anglican Mission in America |archive-url=https://web.archive.org/web/20061011020301/http://anglicanmissioninamerica.org/amia/index.cfm?ID=F2FA6A18-3EBF-4219-B4D9A58C150FF363 |archive-date=October 11, 2006}}</ref><ref>{{cite web|url=http://www.challengeonline.org/modules/news/article.php?storyid=142 |title=Changes In AMiA's Structure Raise Concerns About Ordination Policy |publisher=Challengeonline.org |access-date=11 October 2014 |url-status=dead |archive-url=https://web.archive.org/web/20141017040757/http://www.challengeonline.org/modules/news/article.php?storyid=142 |archive-date=17 October 2014 }}</ref> The [[Anglican Communion Network]], which includes parishes with women clergy and those that are opposed to women's ordination, has made it a policy to respect both positions.<ref>{{cite web|url=http://www.acn-us.org/documents/structural-charter.html|title=The Anglican Communion Networks Article VIII: Ordination|work=Moving: Tips, Tricks, And How To|access-date=11 October 2014}}</ref> [[Convocation of Anglicans in North America|CANA]] is studying whether women newly aspiring to ordination should be approved."...CANA policies regarding the ordination of new female aspirants will be developed from a biblical and pastoral perspective."<ref>{{cite web |url=http://canaconvocation.org/about/faq.php#Q3 |title=Frequently Asked Questions |website=CANA Convocation |access-date=March 24, 2021 |url-status=dead |archive-url=https://web.archive.org/web/20070105083242/http://www.canaconvocation.org/about/faq.php |archive-date=January 5, 2007}}</ref> The [[American Anglican Council]] issued a statement, on the election of Bishop Schori which in part said "Jefferts Schori's election will obviously present problems for those who do not recognize the ordination of women priests".<ref>{{cite web|url=http://www.americananglican.org/site/c.ikLUK3MJIpG/b.564003/apps/s/content.asp?ct=2664421|title=A Statement from the American Anglican Council on the Election of the Episcopal Church's 26th Presiding Bishop|date=June 18, 2006 |website=American Anglican Council |access-date=February 20, 2016|url-status=dead|archive-url=https://web.archive.org/web/20070928181949/http://www.americananglican.org/site/c.ikLUK3MJIpG/b.564003/apps/s/content.asp?ct=2664421|archive-date=September 28, 2007}}</ref> The [[Anglican Communion Network|AAC's]] "Statement of Faith: A Place to Stand: A Call to Mission" explicitly says under "Ministry in the Anglican Communion" that in regards to "practices contrary to biblical, classical Anglican doctrine and moral standards, we must not and will not support them."<ref>{{cite web |url=http://www.americananglican.org/atf/cf/%7B0124EFED-8D9A-4067-9C7C-969A768F1648%7D/PlacetoStandRevised10-26-05.pdf |title=A Place to Stand...A Call to Mission |access-date=March 24, 2021 |orig-date=August 7, 1996 |date=October 18, 2005 |website=American Anglican Council |archive-url=https://web.archive.org/web/20070709211005/http://www.americananglican.org/atf/cf/%7B0124EFED-8D9A-4067-9C7C-969A768F1648%7D/PlacetoStandRevised10-26-05.pdf |archive-date=July 9, 2007}}</ref>
* On December 12, a small group of evangelical leaders within the [[Church of England]] met with the [[Archbishop of Canterbury]] and presented "[[Windsor Report|A Covenant for the Church of England]]"—a controversial document requesting alternate church structures to lend support and, possibly, oversight to evangelical parishes presently under theologically liberal bishops. The prominent evangelical bishop [[Tom Wright (theologian)|Tom Wright]], [[Bishop of Durham]], repudiated the document in a ''Church Times'' article.<ref>{{cite web|url=http://www.fulcrum-anglican.org.uk/news/2006/20061214wright.cfm?doc=171|title=A Confused 'Covenant': Initial comments on 'A Covenant for the Church of England', issued by Paul Perkin and Chris Sugden and others|last=Wright|first=Tom|date=14 December 2006 |website=Fulcrum |access-date=February 20, 2016|url-status=dead|archive-url=https://web.archive.org/web/20130425073945/http://www.fulcrum-anglican.org.uk/news/2006/20061214wright.cfm?doc=171|archive-date=April 25, 2013}}</ref>
* Also on December 12, the [[Anglican Church of Tanzania]] issued a declaration breaking its ties with the Episcopal Church stating, "the Anglican Church of Tanzania shall not knowingly accept financial and material aid from dioceses, parishes, bishops, priests, individuals and institutions in the Episcopal Church (USA) that condone homosexual practice or bless same-sex unions."<ref>{{cite web|url=http://www.anglican.or.tz/Documents/PDF%20Document/STATEMENT%20OF%20HOUSE%20OF%20BISHOPS%20TANZANIA.pdf |title=A Statement of the House of Bishops of the Anglican Church of Tanzania Concerning the Current Situation in the Episcopal Church (USA) in the Light of their June 2006 General Convention |publisher=The Anglican Church of Tanzania |date=December 7, 2006 |access-date=March 24, 2021 |url-status=dead |archive-url=https://web.archive.org/web/20110929042520/http://www.anglican.or.tz/Documents/PDF%20Document/STATEMENT%20OF%20HOUSE%20OF%20BISHOPS%20TANZANIA.pdf |archive-date=September 29, 2011}}</ref>
* On December 16 the two parishes which originally left the [[Episcopal Diocese of Olympia]] reached an agreement with the [[Episcopal Diocese of Olympia]] to share the church buildings between the diocese and themselves.<ref name=oly/><ref>{{cite web|url=http://www.ecww.org/inthenews/Episcopal-Anglican%20Covenant.pdf |title=Covenant for Maintaining the Ongoing Ministries at St. Stephen's Anglican, St. Stephen Episcopal and St. Charles Anglican Churches (Congregations) |date=July 6, 2006 |access-date=March 24, 2021 |url-status=dead |archive-url=https://web.archive.org/web/20071010030137/http://www.ecww.org/inthenews/Episcopal-Anglican%20Covenant.pdf |archive-date=October 10, 2007}}</ref>
* On December 17, two parishes in Virginia—[[Truro Church (Fairfax, Virginia)|Truro Church]] and [[The Falls Church]] — voted unilaterally to sever ties to the Episcopal Church and placed themselves under the jurisdiction of the [[Church of Nigeria]] as part of its mission, the [[Convocation of Anglicans in North America]] (CANA). Nine additional Virginia parishes followed their lead within weeks by voting to leave the Episcopal Church and joining CANA;<ref name="vir1">{{cite web|url=http://seattletimes.nwsource.com/html/nationworld/2003578838_episcopal19m.html|title="It is wrenching to realize how fragile" church family is|last=Mundy|first=Alicia|date=February 19, 2007|website=The Seattle Times|access-date=February 20, 2016|url-status=dead|archive-url=https://web.archive.org/web/20110524081737/http://seattletimes.nwsource.com/html/nationworld/2003578838_episcopal19m.html|archive-date=May 24, 2011}}</ref> another former Episcopal parish in Virginia, Church of the Messiah in [[Chesapeake, Virginia|Chesapeake]], had voted to join CANA in October 2006.<ref>{{cite web|url=http://www.churchofthemessiah.org/Chronology.htm |title=Chronology of Communication between Church of the Messiah and Bishop Buchanan |publisher=Church of the Messiah (Chesapeake, Virginia) |access-date=March 11, 2007 |archive-url=https://web.archive.org/web/20070602100216/http://www.churchofthemessiah.org/Chronology.htm |archive-date=June 2, 2007 |url-status=dead }}</ref> The [[Episcopal Diocese of Virginia|Diocese of Virginia]] took steps to maintain its claim on the church buildings and land of the two parishes.<ref>{{cite web |url=http://www.thefallschurch.org/clientimages/29455/realignment/statements/021207_tecsuestheeleven.pdf |title=Episcopal Church Goes to Court in Virginia to Retain Parishes' Property Complaint Asks for Compliance with Canons, Accounting of Property |date=February 12, 2007 |website=The Falls Church |last=Schjonberg |first=Mary Frances |access-date=March 24, 2021 |url-status=dead |archive-url=https://web.archive.org/web/20070928075242/http://www.thefallschurch.org/clientimages/29455/realignment/statements/021207_tecsuestheeleven.pdf |archive-date=September 28, 2007}}</ref>

==== 2007 ====
* On June 25, 2007, the Court of Appeals of the State of California overturned a lower court ruling and affirmed ''that where a hierarchical church — such as the Episcopal Church — has determined that the real and personal property of subordinate bodies must be used and maintained for the benefit of the larger church, the courts in California must respect and enforce that determination.''.<ref>{{Cite web |url=http://www.courtinfo.ca.gov/opinions/documents/G036096.PDF |title=Episcopal Church Cases G036096, G036408 and G036868 |date=June 25, 2007 |access-date=March 24, 2021 |archive-url=https://web.archive.org/web/20070714054540/http://www.courtinfo.ca.gov/opinions/documents/G036096.PDF |archive-date=July 14, 2007}}</ref> The case involved three parishes that left The Episcopal Church in August 2004 — now named [[St. James Anglican Church (Newport Beach)|St. James Anglican Church]], [[Newport Beach, California|Newport Beach]]; [[All Saints Anglican Cathedral (Long Beach)|All Saints' Anglican Church]], [[Long Beach, California|Long Beach]]; and St. David's Anglican Church, [[North Hollywood, Los Angeles|North Hollywood]]—and joined the [[Church of Uganda]]. Each parish maintained that it was entitled to keep parish property and not turn it over to The Episcopal Church and its respective dioceses. The [[Episcopal Diocese of Los Angeles]], citing church canons which place all parish property in trust for The Episcopal Church and Diocese of Los Angeles, asserted that it was entitled to retain the property. The ruling of the Court of Appeals was a ''decisive decision'' for The Episcopal Church in California.<ref>{{cite web |url=http://www.episcopalchurch.org/79901_87321_ENG_HTM.htm |title=Appeals Court Favors Episcopal Church, Diocese in Los Angeles Property Cases |date=June 26, 2007 |website=Episcopal Church |access-date=March 24, 2021 |url-status=dead |archive-url=https://web.archive.org/web/20110110101041/http://www.episcopalchurch.org/79901_87321_ENG_HTM.htm |archive-date=January 10, 2011}}</ref><ref>{{cite web|url=http://episcopalnews.com/ViewDailyArticle.php?key=3882|title=Los Angeles Diocese prevails again in parish property dispute – and – Landmark court decision upholds diocese's claim to parish property|publisher=Episcopalnews.com|access-date=11 October 2014|archive-url=https://web.archive.org/web/20141015012859/http://episcopalnews.com/ViewDailyArticle.php?key=3882|archive-date=15 October 2014|url-status=dead|df=dmy-all}}</ref>
* On August 30, 2007, the Archbishop of Kenya, Benjamin Nzimbi, with several other archbishops from Africa, South America, the West Indies and the Indian Ocean region, consecrated two conservative American priests of the Episcopal Church as bishops. The new bishops pledged allegiance to Archbishop Nzimbi and intend to lead 30 American congregations out of the Episcopal Church.<ref>Reuters, "Kenya Consecrates Conservative U.S. Clerics as Bishops" August 30, 2007</ref><ref>{{cite news | last = Paulson | first = Michael | title = Consecration in Kenya widens a religious rift: 2 US priests now Anglican bishops | publisher = The [[Boston Globe]] |date=2007-08-31 | url = https://www.boston.com/news/local/articles/2007/08/31/consecration_in_kenya_widens_a_religious_rift/ | access-date = 2007-08-31 | archive-url= https://web.archive.org/web/20070902075336/http://www.boston.com/news/local/articles/2007/08/31/consecration_in_kenya_widens_a_religious_rift/| archive-date= 2 September 2007 | url-status= live}}</ref>
* In November, [[Gregory James Venables|Gregory Venables]], Primate of the [[Anglican Province of the Southern Cone]] in [[South America]], offered to place Canadian parishes under his jurisdiction. Two retired Canadian bishops relinquished their licences in the [[Anglican Church of Canada]], becoming bishops of the Southern Cone in anticipation of what they hoped will either be the creation of a parallel province of the Anglican Communion in Canada, or the successor province to it.<ref>{{cite web |url=https://www.anglicanjournal.com/south-american-province-opens-arms-to-dissenting-canadian-parishes-7567/ |title=South American Province Opens Arms to Dissenting Canadian Parishes |last=Desantis |first=Solange |date=November 22, 2007 |website=Anglican Journal |access-date=March 24, 2021}}</ref>
* On December 8, 2007, the convention of the [[Episcopal Diocese of San Joaquin]] voted to leave ECUSA and join the Province of the Southern Cone as the [[Anglican Diocese of San Joaquin]]. The split created two dioceses, both claiming to be the Episcopal Diocese of San Joaquin. The one associated with the Southern Cone had more members and control of diocesan property.

==== 2008 ====
* March 29, 2008, those in the Diocese of San Joaquin who remained in the Episcopal Church hold a reorganizing convention.<ref>{{cite web |url=http://www.episcopalchurch.org/79425_96094_ENG_HTM.htm |title=San Jaquin Episcopalian Anchor Reorganization in Themes of Resurrection, Hope |last=Schjonberg |first=Mary Frances |date=March 29, 2008 |website=Episcopal Church |access-date=March 24, 2021 |url-status=dead |archive-url=https://web.archive.org/web/20120614065203/http://www.episcopalchurch.org/79425_96094_ENG_HTM.htm |archive-date=June 14, 2012}}</ref>
* On April 24, 2008, the Episcopal Church and the Episcopal Diocese of San Joaquin filed a suit to recover the diocesan property from Bishop Schofield and those affiliated with the Province of the Southern Cone.<ref>{{cite web |url=http://www.episcopalchurch.org/79425_96679_ENG_HTM.htm |title=San Joaquin Diocese, Episcopal Church File Suit to Regain Property |last=McCaughan |first=Pat |date=April 25, 2008 |website=Episcopal Church |access-date=March 24, 2021 |url-status=dead |archive-url=https://web.archive.org/web/20120614065222/http://www.episcopalchurch.org/79425_96679_ENG_HTM.htm |archive-date=June 14, 2012}}</ref>
* On September 18, 2008 the House of Bishops of the Episcopal Church voted to depose Bishop [[Robert Duncan (bishop)|Robert Duncan]] of Pittsburgh for abandonment of the communion of the church. The sentence was officially declared by Presiding Bishop Schori on September 20, 2008.<ref>{{cite web |url=http://www.episcopalchurch.org/79425_100894_ENG_HTM.htm |title=House of Bishops Votes to Depose Pittsburgh Bishop for 'Abandoning Communion' |last=McCaughan |first=Pat |date=September 18, 2008 |website=Episcopal Church |access-date=March 24, 2021 |url-status=dead |archive-url=https://web.archive.org/web/20120614065245/http://www.episcopalchurch.org/79425_100894_ENG_HTM.htm |archive-date=June 14, 2012}}</ref>
* On October 4, 2008, the convention of the Episcopal Diocese of Pittsburgh voted to leave the Episcopal Church and join the Province of the Southern Cone. Those who did not leave the Episcopal Church immediately reorganized the Episcopal Diocese of Pittsburgh and were recognized by the Episcopal Church immediately. This effectively split the diocese leaving two bodies. The group leaving the Episcopal Church had about two-thirds of the parishes and slightly over half of the membership.
* On November 8, 2008, the synod of the [[Episcopal Diocese of Quincy]] voted to leave the Episcopal Church and join the Province of the Southern Cone. A small group of parishes led by the cathedral remained in the Episcopal Church and began planning for reorganization. The same day in Pittsburgh a special convention called by those who had left the Episcopal Church elected Robert Duncan as their bishop.
* On November 15, 2008, the convention of the Episcopal Diocese of Fort Worth voted to leave the Episcopal Church and align with the Southern Cone. Those who wished to remain in the Episcopal Church immediately organized and began planning for a special convention. This resulted in two organizations in Fort Worth both claiming to be the Episcopal diocese. Litigation over the name and property resulted.
* On December 4, 2008, leaders from the dioceses of Pittsburgh, Pennsylvania; Quincy, Illinois; Fort Worth, Texas; and San Joaquin, California; along with leadership from groups that left the Episcopal Church earlier (some as long ago as 1873) unveiled the draft constitution and canons of the new Anglican Church in North America.<ref>{{cite news|url=http://www.cnn.com/2008/US/12/04/episcopal.split|title=Conservatives form new Anglican church|publisher=Cnn.com|access-date=11 October 2014}}</ref><ref>{{cite news| url=https://www.nytimes.com/2008/12/04/us/04episcopal.html | work=The New York Times | title=Episcopal Split as Conservatives Form New Group | first=Laurie | last=Goodstein | date=December 4, 2008 | access-date=April 25, 2010| archive-url= https://web.archive.org/web/20090410053141/http://www.nytimes.com/2008/12/04/us/04episcopal.html| archive-date=April 10, 2009| url-status= live}}</ref>
* The [[Anglican Church in North America]] was established at a convention on December 3–4, 2008.

==== 2009 ====
* On January 5, 2009 the California Supreme Court issued an opinion that the Episcopal Diocese of Los Angeles was the owner of the church properties of those parishes in its diocese that had left the Episcopal Church. The decision was widely seen as providing a precedent covering all such property suits in the state.<ref>{{cite web|url=http://www.episcopalchurch.org/79425_104046_ENG_HTM.htm |title=California Supreme Court Rules Disputed Property Belongs to General Church |last=McCaughan |first=Pat |date=January 5, 2009 |website=Episcopal Church |access-date=March 24, 2021 |url-status=dead |archive-url=https://web.archive.org/web/20120614065256/http://www.episcopalchurch.org/79425_104046_ENG_HTM.htm |archive-date=June 14, 2012 }}</ref>
* The Anglican Province of Nigeria declared itself in communion with the Anglican Church in North America in March 2009.
*The [[Episcopal Church in North Texas|continuing diocese]] of the Episcopal Church files suit to recover church property from the [[Episcopal Diocese of Fort Worth]] that is part of ACNA.<ref>{{cite web|url=http://episcopaldiocesefortworth.org/holystewardshipfiles/release%2004.14.09.htm|title=Diocese files response to motion to dismiss suit to recover property and assets of the Episcopal Church|work=Episcopal Diocese of Fort Worth|access-date=11 October 2014|archive-url=https://web.archive.org/web/20120326175536/http://episcopaldiocesefortworth.org/holystewardshipfiles/release%2004.14.09.htm|archive-date=26 March 2012|url-status=dead|df=dmy-all}}</ref>
* On April 16, 2009, the Fellowship of Confessing Anglicans recognized the Anglican Church in North America
* In May 2009 the Anglican Consultative Council met in Kingston, Jamaica with the Episcopal Church and the Anglican Church of Canada in full participation. ACNA was not added as a member or recognized in any way.
* On June 23, 2009, the Church of the Province of Uganda declared itself in communion with the Anglican Church in North America.
*On July 23, 2009 the Superior Court of Fresno ruled that the bishop of the Episcopal Diocese of San Joaquin was Jerry Lamb, the person recognized by the Episcopal Church and that he should have control of diocesan property.
*In October 2009, the Court of Common Pleas issued an opinion granting all diocesan property to the Episcopal Diocese of Pittsburgh (i.e. the group that remained in the Episcopal Church). On January 29, 2010, an implementation order directed the ACNA diocese headed by Archbishop Duncan to turn over all diocesan property to the Episcopal group.<ref>{{cite web|url=http://www.post-gazette.com/pg/10034/1032951-455.stm|title=Judge issues order detailing assets of Episcopal, Anglican dioceses|work=Pittsburgh Post-Gazette|access-date=11 October 2014}}</ref>
*On October 28, 2009 the [[Anglican Diocese of Sydney|Diocese of Sydney]], [[Anglican Church of Australia|Australia]], welcomed the Anglican Church in North America and declared its desire to be in full communion with it.

==== 2010 ====
* On February 10, 2010, the Church of England general synod changed a resolution that would have put the synod clearly on record as requesting full communion with ACNA so that it instead simply recognized the desire of ACNA to remain within the "Anglican Family", recognized the problems that this created and asked the archbishops to make a further report in 2011.<ref>{{cite web |url=http://www.churchtimes.co.uk/blog_post.asp?id=89124 |title=The Anglican Church in North America Debate at General Synod |date=October 2, 2010 |website=Church Times Blog |access-date=March 24, 2021 |url-status=dead |archive-url=https://web.archive.org/web/20100214075904/http://www.churchtimes.co.uk/blog_post.asp?id=89124 |archive-date=February 14, 2010}}</ref>
* In a particularly controversial<ref name="npr">{{cite news |last1=Hagerty |first1=Barbara Bradley |title=A Church Divided: Ruling Ends Va.'s Episcopal Battle |url=https://www.npr.org/2012/04/10/150351713/a-church-divided-ruling-ends-va-s-episcopal-battle |access-date=9 January 2023 |work=NPR |date=April 10, 2012}}</ref><ref name="world">{{cite news |last1=Dean |first1=Jamie |title=Tidings of discomfort and joy |url=https://wng.org/articles/tidings-of-discomfort-and-joy-1617307634 |access-date=9 January 2023 |work=WORLD |date=December 13, 2013}}</ref><ref name="wsj">{{cite news |last1=Hemingway |first1=Mollie |title=Twenty-First Century Excommunication |url=https://www.wsj.com/articles/SB10001424052970203476804576614932308302042 |access-date=9 January 2023 |work=Wall Street Journal |date=October 7, 2011}}</ref> case in the Episcopal Church's property disposition strategy, the [[Episcopal Diocese of Central New York]] sells the building of the former Episcopal Church of the Good Shepherd in Binghamton, New York, to the [[Islamic Awareness Center]] for far less than its appraised value and one-third of the value offered by the departing Anglican congregation.<ref name="virtue-sale">{{cite news |last1=Mueller |first1=Mary Ann |title=BINGHAMTON, NY: Episcopal Diocese Sells Historic Church to Muslims |url=https://virtueonline.org/binghamton-ny-episcopal-diocese-sells-historic-church-muslims |access-date=9 January 2023 |work=Virtue Online |date=April 1, 2010}}</ref>
* On April 12, 2010, Archbishop Ian Ernest of the Province of the Indian Ocean chair of the Council of Anglican Provinces of Africa, said he felt "constrained by my conscience … to forthwith suspend all communication both verbal and sacramental" with the Episcopal Church and the Anglican Church of Canada "until such time as they reverse their theological innovations."<ref>{{cite news | url=http://episcopalchurch.org/81808_121456_ENG_HTM.htm | work=Episcopal Life | title=Indian Ocean: Primate suspends 'all communication' with Episcopal Church, Anglican Church of Canada | date=April 13, 2010 | access-date=April 25, 2010 | archive-url=https://web.archive.org/web/20100429110650/http://episcopalchurch.org/81808_121456_ENG_HTM.htm | archive-date=29 April 2010 | url-status=dead }}</ref>
* On April 23, 2010, representatives from 20 Anglican provinces, meeting in Singapore, called on the Episcopal Church in the United States and the Anglican Church of Canada to "Show genuine repentance" for actions that "show they continue in their defiance as they set themselves on a course that contradicts the plain teaching of the Holy Scriptures on matters so fundamental that they affect the very salvation of those involved."<ref>{{cite news |url=https://anglicanchurch.net/a-statement-from-the-global-south-primates-regarding-the-anglican-church-in-north-america/ |website=Anglican Church in North America |title=A Statement from the Global South Primates Regarding the Anglican Church in North America |date=December 13, 2017 |access-date=March 24, 2021}}</ref>

==== 2011 ====
*In January 2011 the primates of the provinces of the Anglican Communion met with Episcopal Church Presiding Bishop Jefferts Schori in attendance. Several primates refused to attend. At the meeting no action was taken to recognize ACNA and Presiding Bishop Jefferts Schori was elected to the standing committee of the primates.
*February 2, the Commonwealth Court of Appeals in Pennsylvania upheld the decision to return all diocesan property to those who remained in the Episcopal Church. The same day one of the largest ACNA parishes signed a settlement with the Episcopal Diocese of Pittsburgh allowing it to purchase its building and agreeing that it would disaffiliate from the ACNA diocese for a minimum of five years or during the term that they were still making payments to the Episcopal Diocese.<ref>{{cite web|url=http://www.post-gazette.com/pg/11034/1122607-455.stm|title=Episcopal diocese wins a legal round|work=Pittsburgh Post-Gazette|access-date=11 October 2014}}</ref>
*On February 8, 2011, the District Court in Tarrant County, Texas, issued a partial summary judgment declaring those who stayed in the Episcopal Church the rightful owners of all diocesan property of the Episcopal Diocese of Fort Worth. The order was stayed pending further arguments and appeals.<ref>{{cite web|url=http://www.episcopaldiocesefortworth.org/holystewardshipfiles/new%20pleadings%20-%20040111.htm|archive-url=https://archive.today/20120728232458/http://www.episcopaldiocesefortworth.org/holystewardshipfiles/new%20pleadings%20-%20040111.htm|url-status=dead|archive-date=28 July 2012|title=Local Episcopal Parties File New Pleadings and Supplemental Motion for Partial Summary Judgment|work=Episcopal Diocese of Fort Worth|access-date=11 October 2014}}</ref>

==== 2012 ====
*On February 27, the bishop of the [[Anglican Diocese of Gippsland|Diocese of Gippsland]] defended the appointment of openly gay priest in a same-sex partnership.<ref>{{cite web|url=http://www.abc.net.au/local/stories/2012/02/27/3440628.htm|title=Bishop defends gay priest appointment|date=2012-02-27|website=www.abc.net.au|language=en-AU|access-date=2017-04-03}}</ref> This was after Gippsland was criticised by the Anglican Church League, an organization pushing for realignment and primarily based in the conservative [[Anglican Diocese of Sydney|Diocese of Sydney]].<ref>{{cite web|url=http://www.starobserver.com.au/news/national-news/new-south-wales-news/anglican-spat-over-gay-priest/72518|title=Anglican spat over gay priest – Star Observer|website=www.starobserver.com.au|language=en-US|access-date=2017-04-03|date=2012-02-23}}</ref>
*October 17, the [[Anglican Diocese of South Carolina|Episcopal Diocese of South Carolina]] announced that it was disaffiliating itself from the national Episcopal Church, two days after Presiding Bishop Jefferts Schori informed Bishop Mark Lawrence that his ministry was restricted as a result of a verdict by the Disciplinary Board of Bishops. In September, the board had found Lawrence guilty of abandoning the Episcopal Church "by an open renunciation of the Discipline of the Church".<ref>{{cite news |url=https://www.washingtonpost.com/national/on-faith/sc-diocese-defecting-from-the-episcopal-church/2012/10/18/c57b14e6-196c-11e2-ad4a-e5a958b60a1e_story.html |last=Burke |first=Daniel |title=SC diocese defecting from Episcopal Church |newspaper=The Washington Post |date=October 18, 2012 |access-date=March 24, 2021}}</ref><ref>{{cite web |url=http://publicaffairs.createsend1.com/t/ViewEmail/r/8F009ECB0BAEBFBF/F04B5C1992F8E15D9E794568BD214575 |title=Disciplinary Board for Bishops certifies that South Carolina Bishop has abandoned the Church |website=The Episcopal Church |date=October 18, 2012 |access-date=March 24, 2021}}</ref>

==== 2013 ====
* The Church of England "agreed that gay clergy in civil partnerships can become bishops so long as they remain sexually abstinent" releasing a statement that "The House [of Bishops] has confirmed that clergy in civil partnerships, and living in accordance with the teaching of the Church on human sexuality, can be considered as candidates for the episcopate."<ref>{{cite web|url=https://www.churchtimes.co.uk/articles/2013/4-january/news/uk/bishops-lift-ban-on-consecration-of-civil-partner-clerics|title=Bishops lift ban on consecration of civil-partner clerics|website=www.churchtimes.co.uk|access-date=2017-11-21}}</ref> This was met with oppositions by traditionalists associated with the [[Global Anglican Future Conference]] (GAFCON).
* The Church of Nigeria released a statement against the Church of England's action to allow clergy in civil unions to be bishops; "The decision to permit homosexual clergy in civil partnerships to now be considered for the episcopacy is one step removed from the moral precipice that we have already witnessed in The Episcopal Church (USA) and the Anglican Church of Canada."<ref>{{cite web|url=https://americananglican.org/current-news/the-church-of-nigeria-responds-to-the-church-of-england-bishops-and-civil-partnerships/|title=The Church of Nigeria Responds to the Church of England Bishops and Civil Partnerships|website=americananglican.org|date=9 January 2013 |language=en-US|access-date=2017-11-21}}</ref>
* The Church of Uganda criticised England with then Archbishop Ntagali saying "It is very discouraging to hear that the Church of England, which once brought the Gospel of Jesus Christ to Uganda, has taken such a significant step away from that very gospel that brought life, light, and hope to us."<ref>{{Cite news|url=http://www.newvision.co.ug/new_vision/news/1312365/ntagali-attacks-church-england-gay-bishops|title=Ntagali attacks Church of England over gay bishops|work=www.newvision.co.ug|access-date=2017-04-03|archive-date=2017-06-21|archive-url=https://web.archive.org/web/20170621084816/http://www.newvision.co.ug/new_vision/news/1312365/ntagali-attacks-church-england-gay-bishops|url-status=dead}}</ref>

==== 2014 ====
* The U.S. Supreme Court let stand a ruling from Virginia that the real estate and some other assets of [[The Falls Church]] legally belong to the Episcopal Diocese of Virginia, ending a challenge by overwhelming majority<ref>{{cite web | url=http://www.tfcanglican.org/history | title=Our History | access-date=2016-01-10 | archive-url=https://web.archive.org/web/20160118205202/http://www.tfcanglican.org/history | archive-date=2016-01-18 | url-status=dead }}</ref> of that congregation who had wanted to retain the property when they decided to leave the Episcopal Church.<ref>{{cite web|url=http://www.religionnews.com/2014/03/10/supreme-court-lets-ruling-stand-leaves-falls-church-building-episcopal-church/|title=US Supreme Court lets the Episcopal Church keep Falls Church property|work=Religion News Service|access-date=11 October 2014|date=2014-03-10}}</ref>
* Responding to a government consultation on same-sex civil partnerships, the Church of England asked for the government to continue offering civil unions. "The Church of England recognises that same-sex relationships often embody fidelity and mutuality. Civil partnerships enable these Christian virtues to be recognised socially and legally in a proper framework."<ref>{{cite web|url=https://www.christiantoday.com/article/church-of-england-says-civil-partnerships-should-not-be-abolished-following-gay-marriage-legalisation/36731.htm|title=Church of England says civil partnerships should not be abolished following gay marriage legalisation|website=www.christiantoday.com|date=11 April 2014 |language=en|access-date=2018-03-06}}</ref>
*[[Christian Concern]], a conservative UK-based organisation, responded by criticising the Church of England's response on civil partnerships. "Since the legislation was passed, civil partnerships have always been understood to recognise a sexual relationship for homosexual couples. Yet, according to God's pattern all sexual activity outside marriage between a man and a woman is wrong and does not bring blessing. It is tragic that the Church of England is supporting such an arrangement."<ref>{{cite web|url=http://www.christianconcern.com/our-concerns/sexual-orientation/church-of-england-in-formal-support-for-civil-partnerships|title=Church of England in formal support for civil partnerships|website=Christian Concern|language=en|access-date=2018-03-06}}</ref>

==== 2016 ====
* In June, the [[Scottish Episcopal Church]]'s general synod voted for a change in canon law to allow same-sex marriages; the proposal required a second reading in 2017.<ref>{{Cite news|url=https://www.bbc.com/news/uk-scotland-36498967|title=Scottish Episcopal Church takes gay marriage step|date=2016-06-10|work=[[BBC News]] |access-date=2017-05-02|language=en-GB}}</ref>
* In July, the Anglican Church of Canada voted to change their marriage canon to allow for same-sex marriages; the proposal required a second reading in 2019.<ref>{{Cite news|url=http://www.cbc.ca/news/canada/anglicans-to-allow-same-sex-marriage-after-vote-recount-1.3676140|title=Anglicans to allow same-sex marriage after vote recount|work=CBC News|access-date=2017-05-02|language=en}}</ref>
* On September 3, 2016 Bishop [[Nicholas Chamberlain]], a suffragan Bishop in the Diocese of Lincoln, revealed that he is gay, celibate, and in a long-term same-sex relationship with his partner.<ref>{{Cite news|url=https://www.bbc.com/news/uk-politics-37257005|title=CofE Bishop Nicholas Chamberlain reveals he is in gay relationship|date=2016-09-03|work=[[BBC News]] |access-date=2017-04-03|language=en-GB}}</ref> Archbishop Justin Welby defended the appointment saying that "He lives within the Bishops' guidelines and his sexuality is completely irrelevant to his office."<ref>{{Cite news|url=https://www.telegraph.co.uk/news/2016/09/02/bishop-of-grantham-becomes-first-church-of-england-bishop-to-com/|title=Bishop of Grantham becomes first Church of England bishop to come out publicly as gay|work=The Telegraph|access-date=2017-04-03|language=en-GB}}</ref>
* [[Global Anglican Future Conference|GAFCON]] and other branches of the Anglican realignment movement referred to the appointment of Bishop Chamberlain as a "major error".<ref>{{Cite news|url=https://www.bbc.com/news/uk-37267148|title=Gay bishop: Appointment of Nicholas Chamberlain 'major error' says Gafcon|date=2016-09-03|work=[[BBC News]] |access-date=2017-04-03|language=en-GB}}</ref> GAFCON also claimed that the Church of England had violated the Lambeth 1.10 resolution arguing against its permission for clergy to enter into a civil partnership. GAFCON said that "Clergy are permitted to enter into same-sex civil partnerships as long as they are willing to give their assurance to their bishop that they are not sexually active. This practice is allowed in the Church of England, but is a violation of Lambeth I.10 which does not recognise this distinction."<ref>{{cite web|url=http://www.gafconuk.org/news/church-england-and-lambeth-i10|archive-url=https://web.archive.org/web/20161202223308/http://www.gafconuk.org/news/church-england-and-lambeth-i10|url-status=dead|archive-date=December 2, 2016|title=The Church of England and Lambeth I:10|website=www.gafconuk.org|language=en|access-date=2017-04-03}}</ref>
* The Church of England responded to GAFCON and "pointed out clergy were allowed to enter civil partnerships and could offer prayers of support for same-sex couples."<ref>{{cite web|url=https://www.christiantoday.com/article/church.of.england.issues.fierce.rebuke.to.conservative.body.gafcon/101771.htm|title=Church Of England Issues Fierce Rebuke To Conservative Body GAFCON |website=www.christiantoday.com|date=23 November 2016 |language=en|access-date=2017-04-03}}</ref>

==== 2017 ====
* In February 2017, the House of Clergy in the Church of England voted against a motion to 'take note' of a report that "maintained that marriage in church should only be between a man and a woman" and, because the motion required approval by all houses, the motion was not passed.<ref>{{Cite news|url=https://www.bbc.com/news/uk-38982013|title=Church of England votes against same-sex marriage report|date=2017-02-15|work=[[BBC News]] |access-date=2017-05-02|language=en-GB}}</ref> The Archbishops of Canterbury and York called for "radical new Christian inclusion" following the debate.<ref>{{cite web|url=https://www.christiantoday.com/article/archbishops.call.for.radical.new.christian.inclusion.after.synod.blocks.sexuality.report/104775.htm|title=Archbishops Call For 'Radical New Christian Inclusion' After Synod Blocks Sexuality Report |website=www.christiantoday.com|date=16 February 2017 |language=en|access-date=2017-05-02}}</ref>
* In April 2017, GAFCON announced that it planned to "appoint a 'missionary bishop' for conservative Christians in Europe, bypassing Anglican Churches in England and Scotland."<ref name=":1">{{cite web|url=https://www.christiantoday.com/article/challenge.to.cofe.as.gafcon.anglicans.appoint.missionary.bishop/108147.htm|title=Challenge to CofE as GAFCON Anglicans appoint 'missionary bishop' |website=www.christiantoday.com|date=30 April 2017 |language=en|access-date=2017-05-02}}</ref> "The Archbishops of Canterbury and York subsequently called for a 'radical new Christian inclusion' in what was seen as an indication that the Church's position might be liberalised."<ref name=":1" />
* In July, the Church of England's General Synod "backed a motion calling for a ban on the practice of Conversion Therapy aimed at altering sexual orientation."<ref>{{Cite news|url=https://www.churchofengland.org/media-centre/news/2017/07/general-synod-backs-ban-on-conversion-therapy.aspx|title=Church of England News: General Synod backs ban on conversion therapy|work=Church of England News|access-date=2017-07-23|language=en}}</ref> The General Synod also voted "in favour of a motion that calls on bishops to consider creating new services to celebrate a transgender person's transition."<ref>{{Cite news|url=https://www.thetimes.com/uk/religion/article/church-backs-transgender-services-sk2jfrj6n|title=Church of England Synod backs transgender services|first=Kaya |last=Burgess|access-date=2017-07-23|language=en|work=The Times}}</ref>
* The Archbishop of the Church of Nigeria, a member of GAFCON, "slammed the General Synod of the Church of England for 'false teaching' and is warning that it is in 'grave spiritual danger'."<ref>{{cite web|url=https://www.christiantoday.com/article/the.church.of.england.is.in.grave.spiritual.danger.warns.archbishop/110692.htm|title=The Church of England is in 'grave spiritual danger', warns Archbishop |website=www.christiantoday.com|date=13 July 2017 |language=en|access-date=2017-07-23}}</ref>
* In the [[Anglican Church in Aotearoa, New Zealand and Polynesia|Anglican Church in New Zealand]], the Bishop of [[Anglican Diocese of Waiapu|Waiapu]] installed an openly gay priest, who is married to his partner, as the Dean of [[Waiapu Cathedral of Saint John the Evangelist, Napier|Waiapu Cathedral]]; the conservative Fellowship of Confessing Anglicans opposed the installation.<ref>{{cite web|url=https://www.gafcon.org/news/remaining-faithful-to-the-gospel-in-new-zealand-a-response-to-motion-29|title=Remaining faithful to the gospel in New Zealand – A response to Motion 29 |website=www.gafcon.org|language=en|access-date=2017-11-08}}</ref>
* In October, the Church of England's [[Diocese of Hereford]] "voted to support services and prayers to bless same-sex unions."<ref>{{Cite news|url=https://www.thetimes.com/article/landmark-vote-piles-pressure-on-anglicans-over-same-sex-marriage-jwrzs6qbs|title=Landmark vote piles pressure on Anglicans over same-sex marriage|first=Kaya |last=Burgess|date=2017-10-20|work=The Times|access-date=2018-03-06|language=en|issn=0140-0460}}</ref>

==== 2018 ====
* In order to mark a person's gender transition, the [[House of Bishops (Church of England)|House of Bishops]] "are inviting clergy to use the existing rite ''Affirmation of Baptismal Faith''."<ref>{{cite web|url=https://www.churchofengland.org/more/media-centre/news/services-mark-gender-transition-house-bishops-response|title=Services to mark gender transition – House of Bishops response |website=www.churchofengland.org|date=23 January 2018 |language=en|access-date=2018-03-06}}</ref> Later, the Church of England announced that guidance to celebrate and mark a trans person's gender transition would be included in formal liturgy through ''Common Worship''.<ref>{{Cite news|url=https://www.bbc.com/news/uk-46516299|title=Church service to mark gender transition|date=2018-12-11|work=[[BBC News]] |access-date=2019-01-07|language=en-GB}}</ref><ref>{{Cite news|url=https://www.thetimes.com/uk/society/article/church-offers-blessing-to-transgender-people-qfzznztx7|title=Church offers blessing to transgender people|first=Kaya |last=Burgess|date=2018-12-11|newspaper=The Times|access-date=2019-01-07|language=en|issn=0140-0460}}</ref>
* The [[Anglican Diocese of Christchurch|Diocese of Christchurch]] in the [[Anglican Church in Aotearoa, New Zealand and Polynesia|Anglican Church in New Zealand]] voted to support a proposal to bless same-sex unions.<ref>{{Cite news|url=http://www.nzherald.co.nz/nz/news/article.cfm?c_id=1&objectid=12005953|title=Anglican Church's Christchurch branch votes for acceptance of same-sex marriages|date=2018-03-03|work=[[The New Zealand Herald]] |access-date=2018-03-06|language=en-NZ|issn=1170-0777}}</ref> In May 2018, the General Synod voted in favour of allowing the blessing of same-sex unions.<ref>{{cite web|url=https://www.anglicannews.org/news/2018/05/anglican-church-in-new-zealand-opens-the-door-to-blessing-same-sex-relationships.aspx|title=Anglican Church in New Zealand opens the door to blessing same-sex relationships|website=www.anglicannews.org|language=en-gb|access-date=2019-01-07}}</ref>
*The Bishops of the [[Church in Wales]] declared that it is unjust to not provide "formal provision" for same-sex couples.<ref>{{cite web|url=https://www.walesonline.co.uk/news/wales-news/gay-marriage-welsh-churches-welsh-15139880|title=Gay marriage in Welsh churches? Welsh bishops say it is 'unjust' not to|last=Williamson|first=David|date=2018-09-12|website=walesonline|access-date=2019-01-07}}</ref> The Governing Body of the church then voted in favour of exploring "formal provision for same-sex couples" in marriages or civil partnerships.<ref>{{cite web|url=https://www.anglicannews.org/news/2018/09/welsh-bishops-to-explore-formal-provision-for-same-sex-couples.aspx|title=Welsh bishops to explore "formal provision" for same-sex couples|website=www.anglicannews.org|language=en-gb|access-date=2019-01-07}}</ref>

==== 2019 ====
* Archbishop [[Nicholas Okoh]], the head of the Church of Nigeria, criticised the Church of England's affirmation of trans people as "false teaching" and stated that the English Church was no longer a focus of unity for the Anglican Communion due to being "too theologically liberal" in his opinion.<ref>{{cite web|url=https://www.christiantoday.com/article/gafcon-chair-slams-cofe-transgender-guidance-as-false-teaching/131391.htm|title=GAFCON chair slams CofE transgender guidance as 'false teaching'|website=www.christiantoday.com|date=4 January 2019 |language=en|access-date=2019-01-07}}</ref>
*The Archbishop of Canterbury, [[Justin Welby]], announced that he had invited openly married and partnered gay bishops to the [[Lambeth Conference]] for the first time, but that their spouses and partners would not be invited.<ref>{{Cite news|url=https://www.thetimes.com/article/married-gay-bishops-told-dont-bring-your-spouse-to-anglican-conference-fhhgfbm3s|title=Married gay bishops told: don't bring your spouse to Anglican conference|first=Nicholas |last=Hellen|date=2019-02-16|work=The Times|access-date=2019-02-17|language=en|issn=0140-0460}}</ref><ref name=":2">{{cite web|url=https://www.pinknews.co.uk/2019/02/17/anglicans-ban-same-sex-spouses-lambeth-conference/|title=Anglicans bar same-sex spouses from Lambeth Conference · PinkNews|website=www.pinknews.co.uk|date=17 February 2019 |access-date=2019-02-17}}</ref> The decision to allow gay bishops but not their spouses or partners affected bishops who are in same-sex [[Same-sex marriage|marriages]] or [[Civil union|partnerships]] in the [[Anglican Church of Canada]], [[Church of England]], and [[Episcopal Church (United States)|the Episcopal Church]].<ref name=":2" /><ref>{{cite web|url=https://www.toronto.anglican.ca/2018/12/28/bishop-robertson-married-at-cathedral/|title=Bishop Robertson married at cathedral |date=2018-12-28|website=The Diocese of Toronto|language=en-US|access-date=2019-02-18}}</ref>
*The Anglican Church of Canada did not amend its marriage canon but did approve a resolution allowing each provincial synod and diocese to choose to perform same-sex marriages.<ref>{{cite web|url=https://www.christianitytoday.com/news/2019/july/anglican-church-in-canada-same-sex-marriage-vote.html|title=Canadian Anglicans to Continue Same-Sex Ceremonies, Even After Failed Vote|last=Shellnutt|first=Kate|date=19 July 2019 |language=en|access-date=2019-09-01}}</ref><ref>{{cite news|url=https://vancouversun.com/news/local-news/vancouver-area-bishop-approves-same-sex-marriages-despite-national-vote|title=Vancouver-area bishop approves same-sex marriages, despite national vote |first=Douglas |last=Todd |newspaper=The Vancouver Sun|date=2019-07-30|language=en|access-date=2019-09-01}}</ref>
*The [[Anglican Diocese of Wangaratta|Diocese of Wangaratta]] in the [[Anglican Church of Australia]] approved of blessing rites for same-sex marriages.<ref>{{cite web|url=https://www.bordermail.com.au/story/6359464/love-vote-gay-couple-to-be-the-first-blessed-by-church-after-marriage/|title=Love vote: Gay couple to be the first blessed by church after marriage|last=Morgan|first=Shana|date=2019-08-31|website=The Border Mail|language=en|access-date=2019-09-01}}</ref>

==== 2020 ====
* The Anglican Church of Australia's appellate tribunal, the church's highest court, ruled that a diocese may authorise the blessing of same-sex unions.<ref>{{Cite web|title=Wangaratta's same-sex wedding blessing "valid", Australia's highest Church court rules|url=https://www.anglicannews.org/news/2020/11/wangarattas-same-sex-wedding-blessing-valid-australias-highest-church-court-rules.aspx|access-date=2020-11-17|website=www.anglicannews.org|language=en-gb}}</ref><ref>{{Cite web|date=2020-11-12|title='A sign that God loves you and we welcome you': Anglican diocese allows blessings of same-sex marriages|url=https://www.abc.net.au/news/2020-11-12/same-sex-couples-anglican-church-blessings-wangaratta/12875676|access-date=2020-11-17|website=www.abc.net.au|language=en-AU}}</ref>
* GAFCON-Australia responded by announcing a split and realignment may be possible in the Australian church.<ref>{{Cite web|title=GAFCON-Australia statement on Appellate Tribunal decision|url=https://anglican.ink/2020/11/17/17533/|access-date=2020-11-17|website=anglican.ink}}</ref>
* The Church of England released its "Living in Love and Faith" document which is meant to facilitate conversations on human sexuality, and the church will discuss whether to bless or perform same-sex marriages in 2022 at General Synod.<ref>{{Cite news|last=Greenhalgh|first=Hugo|date=2020-11-09|title=Church of England leaders apologise for 'damage and hurt' to LGBT+ people|language=en|work=Reuters|url=https://uk.reuters.com/article/us-britain-religion-lgbt-trfn-idUSKBN27P27K|archive-url=https://web.archive.org/web/20201111002602/https://uk.reuters.com/article/us-britain-religion-lgbt-trfn-idUSKBN27P27K|url-status=dead|archive-date=November 11, 2020|access-date=2020-11-17}}</ref><ref>{{Cite news|last=Rouch|first=Abigail Frymann|title=Anglicans restart their most challenging conversation|newspaper=[[The Times]] |language=en|url=https://www.thetimes.com/uk/article/anglicans-restart-their-most-challenging-conversation-dh3dmthts|access-date=2020-11-17|issn=0140-0460}}</ref><ref>{{Cite web|date=2020-11-09|title=Church of England could rethink stance on LGBTQ+ issues by 2022|url=http://www.theguardian.com/world/2020/nov/09/church-of-england-could-rethink-stance-on-lgbtq-issues-by-2022|access-date=2020-11-17|website=[[The Guardian]] |language=en}}</ref><ref>{{Cite news|first=Kaya|last=Burgess|title=Church of England to rethink same-sex marriage|newspaper=[[The Times]] |language=en|url=https://www.thetimes.com/uk/religion/article/church-of-england-to-rethink-sex-sexuality-marriage-and-gender-sb0hdt7xt|access-date=2020-11-17|issn=0140-0460}}</ref>

==== 2022 ====
* GAFCON established a diocese in Australia in reaction to the blessing of same-sex unions with former Sydney Archbishop, [[Glenn Davies]], serving as the first diocesan bishop.<ref>{{Cite web |title=Gafcon forms new diocese in Australia — and is welcomed by the Archbishop of Sydney |url=https://www.churchtimes.co.uk/articles/2022/19-august/news/world/gafcon-forms-new-diocese-in-australia-and-is-welcomed-by-the-archbishop-of-sydney |access-date=2022-10-13 |website=www.churchtimes.co.uk}}</ref>
* The [[Anglican Diocese of Sydney|Diocese of Sydney]] voted to declare "a breach of fellowship" within the wider Anglican Church of Australia.<ref>{{Cite web |title=Sydney diocese declares 'breach of fellowship' with Australian Church |url=https://www.churchtimes.co.uk/articles/2022/30-september/news/world/sydney-diocese-declares-breach-of-fellowship-with-australian-church |access-date=2022-10-13 |website=www.churchtimes.co.uk}}</ref>
* [[Canterbury Cathedral]] announced the appointment of [[David Monteith]], who is openly gay and in a civil partnership, as the next [[Dean (Christianity)|Cathedral Dean]]; he had the support of the Archbishop of Canterbury, Justin Welby.<ref>{{Cite web |last1=House |first1=Canterbury Cathedral Cathedral |last2=Canterbury |first2=11 The Precincts |date=2022-10-10 |title=New Dean of Canterbury Announced |url=https://www.canterbury-cathedral.org/whats-on/news/2022/10/10/new-dean-of-canterbury-announced/ |access-date=2022-10-13 |website=Canterbury Cathedral |language=en-GB |archive-date=2022-10-11 |archive-url=https://web.archive.org/web/20221011192839/https://www.canterbury-cathedral.org/whats-on/news/2022/10/10/new-dean-of-canterbury-announced/ |url-status=dead }}</ref><ref>{{Cite web |title=Partnered gay priest appointed dean of Canterbury Cathedral |url=https://anglican.ink/2022/10/11/partnered-gay-priest-appointed-dean-of-canterbury-cathedral/ |access-date=2022-10-13 |website=anglican.ink}}</ref>
* The [[Global South Fellowship of Anglican Churches|Global South Fellowship of Anglicans Churches]], an association of mostly conservative or 'orthodox' churches, criticised the appointment in Canterbury and released a statement saying that the "Archbishop of Canterbury shuts the door [of Canterbury Cathedral]" to them as a result of the appointment.<ref>{{Cite web |title=Appointment of Dean of Canterbury Cathedral "Archbishop of Canterbury Shuts the Door of the Cathedral to Orthodox Anglicans" |url=https://anglican.ink/2022/10/17/appointment-of-dean-of-canterbury-cathedral-archbishop-of-canterbury-shuts-the-door-of-the-cathedral-to-orthodox-anglicans/ |access-date=2022-10-18 |website=anglican.ink}}</ref>

==== 2023 ====
* In January, 2023, the Church of England's House of Bishops announced that they will authorise "prayers of thanksgiving, dedication, and for God's blessing for same-sex couples."<ref>{{Cite web |title=Draft prayers of thanksgiving, dedication and for God's blessing for same-sex couples published |url=https://www.churchofengland.org/media-and-news/press-releases/draft-prayers-thanksgiving-dedication-and-gods-blessing-same-sex |access-date=2023-01-21 |website=The Church of England |date=20 January 2023 |language=en}}</ref><ref>{{Cite web |title=Church of England rejects same-sex marriage, says union is between "one man and one woman for life" |url=https://www.cbsnews.com/news/church-of-england-continues-to-refuse-to-allow-same-sex-marriages/ |access-date=2023-01-21 |website=www.cbsnews.com |date=18 January 2023 |language=en-US}}</ref>
* The General Synod of the Church of England voted to accept the Bishops' proposal and voted to allow blessings for same-sex couples following a civil marriage or civil partnership.<ref>{{Cite web |last=Chappell |first=Bill |date=February 9, 2023 |title=Church of England OKs blessings for same-sex couples, but it still won't marry them |website=[[NPR]] |url=https://www.npr.org/2023/02/09/1155695894/church-of-england-same-sex}}</ref><ref>{{Cite web |date=2023-02-09 |title=Church of England allows blessings for same-sex couples |url=https://apnews.com/article/anglicanism-england-london-lgbtq-people-marriage-382f4f61ed3f38cbf9df1c773164cb0f |access-date=2023-02-18 |website=AP NEWS |language=en}}</ref><ref>{{Cite web |last=Kirka |first=Danica |date=February 9, 2023 |title=Church of England allows blessings for same-sex couples |url=https://abcnews.go.com/International/wireStory/church-england-allows-blessings-same-sex-couples-97009556 |access-date=2023-02-18 |website=ABC News |language=en}}</ref>
* While criticising the decision, Archbishop Justin Badi, the Primate of the Episcopal Church of Sudan and leader of the Global South Fellowship of Anglicans, said that the organisation will not leave the Anglican Communion.<ref>{{Cite web |date=2023-01-24 |title=Global South Releases Response to Same-Sex Blessings in Church of England |url=https://americananglican.org/global-south-releases-response-to-same-sex-blessings-in-church-of-england/ |access-date=2023-02-18 |website=American Anglican Council |language=en-US}}</ref>
* In response to the Church of England allowing the blessing of same-sex couples, the Anglican churches of Nigeria, Rwanda, Uganda, and Kenya criticised the decision and the Global South Fellowship of Anglicans indicated that it may "formally dissociate" from the Church of England over the issue.<ref>{{Cite news |last=Swerling |first=Gabriella |date=2023-02-17 |title=Anglicans could 'formally disassociate' from Church of England after same-sex blessings vote |language=en-GB |work=The Telegraph |url=https://www.telegraph.co.uk/news/2023/02/17/anglicans-could-formally-disassociate-church-england-same-sex/ |access-date=2023-02-18 |issn=0307-1235}}</ref> The Archbishop of Uganda reiterated that he did not plan to leave the Anglican Communion despite the criticism and impaired communion with other provinces.<ref>{{Cite web |last=Nzwili |first=Fredrick |date=2023-02-16 |title='We cannot walk with you unless you repent,' African archbishops tell Church of England |url=https://religionnews.com/2023/02/16/we-cannot-walk-with-you-unless-you-repent-african-archbishops-tell-church-of-england/ |access-date=2023-02-18 |website=Religion News Service |language=en-US}}</ref>
* On February 20, 2023, 10 archbishops from the Global South Fellowship of Anglicans announced that they were in a state of impaired communion with the Church of England and would no longer recognise the Archbishop of Canterbury as "first among equals" in the Anglican Communion.<ref>{{Cite news |last=Rocca |first=Francis X. |title=Conservative Anglican Leaders Call for Break With Church of England Over Same-Sex Blessings |url=https://www.wsj.com/articles/conservative-anglican-leaders-call-for-break-with-church-of-england-over-same-sex-blessings-7215b707 |access-date=2023-02-21 |newspaper=Wall Street Journal |date=20 February 2023 |language=en-US}}</ref><ref>{{Cite news |last=Sherwood |first=Harriet |date=2023-02-20 |title=Anglicans reject Justin Welby as head of global church amid anger at same-sex blessings |language=en-GB |work=[[The Guardian]] |url=https://www.theguardian.com/world/2023/feb/20/anglicans-reject-justin-welby-as-head-of-global-church-amid-anger-at-same-sex-blessings |access-date=2023-02-22 |issn=0261-3077}}</ref><ref>{{Cite web |last=Brown |first=Jon |date=2023-02-21 |title=Anglican leaders reject archbishop of Canterbury after same-sex marriage decision: 'False teaching' |url=https://www.foxnews.com/world/anglican-leaders-reject-archbishop-of-canterbury-after-same-sex-marriage-decision-false-teaching |access-date=2023-02-22 |website=Fox News |language=en-US}}</ref>
* In March, 2023, the Synod of Bishops for the Anglican Church in Southern Africa agreed to develop prayers to be said with same-sex couples while deciding against blessings or marriage for same-sex couples.<ref>{{Cite web |last=Paulsen |first=David |date=2023-03-06 |title=Southern Africa bishops OK prayers for same-sex couples, won't offer blessings, marriage |url=https://www.episcopalnewsservice.org/2023/03/06/southern-africa-bishops-ok-prayers-for-same-sex-couples-wont-offer-blessings-marriage/ |access-date=2023-03-06 |website=Episcopal News Service |language=en-US}}</ref><ref>{{Cite web |title=Bishops in Southern Africa agree to prayers but not blessings for same-sex couples |url=https://www.churchtimes.co.uk/articles/2023/10-march/news/world/bishops-in-southern-africa-agree-to-prayers-but-not-blessings-for-same-sex-couples |access-date=2023-03-06 |website=www.churchtimes.co.uk}}</ref>
* In May, 2023, Archbishop Kaziimba and the Church of Uganda expressed support for [[Anti-Homosexuality Act, 2023|Uganda's anti-homosexuality laws]] which increased penalties for homosexuality including life in prison and the use of the death penalty in some cases.<ref>{{Cite web |title=Church of Uganda 'grateful' as harsh new anti-homosexuality law is approved |url=https://www.churchtimes.co.uk/articles/2023/2-june/news/world/church-of-uganda-grateful-as-harsh-new-anti-homosexuality-law-is-approved |access-date=2023-10-08 |website=www.churchtimes.co.uk}}</ref><ref>{{Cite web |last=Paulsen |first=David |date=2023-05-31 |title=Anglican archbishop thanks Uganda's leaders for nation's harsh new anti-LGBTQ+ law |url=https://www.episcopalnewsservice.org/2023/05/31/anglican-archbishop-thanks-ugandas-leaders-for-nations-harsh-new-anti-lgbtq-law/ |access-date=2023-10-08 |website=Episcopal News Service |language=en-US}}</ref>
* In June, 2023, Archbishop Welby of Canterbury denounced the actions taken by the Church of Uganda and urged Archbishop Kaziimba to oppose the Anti-Homosexuality Act of 2023.<ref>{{Cite news |last=Sherwood |first=Harriet |date=2023-06-09 |title=Justin Welby criticises Ugandan church's backing for anti-gay law |language=en-GB |work=[[The Guardian]] |url=https://www.theguardian.com/world/2023/jun/09/justin-welby-criticises-ugandan-church-backing-for-anti-gay-law |access-date=2023-10-08 |issn=0261-3077}}</ref><ref>{{Cite web |date=2023-06-09 |title=Archbishop of Canterbury urges Anglican Church of Uganda to reject anti-homosexuality law |url=https://apnews.com/article/justin-welby-uganda-lgbtq-law-125d68a6d8cf79db053db52a2b6dfb62 |access-date=2023-10-08 |website=AP News |language=en}}</ref>
* In July, 2023, Archbishop Kaziimba continued the conflict over the laws by appealing to and offering support for the positions of Iranian President [[Ebrahim Raisi]] whose positions included the criminalisation of homosexuality.<ref>{{Cite web |title=Muslim fraternity hails Museveni on Iran leader's visit |url=https://www.newvision.co.ug/articledetails/NV_164903 |access-date=2023-10-08 |website=New Vision |language=en}}</ref><ref>{{Cite web |date=2023-07-14 |title=IRCU courts Iran to activate pending agreement |url=https://www.independent.co.ug/ircu-courts-iran-to-activate-pending-agreement/ |access-date=2023-10-08 |website=The Independent Uganda |language=en-US}}</ref><ref>{{Cite web |date=2023-07-14 |title=IRCU Courts Iran to activate pending agreement |url=https://www.thekampalareport.com/latest/2023071428992/ircu-courts-iran-to-activate-pending-agreement.html |access-date=2023-10-08 |language=en-US}}</ref>
* In November, 2023, the General Synod of the Church of England accepted the commended prayers of blessing for same-sex couples during regular church services, and also accepted an amendment to allow "standalone" blessings for same-sex couples on a trial basis while permanent adoption of "standalone" blessings will require further steps.<ref>{{Cite news |last=Sherwood |first=Harriet |date=2023-11-15 |title=Church of England backs plans for trial blessings of same-sex weddings |language=en-GB |work=[[The Guardian]] |url=https://www.theguardian.com/world/2023/nov/15/church-of-england-backs-plans-for-blessings-of-same-sex-weddings |access-date=2023-11-20 |issn=0261-3077}}</ref><ref>{{Cite news |date=2023-11-15 |title=Church of England backs services for gay couples |language=en-GB |work=[[BBC News]] |url=https://www.bbc.com/news/uk-67432854 |access-date=2023-11-20}}</ref>

==== 2024 ====
* On April 25, 2024, the Anglican Church of Southern Africa published draft prayers to be said with couples in same-sex unions, asking members of the church to study the draft prayers.<ref>{{Cite web |last=Makgoba |first=Thabo |date=April 25, 2024 |title=Archbishop urges Anglicans to study draft prayers for ministry to same-sex couples |url=https://anglicanchurchsa.org/archbishop-urges-anglicans-to-study-draft-prayers-for-ministry-to-same-sex-couples/?fbclid=IwZXh0bgNhZW0CMTAAAR3lF4Yoc5c-mGL9bif5zS89ATlg8RYwPO-beLmjFKwYItiCDaDnpEFvreE_aem_AZWevl5mQlHf9anhsvtl57SyxGQ1HB2EwJ9VL6yn_TTFtjztCsahYAre0cOApod65OvISA4w6VHc4O8lC9EU1lK0 |website=Anglican Church of Southern Africa }}{{Dead link|date=May 2024 |bot=InternetArchiveBot |fix-attempted=yes }}</ref>

==== 2025 ====

* The Global Anglican Future Conference (GAFCON), sharing some overlapping membership with the [[Global Fellowship of Confessing Anglicans]], announced through its leader, [[Laurent Mbanda]], that it would officially be renamed Global Anglican Communion and its members will select a new ''[[primus inter pares]]'' instead of the Archbishop of Canterbury, while asserting that GAFCON was not leaving the Anglican Communion.<ref name=":02">{{Cite web |title=The Future Has Arrived |url=https://gafcon.org/communique-updates/the-future-has-arrived/ |access-date=2025-10-17 |website=GAFCON: Global Anglicans |language=en-AU}}</ref> No other Primates signed the announcement. The election will take place at the next GAFCON, due to take place between the third and sixth of March 2026, in [[Abuja]], Nigeria, hosted by the [[Church of Nigeria]]. It is described as a mini-conference.<ref>{{Cite web |title=Events |url=https://gafcon.org/events/ |access-date=2025-10-03 |website=GAFCON: Global Anglicans |language=en-AU}}</ref> Mbanda said that in the wake of the appointment of [[Sarah Mullally]] as the [[Archbishop of Canterbury]], and the resulting controversy it poses amongst evangelical Anglicans, that "This may be the most significant gathering of faithful Anglicans since 2008."<ref>{{Cite web |title=Canterbury Appointment Abandons Anglicans |url=https://gafcon.org/communique-updates/canterbury-appointment-abandons-anglicans/ |access-date=2025-10-03 |website=GAFCON: Global Anglicans |language=en-AU}}</ref> As of 2025, GAFCON claims to represent upwards of 85% of the world's practicing Anglicans.<ref name=":4">{{Cite web |last=Bumgardner |first=David |date=2025-10-17 |title=A house divided: The Anglican communion's great reset |url=https://baptistnews.com/article/a-house-divided-the-anglican-communions-great-reset/ |access-date=2025-10-17 |website=Baptist News Global |language=en-US}}</ref> Peer-reviewed research from 2015 and 2016, published in the ''[[Journal of Anglican Studies]]'' by [[Cambridge University Press]], indicates that GAFCON represents closer to 45% of practicing Anglicans and just over 54% of all Anglicans.<ref>{{Cite journal |last=Muñoz |first=Daniel |date=May 2016 |title=North to South: A Reappraisal of Anglican Communion Membership Figures |url=https://www.cambridge.org/core/journals/journal-of-anglican-studies/article/abs/north-to-south-a-reappraisal-of-anglican-communion-membership-figures/2DE9B1D5B85A164090A393735AACA1FB |journal=Journal of Anglican Studies |language=en |volume=14 |issue=1 |pages=71–95 |doi=10.1017/S1740355315000212 |issn=1740-3553}}</ref><ref>{{Cite web |last=Gledhill |first=Ruth |date=2015-11-12 |title=Anglican membership figures could be out by millions |url=https://www.christiantoday.com/news/anglican-membership-figures-could-be-out-by-millions |access-date=2025-10-18 |website=www.christiantoday.com |language=en}}</ref>

==Anglican realignment groups==
*[[American Anglican Council]]<ref>{{cite web|url=http://www.americananglican.org/site/c.ikLUK3MJIpG/b.551235/k.CBA8/Home.htm |title=Homepage |website=American Anglican Council |access-date=March 24, 2021 |url-status=dead |archive-url=https://web.archive.org/web/20081017024943/http://www.americananglican.org/site/c.ikLUK3MJIpG/b.551235/k.CBA8/Home.htm |archive-date=October 17, 2008}}</ref>
*[[Anglican Communion Network]]<ref>{{cite web|url=http://www.acn-us.org|title=Anglican Communion Network|work=Moving: Tips, Tricks, And How To|access-date=11 October 2014}}</ref>
*[[Global Fellowship of Confessing Anglicans]]
*[[Global Anglican Future Conference]]
*[[Global South Fellowship of Anglican Churches]]
*[[The Society under the patronage of Saint Wilfrid and Saint Hilda]] (SSWSH)

=== Dioceses ===
Four dioceses have declared independence from [[Episcopal Church in the United States of America|TEC]] and claimed membership in the [[Anglican Province of the Southern Cone]]. None of these was listed by the Anglican Communion office as being part of the Province of the Southern Cone. They joined the [[Anglican Church in North America]] as founding dioceses in June 2009<ref>{{cite web|url=http://www.anglicancommunion.org/tour/province.cfm?ID=S5|title=The Anglican Communion Official Website: – The Anglican Church of South America|publisher=Anglicancommunion.org|access-date=11 October 2014}}</ref>
*[[Anglican Diocese of San Joaquin]]
*[[Anglican Diocese of Pittsburgh]]
*[[Diocese of Quincy (ACNA)]]
*[[Episcopal Diocese of Fort Worth]]
The [[Anglican Diocese of South Carolina|Diocese of South Carolina]] disassociated itself from the national Episcopal Church on October 17, 2012, and called a diocesan convention for November 17 to "iron out the necessary changes to our Canons and Constitution, and begin to discern the best way forward into a new Anglican future."<ref>{{cite web |url=http://www.diosc.com/sys/index.php?option=com_content&view=article&id=457:diocese-releases-statement-regarding-disaffiliation-from-the-episcopal-church&catid=1:latest-news&Itemid=75 |last=Harmon |first=Kendall S. |title=Diocese Releases Statement Regarding Disassociation from the Episcopal Church |access-date=March 24, 2021 |url-status=usurped |archive-url=https://web.archive.org/web/20121023062211/http://www.diosc.com/sys/index.php?option=com_content&view=article&id=457:diocese-releases-statement-regarding-disaffiliation-from-the-episcopal-church&catid=1:latest-news&Itemid=75 |archive-date=October 23, 2012}} Diocese of South Carolina</ref> On August 22, 2014, they were accepted into the [[Global South (Anglican)|Global South]] on an interim basis. On March 10, 2017, the Diocese announced its intent to join the [[Anglican Church in North America]].

==Other unaffiliated Episcopal or Anglican organizations in North America==
There are a number of other Episcopal or Anglican churches in the United States and Canada. Those that play a role in the Anglican realignment debate are listed in the next section:

===Para-church organizations===
*[[Society of the Holy Cross]]

===Seminaries===
*[[Andrewes Hall]]
*Cummins Memorial Seminary
*[[Cranmer Theological House]]
*[[Reformed Episcopal Seminary]]
*[[Trinity School for Ministry]]
* St. Joseph of Arimathea Anglican Theological College

== Organizations associated with other provinces ==
*[[Anglican Mission in the Americas]]—founded jointly by and affiliated with the Province of Rwanda and Province of South East Asia
*[[Anglican Coalition in Canada]]—the Canadian contingent of the Anglican Mission in the Americas
*[[Anglican Province of America]]—independent, non-Canterbury. Now affiliated (intercommunion) with Province of Nigeria through the [[Anglican Church in North America]].
*[[Continuing Evangelical Episcopal Communion]]
*[[Convocation of Anglicans in North America]]—founded as a missionary diocese of the Province of Nigeria.
*[[Reformed Episcopal Church]]—independent, non-Canterbury. Now affiliated (intercommunion) with the Province of Nigeria through the [[Anglican Church in North America]].

== See also ==
* [[Anglican Church in North America]]
* [[Continuing Anglican movement]]
* [[Continuing Evangelical Episcopal Communion]]
* [[Federation of Anglican Churches in the Americas]]
* [[Fellowship of Confessing Anglicans]]
* [[Global South Fellowship of Anglican Churches]]
* [[Personal ordinariate]] (''Anglicanorum coetibus'')

== Notes ==
{{NoteFoot}}

== References ==
{{reflist|colwidth=30em}}

== External links ==
{{Commons category}}

* [https://www.sciencedirect.com/science/article/abs/pii/S0048721X10000278 Constructing the boundaries of Anglican orthodoxy: an analysis of the Global Anglican Future Conference (GAFCON)] a discussion of Anglican realignment and the evolution of the transnational conservative (self-labelled "orthodox") Anglican movement

{{Anglicanism Footer}}
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[[Index.php?title=Category:LGBTQ and Anglicanism|realignment]]

Anglican realignment

2025-11-25T13:24:36Z

Anded: /* Overview */

{{Short description|Religious movement}}
{{Anglican realignment}}
The '''Anglican realignment''' is a movement among some [[Anglican]]s to align themselves under new or alternative oversight within or outside the [[Anglican Communion]].

Two of the major events that contributed to the movement were the 2002 decision of the [[Anglican Diocese of New Westminster|Diocese of New Westminster]] in Canada to authorise a rite of blessing for [[same-sex union]]s, and the nomination of two openly gay priests in 2003 to become bishops. [[Jeffrey John]], an openly gay priest with a long-time partner, was appointed to be the next [[Bishop of Reading]] in the [[Church of England]] and the [[General Convention]] of the Episcopal Church ratified the election of [[Gene Robinson]], an openly gay non-celibate{{NoteTag|The issue is less sexual orientation than sexual practice. Many conservative Anglicans disapprove of his being openly sexually active more than his sexual attractions as such.<ref>{{cite web | url=http://www.christiantoday.com/article/gays.among.candidates.for.episcopal.bishops/23916.htm | title=Gays among candidates for Episcopal bishops| date=3 August 2009}}</ref>}} man,<ref>{{cite web |url=https://news.bbc.co.uk/2/hi/americas/7166964.stm |website=BBC |title= US Church 'unfairly criticised' |date=1 January 2008 |last=Landau |first=Christopher |quote=He [Robinson] is alone in being the only gay partnered bishop who's open about that status. |access-date=March 24, 2021}}</ref> as [[Episcopal Diocese of New Hampshire|Bishop of New Hampshire]]. Jeffrey John ultimately declined the appointment due to pressure.<ref name=":0" />

The current realignment movement differs from previous ones in that some Anglicans are seeking to establish different [[Ecclesiology|ecclesiastical]] arrangements within the Anglican Communion rather than separating themselves from it; and other Anglicans that had previously separated are being gathered into the new realignment structures along with those who were never Anglican/Episcopalian before. Some Anglican [[Ecclesiastical province|provinces]], particularly in [[Church of Nigeria|Nigeria]], [[Anglican Church of Kenya|Kenya]], [[Church of the Province of West Africa|West Africa]], and [[Anglican Church of South America|South America]], are seeking to accommodate them.<ref name="zoll-081108">{{cite news |url=https://www.fosters.com/article/20081109/NEWS0201/811089950 |title=3rd Episcopal diocese splits from national church |last=Zoll |first=Rachel |agency=Associated Press |website=Fosters |date=November 9, 2008 |access-date=March 24, 2021}}</ref> A number of parishes that are part of the realignment have severed ties with the Episcopal Church and the Anglican Church of Canada and associated themselves with bishops from these other national Anglican provinces.

The conventions of four dioceses of the Episcopal Church voted in 2007 and 2008 to leave that church and to join the Anglican Church of South America. Twelve other jurisdictions, serving an estimated 100,000 persons at that time, formed on December 3–4, 2008 a [[Confessing Anglican]] body, the [[Anglican Church in North America]] (ACNA). The ACNA is seeking official recognition as a province within the Anglican Communion.<ref>{{cite news| url=https://www.usatoday.com/news/religion/2008-12-03-episcopal-split_N.htm | work=USA Today | title=Conservatives form rival group to Episcopal Church | date=December 4, 2008 | access-date=April 25, 2010}}</ref> The Church of Nigeria declared itself in communion with the new church in March 2009 and the [[Global Fellowship of Confessing Anglicans]] (GAFCON) has recognized it as well.<ref>{{cite web |url = http://www.anglican-nig.org/main.php?k_j=12&d=308&p_t=main.php?k_j=17&c_c=1&c_y=2009 |title = Resolution of the standing committee regarding the anglican church in north america |website=Church of Nigeria Anglican Communion |access-date=February 20, 2016 |url-status=dead |archive-url = https://web.archive.org/web/20120214083747/http://www.anglican-nig.org/main.php?k_j=12&d=308&p_t=main.php%3Fk_j%3D17&c_c=1&c_y=2009 |archive-date=February 14, 2012 }}</ref><ref>{{cite web |url = http://www.anglican-nig.org/main.php?k_j=12&d=314&p_t=main.php?k_j=17&c_c=1&c_y=2009 |title=Communiqué from the GAFCON/FCA Primates' Council |date=April 16, 2009 |website=Church of Nigeria Anglican Communion |access-date=February 20, 2016 |url-status=dead |archive-url = https://web.archive.org/web/20120214083751/http://www.anglican-nig.org/main.php?k_j=12&d=314&p_t=main.php%3Fk_j%3D17&c_c=1&c_y=2009 |archive-date=February 14, 2012 }}</ref> In June 2009, the [[Church of Uganda|Anglican Church of Uganda]] also declared itself in full communion with the ACNA, and the [[Episcopal Church of Sudan|Anglican Church of Sudan]] followed suit in December 2011.<ref>{{cite web |url = http://www.acnaassembly.org/index2.php/acna/page/109 |title=Church of Uganda Declares itself in Full Communion with Anglican Church in North America |author=Church of Uganda |publisher=Anglican Church in North America |access-date=2009-09-11 |url-status=usurped |archive-url = https://web.archive.org/web/20090628104434/http://www.acnaassembly.org/index2.php/acna/page/109 |archive-date=2009-06-28 }}</ref><ref name="sudan">{{cite web |url = http://www.anglicanchurch.net/?/main/page/339 |title = Advent Letter from Archbishop Duncan |access-date=2011-12-16 }}</ref>

In October 2025, GAFCON Chairman [[Laurent Mbanda]]. the Primate of Rwanda, announced that the GAFCON communion would officially be renamed Global Anglican Communion and its members will select a new ''[[primus inter pares]]'' instead of the Archbishop of Canterbury while also asserting that GAFCON was not leaving the Anglican Communion.<ref name=":03">{{Cite web |title=The Future Has Arrived |url=https://gafcon.org/communique-updates/the-future-has-arrived/ |access-date=2025-10-17 |website=GAFCON: Global Anglicans |language=en-AU}}</ref> The announcement was not signed by any other Primates. The election will take place at the next GAFCON, due to take place between the third and sixth of March 2026, in [[Abuja]], Nigeria, hosted by the [[Church of Nigeria]]. It is described as a mini-conference.<ref>{{Cite web |title=Events |url=https://gafcon.org/events/ |access-date=2025-10-03 |website=GAFCON: Global Anglicans |language=en-AU}}</ref> Mbanda said that in the wake of the appointment of [[Sarah Mullally]] as the [[Archbishop of Canterbury]], and the resulting controversy it poses amongst evangelical Anglicans, that "This may be the most significant gathering of faithful Anglicans since 2008."<ref>{{Cite web |title=Canterbury Appointment Abandons Anglicans |url=https://gafcon.org/communique-updates/canterbury-appointment-abandons-anglicans/ |access-date=2025-10-03 |website=GAFCON: Global Anglicans |language=en-AU}}</ref>

As of 2025, GAFCON claims to represent upwards of 85% of the world's practicing Anglicans.<ref name=":42">{{Cite web |last=Bumgardner |first=David |date=2025-10-17 |title=A house divided: The Anglican communion's great reset |url=https://baptistnews.com/article/a-house-divided-the-anglican-communions-great-reset/ |access-date=2025-10-17 |website=Baptist News Global |language=en-US}}</ref> Peer-reviewed research from 2015 and 2016, published in the ''[[Journal of Anglican Studies]]'' by [[Cambridge University Press]], indicates that GAFCON represents closer to 45% of practicing Anglicans and just over 54% of all Anglicans.<ref>{{Cite journal |last=Muñoz |first=Daniel |date=May 2016 |title=North to South: A Reappraisal of Anglican Communion Membership Figures |url=https://www.cambridge.org/core/journals/journal-of-anglican-studies/article/abs/north-to-south-a-reappraisal-of-anglican-communion-membership-figures/2DE9B1D5B85A164090A393735AACA1FB |journal=Journal of Anglican Studies |language=en |volume=14 |issue=1 |pages=71–95 |doi=10.1017/S1740355315000212 |issn=1740-3553}}</ref><ref>{{Cite web |last=Gledhill |first=Ruth |date=2015-11-12 |title=Anglican membership figures could be out by millions |url=https://www.christiantoday.com/news/anglican-membership-figures-could-be-out-by-millions |access-date=2025-10-18 |website=www.christiantoday.com |language=en}}</ref>

==Overview==
The movement that involves secession from local dioceses or provinces and yet seeks to remain within the Anglican Communion has been criticised by opponents who claim that, under historic Anglican polity, such a move is not possible. The concept of alternative episcopal oversight first arose a generation ago with the debate over the [[ordination of women]]. At that time, the movement manifested itself as an effort to accommodate conservative parishes and
dioceses that did not want to accept the authority of women consecrated as bishops or bishops who ordained women, by providing pastoral oversight from a bishop who shared their conservative theology. The most thoroughly developed example of this involved the appointment of [[provincial episcopal visitor]]s, popularly known as flying bishops, in the [[Church of England]], beginning in 1994, who attend to the pastoral needs of parishes and clergy who do not recognise that [[Anglican ministry|holy orders]] can or should be conferred on women. The movement continues today primarily because of a very similar controversy regarding gay and lesbian members of the church, particularly the church's role in same-sex marriage and the ordination of homosexual clergy.

Under canon law a diocese and a province have geographical boundaries and no other diocese or province can exercise jurisdiction within those boundaries. If the Anglican realignment movement succeeds, some dioceses will be defined by a common theological perspective: thus, a geographically distinct area may have multiple Anglican dioceses recognized by the Anglican Communion.

== History ==
Since 1785, there have been disputes within the Episcopal Church that have led to departures of clergy and congregations. An early and notable example is [[King's Chapel]], a historic church in Boston that was Anglican when founded in 1686. A century later, in 1785, a clergyman with Unitarian ideas took his congregation and formed an independent Unitarian church.<ref>{{cite web|url=http://www.kings-chapel.org/history.html |title=A Brief History Of King's Chapel |work=King's Chapel |access-date=11 October 2014 |url-status=dead |archive-url=https://web.archive.org/web/20141019093217/http://www.kings-chapel.org/history.html |archive-date=19 October 2014 }}</ref> To this day, King's Chapel believes itself to be both a Unitarian church and an extramural Anglican church as it uniquely uses the ''Book of Common Prayer According to the Use in King's Chapel'' in its worship.<ref>{{cite web|url=http://www.kings-chapel.org/worship.html|title=Our Tradition of Worship|work=King's Chapel|access-date=11 October 2014|archive-url=https://archive.today/20051124170849/http://www.kings-chapel.org/worship.html|archive-date=2005-11-24|url-status=dead}}</ref>

In Canada, the first rupture with the incipient national church came in 1871, with the departure of the [[Dean (religion)|dean]] of the [[Diocese of British Columbia]], [[Edward Cridge]], and many of the congregation of [[Christ Church Cathedral (Victoria, British Columbia)|Christ Church Cathedral]] over the issue of [[ritualism]]. Cridge and his followers founded a church under the auspices of the US-based [[Reformed Episcopal Church]] and continued to use the ''[[Book of Common Prayer]]''.

For the most part, extramural Anglican churches are linked by the common use of forms of the ''Book of Common Prayer'' in worship. Like the example of King's Chapel, some use unique or historical versions. Over the years, various parallel Anglican denominations have broken with Anglican Communion churches over many, sometimes transient, issues.

Initial developments for the Anglican realignment started through the progressive tendencies of the Lambeth Conference. Beginning with the [[Lambeth Conference]]s, international Anglicanism has wrestled with matters of doctrine, polity, and liturgy in order to achieve consensus, or at least tolerance, between diverse viewpoints. Throughout the twentieth century, this led to Lambeth resolutions allowing for [[contraception]] and [[divorce]], denouncing [[capital punishment]], and recognising the autonomy of provinces in the [[ordination of women]] to the [[Deacon|diaconate]] and [[priest]]hood. Despite the determination of the 1897 conference that communion provinces were autonomous and that no other province had jurisdiction within another, some provinces have sought to associate with others. Although Lambeth had not indicated support for the ordination of women to the priesthood at the time, some provinces began ordaining women to this order before Lambeth reconsidered the matter in 1978, just as some provinces have begun consecrating women [[bishop]]s although there is likewise no international consensus.

The [[ordination of women]] priests in the United States in 1976 led to the founding of the [[Continuing Anglican Movement]] in 1977. Its [[Affirmation of St. Louis]] declared the ordination of women (by the Episcopal Church in the US and the Anglican Church of Canada) to be a matter of schism and to have caused a break with [[apostolic succession]]. The "Anglican Continuum", therefore, saw itself as perpetuating (i.e. continuing) the line of valid ordination considered essential to Anglicanism. In 1992, the [[Episcopal Missionary Church]] was established after its leaders first attempted to reform ECUSA from within. It is usually considered to have joined the [[Continuing Anglican Movement]]. Unlike the Anglican realignment movement, the churches of the Anglican Continuum do not seek to be accepted into the Anglican Communion.

Further developments within Anglicanism led the province of Rwanda, along with the province of Southeast Asia, to form the Anglican Mission in America (now called the [[Anglican Mission in the Americas]]) as a mission jurisdiction.

=== Timeline ===

==== 2000 ====
*Bishops [[Emmanuel Kolini]] and [[Moses Tay]] discreetly consecrated two clergy as bishops at [[St Andrew's Cathedral, Singapore]] outside of the authority of the Episcopal Church.<ref>{{cite web |url=https://anglicansonline.org/archive/news/articles/2000/000214a.html|title="Event coverage: the Singapore/ECUSA consecrations"}}</ref> These newly consecrated bishops would be the first to reclaim the name of Anglican. <ref>{{cite web |last1=Jenkins |first1=Philip |title=How American Anglicans Went Mainstream |url=https://www.patheos.com/blogs/anxiousbench/2020/01/how-anglicans-went-mainstream/}}</ref>

==== 2002 ====
* At its diocesan [[synod]] in May, the [[Anglican Diocese of New Westminster]] of the Anglican Church of Canada voted for the third time to permit the blessing of same-sex unions. After having withheld consent to the motion on two previous occasions, Bishop [[Michael Ingham (bishop)|Michael Ingham]] agreed to it, as it met the benchmark of garnering more than 60% majority of votes by delegates. In response, nine parishes (including [[St. John's Shaughnessy]], the largest Anglican church in Canada) withdrew from diocesan life, and the priests of two of the parishes led members of their congregations into churches affiliated with the [[Church of the Province of Rwanda]].<ref>{{Cite web|url=http://www.samesexblessing.info/Overview/Chronology/tabid/72/Default.aspx|archive-url=https://web.archive.org/web/20070518011901/http://www.samesexblessing.info/Overview/Chronology/tabid/72/Default.aspx|url-status=dead|title=Information on SameSex Blessings in the Diocese of New Westminster : Overview : Chronology (DNN 3.1.0)|archive-date=May 18, 2007}}</ref> Two additional parishes returned to diocesan involvement after their dissenting rectors left. Five remain outside the ambit of the diocese.

==== 2003 ====
* [[Jeffrey John]], an openly gay priest living with his long-time partner, was appointed to be the next [[Bishop of Reading]]. He withdrew his nomination under pressure after being asked to do so by the Archbishop of Canterbury.<ref name=":0">{{Cite news|url=https://www.nytimes.com/2003/07/06/international/europe/man-appointed-first-openly-gay-anglican-bishop-declines.html|title=Man Appointed First Openly Gay Anglican Bishop Declines Post|last=Hoge|first=Warren|date=2003-07-06|work=The New York Times|access-date=2017-04-03|issn=0362-4331}}</ref>
* [[Gene Robinson]] — a divorced priest openly living in a committed gay relationship — was consecrated as bishop of the [[Episcopal Diocese of New Hampshire]] in the Episcopal Church of the United States. This event precipitated actions by dissenting Episcopal bishops and priests at the diocesan and parish level to disassociate themselves from the Episcopal Church and align themselves with other primates of the Anglican Communion, including the primates of Nigeria, Rwanda, and Bolivia.<ref>{{cite news|url=https://news.bbc.co.uk/2/hi/americas/3171934.stm|title=Conservatives warn of Church split|publisher=News.bbc.co.uk|access-date=11 October 2014|date=2003-10-09}}</ref> The [[Archbishop of Canterbury]] has not recognized such realignments as legitimate.
* A communique issued from a called meeting of the primates of the Anglican Communion on October 15–16 stated "that bishops must respect the autonomy and territorial integrity of dioceses and provinces other than their own", while also calling on Anglican provinces "to make adequate provision for episcopal oversight of dissenting minorities within their own area of pastoral care in consultation with the Archbishop of Canterbury on behalf of the Primates."<ref>{{cite web|url=http://www.anglicannews.org/news/2003/10/a-statement-by-the-primates-of-the-anglican-communion-meeting-in-lambeth-palace.aspx|title=A Statement by the Primates of the Anglican Communion meeting in Lambeth Palace|publisher=Anglicannews.org|access-date=11 October 2014}}</ref>

==== 2004 ====
* On January 11, the Rev. [[Foley Beach]] of [[Monroe, Georgia]], resigned from his parish church and departed the Episcopal Church to start a new congregation, [[Holy Cross Cathedral (Loganville, Georgia)|Holy Cross Anglican Church]],<ref>{{cite web|url=http://www.hcanglican.org/|title=Holy Cross Anglican Church: Loganville, GA|publisher=Hcanglican.org|access-date=11 October 2014}}</ref> under Bishop Frank Lyons of the Province of the Southern Cone and the Diocese of Bolivia.<ref>{{cite magazine| url=http://www.time.com/time/magazine/article/0,9171,1101041004-702145-1,00.html | archive-url=https://web.archive.org/web/20050408100225/http://www.time.com/time/magazine/article/0,9171,1101041004-702145-1,00.html | url-status=dead | archive-date=April 8, 2005 | magazine=Time | title=The Tale of Two Churches | date=September 27, 2004 | access-date=April 25, 2010 | first=Marguerite | last=Michaels}}</ref> This began an exodus of clergy and congregations.{{Clarify|how many and add ref|date=October 2009}}
* Two parishes in Washington state—[[St. Charles Anglican Cathedral|St. Charles Episcopal Church]] and [[St. Stephen's Episcopal Church (Oak Harbor, Washington)|St. Stephen's Episcopal Church]]—left the [[Episcopal Diocese of Olympia]].<ref name=oly>{{cite web|url=http://seattletimes.nwsource.com/html/faithvalues/2003578841_stephens19m.html|title=A church torn in two|publisher=Seattletimes.nwsource.com|access-date=11 October 2014}}</ref> The two churches affiliated with the Diocese of Recife under [[Robinson Cavalcanti]] prior to the creation of the ACNA.<ref>{{cite web|url=http://aacblog.classicalanglican.net/archives/2005_12.html|title= AAC Press Release December 06, 2005: "Recife Creates "North-American Archdeaconry" at its Synod"|publisher=Aacblog.classicalanglican.net|access-date=11 October 2014}}</ref>
* "In 2004 the majority of [Church of England] bishops had voted for legalising civil partnerships when that legislation made its way through parliament."<ref>{{Cite news|url=https://www.churchofengland.org/media-centre/news/2016/11/secretary-general-responds-to-gafcon-uk.aspx|title=Church of England News: Secretary General responds to GAFCON UK|work=Church of England News|access-date=2017-05-02|language=en}}</ref>

==== 2005 ====
* Clergy in the Church of England are permitted to register a civil partnership if they give assurances that their relationships are celibate. Jeffrey John, the dean of [[St Albans Cathedral|St. Alban's Cathedral]], became the most senior cleric to register a civil union with his same-sex partner.<ref>{{Cite news|url=https://news.bbc.co.uk/2/hi/uk_news/england/beds/bucks/herts/5236132.stm|title=Gay cleric's 'wedding' to partner|website=news.bbc.co.uk|access-date=2017-04-05|date=August 2006}}</ref>
* Archbishop [[Peter Akinola]], the primate of the [[Church of Nigeria]], "has spoken out against the decision by the Church of England to open the way so positively for homosexual clergy in the UK."<ref>{{cite web|url=https://www.christiantoday.com/article/revd.akinolas.response.to.church.of.england.civil.partnerships.stance/3642.htm|title=Revd Akinola's Response to Church of England Civil Partnerships Stance |website=www.christiantoday.com|date=8 August 2005 |language=en|access-date=2017-04-03}}</ref>
* Archbishop Orombi of the [[Church of Uganda]] also criticised the Church of England stating that he agreed with Archbishop Akinola.<ref>{{cite web|url=https://www.christiantoday.com/article/africa.anglicans.criticise.church.of.england.over.new.direction.on.homosexuals/3913.htm|title=Africa Anglicans Criticise Church of England Over New Direction on Homosexuals |website=www.christiantoday.com|date=9 September 2005 |language=en|access-date=2017-04-03}}</ref>

==== 2006 ====
* On November 4, [[Katharine Jefferts Schori]], previously [[Episcopal Diocese of Nevada|Bishop of Nevada]], was invested at the [[Washington National Cathedral]] as the new Presiding Bishop of the Episcopal Church in the US.<ref>{{cite news|url=https://news.bbc.co.uk/2/hi/americas/5094988.stm|title=Profile: Katharine Jefferts Schori|publisher=News.bbc.co.uk|access-date=11 October 2014|date=2006-06-19}}</ref> She was the only national leader of a church in the Anglican Communion who is a woman.<ref>{{cite news|url=https://news.bbc.co.uk/2/hi/americas/6117558.stm|title=Woman bishop takes over Church|publisher=News.bbc.co.uk|access-date=11 October 2014|date=2006-11-04}}</ref> The Seattle Times reported in Virginia, "Parishioners there weren't upset only by Bishop Peter James Lee's vote in 2003 to accept an openly gay bishop in New Hampshire; many of the members still object to female priests and the new female bishop who leads the U.S. church."<ref name=vir>{{cite web|url=http://seattletimes.nwsource.com/html/nationworld/2003578838_episcopal19m.html |title="It is wrenching to realize how fragile" church family is |publisher=Seattletimes.nwsource.com |access-date=11 October 2014 |url-status=dead |archive-url=https://web.archive.org/web/20110524081737/http://seattletimes.nwsource.com/html/nationworld/2003578838_episcopal19m.html |archive-date=24 May 2011 }}</ref> Her election is a point of division within some provinces of the Anglican Communion, which does not universally accept the [[ordination of women]].<ref>{{cite news|url=https://news.bbc.co.uk/2/hi/americas/5093256.stm|title=Female chief makes Church history|publisher=News.bbc..co.uk|access-date=11 October 2014|date=2006-06-18}}</ref>

:In the Anglican realignment movement, the [[Anglican Mission in America]], which has women priests, has decided that women will in the future, be ordained deacons but not priests or bishops. The two women priests in AMiA will continue to serve.<ref>{{cite web |url=http://anglicanmissioninamerica.org/amia/index.cfm?ID=F2FA6A18-3EBF-4219-B4D9A58C150FF363 |title=Anglican Mission in American Announces Policy on Women's Ordination |date=October 31, 2003 |access-date=March 24, 2021 |website=Anglican Mission in America |archive-url=https://web.archive.org/web/20061011020301/http://anglicanmissioninamerica.org/amia/index.cfm?ID=F2FA6A18-3EBF-4219-B4D9A58C150FF363 |archive-date=October 11, 2006}}</ref><ref>{{cite web|url=http://www.challengeonline.org/modules/news/article.php?storyid=142 |title=Changes In AMiA's Structure Raise Concerns About Ordination Policy |publisher=Challengeonline.org |access-date=11 October 2014 |url-status=dead |archive-url=https://web.archive.org/web/20141017040757/http://www.challengeonline.org/modules/news/article.php?storyid=142 |archive-date=17 October 2014 }}</ref> The [[Anglican Communion Network]], which includes parishes with women clergy and those that are opposed to women's ordination, has made it a policy to respect both positions.<ref>{{cite web|url=http://www.acn-us.org/documents/structural-charter.html|title=The Anglican Communion Networks Article VIII: Ordination|work=Moving: Tips, Tricks, And How To|access-date=11 October 2014}}</ref> [[Convocation of Anglicans in North America|CANA]] is studying whether women newly aspiring to ordination should be approved."...CANA policies regarding the ordination of new female aspirants will be developed from a biblical and pastoral perspective."<ref>{{cite web |url=http://canaconvocation.org/about/faq.php#Q3 |title=Frequently Asked Questions |website=CANA Convocation |access-date=March 24, 2021 |url-status=dead |archive-url=https://web.archive.org/web/20070105083242/http://www.canaconvocation.org/about/faq.php |archive-date=January 5, 2007}}</ref> The [[American Anglican Council]] issued a statement, on the election of Bishop Schori which in part said "Jefferts Schori's election will obviously present problems for those who do not recognize the ordination of women priests".<ref>{{cite web|url=http://www.americananglican.org/site/c.ikLUK3MJIpG/b.564003/apps/s/content.asp?ct=2664421|title=A Statement from the American Anglican Council on the Election of the Episcopal Church's 26th Presiding Bishop|date=June 18, 2006 |website=American Anglican Council |access-date=February 20, 2016|url-status=dead|archive-url=https://web.archive.org/web/20070928181949/http://www.americananglican.org/site/c.ikLUK3MJIpG/b.564003/apps/s/content.asp?ct=2664421|archive-date=September 28, 2007}}</ref> The [[Anglican Communion Network|AAC's]] "Statement of Faith: A Place to Stand: A Call to Mission" explicitly says under "Ministry in the Anglican Communion" that in regards to "practices contrary to biblical, classical Anglican doctrine and moral standards, we must not and will not support them."<ref>{{cite web |url=http://www.americananglican.org/atf/cf/%7B0124EFED-8D9A-4067-9C7C-969A768F1648%7D/PlacetoStandRevised10-26-05.pdf |title=A Place to Stand...A Call to Mission |access-date=March 24, 2021 |orig-date=August 7, 1996 |date=October 18, 2005 |website=American Anglican Council |archive-url=https://web.archive.org/web/20070709211005/http://www.americananglican.org/atf/cf/%7B0124EFED-8D9A-4067-9C7C-969A768F1648%7D/PlacetoStandRevised10-26-05.pdf |archive-date=July 9, 2007}}</ref>
* On December 12, a small group of evangelical leaders within the [[Church of England]] met with the [[Archbishop of Canterbury]] and presented "[[Windsor Report|A Covenant for the Church of England]]"—a controversial document requesting alternate church structures to lend support and, possibly, oversight to evangelical parishes presently under theologically liberal bishops. The prominent evangelical bishop [[Tom Wright (theologian)|Tom Wright]], [[Bishop of Durham]], repudiated the document in a ''Church Times'' article.<ref>{{cite web|url=http://www.fulcrum-anglican.org.uk/news/2006/20061214wright.cfm?doc=171|title=A Confused 'Covenant': Initial comments on 'A Covenant for the Church of England', issued by Paul Perkin and Chris Sugden and others|last=Wright|first=Tom|date=14 December 2006 |website=Fulcrum |access-date=February 20, 2016|url-status=dead|archive-url=https://web.archive.org/web/20130425073945/http://www.fulcrum-anglican.org.uk/news/2006/20061214wright.cfm?doc=171|archive-date=April 25, 2013}}</ref>
* Also on December 12, the [[Anglican Church of Tanzania]] issued a declaration breaking its ties with the Episcopal Church stating, "the Anglican Church of Tanzania shall not knowingly accept financial and material aid from dioceses, parishes, bishops, priests, individuals and institutions in the Episcopal Church (USA) that condone homosexual practice or bless same-sex unions."<ref>{{cite web|url=http://www.anglican.or.tz/Documents/PDF%20Document/STATEMENT%20OF%20HOUSE%20OF%20BISHOPS%20TANZANIA.pdf |title=A Statement of the House of Bishops of the Anglican Church of Tanzania Concerning the Current Situation in the Episcopal Church (USA) in the Light of their June 2006 General Convention |publisher=The Anglican Church of Tanzania |date=December 7, 2006 |access-date=March 24, 2021 |url-status=dead |archive-url=https://web.archive.org/web/20110929042520/http://www.anglican.or.tz/Documents/PDF%20Document/STATEMENT%20OF%20HOUSE%20OF%20BISHOPS%20TANZANIA.pdf |archive-date=September 29, 2011}}</ref>
* On December 16 the two parishes which originally left the [[Episcopal Diocese of Olympia]] reached an agreement with the [[Episcopal Diocese of Olympia]] to share the church buildings between the diocese and themselves.<ref name=oly/><ref>{{cite web|url=http://www.ecww.org/inthenews/Episcopal-Anglican%20Covenant.pdf |title=Covenant for Maintaining the Ongoing Ministries at St. Stephen's Anglican, St. Stephen Episcopal and St. Charles Anglican Churches (Congregations) |date=July 6, 2006 |access-date=March 24, 2021 |url-status=dead |archive-url=https://web.archive.org/web/20071010030137/http://www.ecww.org/inthenews/Episcopal-Anglican%20Covenant.pdf |archive-date=October 10, 2007}}</ref>
* On December 17, two parishes in Virginia—[[Truro Church (Fairfax, Virginia)|Truro Church]] and [[The Falls Church]] — voted unilaterally to sever ties to the Episcopal Church and placed themselves under the jurisdiction of the [[Church of Nigeria]] as part of its mission, the [[Convocation of Anglicans in North America]] (CANA). Nine additional Virginia parishes followed their lead within weeks by voting to leave the Episcopal Church and joining CANA;<ref name="vir1">{{cite web|url=http://seattletimes.nwsource.com/html/nationworld/2003578838_episcopal19m.html|title="It is wrenching to realize how fragile" church family is|last=Mundy|first=Alicia|date=February 19, 2007|website=The Seattle Times|access-date=February 20, 2016|url-status=dead|archive-url=https://web.archive.org/web/20110524081737/http://seattletimes.nwsource.com/html/nationworld/2003578838_episcopal19m.html|archive-date=May 24, 2011}}</ref> another former Episcopal parish in Virginia, Church of the Messiah in [[Chesapeake, Virginia|Chesapeake]], had voted to join CANA in October 2006.<ref>{{cite web|url=http://www.churchofthemessiah.org/Chronology.htm |title=Chronology of Communication between Church of the Messiah and Bishop Buchanan |publisher=Church of the Messiah (Chesapeake, Virginia) |access-date=March 11, 2007 |archive-url=https://web.archive.org/web/20070602100216/http://www.churchofthemessiah.org/Chronology.htm |archive-date=June 2, 2007 |url-status=dead }}</ref> The [[Episcopal Diocese of Virginia|Diocese of Virginia]] took steps to maintain its claim on the church buildings and land of the two parishes.<ref>{{cite web |url=http://www.thefallschurch.org/clientimages/29455/realignment/statements/021207_tecsuestheeleven.pdf |title=Episcopal Church Goes to Court in Virginia to Retain Parishes' Property Complaint Asks for Compliance with Canons, Accounting of Property |date=February 12, 2007 |website=The Falls Church |last=Schjonberg |first=Mary Frances |access-date=March 24, 2021 |url-status=dead |archive-url=https://web.archive.org/web/20070928075242/http://www.thefallschurch.org/clientimages/29455/realignment/statements/021207_tecsuestheeleven.pdf |archive-date=September 28, 2007}}</ref>

==== 2007 ====
* On June 25, 2007, the Court of Appeals of the State of California overturned a lower court ruling and affirmed ''that where a hierarchical church — such as the Episcopal Church — has determined that the real and personal property of subordinate bodies must be used and maintained for the benefit of the larger church, the courts in California must respect and enforce that determination.''.<ref>{{Cite web |url=http://www.courtinfo.ca.gov/opinions/documents/G036096.PDF |title=Episcopal Church Cases G036096, G036408 and G036868 |date=June 25, 2007 |access-date=March 24, 2021 |archive-url=https://web.archive.org/web/20070714054540/http://www.courtinfo.ca.gov/opinions/documents/G036096.PDF |archive-date=July 14, 2007}}</ref> The case involved three parishes that left The Episcopal Church in August 2004 — now named [[St. James Anglican Church (Newport Beach)|St. James Anglican Church]], [[Newport Beach, California|Newport Beach]]; [[All Saints Anglican Cathedral (Long Beach)|All Saints' Anglican Church]], [[Long Beach, California|Long Beach]]; and St. David's Anglican Church, [[North Hollywood, Los Angeles|North Hollywood]]—and joined the [[Church of Uganda]]. Each parish maintained that it was entitled to keep parish property and not turn it over to The Episcopal Church and its respective dioceses. The [[Episcopal Diocese of Los Angeles]], citing church canons which place all parish property in trust for The Episcopal Church and Diocese of Los Angeles, asserted that it was entitled to retain the property. The ruling of the Court of Appeals was a ''decisive decision'' for The Episcopal Church in California.<ref>{{cite web |url=http://www.episcopalchurch.org/79901_87321_ENG_HTM.htm |title=Appeals Court Favors Episcopal Church, Diocese in Los Angeles Property Cases |date=June 26, 2007 |website=Episcopal Church |access-date=March 24, 2021 |url-status=dead |archive-url=https://web.archive.org/web/20110110101041/http://www.episcopalchurch.org/79901_87321_ENG_HTM.htm |archive-date=January 10, 2011}}</ref><ref>{{cite web|url=http://episcopalnews.com/ViewDailyArticle.php?key=3882|title=Los Angeles Diocese prevails again in parish property dispute – and – Landmark court decision upholds diocese's claim to parish property|publisher=Episcopalnews.com|access-date=11 October 2014|archive-url=https://web.archive.org/web/20141015012859/http://episcopalnews.com/ViewDailyArticle.php?key=3882|archive-date=15 October 2014|url-status=dead|df=dmy-all}}</ref>
* On August 30, 2007, the Archbishop of Kenya, Benjamin Nzimbi, with several other archbishops from Africa, South America, the West Indies and the Indian Ocean region, consecrated two conservative American priests of the Episcopal Church as bishops. The new bishops pledged allegiance to Archbishop Nzimbi and intend to lead 30 American congregations out of the Episcopal Church.<ref>Reuters, "Kenya Consecrates Conservative U.S. Clerics as Bishops" August 30, 2007</ref><ref>{{cite news | last = Paulson | first = Michael | title = Consecration in Kenya widens a religious rift: 2 US priests now Anglican bishops | publisher = The [[Boston Globe]] |date=2007-08-31 | url = https://www.boston.com/news/local/articles/2007/08/31/consecration_in_kenya_widens_a_religious_rift/ | access-date = 2007-08-31 | archive-url= https://web.archive.org/web/20070902075336/http://www.boston.com/news/local/articles/2007/08/31/consecration_in_kenya_widens_a_religious_rift/| archive-date= 2 September 2007 | url-status= live}}</ref>
* In November, [[Gregory James Venables|Gregory Venables]], Primate of the [[Anglican Province of the Southern Cone]] in [[South America]], offered to place Canadian parishes under his jurisdiction. Two retired Canadian bishops relinquished their licences in the [[Anglican Church of Canada]], becoming bishops of the Southern Cone in anticipation of what they hoped will either be the creation of a parallel province of the Anglican Communion in Canada, or the successor province to it.<ref>{{cite web |url=https://www.anglicanjournal.com/south-american-province-opens-arms-to-dissenting-canadian-parishes-7567/ |title=South American Province Opens Arms to Dissenting Canadian Parishes |last=Desantis |first=Solange |date=November 22, 2007 |website=Anglican Journal |access-date=March 24, 2021}}</ref>
* On December 8, 2007, the convention of the [[Episcopal Diocese of San Joaquin]] voted to leave ECUSA and join the Province of the Southern Cone as the [[Anglican Diocese of San Joaquin]]. The split created two dioceses, both claiming to be the Episcopal Diocese of San Joaquin. The one associated with the Southern Cone had more members and control of diocesan property.

==== 2008 ====
* March 29, 2008, those in the Diocese of San Joaquin who remained in the Episcopal Church hold a reorganizing convention.<ref>{{cite web |url=http://www.episcopalchurch.org/79425_96094_ENG_HTM.htm |title=San Jaquin Episcopalian Anchor Reorganization in Themes of Resurrection, Hope |last=Schjonberg |first=Mary Frances |date=March 29, 2008 |website=Episcopal Church |access-date=March 24, 2021 |url-status=dead |archive-url=https://web.archive.org/web/20120614065203/http://www.episcopalchurch.org/79425_96094_ENG_HTM.htm |archive-date=June 14, 2012}}</ref>
* On April 24, 2008, the Episcopal Church and the Episcopal Diocese of San Joaquin filed a suit to recover the diocesan property from Bishop Schofield and those affiliated with the Province of the Southern Cone.<ref>{{cite web |url=http://www.episcopalchurch.org/79425_96679_ENG_HTM.htm |title=San Joaquin Diocese, Episcopal Church File Suit to Regain Property |last=McCaughan |first=Pat |date=April 25, 2008 |website=Episcopal Church |access-date=March 24, 2021 |url-status=dead |archive-url=https://web.archive.org/web/20120614065222/http://www.episcopalchurch.org/79425_96679_ENG_HTM.htm |archive-date=June 14, 2012}}</ref>
* On September 18, 2008 the House of Bishops of the Episcopal Church voted to depose Bishop [[Robert Duncan (bishop)|Robert Duncan]] of Pittsburgh for abandonment of the communion of the church. The sentence was officially declared by Presiding Bishop Schori on September 20, 2008.<ref>{{cite web |url=http://www.episcopalchurch.org/79425_100894_ENG_HTM.htm |title=House of Bishops Votes to Depose Pittsburgh Bishop for 'Abandoning Communion' |last=McCaughan |first=Pat |date=September 18, 2008 |website=Episcopal Church |access-date=March 24, 2021 |url-status=dead |archive-url=https://web.archive.org/web/20120614065245/http://www.episcopalchurch.org/79425_100894_ENG_HTM.htm |archive-date=June 14, 2012}}</ref>
* On October 4, 2008, the convention of the Episcopal Diocese of Pittsburgh voted to leave the Episcopal Church and join the Province of the Southern Cone. Those who did not leave the Episcopal Church immediately reorganized the Episcopal Diocese of Pittsburgh and were recognized by the Episcopal Church immediately. This effectively split the diocese leaving two bodies. The group leaving the Episcopal Church had about two-thirds of the parishes and slightly over half of the membership.
* On November 8, 2008, the synod of the [[Episcopal Diocese of Quincy]] voted to leave the Episcopal Church and join the Province of the Southern Cone. A small group of parishes led by the cathedral remained in the Episcopal Church and began planning for reorganization. The same day in Pittsburgh a special convention called by those who had left the Episcopal Church elected Robert Duncan as their bishop.
* On November 15, 2008, the convention of the Episcopal Diocese of Fort Worth voted to leave the Episcopal Church and align with the Southern Cone. Those who wished to remain in the Episcopal Church immediately organized and began planning for a special convention. This resulted in two organizations in Fort Worth both claiming to be the Episcopal diocese. Litigation over the name and property resulted.
* On December 4, 2008, leaders from the dioceses of Pittsburgh, Pennsylvania; Quincy, Illinois; Fort Worth, Texas; and San Joaquin, California; along with leadership from groups that left the Episcopal Church earlier (some as long ago as 1873) unveiled the draft constitution and canons of the new Anglican Church in North America.<ref>{{cite news|url=http://www.cnn.com/2008/US/12/04/episcopal.split|title=Conservatives form new Anglican church|publisher=Cnn.com|access-date=11 October 2014}}</ref><ref>{{cite news| url=https://www.nytimes.com/2008/12/04/us/04episcopal.html | work=The New York Times | title=Episcopal Split as Conservatives Form New Group | first=Laurie | last=Goodstein | date=December 4, 2008 | access-date=April 25, 2010| archive-url= https://web.archive.org/web/20090410053141/http://www.nytimes.com/2008/12/04/us/04episcopal.html| archive-date=April 10, 2009| url-status= live}}</ref>
* The [[Anglican Church in North America]] was established at a convention on December 3–4, 2008.

==== 2009 ====
* On January 5, 2009 the California Supreme Court issued an opinion that the Episcopal Diocese of Los Angeles was the owner of the church properties of those parishes in its diocese that had left the Episcopal Church. The decision was widely seen as providing a precedent covering all such property suits in the state.<ref>{{cite web|url=http://www.episcopalchurch.org/79425_104046_ENG_HTM.htm |title=California Supreme Court Rules Disputed Property Belongs to General Church |last=McCaughan |first=Pat |date=January 5, 2009 |website=Episcopal Church |access-date=March 24, 2021 |url-status=dead |archive-url=https://web.archive.org/web/20120614065256/http://www.episcopalchurch.org/79425_104046_ENG_HTM.htm |archive-date=June 14, 2012 }}</ref>
* The Anglican Province of Nigeria declared itself in communion with the Anglican Church in North America in March 2009.
*The [[Episcopal Church in North Texas|continuing diocese]] of the Episcopal Church files suit to recover church property from the [[Episcopal Diocese of Fort Worth]] that is part of ACNA.<ref>{{cite web|url=http://episcopaldiocesefortworth.org/holystewardshipfiles/release%2004.14.09.htm|title=Diocese files response to motion to dismiss suit to recover property and assets of the Episcopal Church|work=Episcopal Diocese of Fort Worth|access-date=11 October 2014|archive-url=https://web.archive.org/web/20120326175536/http://episcopaldiocesefortworth.org/holystewardshipfiles/release%2004.14.09.htm|archive-date=26 March 2012|url-status=dead|df=dmy-all}}</ref>
* On April 16, 2009, the Fellowship of Confessing Anglicans recognized the Anglican Church in North America
* In May 2009 the Anglican Consultative Council met in Kingston, Jamaica with the Episcopal Church and the Anglican Church of Canada in full participation. ACNA was not added as a member or recognized in any way.
* On June 23, 2009, the Church of the Province of Uganda declared itself in communion with the Anglican Church in North America.
*On July 23, 2009 the Superior Court of Fresno ruled that the bishop of the Episcopal Diocese of San Joaquin was Jerry Lamb, the person recognized by the Episcopal Church and that he should have control of diocesan property.
*In October 2009, the Court of Common Pleas issued an opinion granting all diocesan property to the Episcopal Diocese of Pittsburgh (i.e. the group that remained in the Episcopal Church). On January 29, 2010, an implementation order directed the ACNA diocese headed by Archbishop Duncan to turn over all diocesan property to the Episcopal group.<ref>{{cite web|url=http://www.post-gazette.com/pg/10034/1032951-455.stm|title=Judge issues order detailing assets of Episcopal, Anglican dioceses|work=Pittsburgh Post-Gazette|access-date=11 October 2014}}</ref>
*On October 28, 2009 the [[Anglican Diocese of Sydney|Diocese of Sydney]], [[Anglican Church of Australia|Australia]], welcomed the Anglican Church in North America and declared its desire to be in full communion with it.

==== 2010 ====
* On February 10, 2010, the Church of England general synod changed a resolution that would have put the synod clearly on record as requesting full communion with ACNA so that it instead simply recognized the desire of ACNA to remain within the "Anglican Family", recognized the problems that this created and asked the archbishops to make a further report in 2011.<ref>{{cite web |url=http://www.churchtimes.co.uk/blog_post.asp?id=89124 |title=The Anglican Church in North America Debate at General Synod |date=October 2, 2010 |website=Church Times Blog |access-date=March 24, 2021 |url-status=dead |archive-url=https://web.archive.org/web/20100214075904/http://www.churchtimes.co.uk/blog_post.asp?id=89124 |archive-date=February 14, 2010}}</ref>
* In a particularly controversial<ref name="npr">{{cite news |last1=Hagerty |first1=Barbara Bradley |title=A Church Divided: Ruling Ends Va.'s Episcopal Battle |url=https://www.npr.org/2012/04/10/150351713/a-church-divided-ruling-ends-va-s-episcopal-battle |access-date=9 January 2023 |work=NPR |date=April 10, 2012}}</ref><ref name="world">{{cite news |last1=Dean |first1=Jamie |title=Tidings of discomfort and joy |url=https://wng.org/articles/tidings-of-discomfort-and-joy-1617307634 |access-date=9 January 2023 |work=WORLD |date=December 13, 2013}}</ref><ref name="wsj">{{cite news |last1=Hemingway |first1=Mollie |title=Twenty-First Century Excommunication |url=https://www.wsj.com/articles/SB10001424052970203476804576614932308302042 |access-date=9 January 2023 |work=Wall Street Journal |date=October 7, 2011}}</ref> case in the Episcopal Church's property disposition strategy, the [[Episcopal Diocese of Central New York]] sells the building of the former Episcopal Church of the Good Shepherd in Binghamton, New York, to the [[Islamic Awareness Center]] for far less than its appraised value and one-third of the value offered by the departing Anglican congregation.<ref name="virtue-sale">{{cite news |last1=Mueller |first1=Mary Ann |title=BINGHAMTON, NY: Episcopal Diocese Sells Historic Church to Muslims |url=https://virtueonline.org/binghamton-ny-episcopal-diocese-sells-historic-church-muslims |access-date=9 January 2023 |work=Virtue Online |date=April 1, 2010}}</ref>
* On April 12, 2010, Archbishop Ian Ernest of the Province of the Indian Ocean chair of the Council of Anglican Provinces of Africa, said he felt "constrained by my conscience … to forthwith suspend all communication both verbal and sacramental" with the Episcopal Church and the Anglican Church of Canada "until such time as they reverse their theological innovations."<ref>{{cite news | url=http://episcopalchurch.org/81808_121456_ENG_HTM.htm | work=Episcopal Life | title=Indian Ocean: Primate suspends 'all communication' with Episcopal Church, Anglican Church of Canada | date=April 13, 2010 | access-date=April 25, 2010 | archive-url=https://web.archive.org/web/20100429110650/http://episcopalchurch.org/81808_121456_ENG_HTM.htm | archive-date=29 April 2010 | url-status=dead }}</ref>
* On April 23, 2010, representatives from 20 Anglican provinces, meeting in Singapore, called on the Episcopal Church in the United States and the Anglican Church of Canada to "Show genuine repentance" for actions that "show they continue in their defiance as they set themselves on a course that contradicts the plain teaching of the Holy Scriptures on matters so fundamental that they affect the very salvation of those involved."<ref>{{cite news |url=https://anglicanchurch.net/a-statement-from-the-global-south-primates-regarding-the-anglican-church-in-north-america/ |website=Anglican Church in North America |title=A Statement from the Global South Primates Regarding the Anglican Church in North America |date=December 13, 2017 |access-date=March 24, 2021}}</ref>

==== 2011 ====
*In January 2011 the primates of the provinces of the Anglican Communion met with Episcopal Church Presiding Bishop Jefferts Schori in attendance. Several primates refused to attend. At the meeting no action was taken to recognize ACNA and Presiding Bishop Jefferts Schori was elected to the standing committee of the primates.
*February 2, the Commonwealth Court of Appeals in Pennsylvania upheld the decision to return all diocesan property to those who remained in the Episcopal Church. The same day one of the largest ACNA parishes signed a settlement with the Episcopal Diocese of Pittsburgh allowing it to purchase its building and agreeing that it would disaffiliate from the ACNA diocese for a minimum of five years or during the term that they were still making payments to the Episcopal Diocese.<ref>{{cite web|url=http://www.post-gazette.com/pg/11034/1122607-455.stm|title=Episcopal diocese wins a legal round|work=Pittsburgh Post-Gazette|access-date=11 October 2014}}</ref>
*On February 8, 2011, the District Court in Tarrant County, Texas, issued a partial summary judgment declaring those who stayed in the Episcopal Church the rightful owners of all diocesan property of the Episcopal Diocese of Fort Worth. The order was stayed pending further arguments and appeals.<ref>{{cite web|url=http://www.episcopaldiocesefortworth.org/holystewardshipfiles/new%20pleadings%20-%20040111.htm|archive-url=https://archive.today/20120728232458/http://www.episcopaldiocesefortworth.org/holystewardshipfiles/new%20pleadings%20-%20040111.htm|url-status=dead|archive-date=28 July 2012|title=Local Episcopal Parties File New Pleadings and Supplemental Motion for Partial Summary Judgment|work=Episcopal Diocese of Fort Worth|access-date=11 October 2014}}</ref>

==== 2012 ====
*On February 27, the bishop of the [[Anglican Diocese of Gippsland|Diocese of Gippsland]] defended the appointment of openly gay priest in a same-sex partnership.<ref>{{cite web|url=http://www.abc.net.au/local/stories/2012/02/27/3440628.htm|title=Bishop defends gay priest appointment|date=2012-02-27|website=www.abc.net.au|language=en-AU|access-date=2017-04-03}}</ref> This was after Gippsland was criticised by the Anglican Church League, an organization pushing for realignment and primarily based in the conservative [[Anglican Diocese of Sydney|Diocese of Sydney]].<ref>{{cite web|url=http://www.starobserver.com.au/news/national-news/new-south-wales-news/anglican-spat-over-gay-priest/72518|title=Anglican spat over gay priest – Star Observer|website=www.starobserver.com.au|language=en-US|access-date=2017-04-03|date=2012-02-23}}</ref>
*October 17, the [[Anglican Diocese of South Carolina|Episcopal Diocese of South Carolina]] announced that it was disaffiliating itself from the national Episcopal Church, two days after Presiding Bishop Jefferts Schori informed Bishop Mark Lawrence that his ministry was restricted as a result of a verdict by the Disciplinary Board of Bishops. In September, the board had found Lawrence guilty of abandoning the Episcopal Church "by an open renunciation of the Discipline of the Church".<ref>{{cite news |url=https://www.washingtonpost.com/national/on-faith/sc-diocese-defecting-from-the-episcopal-church/2012/10/18/c57b14e6-196c-11e2-ad4a-e5a958b60a1e_story.html |last=Burke |first=Daniel |title=SC diocese defecting from Episcopal Church |newspaper=The Washington Post |date=October 18, 2012 |access-date=March 24, 2021}}</ref><ref>{{cite web |url=http://publicaffairs.createsend1.com/t/ViewEmail/r/8F009ECB0BAEBFBF/F04B5C1992F8E15D9E794568BD214575 |title=Disciplinary Board for Bishops certifies that South Carolina Bishop has abandoned the Church |website=The Episcopal Church |date=October 18, 2012 |access-date=March 24, 2021}}</ref>

==== 2013 ====
* The Church of England "agreed that gay clergy in civil partnerships can become bishops so long as they remain sexually abstinent" releasing a statement that "The House [of Bishops] has confirmed that clergy in civil partnerships, and living in accordance with the teaching of the Church on human sexuality, can be considered as candidates for the episcopate."<ref>{{cite web|url=https://www.churchtimes.co.uk/articles/2013/4-january/news/uk/bishops-lift-ban-on-consecration-of-civil-partner-clerics|title=Bishops lift ban on consecration of civil-partner clerics|website=www.churchtimes.co.uk|access-date=2017-11-21}}</ref> This was met with oppositions by traditionalists associated with the [[Global Anglican Future Conference]] (GAFCON).
* The Church of Nigeria released a statement against the Church of England's action to allow clergy in civil unions to be bishops; "The decision to permit homosexual clergy in civil partnerships to now be considered for the episcopacy is one step removed from the moral precipice that we have already witnessed in The Episcopal Church (USA) and the Anglican Church of Canada."<ref>{{cite web|url=https://americananglican.org/current-news/the-church-of-nigeria-responds-to-the-church-of-england-bishops-and-civil-partnerships/|title=The Church of Nigeria Responds to the Church of England Bishops and Civil Partnerships|website=americananglican.org|date=9 January 2013 |language=en-US|access-date=2017-11-21}}</ref>
* The Church of Uganda criticised England with then Archbishop Ntagali saying "It is very discouraging to hear that the Church of England, which once brought the Gospel of Jesus Christ to Uganda, has taken such a significant step away from that very gospel that brought life, light, and hope to us."<ref>{{Cite news|url=http://www.newvision.co.ug/new_vision/news/1312365/ntagali-attacks-church-england-gay-bishops|title=Ntagali attacks Church of England over gay bishops|work=www.newvision.co.ug|access-date=2017-04-03|archive-date=2017-06-21|archive-url=https://web.archive.org/web/20170621084816/http://www.newvision.co.ug/new_vision/news/1312365/ntagali-attacks-church-england-gay-bishops|url-status=dead}}</ref>

==== 2014 ====
* The U.S. Supreme Court let stand a ruling from Virginia that the real estate and some other assets of [[The Falls Church]] legally belong to the Episcopal Diocese of Virginia, ending a challenge by overwhelming majority<ref>{{cite web | url=http://www.tfcanglican.org/history | title=Our History | access-date=2016-01-10 | archive-url=https://web.archive.org/web/20160118205202/http://www.tfcanglican.org/history | archive-date=2016-01-18 | url-status=dead }}</ref> of that congregation who had wanted to retain the property when they decided to leave the Episcopal Church.<ref>{{cite web|url=http://www.religionnews.com/2014/03/10/supreme-court-lets-ruling-stand-leaves-falls-church-building-episcopal-church/|title=US Supreme Court lets the Episcopal Church keep Falls Church property|work=Religion News Service|access-date=11 October 2014|date=2014-03-10}}</ref>
* Responding to a government consultation on same-sex civil partnerships, the Church of England asked for the government to continue offering civil unions. "The Church of England recognises that same-sex relationships often embody fidelity and mutuality. Civil partnerships enable these Christian virtues to be recognised socially and legally in a proper framework."<ref>{{cite web|url=https://www.christiantoday.com/article/church-of-england-says-civil-partnerships-should-not-be-abolished-following-gay-marriage-legalisation/36731.htm|title=Church of England says civil partnerships should not be abolished following gay marriage legalisation|website=www.christiantoday.com|date=11 April 2014 |language=en|access-date=2018-03-06}}</ref>
*[[Christian Concern]], a conservative UK-based organisation, responded by criticising the Church of England's response on civil partnerships. "Since the legislation was passed, civil partnerships have always been understood to recognise a sexual relationship for homosexual couples. Yet, according to God's pattern all sexual activity outside marriage between a man and a woman is wrong and does not bring blessing. It is tragic that the Church of England is supporting such an arrangement."<ref>{{cite web|url=http://www.christianconcern.com/our-concerns/sexual-orientation/church-of-england-in-formal-support-for-civil-partnerships|title=Church of England in formal support for civil partnerships|website=Christian Concern|language=en|access-date=2018-03-06}}</ref>

==== 2016 ====
* In June, the [[Scottish Episcopal Church]]'s general synod voted for a change in canon law to allow same-sex marriages; the proposal required a second reading in 2017.<ref>{{Cite news|url=https://www.bbc.com/news/uk-scotland-36498967|title=Scottish Episcopal Church takes gay marriage step|date=2016-06-10|work=[[BBC News]] |access-date=2017-05-02|language=en-GB}}</ref>
* In July, the Anglican Church of Canada voted to change their marriage canon to allow for same-sex marriages; the proposal required a second reading in 2019.<ref>{{Cite news|url=http://www.cbc.ca/news/canada/anglicans-to-allow-same-sex-marriage-after-vote-recount-1.3676140|title=Anglicans to allow same-sex marriage after vote recount|work=CBC News|access-date=2017-05-02|language=en}}</ref>
* On September 3, 2016 Bishop [[Nicholas Chamberlain]], a suffragan Bishop in the Diocese of Lincoln, revealed that he is gay, celibate, and in a long-term same-sex relationship with his partner.<ref>{{Cite news|url=https://www.bbc.com/news/uk-politics-37257005|title=CofE Bishop Nicholas Chamberlain reveals he is in gay relationship|date=2016-09-03|work=[[BBC News]] |access-date=2017-04-03|language=en-GB}}</ref> Archbishop Justin Welby defended the appointment saying that "He lives within the Bishops' guidelines and his sexuality is completely irrelevant to his office."<ref>{{Cite news|url=https://www.telegraph.co.uk/news/2016/09/02/bishop-of-grantham-becomes-first-church-of-england-bishop-to-com/|title=Bishop of Grantham becomes first Church of England bishop to come out publicly as gay|work=The Telegraph|access-date=2017-04-03|language=en-GB}}</ref>
* [[Global Anglican Future Conference|GAFCON]] and other branches of the Anglican realignment movement referred to the appointment of Bishop Chamberlain as a "major error".<ref>{{Cite news|url=https://www.bbc.com/news/uk-37267148|title=Gay bishop: Appointment of Nicholas Chamberlain 'major error' says Gafcon|date=2016-09-03|work=[[BBC News]] |access-date=2017-04-03|language=en-GB}}</ref> GAFCON also claimed that the Church of England had violated the Lambeth 1.10 resolution arguing against its permission for clergy to enter into a civil partnership. GAFCON said that "Clergy are permitted to enter into same-sex civil partnerships as long as they are willing to give their assurance to their bishop that they are not sexually active. This practice is allowed in the Church of England, but is a violation of Lambeth I.10 which does not recognise this distinction."<ref>{{cite web|url=http://www.gafconuk.org/news/church-england-and-lambeth-i10|archive-url=https://web.archive.org/web/20161202223308/http://www.gafconuk.org/news/church-england-and-lambeth-i10|url-status=dead|archive-date=December 2, 2016|title=The Church of England and Lambeth I:10|website=www.gafconuk.org|language=en|access-date=2017-04-03}}</ref>
* The Church of England responded to GAFCON and "pointed out clergy were allowed to enter civil partnerships and could offer prayers of support for same-sex couples."<ref>{{cite web|url=https://www.christiantoday.com/article/church.of.england.issues.fierce.rebuke.to.conservative.body.gafcon/101771.htm|title=Church Of England Issues Fierce Rebuke To Conservative Body GAFCON |website=www.christiantoday.com|date=23 November 2016 |language=en|access-date=2017-04-03}}</ref>

==== 2017 ====
* In February 2017, the House of Clergy in the Church of England voted against a motion to 'take note' of a report that "maintained that marriage in church should only be between a man and a woman" and, because the motion required approval by all houses, the motion was not passed.<ref>{{Cite news|url=https://www.bbc.com/news/uk-38982013|title=Church of England votes against same-sex marriage report|date=2017-02-15|work=[[BBC News]] |access-date=2017-05-02|language=en-GB}}</ref> The Archbishops of Canterbury and York called for "radical new Christian inclusion" following the debate.<ref>{{cite web|url=https://www.christiantoday.com/article/archbishops.call.for.radical.new.christian.inclusion.after.synod.blocks.sexuality.report/104775.htm|title=Archbishops Call For 'Radical New Christian Inclusion' After Synod Blocks Sexuality Report |website=www.christiantoday.com|date=16 February 2017 |language=en|access-date=2017-05-02}}</ref>
* In April 2017, GAFCON announced that it planned to "appoint a 'missionary bishop' for conservative Christians in Europe, bypassing Anglican Churches in England and Scotland."<ref name=":1">{{cite web|url=https://www.christiantoday.com/article/challenge.to.cofe.as.gafcon.anglicans.appoint.missionary.bishop/108147.htm|title=Challenge to CofE as GAFCON Anglicans appoint 'missionary bishop' |website=www.christiantoday.com|date=30 April 2017 |language=en|access-date=2017-05-02}}</ref> "The Archbishops of Canterbury and York subsequently called for a 'radical new Christian inclusion' in what was seen as an indication that the Church's position might be liberalised."<ref name=":1" />
* In July, the Church of England's General Synod "backed a motion calling for a ban on the practice of Conversion Therapy aimed at altering sexual orientation."<ref>{{Cite news|url=https://www.churchofengland.org/media-centre/news/2017/07/general-synod-backs-ban-on-conversion-therapy.aspx|title=Church of England News: General Synod backs ban on conversion therapy|work=Church of England News|access-date=2017-07-23|language=en}}</ref> The General Synod also voted "in favour of a motion that calls on bishops to consider creating new services to celebrate a transgender person's transition."<ref>{{Cite news|url=https://www.thetimes.com/uk/religion/article/church-backs-transgender-services-sk2jfrj6n|title=Church of England Synod backs transgender services|first=Kaya |last=Burgess|access-date=2017-07-23|language=en|work=The Times}}</ref>
* The Archbishop of the Church of Nigeria, a member of GAFCON, "slammed the General Synod of the Church of England for 'false teaching' and is warning that it is in 'grave spiritual danger'."<ref>{{cite web|url=https://www.christiantoday.com/article/the.church.of.england.is.in.grave.spiritual.danger.warns.archbishop/110692.htm|title=The Church of England is in 'grave spiritual danger', warns Archbishop |website=www.christiantoday.com|date=13 July 2017 |language=en|access-date=2017-07-23}}</ref>
* In the [[Anglican Church in Aotearoa, New Zealand and Polynesia|Anglican Church in New Zealand]], the Bishop of [[Anglican Diocese of Waiapu|Waiapu]] installed an openly gay priest, who is married to his partner, as the Dean of [[Waiapu Cathedral of Saint John the Evangelist, Napier|Waiapu Cathedral]]; the conservative Fellowship of Confessing Anglicans opposed the installation.<ref>{{cite web|url=https://www.gafcon.org/news/remaining-faithful-to-the-gospel-in-new-zealand-a-response-to-motion-29|title=Remaining faithful to the gospel in New Zealand – A response to Motion 29 |website=www.gafcon.org|language=en|access-date=2017-11-08}}</ref>
* In October, the Church of England's [[Diocese of Hereford]] "voted to support services and prayers to bless same-sex unions."<ref>{{Cite news|url=https://www.thetimes.com/article/landmark-vote-piles-pressure-on-anglicans-over-same-sex-marriage-jwrzs6qbs|title=Landmark vote piles pressure on Anglicans over same-sex marriage|first=Kaya |last=Burgess|date=2017-10-20|work=The Times|access-date=2018-03-06|language=en|issn=0140-0460}}</ref>

==== 2018 ====
* In order to mark a person's gender transition, the [[House of Bishops (Church of England)|House of Bishops]] "are inviting clergy to use the existing rite ''Affirmation of Baptismal Faith''."<ref>{{cite web|url=https://www.churchofengland.org/more/media-centre/news/services-mark-gender-transition-house-bishops-response|title=Services to mark gender transition – House of Bishops response |website=www.churchofengland.org|date=23 January 2018 |language=en|access-date=2018-03-06}}</ref> Later, the Church of England announced that guidance to celebrate and mark a trans person's gender transition would be included in formal liturgy through ''Common Worship''.<ref>{{Cite news|url=https://www.bbc.com/news/uk-46516299|title=Church service to mark gender transition|date=2018-12-11|work=[[BBC News]] |access-date=2019-01-07|language=en-GB}}</ref><ref>{{Cite news|url=https://www.thetimes.com/uk/society/article/church-offers-blessing-to-transgender-people-qfzznztx7|title=Church offers blessing to transgender people|first=Kaya |last=Burgess|date=2018-12-11|newspaper=The Times|access-date=2019-01-07|language=en|issn=0140-0460}}</ref>
* The [[Anglican Diocese of Christchurch|Diocese of Christchurch]] in the [[Anglican Church in Aotearoa, New Zealand and Polynesia|Anglican Church in New Zealand]] voted to support a proposal to bless same-sex unions.<ref>{{Cite news|url=http://www.nzherald.co.nz/nz/news/article.cfm?c_id=1&objectid=12005953|title=Anglican Church's Christchurch branch votes for acceptance of same-sex marriages|date=2018-03-03|work=[[The New Zealand Herald]] |access-date=2018-03-06|language=en-NZ|issn=1170-0777}}</ref> In May 2018, the General Synod voted in favour of allowing the blessing of same-sex unions.<ref>{{cite web|url=https://www.anglicannews.org/news/2018/05/anglican-church-in-new-zealand-opens-the-door-to-blessing-same-sex-relationships.aspx|title=Anglican Church in New Zealand opens the door to blessing same-sex relationships|website=www.anglicannews.org|language=en-gb|access-date=2019-01-07}}</ref>
*The Bishops of the [[Church in Wales]] declared that it is unjust to not provide "formal provision" for same-sex couples.<ref>{{cite web|url=https://www.walesonline.co.uk/news/wales-news/gay-marriage-welsh-churches-welsh-15139880|title=Gay marriage in Welsh churches? Welsh bishops say it is 'unjust' not to|last=Williamson|first=David|date=2018-09-12|website=walesonline|access-date=2019-01-07}}</ref> The Governing Body of the church then voted in favour of exploring "formal provision for same-sex couples" in marriages or civil partnerships.<ref>{{cite web|url=https://www.anglicannews.org/news/2018/09/welsh-bishops-to-explore-formal-provision-for-same-sex-couples.aspx|title=Welsh bishops to explore "formal provision" for same-sex couples|website=www.anglicannews.org|language=en-gb|access-date=2019-01-07}}</ref>

==== 2019 ====
* Archbishop [[Nicholas Okoh]], the head of the Church of Nigeria, criticised the Church of England's affirmation of trans people as "false teaching" and stated that the English Church was no longer a focus of unity for the Anglican Communion due to being "too theologically liberal" in his opinion.<ref>{{cite web|url=https://www.christiantoday.com/article/gafcon-chair-slams-cofe-transgender-guidance-as-false-teaching/131391.htm|title=GAFCON chair slams CofE transgender guidance as 'false teaching'|website=www.christiantoday.com|date=4 January 2019 |language=en|access-date=2019-01-07}}</ref>
*The Archbishop of Canterbury, [[Justin Welby]], announced that he had invited openly married and partnered gay bishops to the [[Lambeth Conference]] for the first time, but that their spouses and partners would not be invited.<ref>{{Cite news|url=https://www.thetimes.com/article/married-gay-bishops-told-dont-bring-your-spouse-to-anglican-conference-fhhgfbm3s|title=Married gay bishops told: don't bring your spouse to Anglican conference|first=Nicholas |last=Hellen|date=2019-02-16|work=The Times|access-date=2019-02-17|language=en|issn=0140-0460}}</ref><ref name=":2">{{cite web|url=https://www.pinknews.co.uk/2019/02/17/anglicans-ban-same-sex-spouses-lambeth-conference/|title=Anglicans bar same-sex spouses from Lambeth Conference · PinkNews|website=www.pinknews.co.uk|date=17 February 2019 |access-date=2019-02-17}}</ref> The decision to allow gay bishops but not their spouses or partners affected bishops who are in same-sex [[Same-sex marriage|marriages]] or [[Civil union|partnerships]] in the [[Anglican Church of Canada]], [[Church of England]], and [[Episcopal Church (United States)|the Episcopal Church]].<ref name=":2" /><ref>{{cite web|url=https://www.toronto.anglican.ca/2018/12/28/bishop-robertson-married-at-cathedral/|title=Bishop Robertson married at cathedral |date=2018-12-28|website=The Diocese of Toronto|language=en-US|access-date=2019-02-18}}</ref>
*The Anglican Church of Canada did not amend its marriage canon but did approve a resolution allowing each provincial synod and diocese to choose to perform same-sex marriages.<ref>{{cite web|url=https://www.christianitytoday.com/news/2019/july/anglican-church-in-canada-same-sex-marriage-vote.html|title=Canadian Anglicans to Continue Same-Sex Ceremonies, Even After Failed Vote|last=Shellnutt|first=Kate|date=19 July 2019 |language=en|access-date=2019-09-01}}</ref><ref>{{cite news|url=https://vancouversun.com/news/local-news/vancouver-area-bishop-approves-same-sex-marriages-despite-national-vote|title=Vancouver-area bishop approves same-sex marriages, despite national vote |first=Douglas |last=Todd |newspaper=The Vancouver Sun|date=2019-07-30|language=en|access-date=2019-09-01}}</ref>
*The [[Anglican Diocese of Wangaratta|Diocese of Wangaratta]] in the [[Anglican Church of Australia]] approved of blessing rites for same-sex marriages.<ref>{{cite web|url=https://www.bordermail.com.au/story/6359464/love-vote-gay-couple-to-be-the-first-blessed-by-church-after-marriage/|title=Love vote: Gay couple to be the first blessed by church after marriage|last=Morgan|first=Shana|date=2019-08-31|website=The Border Mail|language=en|access-date=2019-09-01}}</ref>

==== 2020 ====
* The Anglican Church of Australia's appellate tribunal, the church's highest court, ruled that a diocese may authorise the blessing of same-sex unions.<ref>{{Cite web|title=Wangaratta's same-sex wedding blessing "valid", Australia's highest Church court rules|url=https://www.anglicannews.org/news/2020/11/wangarattas-same-sex-wedding-blessing-valid-australias-highest-church-court-rules.aspx|access-date=2020-11-17|website=www.anglicannews.org|language=en-gb}}</ref><ref>{{Cite web|date=2020-11-12|title='A sign that God loves you and we welcome you': Anglican diocese allows blessings of same-sex marriages|url=https://www.abc.net.au/news/2020-11-12/same-sex-couples-anglican-church-blessings-wangaratta/12875676|access-date=2020-11-17|website=www.abc.net.au|language=en-AU}}</ref>
* GAFCON-Australia responded by announcing a split and realignment may be possible in the Australian church.<ref>{{Cite web|title=GAFCON-Australia statement on Appellate Tribunal decision|url=https://anglican.ink/2020/11/17/17533/|access-date=2020-11-17|website=anglican.ink}}</ref>
* The Church of England released its "Living in Love and Faith" document which is meant to facilitate conversations on human sexuality, and the church will discuss whether to bless or perform same-sex marriages in 2022 at General Synod.<ref>{{Cite news|last=Greenhalgh|first=Hugo|date=2020-11-09|title=Church of England leaders apologise for 'damage and hurt' to LGBT+ people|language=en|work=Reuters|url=https://uk.reuters.com/article/us-britain-religion-lgbt-trfn-idUSKBN27P27K|archive-url=https://web.archive.org/web/20201111002602/https://uk.reuters.com/article/us-britain-religion-lgbt-trfn-idUSKBN27P27K|url-status=dead|archive-date=November 11, 2020|access-date=2020-11-17}}</ref><ref>{{Cite news|last=Rouch|first=Abigail Frymann|title=Anglicans restart their most challenging conversation|newspaper=[[The Times]] |language=en|url=https://www.thetimes.com/uk/article/anglicans-restart-their-most-challenging-conversation-dh3dmthts|access-date=2020-11-17|issn=0140-0460}}</ref><ref>{{Cite web|date=2020-11-09|title=Church of England could rethink stance on LGBTQ+ issues by 2022|url=http://www.theguardian.com/world/2020/nov/09/church-of-england-could-rethink-stance-on-lgbtq-issues-by-2022|access-date=2020-11-17|website=[[The Guardian]] |language=en}}</ref><ref>{{Cite news|first=Kaya|last=Burgess|title=Church of England to rethink same-sex marriage|newspaper=[[The Times]] |language=en|url=https://www.thetimes.com/uk/religion/article/church-of-england-to-rethink-sex-sexuality-marriage-and-gender-sb0hdt7xt|access-date=2020-11-17|issn=0140-0460}}</ref>

==== 2022 ====
* GAFCON established a diocese in Australia in reaction to the blessing of same-sex unions with former Sydney Archbishop, [[Glenn Davies]], serving as the first diocesan bishop.<ref>{{Cite web |title=Gafcon forms new diocese in Australia — and is welcomed by the Archbishop of Sydney |url=https://www.churchtimes.co.uk/articles/2022/19-august/news/world/gafcon-forms-new-diocese-in-australia-and-is-welcomed-by-the-archbishop-of-sydney |access-date=2022-10-13 |website=www.churchtimes.co.uk}}</ref>
* The [[Anglican Diocese of Sydney|Diocese of Sydney]] voted to declare "a breach of fellowship" within the wider Anglican Church of Australia.<ref>{{Cite web |title=Sydney diocese declares 'breach of fellowship' with Australian Church |url=https://www.churchtimes.co.uk/articles/2022/30-september/news/world/sydney-diocese-declares-breach-of-fellowship-with-australian-church |access-date=2022-10-13 |website=www.churchtimes.co.uk}}</ref>
* [[Canterbury Cathedral]] announced the appointment of [[David Monteith]], who is openly gay and in a civil partnership, as the next [[Dean (Christianity)|Cathedral Dean]]; he had the support of the Archbishop of Canterbury, Justin Welby.<ref>{{Cite web |last1=House |first1=Canterbury Cathedral Cathedral |last2=Canterbury |first2=11 The Precincts |date=2022-10-10 |title=New Dean of Canterbury Announced |url=https://www.canterbury-cathedral.org/whats-on/news/2022/10/10/new-dean-of-canterbury-announced/ |access-date=2022-10-13 |website=Canterbury Cathedral |language=en-GB |archive-date=2022-10-11 |archive-url=https://web.archive.org/web/20221011192839/https://www.canterbury-cathedral.org/whats-on/news/2022/10/10/new-dean-of-canterbury-announced/ |url-status=dead }}</ref><ref>{{Cite web |title=Partnered gay priest appointed dean of Canterbury Cathedral |url=https://anglican.ink/2022/10/11/partnered-gay-priest-appointed-dean-of-canterbury-cathedral/ |access-date=2022-10-13 |website=anglican.ink}}</ref>
* The [[Global South Fellowship of Anglican Churches|Global South Fellowship of Anglicans Churches]], an association of mostly conservative or 'orthodox' churches, criticised the appointment in Canterbury and released a statement saying that the "Archbishop of Canterbury shuts the door [of Canterbury Cathedral]" to them as a result of the appointment.<ref>{{Cite web |title=Appointment of Dean of Canterbury Cathedral "Archbishop of Canterbury Shuts the Door of the Cathedral to Orthodox Anglicans" |url=https://anglican.ink/2022/10/17/appointment-of-dean-of-canterbury-cathedral-archbishop-of-canterbury-shuts-the-door-of-the-cathedral-to-orthodox-anglicans/ |access-date=2022-10-18 |website=anglican.ink}}</ref>

==== 2023 ====
* In January, 2023, the Church of England's House of Bishops announced that they will authorise "prayers of thanksgiving, dedication, and for God's blessing for same-sex couples."<ref>{{Cite web |title=Draft prayers of thanksgiving, dedication and for God's blessing for same-sex couples published |url=https://www.churchofengland.org/media-and-news/press-releases/draft-prayers-thanksgiving-dedication-and-gods-blessing-same-sex |access-date=2023-01-21 |website=The Church of England |date=20 January 2023 |language=en}}</ref><ref>{{Cite web |title=Church of England rejects same-sex marriage, says union is between "one man and one woman for life" |url=https://www.cbsnews.com/news/church-of-england-continues-to-refuse-to-allow-same-sex-marriages/ |access-date=2023-01-21 |website=www.cbsnews.com |date=18 January 2023 |language=en-US}}</ref>
* The General Synod of the Church of England voted to accept the Bishops' proposal and voted to allow blessings for same-sex couples following a civil marriage or civil partnership.<ref>{{Cite web |last=Chappell |first=Bill |date=February 9, 2023 |title=Church of England OKs blessings for same-sex couples, but it still won't marry them |website=[[NPR]] |url=https://www.npr.org/2023/02/09/1155695894/church-of-england-same-sex}}</ref><ref>{{Cite web |date=2023-02-09 |title=Church of England allows blessings for same-sex couples |url=https://apnews.com/article/anglicanism-england-london-lgbtq-people-marriage-382f4f61ed3f38cbf9df1c773164cb0f |access-date=2023-02-18 |website=AP NEWS |language=en}}</ref><ref>{{Cite web |last=Kirka |first=Danica |date=February 9, 2023 |title=Church of England allows blessings for same-sex couples |url=https://abcnews.go.com/International/wireStory/church-england-allows-blessings-same-sex-couples-97009556 |access-date=2023-02-18 |website=ABC News |language=en}}</ref>
* While criticising the decision, Archbishop Justin Badi, the Primate of the Episcopal Church of Sudan and leader of the Global South Fellowship of Anglicans, said that the organisation will not leave the Anglican Communion.<ref>{{Cite web |date=2023-01-24 |title=Global South Releases Response to Same-Sex Blessings in Church of England |url=https://americananglican.org/global-south-releases-response-to-same-sex-blessings-in-church-of-england/ |access-date=2023-02-18 |website=American Anglican Council |language=en-US}}</ref>
* In response to the Church of England allowing the blessing of same-sex couples, the Anglican churches of Nigeria, Rwanda, Uganda, and Kenya criticised the decision and the Global South Fellowship of Anglicans indicated that it may "formally dissociate" from the Church of England over the issue.<ref>{{Cite news |last=Swerling |first=Gabriella |date=2023-02-17 |title=Anglicans could 'formally disassociate' from Church of England after same-sex blessings vote |language=en-GB |work=The Telegraph |url=https://www.telegraph.co.uk/news/2023/02/17/anglicans-could-formally-disassociate-church-england-same-sex/ |access-date=2023-02-18 |issn=0307-1235}}</ref> The Archbishop of Uganda reiterated that he did not plan to leave the Anglican Communion despite the criticism and impaired communion with other provinces.<ref>{{Cite web |last=Nzwili |first=Fredrick |date=2023-02-16 |title='We cannot walk with you unless you repent,' African archbishops tell Church of England |url=https://religionnews.com/2023/02/16/we-cannot-walk-with-you-unless-you-repent-african-archbishops-tell-church-of-england/ |access-date=2023-02-18 |website=Religion News Service |language=en-US}}</ref>
* On February 20, 2023, 10 archbishops from the Global South Fellowship of Anglicans announced that they were in a state of impaired communion with the Church of England and would no longer recognise the Archbishop of Canterbury as "first among equals" in the Anglican Communion.<ref>{{Cite news |last=Rocca |first=Francis X. |title=Conservative Anglican Leaders Call for Break With Church of England Over Same-Sex Blessings |url=https://www.wsj.com/articles/conservative-anglican-leaders-call-for-break-with-church-of-england-over-same-sex-blessings-7215b707 |access-date=2023-02-21 |newspaper=Wall Street Journal |date=20 February 2023 |language=en-US}}</ref><ref>{{Cite news |last=Sherwood |first=Harriet |date=2023-02-20 |title=Anglicans reject Justin Welby as head of global church amid anger at same-sex blessings |language=en-GB |work=[[The Guardian]] |url=https://www.theguardian.com/world/2023/feb/20/anglicans-reject-justin-welby-as-head-of-global-church-amid-anger-at-same-sex-blessings |access-date=2023-02-22 |issn=0261-3077}}</ref><ref>{{Cite web |last=Brown |first=Jon |date=2023-02-21 |title=Anglican leaders reject archbishop of Canterbury after same-sex marriage decision: 'False teaching' |url=https://www.foxnews.com/world/anglican-leaders-reject-archbishop-of-canterbury-after-same-sex-marriage-decision-false-teaching |access-date=2023-02-22 |website=Fox News |language=en-US}}</ref>
* In March, 2023, the Synod of Bishops for the Anglican Church in Southern Africa agreed to develop prayers to be said with same-sex couples while deciding against blessings or marriage for same-sex couples.<ref>{{Cite web |last=Paulsen |first=David |date=2023-03-06 |title=Southern Africa bishops OK prayers for same-sex couples, won't offer blessings, marriage |url=https://www.episcopalnewsservice.org/2023/03/06/southern-africa-bishops-ok-prayers-for-same-sex-couples-wont-offer-blessings-marriage/ |access-date=2023-03-06 |website=Episcopal News Service |language=en-US}}</ref><ref>{{Cite web |title=Bishops in Southern Africa agree to prayers but not blessings for same-sex couples |url=https://www.churchtimes.co.uk/articles/2023/10-march/news/world/bishops-in-southern-africa-agree-to-prayers-but-not-blessings-for-same-sex-couples |access-date=2023-03-06 |website=www.churchtimes.co.uk}}</ref>
* In May, 2023, Archbishop Kaziimba and the Church of Uganda expressed support for [[Anti-Homosexuality Act, 2023|Uganda's anti-homosexuality laws]] which increased penalties for homosexuality including life in prison and the use of the death penalty in some cases.<ref>{{Cite web |title=Church of Uganda 'grateful' as harsh new anti-homosexuality law is approved |url=https://www.churchtimes.co.uk/articles/2023/2-june/news/world/church-of-uganda-grateful-as-harsh-new-anti-homosexuality-law-is-approved |access-date=2023-10-08 |website=www.churchtimes.co.uk}}</ref><ref>{{Cite web |last=Paulsen |first=David |date=2023-05-31 |title=Anglican archbishop thanks Uganda's leaders for nation's harsh new anti-LGBTQ+ law |url=https://www.episcopalnewsservice.org/2023/05/31/anglican-archbishop-thanks-ugandas-leaders-for-nations-harsh-new-anti-lgbtq-law/ |access-date=2023-10-08 |website=Episcopal News Service |language=en-US}}</ref>
* In June, 2023, Archbishop Welby of Canterbury denounced the actions taken by the Church of Uganda and urged Archbishop Kaziimba to oppose the Anti-Homosexuality Act of 2023.<ref>{{Cite news |last=Sherwood |first=Harriet |date=2023-06-09 |title=Justin Welby criticises Ugandan church's backing for anti-gay law |language=en-GB |work=[[The Guardian]] |url=https://www.theguardian.com/world/2023/jun/09/justin-welby-criticises-ugandan-church-backing-for-anti-gay-law |access-date=2023-10-08 |issn=0261-3077}}</ref><ref>{{Cite web |date=2023-06-09 |title=Archbishop of Canterbury urges Anglican Church of Uganda to reject anti-homosexuality law |url=https://apnews.com/article/justin-welby-uganda-lgbtq-law-125d68a6d8cf79db053db52a2b6dfb62 |access-date=2023-10-08 |website=AP News |language=en}}</ref>
* In July, 2023, Archbishop Kaziimba continued the conflict over the laws by appealing to and offering support for the positions of Iranian President [[Ebrahim Raisi]] whose positions included the criminalisation of homosexuality.<ref>{{Cite web |title=Muslim fraternity hails Museveni on Iran leader's visit |url=https://www.newvision.co.ug/articledetails/NV_164903 |access-date=2023-10-08 |website=New Vision |language=en}}</ref><ref>{{Cite web |date=2023-07-14 |title=IRCU courts Iran to activate pending agreement |url=https://www.independent.co.ug/ircu-courts-iran-to-activate-pending-agreement/ |access-date=2023-10-08 |website=The Independent Uganda |language=en-US}}</ref><ref>{{Cite web |date=2023-07-14 |title=IRCU Courts Iran to activate pending agreement |url=https://www.thekampalareport.com/latest/2023071428992/ircu-courts-iran-to-activate-pending-agreement.html |access-date=2023-10-08 |language=en-US}}</ref>
* In November, 2023, the General Synod of the Church of England accepted the commended prayers of blessing for same-sex couples during regular church services, and also accepted an amendment to allow "standalone" blessings for same-sex couples on a trial basis while permanent adoption of "standalone" blessings will require further steps.<ref>{{Cite news |last=Sherwood |first=Harriet |date=2023-11-15 |title=Church of England backs plans for trial blessings of same-sex weddings |language=en-GB |work=[[The Guardian]] |url=https://www.theguardian.com/world/2023/nov/15/church-of-england-backs-plans-for-blessings-of-same-sex-weddings |access-date=2023-11-20 |issn=0261-3077}}</ref><ref>{{Cite news |date=2023-11-15 |title=Church of England backs services for gay couples |language=en-GB |work=[[BBC News]] |url=https://www.bbc.com/news/uk-67432854 |access-date=2023-11-20}}</ref>

==== 2024 ====
* On April 25, 2024, the Anglican Church of Southern Africa published draft prayers to be said with couples in same-sex unions, asking members of the church to study the draft prayers.<ref>{{Cite web |last=Makgoba |first=Thabo |date=April 25, 2024 |title=Archbishop urges Anglicans to study draft prayers for ministry to same-sex couples |url=https://anglicanchurchsa.org/archbishop-urges-anglicans-to-study-draft-prayers-for-ministry-to-same-sex-couples/?fbclid=IwZXh0bgNhZW0CMTAAAR3lF4Yoc5c-mGL9bif5zS89ATlg8RYwPO-beLmjFKwYItiCDaDnpEFvreE_aem_AZWevl5mQlHf9anhsvtl57SyxGQ1HB2EwJ9VL6yn_TTFtjztCsahYAre0cOApod65OvISA4w6VHc4O8lC9EU1lK0 |website=Anglican Church of Southern Africa }}{{Dead link|date=May 2024 |bot=InternetArchiveBot |fix-attempted=yes }}</ref>

==== 2025 ====

* The Global Anglican Future Conference (GAFCON), sharing some overlapping membership with the [[Global Fellowship of Confessing Anglicans]], announced through its leader, [[Laurent Mbanda]], that it would officially be renamed Global Anglican Communion and its members will select a new ''[[primus inter pares]]'' instead of the Archbishop of Canterbury, while asserting that GAFCON was not leaving the Anglican Communion.<ref name=":02">{{Cite web |title=The Future Has Arrived |url=https://gafcon.org/communique-updates/the-future-has-arrived/ |access-date=2025-10-17 |website=GAFCON: Global Anglicans |language=en-AU}}</ref> No other Primates signed the announcement. The election will take place at the next GAFCON, due to take place between the third and sixth of March 2026, in [[Abuja]], Nigeria, hosted by the [[Church of Nigeria]]. It is described as a mini-conference.<ref>{{Cite web |title=Events |url=https://gafcon.org/events/ |access-date=2025-10-03 |website=GAFCON: Global Anglicans |language=en-AU}}</ref> Mbanda said that in the wake of the appointment of [[Sarah Mullally]] as the [[Archbishop of Canterbury]], and the resulting controversy it poses amongst evangelical Anglicans, that "This may be the most significant gathering of faithful Anglicans since 2008."<ref>{{Cite web |title=Canterbury Appointment Abandons Anglicans |url=https://gafcon.org/communique-updates/canterbury-appointment-abandons-anglicans/ |access-date=2025-10-03 |website=GAFCON: Global Anglicans |language=en-AU}}</ref> As of 2025, GAFCON claims to represent upwards of 85% of the world's practicing Anglicans.<ref name=":4">{{Cite web |last=Bumgardner |first=David |date=2025-10-17 |title=A house divided: The Anglican communion's great reset |url=https://baptistnews.com/article/a-house-divided-the-anglican-communions-great-reset/ |access-date=2025-10-17 |website=Baptist News Global |language=en-US}}</ref> Peer-reviewed research from 2015 and 2016, published in the ''[[Journal of Anglican Studies]]'' by [[Cambridge University Press]], indicates that GAFCON represents closer to 45% of practicing Anglicans and just over 54% of all Anglicans.<ref>{{Cite journal |last=Muñoz |first=Daniel |date=May 2016 |title=North to South: A Reappraisal of Anglican Communion Membership Figures |url=https://www.cambridge.org/core/journals/journal-of-anglican-studies/article/abs/north-to-south-a-reappraisal-of-anglican-communion-membership-figures/2DE9B1D5B85A164090A393735AACA1FB |journal=Journal of Anglican Studies |language=en |volume=14 |issue=1 |pages=71–95 |doi=10.1017/S1740355315000212 |issn=1740-3553}}</ref><ref>{{Cite web |last=Gledhill |first=Ruth |date=2015-11-12 |title=Anglican membership figures could be out by millions |url=https://www.christiantoday.com/news/anglican-membership-figures-could-be-out-by-millions |access-date=2025-10-18 |website=www.christiantoday.com |language=en}}</ref>

==Anglican realignment groups==
*[[American Anglican Council]]<ref>{{cite web|url=http://www.americananglican.org/site/c.ikLUK3MJIpG/b.551235/k.CBA8/Home.htm |title=Homepage |website=American Anglican Council |access-date=March 24, 2021 |url-status=dead |archive-url=https://web.archive.org/web/20081017024943/http://www.americananglican.org/site/c.ikLUK3MJIpG/b.551235/k.CBA8/Home.htm |archive-date=October 17, 2008}}</ref>
*[[Anglican Communion Network]]<ref>{{cite web|url=http://www.acn-us.org|title=Anglican Communion Network|work=Moving: Tips, Tricks, And How To|access-date=11 October 2014}}</ref>
*[[Global Fellowship of Confessing Anglicans]]
*[[Global Anglican Future Conference]]
*[[Global South Fellowship of Anglican Churches]]

=== Dioceses ===
Four dioceses have declared independence from [[Episcopal Church in the United States of America|TEC]] and claimed membership in the [[Anglican Province of the Southern Cone]]. None of these was listed by the Anglican Communion office as being part of the Province of the Southern Cone. They joined the [[Anglican Church in North America]] as founding dioceses in June 2009<ref>{{cite web|url=http://www.anglicancommunion.org/tour/province.cfm?ID=S5|title=The Anglican Communion Official Website: – The Anglican Church of South America|publisher=Anglicancommunion.org|access-date=11 October 2014}}</ref>
*[[Anglican Diocese of San Joaquin]]
*[[Anglican Diocese of Pittsburgh]]
*[[Diocese of Quincy (ACNA)]]
*[[Episcopal Diocese of Fort Worth]]
The [[Anglican Diocese of South Carolina|Diocese of South Carolina]] disassociated itself from the national Episcopal Church on October 17, 2012, and called a diocesan convention for November 17 to "iron out the necessary changes to our Canons and Constitution, and begin to discern the best way forward into a new Anglican future."<ref>{{cite web |url=http://www.diosc.com/sys/index.php?option=com_content&view=article&id=457:diocese-releases-statement-regarding-disaffiliation-from-the-episcopal-church&catid=1:latest-news&Itemid=75 |last=Harmon |first=Kendall S. |title=Diocese Releases Statement Regarding Disassociation from the Episcopal Church |access-date=March 24, 2021 |url-status=usurped |archive-url=https://web.archive.org/web/20121023062211/http://www.diosc.com/sys/index.php?option=com_content&view=article&id=457:diocese-releases-statement-regarding-disaffiliation-from-the-episcopal-church&catid=1:latest-news&Itemid=75 |archive-date=October 23, 2012}} Diocese of South Carolina</ref> On August 22, 2014, they were accepted into the [[Global South (Anglican)|Global South]] on an interim basis. On March 10, 2017, the Diocese announced its intent to join the [[Anglican Church in North America]].

==Other unaffiliated Episcopal or Anglican organizations in North America==
There are a number of other Episcopal or Anglican churches in the United States and Canada. Those that play a role in the Anglican realignment debate are listed in the next section:

===Para-church organizations===
*[[Society of the Holy Cross]]

===Seminaries===
*[[Andrewes Hall]]
*Cummins Memorial Seminary
*[[Cranmer Theological House]]
*[[Reformed Episcopal Seminary]]
*[[Trinity School for Ministry]]
* St. Joseph of Arimathea Anglican Theological College

== Organizations associated with other provinces ==
*[[Anglican Mission in the Americas]]—founded jointly by and affiliated with the Province of Rwanda and Province of South East Asia
*[[Anglican Coalition in Canada]]—the Canadian contingent of the Anglican Mission in the Americas
*[[Anglican Province of America]]—independent, non-Canterbury. Now affiliated (intercommunion) with Province of Nigeria through the [[Anglican Church in North America]].
*[[Continuing Evangelical Episcopal Communion]]
*[[Convocation of Anglicans in North America]]—founded as a missionary diocese of the Province of Nigeria.
*[[Reformed Episcopal Church]]—independent, non-Canterbury. Now affiliated (intercommunion) with the Province of Nigeria through the [[Anglican Church in North America]].

== See also ==
* [[Anglican Church in North America]]
* [[Continuing Anglican movement]]
* [[Continuing Evangelical Episcopal Communion]]
* [[Federation of Anglican Churches in the Americas]]
* [[Fellowship of Confessing Anglicans]]
* [[Global South Fellowship of Anglican Churches]]
* [[Personal ordinariate]] (''Anglicanorum coetibus'')

== Notes ==
{{NoteFoot}}

== References ==
{{reflist|colwidth=30em}}

== External links ==
{{Commons category}}

* [https://www.sciencedirect.com/science/article/abs/pii/S0048721X10000278 Constructing the boundaries of Anglican orthodoxy: an analysis of the Global Anglican Future Conference (GAFCON)] a discussion of Anglican realignment and the evolution of the transnational conservative (self-labelled "orthodox") Anglican movement

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[[index.php?title=Category:Anglican realignment| ]]
[[index.php?title=Category:Anglican Church in North America|realignment]]
[[index.php?title=Category:Anglican Church of Canada|realignment]]
[[index.php?title=Category:Anglican denominations in North America|*realignment]]
[[index.php?title=Category:Anglicanism|realignment]]
[[index.php?title=Category:Episcopal Church (United States)]]
[[index.php?title=Category:LGBTQ and Anglicanism|realignment]]

Talk:Anglican Doctrine

2025-11-25T10:27:45Z

Anded:

Talk:Anglican Doctrine

2025-11-25T10:26:12Z

Anded:

In order to maintain an unbiased tone, and the given definition of formularies as "an officially authorized doctrinal or liturgical standard which expresses the teaching of the Church", the Second Book of Homilies should not be listed as formularies.
The Court of Arches Declaration of 19 November 1838 on Breeks vs Woolfrey:
“it is not to be necessarily inferred that the Church of England adopted every part of the doctrines contained in the Homilies.”
and
The Lambeth Conference of 1888:
“It is true that the English Church possesses a body of teaching in the Book of Common Prayer, in the Catechism, and in the Thirty-nine Articles, to say nothing of the Book of Homilies. But these repositories of teaching, precious as they are, do not appear to the Committee to possess the qualities which ought to belong to a declaration, such as is contemplated in the remarks now made.”

Additionally, numerous early Anglican authors witness to this fact that they are not formularies, such as Laud, Montagu, Bramhall, Cosin, Ellis, Davenport, Heylyn, Beveridge, Burnet, Collier, Hey, Zouch, White, Knox, Laurence, Jebb etc.

Therefore, whilst the Second Book of Homilies do demonstrate a doctrine permissible in the Church of England, they are not dogmatic statements and should not be listed (without proper qualification) on the same level as the Articles, BCP etc.

Talk:Anglican Doctrine

2025-11-25T10:24:12Z

Anded: Created page with "In order to maintain an unbiased tone, and the given definition of formularies as "an officially authorized doctrinal or liturgical standard which expresses the teaching of the Church", the Second Book of Homilies should not be listed as formularies. The Court of Arches Declaration of 19 November 1838 on Breeks vs Woolfrey: “it is not to be necessarily inferred that the Church of England adopted every part of the doctrines contained in the Homilies.” and The Lambet..."

In order to maintain an unbiased tone, and the given definition of formularies as "an officially authorized doctrinal or liturgical standard which expresses the teaching of the Church", the Second Book of Homilies should not be listed as formularies.
The Court of Arches Declaration of 19 November 1838 on Breeks vs Woolfrey:
“it is not to be necessarily inferred that the Church of England adopted every part of the doctrines contained in the Homilies.”
and
The Lambeth Conference of 1888:
“It is true that the English Church possesses a body of teaching in the Book of Common Prayer, in the Catechism, and in the Thirty-nine Articles, to say nothing of the Book of Homilies. But these repositories of teaching, precious as they are, do not appear to the Committee to possess the qualities which ought to belong to a declaration, such as is contemplated in the remarks now made.”

Additionally, numerous early Anglican authors witness to this fact, such as Laud, Montagu, Bramhall, Cosin, Ellis, Davenport, Heylyn, Beveridge, Burnet, Collier, Hey, Zouch, White, Knox, Laurence, Jebb etc.

Therefore, whilst the Second Book of Homilies do demonstrate a doctrine permissible in the Church of England, they are not dogmatic statements and should not be listed on the same level as the Articles, BCP etc

Anglican Doctrine

2025-11-25T10:15:03Z

Anded: /* 1. The Idea of “Formularies” */ The Books of Homilies are not formularies.

Talk:Via media

2025-11-23T16:32:43Z

Anded: Created page with "I would question the citation provided from the Gospel Coalition that: "the founding documents of the Anglican church—the Book of Homilies, the Book of Common Prayer, and the Thirty-Nine Articles of Religion—expresses a theology in keeping with the Reformed theology of the Swiss and South German Reformation" as this is a controverted topic within Anglicanism, historically and currently. It can be seen throughout Anglican History that the BCP and Church more broadly w..."

I would question the citation provided from the Gospel Coalition that:
"the founding documents of the Anglican church—the Book of Homilies, the Book of Common Prayer, and the Thirty-Nine Articles of Religion—expresses a theology in keeping with the Reformed theology of the Swiss and South German Reformation"
as this is a controverted topic within Anglicanism, historically and currently. It can be seen throughout Anglican History that the BCP and Church more broadly were not seen as acceptable to other reformed Churches, exemplified in the Savoy Conference, where, after the Presbyterians demonstrated where they disagreed with the BCP, the Church of England didn't merely keep what they disagreed with, but also doubled down.
This is one example of many, with many Anglican authors explicitly distinguishing the reformation in England from those abroad.

Additionally, the Lower House of Convocation of 1689 stated that Anglicanism was distinct from other Protestant Churches and stated that The Church of England could be diminished by being joined with other Protestant Churches, and "That the Church of Enlgand was distinguished by its Doctrine, as it stands in the Articles, Liturgy, and Homilies, as well as by its Hierarchy":

"This Address was not approved of by the Lower House, who thought they had the Priviledge (wanting the Books of Presidents) to present one of their own drawing; but that not being admitted, it was voted by the Lower House, to make some Amendments; which were not agreed on, till after a Conference with the Bishops, the Lower House insisting, that they would confine themselves to the King's Declaration, and to what concerned especially the Church of England; whereupon a Conference was desired, and Committee appointed to attend the Lords: The Conference was managed chiefly between the Bishop of Salusbury, and the Prolocutor; the Bishop urged, That the Church of England was not distinguished from other Protestant Churches, but by its Hierarchy and Revenues, and that it was an equivocal Expression; for if Popery should prevail, it would be called the Church of England still. To which the Prolocutor answered, That the Church of Enlgand was distinguished by its Doctrine, as it stands in the Articles, Liturgy, and Homilies, as well as by its Hierarchy, and that the Term of Protestant Churches was much more Equivocal, because the Socinians, Anabaptists, and Quakers assumed that Title. After this, we heard no more Reply, but a Committee of the Convocation, in the Lower House, having drawn up another Form, it was consented to. And Thanks were given to the Polocutor, for managing the Conference."
Vox Cleri. 1690. p. 68

Or consider the statement of Joseph Mede:
"Our church, you know, goes upon differing principles from the rest of the reformed; and so, steers her course, by another rule than they do. We look after the form, rites, and discipline of antiquity; and endeavour to bring our own as near as we can to that pattern. We suppose, the reformed churches have departed further therefrom, than needed; and so, we are not very solicitous to comply with them. Yea, we are jealous of such of our own, as we see over-zealously addicted to them; lest it be a sign they prefer them before their mother." (Epistle lxxx. to Mr. Hartlib)
Therefore, to state, without clarification that Anglicanism is "in keeping" with the reformed tradition is misleading

As the aim of this wikipedia is to:
"AnglicanWiki recognizes legitimate diversity within the Anglican tradition, including:

Evangelical Anglicanism
Anglo-Catholicism
Reformed Episcopal witness
Broad Church / Classical Anglicanism
Articles should present these perspectives fairly, noting areas of divergence, while affirming their place within the Anglican family."

This part should be either removed, or qualified in this is an interpretation of Anglicanism historically, but not the only one.

Ritualism in the Church of England

2025-11-23T12:47:19Z

Anded: /* External links */

{{Use British English|date=April 2025}}
{{Short description|Emphasis on the rituals and liturgical ceremony of the church}}
{{multiple issues|
{{more footnotes needed|date=February 2011}}
{{tone|date=March 2022}}
}}
Ritualism, in the history of [[Christianity]], refers to an emphasis on the [[ritual]]s and [[liturgical]] ceremonies of the Church, specifically the Christian practice of [[Holy Communion]].
[[File:BC St. Ignatius apse window 3.jpg|right|thumb|Image of a [[thurible]] in a stained glass window, St. Ignatius Church, [[Chestnut Hill, Massachusetts|Chestnut Hill]], [[Massachusetts]]]]
In the [[Church of England|Anglican church]] in the 19th century, the role of ritual became a contentious matter. The debate over this topic was also associated with struggles between the [[High Church]] and [[Low Church]] movements.
{{TOC limit|3}}

==Definition==
In [[Anglicanism]], the term ''ritualist'' is often used to describe the revival of the second generation [[Oxford Movement]]/[[Anglo-Catholicism|Anglo-Catholic]]/[[High Church]], which sought to reintroduce a range of [[Catholicism|Roman Catholic]] [[Liturgy|liturgical practices]] to the [[Church of England]]. Ritualism is also seen as a controversial term (i.e., rejected by some of those to whom ritualism is applied).

===Common arguments===
Arguments about ritualism in the Church of England were often shaped by opposing (and often unannounced) attitudes towards the concept of {{lang|la|[[sola scriptura]]}} and the nature of the authority of the [[Bible]] for Christians.

====For====
Those who support the ritualist outlook in the Church of England have often argued that the adoption of key elements of [[Roman Catholic]] ritual would:

* Give liturgical expression to the [[ecclesiological]] belief that the Church of England is more Catholic than Protestant;
* Give liturgical expression to a belief in the [[Real Presence]] and concomitantly that the [[Eucharist]] is the most important act of church worship and should be the norm;
* Be the most effective vehicle for giving expression to the worship of [[heaven]] as described in the [[Book of Revelation]] in which the use of white robes and [[incense]] in a setting of considerable beauty is described;
* Be a liturgical expression of the story in the book of [[Gospel of Matthew]] of the response of the [[Magi]] to the [[birth of Jesus]] who brought the gifts of [[gold]], [[frankincense]] and [[myrrh]] as an act of [[adoration]];
* Enable worshippers to use all of their senses in order to [[worship]] with the whole person and not just the mind;
* Be [[Incarnation (Christianity)|incarnational]] by placing emphasis on liturgical action and physical objects. Those in favour of ritualism argue that it draws attention to the importance that Christians should attach to the belief that, in [[Jesus]], "the Word became flesh" (John 1).<ref>{{bibleverse|John|1}}</ref> Those things are part of what God makes and saves and are not repudiated by him;
* Be the most effective form of worship for cultures that are either highly visual or have low [[literacy]] rates;
* Be an expression of the human response to God that calls on humans to offer their best in worship as a way of expressing the value ("worth") that they place on God. Worship is, [[etymologically]], "worth-ship".

====Against====
[[File:John Charles Ryle Vanity Fair 26 March 1881.jpg|thumb|upright=0.9|[[John Charles Ryle|Bishop Ryle of Liverpool]] – a leading critic of ritualism – by [[Carlo Pellegrini (caricaturist)|Carlo Pellegrini]], 1881]]
Those who oppose ritualism in the Church of England have generally argued that it:

* Promotes [[idolatry]] by encouraging worshippers to focus on ritual objects and actions rather than the things they are meant to symbolise;
* Constitutes an attempt to wrest the Church of England from its Protestant identity;
* Constitutes a downgrading of the significance of [[preaching]] and biblical exposition in regular Christian worship;
* Encourages an idolatrous attitude to the Eucharist because ritualism is predicated on a belief in the Real Presence;
* Uses excessive elaborations in worship that cannot be justified on the basis of the descriptions of worship in the [[gospels]], the [[Acts of the Apostles]], or the [[Epistles]] in the [[New Testament]]. The robes used in the worship of heaven described in the Book of Revelation are plain white;
* Undermines a key Protestant belief that no human actions, even worship that has been precisely and carefully offered, can be of any value when it comes to being [[Justification (theology)|justified]] in the eyes of God: worship should be an unfussy, obedient, [[penitent]], grateful, and spontaneously joyful response to the experience of [[Born again (Christianity)|being saved]] by [[Sola fide|faith alone]] in [[Jesus]]. Ritual and tradition are merely human inventions;
* Has often impeded the understanding of the gospel by wrapping up [[Christianity|Christian]] worship in indecipherable [[symbol]]ic acts;
* Is not beautiful as proponents claim but rather gaudy and distracting from contemplative worship.

==Ritualist controversies in the 19th century==
===Origins===
[[File:A "fiddleback" chasuble from the church of Saint Gertrude in Maarheeze in the Netherlands.jpg|thumb|upright=0.9|A "fiddleback" chasuble, the use of which by a priest could lead to prosecution]]
The development of ritualism in the Church of England was mainly associated with what is commonly called "second generation" Anglo-Catholicism (i.e., the Oxford Movement as developed after 1845 when [[John Henry Newman]] abandoned the Church of England to become a [[Roman Catholic]]). Some scholars{{who|date=December 2013}} argued that it was almost inevitable that some of the leaders of Anglo-Catholicism would turn their attention to questions of liturgy and ritual and started to champion the use of practices and forms of worship more commonly associated with Roman Catholicism. However, there was only limited enthusiasm among ritualists to introduce the widespread use of [[Ecclesiastical Latin|Latin]] in the liturgy, which was the norm in the Roman Catholic Church before [[Vatican II]].

[[File:Biretta.png|thumb|left|upright=0.9|Traditional [[biretta]]]]
The leaders of the first generation of the Anglo-Catholic revival or Oxford Movement (i.e., Newman, [[Edward Bouverie Pusey]], and [[John Keble]]) had been primarily concerned with [[theological]] and [[ecclesiological]] questions and had little concern with questions of [[ritual]]. They championed the view that the fundamental identity of the Church of England was Catholic rather than Protestant. They argued that Anglicans were bound by obedience to use the ''[[Book of Common Prayer]]''. "Tract 3" of the ''[[Tracts for the Times]]'' series had strenuously argued against any revision of the ''Book of Common Prayer'', viewing its use as a matter of absolute obligation. Even ''[[Tract 90]]'', which analysed the [[39 Articles]], was more concerned with the theological dimension of the issue. It gave little attention to the question of altering current liturgical practice in the Church of England.

Although the primary concern of the Oxford Movement was not of liturgical practices, numerous authors, most notably Pusey, Henry Parry Liddon and Richard Meux Benson explicitly rejected extreme ritualism, stating the reservation of the sacrament for any other reason than for the sick, the use of a monstrance and the benediction of the sacrament to be unsafe and discordant with the doctrine of the Church of England.<ref>Staley, Vernon, and editor Cambridge Camden Society. ''Hierurgia Anglicana : Documents and Extracts Illustrative of the Ceremonial of the Anglican Church after the Reformation''. Edited by Vernon Staley, New edition / revised and Considerably enlarged ., Alexander Moring, 1904. Volume 3, p. 341-346</ref>

The ecclesiological questions gave rise to an interest in giving liturgical expression to the theological conviction that the Church of England had sustained a fundamentally Catholic character after the [[English Reformation]]. In some circles, the shift of focus to the question of liturgy proved as provocative as had been the theological assertions of the first generation of Anglo-Catholicism.

The clearest illustration of the shift that took place within Anglo-Catholicism from theological to liturgical questions is to be found in Pusey's attitude towards ritualism. Pusey, the only pre-eminent first-generation leader of Anglo-Catholicism to survive into the second generation, had no sympathy with the preoccupation with ritual. However, when priests started to be prosecuted and imprisoned as a result of the [[Public Worship Regulation Act 1874]], Pusey was quick to show his support for those who were prosecuted.

===Early controversies in the 19th century===
[[File:Monstrans.jpg|thumb|upright=0.9|[[Neo-Gothic]] "solar" [[monstrance]] used for [[Benediction]].]]

===="Bells and smells": the controversial ritual practices====
From the 1850s to the 1890s, several [[liturgical]] practices espoused by many ritualists led to some occasional and intense local controversies, some of which led to prosecutions (most notably as a result of the [[Public Worship Regulation Act 1874]]). Those considered most important by adherents of the Catholic movement were known as the "six points":
* the use of Eucharistic [[vestments]] such as the [[chasuble]], [[Stole (vestment)|stole]], [[alb]] and [[Maniple (vestment)|maniple]]
* the use of a [[thurible]] and [[incense]]
* the use of "lights" (especially the practice of putting six candles on the high [[altar]])
* the use of unleavened (wafer) bread in [[Eucharist|communion]]
* eastward facing celebration of the [[Eucharist]] (when the priest celebrates facing the altar from the same side as the people (i.e., the priest faces east with the people instead of standing at the "north side" of the "table" as required by the [[Book of Common Prayer (1662)|1662 ''Book of Common Prayer'']]))
* the mixing of sacramental wine with water

Other contentious practices included:
* the use of Catholic terminology such as describing the Eucharist as the "[[Mass (liturgy)|Mass]]"
* the use of [[Altar bell|bell]]s at the [[Elevation (Liturgy)|elevation]] of the [[Host (Holy Communion)|host]]
* making the [[sign of the cross]]
* the use of liturgical [[processions]]
* the decoration of churches with statues of saints, pictures of religious scenes, and [[icons]]
* the veneration of the [[Blessed Virgin Mary]] and the practice of the invocation of the [[saints]]
* the practice of [[Benediction of the Blessed Sacrament]]
* the use of the words of Benedictus at the end of the [[Sanctus]] in the eucharistic prayer
* the use of the words of the [[Agnus Dei]] in the Eucharist

In regards to the "north side" celebration, at the time of the Reformation, altars were fixed against the east end of the church, and the priests would celebrate the Mass standing at the front of the altar. Beginning with the [[rubric]]s of the Second Prayer Book of [[Edward VI]] published in 1552, and through the 1662 [[Book of Common Prayer]] (which prevailed for almost 300 years), the priest is directed to stand "at the north syde of the Table." This was variously interpreted over the years to mean the north side of the front of a fixed communion table, the north end of a fixed table (i.e., facing south), the north side of a free-standing table (presumably facing those intending to receive the Elements who would be sitting in the quire stalls opposite), or at the north end of a free-standing table lengthwise in the chancel (facing a congregation seated in the [[nave]]). The last option copies the practice of the Early Church when the celebrant stood before a small stone or marble table, usually rectangular, facing the nave.

The ritualist movement (see [[Cambridge Camden Society]]) also played a substantial role in promoting:
* the restoration of [[chancel]]s in [[parish church]]es; and
* the use of robed [[choir]]s seated in the [[chancel]] accompanied by a [[pipe organ]] rather than by a [[Anglican church music|Church band]] and seated in a [[West gallery music|west gallery]] at the back of the church.

[[Image:FatherTooth.jpeg|thumb|right|Father [[Arthur Tooth]] [[Society of the Holy Cross|SSC]] who was prosecuted for ritualist practices]]
The prosecution and conviction of [[Arthur Tooth]] in 1876, [[Sidney Faithorn Green]] in 1879, and [[Richard William Enraght]] in 1880, illustrate the controversies caused by these liturgical practices. The prosecutions, which were often instigated by the [[Church Association]], gave considerable impetus to the foundation and work of the [[English Church Union]]. The [[Society of the Holy Cross]] (SSC) played a crucial role in championing and developing the use of elements of proscribed Catholic [[ritual]] in [[Anglicanism]].

====Perception of ritualism as a threat to English identity====
For many who opposed ritualism, the key concern was to defend what they saw as the fundamentally [[Protestant]] identity of the Church of England. This was also not just a matter of an [[ecclesiological]] argument; for many, there was a sense that [[Catholic]] worship was somehow "un-English". Catholicism was deeply associated with cultural identities that historically had been treated with suspicion by many English people, especially the Spanish, French, and Irish.

For an ideological defence of this position, it was argued that English identity was closely linked with England's history as a Protestant country that, after the [[English Reformation|Reformation]], had played a key role in opposing Catholic powers in Continental Europe, especially Spain and then France. In the minds of such people, Protestantism was inextricably identified with anti-[[despotic]] values and Catholicism with [[autocracy]] that, in the religious arena, hid behind the "disguise" of complicated rituals whose meaning deliberately lacked transparency. The opposition to ritualism, therefore, had a deeply cultural and [[symbol]]ic significance that extended far beyond purely [[theological]] concerns.

Ritualists themselves were often eager to try and present the "Englishness" of the ritual they championed by predominantly keeping English as the language of the liturgy and reconstructing [[Anglo-Catholicism]] as a recovery of pre-Reformation Catholic forms that were specifically English; a revival of interest in the [[Sarum Rite]] (the pre-Reformation Catholic liturgy of [[Salisbury]]) was sparked off by the Ritualist movement. This tendency was also often expressed as the revival in the use of the pre-Reformation [[Gothic Revival architecture|Gothic]] forms rather than the [[Baroque]], the latter of which was more closely linked in the minds of many with specifically continental and [[Counter Reformation]] forms.

====Ritualism and Christian socialism====
Although ritualism had an aesthetic and ideological appeal for many in the cultural elite, as well as a cognate relationship with the [[Gothic Revival]], the idea that it was inextricably linked with an inclination towards political despotism was a misapprehension. Ritualism had an appeal for many who were politically [[Conservatism|conservative]] and had supporters highly placed in the establishment (i.e., [[Charles Wood, 2nd Viscount Halifax|Viscount Halifax]] and [[John Thynne, 4th Marquess of Bath|the 4th Marquess of Bath]]). However, the outlook of many of the ritualist [[clergy]] themselves, many of whom inevitably operated in some of the most deprived communities in England, resulted in them becoming politically radicalised, with some becoming ardent [[Christian socialists]].

====Anti-ritualism and "muscular Christianity"====
In the spectrum of hostility that it aroused, ritualism also provoked in some of its opponents a reaction that saw its theatricality and its aestheticism as symptoms of "[[effeminacy]]".<ref>David Hilliard: "UnEnglish and Unmanly: Anglo-Catholicism and Homosexuality": Victorian Studies: (Winter 1982): 181–210.</ref> A typical charge was that ritualistic clergy were "man milliners",<ref>Thomas Hughes, ''Tom Brown at Oxford'' (Cambridge, 1861), ch. 9.</ref> who were more concerned with lace and brocade than doctrine. Adverse reaction to this played a significant role in the evolution of the [[Broad Church|Broad]] and [[Low Church]] enthusiasm for [[muscular Christianity]].

===Ritualism and outreach to the unchurched urban poor===
One of the key ideological justifications used by many of the early ritualists, apart from the fact that it was a [[symbol]]ic way of affirming their belief in the essentially [[Catholic]] nature of [[Anglicanism]], was the argument that it provided a particularly effective medium for bringing Christianity to the poorest "[[slum]] parishes" of the [[Church of England]].

It was argued that [[ritual]] and [[aesthetic]]ally impressive [[liturgy]] did not only provide a powerful contrast to the drabness of the lives of the poor, but its emphasis on [[symbol]] and action rather than word was a more effective medium for spreading Christian faith in areas with poor [[literacy]] rates than the highly cerebral and [[logocentric]] worship that focused on the [[Book of Common Prayer]]. This argument may have had some merits, but, very often, the respect that the most successful ritualists often gained in the highly impoverished communities they went to serve was based on the fact that they had expressed a genuine [[Pastoral care|pastoral]] concern for the poor among whom they lived.

The argument for ritualism in [[Anglicanism]] was also based on the analogy of the success of the Roman Catholic Church among the highly impoverished [[Irish diaspora|Irish migrant communities]] in the urban areas of England. It was argued by some that ritual played a key role in the growth of the [[Roman Catholic Church]] among the poor. However, the use of ritual probably played little more than a subsidiary role in the success of the Catholic Church in this area. Instead, its success was probably largely due to a special cultural identity that many Irish migrants felt with the Roman Catholic Church as one of the few institutions that they encountered in [[Irish diaspora|diaspora]] that was also a feature of life in their homeland.

[[File:Edward King.png|thumb|upright=0.9|[[Edward King (English bishop)|Edward King]], [[Bishop of Lincoln]], by [[Leslie Ward]] 1890. King was prosecuted for ritualist practices.]]

===Legacy of the controversies===
The ritualists' use of [[vestments]] and wafer bread have become widespread, even normative, in the Church of England for much of the 20th century.

Although many members of the Church of England today still feel uncomfortable or sceptical about certain "Catholic" or "Romish" liturgical practices,{{Citation needed|date=April 2012}} in the late 19th century, using [[incense]], wearing [[vestments]], putting candles on the [[altar]], having the mixed cup, making the sign of the Cross over the congregation, and using unleavened (wafer) bread in the [[Eucharist]] could spark riots and lead to the prosecution and imprisonment of [[priest]]s, such as the prosecution of [[Edward King (English bishop)|Edward King]], [[Bishop of Lincoln]], between 1888 and 1890. The lasting legacy is that the Ritualists won; the current liturgical style in its various manifestations in almost all Anglican parishes worldwide is much closer to the way Mass was celebrated 500 years ago even in Low Church and "mid-range" parishes.{{cn|date=February 2024}}

==See also==
{{Portal|Christianity}}
{{columnslist|colwidth=20em|
* [[Anglicanism]]
* [[Anglo-Catholicism]]
* [[The Book of Common Prayer]]
* [[Cambridge Camden Society]]
* [[Charles Walker (liturgist)]] (Author/Editor of ''The Ritual Reason Why'')
* [[Christian Social Union (Church of England)|Christian Social Union]]
* [[Church Association]]
* [[Richard William Enraght]] (prosecuted for Ritualist practices)
* [[T. Pelham Dale]] (prosecuted for Ritualist practices)
* [[Percy Dearmer]]
* [[James DeKoven]]
* [[George Anthony Denison]]
* [[Robert William Radclyffe Dolling]]
* [[English Missal]]
* [[Charles Fuge Lowder]]
* [[Alexander Heriot Mackonochie]]
* [[English Church Union]]
* [[English Hymnal]]
* [[Legalism (theology)]]
* [[Liturgical Movement]]
* [[Gothic Revival]]
* [[William Augustus Mühlenberg]]
* [[Oxford Movement]]
* [[Public Worship Regulation Act 1874]]
* [[John Purchas]]
* [[John Charles Ryle]]
* [[Society of the Holy Cross|SSC (Society of the Holy Cross)]]
* [[Arthur Tooth]] (prosecuted for Ritualist practices)
* [[Vestments controversy]]
* [[Walsingham]]
}}

==References==
{{Reflist}}

==Bibliography==
{{refbegin}}
* James Bentley: ''Ritualism and Politics in Victorian Britain'': Oxford: Oxford University Press, 1978: {{ISBN|0-19-826714-2}}
* Lida Ellsworth: ''Charles Lowder and the Ritualist Movement'': London: Darton, Longman and Todd, 1982: {{ISBN|0-232-51535-2}}
* Gary Graber: ''Ritual Legislation in the Victorian Church of England: Antecedents and Passage of the Public Worship Regulation Act 1874'': San Francisco: Mellen Research University Press, 1993: {{ISBN|0-7734-2216-1}}
* David Hilliard: "[http://anglicanhistory.org/academic/hilliard_unenglish.pdf UnEnglish and Unmanly: Anglo-Catholicism and Homosexuality]": ''Victorian Studies'': (Winter 1982): 181–210.
* Kenneth Hylson-Smith: ''High Churchmanship in the Church of England: From the Sixteenth to the Late Twentieth Centuries'': Edinburgh: T&T Clark, 1993: {{ISBN|0-567-09623-8}}
* John Shelton Reed: ''Glorious Battle: The Cultural Politics of Victorian Anglo-Catholicism'': Nashville & London: Vanderbilt University Press, 1996: {{ISBN|0-8265-1274-7}}
* Frank Reynolds: ''Martyr of Ritualism: Father MacKonochie of [[St Alban's, Holborn]]'': London: Faber and Faber, 1965.
* Martin Wellings, ''Evangelicals Embattled: Responses of Evangelicals in the Church of England to Ritualism, Darwinism and Theological Liberalism (1890–1930):'' Carlisle: Paternoster Press, 2003: {{ISBN|1-84227-049-4}}
* James Whisenant: ''A Fragile Unity: Anti-Ritualism and the Division of Anglican Evangelicalism in the Nineteenth Century'': Carlisle: Paternoster Press, 2003: {{ISBN|1-84227-105-9}}
* Nigel Yates: ''Anglican Ritualism in Victorian Britain: (1830–1910)''. Oxford: Oxford University Press, 1999: {{ISBN|0-19-826989-7}}
{{refend}}

==External links==
* [http://anglicanhistory.org/ritualism/index.html Project Canterbury: Ritualism]
* [https://web.archive.org/web/20060620085407/http://anglicanhistory.org/misc/denison.html A contemporary view of the Ritualist controversies from one of its qualified supporters: Archdeacon Denison]
* [http://www.churchsociety.org/publications/leaflets/Leaf_ScarfStole.pdf "Scarfs or Stoles?" – An Evangelical Anglican critique of the use of vestments]
* [http://www.churchsociety.org/publications/tracts/CAT004_RyleRitualism.pdf "The Teaching of the Ritualists not the Teaching of the Church of England", by John Charles Ryle critical of Ritualism] {{Webarchive|url=https://web.archive.org/web/20100827095117/http://www.churchsociety.org/publications/tracts/CAT004_RyleRitualism.pdf |date=2010-08-27 }}
* [https://archive.org/details/hierurgiaanglica01stpa/page/n7/mode/2up Hierurgia anglicana; documents and extracts illustrative of the ceremonial of the Anglican church after the reformation Volume 1, by Vernon Staley defending Ritualism] [https://archive.org/details/hierurgiaanglica02stpa/page/n7/mode/2up Hierurgia anglicana; documents and extracts illustrative of the ceremonial of the Anglican church after the reformation Volume 2] [https://archive.org/details/hierurgiaanglica03stpa/page/n7/mode/2up Hierurgia anglicana; documents and extracts illustrative of the ceremonial of the Anglican church after the reformation Volume 3]
* {{CathEncy|wstitle=Ritualists}}

{{Anglican liturgy|state=collapsed}}
{{Authority control}}

[[index.php?title=Category:Anglo-Catholicism]]
[[index.php?title=Category:Ritual]]
[[index.php?title=Category:Anglicanism]]
[[index.php?title=Category:Cultural conventions]]
[[index.php?title=Category:History of the Church of England]]
[[index.php?title=Category:Sacraments]]

Ritualism in the Church of England

2025-11-23T12:45:13Z

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{{Use British English|date=April 2025}}
{{Short description|Emphasis on the rituals and liturgical ceremony of the church}}
{{multiple issues|
{{more footnotes needed|date=February 2011}}
{{tone|date=March 2022}}
}}
Ritualism, in the history of [[Christianity]], refers to an emphasis on the [[ritual]]s and [[liturgical]] ceremonies of the Church, specifically the Christian practice of [[Holy Communion]].
[[File:BC St. Ignatius apse window 3.jpg|right|thumb|Image of a [[thurible]] in a stained glass window, St. Ignatius Church, [[Chestnut Hill, Massachusetts|Chestnut Hill]], [[Massachusetts]]]]
In the [[Church of England|Anglican church]] in the 19th century, the role of ritual became a contentious matter. The debate over this topic was also associated with struggles between the [[High Church]] and [[Low Church]] movements.
{{TOC limit|3}}

==Definition==
In [[Anglicanism]], the term ''ritualist'' is often used to describe the revival of the second generation [[Oxford Movement]]/[[Anglo-Catholicism|Anglo-Catholic]]/[[High Church]], which sought to reintroduce a range of [[Catholicism|Roman Catholic]] [[Liturgy|liturgical practices]] to the [[Church of England]]. Ritualism is also seen as a controversial term (i.e., rejected by some of those to whom ritualism is applied).

===Common arguments===
Arguments about ritualism in the Church of England were often shaped by opposing (and often unannounced) attitudes towards the concept of {{lang|la|[[sola scriptura]]}} and the nature of the authority of the [[Bible]] for Christians.

====For====
Those who support the ritualist outlook in the Church of England have often argued that the adoption of key elements of [[Roman Catholic]] ritual would:

* Give liturgical expression to the [[ecclesiological]] belief that the Church of England is more Catholic than Protestant;
* Give liturgical expression to a belief in the [[Real Presence]] and concomitantly that the [[Eucharist]] is the most important act of church worship and should be the norm;
* Be the most effective vehicle for giving expression to the worship of [[heaven]] as described in the [[Book of Revelation]] in which the use of white robes and [[incense]] in a setting of considerable beauty is described;
* Be a liturgical expression of the story in the book of [[Gospel of Matthew]] of the response of the [[Magi]] to the [[birth of Jesus]] who brought the gifts of [[gold]], [[frankincense]] and [[myrrh]] as an act of [[adoration]];
* Enable worshippers to use all of their senses in order to [[worship]] with the whole person and not just the mind;
* Be [[Incarnation (Christianity)|incarnational]] by placing emphasis on liturgical action and physical objects. Those in favour of ritualism argue that it draws attention to the importance that Christians should attach to the belief that, in [[Jesus]], "the Word became flesh" (John 1).<ref>{{bibleverse|John|1}}</ref> Those things are part of what God makes and saves and are not repudiated by him;
* Be the most effective form of worship for cultures that are either highly visual or have low [[literacy]] rates;
* Be an expression of the human response to God that calls on humans to offer their best in worship as a way of expressing the value ("worth") that they place on God. Worship is, [[etymologically]], "worth-ship".

====Against====
[[File:John Charles Ryle Vanity Fair 26 March 1881.jpg|thumb|upright=0.9|[[John Charles Ryle|Bishop Ryle of Liverpool]] – a leading critic of ritualism – by [[Carlo Pellegrini (caricaturist)|Carlo Pellegrini]], 1881]]
Those who oppose ritualism in the Church of England have generally argued that it:

* Promotes [[idolatry]] by encouraging worshippers to focus on ritual objects and actions rather than the things they are meant to symbolise;
* Constitutes an attempt to wrest the Church of England from its Protestant identity;
* Constitutes a downgrading of the significance of [[preaching]] and biblical exposition in regular Christian worship;
* Encourages an idolatrous attitude to the Eucharist because ritualism is predicated on a belief in the Real Presence;
* Uses excessive elaborations in worship that cannot be justified on the basis of the descriptions of worship in the [[gospels]], the [[Acts of the Apostles]], or the [[Epistles]] in the [[New Testament]]. The robes used in the worship of heaven described in the Book of Revelation are plain white;
* Undermines a key Protestant belief that no human actions, even worship that has been precisely and carefully offered, can be of any value when it comes to being [[Justification (theology)|justified]] in the eyes of God: worship should be an unfussy, obedient, [[penitent]], grateful, and spontaneously joyful response to the experience of [[Born again (Christianity)|being saved]] by [[Sola fide|faith alone]] in [[Jesus]]. Ritual and tradition are merely human inventions;
* Has often impeded the understanding of the gospel by wrapping up [[Christianity|Christian]] worship in indecipherable [[symbol]]ic acts;
* Is not beautiful as proponents claim but rather gaudy and distracting from contemplative worship.

==Ritualist controversies in the 19th century==
===Origins===
[[File:A "fiddleback" chasuble from the church of Saint Gertrude in Maarheeze in the Netherlands.jpg|thumb|upright=0.9|A "fiddleback" chasuble, the use of which by a priest could lead to prosecution]]
The development of ritualism in the Church of England was mainly associated with what is commonly called "second generation" Anglo-Catholicism (i.e., the Oxford Movement as developed after 1845 when [[John Henry Newman]] abandoned the Church of England to become a [[Roman Catholic]]). Some scholars{{who|date=December 2013}} argued that it was almost inevitable that some of the leaders of Anglo-Catholicism would turn their attention to questions of liturgy and ritual and started to champion the use of practices and forms of worship more commonly associated with Roman Catholicism. However, there was only limited enthusiasm among ritualists to introduce the widespread use of [[Ecclesiastical Latin|Latin]] in the liturgy, which was the norm in the Roman Catholic Church before [[Vatican II]].

[[File:Biretta.png|thumb|left|upright=0.9|Traditional [[biretta]]]]
The leaders of the first generation of the Anglo-Catholic revival or Oxford Movement (i.e., Newman, [[Edward Bouverie Pusey]], and [[John Keble]]) had been primarily concerned with [[theological]] and [[ecclesiological]] questions and had little concern with questions of [[ritual]]. They championed the view that the fundamental identity of the Church of England was Catholic rather than Protestant. They argued that Anglicans were bound by obedience to use the ''[[Book of Common Prayer]]''. "Tract 3" of the ''[[Tracts for the Times]]'' series had strenuously argued against any revision of the ''Book of Common Prayer'', viewing its use as a matter of absolute obligation. Even ''[[Tract 90]]'', which analysed the [[39 Articles]], was more concerned with the theological dimension of the issue. It gave little attention to the question of altering current liturgical practice in the Church of England.

Although the primary concern of the Oxford Movement was not of liturgical practices, numerous authors, most notably Pusey, Henry Parry Liddon and Richard Meux Benson explicitly rejected extreme ritualism, stating the reservation of the sacrament for any other reason than for the sick, the use of a monstrance and the benediction of the sacrament to be unsafe and discordant with the doctrine of the Church of England.<ref>Staley, Vernon, and editor Cambridge Camden Society. ''Hierurgia Anglicana : Documents and Extracts Illustrative of the Ceremonial of the Anglican Church after the Reformation''. Edited by Vernon Staley, New edition / revised and Considerably enlarged ., Alexander Moring, 1904. Volume 3, p. 341-346</ref>

The ecclesiological questions gave rise to an interest in giving liturgical expression to the theological conviction that the Church of England had sustained a fundamentally Catholic character after the [[English Reformation]]. In some circles, the shift of focus to the question of liturgy proved as provocative as had been the theological assertions of the first generation of Anglo-Catholicism.

The clearest illustration of the shift that took place within Anglo-Catholicism from theological to liturgical questions is to be found in Pusey's attitude towards ritualism. Pusey, the only pre-eminent first-generation leader of Anglo-Catholicism to survive into the second generation, had no sympathy with the preoccupation with ritual. However, when priests started to be prosecuted and imprisoned as a result of the [[Public Worship Regulation Act 1874]], Pusey was quick to show his support for those who were prosecuted.

===Early controversies in the 19th century===
[[File:Monstrans.jpg|thumb|upright=0.9|[[Neo-Gothic]] "solar" [[monstrance]] used for [[Benediction]].]]

===="Bells and smells": the controversial ritual practices====
From the 1850s to the 1890s, several [[liturgical]] practices espoused by many ritualists led to some occasional and intense local controversies, some of which led to prosecutions (most notably as a result of the [[Public Worship Regulation Act 1874]]). Those considered most important by adherents of the Catholic movement were known as the "six points":
* the use of Eucharistic [[vestments]] such as the [[chasuble]], [[Stole (vestment)|stole]], [[alb]] and [[Maniple (vestment)|maniple]]
* the use of a [[thurible]] and [[incense]]
* the use of "lights" (especially the practice of putting six candles on the high [[altar]])
* the use of unleavened (wafer) bread in [[Eucharist|communion]]
* eastward facing celebration of the [[Eucharist]] (when the priest celebrates facing the altar from the same side as the people (i.e., the priest faces east with the people instead of standing at the "north side" of the "table" as required by the [[Book of Common Prayer (1662)|1662 ''Book of Common Prayer'']]))
* the mixing of sacramental wine with water

Other contentious practices included:
* the use of Catholic terminology such as describing the Eucharist as the "[[Mass (liturgy)|Mass]]"
* the use of [[Altar bell|bell]]s at the [[Elevation (Liturgy)|elevation]] of the [[Host (Holy Communion)|host]]
* making the [[sign of the cross]]
* the use of liturgical [[processions]]
* the decoration of churches with statues of saints, pictures of religious scenes, and [[icons]]
* the veneration of the [[Blessed Virgin Mary]] and the practice of the invocation of the [[saints]]
* the practice of [[Benediction of the Blessed Sacrament]]
* the use of the words of Benedictus at the end of the [[Sanctus]] in the eucharistic prayer
* the use of the words of the [[Agnus Dei]] in the Eucharist

In regards to the "north side" celebration, at the time of the Reformation, altars were fixed against the east end of the church, and the priests would celebrate the Mass standing at the front of the altar. Beginning with the [[rubric]]s of the Second Prayer Book of [[Edward VI]] published in 1552, and through the 1662 [[Book of Common Prayer]] (which prevailed for almost 300 years), the priest is directed to stand "at the north syde of the Table." This was variously interpreted over the years to mean the north side of the front of a fixed communion table, the north end of a fixed table (i.e., facing south), the north side of a free-standing table (presumably facing those intending to receive the Elements who would be sitting in the quire stalls opposite), or at the north end of a free-standing table lengthwise in the chancel (facing a congregation seated in the [[nave]]). The last option copies the practice of the Early Church when the celebrant stood before a small stone or marble table, usually rectangular, facing the nave.

The ritualist movement (see [[Cambridge Camden Society]]) also played a substantial role in promoting:
* the restoration of [[chancel]]s in [[parish church]]es; and
* the use of robed [[choir]]s seated in the [[chancel]] accompanied by a [[pipe organ]] rather than by a [[Anglican church music|Church band]] and seated in a [[West gallery music|west gallery]] at the back of the church.

[[Image:FatherTooth.jpeg|thumb|right|Father [[Arthur Tooth]] [[Society of the Holy Cross|SSC]] who was prosecuted for ritualist practices]]
The prosecution and conviction of [[Arthur Tooth]] in 1876, [[Sidney Faithorn Green]] in 1879, and [[Richard William Enraght]] in 1880, illustrate the controversies caused by these liturgical practices. The prosecutions, which were often instigated by the [[Church Association]], gave considerable impetus to the foundation and work of the [[English Church Union]]. The [[Society of the Holy Cross]] (SSC) played a crucial role in championing and developing the use of elements of proscribed Catholic [[ritual]] in [[Anglicanism]].

====Perception of ritualism as a threat to English identity====
For many who opposed ritualism, the key concern was to defend what they saw as the fundamentally [[Protestant]] identity of the Church of England. This was also not just a matter of an [[ecclesiological]] argument; for many, there was a sense that [[Catholic]] worship was somehow "un-English". Catholicism was deeply associated with cultural identities that historically had been treated with suspicion by many English people, especially the Spanish, French, and Irish.

For an ideological defence of this position, it was argued that English identity was closely linked with England's history as a Protestant country that, after the [[English Reformation|Reformation]], had played a key role in opposing Catholic powers in Continental Europe, especially Spain and then France. In the minds of such people, Protestantism was inextricably identified with anti-[[despotic]] values and Catholicism with [[autocracy]] that, in the religious arena, hid behind the "disguise" of complicated rituals whose meaning deliberately lacked transparency. The opposition to ritualism, therefore, had a deeply cultural and [[symbol]]ic significance that extended far beyond purely [[theological]] concerns.

Ritualists themselves were often eager to try and present the "Englishness" of the ritual they championed by predominantly keeping English as the language of the liturgy and reconstructing [[Anglo-Catholicism]] as a recovery of pre-Reformation Catholic forms that were specifically English; a revival of interest in the [[Sarum Rite]] (the pre-Reformation Catholic liturgy of [[Salisbury]]) was sparked off by the Ritualist movement. This tendency was also often expressed as the revival in the use of the pre-Reformation [[Gothic Revival architecture|Gothic]] forms rather than the [[Baroque]], the latter of which was more closely linked in the minds of many with specifically continental and [[Counter Reformation]] forms.

====Ritualism and Christian socialism====
Although ritualism had an aesthetic and ideological appeal for many in the cultural elite, as well as a cognate relationship with the [[Gothic Revival]], the idea that it was inextricably linked with an inclination towards political despotism was a misapprehension. Ritualism had an appeal for many who were politically [[Conservatism|conservative]] and had supporters highly placed in the establishment (i.e., [[Charles Wood, 2nd Viscount Halifax|Viscount Halifax]] and [[John Thynne, 4th Marquess of Bath|the 4th Marquess of Bath]]). However, the outlook of many of the ritualist [[clergy]] themselves, many of whom inevitably operated in some of the most deprived communities in England, resulted in them becoming politically radicalised, with some becoming ardent [[Christian socialists]].

====Anti-ritualism and "muscular Christianity"====
In the spectrum of hostility that it aroused, ritualism also provoked in some of its opponents a reaction that saw its theatricality and its aestheticism as symptoms of "[[effeminacy]]".<ref>David Hilliard: "UnEnglish and Unmanly: Anglo-Catholicism and Homosexuality": Victorian Studies: (Winter 1982): 181–210.</ref> A typical charge was that ritualistic clergy were "man milliners",<ref>Thomas Hughes, ''Tom Brown at Oxford'' (Cambridge, 1861), ch. 9.</ref> who were more concerned with lace and brocade than doctrine. Adverse reaction to this played a significant role in the evolution of the [[Broad Church|Broad]] and [[Low Church]] enthusiasm for [[muscular Christianity]].

===Ritualism and outreach to the unchurched urban poor===
One of the key ideological justifications used by many of the early ritualists, apart from the fact that it was a [[symbol]]ic way of affirming their belief in the essentially [[Catholic]] nature of [[Anglicanism]], was the argument that it provided a particularly effective medium for bringing Christianity to the poorest "[[slum]] parishes" of the [[Church of England]].

It was argued that [[ritual]] and [[aesthetic]]ally impressive [[liturgy]] did not only provide a powerful contrast to the drabness of the lives of the poor, but its emphasis on [[symbol]] and action rather than word was a more effective medium for spreading Christian faith in areas with poor [[literacy]] rates than the highly cerebral and [[logocentric]] worship that focused on the [[Book of Common Prayer]]. This argument may have had some merits, but, very often, the respect that the most successful ritualists often gained in the highly impoverished communities they went to serve was based on the fact that they had expressed a genuine [[Pastoral care|pastoral]] concern for the poor among whom they lived.

The argument for ritualism in [[Anglicanism]] was also based on the analogy of the success of the Roman Catholic Church among the highly impoverished [[Irish diaspora|Irish migrant communities]] in the urban areas of England. It was argued by some that ritual played a key role in the growth of the [[Roman Catholic Church]] among the poor. However, the use of ritual probably played little more than a subsidiary role in the success of the Catholic Church in this area. Instead, its success was probably largely due to a special cultural identity that many Irish migrants felt with the Roman Catholic Church as one of the few institutions that they encountered in [[Irish diaspora|diaspora]] that was also a feature of life in their homeland.

[[File:Edward King.png|thumb|upright=0.9|[[Edward King (English bishop)|Edward King]], [[Bishop of Lincoln]], by [[Leslie Ward]] 1890. King was prosecuted for ritualist practices.]]

===Legacy of the controversies===
The ritualists' use of [[vestments]] and wafer bread have become widespread, even normative, in the Church of England for much of the 20th century.

Although many members of the Church of England today still feel uncomfortable or sceptical about certain "Catholic" or "Romish" liturgical practices,{{Citation needed|date=April 2012}} in the late 19th century, using [[incense]], wearing [[vestments]], putting candles on the [[altar]], having the mixed cup, making the sign of the Cross over the congregation, and using unleavened (wafer) bread in the [[Eucharist]] could spark riots and lead to the prosecution and imprisonment of [[priest]]s, such as the prosecution of [[Edward King (English bishop)|Edward King]], [[Bishop of Lincoln]], between 1888 and 1890. The lasting legacy is that the Ritualists won; the current liturgical style in its various manifestations in almost all Anglican parishes worldwide is much closer to the way Mass was celebrated 500 years ago even in Low Church and "mid-range" parishes.{{cn|date=February 2024}}

==See also==
{{Portal|Christianity}}
{{columnslist|colwidth=20em|
* [[Anglicanism]]
* [[Anglo-Catholicism]]
* [[The Book of Common Prayer]]
* [[Cambridge Camden Society]]
* [[Charles Walker (liturgist)]] (Author/Editor of ''The Ritual Reason Why'')
* [[Christian Social Union (Church of England)|Christian Social Union]]
* [[Church Association]]
* [[Richard William Enraght]] (prosecuted for Ritualist practices)
* [[T. Pelham Dale]] (prosecuted for Ritualist practices)
* [[Percy Dearmer]]
* [[James DeKoven]]
* [[George Anthony Denison]]
* [[Robert William Radclyffe Dolling]]
* [[English Missal]]
* [[Charles Fuge Lowder]]
* [[Alexander Heriot Mackonochie]]
* [[English Church Union]]
* [[English Hymnal]]
* [[Legalism (theology)]]
* [[Liturgical Movement]]
* [[Gothic Revival]]
* [[William Augustus Mühlenberg]]
* [[Oxford Movement]]
* [[Public Worship Regulation Act 1874]]
* [[John Purchas]]
* [[John Charles Ryle]]
* [[Society of the Holy Cross|SSC (Society of the Holy Cross)]]
* [[Arthur Tooth]] (prosecuted for Ritualist practices)
* [[Vestments controversy]]
* [[Walsingham]]
}}

==References==
{{Reflist}}

==Bibliography==
{{refbegin}}
* James Bentley: ''Ritualism and Politics in Victorian Britain'': Oxford: Oxford University Press, 1978: {{ISBN|0-19-826714-2}}
* Lida Ellsworth: ''Charles Lowder and the Ritualist Movement'': London: Darton, Longman and Todd, 1982: {{ISBN|0-232-51535-2}}
* Gary Graber: ''Ritual Legislation in the Victorian Church of England: Antecedents and Passage of the Public Worship Regulation Act 1874'': San Francisco: Mellen Research University Press, 1993: {{ISBN|0-7734-2216-1}}
* David Hilliard: "[http://anglicanhistory.org/academic/hilliard_unenglish.pdf UnEnglish and Unmanly: Anglo-Catholicism and Homosexuality]": ''Victorian Studies'': (Winter 1982): 181–210.
* Kenneth Hylson-Smith: ''High Churchmanship in the Church of England: From the Sixteenth to the Late Twentieth Centuries'': Edinburgh: T&T Clark, 1993: {{ISBN|0-567-09623-8}}
* John Shelton Reed: ''Glorious Battle: The Cultural Politics of Victorian Anglo-Catholicism'': Nashville & London: Vanderbilt University Press, 1996: {{ISBN|0-8265-1274-7}}
* Frank Reynolds: ''Martyr of Ritualism: Father MacKonochie of [[St Alban's, Holborn]]'': London: Faber and Faber, 1965.
* Martin Wellings, ''Evangelicals Embattled: Responses of Evangelicals in the Church of England to Ritualism, Darwinism and Theological Liberalism (1890–1930):'' Carlisle: Paternoster Press, 2003: {{ISBN|1-84227-049-4}}
* James Whisenant: ''A Fragile Unity: Anti-Ritualism and the Division of Anglican Evangelicalism in the Nineteenth Century'': Carlisle: Paternoster Press, 2003: {{ISBN|1-84227-105-9}}
* Nigel Yates: ''Anglican Ritualism in Victorian Britain: (1830–1910)''. Oxford: Oxford University Press, 1999: {{ISBN|0-19-826989-7}}
{{refend}}

==External links==
* [http://anglicanhistory.org/ritualism/index.html Project Canterbury: Ritualism]
* [https://web.archive.org/web/20060620085407/http://anglicanhistory.org/misc/denison.html A contemporary view of the Ritualist controversies from one of its qualified supporters: Archdeacon Denison]
* [http://www.churchsociety.org/publications/leaflets/Leaf_ScarfStole.pdf "Scarfs or Stoles?" – An Evangelical Anglican critique of the use of vestments]
* [http://www.churchsociety.org/publications/tracts/CAT004_RyleRitualism.pdf "The Teaching of the Ritualists not the Teaching of the Church of England", by John Charles Ryle critical of Ritualism] {{Webarchive|url=https://web.archive.org/web/20100827095117/http://www.churchsociety.org/publications/tracts/CAT004_RyleRitualism.pdf |date=2010-08-27 }}
* [https://archive.org/details/hierurgiaanglica01stpa/page/n7/mode/2up Hierurgia anglicana; documents and extracts illustrative of the ceremonial of the Anglican church after the reformation Volume 1] [https://archive.org/details/hierurgiaanglica02stpa/page/n7/mode/2up Hierurgia anglicana; documents and extracts illustrative of the ceremonial of the Anglican church after the reformation Volume 2] [https://archive.org/details/hierurgiaanglica03stpa/page/n7/mode/2up Hierurgia anglicana; documents and extracts illustrative of the ceremonial of the Anglican church after the reformation Volume 3]
* {{CathEncy|wstitle=Ritualists}}

{{Anglican liturgy|state=collapsed}}
{{Authority control}}

[[index.php?title=Category:Anglo-Catholicism]]
[[index.php?title=Category:Ritual]]
[[index.php?title=Category:Anglicanism]]
[[index.php?title=Category:Cultural conventions]]
[[index.php?title=Category:History of the Church of England]]
[[index.php?title=Category:Sacraments]]

Ritualism in the Church of England

2025-11-23T12:44:32Z

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{{Use British English|date=April 2025}}
{{Short description|Emphasis on the rituals and liturgical ceremony of the church}}
{{multiple issues|
{{more footnotes needed|date=February 2011}}
{{tone|date=March 2022}}
}}
Ritualism, in the history of [[Christianity]], refers to an emphasis on the [[ritual]]s and [[liturgical]] ceremonies of the Church, specifically the Christian practice of [[Holy Communion]].
[[File:BC St. Ignatius apse window 3.jpg|right|thumb|Image of a [[thurible]] in a stained glass window, St. Ignatius Church, [[Chestnut Hill, Massachusetts|Chestnut Hill]], [[Massachusetts]]]]
In the [[Church of England|Anglican church]] in the 19th century, the role of ritual became a contentious matter. The debate over this topic was also associated with struggles between the [[High Church]] and [[Low Church]] movements.
{{TOC limit|3}}

==Definition==
In [[Anglicanism]], the term ''ritualist'' is often used to describe the revival of the second generation [[Oxford Movement]]/[[Anglo-Catholicism|Anglo-Catholic]]/[[High Church]], which sought to reintroduce a range of [[Catholicism|Roman Catholic]] [[Liturgy|liturgical practices]] to the [[Church of England]]. Ritualism is also seen as a controversial term (i.e., rejected by some of those to whom ritualism is applied).

===Common arguments===
Arguments about ritualism in the Church of England were often shaped by opposing (and often unannounced) attitudes towards the concept of {{lang|la|[[sola scriptura]]}} and the nature of the authority of the [[Bible]] for Christians.

====For====
Those who support the ritualist outlook in the Church of England have often argued that the adoption of key elements of [[Roman Catholic]] ritual would:

* Give liturgical expression to the [[ecclesiological]] belief that the Church of England is more Catholic than Protestant;
* Give liturgical expression to a belief in the [[Real Presence]] and concomitantly that the [[Eucharist]] is the most important act of church worship and should be the norm;
* Be the most effective vehicle for giving expression to the worship of [[heaven]] as described in the [[Book of Revelation]] in which the use of white robes and [[incense]] in a setting of considerable beauty is described;
* Be a liturgical expression of the story in the book of [[Gospel of Matthew]] of the response of the [[Magi]] to the [[birth of Jesus]] who brought the gifts of [[gold]], [[frankincense]] and [[myrrh]] as an act of [[adoration]];
* Enable worshippers to use all of their senses in order to [[worship]] with the whole person and not just the mind;
* Be [[Incarnation (Christianity)|incarnational]] by placing emphasis on liturgical action and physical objects. Those in favour of ritualism argue that it draws attention to the importance that Christians should attach to the belief that, in [[Jesus]], "the Word became flesh" (John 1).<ref>{{bibleverse|John|1}}</ref> Those things are part of what God makes and saves and are not repudiated by him;
* Be the most effective form of worship for cultures that are either highly visual or have low [[literacy]] rates;
* Be an expression of the human response to God that calls on humans to offer their best in worship as a way of expressing the value ("worth") that they place on God. Worship is, [[etymologically]], "worth-ship".

====Against====
[[File:John Charles Ryle Vanity Fair 26 March 1881.jpg|thumb|upright=0.9|[[John Charles Ryle|Bishop Ryle of Liverpool]] – a leading critic of ritualism – by [[Carlo Pellegrini (caricaturist)|Carlo Pellegrini]], 1881]]
Those who oppose ritualism in the Church of England have generally argued that it:

* Promotes [[idolatry]] by encouraging worshippers to focus on ritual objects and actions rather than the things they are meant to symbolise;
* Constitutes an attempt to wrest the Church of England from its Protestant identity;
* Constitutes a downgrading of the significance of [[preaching]] and biblical exposition in regular Christian worship;
* Encourages an idolatrous attitude to the Eucharist because ritualism is predicated on a belief in the Real Presence;
* Uses excessive elaborations in worship that cannot be justified on the basis of the descriptions of worship in the [[gospels]], the [[Acts of the Apostles]], or the [[Epistles]] in the [[New Testament]]. The robes used in the worship of heaven described in the Book of Revelation are plain white;
* Undermines a key Protestant belief that no human actions, even worship that has been precisely and carefully offered, can be of any value when it comes to being [[Justification (theology)|justified]] in the eyes of God: worship should be an unfussy, obedient, [[penitent]], grateful, and spontaneously joyful response to the experience of [[Born again (Christianity)|being saved]] by [[Sola fide|faith alone]] in [[Jesus]]. Ritual and tradition are merely human inventions;
* Has often impeded the understanding of the gospel by wrapping up [[Christianity|Christian]] worship in indecipherable [[symbol]]ic acts;
* Is not beautiful as proponents claim but rather gaudy and distracting from contemplative worship.

==Ritualist controversies in the 19th century==
===Origins===
[[File:A "fiddleback" chasuble from the church of Saint Gertrude in Maarheeze in the Netherlands.jpg|thumb|upright=0.9|A "fiddleback" chasuble, the use of which by a priest could lead to prosecution]]
The development of ritualism in the Church of England was mainly associated with what is commonly called "second generation" Anglo-Catholicism (i.e., the Oxford Movement as developed after 1845 when [[John Henry Newman]] abandoned the Church of England to become a [[Roman Catholic]]). Some scholars{{who|date=December 2013}} argued that it was almost inevitable that some of the leaders of Anglo-Catholicism would turn their attention to questions of liturgy and ritual and started to champion the use of practices and forms of worship more commonly associated with Roman Catholicism. However, there was only limited enthusiasm among ritualists to introduce the widespread use of [[Ecclesiastical Latin|Latin]] in the liturgy, which was the norm in the Roman Catholic Church before [[Vatican II]].

[[File:Biretta.png|thumb|left|upright=0.9|Traditional [[biretta]]]]
The leaders of the first generation of the Anglo-Catholic revival or Oxford Movement (i.e., Newman, [[Edward Bouverie Pusey]], and [[John Keble]]) had been primarily concerned with [[theological]] and [[ecclesiological]] questions and had little concern with questions of [[ritual]]. They championed the view that the fundamental identity of the Church of England was Catholic rather than Protestant. They argued that Anglicans were bound by obedience to use the ''[[Book of Common Prayer]]''. "Tract 3" of the ''[[Tracts for the Times]]'' series had strenuously argued against any revision of the ''Book of Common Prayer'', viewing its use as a matter of absolute obligation. Even ''[[Tract 90]]'', which analysed the [[39 Articles]], was more concerned with the theological dimension of the issue. It gave little attention to the question of altering current liturgical practice in the Church of England.

Although the primary concern of the Oxford Movement was not of liturgical practices, numerous authors, most notably Pusey, Henry Parry Liddon and Richard Meux Benson explicitly rejected extreme ritualism, stating the reservation of the sacrament for any other reason than for the sick, the use of a monstrance and the benediction of the sacrament to be unsafe and discordant with the doctrine of the Church of England.<ref>Staley, Vernon, and editor Cambridge Camden Society. ''Hierurgia Anglicana : Documents and Extracts Illustrative of the Ceremonial of the Anglican Church after the Reformation''. Edited by Vernon Staley, New edition / revised and Considerably enlarged ., Alexander Moring, 1904. Volume 3, p. 341-346</ref>

The ecclesiological questions gave rise to an interest in giving liturgical expression to the theological conviction that the Church of England had sustained a fundamentally Catholic character after the [[English Reformation]]. In some circles, the shift of focus to the question of liturgy proved as provocative as had been the theological assertions of the first generation of Anglo-Catholicism.

The clearest illustration of the shift that took place within Anglo-Catholicism from theological to liturgical questions is to be found in Pusey's attitude towards ritualism. Pusey, the only pre-eminent first-generation leader of Anglo-Catholicism to survive into the second generation, had no sympathy with the preoccupation with ritual. However, when priests started to be prosecuted and imprisoned as a result of the [[Public Worship Regulation Act 1874]], Pusey was quick to show his support for those who were prosecuted.

===Early controversies in the 19th century===
[[File:Monstrans.jpg|thumb|upright=0.9|[[Neo-Gothic]] "solar" [[monstrance]] used for [[Benediction]].]]

===="Bells and smells": the controversial ritual practices====
From the 1850s to the 1890s, several [[liturgical]] practices espoused by many ritualists led to some occasional and intense local controversies, some of which led to prosecutions (most notably as a result of the [[Public Worship Regulation Act 1874]]). Those considered most important by adherents of the Catholic movement were known as the "six points":
* the use of Eucharistic [[vestments]] such as the [[chasuble]], [[Stole (vestment)|stole]], [[alb]] and [[Maniple (vestment)|maniple]]
* the use of a [[thurible]] and [[incense]]
* the use of "lights" (especially the practice of putting six candles on the high [[altar]])
* the use of unleavened (wafer) bread in [[Eucharist|communion]]
* eastward facing celebration of the [[Eucharist]] (when the priest celebrates facing the altar from the same side as the people (i.e., the priest faces east with the people instead of standing at the "north side" of the "table" as required by the [[Book of Common Prayer (1662)|1662 ''Book of Common Prayer'']]))
* the mixing of sacramental wine with water

Other contentious practices included:
* the use of Catholic terminology such as describing the Eucharist as the "[[Mass (liturgy)|Mass]]"
* the use of [[Altar bell|bell]]s at the [[Elevation (Liturgy)|elevation]] of the [[Host (Holy Communion)|host]]
* making the [[sign of the cross]]
* the use of liturgical [[processions]]
* the decoration of churches with statues of saints, pictures of religious scenes, and [[icons]]
* the veneration of the [[Blessed Virgin Mary]] and the practice of the invocation of the [[saints]]
* the practice of [[Benediction of the Blessed Sacrament]]
* the use of the words of Benedictus at the end of the [[Sanctus]] in the eucharistic prayer
* the use of the words of the [[Agnus Dei]] in the Eucharist

In regards to the "north side" celebration, at the time of the Reformation, altars were fixed against the east end of the church, and the priests would celebrate the Mass standing at the front of the altar. Beginning with the [[rubric]]s of the Second Prayer Book of [[Edward VI]] published in 1552, and through the 1662 [[Book of Common Prayer]] (which prevailed for almost 300 years), the priest is directed to stand "at the north syde of the Table." This was variously interpreted over the years to mean the north side of the front of a fixed communion table, the north end of a fixed table (i.e., facing south), the north side of a free-standing table (presumably facing those intending to receive the Elements who would be sitting in the quire stalls opposite), or at the north end of a free-standing table lengthwise in the chancel (facing a congregation seated in the [[nave]]). The last option copies the practice of the Early Church when the celebrant stood before a small stone or marble table, usually rectangular, facing the nave.

The ritualist movement (see [[Cambridge Camden Society]]) also played a substantial role in promoting:
* the restoration of [[chancel]]s in [[parish church]]es; and
* the use of robed [[choir]]s seated in the [[chancel]] accompanied by a [[pipe organ]] rather than by a [[Anglican church music|Church band]] and seated in a [[West gallery music|west gallery]] at the back of the church.

[[Image:FatherTooth.jpeg|thumb|right|Father [[Arthur Tooth]] [[Society of the Holy Cross|SSC]] who was prosecuted for ritualist practices]]
The prosecution and conviction of [[Arthur Tooth]] in 1876, [[Sidney Faithorn Green]] in 1879, and [[Richard William Enraght]] in 1880, illustrate the controversies caused by these liturgical practices. The prosecutions, which were often instigated by the [[Church Association]], gave considerable impetus to the foundation and work of the [[English Church Union]]. The [[Society of the Holy Cross]] (SSC) played a crucial role in championing and developing the use of elements of proscribed Catholic [[ritual]] in [[Anglicanism]].

====Perception of ritualism as a threat to English identity====
For many who opposed ritualism, the key concern was to defend what they saw as the fundamentally [[Protestant]] identity of the Church of England. This was also not just a matter of an [[ecclesiological]] argument; for many, there was a sense that [[Catholic]] worship was somehow "un-English". Catholicism was deeply associated with cultural identities that historically had been treated with suspicion by many English people, especially the Spanish, French, and Irish.

For an ideological defence of this position, it was argued that English identity was closely linked with England's history as a Protestant country that, after the [[English Reformation|Reformation]], had played a key role in opposing Catholic powers in Continental Europe, especially Spain and then France. In the minds of such people, Protestantism was inextricably identified with anti-[[despotic]] values and Catholicism with [[autocracy]] that, in the religious arena, hid behind the "disguise" of complicated rituals whose meaning deliberately lacked transparency. The opposition to ritualism, therefore, had a deeply cultural and [[symbol]]ic significance that extended far beyond purely [[theological]] concerns.

Ritualists themselves were often eager to try and present the "Englishness" of the ritual they championed by predominantly keeping English as the language of the liturgy and reconstructing [[Anglo-Catholicism]] as a recovery of pre-Reformation Catholic forms that were specifically English; a revival of interest in the [[Sarum Rite]] (the pre-Reformation Catholic liturgy of [[Salisbury]]) was sparked off by the Ritualist movement. This tendency was also often expressed as the revival in the use of the pre-Reformation [[Gothic Revival architecture|Gothic]] forms rather than the [[Baroque]], the latter of which was more closely linked in the minds of many with specifically continental and [[Counter Reformation]] forms.

====Ritualism and Christian socialism====
Although ritualism had an aesthetic and ideological appeal for many in the cultural elite, as well as a cognate relationship with the [[Gothic Revival]], the idea that it was inextricably linked with an inclination towards political despotism was a misapprehension. Ritualism had an appeal for many who were politically [[Conservatism|conservative]] and had supporters highly placed in the establishment (i.e., [[Charles Wood, 2nd Viscount Halifax|Viscount Halifax]] and [[John Thynne, 4th Marquess of Bath|the 4th Marquess of Bath]]). However, the outlook of many of the ritualist [[clergy]] themselves, many of whom inevitably operated in some of the most deprived communities in England, resulted in them becoming politically radicalised, with some becoming ardent [[Christian socialists]].

====Anti-ritualism and "muscular Christianity"====
In the spectrum of hostility that it aroused, ritualism also provoked in some of its opponents a reaction that saw its theatricality and its aestheticism as symptoms of "[[effeminacy]]".<ref>David Hilliard: "UnEnglish and Unmanly: Anglo-Catholicism and Homosexuality": Victorian Studies: (Winter 1982): 181–210.</ref> A typical charge was that ritualistic clergy were "man milliners",<ref>Thomas Hughes, ''Tom Brown at Oxford'' (Cambridge, 1861), ch. 9.</ref> who were more concerned with lace and brocade than doctrine. Adverse reaction to this played a significant role in the evolution of the [[Broad Church|Broad]] and [[Low Church]] enthusiasm for [[muscular Christianity]].

===Ritualism and outreach to the unchurched urban poor===
One of the key ideological justifications used by many of the early ritualists, apart from the fact that it was a [[symbol]]ic way of affirming their belief in the essentially [[Catholic]] nature of [[Anglicanism]], was the argument that it provided a particularly effective medium for bringing Christianity to the poorest "[[slum]] parishes" of the [[Church of England]].

It was argued that [[ritual]] and [[aesthetic]]ally impressive [[liturgy]] did not only provide a powerful contrast to the drabness of the lives of the poor, but its emphasis on [[symbol]] and action rather than word was a more effective medium for spreading Christian faith in areas with poor [[literacy]] rates than the highly cerebral and [[logocentric]] worship that focused on the [[Book of Common Prayer]]. This argument may have had some merits, but, very often, the respect that the most successful ritualists often gained in the highly impoverished communities they went to serve was based on the fact that they had expressed a genuine [[Pastoral care|pastoral]] concern for the poor among whom they lived.

The argument for ritualism in [[Anglicanism]] was also based on the analogy of the success of the Roman Catholic Church among the highly impoverished [[Irish diaspora|Irish migrant communities]] in the urban areas of England. It was argued by some that ritual played a key role in the growth of the [[Roman Catholic Church]] among the poor. However, the use of ritual probably played little more than a subsidiary role in the success of the Catholic Church in this area. Instead, its success was probably largely due to a special cultural identity that many Irish migrants felt with the Roman Catholic Church as one of the few institutions that they encountered in [[Irish diaspora|diaspora]] that was also a feature of life in their homeland.

[[File:Edward King.png|thumb|upright=0.9|[[Edward King (English bishop)|Edward King]], [[Bishop of Lincoln]], by [[Leslie Ward]] 1890. King was prosecuted for ritualist practices.]]

===Legacy of the controversies===
The ritualists' use of [[vestments]] and wafer bread have become widespread, even normative, in the Church of England for much of the 20th century.

Although many members of the Church of England today still feel uncomfortable or sceptical about certain "Catholic" or "Romish" liturgical practices,{{Citation needed|date=April 2012}} in the late 19th century, using [[incense]], wearing [[vestments]], putting candles on the [[altar]], having the mixed cup, making the sign of the Cross over the congregation, and using unleavened (wafer) bread in the [[Eucharist]] could spark riots and lead to the prosecution and imprisonment of [[priest]]s, such as the prosecution of [[Edward King (English bishop)|Edward King]], [[Bishop of Lincoln]], between 1888 and 1890. The lasting legacy is that the Ritualists won; the current liturgical style in its various manifestations in almost all Anglican parishes worldwide is much closer to the way Mass was celebrated 500 years ago even in Low Church and "mid-range" parishes.{{cn|date=February 2024}}

==See also==
{{Portal|Christianity}}
{{columnslist|colwidth=20em|
* [[Anglicanism]]
* [[Anglo-Catholicism]]
* [[The Book of Common Prayer]]
* [[Cambridge Camden Society]]
* [[Charles Walker (liturgist)]] (Author/Editor of ''The Ritual Reason Why'')
* [[Christian Social Union (Church of England)|Christian Social Union]]
* [[Church Association]]
* [[Richard William Enraght]] (prosecuted for Ritualist practices)
* [[T. Pelham Dale]] (prosecuted for Ritualist practices)
* [[Percy Dearmer]]
* [[James DeKoven]]
* [[George Anthony Denison]]
* [[Robert William Radclyffe Dolling]]
* [[English Missal]]
* [[Charles Fuge Lowder]]
* [[Alexander Heriot Mackonochie]]
* [[English Church Union]]
* [[English Hymnal]]
* [[Legalism (theology)]]
* [[Liturgical Movement]]
* [[Gothic Revival]]
* [[William Augustus Mühlenberg]]
* [[Oxford Movement]]
* [[Public Worship Regulation Act 1874]]
* [[John Purchas]]
* [[John Charles Ryle]]
* [[Society of the Holy Cross|SSC (Society of the Holy Cross)]]
* [[Arthur Tooth]] (prosecuted for Ritualist practices)
* [[Vestments controversy]]
* [[Walsingham]]
}}

==References==
{{Reflist}}

==Bibliography==
{{refbegin}}
* James Bentley: ''Ritualism and Politics in Victorian Britain'': Oxford: Oxford University Press, 1978: {{ISBN|0-19-826714-2}}
* Lida Ellsworth: ''Charles Lowder and the Ritualist Movement'': London: Darton, Longman and Todd, 1982: {{ISBN|0-232-51535-2}}
* Gary Graber: ''Ritual Legislation in the Victorian Church of England: Antecedents and Passage of the Public Worship Regulation Act 1874'': San Francisco: Mellen Research University Press, 1993: {{ISBN|0-7734-2216-1}}
* David Hilliard: "[http://anglicanhistory.org/academic/hilliard_unenglish.pdf UnEnglish and Unmanly: Anglo-Catholicism and Homosexuality]": ''Victorian Studies'': (Winter 1982): 181–210.
* Kenneth Hylson-Smith: ''High Churchmanship in the Church of England: From the Sixteenth to the Late Twentieth Centuries'': Edinburgh: T&T Clark, 1993: {{ISBN|0-567-09623-8}}
* John Shelton Reed: ''Glorious Battle: The Cultural Politics of Victorian Anglo-Catholicism'': Nashville & London: Vanderbilt University Press, 1996: {{ISBN|0-8265-1274-7}}
* Frank Reynolds: ''Martyr of Ritualism: Father MacKonochie of [[St Alban's, Holborn]]'': London: Faber and Faber, 1965.
* Martin Wellings, ''Evangelicals Embattled: Responses of Evangelicals in the Church of England to Ritualism, Darwinism and Theological Liberalism (1890–1930):'' Carlisle: Paternoster Press, 2003: {{ISBN|1-84227-049-4}}
* James Whisenant: ''A Fragile Unity: Anti-Ritualism and the Division of Anglican Evangelicalism in the Nineteenth Century'': Carlisle: Paternoster Press, 2003: {{ISBN|1-84227-105-9}}
* Nigel Yates: ''Anglican Ritualism in Victorian Britain: (1830–1910)''. Oxford: Oxford University Press, 1999: {{ISBN|0-19-826989-7}}
{{refend}}

==External links==
* [http://anglicanhistory.org/ritualism/index.html Project Canterbury: Ritualism]
* [https://web.archive.org/web/20060620085407/http://anglicanhistory.org/misc/denison.html A contemporary view of the Ritualist controversies from one of its qualified supporters: Archdeacon Denison]
* [http://www.churchsociety.org/publications/leaflets/Leaf_ScarfStole.pdf "Scarfs or Stoles?" – An Evangelical Anglican critique of the use of vestments]
* [http://www.churchsociety.org/publications/tracts/CAT004_RyleRitualism.pdf "The Teaching of the Ritualists not the Teaching of the Church of England", by John Charles Ryle critical of Ritualism] {{Webarchive|url=https://web.archive.org/web/20100827095117/http://www.churchsociety.org/publications/tracts/CAT004_RyleRitualism.pdf |date=2010-08-27 }}
* [https://archive.org/details/hierurgiaanglica01stpa/page/n7/mode/2up Hierurgia anglicana; documents and extracts illustrative of the ceremonial of the Anglican church after the reformation Volume 1] [https://archive.org/details/hierurgiaanglica02stpa/page/n7/mode/2up Hierurgia anglicana; documents and extracts illustrative of the ceremonial of the Anglican church after the reformation Volume 2] [https://archive.org/details/hierurgiaanglica03stpa/page/n7/mode/2up Hierurgia anglicana; documents and extracts illustrative of the ceremonial of the Anglican church after the reformation Volume 3]
* {{CathEncy|wstitle=Ritualists}}

{{Anglican liturgy|state=collapsed}}
{{Authority control}}

[[index.php?title=Category:Anglo-Catholicism]]
[[index.php?title=Category:Ritual]]
[[index.php?title=Category:Anglicanism]]
[[index.php?title=Category:Cultural conventions]]
[[index.php?title=Category:History of the Church of England]]
[[index.php?title=Category:Sacraments]]

Ritualism in the Church of England

2025-11-23T12:32:59Z

Anded: /* Ritualist controversies in the 19th century */

{{Use British English|date=April 2025}}
{{Short description|Emphasis on the rituals and liturgical ceremony of the church}}
{{multiple issues|
{{more footnotes needed|date=February 2011}}
{{tone|date=March 2022}}
}}
Ritualism, in the history of [[Christianity]], refers to an emphasis on the [[ritual]]s and [[liturgical]] ceremonies of the Church, specifically the Christian practice of [[Holy Communion]].
[[File:BC St. Ignatius apse window 3.jpg|right|thumb|Image of a [[thurible]] in a stained glass window, St. Ignatius Church, [[Chestnut Hill, Massachusetts|Chestnut Hill]], [[Massachusetts]]]]
In the [[Church of England|Anglican church]] in the 19th century, the role of ritual became a contentious matter. The debate over this topic was also associated with struggles between the [[High Church]] and [[Low Church]] movements.
{{TOC limit|3}}

==Definition==
In [[Anglicanism]], the term ''ritualist'' is often used to describe the revival of the second generation [[Oxford Movement]]/[[Anglo-Catholicism|Anglo-Catholic]]/[[High Church]], which sought to reintroduce a range of [[Catholicism|Roman Catholic]] [[Liturgy|liturgical practices]] to the [[Church of England]]. Ritualism is also seen as a controversial term (i.e., rejected by some of those to whom ritualism is applied).

===Common arguments===
Arguments about ritualism in the Church of England were often shaped by opposing (and often unannounced) attitudes towards the concept of {{lang|la|[[sola scriptura]]}} and the nature of the authority of the [[Bible]] for Christians.

====For====
Those who support the ritualist outlook in the Church of England have often argued that the adoption of key elements of [[Roman Catholic]] ritual would:

* Give liturgical expression to the [[ecclesiological]] belief that the Church of England is more Catholic than Protestant;
* Give liturgical expression to a belief in the [[Real Presence]] and concomitantly that the [[Eucharist]] is the most important act of church worship and should be the norm;
* Be the most effective vehicle for giving expression to the worship of [[heaven]] as described in the [[Book of Revelation]] in which the use of white robes and [[incense]] in a setting of considerable beauty is described;
* Be a liturgical expression of the story in the book of [[Gospel of Matthew]] of the response of the [[Magi]] to the [[birth of Jesus]] who brought the gifts of [[gold]], [[frankincense]] and [[myrrh]] as an act of [[adoration]];
* Enable worshippers to use all of their senses in order to [[worship]] with the whole person and not just the mind;
* Be [[Incarnation (Christianity)|incarnational]] by placing emphasis on liturgical action and physical objects. Those in favour of ritualism argue that it draws attention to the importance that Christians should attach to the belief that, in [[Jesus]], "the Word became flesh" (John 1).<ref>{{bibleverse|John|1}}</ref> Those things are part of what God makes and saves and are not repudiated by him;
* Be the most effective form of worship for cultures that are either highly visual or have low [[literacy]] rates;
* Be an expression of the human response to God that calls on humans to offer their best in worship as a way of expressing the value ("worth") that they place on God. Worship is, [[etymologically]], "worth-ship".

====Against====
[[File:John Charles Ryle Vanity Fair 26 March 1881.jpg|thumb|upright=0.9|[[John Charles Ryle|Bishop Ryle of Liverpool]] – a leading critic of ritualism – by [[Carlo Pellegrini (caricaturist)|Carlo Pellegrini]], 1881]]
Those who oppose ritualism in the Church of England have generally argued that it:

* Promotes [[idolatry]] by encouraging worshippers to focus on ritual objects and actions rather than the things they are meant to symbolise;
* Constitutes an attempt to wrest the Church of England from its Protestant identity;
* Constitutes a downgrading of the significance of [[preaching]] and biblical exposition in regular Christian worship;
* Encourages an idolatrous attitude to the Eucharist because ritualism is predicated on a belief in the Real Presence;
* Uses excessive elaborations in worship that cannot be justified on the basis of the descriptions of worship in the [[gospels]], the [[Acts of the Apostles]], or the [[Epistles]] in the [[New Testament]]. The robes used in the worship of heaven described in the Book of Revelation are plain white;
* Undermines a key Protestant belief that no human actions, even worship that has been precisely and carefully offered, can be of any value when it comes to being [[Justification (theology)|justified]] in the eyes of God: worship should be an unfussy, obedient, [[penitent]], grateful, and spontaneously joyful response to the experience of [[Born again (Christianity)|being saved]] by [[Sola fide|faith alone]] in [[Jesus]]. Ritual and tradition are merely human inventions;
* Has often impeded the understanding of the gospel by wrapping up [[Christianity|Christian]] worship in indecipherable [[symbol]]ic acts;
* Is not beautiful as proponents claim but rather gaudy and distracting from contemplative worship.

==Ritualist controversies in the 19th century==
===Origins===
[[File:A "fiddleback" chasuble from the church of Saint Gertrude in Maarheeze in the Netherlands.jpg|thumb|upright=0.9|A "fiddleback" chasuble, the use of which by a priest could lead to prosecution]]
The development of ritualism in the Church of England was mainly associated with what is commonly called "second generation" Anglo-Catholicism (i.e., the Oxford Movement as developed after 1845 when [[John Henry Newman]] abandoned the Church of England to become a [[Roman Catholic]]). Some scholars{{who|date=December 2013}} argued that it was almost inevitable that some of the leaders of Anglo-Catholicism would turn their attention to questions of liturgy and ritual and started to champion the use of practices and forms of worship more commonly associated with Roman Catholicism. However, there was only limited enthusiasm among ritualists to introduce the widespread use of [[Ecclesiastical Latin|Latin]] in the liturgy, which was the norm in the Roman Catholic Church before [[Vatican II]].

[[File:Biretta.png|thumb|left|upright=0.9|Traditional [[biretta]]]]
The leaders of the first generation of the Anglo-Catholic revival or Oxford Movement (i.e., Newman, [[Edward Bouverie Pusey]], and [[John Keble]]) had been primarily concerned with [[theological]] and [[ecclesiological]] questions and had little concern with questions of [[ritual]]. They championed the view that the fundamental identity of the Church of England was Catholic rather than Protestant. They argued that Anglicans were bound by obedience to use the ''[[Book of Common Prayer]]''. "Tract 3" of the ''[[Tracts for the Times]]'' series had strenuously argued against any revision of the ''Book of Common Prayer'', viewing its use as a matter of absolute obligation. Even ''[[Tract 90]]'', which analysed the [[39 Articles]], was more concerned with the theological dimension of the issue. It gave little attention to the question of altering current liturgical practice in the Church of England.

Although the primary concern of the Oxford Movement was not of liturgical practices, numerous authors, most notably Pusey, Henry Parry Liddon and Richard Meux Benson explicitly rejected extreme ritualism, stating the reservation of the sacrament for any other reason than for the sick, the use of a monstrance and the benediction of the sacrament to be unsafe and discordant with the doctrine of the Church of England.<ref>Staley, Vernon, and editor Cambridge Camden Society. ''Hierurgia Anglicana : Documents and Extracts Illustrative of the Ceremonial of the Anglican Church after the Reformation''. Edited by Vernon Staley, New edition / revised and Considerably enlarged ., Alexander Moring, 1904. Volume 3, p. 341-346</ref>

The ecclesiological questions gave rise to an interest in giving liturgical expression to the theological conviction that the Church of England had sustained a fundamentally Catholic character after the [[English Reformation]]. In some circles, the shift of focus to the question of liturgy proved as provocative as had been the theological assertions of the first generation of Anglo-Catholicism.

The clearest illustration of the shift that took place within Anglo-Catholicism from theological to liturgical questions is to be found in Pusey's attitude towards ritualism. Pusey, the only pre-eminent first-generation leader of Anglo-Catholicism to survive into the second generation, had no sympathy with the preoccupation with ritual. However, when priests started to be prosecuted and imprisoned as a result of the [[Public Worship Regulation Act 1874]], Pusey was quick to show his support for those who were prosecuted.

===Early controversies in the 19th century===
[[File:Monstrans.jpg|thumb|upright=0.9|[[Neo-Gothic]] "solar" [[monstrance]] used for [[Benediction]].]]

===="Bells and smells": the controversial ritual practices====
From the 1850s to the 1890s, several [[liturgical]] practices espoused by many ritualists led to some occasional and intense local controversies, some of which led to prosecutions (most notably as a result of the [[Public Worship Regulation Act 1874]]). Those considered most important by adherents of the Catholic movement were known as the "six points":
* the use of Eucharistic [[vestments]] such as the [[chasuble]], [[Stole (vestment)|stole]], [[alb]] and [[Maniple (vestment)|maniple]]
* the use of a [[thurible]] and [[incense]]
* the use of "lights" (especially the practice of putting six candles on the high [[altar]])
* the use of unleavened (wafer) bread in [[Eucharist|communion]]
* eastward facing celebration of the [[Eucharist]] (when the priest celebrates facing the altar from the same side as the people (i.e., the priest faces east with the people instead of standing at the "north side" of the "table" as required by the [[Book of Common Prayer (1662)|1662 ''Book of Common Prayer'']]))
* the mixing of sacramental wine with water

Other contentious practices included:
* the use of Catholic terminology such as describing the Eucharist as the "[[Mass (liturgy)|Mass]]"
* the use of [[Altar bell|bell]]s at the [[Elevation (Liturgy)|elevation]] of the [[Host (Holy Communion)|host]]
* making the [[sign of the cross]]
* the use of liturgical [[processions]]
* the decoration of churches with statues of saints, pictures of religious scenes, and [[icons]]
* the veneration of the [[Blessed Virgin Mary]] and the practice of the invocation of the [[saints]]
* the practice of [[Benediction of the Blessed Sacrament]]
* the use of the words of Benedictus at the end of the [[Sanctus]] in the eucharistic prayer
* the use of the words of the [[Agnus Dei]] in the Eucharist

In regards to the "north side" celebration, at the time of the Reformation, altars were fixed against the east end of the church, and the priests would celebrate the Mass standing at the front of the altar. Beginning with the [[rubric]]s of the Second Prayer Book of [[Edward VI]] published in 1552, and through the 1662 [[Book of Common Prayer]] (which prevailed for almost 300 years), the priest is directed to stand "at the north syde of the Table." This was variously interpreted over the years to mean the north side of the front of a fixed communion table, the north end of a fixed table (i.e., facing south), the north side of a free-standing table (presumably facing those intending to receive the Elements who would be sitting in the quire stalls opposite), or at the north end of a free-standing table lengthwise in the chancel (facing a congregation seated in the [[nave]]). The last option copies the practice of the Early Church when the celebrant stood before a small stone or marble table, usually rectangular, facing the nave.

The ritualist movement (see [[Cambridge Camden Society]]) also played a substantial role in promoting:
* the restoration of [[chancel]]s in [[parish church]]es; and
* the use of robed [[choir]]s seated in the [[chancel]] accompanied by a [[pipe organ]] rather than by a [[Anglican church music|Church band]] and seated in a [[West gallery music|west gallery]] at the back of the church.

[[Image:FatherTooth.jpeg|thumb|right|Father [[Arthur Tooth]] [[Society of the Holy Cross|SSC]] who was prosecuted for ritualist practices]]
The prosecution and conviction of [[Arthur Tooth]] in 1876, [[Sidney Faithorn Green]] in 1879, and [[Richard William Enraght]] in 1880, illustrate the controversies caused by these liturgical practices. The prosecutions, which were often instigated by the [[Church Association]], gave considerable impetus to the foundation and work of the [[English Church Union]]. The [[Society of the Holy Cross]] (SSC) played a crucial role in championing and developing the use of elements of proscribed Catholic [[ritual]] in [[Anglicanism]].

====Perception of ritualism as a threat to English identity====
For many who opposed ritualism, the key concern was to defend what they saw as the fundamentally [[Protestant]] identity of the Church of England. This was also not just a matter of an [[ecclesiological]] argument; for many, there was a sense that [[Catholic]] worship was somehow "un-English". Catholicism was deeply associated with cultural identities that historically had been treated with suspicion by many English people, especially the Spanish, French, and Irish.

For an ideological defence of this position, it was argued that English identity was closely linked with England's history as a Protestant country that, after the [[English Reformation|Reformation]], had played a key role in opposing Catholic powers in Continental Europe, especially Spain and then France. In the minds of such people, Protestantism was inextricably identified with anti-[[despotic]] values and Catholicism with [[autocracy]] that, in the religious arena, hid behind the "disguise" of complicated rituals whose meaning deliberately lacked transparency. The opposition to ritualism, therefore, had a deeply cultural and [[symbol]]ic significance that extended far beyond purely [[theological]] concerns.

Ritualists themselves were often eager to try and present the "Englishness" of the ritual they championed by predominantly keeping English as the language of the liturgy and reconstructing [[Anglo-Catholicism]] as a recovery of pre-Reformation Catholic forms that were specifically English; a revival of interest in the [[Sarum Rite]] (the pre-Reformation Catholic liturgy of [[Salisbury]]) was sparked off by the Ritualist movement. This tendency was also often expressed as the revival in the use of the pre-Reformation [[Gothic Revival architecture|Gothic]] forms rather than the [[Baroque]], the latter of which was more closely linked in the minds of many with specifically continental and [[Counter Reformation]] forms.

====Ritualism and Christian socialism====
Although ritualism had an aesthetic and ideological appeal for many in the cultural elite, as well as a cognate relationship with the [[Gothic Revival]], the idea that it was inextricably linked with an inclination towards political despotism was a misapprehension. Ritualism had an appeal for many who were politically [[Conservatism|conservative]] and had supporters highly placed in the establishment (i.e., [[Charles Wood, 2nd Viscount Halifax|Viscount Halifax]] and [[John Thynne, 4th Marquess of Bath|the 4th Marquess of Bath]]). However, the outlook of many of the ritualist [[clergy]] themselves, many of whom inevitably operated in some of the most deprived communities in England, resulted in them becoming politically radicalised, with some becoming ardent [[Christian socialists]].

====Anti-ritualism and "muscular Christianity"====
In the spectrum of hostility that it aroused, ritualism also provoked in some of its opponents a reaction that saw its theatricality and its aestheticism as symptoms of "[[effeminacy]]".<ref>David Hilliard: "UnEnglish and Unmanly: Anglo-Catholicism and Homosexuality": Victorian Studies: (Winter 1982): 181–210.</ref> A typical charge was that ritualistic clergy were "man milliners",<ref>Thomas Hughes, ''Tom Brown at Oxford'' (Cambridge, 1861), ch. 9.</ref> who were more concerned with lace and brocade than doctrine. Adverse reaction to this played a significant role in the evolution of the [[Broad Church|Broad]] and [[Low Church]] enthusiasm for [[muscular Christianity]].

===Ritualism and outreach to the unchurched urban poor===
One of the key ideological justifications used by many of the early ritualists, apart from the fact that it was a [[symbol]]ic way of affirming their belief in the essentially [[Catholic]] nature of [[Anglicanism]], was the argument that it provided a particularly effective medium for bringing Christianity to the poorest "[[slum]] parishes" of the [[Church of England]].

It was argued that [[ritual]] and [[aesthetic]]ally impressive [[liturgy]] did not only provide a powerful contrast to the drabness of the lives of the poor, but its emphasis on [[symbol]] and action rather than word was a more effective medium for spreading Christian faith in areas with poor [[literacy]] rates than the highly cerebral and [[logocentric]] worship that focused on the [[Book of Common Prayer]]. This argument may have had some merits, but, very often, the respect that the most successful ritualists often gained in the highly impoverished communities they went to serve was based on the fact that they had expressed a genuine [[Pastoral care|pastoral]] concern for the poor among whom they lived.

The argument for ritualism in [[Anglicanism]] was also based on the analogy of the success of the Roman Catholic Church among the highly impoverished [[Irish diaspora|Irish migrant communities]] in the urban areas of England. It was argued by some that ritual played a key role in the growth of the [[Roman Catholic Church]] among the poor. However, the use of ritual probably played little more than a subsidiary role in the success of the Catholic Church in this area. Instead, its success was probably largely due to a special cultural identity that many Irish migrants felt with the Roman Catholic Church as one of the few institutions that they encountered in [[Irish diaspora|diaspora]] that was also a feature of life in their homeland.

[[File:Edward King.png|thumb|upright=0.9|[[Edward King (English bishop)|Edward King]], [[Bishop of Lincoln]], by [[Leslie Ward]] 1890. King was prosecuted for ritualist practices.]]

===Legacy of the controversies===
The ritualists' use of [[vestments]] and wafer bread have become widespread, even normative, in the Church of England for much of the 20th century.

Although many members of the Church of England today still feel uncomfortable or sceptical about certain "Catholic" or "Romish" liturgical practices,{{Citation needed|date=April 2012}} in the late 19th century, using [[incense]], wearing [[vestments]], putting candles on the [[altar]], having the mixed cup, making the sign of the Cross over the congregation, and using unleavened (wafer) bread in the [[Eucharist]] could spark riots and lead to the prosecution and imprisonment of [[priest]]s, such as the prosecution of [[Edward King (English bishop)|Edward King]], [[Bishop of Lincoln]], between 1888 and 1890. The lasting legacy is that the Ritualists won; the current liturgical style in its various manifestations in almost all Anglican parishes worldwide is much closer to the way Mass was celebrated 500 years ago even in Low Church and "mid-range" parishes.{{cn|date=February 2024}}

==See also==
{{Portal|Christianity}}
{{columnslist|colwidth=20em|
* [[Anglicanism]]
* [[Anglo-Catholicism]]
* [[The Book of Common Prayer]]
* [[Cambridge Camden Society]]
* [[Charles Walker (liturgist)]] (Author/Editor of ''The Ritual Reason Why'')
* [[Christian Social Union (Church of England)|Christian Social Union]]
* [[Church Association]]
* [[Richard William Enraght]] (prosecuted for Ritualist practices)
* [[T. Pelham Dale]] (prosecuted for Ritualist practices)
* [[Percy Dearmer]]
* [[James DeKoven]]
* [[George Anthony Denison]]
* [[Robert William Radclyffe Dolling]]
* [[English Missal]]
* [[Charles Fuge Lowder]]
* [[Alexander Heriot Mackonochie]]
* [[English Church Union]]
* [[English Hymnal]]
* [[Legalism (theology)]]
* [[Liturgical Movement]]
* [[Gothic Revival]]
* [[William Augustus Mühlenberg]]
* [[Oxford Movement]]
* [[Public Worship Regulation Act 1874]]
* [[John Purchas]]
* [[John Charles Ryle]]
* [[Society of the Holy Cross|SSC (Society of the Holy Cross)]]
* [[Arthur Tooth]] (prosecuted for Ritualist practices)
* [[Vestments controversy]]
* [[Walsingham]]
}}

==References==
{{Reflist}}

==Bibliography==
{{refbegin}}
* James Bentley: ''Ritualism and Politics in Victorian Britain'': Oxford: Oxford University Press, 1978: {{ISBN|0-19-826714-2}}
* Lida Ellsworth: ''Charles Lowder and the Ritualist Movement'': London: Darton, Longman and Todd, 1982: {{ISBN|0-232-51535-2}}
* Gary Graber: ''Ritual Legislation in the Victorian Church of England: Antecedents and Passage of the Public Worship Regulation Act 1874'': San Francisco: Mellen Research University Press, 1993: {{ISBN|0-7734-2216-1}}
* David Hilliard: "[http://anglicanhistory.org/academic/hilliard_unenglish.pdf UnEnglish and Unmanly: Anglo-Catholicism and Homosexuality]": ''Victorian Studies'': (Winter 1982): 181–210.
* Kenneth Hylson-Smith: ''High Churchmanship in the Church of England: From the Sixteenth to the Late Twentieth Centuries'': Edinburgh: T&T Clark, 1993: {{ISBN|0-567-09623-8}}
* John Shelton Reed: ''Glorious Battle: The Cultural Politics of Victorian Anglo-Catholicism'': Nashville & London: Vanderbilt University Press, 1996: {{ISBN|0-8265-1274-7}}
* Frank Reynolds: ''Martyr of Ritualism: Father MacKonochie of [[St Alban's, Holborn]]'': London: Faber and Faber, 1965.
* Martin Wellings, ''Evangelicals Embattled: Responses of Evangelicals in the Church of England to Ritualism, Darwinism and Theological Liberalism (1890–1930):'' Carlisle: Paternoster Press, 2003: {{ISBN|1-84227-049-4}}
* James Whisenant: ''A Fragile Unity: Anti-Ritualism and the Division of Anglican Evangelicalism in the Nineteenth Century'': Carlisle: Paternoster Press, 2003: {{ISBN|1-84227-105-9}}
* Nigel Yates: ''Anglican Ritualism in Victorian Britain: (1830–1910)''. Oxford: Oxford University Press, 1999: {{ISBN|0-19-826989-7}}
{{refend}}

==External links==
* [http://anglicanhistory.org/ritualism/index.html Project Canterbury: Ritualism]
* [https://web.archive.org/web/20060620085407/http://anglicanhistory.org/misc/denison.html A contemporary view of the Ritualist controversies from one of its qualified supporters: Archdeacon Denison]
* [http://www.churchsociety.org/publications/leaflets/Leaf_ScarfStole.pdf "Scarfs or Stoles?" – An Evangelical Anglican critique of the use of vestments]
* [http://www.churchsociety.org/publications/tracts/CAT004_RyleRitualism.pdf "The Teaching of the Ritualists not the Teaching of the Church of England", by John Charles Ryle critical of Ritualism] {{Webarchive|url=https://web.archive.org/web/20100827095117/http://www.churchsociety.org/publications/tracts/CAT004_RyleRitualism.pdf |date=2010-08-27 }}
* {{CathEncy|wstitle=Ritualists}}

{{Anglican liturgy|state=collapsed}}
{{Authority control}}

[[index.php?title=Category:Anglo-Catholicism]]
[[index.php?title=Category:Ritual]]
[[index.php?title=Category:Anglicanism]]
[[index.php?title=Category:Cultural conventions]]
[[index.php?title=Category:History of the Church of England]]
[[index.php?title=Category:Sacraments]]

Ritualism in the Church of England

2025-11-23T12:28:56Z

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{{Use British English|date=April 2025}}
{{Short description|Emphasis on the rituals and liturgical ceremony of the church}}
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{{more footnotes needed|date=February 2011}}
{{tone|date=March 2022}}
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Ritualism, in the history of [[Christianity]], refers to an emphasis on the [[ritual]]s and [[liturgical]] ceremonies of the Church, specifically the Christian practice of [[Holy Communion]].
[[File:BC St. Ignatius apse window 3.jpg|right|thumb|Image of a [[thurible]] in a stained glass window, St. Ignatius Church, [[Chestnut Hill, Massachusetts|Chestnut Hill]], [[Massachusetts]]]]
In the [[Church of England|Anglican church]] in the 19th century, the role of ritual became a contentious matter. The debate over this topic was also associated with struggles between the [[High Church]] and [[Low Church]] movements.
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==Definition==
In [[Anglicanism]], the term ''ritualist'' is often used to describe the revival of the second generation [[Oxford Movement]]/[[Anglo-Catholicism|Anglo-Catholic]]/[[High Church]], which sought to reintroduce a range of [[Catholicism|Roman Catholic]] [[Liturgy|liturgical practices]] to the [[Church of England]]. Ritualism is also seen as a controversial term (i.e., rejected by some of those to whom ritualism is applied).

===Common arguments===
Arguments about ritualism in the Church of England were often shaped by opposing (and often unannounced) attitudes towards the concept of {{lang|la|[[sola scriptura]]}} and the nature of the authority of the [[Bible]] for Christians.

====For====
Those who support the ritualist outlook in the Church of England have often argued that the adoption of key elements of [[Roman Catholic]] ritual would:

* Give liturgical expression to the [[ecclesiological]] belief that the Church of England is more Catholic than Protestant;
* Give liturgical expression to a belief in the [[Real Presence]] and concomitantly that the [[Eucharist]] is the most important act of church worship and should be the norm;
* Be the most effective vehicle for giving expression to the worship of [[heaven]] as described in the [[Book of Revelation]] in which the use of white robes and [[incense]] in a setting of considerable beauty is described;
* Be a liturgical expression of the story in the book of [[Gospel of Matthew]] of the response of the [[Magi]] to the [[birth of Jesus]] who brought the gifts of [[gold]], [[frankincense]] and [[myrrh]] as an act of [[adoration]];
* Enable worshippers to use all of their senses in order to [[worship]] with the whole person and not just the mind;
* Be [[Incarnation (Christianity)|incarnational]] by placing emphasis on liturgical action and physical objects. Those in favour of ritualism argue that it draws attention to the importance that Christians should attach to the belief that, in [[Jesus]], "the Word became flesh" (John 1).<ref>{{bibleverse|John|1}}</ref> Those things are part of what God makes and saves and are not repudiated by him;
* Be the most effective form of worship for cultures that are either highly visual or have low [[literacy]] rates;
* Be an expression of the human response to God that calls on humans to offer their best in worship as a way of expressing the value ("worth") that they place on God. Worship is, [[etymologically]], "worth-ship".

====Against====
[[File:John Charles Ryle Vanity Fair 26 March 1881.jpg|thumb|upright=0.9|[[John Charles Ryle|Bishop Ryle of Liverpool]] – a leading critic of ritualism – by [[Carlo Pellegrini (caricaturist)|Carlo Pellegrini]], 1881]]
Those who oppose ritualism in the Church of England have generally argued that it:

* Promotes [[idolatry]] by encouraging worshippers to focus on ritual objects and actions rather than the things they are meant to symbolise;
* Constitutes an attempt to wrest the Church of England from its Protestant identity;
* Constitutes a downgrading of the significance of [[preaching]] and biblical exposition in regular Christian worship;
* Encourages an idolatrous attitude to the Eucharist because ritualism is predicated on a belief in the Real Presence;
* Uses excessive elaborations in worship that cannot be justified on the basis of the descriptions of worship in the [[gospels]], the [[Acts of the Apostles]], or the [[Epistles]] in the [[New Testament]]. The robes used in the worship of heaven described in the Book of Revelation are plain white;
* Undermines a key Protestant belief that no human actions, even worship that has been precisely and carefully offered, can be of any value when it comes to being [[Justification (theology)|justified]] in the eyes of God: worship should be an unfussy, obedient, [[penitent]], grateful, and spontaneously joyful response to the experience of [[Born again (Christianity)|being saved]] by [[Sola fide|faith alone]] in [[Jesus]]. Ritual and tradition are merely human inventions;
* Has often impeded the understanding of the gospel by wrapping up [[Christianity|Christian]] worship in indecipherable [[symbol]]ic acts;
* Is not beautiful as proponents claim but rather gaudy and distracting from contemplative worship.

==Ritualist controversies in the 19th century==
===Origins===
[[File:A "fiddleback" chasuble from the church of Saint Gertrude in Maarheeze in the Netherlands.jpg|thumb|upright=0.9|A "fiddleback" chasuble, the use of which by a priest could lead to prosecution]]
The development of ritualism in the Church of England was mainly associated with what is commonly called "second generation" Anglo-Catholicism (i.e., the Oxford Movement as developed after 1845 when [[John Henry Newman]] abandoned the Church of England to become a [[Roman Catholic]]). Some scholars{{who|date=December 2013}} argued that it was almost inevitable that some of the leaders of Anglo-Catholicism would turn their attention to questions of liturgy and ritual and started to champion the use of practices and forms of worship more commonly associated with Roman Catholicism. However, there was only limited enthusiasm among ritualists to introduce the widespread use of [[Ecclesiastical Latin|Latin]] in the liturgy, which was the norm in the Roman Catholic Church before [[Vatican II]].

[[File:Biretta.png|thumb|left|upright=0.9|Traditional [[biretta]]]]
The leaders of the first generation of the Anglo-Catholic revival or Oxford Movement (i.e., Newman, [[Edward Bouverie Pusey]], and [[John Keble]]) had been primarily concerned with [[theological]] and [[ecclesiological]] questions and had little concern with questions of [[ritual]]. They championed the view that the fundamental identity of the Church of England was Catholic rather than Protestant. They argued that Anglicans were bound by obedience to use the ''[[Book of Common Prayer]]''. "Tract 3" of the ''[[Tracts for the Times]]'' series had strenuously argued against any revision of the ''Book of Common Prayer'', viewing its use as a matter of absolute obligation. Even ''[[Tract 90]]'', which analysed the [[39 Articles]], was more concerned with the theological dimension of the issue. It gave little attention to the question of altering current liturgical practice in the Church of England.

Although the primary concern of the Oxford Movement was not of liturgical practices, numerous authors, most notably Pusey, Henry Parry Liddon and Richard Beux Menson explicitly rejected extreme ritualism, stating the reservation of the sacrament for any other reason than for the sick, the use of a monstrance and the benediction of the sacrament to be unsafe and discordant with the doctrine of the Church of England.<ref>Staley, Vernon, and editor Cambridge Camden Society. ''Hierurgia Anglicana : Documents and Extracts Illustrative of the Ceremonial of the Anglican Church after the Reformation''. Edited by Vernon Staley, New edition / revised and Considerably enlarged ., Alexander Moring, 1904. Volume 3, p. 341-346</ref>

The ecclesiological questions gave rise to an interest in giving liturgical expression to the theological conviction that the Church of England had sustained a fundamentally Catholic character after the [[English Reformation]]. In some circles, the shift of focus to the question of liturgy proved as provocative as had been the theological assertions of the first generation of Anglo-Catholicism.

The clearest illustration of the shift that took place within Anglo-Catholicism from theological to liturgical questions is to be found in Pusey's attitude towards ritualism. Pusey, the only pre-eminent first-generation leader of Anglo-Catholicism to survive into the second generation, had no sympathy with the preoccupation with ritual. However, when priests started to be prosecuted and imprisoned as a result of the [[Public Worship Regulation Act 1874]], Pusey was quick to show his support for those who were prosecuted.

===Early controversies in the 19th century===
[[File:Monstrans.jpg|thumb|upright=0.9|[[Neo-Gothic]] "solar" [[monstrance]] used for [[Benediction]].]]

===="Bells and smells": the controversial ritual practices====
From the 1850s to the 1890s, several [[liturgical]] practices espoused by many ritualists led to some occasional and intense local controversies, some of which led to prosecutions (most notably as a result of the [[Public Worship Regulation Act 1874]]). Those considered most important by adherents of the Catholic movement were known as the "six points":
* the use of Eucharistic [[vestments]] such as the [[chasuble]], [[Stole (vestment)|stole]], [[alb]] and [[Maniple (vestment)|maniple]]
* the use of a [[thurible]] and [[incense]]
* the use of "lights" (especially the practice of putting six candles on the high [[altar]])
* the use of unleavened (wafer) bread in [[Eucharist|communion]]
* eastward facing celebration of the [[Eucharist]] (when the priest celebrates facing the altar from the same side as the people (i.e., the priest faces east with the people instead of standing at the "north side" of the "table" as required by the [[Book of Common Prayer (1662)|1662 ''Book of Common Prayer'']]))
* the mixing of sacramental wine with water

Other contentious practices included:
* the use of Catholic terminology such as describing the Eucharist as the "[[Mass (liturgy)|Mass]]"
* the use of [[Altar bell|bell]]s at the [[Elevation (Liturgy)|elevation]] of the [[Host (Holy Communion)|host]]
* making the [[sign of the cross]]
* the use of liturgical [[processions]]
* the decoration of churches with statues of saints, pictures of religious scenes, and [[icons]]
* the veneration of the [[Blessed Virgin Mary]] and the practice of the invocation of the [[saints]]
* the practice of [[Benediction of the Blessed Sacrament]]
* the use of the words of Benedictus at the end of the [[Sanctus]] in the eucharistic prayer
* the use of the words of the [[Agnus Dei]] in the Eucharist

In regards to the "north side" celebration, at the time of the Reformation, altars were fixed against the east end of the church, and the priests would celebrate the Mass standing at the front of the altar. Beginning with the [[rubric]]s of the Second Prayer Book of [[Edward VI]] published in 1552, and through the 1662 [[Book of Common Prayer]] (which prevailed for almost 300 years), the priest is directed to stand "at the north syde of the Table." This was variously interpreted over the years to mean the north side of the front of a fixed communion table, the north end of a fixed table (i.e., facing south), the north side of a free-standing table (presumably facing those intending to receive the Elements who would be sitting in the quire stalls opposite), or at the north end of a free-standing table lengthwise in the chancel (facing a congregation seated in the [[nave]]). The last option copies the practice of the Early Church when the celebrant stood before a small stone or marble table, usually rectangular, facing the nave.

The ritualist movement (see [[Cambridge Camden Society]]) also played a substantial role in promoting:
* the restoration of [[chancel]]s in [[parish church]]es; and
* the use of robed [[choir]]s seated in the [[chancel]] accompanied by a [[pipe organ]] rather than by a [[Anglican church music|Church band]] and seated in a [[West gallery music|west gallery]] at the back of the church.

[[Image:FatherTooth.jpeg|thumb|right|Father [[Arthur Tooth]] [[Society of the Holy Cross|SSC]] who was prosecuted for ritualist practices]]
The prosecution and conviction of [[Arthur Tooth]] in 1876, [[Sidney Faithorn Green]] in 1879, and [[Richard William Enraght]] in 1880, illustrate the controversies caused by these liturgical practices. The prosecutions, which were often instigated by the [[Church Association]], gave considerable impetus to the foundation and work of the [[English Church Union]]. The [[Society of the Holy Cross]] (SSC) played a crucial role in championing and developing the use of elements of proscribed Catholic [[ritual]] in [[Anglicanism]].

====Perception of ritualism as a threat to English identity====
For many who opposed ritualism, the key concern was to defend what they saw as the fundamentally [[Protestant]] identity of the Church of England. This was also not just a matter of an [[ecclesiological]] argument; for many, there was a sense that [[Catholic]] worship was somehow "un-English". Catholicism was deeply associated with cultural identities that historically had been treated with suspicion by many English people, especially the Spanish, French, and Irish.

For an ideological defence of this position, it was argued that English identity was closely linked with England's history as a Protestant country that, after the [[English Reformation|Reformation]], had played a key role in opposing Catholic powers in Continental Europe, especially Spain and then France. In the minds of such people, Protestantism was inextricably identified with anti-[[despotic]] values and Catholicism with [[autocracy]] that, in the religious arena, hid behind the "disguise" of complicated rituals whose meaning deliberately lacked transparency. The opposition to ritualism, therefore, had a deeply cultural and [[symbol]]ic significance that extended far beyond purely [[theological]] concerns.

Ritualists themselves were often eager to try and present the "Englishness" of the ritual they championed by predominantly keeping English as the language of the liturgy and reconstructing [[Anglo-Catholicism]] as a recovery of pre-Reformation Catholic forms that were specifically English; a revival of interest in the [[Sarum Rite]] (the pre-Reformation Catholic liturgy of [[Salisbury]]) was sparked off by the Ritualist movement. This tendency was also often expressed as the revival in the use of the pre-Reformation [[Gothic Revival architecture|Gothic]] forms rather than the [[Baroque]], the latter of which was more closely linked in the minds of many with specifically continental and [[Counter Reformation]] forms.

====Ritualism and Christian socialism====
Although ritualism had an aesthetic and ideological appeal for many in the cultural elite, as well as a cognate relationship with the [[Gothic Revival]], the idea that it was inextricably linked with an inclination towards political despotism was a misapprehension. Ritualism had an appeal for many who were politically [[Conservatism|conservative]] and had supporters highly placed in the establishment (i.e., [[Charles Wood, 2nd Viscount Halifax|Viscount Halifax]] and [[John Thynne, 4th Marquess of Bath|the 4th Marquess of Bath]]). However, the outlook of many of the ritualist [[clergy]] themselves, many of whom inevitably operated in some of the most deprived communities in England, resulted in them becoming politically radicalised, with some becoming ardent [[Christian socialists]].

====Anti-ritualism and "muscular Christianity"====
In the spectrum of hostility that it aroused, ritualism also provoked in some of its opponents a reaction that saw its theatricality and its aestheticism as symptoms of "[[effeminacy]]".<ref>David Hilliard: "UnEnglish and Unmanly: Anglo-Catholicism and Homosexuality": Victorian Studies: (Winter 1982): 181–210.</ref> A typical charge was that ritualistic clergy were "man milliners",<ref>Thomas Hughes, ''Tom Brown at Oxford'' (Cambridge, 1861), ch. 9.</ref> who were more concerned with lace and brocade than doctrine. Adverse reaction to this played a significant role in the evolution of the [[Broad Church|Broad]] and [[Low Church]] enthusiasm for [[muscular Christianity]].

===Ritualism and outreach to the unchurched urban poor===
One of the key ideological justifications used by many of the early ritualists, apart from the fact that it was a [[symbol]]ic way of affirming their belief in the essentially [[Catholic]] nature of [[Anglicanism]], was the argument that it provided a particularly effective medium for bringing Christianity to the poorest "[[slum]] parishes" of the [[Church of England]].

It was argued that [[ritual]] and [[aesthetic]]ally impressive [[liturgy]] did not only provide a powerful contrast to the drabness of the lives of the poor, but its emphasis on [[symbol]] and action rather than word was a more effective medium for spreading Christian faith in areas with poor [[literacy]] rates than the highly cerebral and [[logocentric]] worship that focused on the [[Book of Common Prayer]]. This argument may have had some merits, but, very often, the respect that the most successful ritualists often gained in the highly impoverished communities they went to serve was based on the fact that they had expressed a genuine [[Pastoral care|pastoral]] concern for the poor among whom they lived.

The argument for ritualism in [[Anglicanism]] was also based on the analogy of the success of the Roman Catholic Church among the highly impoverished [[Irish diaspora|Irish migrant communities]] in the urban areas of England. It was argued by some that ritual played a key role in the growth of the [[Roman Catholic Church]] among the poor. However, the use of ritual probably played little more than a subsidiary role in the success of the Catholic Church in this area. Instead, its success was probably largely due to a special cultural identity that many Irish migrants felt with the Roman Catholic Church as one of the few institutions that they encountered in [[Irish diaspora|diaspora]] that was also a feature of life in their homeland.

[[File:Edward King.png|thumb|upright=0.9|[[Edward King (English bishop)|Edward King]], [[Bishop of Lincoln]], by [[Leslie Ward]] 1890. King was prosecuted for ritualist practices.]]

===Legacy of the controversies===
The ritualists' use of [[vestments]] and wafer bread have become widespread, even normative, in the Church of England for much of the 20th century.

Although many members of the Church of England today still feel uncomfortable or sceptical about certain "Catholic" or "Romish" liturgical practices,{{Citation needed|date=April 2012}} in the late 19th century, using [[incense]], wearing [[vestments]], putting candles on the [[altar]], having the mixed cup, making the sign of the Cross over the congregation, and using unleavened (wafer) bread in the [[Eucharist]] could spark riots and lead to the prosecution and imprisonment of [[priest]]s, such as the prosecution of [[Edward King (English bishop)|Edward King]], [[Bishop of Lincoln]], between 1888 and 1890. The lasting legacy is that the Ritualists won; the current liturgical style in its various manifestations in almost all Anglican parishes worldwide is much closer to the way Mass was celebrated 500 years ago even in Low Church and "mid-range" parishes.{{cn|date=February 2024}}

==See also==
{{Portal|Christianity}}
{{columnslist|colwidth=20em|
* [[Anglicanism]]
* [[Anglo-Catholicism]]
* [[The Book of Common Prayer]]
* [[Cambridge Camden Society]]
* [[Charles Walker (liturgist)]] (Author/Editor of ''The Ritual Reason Why'')
* [[Christian Social Union (Church of England)|Christian Social Union]]
* [[Church Association]]
* [[Richard William Enraght]] (prosecuted for Ritualist practices)
* [[T. Pelham Dale]] (prosecuted for Ritualist practices)
* [[Percy Dearmer]]
* [[James DeKoven]]
* [[George Anthony Denison]]
* [[Robert William Radclyffe Dolling]]
* [[English Missal]]
* [[Charles Fuge Lowder]]
* [[Alexander Heriot Mackonochie]]
* [[English Church Union]]
* [[English Hymnal]]
* [[Legalism (theology)]]
* [[Liturgical Movement]]
* [[Gothic Revival]]
* [[William Augustus Mühlenberg]]
* [[Oxford Movement]]
* [[Public Worship Regulation Act 1874]]
* [[John Purchas]]
* [[John Charles Ryle]]
* [[Society of the Holy Cross|SSC (Society of the Holy Cross)]]
* [[Arthur Tooth]] (prosecuted for Ritualist practices)
* [[Vestments controversy]]
* [[Walsingham]]
}}

==References==
{{Reflist}}

==Bibliography==
{{refbegin}}
* James Bentley: ''Ritualism and Politics in Victorian Britain'': Oxford: Oxford University Press, 1978: {{ISBN|0-19-826714-2}}
* Lida Ellsworth: ''Charles Lowder and the Ritualist Movement'': London: Darton, Longman and Todd, 1982: {{ISBN|0-232-51535-2}}
* Gary Graber: ''Ritual Legislation in the Victorian Church of England: Antecedents and Passage of the Public Worship Regulation Act 1874'': San Francisco: Mellen Research University Press, 1993: {{ISBN|0-7734-2216-1}}
* David Hilliard: "[http://anglicanhistory.org/academic/hilliard_unenglish.pdf UnEnglish and Unmanly: Anglo-Catholicism and Homosexuality]": ''Victorian Studies'': (Winter 1982): 181–210.
* Kenneth Hylson-Smith: ''High Churchmanship in the Church of England: From the Sixteenth to the Late Twentieth Centuries'': Edinburgh: T&T Clark, 1993: {{ISBN|0-567-09623-8}}
* John Shelton Reed: ''Glorious Battle: The Cultural Politics of Victorian Anglo-Catholicism'': Nashville & London: Vanderbilt University Press, 1996: {{ISBN|0-8265-1274-7}}
* Frank Reynolds: ''Martyr of Ritualism: Father MacKonochie of [[St Alban's, Holborn]]'': London: Faber and Faber, 1965.
* Martin Wellings, ''Evangelicals Embattled: Responses of Evangelicals in the Church of England to Ritualism, Darwinism and Theological Liberalism (1890–1930):'' Carlisle: Paternoster Press, 2003: {{ISBN|1-84227-049-4}}
* James Whisenant: ''A Fragile Unity: Anti-Ritualism and the Division of Anglican Evangelicalism in the Nineteenth Century'': Carlisle: Paternoster Press, 2003: {{ISBN|1-84227-105-9}}
* Nigel Yates: ''Anglican Ritualism in Victorian Britain: (1830–1910)''. Oxford: Oxford University Press, 1999: {{ISBN|0-19-826989-7}}
{{refend}}

==External links==
* [http://anglicanhistory.org/ritualism/index.html Project Canterbury: Ritualism]
* [https://web.archive.org/web/20060620085407/http://anglicanhistory.org/misc/denison.html A contemporary view of the Ritualist controversies from one of its qualified supporters: Archdeacon Denison]
* [http://www.churchsociety.org/publications/leaflets/Leaf_ScarfStole.pdf "Scarfs or Stoles?" – An Evangelical Anglican critique of the use of vestments]
* [http://www.churchsociety.org/publications/tracts/CAT004_RyleRitualism.pdf "The Teaching of the Ritualists not the Teaching of the Church of England", by John Charles Ryle critical of Ritualism] {{Webarchive|url=https://web.archive.org/web/20100827095117/http://www.churchsociety.org/publications/tracts/CAT004_RyleRitualism.pdf |date=2010-08-27 }}
* {{CathEncy|wstitle=Ritualists}}

{{Anglican liturgy|state=collapsed}}
{{Authority control}}

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Via media

2025-11-23T12:02:24Z

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{{Short description|Latin phrase}}
{{italic title}}
'''''Via media''''' is a [[Latin]] phrase meaning "the middle road" or the "way between (and avoiding or reconciling) two extremes".<ref>{{cite web |title=Via Media |url=https://www.episcopalchurch.org/glossary/via-media/ |website=Episcopal Dictionary of the Church |publisher=Episcopalian Church |access-date=19 June 2023}}</ref>

Its use in English is highly associated with [[Anglican]] self-characterization, or as a philosophical [[Maxim (philosophy)|maxim]] for life akin to the [[Golden mean (philosophy)|golden mean]] which advocates moderation in all thoughts and actions.

Originating from the [[Delphic maxims|Delphic maxim]] ''nothing to excess'' and subsequent [[Ancient Greek philosophy]] where [[Aristotle]] (384–322 BCE) taught [[moderation]], urging his students to follow the middle road between extremes, the ''via media'' was the dominant philosophical [[precept]] by which [[Ancient Roman]] civilisation and society was organised.

==Patristic period use==
[[Augustine]]'s [[The City of God]] (chapter 11) uses the phrase ''via media'' in the sense of a way connecting two opposing extremes, rather than in the sense of a [[Golden mean (philosophy)| golden mean]] or [[Goldilocks principle]].

{{quote |This is the mediator between God and men, the man Christ Jesus: man, mediator, and way. Because if there is a ''via media'' between him who strives and that to whom he strives, there is hope of reaching it.}}

[[Boethius]] has been associated with a variant of the term: ''Non est medium via'' (There is no middle way) discussing a life tending to the godly or tending to the bestial.[https://www.academia.edu/27590778/Non_Est_Medium_Via_Boethius_Conception_of_Human_Nature_in_the_Consolation_of_Philosophy]

==Pre-Reformation==
===Jean Gerson===
French theologian and humanist [[Jean Gerson]] wrote in his ''On the Consolation of Theology'' (1418) about the ''via media et regia'': the middle and royal way. Divine providence and human free will each have a mediating relation on the other: God saves those who humbly condemn themselves as incapacitated but seek him. The middle and royal way is of hope between despair and presumptuousness.<ref>Mark S. Burrows, ''Jean Gerson after Constance: "via regia et regia" as a revusion of the Ockhamist covenent'', Church History, vol 59, issue 4, 1990</ref>

===Erasmus===
[[Erasmus]] of Rotterdam's [[Erasmus#Pacifism|irenic]] but anti-fanatic approach is often classed as a ''via media'', however this can be weighed against his repeated denial of leading a movement or setting up a new church,<ref>"Luther split the power of the Pope. Erasmus thought it a calamity to do so, because he believed that strife of sects tended to make men lose sight of the one essential in religion--harmony--and cause them simply to struggle for victory. ", Elbert Hubbard, 'Erasmus', ''Little Journeys to the Homes of Great Thinkers'', Vol 10, ''Great Teachers'' (1916) [https://www.online-literature.com/elbert-hubbard/journeys-vol-ten/6/]</ref> and may be described as extreme tolerance within Catholic [[Erasmus#Signet ring and personal motto|borders]].

==Anglicanism==
[[File:Thomas Cranmer by Gerlach Flicke.jpg|thumb|Historian [[Diarmaid MacCulloch]] describes [[Thomas Cranmer]] as seeking to navigate a middle way between Zurich (Reformed Christianity) and Wittenberg (Lutheranism), though he remarks that the [[Church of England]] was ultimately closer to Reformed Christianity.<ref name="AEH2003"/>]]
The term ''via media'' is frequently claimed by [[Anglican]] proponents, though not without debate, as a term of [[apologetics]].

The idea of a ''middle way'', was proposed first, early in the [[Protestant Reformation]], as between the Protestant traditions of [[Lutheranism]] and [[Reformed Christianity]];<ref name="AEH2003"/> subsequently by Richard Hooker as between [[Puritan]] and [[Roman Catholic]] practices; then by Bishop Hall as between the [[Calvinist]] and [[Arminianism| Arminianist]] beliefs; and finally by the Tractarians as between [[Roman Catholics|Roman Catholicism]] and the [[Magisterial Reformation|Magisterial Reformers]]. Historian [[Hugh Trevor-Roper]] has argued that the doctrinal history of the English Church is marked by discontinuities.<ref>Hugh Trevor-Roper, ''[[Laudianism]] and political power'', Catholics, Anglicans, and Puritans: 17th Century Essays</ref>

The idea of the Anglican middle way may also be associated to the teachings of theologians such as [[Martin Bucer]], [[Thomas Cranmer]] and [[Heinrich Bullinger]] who advocated a religious solution in which secular authority would hold the ring in the religious dispute, and ensure political stability.<ref>[[Diarmaid MacCulloch]], ''Thomas Cranmer'' (1996), p. 179.</ref>

=== Historical Anglicanism ===
Anglicanism, which emerged out of the English Reformation, was originally seen as a ''via media'' between two forms of Protestantism—[[Lutheranism]] and [[Reformed Christianity]].<ref name="AEH2003">{{cite book|title=Anglican and Episcopal History|year=2003|publisher=Historical Society of the Episcopal Church|language=en|page=15|quote=Others had made similar observations, Patrick McGrath commenting that the Church of England was not a middle way between Roman Catholic and Protestant, but "between different forms of Protestantism," and William Monter describing the Church of England as "a unique style of Protestantism, a via media between the Reformed and Lutheran traditions." MacCulloch has described Cranmer as seeking a middle way between Zurich and Wittenberg but elsewhere remarks that the Church of England was "nearer Zurich and Geneva than Wittenberg.}}</ref> [[Thomas Cranmer]], the Archbishop of Canterbury who played a chief role in shaping Anglicanism, sought a middle way between Lutheranism and Calvinism, though he was closer to Calvinism.<ref name="AEH2003"/>

Historic Anglicanism is a part of the wider Reformed tradition, as "the founding documents of the Anglican church—the Book of Homilies, the Book of Common Prayer, and the Thirty-Nine Articles of Religion—expresses a theology in keeping with the Reformed theology of the Swiss and South German Reformation."<ref name="Jensen2015">{{cite web |last1=Jensen |first1=Michael P. |author-link=Michael Jensen (theologian)|title=9 Things You Should Really Know About Anglicanism |url=https://www.thegospelcoalition.org/article/nine-things-you-should-really-know-about-anglicanism/ |publisher=[[The Gospel Coalition]] |access-date=3 February 2020 |language=en |date=7 January 2015}}</ref> The Most Rev. Peter Robinson, [[presiding bishop]] of the [[United Episcopal Church of North America]], writes:<ref name="Robinson2012" />
{{quotation|Cranmer's personal journey of faith left its mark on the Church of England in the form of a Liturgy that remains to this day more closely allied to Lutheran practice, but that liturgy is couple to a doctrinal stance that is broadly, but decidedly Reformed. ... The 42 Articles of 1552 and the 39 Articles of 1563, both commit the Church of England to the fundamentals of the Reformed Faith. Both sets of Articles affirm the centrality of Scripture, and take a monergist position on Justification. Both sets of Articles affirm that the Church of England accepts the doctrine of predestination and election as a 'comfort to the faithful' but warn against over much speculation concerning that doctrine. Indeed a casual reading of the Wurttemburg Confession of 1551, the Second Helvetic Confession, the Scots Confession of 1560, and the XXXIX Articles of Religion reveal them to be cut from the same bolt of cloth.<ref name="Robinson2012">{{cite web |last1=Robinson |first1=Peter |title=The Reformed Face of Anglicanism |url=http://theoldhighchurchman.blogspot.com/2012/08/the-reformed-face-of-anglicanism.html |publisher=The Old High Churchman |access-date=3 February 2020 |language=en |date=2 August 2012}}</ref>}}

===Richard Hooker===
A recent scholarly study points out that, while [[Richard Hooker]]'s ''[[Law of Ecclesiastical Polity]]'' has a reputation as "the classic depiction of the English ''via media'' based upon the sound triumvirate of scripture, reason and tradition", the actual term ''via media'' nowhere appears in the work (written in English).<ref>Michael Brydon, ''The Evolving Reputation of Richard Hooker: An Examination of Responses 1600-1714'' (2006), p. 1.</ref>

Hooker's work concerned the form of [[Protestant Reformation|Protestant]] church government as an argument against the extreme advocates of [[Puritan]]ism, arguing that elements of Church of England practice condemned by the Puritans, in particular the ''[[Book of Common Prayer]]'' and the institution of [[bishop]]s, are proper and accord with Scripture.

===Joseph Hall===
Bishop of Norwich [[Joseph Hall (bishop)|Joseph Hall]] (1574–1656) wrote a book ''Via Media: The Way of Peace, in the five Busy Articles, Commonly Known by the Name of Arminius'' (1619) in which he argued that Article 6 of the [[39 Articles]], ''Of the Sufficiency of the Holy Scriptures for Salvation'', precluded adopting officially any doctrine like ''irresistible grace'' that were not clear or explicit in Scripture.<ref>[https://www.cambridge.org/core/journals/journal-of-anglican-studies/article/anglican-via-media-the-idea-of-moderation-in-reform/A3DA01D957096B44C0AA930E2069E662 T.L. Holtzen, The Anglican Via Media: The Idea of Moderation in Reform, Journal of Anglican Studies]</ref>

=== John Overall ===
Bishop of Norwich from 1618, [[Joseph Overall|John Overall]] (1559–1619), when discussing the priesthood asserts the Via Media to between Presbyterianism and "Rome", stating "the mean betwixt both the said extremes is the truth, and to be embraced; viz. that the administration of the said power of ecclesiastical regiment under Christian kings and supreme magistrates doth especially belong, by the institution of Christ and His Apostles, unto archbishops and Bishops".<ref>Overall, J. ''The convocation book of MDCVI, commonly called Bishop Overall’s convocation book : concerning the government of God’s catholic church and the kingdoms of the whole world''. England: John Henry Parker, (1844). p. 127-128</ref>

=== '''Thomas Ken''' ===
Non-Juring Bishop of Bath and Wells, [[Thomas Ken]] (1637-1711), wrote in his last will and testament "As for my religion, I die in the Holy Catholic and Apostolic faith, professed by the whole Church, before the disunion of East and West; more particularly I die in the Communion of the Church of England, as it stands distinguished from all Papal and Puritan innovations, and as it adheres to the doctrine of the Cross."<ref>Hawkins, William, et al. ''A Short Account of the Life of the Right Reverend Father in God, Thomas Ken, D.D. Sometime Ld Bp of Bath and Wells.'' Printed for John Wyat, at the Rose in St. Paul’s Church-Yard., 1713. p. 27</ref> placing the English Church between the two extremes.

=== John Jebb ===
Bishop of Limerick, [[John Jebb]] (1775-1833), states that Anglicanism steers a "middle course" between Protestants who would 'send each individual to the Bible alone' and the Church of Rome.<ref>Jebb, John. ''Sermons, on Subjects Chiefly Practical : With Illustrative Notes, and an Appendix, Relating to the Character of the Church of England, as Distinguished Both from Other Branches of the Reformation, and from the Modern Church of Rome''. Printed for T. Cadell and W. Davies, 1816, p. 404-405</ref>

===In Tractarianism===
Two centuries later, the phrase was used by [[John Henry Newman]] in setting out his influential views on [[Anglicanism]], as part of the argument he brought forward with the [[Tractarian]] movement.
''Via Media'' was the title of a series of the ''Tracts for Today'', published by Newman around 1834 and expanded into published lectures. Newman, at that time, claimed that Anglican Church is, or could be, [[Catholic]] because it adopts Reformation theology without Roman accretions, but [[Apostolic see|Apostolic]] because it kept the hierarchy, sacraments and liturgy.

{{blockquote|text=(A hypothesis, a substitute for direct evidence and hard reasoning) is the Via Media, a possible road, lying between a mountain and a morass, to be driven through formidable obstacles, if it is to exist, by the boldness and skill of the engineers. It is projected and planned for a definite necessity, the necessity of the Anglican position, except for which it would never have been imagined; and, as many other projects and plans, it may be made to look very fair on paper. |source= Preface, Via Media, vol 1, Lectures on the Prophetical Office of the Church[https://www.newmanreader.org/works/viamedia/volume1/preface3.html]}}

Newman's tracts in particular used the title to pay homage to the inception of the [[Thirty-Nine Articles]] and in so doing claim that the Tractarian movement was of the same vein as early Church of England scholars and theologians. They examined the [[Elizabethan Settlement]] and reinterpreted it as a compromise between Rome and Reform.

The Tractarians promoted the idea of Anglicanism as a middle way between the extremes of [[Protestantism]] and [[Catholicism]],<ref>Newman: Tract 38 ''Via Media I'': "The glory of the English Church is, that it has taken the VIA MEDIA, as it has been called. It lies between the (so called) Reformers and the Romanists."</ref><ref>Newman: Tract 41 ''Via Media II'': "A number of distinct doctrines are included in the notion of Protestantism: and as to all these, our Church has taken the VIA MEDIA between it and Popery"</ref> which became later an idea of Anglicanism as a middle way between Rome and Protestantism itself.

In justification of its idea of a ''via media'', the [[Oxford Movement]] attributed this position to the works of the Elizabethan theologian [[Richard Hooker]] and in particular his book ''Lawes of Ecclesiastical Polity'', which is accepted as a founding work on Anglican theology, a view of Hooker promoted by [[John Keble]], who was one of the first to argue that English theology underwent such a "decisive change" in Hooker’s hands.<ref>Nigel Atkinson: [http://www.churchsociety.org/crossway/documents/Cway_060_AtkinsonHooker1.pdf Richard Hooker – Reformed Theologian of the English Church] - The Church Society, 1996</ref> Later theologians analysed Hooker's approach to the particular doctrine of justification by faith as a middle way between the [[predestination]]ism of the extreme Calvinists and [[Lutheran]] and [[Arminian]] doctrines.

The Oxford Movement asserted the ''via media'' as a middle way not within Protestantism but between Protestantism and Roman Catholicism. Its application to early Anglicanism has remained current in Anglican discourse.

==Nordic Lutheranism==
Some of the Nordic Lutheran Churches, chiefly the national churches of [[Church of Sweden|Sweden]], [[Evangelical Lutheran Church of Finland|Finland]] and [[Church of Norway|Norway]], likewise consider themselves as ''via media'' churches. The latter professes its faith as "truly catholic, truly reformed, truly evangelical",<ref>https://intranet.st-jacques.org/docs/viewtopic.php?id=619096-church-of-norway-confirmation {{Dead link|date=February 2022}}</ref> a statement likewise echoed in the Canons of the Church of Sweden which states that the faith, confession and teachings of the Church are understood as an expression of the catholic Christian faith. It further states that this does not serve to create a new, confessionally peculiar interpretation, but concerns the apostolic faith as carried down through the traditions of the Church.<ref>Kyrkoordning för Svenska kyrkan: med kommentarer och angränsande lagstiftning. Verbum 2005. pp43-44</ref> These sentiment of these churches as a via media are expressed outright in the Common Statement of the [[Porvoo Communion]], a communion of European Anglican and Nordic and Baltic Lutheran churches:
{{blockquote|What made the Church of Sweden an evangelical-catholic church was to Archbishop Söderblom the fact that the Reformation in Sweden was a 'church improvement' and a 'process of purification' which did ''not'' create a new church. As a national church, the Church of Sweden succeeded in bringing together medieval Swedish tradition with the rediscovery of the gospel which the Reformation brought with it. Archbishop Söderblom included the historic episcopate in the tradition-transmitting elements. The Church of Sweden was, according to Söderblom, in an even higher degree than the Anglican Church a ''via media''. —Together in Mission and Ministry: The Porvoo Common Statement<ref>{{cite book|title=Together in Mission and Ministry: The Porvoo Common Statement, With, Essays on Church and Ministry in Northern Europe: Conversations Between the British and Irish Anglican Churches and the Nordic and Baltic Lutheran Churches |url=https://books.google.com/books?id=JubvAqggjL8C&q=Anglican+branch+theory+Church+of+Sweden&pg=PA59|access-date=10 November 2012|year=1993|publisher=Church House Publishing|isbn=0715157507}}</ref>}}

==See also==
*[[Argument to moderation]], a logical fallacy
*[[Golden mean (philosophy)|Golden mean]]
*[[Middle Way]] (Buddhist concept)
*[[Wasat (Islamic term)]]
*[[Lagom]]

==References==
{{reflist}}

[[index.php?title=Category:Aristotelianism]]
[[index.php?title=Category:Anglicanism]]

Via media

2025-11-23T11:52:22Z

Anded: /* the word "recast" implies that it was not seen as such prior to the Catholic Revival - in hopes of maintaining an unbiased tone, this has been changed*/

{{Short description|Latin phrase}}
{{italic title}}
'''''Via media''''' is a [[Latin]] phrase meaning "the middle road" or the "way between (and avoiding or reconciling) two extremes".<ref>{{cite web |title=Via Media |url=https://www.episcopalchurch.org/glossary/via-media/ |website=Episcopal Dictionary of the Church |publisher=Episcopalian Church |access-date=19 June 2023}}</ref>

Its use in English is highly associated with [[Anglican]] self-characterization, or as a philosophical [[Maxim (philosophy)|maxim]] for life akin to the [[Golden mean (philosophy)|golden mean]] which advocates moderation in all thoughts and actions.

Originating from the [[Delphic maxims|Delphic maxim]] ''nothing to excess'' and subsequent [[Ancient Greek philosophy]] where [[Aristotle]] (384–322 BCE) taught [[moderation]], urging his students to follow the middle road between extremes, the ''via media'' was the dominant philosophical [[precept]] by which [[Ancient Roman]] civilisation and society was organised.

==Patristic period use==
[[Augustine]]'s [[The City of God]] (chapter 11) uses the phrase ''via media'' in the sense of a way connecting two opposing extremes, rather than in the sense of a [[Golden mean (philosophy)| golden mean]] or [[Goldilocks principle]].

{{quote |This is the mediator between God and men, the man Christ Jesus: man, mediator, and way. Because if there is a ''via media'' between him who strives and that to whom he strives, there is hope of reaching it.}}

[[Boethius]] has been associated with a variant of the term: ''Non est medium via'' (There is no middle way) discussing a life tending to the godly or tending to the bestial.[https://www.academia.edu/27590778/Non_Est_Medium_Via_Boethius_Conception_of_Human_Nature_in_the_Consolation_of_Philosophy]

==Pre-Reformation==
===Jean Gerson===
French theologian and humanist [[Jean Gerson]] wrote in his ''On the Consolation of Theology'' (1418) about the ''via media et regia'': the middle and royal way. Divine providence and human free will each have a mediating relation on the other: God saves those who humbly condemn themselves as incapacitated but seek him. The middle and royal way is of hope between despair and presumptuousness.<ref>Mark S. Burrows, ''Jean Gerson after Constance: "via regia et regia" as a revusion of the Ockhamist covenent'', Church History, vol 59, issue 4, 1990</ref>

===Erasmus===
[[Erasmus]] of Rotterdam's [[Erasmus#Pacifism|irenic]] but anti-fanatic approach is often classed as a ''via media'', however this can be weighed against his repeated denial of leading a movement or setting up a new church,<ref>"Luther split the power of the Pope. Erasmus thought it a calamity to do so, because he believed that strife of sects tended to make men lose sight of the one essential in religion--harmony--and cause them simply to struggle for victory. ", Elbert Hubbard, 'Erasmus', ''Little Journeys to the Homes of Great Thinkers'', Vol 10, ''Great Teachers'' (1916) [https://www.online-literature.com/elbert-hubbard/journeys-vol-ten/6/]</ref> and may be described as extreme tolerance within Catholic [[Erasmus#Signet ring and personal motto|borders]].

==Anglicanism==
[[File:Thomas Cranmer by Gerlach Flicke.jpg|thumb|Historian [[Diarmaid MacCulloch]] describes [[Thomas Cranmer]] as seeking to navigate a middle way between Zurich (Reformed Christianity) and Wittenberg (Lutheranism), though he remarks that the [[Church of England]] was ultimately closer to Reformed Christianity.<ref name="AEH2003"/>]]
The term ''via media'' is frequently claimed by [[Anglican]] proponents, though not without debate, as a term of [[apologetics]].

The idea of a ''middle way'', was proposed first, early in the [[Protestant Reformation]], as between the Protestant traditions of [[Lutheranism]] and [[Reformed Christianity]];<ref name="AEH2003"/> subsequently by Richard Hooker as between [[Puritan]] and [[Roman Catholic]] practices; then by Bishop Hall as between the [[Calvinist]] and [[Arminianism| Arminianist]] beliefs; and finally by the Tractarians as between [[Roman Catholics|Roman Catholicism]] and the [[Magisterial Reformation|Magisterial Reformers]]. Historian [[Hugh Trevor-Roper]] has argued that the doctrinal history of the English Church is marked by discontinuities.<ref>Hugh Trevor-Roper, ''[[Laudianism]] and political power'', Catholics, Anglicans, and Puritans: 17th Century Essays</ref>

The idea of the Anglican middle way may also be associated to the teachings of theologians such as [[Martin Bucer]], [[Thomas Cranmer]] and [[Heinrich Bullinger]] who advocated a religious solution in which secular authority would hold the ring in the religious dispute, and ensure political stability.<ref>[[Diarmaid MacCulloch]], ''Thomas Cranmer'' (1996), p. 179.</ref>

=== Historical Anglicanism ===
Anglicanism, which emerged out of the English Reformation, was originally seen as a ''via media'' between two forms of Protestantism—[[Lutheranism]] and [[Reformed Christianity]].<ref name="AEH2003">{{cite book|title=Anglican and Episcopal History|year=2003|publisher=Historical Society of the Episcopal Church|language=en|page=15|quote=Others had made similar observations, Patrick McGrath commenting that the Church of England was not a middle way between Roman Catholic and Protestant, but "between different forms of Protestantism," and William Monter describing the Church of England as "a unique style of Protestantism, a via media between the Reformed and Lutheran traditions." MacCulloch has described Cranmer as seeking a middle way between Zurich and Wittenberg but elsewhere remarks that the Church of England was "nearer Zurich and Geneva than Wittenberg.}}</ref> [[Thomas Cranmer]], the Archbishop of Canterbury who played a chief role in shaping Anglicanism, sought a middle way between Lutheranism and Calvinism, though he was closer to Calvinism.<ref name="AEH2003"/>

Historic Anglicanism is a part of the wider Reformed tradition, as "the founding documents of the Anglican church—the Book of Homilies, the Book of Common Prayer, and the Thirty-Nine Articles of Religion—expresses a theology in keeping with the Reformed theology of the Swiss and South German Reformation."<ref name="Jensen2015">{{cite web |last1=Jensen |first1=Michael P. |author-link=Michael Jensen (theologian)|title=9 Things You Should Really Know About Anglicanism |url=https://www.thegospelcoalition.org/article/nine-things-you-should-really-know-about-anglicanism/ |publisher=[[The Gospel Coalition]] |access-date=3 February 2020 |language=en |date=7 January 2015}}</ref> The Most Rev. Peter Robinson, [[presiding bishop]] of the [[United Episcopal Church of North America]], writes:<ref name="Robinson2012" />
{{quotation|Cranmer's personal journey of faith left its mark on the Church of England in the form of a Liturgy that remains to this day more closely allied to Lutheran practice, but that liturgy is couple to a doctrinal stance that is broadly, but decidedly Reformed. ... The 42 Articles of 1552 and the 39 Articles of 1563, both commit the Church of England to the fundamentals of the Reformed Faith. Both sets of Articles affirm the centrality of Scripture, and take a monergist position on Justification. Both sets of Articles affirm that the Church of England accepts the doctrine of predestination and election as a 'comfort to the faithful' but warn against over much speculation concerning that doctrine. Indeed a casual reading of the Wurttemburg Confession of 1551, the Second Helvetic Confession, the Scots Confession of 1560, and the XXXIX Articles of Religion reveal them to be cut from the same bolt of cloth.<ref name="Robinson2012">{{cite web |last1=Robinson |first1=Peter |title=The Reformed Face of Anglicanism |url=http://theoldhighchurchman.blogspot.com/2012/08/the-reformed-face-of-anglicanism.html |publisher=The Old High Churchman |access-date=3 February 2020 |language=en |date=2 August 2012}}</ref>}}

===Richard Hooker===
A recent scholarly study points out that, while [[Richard Hooker]]'s ''[[Law of Ecclesiastical Polity]]'' has a reputation as "the classic depiction of the English ''via media'' based upon the sound triumvirate of scripture, reason and tradition", the actual term ''via media'' nowhere appears in the work (written in English).<ref>Michael Brydon, ''The Evolving Reputation of Richard Hooker: An Examination of Responses 1600-1714'' (2006), p. 1.</ref>

Hooker's work concerned the form of [[Protestant Reformation|Protestant]] church government as an argument against the extreme advocates of [[Puritan]]ism, arguing that elements of Church of England practice condemned by the Puritans, in particular the ''[[Book of Common Prayer]]'' and the institution of [[bishop]]s, are proper and accord with Scripture.

===Joseph Hall===
Bishop of Norwich [[Joseph Hall (bishop)|Joseph Hall]] (1574–1656) wrote a book ''Via Media: The Way of Peace, in the five Busy Articles, Commonly Known by the Name of Arminius'' (1619) in which he argued that Article 6 of the [[39 Articles]], ''Of the Sufficiency of the Holy Scriptures for Salvation'', precluded adopting officially any doctrine like ''irresistible grace'' that were not clear or explicit in Scripture.<ref>[https://www.cambridge.org/core/journals/journal-of-anglican-studies/article/anglican-via-media-the-idea-of-moderation-in-reform/A3DA01D957096B44C0AA930E2069E662 T.L. Holtzen, The Anglican Via Media: The Idea of Moderation in Reform, Journal of Anglican Studies]</ref>

=== John Overall ===
Bishop of Norwich from 1618, [[Joseph Overall|John Overall]] (1559–1619), when discussing the priesthood asserts the Via Media to between Presbyterianism and "Rome", stating "the mean betwixt both the said extremes is the truth, and to be embraced; viz. that the administration of the said power of ecclesiastical regiment under Christian kings and supreme magistrates doth especially belong, by the institution of Christ and His Apostles, unto archbishops and Bishops".<ref>Overall, J. ''The convocation book of MDCVI, commonly called Bishop Overall’s convocation book : concerning the government of God’s catholic church and the kingdoms of the whole world''. England: John Henry Parker, (1844). p. 127-128</ref>

=== '''Thomas Ken''' ===
Non-Juring Bishop of Bath and Wells, Thomas Ken (1637-1711), wrote in his last will and testament "As for my religion, I die in the Holy Catholic and Apostolic faith, professed by the whole Church, before the disunion of East and West; more particularly I die in the Communion of the Church of England, as it stands distinguished from all Papal and Puritan innovations, and as it adheres to the doctrine of the Cross."<ref>Hawkins, William, et al. ''A Short Account of the Life of the Right Reverend Father in God, Thomas Ken, D.D. Sometime Ld Bp of Bath and Wells.'' Printed for John Wyat, at the Rose in St. Paul’s Church-Yard., 1713. p. 27</ref> placing the English Church between the two extremes.

===In Tractarianism===
Two centuries later, the phrase was used by [[John Henry Newman]] in setting out his influential views on [[Anglicanism]], as part of the argument he brought forward with the [[Tractarian]] movement.
''Via Media'' was the title of a series of the ''Tracts for Today'', published by Newman around 1834 and expanded into published lectures. Newman, at that time, claimed that Anglican Church is, or could be, [[Catholic]] because it adopts Reformation theology without Roman accretions, but [[Apostolic see|Apostolic]] because it kept the hierarchy, sacraments and liturgy.

{{blockquote|text=(A hypothesis, a substitute for direct evidence and hard reasoning) is the Via Media, a possible road, lying between a mountain and a morass, to be driven through formidable obstacles, if it is to exist, by the boldness and skill of the engineers. It is projected and planned for a definite necessity, the necessity of the Anglican position, except for which it would never have been imagined; and, as many other projects and plans, it may be made to look very fair on paper. |source= Preface, Via Media, vol 1, Lectures on the Prophetical Office of the Church[https://www.newmanreader.org/works/viamedia/volume1/preface3.html]}}

Newman's tracts in particular used the title to pay homage to the inception of the [[Thirty-Nine Articles]] and in so doing claim that the Tractarian movement was of the same vein as early Church of England scholars and theologians. They examined the [[Elizabethan Settlement]] and reinterpreted it as a compromise between Rome and Reform.

The Tractarians promoted the idea of Anglicanism as a middle way between the extremes of [[Protestantism]] and [[Catholicism]],<ref>Newman: Tract 38 ''Via Media I'': "The glory of the English Church is, that it has taken the VIA MEDIA, as it has been called. It lies between the (so called) Reformers and the Romanists."</ref><ref>Newman: Tract 41 ''Via Media II'': "A number of distinct doctrines are included in the notion of Protestantism: and as to all these, our Church has taken the VIA MEDIA between it and Popery"</ref> which became later an idea of Anglicanism as a middle way between Rome and Protestantism itself.

In justification of its idea of a ''via media'', the [[Oxford Movement]] attributed this position to the works of the Elizabethan theologian [[Richard Hooker]] and in particular his book ''Lawes of Ecclesiastical Polity'', which is accepted as a founding work on Anglican theology, a view of Hooker promoted by [[John Keble]], who was one of the first to argue that English theology underwent such a "decisive change" in Hooker’s hands.<ref>Nigel Atkinson: [http://www.churchsociety.org/crossway/documents/Cway_060_AtkinsonHooker1.pdf Richard Hooker – Reformed Theologian of the English Church] - The Church Society, 1996</ref> Later theologians analysed Hooker's approach to the particular doctrine of justification by faith as a middle way between the [[predestination]]ism of the extreme Calvinists and [[Lutheran]] and [[Arminian]] doctrines.

The Oxford Movement asserted the ''via media'' as a middle way not within Protestantism but between Protestantism and Roman Catholicism. Its application to early Anglicanism has remained current in Anglican discourse.

==Nordic Lutheranism==
Some of the Nordic Lutheran Churches, chiefly the national churches of [[Church of Sweden|Sweden]], [[Evangelical Lutheran Church of Finland|Finland]] and [[Church of Norway|Norway]], likewise consider themselves as ''via media'' churches. The latter professes its faith as "truly catholic, truly reformed, truly evangelical",<ref>https://intranet.st-jacques.org/docs/viewtopic.php?id=619096-church-of-norway-confirmation {{Dead link|date=February 2022}}</ref> a statement likewise echoed in the Canons of the Church of Sweden which states that the faith, confession and teachings of the Church are understood as an expression of the catholic Christian faith. It further states that this does not serve to create a new, confessionally peculiar interpretation, but concerns the apostolic faith as carried down through the traditions of the Church.<ref>Kyrkoordning för Svenska kyrkan: med kommentarer och angränsande lagstiftning. Verbum 2005. pp43-44</ref> These sentiment of these churches as a via media are expressed outright in the Common Statement of the [[Porvoo Communion]], a communion of European Anglican and Nordic and Baltic Lutheran churches:
{{blockquote|What made the Church of Sweden an evangelical-catholic church was to Archbishop Söderblom the fact that the Reformation in Sweden was a 'church improvement' and a 'process of purification' which did ''not'' create a new church. As a national church, the Church of Sweden succeeded in bringing together medieval Swedish tradition with the rediscovery of the gospel which the Reformation brought with it. Archbishop Söderblom included the historic episcopate in the tradition-transmitting elements. The Church of Sweden was, according to Söderblom, in an even higher degree than the Anglican Church a ''via media''. —Together in Mission and Ministry: The Porvoo Common Statement<ref>{{cite book|title=Together in Mission and Ministry: The Porvoo Common Statement, With, Essays on Church and Ministry in Northern Europe: Conversations Between the British and Irish Anglican Churches and the Nordic and Baltic Lutheran Churches |url=https://books.google.com/books?id=JubvAqggjL8C&q=Anglican+branch+theory+Church+of+Sweden&pg=PA59|access-date=10 November 2012|year=1993|publisher=Church House Publishing|isbn=0715157507}}</ref>}}

==See also==
*[[Argument to moderation]], a logical fallacy
*[[Golden mean (philosophy)|Golden mean]]
*[[Middle Way]] (Buddhist concept)
*[[Wasat (Islamic term)]]
*[[Lagom]]

==References==
{{reflist}}

[[index.php?title=Category:Aristotelianism]]
[[index.php?title=Category:Anglicanism]]

Via media

2025-11-23T11:46:41Z

Anded: /* John Overall */

{{Short description|Latin phrase}}
{{italic title}}
'''''Via media''''' is a [[Latin]] phrase meaning "the middle road" or the "way between (and avoiding or reconciling) two extremes".<ref>{{cite web |title=Via Media |url=https://www.episcopalchurch.org/glossary/via-media/ |website=Episcopal Dictionary of the Church |publisher=Episcopalian Church |access-date=19 June 2023}}</ref>

Its use in English is highly associated with [[Anglican]] self-characterization, or as a philosophical [[Maxim (philosophy)|maxim]] for life akin to the [[Golden mean (philosophy)|golden mean]] which advocates moderation in all thoughts and actions.

Originating from the [[Delphic maxims|Delphic maxim]] ''nothing to excess'' and subsequent [[Ancient Greek philosophy]] where [[Aristotle]] (384–322 BCE) taught [[moderation]], urging his students to follow the middle road between extremes, the ''via media'' was the dominant philosophical [[precept]] by which [[Ancient Roman]] civilisation and society was organised.

==Patristic period use==
[[Augustine]]'s [[The City of God]] (chapter 11) uses the phrase ''via media'' in the sense of a way connecting two opposing extremes, rather than in the sense of a [[Golden mean (philosophy)| golden mean]] or [[Goldilocks principle]].

{{quote |This is the mediator between God and men, the man Christ Jesus: man, mediator, and way. Because if there is a ''via media'' between him who strives and that to whom he strives, there is hope of reaching it.}}

[[Boethius]] has been associated with a variant of the term: ''Non est medium via'' (There is no middle way) discussing a life tending to the godly or tending to the bestial.[https://www.academia.edu/27590778/Non_Est_Medium_Via_Boethius_Conception_of_Human_Nature_in_the_Consolation_of_Philosophy]

==Pre-Reformation==
===Jean Gerson===
French theologian and humanist [[Jean Gerson]] wrote in his ''On the Consolation of Theology'' (1418) about the ''via media et regia'': the middle and royal way. Divine providence and human free will each have a mediating relation on the other: God saves those who humbly condemn themselves as incapacitated but seek him. The middle and royal way is of hope between despair and presumptuousness.<ref>Mark S. Burrows, ''Jean Gerson after Constance: "via regia et regia" as a revusion of the Ockhamist covenent'', Church History, vol 59, issue 4, 1990</ref>

===Erasmus===
[[Erasmus]] of Rotterdam's [[Erasmus#Pacifism|irenic]] but anti-fanatic approach is often classed as a ''via media'', however this can be weighed against his repeated denial of leading a movement or setting up a new church,<ref>"Luther split the power of the Pope. Erasmus thought it a calamity to do so, because he believed that strife of sects tended to make men lose sight of the one essential in religion--harmony--and cause them simply to struggle for victory. ", Elbert Hubbard, 'Erasmus', ''Little Journeys to the Homes of Great Thinkers'', Vol 10, ''Great Teachers'' (1916) [https://www.online-literature.com/elbert-hubbard/journeys-vol-ten/6/]</ref> and may be described as extreme tolerance within Catholic [[Erasmus#Signet ring and personal motto|borders]].

==Anglicanism==
[[File:Thomas Cranmer by Gerlach Flicke.jpg|thumb|Historian [[Diarmaid MacCulloch]] describes [[Thomas Cranmer]] as seeking to navigate a middle way between Zurich (Reformed Christianity) and Wittenberg (Lutheranism), though he remarks that the [[Church of England]] was ultimately closer to Reformed Christianity.<ref name="AEH2003"/>]]
The term ''via media'' is frequently claimed by [[Anglican]] proponents, though not without debate, as a term of [[apologetics]].

The idea of a ''middle way'', was proposed first, early in the [[Protestant Reformation]], as between the Protestant traditions of [[Lutheranism]] and [[Reformed Christianity]];<ref name="AEH2003"/> subsequently by Richard Hooker as between [[Puritan]] and [[Roman Catholic]] practices; then by Bishop Hall as between the [[Calvinist]] and [[Arminianism| Arminianist]] beliefs; and finally by the Tractarians as between [[Roman Catholics|Roman Catholicism]] and the [[Magisterial Reformation|Magisterial Reformers]]. Historian [[Hugh Trevor-Roper]] has argued that the doctrinal history of the English Church is marked by discontinuities.<ref>Hugh Trevor-Roper, ''[[Laudianism]] and political power'', Catholics, Anglicans, and Puritans: 17th Century Essays</ref>

The idea of the Anglican middle way may also be associated to the teachings of theologians such as [[Martin Bucer]], [[Thomas Cranmer]] and [[Heinrich Bullinger]] who advocated a religious solution in which secular authority would hold the ring in the religious dispute, and ensure political stability.<ref>[[Diarmaid MacCulloch]], ''Thomas Cranmer'' (1996), p. 179.</ref>

=== Historical Anglicanism ===
Anglicanism, which emerged out of the English Reformation, was originally seen as a ''via media'' between two forms of Protestantism—[[Lutheranism]] and [[Reformed Christianity]].<ref name="AEH2003">{{cite book|title=Anglican and Episcopal History|year=2003|publisher=Historical Society of the Episcopal Church|language=en|page=15|quote=Others had made similar observations, Patrick McGrath commenting that the Church of England was not a middle way between Roman Catholic and Protestant, but "between different forms of Protestantism," and William Monter describing the Church of England as "a unique style of Protestantism, a via media between the Reformed and Lutheran traditions." MacCulloch has described Cranmer as seeking a middle way between Zurich and Wittenberg but elsewhere remarks that the Church of England was "nearer Zurich and Geneva than Wittenberg.}}</ref> [[Thomas Cranmer]], the Archbishop of Canterbury who played a chief role in shaping Anglicanism, sought a middle way between Lutheranism and Calvinism, though he was closer to Calvinism.<ref name="AEH2003"/>

Historic Anglicanism is a part of the wider Reformed tradition, as "the founding documents of the Anglican church—the Book of Homilies, the Book of Common Prayer, and the Thirty-Nine Articles of Religion—expresses a theology in keeping with the Reformed theology of the Swiss and South German Reformation."<ref name="Jensen2015">{{cite web |last1=Jensen |first1=Michael P. |author-link=Michael Jensen (theologian)|title=9 Things You Should Really Know About Anglicanism |url=https://www.thegospelcoalition.org/article/nine-things-you-should-really-know-about-anglicanism/ |publisher=[[The Gospel Coalition]] |access-date=3 February 2020 |language=en |date=7 January 2015}}</ref> The Most Rev. Peter Robinson, [[presiding bishop]] of the [[United Episcopal Church of North America]], writes:<ref name="Robinson2012" />
{{quotation|Cranmer's personal journey of faith left its mark on the Church of England in the form of a Liturgy that remains to this day more closely allied to Lutheran practice, but that liturgy is couple to a doctrinal stance that is broadly, but decidedly Reformed. ... The 42 Articles of 1552 and the 39 Articles of 1563, both commit the Church of England to the fundamentals of the Reformed Faith. Both sets of Articles affirm the centrality of Scripture, and take a monergist position on Justification. Both sets of Articles affirm that the Church of England accepts the doctrine of predestination and election as a 'comfort to the faithful' but warn against over much speculation concerning that doctrine. Indeed a casual reading of the Wurttemburg Confession of 1551, the Second Helvetic Confession, the Scots Confession of 1560, and the XXXIX Articles of Religion reveal them to be cut from the same bolt of cloth.<ref name="Robinson2012">{{cite web |last1=Robinson |first1=Peter |title=The Reformed Face of Anglicanism |url=http://theoldhighchurchman.blogspot.com/2012/08/the-reformed-face-of-anglicanism.html |publisher=The Old High Churchman |access-date=3 February 2020 |language=en |date=2 August 2012}}</ref>}}

===Richard Hooker===
A recent scholarly study points out that, while [[Richard Hooker]]'s ''[[Law of Ecclesiastical Polity]]'' has a reputation as "the classic depiction of the English ''via media'' based upon the sound triumvirate of scripture, reason and tradition", the actual term ''via media'' nowhere appears in the work (written in English).<ref>Michael Brydon, ''The Evolving Reputation of Richard Hooker: An Examination of Responses 1600-1714'' (2006), p. 1.</ref>

Hooker's work concerned the form of [[Protestant Reformation|Protestant]] church government as an argument against the extreme advocates of [[Puritan]]ism, arguing that elements of Church of England practice condemned by the Puritans, in particular the ''[[Book of Common Prayer]]'' and the institution of [[bishop]]s, are proper and accord with Scripture.

===Joseph Hall===
Bishop of Norwich [[Joseph Hall (bishop)|Joseph Hall]] (1574–1656) wrote a book ''Via Media: The Way of Peace, in the five Busy Articles, Commonly Known by the Name of Arminius'' (1619) in which he argued that Article 6 of the [[39 Articles]], ''Of the Sufficiency of the Holy Scriptures for Salvation'', precluded adopting officially any doctrine like ''irresistible grace'' that were not clear or explicit in Scripture.<ref>[https://www.cambridge.org/core/journals/journal-of-anglican-studies/article/anglican-via-media-the-idea-of-moderation-in-reform/A3DA01D957096B44C0AA930E2069E662 T.L. Holtzen, The Anglican Via Media: The Idea of Moderation in Reform, Journal of Anglican Studies]</ref>

=== John Overall ===
Bishop of Norwich from 1618, [[Joseph Overall|John Overall]] (1559–1619), when discussing the priesthood asserts the Via Media to between Presbyterianism and "Rome", stating "the mean betwixt both the said extremes is the truth, and to be embraced; viz. that the administration of the said power of ecclesiastical regiment under Christian kings and supreme magistrates doth especially belong, by the institution of Christ and His Apostles, unto archbishops and Bishops".<ref>Overall, J. ''The convocation book of MDCVI, commonly called Bishop Overall’s convocation book : concerning the government of God’s catholic church and the kingdoms of the whole world''. England: John Henry Parker, (1844). p. 127-128</ref>

=== '''Thomas Ken''' ===
Non-Juring Bishop of Bath and Wells, Thomas Ken (1637-1711), wrote in his last will and testament "As for my religion, I die in the Holy Catholic and Apostolic faith, professed by the whole Church, before the disunion of East and West; more particularly I die in the Communion of the Church of England, as it stands distinguished from all Papal and Puritan innovations, and as it adheres to the doctrine of the Cross."<ref>Hawkins, William, et al. ''A Short Account of the Life of the Right Reverend Father in God, Thomas Ken, D.D. Sometime Ld Bp of Bath and Wells.'' Printed for John Wyat, at the Rose in St. Paul’s Church-Yard., 1713. p. 27</ref> placing the English Church between the two extremes.

===In Tractarianism===
Two centuries later, the phrase was used by [[John Henry Newman]] in setting out his influential views on [[Anglicanism]], as part of the argument he brought forward with the [[Tractarian]] movement.
''Via Media'' was the title of a series of the ''Tracts for Today'', published by Newman around 1834 and expanded into published lectures. Newman, at that time, claimed that Anglican Church is, or could be, [[Catholic]] because it adopts Reformation theology without Roman accretions, but [[Apostolic see|Apostolic]] because it kept the hierarchy, sacraments and liturgy.

{{blockquote|text=(A hypothesis, a substitute for direct evidence and hard reasoning) is the Via Media, a possible road, lying between a mountain and a morass, to be driven through formidable obstacles, if it is to exist, by the boldness and skill of the engineers. It is projected and planned for a definite necessity, the necessity of the Anglican position, except for which it would never have been imagined; and, as many other projects and plans, it may be made to look very fair on paper. |source= Preface, Via Media, vol 1, Lectures on the Prophetical Office of the Church[https://www.newmanreader.org/works/viamedia/volume1/preface3.html]}}

Newman's tracts in particular used the title to pay homage to the inception of the [[Thirty-Nine Articles]] and in so doing claim that the Tractarian movement was of the same vein as early Church of England scholars and theologians. They examined the [[Elizabethan Settlement]] and reinterpreted it as a compromise between Rome and Reform.

The Tractarians promoted the idea of Anglicanism as a middle way between the extremes of [[Protestantism]] and [[Catholicism]],<ref>Newman: Tract 38 ''Via Media I'': "The glory of the English Church is, that it has taken the VIA MEDIA, as it has been called. It lies between the (so called) Reformers and the Romanists."</ref><ref>Newman: Tract 41 ''Via Media II'': "A number of distinct doctrines are included in the notion of Protestantism: and as to all these, our Church has taken the VIA MEDIA between it and Popery"</ref> which became later an idea of Anglicanism as a middle way between Rome and Protestantism itself.

In justification of its idea of a ''via media'', the [[Oxford Movement]] attributed this position to the works of the Elizabethan theologian [[Richard Hooker]] and in particular his book ''Lawes of Ecclesiastical Polity'', which is accepted as a founding work on Anglican theology, a view of Hooker promoted by [[John Keble]], who was one of the first to argue that English theology underwent such a "decisive change" in Hooker’s hands.<ref>Nigel Atkinson: [http://www.churchsociety.org/crossway/documents/Cway_060_AtkinsonHooker1.pdf Richard Hooker – Reformed Theologian of the English Church] - The Church Society, 1996</ref> Later theologians analysed Hooker's approach to the particular doctrine of justification by faith as a middle way between the [[predestination]]ism of the extreme Calvinists and [[Lutheran]] and [[Arminian]] doctrines.

The Oxford Movement recast this ''via media'' as a middle way not within Protestantism but between Protestantism and Roman Catholicism. Its application to early Anglicanism has remained current in Anglican discourse.

==Nordic Lutheranism==
Some of the Nordic Lutheran Churches, chiefly the national churches of [[Church of Sweden|Sweden]], [[Evangelical Lutheran Church of Finland|Finland]] and [[Church of Norway|Norway]], likewise consider themselves as ''via media'' churches. The latter professes its faith as "truly catholic, truly reformed, truly evangelical",<ref>https://intranet.st-jacques.org/docs/viewtopic.php?id=619096-church-of-norway-confirmation {{Dead link|date=February 2022}}</ref> a statement likewise echoed in the Canons of the Church of Sweden which states that the faith, confession and teachings of the Church are understood as an expression of the catholic Christian faith. It further states that this does not serve to create a new, confessionally peculiar interpretation, but concerns the apostolic faith as carried down through the traditions of the Church.<ref>Kyrkoordning för Svenska kyrkan: med kommentarer och angränsande lagstiftning. Verbum 2005. pp43-44</ref> These sentiment of these churches as a via media are expressed outright in the Common Statement of the [[Porvoo Communion]], a communion of European Anglican and Nordic and Baltic Lutheran churches:
{{blockquote|What made the Church of Sweden an evangelical-catholic church was to Archbishop Söderblom the fact that the Reformation in Sweden was a 'church improvement' and a 'process of purification' which did ''not'' create a new church. As a national church, the Church of Sweden succeeded in bringing together medieval Swedish tradition with the rediscovery of the gospel which the Reformation brought with it. Archbishop Söderblom included the historic episcopate in the tradition-transmitting elements. The Church of Sweden was, according to Söderblom, in an even higher degree than the Anglican Church a ''via media''. —Together in Mission and Ministry: The Porvoo Common Statement<ref>{{cite book|title=Together in Mission and Ministry: The Porvoo Common Statement, With, Essays on Church and Ministry in Northern Europe: Conversations Between the British and Irish Anglican Churches and the Nordic and Baltic Lutheran Churches |url=https://books.google.com/books?id=JubvAqggjL8C&q=Anglican+branch+theory+Church+of+Sweden&pg=PA59|access-date=10 November 2012|year=1993|publisher=Church House Publishing|isbn=0715157507}}</ref>}}

==See also==
*[[Argument to moderation]], a logical fallacy
*[[Golden mean (philosophy)|Golden mean]]
*[[Middle Way]] (Buddhist concept)
*[[Wasat (Islamic term)]]
*[[Lagom]]

==References==
{{reflist}}

[[index.php?title=Category:Aristotelianism]]
[[index.php?title=Category:Anglicanism]]

Via media

2025-11-23T11:33:35Z

Anded: /* John Overall */

{{Short description|Latin phrase}}
{{italic title}}
'''''Via media''''' is a [[Latin]] phrase meaning "the middle road" or the "way between (and avoiding or reconciling) two extremes".<ref>{{cite web |title=Via Media |url=https://www.episcopalchurch.org/glossary/via-media/ |website=Episcopal Dictionary of the Church |publisher=Episcopalian Church |access-date=19 June 2023}}</ref>

Its use in English is highly associated with [[Anglican]] self-characterization, or as a philosophical [[Maxim (philosophy)|maxim]] for life akin to the [[Golden mean (philosophy)|golden mean]] which advocates moderation in all thoughts and actions.

Originating from the [[Delphic maxims|Delphic maxim]] ''nothing to excess'' and subsequent [[Ancient Greek philosophy]] where [[Aristotle]] (384–322 BCE) taught [[moderation]], urging his students to follow the middle road between extremes, the ''via media'' was the dominant philosophical [[precept]] by which [[Ancient Roman]] civilisation and society was organised.

==Patristic period use==
[[Augustine]]'s [[The City of God]] (chapter 11) uses the phrase ''via media'' in the sense of a way connecting two opposing extremes, rather than in the sense of a [[Golden mean (philosophy)| golden mean]] or [[Goldilocks principle]].

{{quote |This is the mediator between God and men, the man Christ Jesus: man, mediator, and way. Because if there is a ''via media'' between him who strives and that to whom he strives, there is hope of reaching it.}}

[[Boethius]] has been associated with a variant of the term: ''Non est medium via'' (There is no middle way) discussing a life tending to the godly or tending to the bestial.[https://www.academia.edu/27590778/Non_Est_Medium_Via_Boethius_Conception_of_Human_Nature_in_the_Consolation_of_Philosophy]

==Pre-Reformation==
===Jean Gerson===
French theologian and humanist [[Jean Gerson]] wrote in his ''On the Consolation of Theology'' (1418) about the ''via media et regia'': the middle and royal way. Divine providence and human free will each have a mediating relation on the other: God saves those who humbly condemn themselves as incapacitated but seek him. The middle and royal way is of hope between despair and presumptuousness.<ref>Mark S. Burrows, ''Jean Gerson after Constance: "via regia et regia" as a revusion of the Ockhamist covenent'', Church History, vol 59, issue 4, 1990</ref>

===Erasmus===
[[Erasmus]] of Rotterdam's [[Erasmus#Pacifism|irenic]] but anti-fanatic approach is often classed as a ''via media'', however this can be weighed against his repeated denial of leading a movement or setting up a new church,<ref>"Luther split the power of the Pope. Erasmus thought it a calamity to do so, because he believed that strife of sects tended to make men lose sight of the one essential in religion--harmony--and cause them simply to struggle for victory. ", Elbert Hubbard, 'Erasmus', ''Little Journeys to the Homes of Great Thinkers'', Vol 10, ''Great Teachers'' (1916) [https://www.online-literature.com/elbert-hubbard/journeys-vol-ten/6/]</ref> and may be described as extreme tolerance within Catholic [[Erasmus#Signet ring and personal motto|borders]].

==Anglicanism==
[[File:Thomas Cranmer by Gerlach Flicke.jpg|thumb|Historian [[Diarmaid MacCulloch]] describes [[Thomas Cranmer]] as seeking to navigate a middle way between Zurich (Reformed Christianity) and Wittenberg (Lutheranism), though he remarks that the [[Church of England]] was ultimately closer to Reformed Christianity.<ref name="AEH2003"/>]]
The term ''via media'' is frequently claimed by [[Anglican]] proponents, though not without debate, as a term of [[apologetics]].

The idea of a ''middle way'', was proposed first, early in the [[Protestant Reformation]], as between the Protestant traditions of [[Lutheranism]] and [[Reformed Christianity]];<ref name="AEH2003"/> subsequently by Richard Hooker as between [[Puritan]] and [[Roman Catholic]] practices; then by Bishop Hall as between the [[Calvinist]] and [[Arminianism| Arminianist]] beliefs; and finally by the Tractarians as between [[Roman Catholics|Roman Catholicism]] and the [[Magisterial Reformation|Magisterial Reformers]]. Historian [[Hugh Trevor-Roper]] has argued that the doctrinal history of the English Church is marked by discontinuities.<ref>Hugh Trevor-Roper, ''[[Laudianism]] and political power'', Catholics, Anglicans, and Puritans: 17th Century Essays</ref>

The idea of the Anglican middle way may also be associated to the teachings of theologians such as [[Martin Bucer]], [[Thomas Cranmer]] and [[Heinrich Bullinger]] who advocated a religious solution in which secular authority would hold the ring in the religious dispute, and ensure political stability.<ref>[[Diarmaid MacCulloch]], ''Thomas Cranmer'' (1996), p. 179.</ref>

=== Historical Anglicanism ===
Anglicanism, which emerged out of the English Reformation, was originally seen as a ''via media'' between two forms of Protestantism—[[Lutheranism]] and [[Reformed Christianity]].<ref name="AEH2003">{{cite book|title=Anglican and Episcopal History|year=2003|publisher=Historical Society of the Episcopal Church|language=en|page=15|quote=Others had made similar observations, Patrick McGrath commenting that the Church of England was not a middle way between Roman Catholic and Protestant, but "between different forms of Protestantism," and William Monter describing the Church of England as "a unique style of Protestantism, a via media between the Reformed and Lutheran traditions." MacCulloch has described Cranmer as seeking a middle way between Zurich and Wittenberg but elsewhere remarks that the Church of England was "nearer Zurich and Geneva than Wittenberg.}}</ref> [[Thomas Cranmer]], the Archbishop of Canterbury who played a chief role in shaping Anglicanism, sought a middle way between Lutheranism and Calvinism, though he was closer to Calvinism.<ref name="AEH2003"/>

Historic Anglicanism is a part of the wider Reformed tradition, as "the founding documents of the Anglican church—the Book of Homilies, the Book of Common Prayer, and the Thirty-Nine Articles of Religion—expresses a theology in keeping with the Reformed theology of the Swiss and South German Reformation."<ref name="Jensen2015">{{cite web |last1=Jensen |first1=Michael P. |author-link=Michael Jensen (theologian)|title=9 Things You Should Really Know About Anglicanism |url=https://www.thegospelcoalition.org/article/nine-things-you-should-really-know-about-anglicanism/ |publisher=[[The Gospel Coalition]] |access-date=3 February 2020 |language=en |date=7 January 2015}}</ref> The Most Rev. Peter Robinson, [[presiding bishop]] of the [[United Episcopal Church of North America]], writes:<ref name="Robinson2012" />
{{quotation|Cranmer's personal journey of faith left its mark on the Church of England in the form of a Liturgy that remains to this day more closely allied to Lutheran practice, but that liturgy is couple to a doctrinal stance that is broadly, but decidedly Reformed. ... The 42 Articles of 1552 and the 39 Articles of 1563, both commit the Church of England to the fundamentals of the Reformed Faith. Both sets of Articles affirm the centrality of Scripture, and take a monergist position on Justification. Both sets of Articles affirm that the Church of England accepts the doctrine of predestination and election as a 'comfort to the faithful' but warn against over much speculation concerning that doctrine. Indeed a casual reading of the Wurttemburg Confession of 1551, the Second Helvetic Confession, the Scots Confession of 1560, and the XXXIX Articles of Religion reveal them to be cut from the same bolt of cloth.<ref name="Robinson2012">{{cite web |last1=Robinson |first1=Peter |title=The Reformed Face of Anglicanism |url=http://theoldhighchurchman.blogspot.com/2012/08/the-reformed-face-of-anglicanism.html |publisher=The Old High Churchman |access-date=3 February 2020 |language=en |date=2 August 2012}}</ref>}}

===Richard Hooker===
A recent scholarly study points out that, while [[Richard Hooker]]'s ''[[Law of Ecclesiastical Polity]]'' has a reputation as "the classic depiction of the English ''via media'' based upon the sound triumvirate of scripture, reason and tradition", the actual term ''via media'' nowhere appears in the work (written in English).<ref>Michael Brydon, ''The Evolving Reputation of Richard Hooker: An Examination of Responses 1600-1714'' (2006), p. 1.</ref>

Hooker's work concerned the form of [[Protestant Reformation|Protestant]] church government as an argument against the extreme advocates of [[Puritan]]ism, arguing that elements of Church of England practice condemned by the Puritans, in particular the ''[[Book of Common Prayer]]'' and the institution of [[bishop]]s, are proper and accord with Scripture.

===Joseph Hall===
Bishop of Norwich [[Joseph Hall (bishop)|Joseph Hall]] (1574–1656) wrote a book ''Via Media: The Way of Peace, in the five Busy Articles, Commonly Known by the Name of Arminius'' (1619) in which he argued that Article 6 of the [[39 Articles]], ''Of the Sufficiency of the Holy Scriptures for Salvation'', precluded adopting officially any doctrine like ''irresistible grace'' that were not clear or explicit in Scripture.<ref>[https://www.cambridge.org/core/journals/journal-of-anglican-studies/article/anglican-via-media-the-idea-of-moderation-in-reform/A3DA01D957096B44C0AA930E2069E662 T.L. Holtzen, The Anglican Via Media: The Idea of Moderation in Reform, Journal of Anglican Studies]</ref>

=== John Overall ===
Bishop of Norwich from 1618, [[Joseph Overall|John Overall]] (1559–1619), when discussing the priesthood asserts the Via Media to between Presbyterianism and "Rome", stating "the mean betwixt both the said extremes is the truth, and to be embraced; viz. that the administration of the said power of ecclesiastical regiment under Christian kings and supreme magistrates doth especially belong, by the institution of Christ and His Apostles, unto archbishops and Bishops".<ref>Overall, J. ''The convocation book of MDCVI, commonly called Bishop Overall’s convocation book : concerning the government of God’s catholic church and the kingdoms of the whole world''. England: John Henry Parker, (1844). p. 127-128</ref>

===In Tractarianism===
Two centuries later, the phrase was used by [[John Henry Newman]] in setting out his influential views on [[Anglicanism]], as part of the argument he brought forward with the [[Tractarian]] movement.
''Via Media'' was the title of a series of the ''Tracts for Today'', published by Newman around 1834 and expanded into published lectures. Newman, at that time, claimed that Anglican Church is, or could be, [[Catholic]] because it adopts Reformation theology without Roman accretions, but [[Apostolic see|Apostolic]] because it kept the hierarchy, sacraments and liturgy.

{{blockquote|text=(A hypothesis, a substitute for direct evidence and hard reasoning) is the Via Media, a possible road, lying between a mountain and a morass, to be driven through formidable obstacles, if it is to exist, by the boldness and skill of the engineers. It is projected and planned for a definite necessity, the necessity of the Anglican position, except for which it would never have been imagined; and, as many other projects and plans, it may be made to look very fair on paper. |source= Preface, Via Media, vol 1, Lectures on the Prophetical Office of the Church[https://www.newmanreader.org/works/viamedia/volume1/preface3.html]}}

Newman's tracts in particular used the title to pay homage to the inception of the [[Thirty-Nine Articles]] and in so doing claim that the Tractarian movement was of the same vein as early Church of England scholars and theologians. They examined the [[Elizabethan Settlement]] and reinterpreted it as a compromise between Rome and Reform.

The Tractarians promoted the idea of Anglicanism as a middle way between the extremes of [[Protestantism]] and [[Catholicism]],<ref>Newman: Tract 38 ''Via Media I'': "The glory of the English Church is, that it has taken the VIA MEDIA, as it has been called. It lies between the (so called) Reformers and the Romanists."</ref><ref>Newman: Tract 41 ''Via Media II'': "A number of distinct doctrines are included in the notion of Protestantism: and as to all these, our Church has taken the VIA MEDIA between it and Popery"</ref> which became later an idea of Anglicanism as a middle way between Rome and Protestantism itself.

In justification of its idea of a ''via media'', the [[Oxford Movement]] attributed this position to the works of the Elizabethan theologian [[Richard Hooker]] and in particular his book ''Lawes of Ecclesiastical Polity'', which is accepted as a founding work on Anglican theology, a view of Hooker promoted by [[John Keble]], who was one of the first to argue that English theology underwent such a "decisive change" in Hooker’s hands.<ref>Nigel Atkinson: [http://www.churchsociety.org/crossway/documents/Cway_060_AtkinsonHooker1.pdf Richard Hooker – Reformed Theologian of the English Church] - The Church Society, 1996</ref> Later theologians analysed Hooker's approach to the particular doctrine of justification by faith as a middle way between the [[predestination]]ism of the extreme Calvinists and [[Lutheran]] and [[Arminian]] doctrines.

The Oxford Movement recast this ''via media'' as a middle way not within Protestantism but between Protestantism and Roman Catholicism. Its application to early Anglicanism has remained current in Anglican discourse.

==Nordic Lutheranism==
Some of the Nordic Lutheran Churches, chiefly the national churches of [[Church of Sweden|Sweden]], [[Evangelical Lutheran Church of Finland|Finland]] and [[Church of Norway|Norway]], likewise consider themselves as ''via media'' churches. The latter professes its faith as "truly catholic, truly reformed, truly evangelical",<ref>https://intranet.st-jacques.org/docs/viewtopic.php?id=619096-church-of-norway-confirmation {{Dead link|date=February 2022}}</ref> a statement likewise echoed in the Canons of the Church of Sweden which states that the faith, confession and teachings of the Church are understood as an expression of the catholic Christian faith. It further states that this does not serve to create a new, confessionally peculiar interpretation, but concerns the apostolic faith as carried down through the traditions of the Church.<ref>Kyrkoordning för Svenska kyrkan: med kommentarer och angränsande lagstiftning. Verbum 2005. pp43-44</ref> These sentiment of these churches as a via media are expressed outright in the Common Statement of the [[Porvoo Communion]], a communion of European Anglican and Nordic and Baltic Lutheran churches:
{{blockquote|What made the Church of Sweden an evangelical-catholic church was to Archbishop Söderblom the fact that the Reformation in Sweden was a 'church improvement' and a 'process of purification' which did ''not'' create a new church. As a national church, the Church of Sweden succeeded in bringing together medieval Swedish tradition with the rediscovery of the gospel which the Reformation brought with it. Archbishop Söderblom included the historic episcopate in the tradition-transmitting elements. The Church of Sweden was, according to Söderblom, in an even higher degree than the Anglican Church a ''via media''. —Together in Mission and Ministry: The Porvoo Common Statement<ref>{{cite book|title=Together in Mission and Ministry: The Porvoo Common Statement, With, Essays on Church and Ministry in Northern Europe: Conversations Between the British and Irish Anglican Churches and the Nordic and Baltic Lutheran Churches |url=https://books.google.com/books?id=JubvAqggjL8C&q=Anglican+branch+theory+Church+of+Sweden&pg=PA59|access-date=10 November 2012|year=1993|publisher=Church House Publishing|isbn=0715157507}}</ref>}}

==See also==
*[[Argument to moderation]], a logical fallacy
*[[Golden mean (philosophy)|Golden mean]]
*[[Middle Way]] (Buddhist concept)
*[[Wasat (Islamic term)]]
*[[Lagom]]

==References==
{{reflist}}

[[index.php?title=Category:Aristotelianism]]
[[index.php?title=Category:Anglicanism]]

Via media

2025-11-23T11:32:43Z

Anded: /* John Overall */

{{Short description|Latin phrase}}
{{italic title}}
'''''Via media''''' is a [[Latin]] phrase meaning "the middle road" or the "way between (and avoiding or reconciling) two extremes".<ref>{{cite web |title=Via Media |url=https://www.episcopalchurch.org/glossary/via-media/ |website=Episcopal Dictionary of the Church |publisher=Episcopalian Church |access-date=19 June 2023}}</ref>

Its use in English is highly associated with [[Anglican]] self-characterization, or as a philosophical [[Maxim (philosophy)|maxim]] for life akin to the [[Golden mean (philosophy)|golden mean]] which advocates moderation in all thoughts and actions.

Originating from the [[Delphic maxims|Delphic maxim]] ''nothing to excess'' and subsequent [[Ancient Greek philosophy]] where [[Aristotle]] (384–322 BCE) taught [[moderation]], urging his students to follow the middle road between extremes, the ''via media'' was the dominant philosophical [[precept]] by which [[Ancient Roman]] civilisation and society was organised.

==Patristic period use==
[[Augustine]]'s [[The City of God]] (chapter 11) uses the phrase ''via media'' in the sense of a way connecting two opposing extremes, rather than in the sense of a [[Golden mean (philosophy)| golden mean]] or [[Goldilocks principle]].

{{quote |This is the mediator between God and men, the man Christ Jesus: man, mediator, and way. Because if there is a ''via media'' between him who strives and that to whom he strives, there is hope of reaching it.}}

[[Boethius]] has been associated with a variant of the term: ''Non est medium via'' (There is no middle way) discussing a life tending to the godly or tending to the bestial.[https://www.academia.edu/27590778/Non_Est_Medium_Via_Boethius_Conception_of_Human_Nature_in_the_Consolation_of_Philosophy]

==Pre-Reformation==
===Jean Gerson===
French theologian and humanist [[Jean Gerson]] wrote in his ''On the Consolation of Theology'' (1418) about the ''via media et regia'': the middle and royal way. Divine providence and human free will each have a mediating relation on the other: God saves those who humbly condemn themselves as incapacitated but seek him. The middle and royal way is of hope between despair and presumptuousness.<ref>Mark S. Burrows, ''Jean Gerson after Constance: "via regia et regia" as a revusion of the Ockhamist covenent'', Church History, vol 59, issue 4, 1990</ref>

===Erasmus===
[[Erasmus]] of Rotterdam's [[Erasmus#Pacifism|irenic]] but anti-fanatic approach is often classed as a ''via media'', however this can be weighed against his repeated denial of leading a movement or setting up a new church,<ref>"Luther split the power of the Pope. Erasmus thought it a calamity to do so, because he believed that strife of sects tended to make men lose sight of the one essential in religion--harmony--and cause them simply to struggle for victory. ", Elbert Hubbard, 'Erasmus', ''Little Journeys to the Homes of Great Thinkers'', Vol 10, ''Great Teachers'' (1916) [https://www.online-literature.com/elbert-hubbard/journeys-vol-ten/6/]</ref> and may be described as extreme tolerance within Catholic [[Erasmus#Signet ring and personal motto|borders]].

==Anglicanism==
[[File:Thomas Cranmer by Gerlach Flicke.jpg|thumb|Historian [[Diarmaid MacCulloch]] describes [[Thomas Cranmer]] as seeking to navigate a middle way between Zurich (Reformed Christianity) and Wittenberg (Lutheranism), though he remarks that the [[Church of England]] was ultimately closer to Reformed Christianity.<ref name="AEH2003"/>]]
The term ''via media'' is frequently claimed by [[Anglican]] proponents, though not without debate, as a term of [[apologetics]].

The idea of a ''middle way'', was proposed first, early in the [[Protestant Reformation]], as between the Protestant traditions of [[Lutheranism]] and [[Reformed Christianity]];<ref name="AEH2003"/> subsequently by Richard Hooker as between [[Puritan]] and [[Roman Catholic]] practices; then by Bishop Hall as between the [[Calvinist]] and [[Arminianism| Arminianist]] beliefs; and finally by the Tractarians as between [[Roman Catholics|Roman Catholicism]] and the [[Magisterial Reformation|Magisterial Reformers]]. Historian [[Hugh Trevor-Roper]] has argued that the doctrinal history of the English Church is marked by discontinuities.<ref>Hugh Trevor-Roper, ''[[Laudianism]] and political power'', Catholics, Anglicans, and Puritans: 17th Century Essays</ref>

The idea of the Anglican middle way may also be associated to the teachings of theologians such as [[Martin Bucer]], [[Thomas Cranmer]] and [[Heinrich Bullinger]] who advocated a religious solution in which secular authority would hold the ring in the religious dispute, and ensure political stability.<ref>[[Diarmaid MacCulloch]], ''Thomas Cranmer'' (1996), p. 179.</ref>

=== Historical Anglicanism ===
Anglicanism, which emerged out of the English Reformation, was originally seen as a ''via media'' between two forms of Protestantism—[[Lutheranism]] and [[Reformed Christianity]].<ref name="AEH2003">{{cite book|title=Anglican and Episcopal History|year=2003|publisher=Historical Society of the Episcopal Church|language=en|page=15|quote=Others had made similar observations, Patrick McGrath commenting that the Church of England was not a middle way between Roman Catholic and Protestant, but "between different forms of Protestantism," and William Monter describing the Church of England as "a unique style of Protestantism, a via media between the Reformed and Lutheran traditions." MacCulloch has described Cranmer as seeking a middle way between Zurich and Wittenberg but elsewhere remarks that the Church of England was "nearer Zurich and Geneva than Wittenberg.}}</ref> [[Thomas Cranmer]], the Archbishop of Canterbury who played a chief role in shaping Anglicanism, sought a middle way between Lutheranism and Calvinism, though he was closer to Calvinism.<ref name="AEH2003"/>

Historic Anglicanism is a part of the wider Reformed tradition, as "the founding documents of the Anglican church—the Book of Homilies, the Book of Common Prayer, and the Thirty-Nine Articles of Religion—expresses a theology in keeping with the Reformed theology of the Swiss and South German Reformation."<ref name="Jensen2015">{{cite web |last1=Jensen |first1=Michael P. |author-link=Michael Jensen (theologian)|title=9 Things You Should Really Know About Anglicanism |url=https://www.thegospelcoalition.org/article/nine-things-you-should-really-know-about-anglicanism/ |publisher=[[The Gospel Coalition]] |access-date=3 February 2020 |language=en |date=7 January 2015}}</ref> The Most Rev. Peter Robinson, [[presiding bishop]] of the [[United Episcopal Church of North America]], writes:<ref name="Robinson2012" />
{{quotation|Cranmer's personal journey of faith left its mark on the Church of England in the form of a Liturgy that remains to this day more closely allied to Lutheran practice, but that liturgy is couple to a doctrinal stance that is broadly, but decidedly Reformed. ... The 42 Articles of 1552 and the 39 Articles of 1563, both commit the Church of England to the fundamentals of the Reformed Faith. Both sets of Articles affirm the centrality of Scripture, and take a monergist position on Justification. Both sets of Articles affirm that the Church of England accepts the doctrine of predestination and election as a 'comfort to the faithful' but warn against over much speculation concerning that doctrine. Indeed a casual reading of the Wurttemburg Confession of 1551, the Second Helvetic Confession, the Scots Confession of 1560, and the XXXIX Articles of Religion reveal them to be cut from the same bolt of cloth.<ref name="Robinson2012">{{cite web |last1=Robinson |first1=Peter |title=The Reformed Face of Anglicanism |url=http://theoldhighchurchman.blogspot.com/2012/08/the-reformed-face-of-anglicanism.html |publisher=The Old High Churchman |access-date=3 February 2020 |language=en |date=2 August 2012}}</ref>}}

===Richard Hooker===
A recent scholarly study points out that, while [[Richard Hooker]]'s ''[[Law of Ecclesiastical Polity]]'' has a reputation as "the classic depiction of the English ''via media'' based upon the sound triumvirate of scripture, reason and tradition", the actual term ''via media'' nowhere appears in the work (written in English).<ref>Michael Brydon, ''The Evolving Reputation of Richard Hooker: An Examination of Responses 1600-1714'' (2006), p. 1.</ref>

Hooker's work concerned the form of [[Protestant Reformation|Protestant]] church government as an argument against the extreme advocates of [[Puritan]]ism, arguing that elements of Church of England practice condemned by the Puritans, in particular the ''[[Book of Common Prayer]]'' and the institution of [[bishop]]s, are proper and accord with Scripture.

===Joseph Hall===
Bishop of Norwich [[Joseph Hall (bishop)|Joseph Hall]] (1574–1656) wrote a book ''Via Media: The Way of Peace, in the five Busy Articles, Commonly Known by the Name of Arminius'' (1619) in which he argued that Article 6 of the [[39 Articles]], ''Of the Sufficiency of the Holy Scriptures for Salvation'', precluded adopting officially any doctrine like ''irresistible grace'' that were not clear or explicit in Scripture.<ref>[https://www.cambridge.org/core/journals/journal-of-anglican-studies/article/anglican-via-media-the-idea-of-moderation-in-reform/A3DA01D957096B44C0AA930E2069E662 T.L. Holtzen, The Anglican Via Media: The Idea of Moderation in Reform, Journal of Anglican Studies]</ref>

=== John Overall ===
Bishop of Norwich from 1618, [[Joseph Overall|John Overall]] (1559–1619), when discussing the priesthood asserts the Via Media to between Presbyterianism and "Rome", stating "the mean betwixt both the said extremes is the truth, and to be embraced; viz. that the administration of the said power of ecclesiastical regiment under Christian kings and supreme magistrates doth especially belong, by the institution of Christ and His Apostles, unto archbishops and Bishops".<ref>Overall, J. (1844) ''The convocation book of MDCVI, commonly called Bishop Overall’s convocation book : concerning the government of God’s catholic church and the kingdoms of the whole world''. England: John Henry Parker, 1844. p. 127-128</ref>

===In Tractarianism===
Two centuries later, the phrase was used by [[John Henry Newman]] in setting out his influential views on [[Anglicanism]], as part of the argument he brought forward with the [[Tractarian]] movement.
''Via Media'' was the title of a series of the ''Tracts for Today'', published by Newman around 1834 and expanded into published lectures. Newman, at that time, claimed that Anglican Church is, or could be, [[Catholic]] because it adopts Reformation theology without Roman accretions, but [[Apostolic see|Apostolic]] because it kept the hierarchy, sacraments and liturgy.

{{blockquote|text=(A hypothesis, a substitute for direct evidence and hard reasoning) is the Via Media, a possible road, lying between a mountain and a morass, to be driven through formidable obstacles, if it is to exist, by the boldness and skill of the engineers. It is projected and planned for a definite necessity, the necessity of the Anglican position, except for which it would never have been imagined; and, as many other projects and plans, it may be made to look very fair on paper. |source= Preface, Via Media, vol 1, Lectures on the Prophetical Office of the Church[https://www.newmanreader.org/works/viamedia/volume1/preface3.html]}}

Newman's tracts in particular used the title to pay homage to the inception of the [[Thirty-Nine Articles]] and in so doing claim that the Tractarian movement was of the same vein as early Church of England scholars and theologians. They examined the [[Elizabethan Settlement]] and reinterpreted it as a compromise between Rome and Reform.

The Tractarians promoted the idea of Anglicanism as a middle way between the extremes of [[Protestantism]] and [[Catholicism]],<ref>Newman: Tract 38 ''Via Media I'': "The glory of the English Church is, that it has taken the VIA MEDIA, as it has been called. It lies between the (so called) Reformers and the Romanists."</ref><ref>Newman: Tract 41 ''Via Media II'': "A number of distinct doctrines are included in the notion of Protestantism: and as to all these, our Church has taken the VIA MEDIA between it and Popery"</ref> which became later an idea of Anglicanism as a middle way between Rome and Protestantism itself.

In justification of its idea of a ''via media'', the [[Oxford Movement]] attributed this position to the works of the Elizabethan theologian [[Richard Hooker]] and in particular his book ''Lawes of Ecclesiastical Polity'', which is accepted as a founding work on Anglican theology, a view of Hooker promoted by [[John Keble]], who was one of the first to argue that English theology underwent such a "decisive change" in Hooker’s hands.<ref>Nigel Atkinson: [http://www.churchsociety.org/crossway/documents/Cway_060_AtkinsonHooker1.pdf Richard Hooker – Reformed Theologian of the English Church] - The Church Society, 1996</ref> Later theologians analysed Hooker's approach to the particular doctrine of justification by faith as a middle way between the [[predestination]]ism of the extreme Calvinists and [[Lutheran]] and [[Arminian]] doctrines.

The Oxford Movement recast this ''via media'' as a middle way not within Protestantism but between Protestantism and Roman Catholicism. Its application to early Anglicanism has remained current in Anglican discourse.

==Nordic Lutheranism==
Some of the Nordic Lutheran Churches, chiefly the national churches of [[Church of Sweden|Sweden]], [[Evangelical Lutheran Church of Finland|Finland]] and [[Church of Norway|Norway]], likewise consider themselves as ''via media'' churches. The latter professes its faith as "truly catholic, truly reformed, truly evangelical",<ref>https://intranet.st-jacques.org/docs/viewtopic.php?id=619096-church-of-norway-confirmation {{Dead link|date=February 2022}}</ref> a statement likewise echoed in the Canons of the Church of Sweden which states that the faith, confession and teachings of the Church are understood as an expression of the catholic Christian faith. It further states that this does not serve to create a new, confessionally peculiar interpretation, but concerns the apostolic faith as carried down through the traditions of the Church.<ref>Kyrkoordning för Svenska kyrkan: med kommentarer och angränsande lagstiftning. Verbum 2005. pp43-44</ref> These sentiment of these churches as a via media are expressed outright in the Common Statement of the [[Porvoo Communion]], a communion of European Anglican and Nordic and Baltic Lutheran churches:
{{blockquote|What made the Church of Sweden an evangelical-catholic church was to Archbishop Söderblom the fact that the Reformation in Sweden was a 'church improvement' and a 'process of purification' which did ''not'' create a new church. As a national church, the Church of Sweden succeeded in bringing together medieval Swedish tradition with the rediscovery of the gospel which the Reformation brought with it. Archbishop Söderblom included the historic episcopate in the tradition-transmitting elements. The Church of Sweden was, according to Söderblom, in an even higher degree than the Anglican Church a ''via media''. —Together in Mission and Ministry: The Porvoo Common Statement<ref>{{cite book|title=Together in Mission and Ministry: The Porvoo Common Statement, With, Essays on Church and Ministry in Northern Europe: Conversations Between the British and Irish Anglican Churches and the Nordic and Baltic Lutheran Churches |url=https://books.google.com/books?id=JubvAqggjL8C&q=Anglican+branch+theory+Church+of+Sweden&pg=PA59|access-date=10 November 2012|year=1993|publisher=Church House Publishing|isbn=0715157507}}</ref>}}

==See also==
*[[Argument to moderation]], a logical fallacy
*[[Golden mean (philosophy)|Golden mean]]
*[[Middle Way]] (Buddhist concept)
*[[Wasat (Islamic term)]]
*[[Lagom]]

==References==
{{reflist}}

[[index.php?title=Category:Aristotelianism]]
[[index.php?title=Category:Anglicanism]]

Via media

2025-11-23T11:29:17Z

Anded: /* Anglicanism */

{{Short description|Latin phrase}}
{{italic title}}
'''''Via media''''' is a [[Latin]] phrase meaning "the middle road" or the "way between (and avoiding or reconciling) two extremes".<ref>{{cite web |title=Via Media |url=https://www.episcopalchurch.org/glossary/via-media/ |website=Episcopal Dictionary of the Church |publisher=Episcopalian Church |access-date=19 June 2023}}</ref>

Its use in English is highly associated with [[Anglican]] self-characterization, or as a philosophical [[Maxim (philosophy)|maxim]] for life akin to the [[Golden mean (philosophy)|golden mean]] which advocates moderation in all thoughts and actions.

Originating from the [[Delphic maxims|Delphic maxim]] ''nothing to excess'' and subsequent [[Ancient Greek philosophy]] where [[Aristotle]] (384–322 BCE) taught [[moderation]], urging his students to follow the middle road between extremes, the ''via media'' was the dominant philosophical [[precept]] by which [[Ancient Roman]] civilisation and society was organised.

==Patristic period use==
[[Augustine]]'s [[The City of God]] (chapter 11) uses the phrase ''via media'' in the sense of a way connecting two opposing extremes, rather than in the sense of a [[Golden mean (philosophy)| golden mean]] or [[Goldilocks principle]].

{{quote |This is the mediator between God and men, the man Christ Jesus: man, mediator, and way. Because if there is a ''via media'' between him who strives and that to whom he strives, there is hope of reaching it.}}

[[Boethius]] has been associated with a variant of the term: ''Non est medium via'' (There is no middle way) discussing a life tending to the godly or tending to the bestial.[https://www.academia.edu/27590778/Non_Est_Medium_Via_Boethius_Conception_of_Human_Nature_in_the_Consolation_of_Philosophy]

==Pre-Reformation==
===Jean Gerson===
French theologian and humanist [[Jean Gerson]] wrote in his ''On the Consolation of Theology'' (1418) about the ''via media et regia'': the middle and royal way. Divine providence and human free will each have a mediating relation on the other: God saves those who humbly condemn themselves as incapacitated but seek him. The middle and royal way is of hope between despair and presumptuousness.<ref>Mark S. Burrows, ''Jean Gerson after Constance: "via regia et regia" as a revusion of the Ockhamist covenent'', Church History, vol 59, issue 4, 1990</ref>

===Erasmus===
[[Erasmus]] of Rotterdam's [[Erasmus#Pacifism|irenic]] but anti-fanatic approach is often classed as a ''via media'', however this can be weighed against his repeated denial of leading a movement or setting up a new church,<ref>"Luther split the power of the Pope. Erasmus thought it a calamity to do so, because he believed that strife of sects tended to make men lose sight of the one essential in religion--harmony--and cause them simply to struggle for victory. ", Elbert Hubbard, 'Erasmus', ''Little Journeys to the Homes of Great Thinkers'', Vol 10, ''Great Teachers'' (1916) [https://www.online-literature.com/elbert-hubbard/journeys-vol-ten/6/]</ref> and may be described as extreme tolerance within Catholic [[Erasmus#Signet ring and personal motto|borders]].

==Anglicanism==
[[File:Thomas Cranmer by Gerlach Flicke.jpg|thumb|Historian [[Diarmaid MacCulloch]] describes [[Thomas Cranmer]] as seeking to navigate a middle way between Zurich (Reformed Christianity) and Wittenberg (Lutheranism), though he remarks that the [[Church of England]] was ultimately closer to Reformed Christianity.<ref name="AEH2003"/>]]
The term ''via media'' is frequently claimed by [[Anglican]] proponents, though not without debate, as a term of [[apologetics]].

The idea of a ''middle way'', was proposed first, early in the [[Protestant Reformation]], as between the Protestant traditions of [[Lutheranism]] and [[Reformed Christianity]];<ref name="AEH2003"/> subsequently by Richard Hooker as between [[Puritan]] and [[Roman Catholic]] practices; then by Bishop Hall as between the [[Calvinist]] and [[Arminianism| Arminianist]] beliefs; and finally by the Tractarians as between [[Roman Catholics|Roman Catholicism]] and the [[Magisterial Reformation|Magisterial Reformers]]. Historian [[Hugh Trevor-Roper]] has argued that the doctrinal history of the English Church is marked by discontinuities.<ref>Hugh Trevor-Roper, ''[[Laudianism]] and political power'', Catholics, Anglicans, and Puritans: 17th Century Essays</ref>

The idea of the Anglican middle way may also be associated to the teachings of theologians such as [[Martin Bucer]], [[Thomas Cranmer]] and [[Heinrich Bullinger]] who advocated a religious solution in which secular authority would hold the ring in the religious dispute, and ensure political stability.<ref>[[Diarmaid MacCulloch]], ''Thomas Cranmer'' (1996), p. 179.</ref>

=== Historical Anglicanism ===
Anglicanism, which emerged out of the English Reformation, was originally seen as a ''via media'' between two forms of Protestantism—[[Lutheranism]] and [[Reformed Christianity]].<ref name="AEH2003">{{cite book|title=Anglican and Episcopal History|year=2003|publisher=Historical Society of the Episcopal Church|language=en|page=15|quote=Others had made similar observations, Patrick McGrath commenting that the Church of England was not a middle way between Roman Catholic and Protestant, but "between different forms of Protestantism," and William Monter describing the Church of England as "a unique style of Protestantism, a via media between the Reformed and Lutheran traditions." MacCulloch has described Cranmer as seeking a middle way between Zurich and Wittenberg but elsewhere remarks that the Church of England was "nearer Zurich and Geneva than Wittenberg.}}</ref> [[Thomas Cranmer]], the Archbishop of Canterbury who played a chief role in shaping Anglicanism, sought a middle way between Lutheranism and Calvinism, though he was closer to Calvinism.<ref name="AEH2003"/>

Historic Anglicanism is a part of the wider Reformed tradition, as "the founding documents of the Anglican church—the Book of Homilies, the Book of Common Prayer, and the Thirty-Nine Articles of Religion—expresses a theology in keeping with the Reformed theology of the Swiss and South German Reformation."<ref name="Jensen2015">{{cite web |last1=Jensen |first1=Michael P. |author-link=Michael Jensen (theologian)|title=9 Things You Should Really Know About Anglicanism |url=https://www.thegospelcoalition.org/article/nine-things-you-should-really-know-about-anglicanism/ |publisher=[[The Gospel Coalition]] |access-date=3 February 2020 |language=en |date=7 January 2015}}</ref> The Most Rev. Peter Robinson, [[presiding bishop]] of the [[United Episcopal Church of North America]], writes:<ref name="Robinson2012" />
{{quotation|Cranmer's personal journey of faith left its mark on the Church of England in the form of a Liturgy that remains to this day more closely allied to Lutheran practice, but that liturgy is couple to a doctrinal stance that is broadly, but decidedly Reformed. ... The 42 Articles of 1552 and the 39 Articles of 1563, both commit the Church of England to the fundamentals of the Reformed Faith. Both sets of Articles affirm the centrality of Scripture, and take a monergist position on Justification. Both sets of Articles affirm that the Church of England accepts the doctrine of predestination and election as a 'comfort to the faithful' but warn against over much speculation concerning that doctrine. Indeed a casual reading of the Wurttemburg Confession of 1551, the Second Helvetic Confession, the Scots Confession of 1560, and the XXXIX Articles of Religion reveal them to be cut from the same bolt of cloth.<ref name="Robinson2012">{{cite web |last1=Robinson |first1=Peter |title=The Reformed Face of Anglicanism |url=http://theoldhighchurchman.blogspot.com/2012/08/the-reformed-face-of-anglicanism.html |publisher=The Old High Churchman |access-date=3 February 2020 |language=en |date=2 August 2012}}</ref>}}

===Richard Hooker===
A recent scholarly study points out that, while [[Richard Hooker]]'s ''[[Law of Ecclesiastical Polity]]'' has a reputation as "the classic depiction of the English ''via media'' based upon the sound triumvirate of scripture, reason and tradition", the actual term ''via media'' nowhere appears in the work (written in English).<ref>Michael Brydon, ''The Evolving Reputation of Richard Hooker: An Examination of Responses 1600-1714'' (2006), p. 1.</ref>

Hooker's work concerned the form of [[Protestant Reformation|Protestant]] church government as an argument against the extreme advocates of [[Puritan]]ism, arguing that elements of Church of England practice condemned by the Puritans, in particular the ''[[Book of Common Prayer]]'' and the institution of [[bishop]]s, are proper and accord with Scripture.

===Joseph Hall===
Bishop of Norwich [[Joseph Hall (bishop)|Joseph Hall]] (1574–1656) wrote a book ''Via Media: The Way of Peace, in the five Busy Articles, Commonly Known by the Name of Arminius'' (1619) in which he argued that Article 6 of the [[39 Articles]], ''Of the Sufficiency of the Holy Scriptures for Salvation'', precluded adopting officially any doctrine like ''irresistible grace'' that were not clear or explicit in Scripture.<ref>[https://www.cambridge.org/core/journals/journal-of-anglican-studies/article/anglican-via-media-the-idea-of-moderation-in-reform/A3DA01D957096B44C0AA930E2069E662 T.L. Holtzen, The Anglican Via Media: The Idea of Moderation in Reform, Journal of Anglican Studies]</ref>

=== John Overall ===
Bishop of Norwich from 1618, [[Joseph Overall]] (1559–1619), when discussing the priesthood asserts the Via Media to between Presbyterianism and "Rome", stating "the mean betwixt both the said extremes is the truth, and to be embraced; viz. that the administration of the said power of ecclesiastical regiment under Christian kings and supreme magistrates doth especially belong, by the institution of Christ and His Apostles, unto archbishops and Bishops".<ref>Overall, J. (1844) ''The convocation book of MDCVI, commonly called Bishop Overall’s convocation book : concerning the government of God’s catholic church and the kingdoms of the whole world''. England: John Henry Parker, 1844. p. 127-128</ref>

===In Tractarianism===
Two centuries later, the phrase was used by [[John Henry Newman]] in setting out his influential views on [[Anglicanism]], as part of the argument he brought forward with the [[Tractarian]] movement.
''Via Media'' was the title of a series of the ''Tracts for Today'', published by Newman around 1834 and expanded into published lectures. Newman, at that time, claimed that Anglican Church is, or could be, [[Catholic]] because it adopts Reformation theology without Roman accretions, but [[Apostolic see|Apostolic]] because it kept the hierarchy, sacraments and liturgy.

{{blockquote|text=(A hypothesis, a substitute for direct evidence and hard reasoning) is the Via Media, a possible road, lying between a mountain and a morass, to be driven through formidable obstacles, if it is to exist, by the boldness and skill of the engineers. It is projected and planned for a definite necessity, the necessity of the Anglican position, except for which it would never have been imagined; and, as many other projects and plans, it may be made to look very fair on paper. |source= Preface, Via Media, vol 1, Lectures on the Prophetical Office of the Church[https://www.newmanreader.org/works/viamedia/volume1/preface3.html]}}

Newman's tracts in particular used the title to pay homage to the inception of the [[Thirty-Nine Articles]] and in so doing claim that the Tractarian movement was of the same vein as early Church of England scholars and theologians. They examined the [[Elizabethan Settlement]] and reinterpreted it as a compromise between Rome and Reform.

The Tractarians promoted the idea of Anglicanism as a middle way between the extremes of [[Protestantism]] and [[Catholicism]],<ref>Newman: Tract 38 ''Via Media I'': "The glory of the English Church is, that it has taken the VIA MEDIA, as it has been called. It lies between the (so called) Reformers and the Romanists."</ref><ref>Newman: Tract 41 ''Via Media II'': "A number of distinct doctrines are included in the notion of Protestantism: and as to all these, our Church has taken the VIA MEDIA between it and Popery"</ref> which became later an idea of Anglicanism as a middle way between Rome and Protestantism itself.

In justification of its idea of a ''via media'', the [[Oxford Movement]] attributed this position to the works of the Elizabethan theologian [[Richard Hooker]] and in particular his book ''Lawes of Ecclesiastical Polity'', which is accepted as a founding work on Anglican theology, a view of Hooker promoted by [[John Keble]], who was one of the first to argue that English theology underwent such a "decisive change" in Hooker’s hands.<ref>Nigel Atkinson: [http://www.churchsociety.org/crossway/documents/Cway_060_AtkinsonHooker1.pdf Richard Hooker – Reformed Theologian of the English Church] - The Church Society, 1996</ref> Later theologians analysed Hooker's approach to the particular doctrine of justification by faith as a middle way between the [[predestination]]ism of the extreme Calvinists and [[Lutheran]] and [[Arminian]] doctrines.

The Oxford Movement recast this ''via media'' as a middle way not within Protestantism but between Protestantism and Roman Catholicism. Its application to early Anglicanism has remained current in Anglican discourse.

==Nordic Lutheranism==
Some of the Nordic Lutheran Churches, chiefly the national churches of [[Church of Sweden|Sweden]], [[Evangelical Lutheran Church of Finland|Finland]] and [[Church of Norway|Norway]], likewise consider themselves as ''via media'' churches. The latter professes its faith as "truly catholic, truly reformed, truly evangelical",<ref>https://intranet.st-jacques.org/docs/viewtopic.php?id=619096-church-of-norway-confirmation {{Dead link|date=February 2022}}</ref> a statement likewise echoed in the Canons of the Church of Sweden which states that the faith, confession and teachings of the Church are understood as an expression of the catholic Christian faith. It further states that this does not serve to create a new, confessionally peculiar interpretation, but concerns the apostolic faith as carried down through the traditions of the Church.<ref>Kyrkoordning för Svenska kyrkan: med kommentarer och angränsande lagstiftning. Verbum 2005. pp43-44</ref> These sentiment of these churches as a via media are expressed outright in the Common Statement of the [[Porvoo Communion]], a communion of European Anglican and Nordic and Baltic Lutheran churches:
{{blockquote|What made the Church of Sweden an evangelical-catholic church was to Archbishop Söderblom the fact that the Reformation in Sweden was a 'church improvement' and a 'process of purification' which did ''not'' create a new church. As a national church, the Church of Sweden succeeded in bringing together medieval Swedish tradition with the rediscovery of the gospel which the Reformation brought with it. Archbishop Söderblom included the historic episcopate in the tradition-transmitting elements. The Church of Sweden was, according to Söderblom, in an even higher degree than the Anglican Church a ''via media''. —Together in Mission and Ministry: The Porvoo Common Statement<ref>{{cite book|title=Together in Mission and Ministry: The Porvoo Common Statement, With, Essays on Church and Ministry in Northern Europe: Conversations Between the British and Irish Anglican Churches and the Nordic and Baltic Lutheran Churches |url=https://books.google.com/books?id=JubvAqggjL8C&q=Anglican+branch+theory+Church+of+Sweden&pg=PA59|access-date=10 November 2012|year=1993|publisher=Church House Publishing|isbn=0715157507}}</ref>}}

==See also==
*[[Argument to moderation]], a logical fallacy
*[[Golden mean (philosophy)|Golden mean]]
*[[Middle Way]] (Buddhist concept)
*[[Wasat (Islamic term)]]
*[[Lagom]]

==References==
{{reflist}}

[[index.php?title=Category:Aristotelianism]]
[[index.php?title=Category:Anglicanism]]

Famous Anglicans: Key Figures in Anglican History, Theology, and Leadership

2025-11-23T11:11:34Z

Anded: /* Catholic Revival and Anglo-Catholic Witness (19th–early 20th centuries) */

= Notable Anglicans =

This page gathers short biographical notes on notable Anglicans whose lives and ministries have shaped the doctrine, worship, spirituality, and mission of the Church from the Reformation to the present.

This is not an exhaustive list, but a curated starting point for readers who want to explore the breadth of historic, catholic, and Reformed Anglican witness.

__TOC__

== English Reformation and Settlement (16th century) ==

;Thomas Cranmer (1489–1556)
Archbishop of Canterbury and principal architect of the first Books of Common Prayer (1549, 1552) and the English Reformation settlement. Martyred under Queen Mary I, Cranmer’s liturgical and doctrinal work still shapes Anglican worship worldwide.

;Hugh Latimer (c. 1487–1555)
Bishop of Worcester and powerful Reformation preacher, remembered for his bold sermons against corruption and his martyrdom at Oxford alongside Nicholas Ridley.

;Nicholas Ridley (c. 1500–1555)
Bishop of London and leading Reformed theologian of the English Reformation. Burned at the stake in Oxford; remembered with Latimer as one of the “Oxford Martyrs.”

;John Hooper (c. 1495–1555)
Bishop of Gloucester and later Worcester, a strong advocate of Reformed doctrine and simple, disciplined piety. Martyred under Mary I.

;John Jewel (1522–1571)
Bishop of Salisbury and author of *An Apology of the Church of England*, an early, classic statement of Anglican identity as both reformed and catholic.

;Matthew Parker (1504–1575)
Archbishop of Canterbury under Elizabeth I. Key figure in stabilizing the Elizabethan Settlement and supervising the revision of the Articles of Religion and the 1559 Prayer Book.

== Classical Anglican Divines (17th century) ==

;Richard Hooker (1554–1600)
Priest and theologian, author of *Of the Laws of Ecclesiastical Polity*. Defended the Church of England’s ordered, sacramental life and its use of reason in theology.

;Lancelot Andrewes (1555–1626)
Bishop of Chichester, Ely, and Winchester; preacher, liturgist, and a key translator for the King James Version. His sermons and private devotions exemplify classic Anglican spirituality.

;John Donne (1572–1631)
Dean of St Paul’s Cathedral, poet and preacher. His sermons and poetry express the depth of Anglican devotion, repentance, and hope in Christ.

;George Herbert (1593–1633)
Country priest and devotional poet. His book *The Country Parson* and his poetry present an ideal of pastoral faithfulness and humble service.

;Jeremy Taylor (1613–1667)
Bishop and spiritual writer, sometimes called the “Shakespeare of the Divines.” His works *Holy Living* and *Holy Dying* shaped Anglican devotional life for centuries.

;James Ussher (1581–1656)
Archbishop of Armagh and theologian, involved in Reformed and Anglican debates of his time. Known for his scholarship and defense of Scriptural authority.

;John Cosin (1594–1672)
Bishop of Durham. Helped shape the 1662 Book of Common Prayer and defended the catholic, liturgical character of the Church of England after the Restoration.

== Restoration, Non-Jurors, and later 17th–18th centuries ==

;William Laud (1573–1645)
Archbishop of Canterbury and chief ecclesiastical advisor to Charles I. Advocated ceremonial order and episcopal authority; executed during the English Civil War and later regarded by some as a martyr.

;Thomas Ken (1637–1711)
Bishop of Bath and Wells and one of the Non-Jurors who refused allegiance to William and Mary. Author of well-known hymns, including “Praise God from whom all blessings flow.”

;John Pearson (1613–1686)
Bishop of Chester and author of *An Exposition of the Creed*, a standard Anglican work on the Apostles’ Creed and the catholic faith.

;Robert Leighton (c. 1611–1684)
Archbishop of Glasgow (Church of Scotland, episcopal phase) and spiritual writer often read in Anglican circles for his evangelical, Christ-centered piety.

;William Beveridge (1637–1708)
Bishop of St Asaph, remembered for his orthodox preaching, pastoral concern, and support for the Prayer Book’s doctrine and worship.

== Evangelical Revival and Mission (18th–19th centuries) ==

;John Wesley (1703–1791)
Priest of the Church of England and leader of the Methodist revival. Though Methodism later separated institutionally, Wesley remained an Anglican clergyman and his preaching, societies, and hymns deeply influenced Anglican evangelicalism.

;George Whitefield (1714–1770)
Anglican priest and evangelist, a key figure in the Great Awakening in Britain and North America. Known for his powerful open-air preaching.

;Charles Simeon (1759–1836)
Vicar of Holy Trinity, Cambridge for over 50 years. Influential evangelical preacher, mentor, and promoter of missions and expository preaching.

;Henry Martyn (1781–1812)
Cambridge scholar and missionary chaplain to India and Persia. Translated the New Testament into Persian and Urdu, embodying Anglican missionary zeal.

;Samuel Ajayi Crowther (c. 1809–1891)
First African Anglican bishop of the Church of Nigeria (Bishop on the Niger). Former slave turned missionary and translator who helped establish a self-governing African church.

;Bishop Reginald Heber (1783–1826)
Bishop of Calcutta and hymn-writer (“Holy, holy, holy, Lord God Almighty”), remembered for missionary leadership in India.

== Catholic Revival and Anglo-Catholic Witness (19th–early 20th centuries) ==

;John Henry Newman (1801–1890)
Originally an Anglican priest and leader of the Oxford Movement, later received into the Roman Catholic Church. His Anglican writings, especially the *Tracts for the Times*, had lasting influence on Anglican self-understanding.

;Edward Bouverie Pusey (1800–1882)
Priest, scholar, and one of the principal Oxford Movement leaders who remained Anglican. Defended sacramental theology, patristic study, and Catholic continuity.

;John Keble (1792–1866)
Priest and poet whose 1833 “Assize Sermon - National Apostasy” is often seen as the formal beginning of the Oxford Movement. His book *The Christian Year* nourished Anglican devotion.

;Charles Gore (1853–1932)
Bishop and theologian, leader in the Anglo-Catholic movement and founder of the Community of the Resurrection (Mirfield). His writings stressed the Incarnation and social responsibility. A collection of essays edited by Charles Gore: “Lux Mundi - A Series of Studies in the Religion of the Incarnation”, is often seen as the beginning of the Liberal Catholic movement, frequently referred to as the Lux Mundi School.

'''Darwell Stone (1859-1941)'''

Advanced Anglo-Catholic Theologian, Priest and fourth principal of Pusey House Oxford, whose works on sacramental theology, notably his two-volume “A History of the Doctrine of the Eucharist”, and his two volumes written for the “The Oxford Library of Practical Theology”, viz., “''Holy Baptism'' (1899)” and “''Holy Communion'' (1904)”, remain influential texts.

;Austin Farrer (1904–1968)
Priest, philosopher, and biblical scholar. His sermons and works on Scripture, prayer, and metaphysics are highly regarded in Anglican theology.

== Global Anglican Mission and Leadership (19th–20th centuries) ==

;Charles Grafton (1830–1912)
Second Bishop of Fond du Lac (USA) and key Anglo-Catholic leader in North America, associated with the founding of religious communities and the recovery of ceremonial worship.

;William Temple (1881–1944)
Archbishop of York and later Canterbury. Known for his pastoral leadership during World War II and for articulating a Christian vision of social order and public life.

;Geoffrey Francis Fisher (1887–1972)
Archbishop of Canterbury (1945–1961) who helped guide the Church of England through post-war reconstruction and early ecumenical endeavours.

;Stephen Neill (1900–1984)
Missionary bishop in South India and later a theologian and historian of missions, influential in understanding Anglicanism as a global, missionary communion.

== Modern Evangelical and Confessional Anglicans (20th century) ==

;John Charles Ryle (1816–1900)
First Bishop of Liverpool and a leading evangelical Anglican. His expository writings, tracts, and commentaries continue to shape evangelical Anglicans worldwide.

;Thomas Chalmers (1780–1847)
Though chiefly associated with the Church of Scotland, his evangelical, Reformed thought influenced Anglican evangelicals and the wider British Protestant world.

;John R. W. Stott (1921–2011)
Priest and theologian of All Souls, Langham Place (London). A central leader of 20th-century evangelical Anglicanism, known for expository preaching, global mission advocacy, and works such as *Basic Christianity* and *The Cross of Christ*.

;James I. Packer (1926–2020)
Theologian and catechist, long associated with Anglican evangelicalism. Author of *Knowing God* and a key voice in defending Scriptural authority and classic Reformed Anglican doctrine.

;Peter Jensen (b. 1943)
Former Archbishop of Sydney and influential evangelical leader in the Anglican Church of Australia and the wider global realignment of orthodox Anglican provinces.

;J. C. Vaughan (1816–1897)
Priest, biblical expositor, and headmaster. His sermons and devotional writings helped form a generation of Anglican clergy and laity.

== Methodological Notes ==

This page focuses on Anglicans whose lives and writings have significantly shaped historic, confessional Anglicanism in doctrine, worship, spirituality, or mission. It does not seek to catalogue every notable figure, but to provide representative examples across time and regions.

Further sub-pages may be created for:

* [[Evangelical Anglicans]]
* [[Anglo-Catholic Divines]]
* [[Missionary Bishops and Pioneers]]
* [[Non-juring Bishops and Writers]]

Editors are encouraged to expand entries, add references, and create individual pages for each person listed here, following AnglicanWiki’s editorial standards.

Famous Anglicans: Key Figures in Anglican History, Theology, and Leadership

2025-11-23T10:08:58Z

Anded: /* Catholic Revival and Anglo-Catholic Witness (19th–early 20th centuries) */

= Notable Anglicans =

This page gathers short biographical notes on notable Anglicans whose lives and ministries have shaped the doctrine, worship, spirituality, and mission of the Church from the Reformation to the present.

This is not an exhaustive list, but a curated starting point for readers who want to explore the breadth of historic, catholic, and Reformed Anglican witness.

__TOC__

== English Reformation and Settlement (16th century) ==

;Thomas Cranmer (1489–1556)
Archbishop of Canterbury and principal architect of the first Books of Common Prayer (1549, 1552) and the English Reformation settlement. Martyred under Queen Mary I, Cranmer’s liturgical and doctrinal work still shapes Anglican worship worldwide.

;Hugh Latimer (c. 1487–1555)
Bishop of Worcester and powerful Reformation preacher, remembered for his bold sermons against corruption and his martyrdom at Oxford alongside Nicholas Ridley.

;Nicholas Ridley (c. 1500–1555)
Bishop of London and leading Reformed theologian of the English Reformation. Burned at the stake in Oxford; remembered with Latimer as one of the “Oxford Martyrs.”

;John Hooper (c. 1495–1555)
Bishop of Gloucester and later Worcester, a strong advocate of Reformed doctrine and simple, disciplined piety. Martyred under Mary I.

;John Jewel (1522–1571)
Bishop of Salisbury and author of *An Apology of the Church of England*, an early, classic statement of Anglican identity as both reformed and catholic.

;Matthew Parker (1504–1575)
Archbishop of Canterbury under Elizabeth I. Key figure in stabilizing the Elizabethan Settlement and supervising the revision of the Articles of Religion and the 1559 Prayer Book.

== Classical Anglican Divines (17th century) ==

;Richard Hooker (1554–1600)
Priest and theologian, author of *Of the Laws of Ecclesiastical Polity*. Defended the Church of England’s ordered, sacramental life and its use of reason in theology.

;Lancelot Andrewes (1555–1626)
Bishop of Chichester, Ely, and Winchester; preacher, liturgist, and a key translator for the King James Version. His sermons and private devotions exemplify classic Anglican spirituality.

;John Donne (1572–1631)
Dean of St Paul’s Cathedral, poet and preacher. His sermons and poetry express the depth of Anglican devotion, repentance, and hope in Christ.

;George Herbert (1593–1633)
Country priest and devotional poet. His book *The Country Parson* and his poetry present an ideal of pastoral faithfulness and humble service.

;Jeremy Taylor (1613–1667)
Bishop and spiritual writer, sometimes called the “Shakespeare of the Divines.” His works *Holy Living* and *Holy Dying* shaped Anglican devotional life for centuries.

;James Ussher (1581–1656)
Archbishop of Armagh and theologian, involved in Reformed and Anglican debates of his time. Known for his scholarship and defense of Scriptural authority.

;John Cosin (1594–1672)
Bishop of Durham. Helped shape the 1662 Book of Common Prayer and defended the catholic, liturgical character of the Church of England after the Restoration.

== Restoration, Non-Jurors, and later 17th–18th centuries ==

;William Laud (1573–1645)
Archbishop of Canterbury and chief ecclesiastical advisor to Charles I. Advocated ceremonial order and episcopal authority; executed during the English Civil War and later regarded by some as a martyr.

;Thomas Ken (1637–1711)
Bishop of Bath and Wells and one of the Non-Jurors who refused allegiance to William and Mary. Author of well-known hymns, including “Praise God from whom all blessings flow.”

;John Pearson (1613–1686)
Bishop of Chester and author of *An Exposition of the Creed*, a standard Anglican work on the Apostles’ Creed and the catholic faith.

;Robert Leighton (c. 1611–1684)
Archbishop of Glasgow (Church of Scotland, episcopal phase) and spiritual writer often read in Anglican circles for his evangelical, Christ-centered piety.

;William Beveridge (1637–1708)
Bishop of St Asaph, remembered for his orthodox preaching, pastoral concern, and support for the Prayer Book’s doctrine and worship.

== Evangelical Revival and Mission (18th–19th centuries) ==

;John Wesley (1703–1791)
Priest of the Church of England and leader of the Methodist revival. Though Methodism later separated institutionally, Wesley remained an Anglican clergyman and his preaching, societies, and hymns deeply influenced Anglican evangelicalism.

;George Whitefield (1714–1770)
Anglican priest and evangelist, a key figure in the Great Awakening in Britain and North America. Known for his powerful open-air preaching.

;Charles Simeon (1759–1836)
Vicar of Holy Trinity, Cambridge for over 50 years. Influential evangelical preacher, mentor, and promoter of missions and expository preaching.

;Henry Martyn (1781–1812)
Cambridge scholar and missionary chaplain to India and Persia. Translated the New Testament into Persian and Urdu, embodying Anglican missionary zeal.

;Samuel Ajayi Crowther (c. 1809–1891)
First African Anglican bishop of the Church of Nigeria (Bishop on the Niger). Former slave turned missionary and translator who helped establish a self-governing African church.

;Bishop Reginald Heber (1783–1826)
Bishop of Calcutta and hymn-writer (“Holy, holy, holy, Lord God Almighty”), remembered for missionary leadership in India.

== Catholic Revival and Anglo-Catholic Witness (19th–early 20th centuries) ==

;John Henry Newman (1801–1890)
Originally an Anglican priest and leader of the Oxford Movement, later received into the Roman Catholic Church. His Anglican writings, especially the *Tracts for the Times*, had lasting influence on Anglican self-understanding.

;Edward Bouverie Pusey (1800–1882)
Priest, scholar, and one of the principal Oxford Movement leaders who remained Anglican. Defended sacramental theology, patristic study, and Catholic continuity.

;John Keble (1792–1866)
Priest and poet whose 1833 “Assize Sermon - National Apostasy” is often seen as the formal beginning of the Oxford Movement. His book *The Christian Year* nourished Anglican devotion.

;Charles Gore (1853–1932)
Bishop and theologian, leader in the Anglo-Catholic movement and founder of the Community of the Resurrection (Mirfield). His writings stressed the Incarnation and social responsibility. A collection of essays edited by Charles Gore: “Lux Mundi - A Series of Studies in the Religion of the Incarnation”, is often seen as the beginning of the Liberal Catholic movement, frequently referred to as the Lux Mundi School.

;Austin Farrer (1904–1968)
Priest, philosopher, and biblical scholar. His sermons and works on Scripture, prayer, and metaphysics are highly regarded in Anglican theology.

== Global Anglican Mission and Leadership (19th–20th centuries) ==

;Charles Grafton (1830–1912)
Second Bishop of Fond du Lac (USA) and key Anglo-Catholic leader in North America, associated with the founding of religious communities and the recovery of ceremonial worship.

;William Temple (1881–1944)
Archbishop of York and later Canterbury. Known for his pastoral leadership during World War II and for articulating a Christian vision of social order and public life.

;Geoffrey Francis Fisher (1887–1972)
Archbishop of Canterbury (1945–1961) who helped guide the Church of England through post-war reconstruction and early ecumenical endeavours.

;Stephen Neill (1900–1984)
Missionary bishop in South India and later a theologian and historian of missions, influential in understanding Anglicanism as a global, missionary communion.

== Modern Evangelical and Confessional Anglicans (20th century) ==

;John Charles Ryle (1816–1900)
First Bishop of Liverpool and a leading evangelical Anglican. His expository writings, tracts, and commentaries continue to shape evangelical Anglicans worldwide.

;Thomas Chalmers (1780–1847)
Though chiefly associated with the Church of Scotland, his evangelical, Reformed thought influenced Anglican evangelicals and the wider British Protestant world.

;John R. W. Stott (1921–2011)
Priest and theologian of All Souls, Langham Place (London). A central leader of 20th-century evangelical Anglicanism, known for expository preaching, global mission advocacy, and works such as *Basic Christianity* and *The Cross of Christ*.

;James I. Packer (1926–2020)
Theologian and catechist, long associated with Anglican evangelicalism. Author of *Knowing God* and a key voice in defending Scriptural authority and classic Reformed Anglican doctrine.

;Peter Jensen (b. 1943)
Former Archbishop of Sydney and influential evangelical leader in the Anglican Church of Australia and the wider global realignment of orthodox Anglican provinces.

;J. C. Vaughan (1816–1897)
Priest, biblical expositor, and headmaster. His sermons and devotional writings helped form a generation of Anglican clergy and laity.

== Methodological Notes ==

This page focuses on Anglicans whose lives and writings have significantly shaped historic, confessional Anglicanism in doctrine, worship, spirituality, or mission. It does not seek to catalogue every notable figure, but to provide representative examples across time and regions.

Further sub-pages may be created for:

* [[Evangelical Anglicans]]
* [[Anglo-Catholic Divines]]
* [[Missionary Bishops and Pioneers]]
* [[Non-juring Bishops and Writers]]

Editors are encouraged to expand entries, add references, and create individual pages for each person listed here, following AnglicanWiki’s editorial standards.

Famous Anglicans: Key Figures in Anglican History, Theology, and Leadership

2025-11-23T09:13:59Z

Anded: /* Catholic Revival and Anglo-Catholic Witness (19th–early 20th centuries) */

= Notable Anglicans =

This page gathers short biographical notes on notable Anglicans whose lives and ministries have shaped the doctrine, worship, spirituality, and mission of the Church from the Reformation to the present.

This is not an exhaustive list, but a curated starting point for readers who want to explore the breadth of historic, catholic, and Reformed Anglican witness.

__TOC__

== English Reformation and Settlement (16th century) ==

;Thomas Cranmer (1489–1556)
Archbishop of Canterbury and principal architect of the first Books of Common Prayer (1549, 1552) and the English Reformation settlement. Martyred under Queen Mary I, Cranmer’s liturgical and doctrinal work still shapes Anglican worship worldwide.

;Hugh Latimer (c. 1487–1555)
Bishop of Worcester and powerful Reformation preacher, remembered for his bold sermons against corruption and his martyrdom at Oxford alongside Nicholas Ridley.

;Nicholas Ridley (c. 1500–1555)
Bishop of London and leading Reformed theologian of the English Reformation. Burned at the stake in Oxford; remembered with Latimer as one of the “Oxford Martyrs.”

;John Hooper (c. 1495–1555)
Bishop of Gloucester and later Worcester, a strong advocate of Reformed doctrine and simple, disciplined piety. Martyred under Mary I.

;John Jewel (1522–1571)
Bishop of Salisbury and author of *An Apology of the Church of England*, an early, classic statement of Anglican identity as both reformed and catholic.

;Matthew Parker (1504–1575)
Archbishop of Canterbury under Elizabeth I. Key figure in stabilizing the Elizabethan Settlement and supervising the revision of the Articles of Religion and the 1559 Prayer Book.

== Classical Anglican Divines (17th century) ==

;Richard Hooker (1554–1600)
Priest and theologian, author of *Of the Laws of Ecclesiastical Polity*. Defended the Church of England’s ordered, sacramental life and its use of reason in theology.

;Lancelot Andrewes (1555–1626)
Bishop of Chichester, Ely, and Winchester; preacher, liturgist, and a key translator for the King James Version. His sermons and private devotions exemplify classic Anglican spirituality.

;John Donne (1572–1631)
Dean of St Paul’s Cathedral, poet and preacher. His sermons and poetry express the depth of Anglican devotion, repentance, and hope in Christ.

;George Herbert (1593–1633)
Country priest and devotional poet. His book *The Country Parson* and his poetry present an ideal of pastoral faithfulness and humble service.

;Jeremy Taylor (1613–1667)
Bishop and spiritual writer, sometimes called the “Shakespeare of the Divines.” His works *Holy Living* and *Holy Dying* shaped Anglican devotional life for centuries.

;James Ussher (1581–1656)
Archbishop of Armagh and theologian, involved in Reformed and Anglican debates of his time. Known for his scholarship and defense of Scriptural authority.

;John Cosin (1594–1672)
Bishop of Durham. Helped shape the 1662 Book of Common Prayer and defended the catholic, liturgical character of the Church of England after the Restoration.

== Restoration, Non-Jurors, and later 17th–18th centuries ==

;William Laud (1573–1645)
Archbishop of Canterbury and chief ecclesiastical advisor to Charles I. Advocated ceremonial order and episcopal authority; executed during the English Civil War and later regarded by some as a martyr.

;Thomas Ken (1637–1711)
Bishop of Bath and Wells and one of the Non-Jurors who refused allegiance to William and Mary. Author of well-known hymns, including “Praise God from whom all blessings flow.”

;John Pearson (1613–1686)
Bishop of Chester and author of *An Exposition of the Creed*, a standard Anglican work on the Apostles’ Creed and the catholic faith.

;Robert Leighton (c. 1611–1684)
Archbishop of Glasgow (Church of Scotland, episcopal phase) and spiritual writer often read in Anglican circles for his evangelical, Christ-centered piety.

;William Beveridge (1637–1708)
Bishop of St Asaph, remembered for his orthodox preaching, pastoral concern, and support for the Prayer Book’s doctrine and worship.

== Evangelical Revival and Mission (18th–19th centuries) ==

;John Wesley (1703–1791)
Priest of the Church of England and leader of the Methodist revival. Though Methodism later separated institutionally, Wesley remained an Anglican clergyman and his preaching, societies, and hymns deeply influenced Anglican evangelicalism.

;George Whitefield (1714–1770)
Anglican priest and evangelist, a key figure in the Great Awakening in Britain and North America. Known for his powerful open-air preaching.

;Charles Simeon (1759–1836)
Vicar of Holy Trinity, Cambridge for over 50 years. Influential evangelical preacher, mentor, and promoter of missions and expository preaching.

;Henry Martyn (1781–1812)
Cambridge scholar and missionary chaplain to India and Persia. Translated the New Testament into Persian and Urdu, embodying Anglican missionary zeal.

;Samuel Ajayi Crowther (c. 1809–1891)
First African Anglican bishop of the Church of Nigeria (Bishop on the Niger). Former slave turned missionary and translator who helped establish a self-governing African church.

;Bishop Reginald Heber (1783–1826)
Bishop of Calcutta and hymn-writer (“Holy, holy, holy, Lord God Almighty”), remembered for missionary leadership in India.

== Catholic Revival and Anglo-Catholic Witness (19th–early 20th centuries) ==

;John Henry Newman (1801–1890)
Originally an Anglican priest and leader of the Oxford Movement, later received into the Roman Catholic Church. His Anglican writings, especially the *Tracts for the Times*, had lasting influence on Anglican self-understanding.

;Edward Bouverie Pusey (1800–1882)
Priest, scholar, and one of the principal Oxford Movement leaders who remained Anglican. Defended sacramental theology, patristic study, and Catholic continuity.

;John Keble (1792–1866)
Priest and poet whose 1833 “Assize Sermon - National Apostasy” is often seen as the formal beginning of the Oxford Movement. His book *The Christian Year* nourished Anglican devotion.

;Charles Gore (1853–1932)
Bishop and theologian, leader in the Anglo-Catholic movement and founder of the Community of the Resurrection (Mirfield). His writings stressed the Incarnation and social responsibility.

;Austin Farrer (1904–1968)
Priest, philosopher, and biblical scholar. His sermons and works on Scripture, prayer, and metaphysics are highly regarded in Anglican theology.

== Global Anglican Mission and Leadership (19th–20th centuries) ==

;Charles Grafton (1830–1912)
Second Bishop of Fond du Lac (USA) and key Anglo-Catholic leader in North America, associated with the founding of religious communities and the recovery of ceremonial worship.

;William Temple (1881–1944)
Archbishop of York and later Canterbury. Known for his pastoral leadership during World War II and for articulating a Christian vision of social order and public life.

;Geoffrey Francis Fisher (1887–1972)
Archbishop of Canterbury (1945–1961) who helped guide the Church of England through post-war reconstruction and early ecumenical endeavours.

;Stephen Neill (1900–1984)
Missionary bishop in South India and later a theologian and historian of missions, influential in understanding Anglicanism as a global, missionary communion.

== Modern Evangelical and Confessional Anglicans (20th century) ==

;John Charles Ryle (1816–1900)
First Bishop of Liverpool and a leading evangelical Anglican. His expository writings, tracts, and commentaries continue to shape evangelical Anglicans worldwide.

;Thomas Chalmers (1780–1847)
Though chiefly associated with the Church of Scotland, his evangelical, Reformed thought influenced Anglican evangelicals and the wider British Protestant world.

;John R. W. Stott (1921–2011)
Priest and theologian of All Souls, Langham Place (London). A central leader of 20th-century evangelical Anglicanism, known for expository preaching, global mission advocacy, and works such as *Basic Christianity* and *The Cross of Christ*.

;James I. Packer (1926–2020)
Theologian and catechist, long associated with Anglican evangelicalism. Author of *Knowing God* and a key voice in defending Scriptural authority and classic Reformed Anglican doctrine.

;Peter Jensen (b. 1943)
Former Archbishop of Sydney and influential evangelical leader in the Anglican Church of Australia and the wider global realignment of orthodox Anglican provinces.

;J. C. Vaughan (1816–1897)
Priest, biblical expositor, and headmaster. His sermons and devotional writings helped form a generation of Anglican clergy and laity.

== Methodological Notes ==

This page focuses on Anglicans whose lives and writings have significantly shaped historic, confessional Anglicanism in doctrine, worship, spirituality, or mission. It does not seek to catalogue every notable figure, but to provide representative examples across time and regions.

Further sub-pages may be created for:

* [[Evangelical Anglicans]]
* [[Anglo-Catholic Divines]]
* [[Missionary Bishops and Pioneers]]
* [[Non-juring Bishops and Writers]]

Editors are encouraged to expand entries, add references, and create individual pages for each person listed here, following AnglicanWiki’s editorial standards.