Product Description
In this first volume to the New Church's Teaching Series the author provides a general introduction to the Anglican tradition. ... Read more

Customer Reviews (8)

Impressed
The book itself is in pristine condition!I'm shocked.It is over 10 years old, and listed as used.I was expecting a copy that had been read, underlined and possibly somewhat abused.Instead I got an essentially new copy.Boy am I glad I bought it through Amazon.com instead of for 3 times the amount in a local bookstore.That included the shipping, it was only $1 plus shipping!

The broad view...
The Episcopal church in the twentieth century took advantage of the general availability of publishing to good advantage, compiling through several auspices different collections and teaching series, the latest of which was only completed a few years ago.There have been 'unofficial' collections of teaching texts, such as the Anglican Studies Series by Morehouse press, put out in the 1980s, as well as an earlier teaching series.However, each generation approaches things anew; the New Church Teaching Series, published by Cowley Publications (a company operated as part of the ministry of the Society of St. John the Evangelist - SSJE - one of the religious/monastic communities in the Episcopal church, based in the Boston area) is the most recent series, and in its thirteen volumes, explores in depth and breadth the theology, history, liturgy, ethics, mission and more of the modern Anglican vision in America.

The first volume, by James Griffiss, is entitled 'The Anglican Vision', and is a one-volume introduction to Anglicanism.There are two primary sections - Origins of Anglicanism, and Anglican Belief and Practice.In the first part, rather than beginning with the Reformation or the Church Fathers, Griffiss traces the development of Anglicanism in a very personal way, using stories of his own experiences in seminary and ministry, as well as the stories of others in their journeys toward church community.The more standard history - here a very basic overview (as a more in-depth history comes in a later volume) - is developed in the following three chapters, always with an eye toward setting the context for Anglicanism today.

In the second section, Anglican Belief and Practice, again Griffiss gives a brief overview of topics such as worship and belief (there are more detailed discussions of each topic here in later volumes in the series).Griffiss puts his own belief structure into this - the church has no set dogmatic or doctrinal system to which one must adhere.Griffiss sees, in addition to the various sacramental practices of the church, that the church itself can be viewed as a sacrament, an 'outward and visible sign of an inward and spiritual grace'.Griffiss traces some of the relationships between scripture, reason, tradition, liturgy and spiritual practices that comprise a community.

One of the important issues facing the church today is the tension between continuity and change.Griffiss addresses this at each turn, focusing upon the incarnational aspect of the church.There are controversies of identity, ethics, inclusion, and practice; Anglicanism does not have an authoritarian structure that dictates policies on these matters for the whole communion (nor indeed often for individual provinces in the church).Griffiss does a good job at keeping the various sides in play in his discussion.

Griffiss is a priest and systematic theology professor, who was named Canon Theologian by the current Presiding Bishop of the church.He is a respected clergyman and respected author, who care and dedication to the church is very apparent in these pages.

Each of the texts is relatively short (only two of the volumes exceed 200 pages), the print and text of each easy to read, designed not for scholars but for the regular church-goer, but not condescending either - the authors operate on the assumption that the readers are genuinely interested in deeping their faith and practice.Each volume concludes with questions for use in discussion group settings, and with annotated lists of further readings recommended.

Strangely boring.
I agree that this book was disappointing. It's hard to say why--I just didn't find it very readable or lively. I kept putting it aside and not picking it up again, so it took days to finish, even though it's quite brief. As a reader who's an "inquirer," I was particularly put off by what felt like long, stern listings of what Anglicans believe; I felt like I was just being told that I'd have to learn to believe this by fiat rather than by having things explained.

Don't let this cast aspersion on the rest of the series, though: I've now read Vol. 2 (Opening the Bible) and found it fascinating.

The Anglican Vision: Or, Lack Thereof
This book was a disappointment.Although it is obvious that the author feels very strongly about Anglicanism and that it has a rich history, his writing lacks the persuasiveness and clarity of vision that the title would imply.

Anglican theology, in reading this book, seems to have been most shaped by the Book of Common Prayer and the sacramental theology of Cyril of Jerusalem, which is neither fully Roman Catholic nor fully Protestant (rather, it is the best of both); the idea of the Anglican church as a type of "via media" (middle way) is present throughout Griffis' book.He then goes on to talk a bit about the Oxford movement, the mid-20th century the push towards social engagement and social justice, and how the Anglican church allows for a critical inquiry into various issues that may result in not taking the Scriptures or the Tradition/s at full face value; Griffis' vision of Anglicanism is one that leaves possibilities open.

Griffis repeatedly notes that there is a lot of disagreement in the Anglican church, most notably on issues of abortion, homosexuality, and the place of women in the church (and if that doesn't really cover most of the spectrum of controversial issues today, I don't know what does).This lack of vision - this lack of agreement - is what really left me thinking that, at the very least, Griffis lacks vision; at most, Anglicanism lacks vision.

Although the *idea* of a church that leaves room open for discussion is very attractive, there seems far less room for discussion on many matters than Griffis would presume (if, of course, the threats of much of the Global South to break off communion with many of the churches in the West means anything); perhaps his view is representative more of the liberal (= Western? = bourgeios?) desire for "discussion" - or, perhaps more accurately, license - about what have traditionally been issues of morals that were agreed upon by the vast majority of Christians.

Griffis' vision of Anglicanism may very well tear the Anglican communion apart.

informative
This is one of the best introductions to Systematic Theology from an Anglican/Episcopal perspective. I found it highly informative and covering a huge ground, while not taking off on theological mambo-jambo. Well, if you think it is boring, maybe Systematic Theology isn't for you. ... Read more

Customer Reviews (8)

A rosary for Roman Catholics perhaps, but not Anglicans
I agree with those who say this is likely a good introduction to the Roman rosary.However, I agree wholeheartedly with those who say this is NOT a good guide for Anglicans.I have found much more worthwhile resources on-line.

Frankly, I have never used prayer beads.I am preparing for a silent retreat and intend to use Anglican Prayer Beads to help me develop a better prayer habit and discipline.Thus, my search for guidance on use of Anglican pryaer beads.

The title of this pamphlet is very clear "The ROSARY for Episcopals / Anglicans".The structure of a Roman Catholic Rosary varies significantly from the structure of Anglican Prayer Beads.Thus, I did not expect to find this a perfect guide for use of Anglican Prayer Beads.I was hopeful however, that the Rosary guide would provide a good foundation that I could apply to Anglican Prayer beads.Frankly, however, I do not find this to be the case.

This guide, very early on, puts forth the Roman Catholic "Hail Mary" prayer, asking Mary to "pray for us sinners...".The author even goes further and says he / she also prays for intercession by deceased parents.This seemscontrary to Biblical teaching and may be bordering upon Biblical prohibtion against consulting spirits and necromancy.Or, maybe, I am making too much of this point. Nevertheless, it makes me VERY uncomfortable.

The Bible is explicit that Jesus the Messiah, the Holy Spirit, and our living brothers and sisters in Christ, can and will pray for us (1 Tim 2:5, Romans 8:26-26 and Heb 7:25 among others).John also explicitely tells us we have an advocate with God, Jesus Christ the righteous (1 John 2:1-2).I know of nowhere that the Bible even hints to us, that we can or should invoke the name of the dead, any dead, no matter how righteous, to interceed for us with God.Frankly, if we have an advocate in Christ, and if the Holy Spirit also interceeds for us, why would or should we look to a saint?

The Thirty Nine Articles of the Anglican Church (found in the back of the Anglican Prayer Book - specifically Artical XXII) refers to "..invocations of saints" as a "fond thing, vainly invented..." and "...repugnant to the Word of God".Make no mistake, I have a great reverence for Mary.God chose her to bear Jesus, she certainly deserves my greatest respect.However, requesting intercession of Mary (or any of the departed Saints) seems contrary to the Scriptures.

I am not at war with the Roman Catholic Church. Obviously, I disagree with some of their dogma, but they are my brothers and sisters in Christ.That which joins us; a reverential belief in God, Christ Jesus and the Holy Spirit; are strong bonds.That which joins us is much stronger than that which seperates us.Nevertheless, my beliefs are orthodox Anglican, so there is much in this guide that was just wrong to me

I have found, online, a wealth of guidance and some very orthodox Anglican prayers structured for use with Anglican Prayer Beads.Frankly, I have also found a wealth of Roman Catholic structured prayers, which are presented as Anglican prayers.In general, that is also the structure of this phamplet.

This is probably a worthwile guide if you want an introduction to the Roman Catholic Roasry.It is not, however, an Anglican prayer guide, not fully in synch with orthodox Anglican beliefs and certainly not structured for use with Anglican Prayer Beads.

Moderm form of rosary for none Catholics
I personally love this book and will always buy some, when mine fall a part from to much use. I think this good because it give honor to Our lady, but not as much as the roman catholic would. Also has other made up different forms of the rosay so you do not have to do same four over and over again. I am trouble by some claiming this is not episcopalian when it clearly is anglican in natural sense, but more high church.

NOT the Anglican rosary
If you are seeking to understand the tradition of other faiths this is a thorough little booklet.If, however, you are looking for an explanation of the Anglican rosary, pass.The Anglican rosary is very different (containing 33 beads- one for each year of Jesus' life) and you can find more relevant info on a Google search.Not a bad book but a very misleading title as it explains the Roman Catholic rather than Anglican rosary.

Waste of Time--Nothing for Episcopalians here
This is a cheaply printed and tacky pamphlet describing how to pray the Roman Catholic rosary. The title is misleading: It contains nothing of specific worth for Episcopalians/Anglicans. I returned my copy to Amazon for a full refund.

Very disappointed, not at all what I was expecting
This book should actually be titled "The Rosary for Catholics".I suppose I should've been clued in by the fact that the rosary pictured on the cover of the book is a Catholic rosary, not an Episcopal rosary.It goes into good explanations of the prayers (including the Hail Mary) that Catholics use, and how to pray the mysteries.But there's nothing here for an Episcopal that wants to learn to use EPISCOPAL prayer beads and wasn't comfortable with the prayers of the Marian rosary to start with.I thought about trying to return this, but with shipping I'd almost end up losing money on it, so I guess I'll put it on eBay.I'd been so looking forward to getting this book, thinking I'd learn more about the Episcopal prayer beads, and I'm so very disappointed! ... Read more

Product Description
The best place to teach children about our faith is in the home. The Anglican Family Prayer Book is a resource for Episcopal families who want to pass on Anglican prayers and traditions to their children and teach faith in everyday settings.

This important new resource has been compiled by The Rev. Canon Anne Kitch, well known for her children's books, Bless This Day and One Little Church Mouse. A parent as well as an educator, Anne Kitch introduces these Anglican prayers and practices with stories from her own life, as well as brief information about the history and use of the prayers.

The perfect resource for families, especially those who may be new to the Episcopal Church, as well as church school teachers, youth ministers, and clergy, The Anglican Family Prayer Book helps parents and children pray together. Prayers for morning and evening, blessings, nighttime prayers, prayers for ordinary and special occasions, intercessory prayers, prayers of the Eucharist, and prayers for use during the special seasons of the Church year make this book one that families will use every day. ... Read more

Customer Reviews (3)

Great resource for the family!
This has been a wonderful resource for our family.While it is absolutely appropriate for a family from any denomination, those from the Anglican tradition will especially enjoy it. It makes the daily office user friendly for families with children who might struggle flipping pages through the BCP with all of its options and choices.The book also contains prayers for other holidays, celebrations, and occasions throughout the year.We especially found it helpful with our Advent celebration with prayers and readings for our Advent Wreath lighting each evening.I highly recommend it!Godparents, this would be the perfect gift for your godchild's family.

Prayer at home
This is a wonderful resource for families with children, helping parents to find what they need in order to pray with their children. There are some short explanations (what does 'Amen' mean?) a helpful index of first lines (for those prayers you can't remember where to find) and the type is nice and big! This book is a helpful guide for Episcopalians and for anyone who wants beautiful prayers at their fingertips. The Book of Common Prayer has been called the most beautiful book of prayer in the English language -this little treasure helps it to be a bit more accessible for use at home.

Uncommonly good...
Anne Kitch is probably better known to readers as the author of children's books (`Bless this Day', `Bless this Way', and `One Little Church Mouse') - this is not a children's book per se, but it does keep in mind both Kitch's love for writing for children, and her special ministry of education that involves children.

Children are integral to the family (that goes without saying, perhaps), and prayer should also be integral to the family.This book provides a framework, suggestions, prayer texts and inspiration for incorporating prayer into the family life on a daily basis, around gathering times such as meals, as well as other parts of life.

In many ways, no Anglican can escape the liturgical patterns of the Book of Common Prayer or the liturgical daily cycles of ancient monastic systems (nor, indeed, do they generally want to!).This book begins with a wonderful introduction to what common prayer is - it is not common as in `uninteresting' or `ordinary', but common as in the root of the word `communal' - these are things done in common, in community, and the family provides a perfect context and beginning for true community.There are many common prayers held in common across the broader lines of Christianity - the Lord's Prayer, the Song of Mary (Magnificat), St. Francis' prayer, etc., and these are laid out in the first section with introductions accessible to all.

The second section looks at daily prayer - morning, evening, graces, blessings, bedtime prayers, as well as prayers for days of the week.How one goes about prayer, in the family group and when one is alone, is important, and Kitch discusses that at the beginning of this section.

The third section has prayer suggestions and texts for people and occasions.Special occasions in the life of the family - anniversaries and birthdays, new homes, baptisms, grieving - as well as prayers for important members of the extended family - distant relatives, friends, visitors, even pets - are included here.There are prayers for healing and reconciliation, and prayers for thanksgiving and celebration.There is more than one way to talk to God, Kitch reminds us, and one can use either the acronym ACTIP (Adoration, Confession, Thanksgiving, Intercession and Petition) or ACTS (replacing the final two with the word Supplication) as a reminder for the various ways we talk to God in prayer.

The final two sections bring the world of the prayers of the Anglican church into relationship with the prayers of the family with an overview and text samples of prayers from the Eucharistic liturgy (with a brief discussion on how to teach children to worship) and prayers for the liturgical year (special prayers for major holidays and seasons).

This is a wonderful resource, a small book with big print (all the better for small hands to grasp and readers of all ages to find inviting in word and physical form).I highly recommend it to Anglicans of any age, and even to those beyond the Anglican tradition who want a structure to their prayer life, particularly that of the family. ... Read more

Customer Reviews (6)

the introduction's worth the price of the book
I'm a seminarian studying for ordination in the Episcopal Church, and the introduction to this book is hands-down the best short description of our church that I've read recently.I think it's accessible to anyone, even (and maybe especially!) people who aren't familiar with the church.I'm going to recommend this book as a confirmation present or study material for our 8-9th graders.The actual mini-biographies are also fun, and have a good amount of primary quotes smattered in to give a real flavor to the people.

All in all, good Anglican stuff!

Great Episcopal Sunday School Book
We just completed a Sunday school class using a chapter each week for study.The discussion questions at the end of each chapter are thought provoking and facilitate group discussion.It is an excellent way for "cradle Epicopalians" and those new to the faith to learn about those who have shaped who we are.It will be a shock for some to learn about those in our past.It would be a good follow-up after Confirmation classes.This is an easy book to read.

An Anglican "Bartlett's Quotations"
A good idea, but a rather disappointing achievement.There's very little to sink one's teeth into here.Mere snippets from 29 Anglican authors' writings are offered.None of them are longer than a third of a page, many of them are no more than 2 or 3 sentences.As a consequence, the reader doesn't get "Five Centuries of Anglican Spirituality" so much as "300 pages of Anglican quotes."Quotations are tricky things.If they're epigrams or one-liner witticisms--the kind of stuff Oscar Wilde, for example, churned out--they can stand alone.But quotations that are taken from larger works, particularly theological and spiritual ones, rarely do well apart from their contexts.They may provide raw material for lectio divina or meditative prayer.But they hardly give an idea of the depth or breadth of Anglican spirituality.It's all well and good, for example, to know that Dorothy Sayers wrote that "It is curious that people who are filled with horrified indignation whenever a cat kills a sparrow can hear that story of the killing of God told Sunday after Sunday and not experience any shock at all" (p. 273).But what does this quotable quote, which first appeared in the Introduction to Sayers' "The Man Born To Be King," actually mean?Read by itself, it's a commonplace, almost trite observation.It's only Sayers' reflections on this strange indifference to the killing of God, as well as her thoughts on scriptural "realism"--all of which Schmidt omits--that makes the passage worth attending to.

Thumbnails of the Saints
An excellent introduction to Anglican thinkers, although these interesting and informative essays are essentially starting places for more in-depth reading. And once we get past the obvious early figures, the choices of the profiled sometimes seem a little arbitrary, with echoes of an editor somewhere saying, "Can't we get some more women and people of color in here?" But Schmidt+ has done his homework, and there's food for thought between the covers.

Companions for the Journey
As a concept, "Glorious Companions" rates five stars. In execution, it occasionally falls to three. So let me give it four stars and say at the start I recommend the book highly, although with several caveats.

"Glorious Companions," a selection of the Episcopal Book Club, is a anthology or compendium into the hearts and minds of twenty-nine significant figures in Anglican spirituality. Proceeding chronologically, the author, Fr. Richard Schmidt, begins with Thomas Cranmer, the father of the Book of Common Prayer, and ends with Desmond Tutu, the prophet of forgiveness. In between, he covers figures as representative and as diverse as Richard Hooker, John Donne, Joseph Butler, Charles Gore, Dorothy Sayers, C.S. Lewis, and Verna Dozier. Some of his choices are inspired; it was a delight to see Samuel Johnson, a powerful writer whose writings on spirituality are largely unknown. Others, however, seemed arbitrary. Why Hannah More, for instance, but not Florence Nightingale? William Law but not William Laud? Thomas Traherne but not Benjamin Whichcote? Why Madeleine L'Engle over T.S. Eliot or W.H. Auden?

An especially strong feature of the book is its excellent Introduction. Schmidt writes his introductory essay as a road map not just to his book, but to spirituality, Anglicanism, and theological imagery as well. Each of the twenty-nine sections of the book are divided into four parts: an ink drawing of the subject by Dean Mosher; a short spiritual biography of the author; a selection of passages from the subject's writings; and questions for reflection and discussion to be used by study groups.

Generally Schmidt does a good job of placing his subjects in their historical, literary, and spiritual contexts and selecting appropriate passages for consideration and edification. But he can misstep on occasion. The section on John Donne was a disappointing example of these lapses. Schmidt focused more on Donne as a preacher of sermons than as a major English poet. Donne's poetry is difficult, but to ignore it in favor of his lesser talents is a lost opportunity for real spiritual discovery. ... Read more

Product Description
These introductory lectures on Anglicanism reveal the breadth of Archbishop Michael Ramsey's theological understanding, his ecumenism, and his vision of the church and the Christian life. The lectures offer an overview of Anglican theology, spirituality, and history. ... Read more

Customer Reviews (2)

An Excellent Introduction
Rowan Williams, the current Archbishop of Canterbury, notes in his foreword that this is a book that is really needed right now.Given that tensions in the Anglican Communion have been increasing for quite some time and that they are now at the point where the Anglican Communion is likely to change in some significant and painful ways over the next few months, it is well worth looking back and seeing something of what others (particularly the heroes of the past!) saw when they looked at Ekklesia Anglicana.

This work is a short one.Compiled from class notes and given Ramsey's editorial approval, the chapters that make up The Anglican Spirit come across as quite conversational - much as if one were sitting the classroom where Ramsey first delivered these.In short, Ramsey gives a quick tour of the history of Anglican thought and practice while giving a bit of theological commentary on the side: criticisms, critiques and approvals.He brings out things that one would likely not know if one were not an expert and well trained in the history of Anglican thought - again, giving the book a conversational tone while sacrificing none of its content.

One is left with a sense that Anglicanism does have a grounding in Scripture, Tradition and Reason - that, contrary to what many think, one may really speak of an Anglican spirit and an Anglican thought process.Anglicans, like other Christians, hold the Scriptures in the highest regard and they believe that the Scriptures must be read not only in the light of higher Biblical criticism, but through the light of the many different thinkers of the Church, especially the creeds and the first four Ecumenical Councils.Ramsey notes that these four have always been authoritative for Anglicans in a way that the last three Ecumenical Councils were not - not that they were or are wrong, but that they never had a grip on the Western (Anglican, Roman Catholic and Protestant) imagination as a whole.

Perhaps more difficult, though, is the idea that "reason" - the bogeyman of so much contemporary thought - ought to play a part in the Christian life in general, and the Anglican life in particular.Ramsey does not propose that one ought to disregard the past in light of new cultural configurations, but that one must ask one's self - the Church must ask itself - how the Gospel is to be given in such a way that its relevancy is seen in a particular culture.This is not watered-down relativism, but an honest and forthright approach to reading both Scripture and Tradition in light of one's contemporary situation.

It would have been welcome to read a chapter on how exactly the Church is to use Reason to engage a particular culture, but Ramsey doesn't touch upon this (perhaps it was not as urgent an issue when this book was first put together a good 13 years ago).Yet, perhaps there is an answer in his ecclesiology.He proves quite prophetic at points, particularly when he discusses unilateralism in the communion and how dangerous it is not only to Anglicans but to all Christians.One can - and should - ask whether or not this means that Ramsey refuses to let a given culture be self-justifying; it is worth reading his chapter on the church and noting what he doesn't say as much as what he does say.

Yet, when he discusses the relationship of Anglicanism to the Roman Catholic and Eastern Orthodox churches, he notes that Anglicanism does not exist for itself and that perhaps the time will come when it will have to dissolve to make way for a greater good in the Church catholic.While very few would want to see this happen, one must admit that it takes a good bit of humility to write this sort of thing, especially since Ramsey was the Archbishop of Canterbury at a truly revolutionary time in both global Christianity and world history.

Hopefully these latter words of Ramsey's will prove to be less prophetic and more along the lines of a warning, not unlike the recent Windsor Report.Of course, only time will tell.In the time between, however, this is an excellent introduction to the spirit of Anglicanism by someone who truly was one of Anglicanism's greatest spirits.

[This book is perfectly complemented by Mark Chapman's Anglicanism: A Very Short Introduction (Very Short Introductions).]

A classic on genuine anglicanism
Michael Ramsey (former Archbishop of Canterbury) sets out the history and heart of anglicansim in this very readable introduction to Anglicanism.His insights and perceptions help us get to the history and heart of true anglicanism and its relationship to other churches, especially the Roman Catholic.

The first 2 chapters are key for anyone wanting to discover or return to genuine anglicanism, versus a (post-)modernist, liberal interpretation.Enjoy it! ... Read more

Customer Reviews (2)

New, Revised Available September 2010
This version was written in 1976.Bp. Howe and I have updated and expanded the book and the new, revised, and updated version will be available from Wipf & Stock in September, 2010.

biased
This book attempts to give a history of the Anglican Church, which he did.However,the bias shows in a very pro protestant view of Henry VIII and Elizabeth versus Mary Tudor.Those who died under the reigns of Henry and Elizabeth were traitors and dissidents whereas those who died during the reign of Queen Mary were "good and holy Christians."We know that the Tudors all killed their political and religious enemies when expedient.A history should be as objective as possible and not show bias toward one group or another. ... Read more

Product Description
This scarce antiquarian book is a selection from Kessinger Publishing’s Legacy Reprint Series. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment to protecting, preserving, and promoting the world's literature. Kessinger Publishing is the place to find hundreds of thousands of rare and hard-to-find books with something of interest for everyone! ... Read more

Customer Reviews (2)

Anglicanism as Religious Spirituality/Spiritual Religiosity
The title of this book may very well mislead a number of persons."The Anglican Spiritual Tradition" is very much about Anglicanism, but it is not about "spirituality" at the expense of history and theology - it is not about spirituality without religion.Rather, Anglican spirituality *is* Anglican religion, just as Anglican religion *is* Anglican spirituality.Thankfully, Bishop Moorman avoids this all-too-popular Gnostic split between time (ie, religion) and the eternal (ie, spirituality).

The Anglican Spiritual Tradition begins on the eve of the Reformation.One of the things that Moorman does well is to note how utterly chaotic the Reformation was on laity, priests, bishops and archbishops - each in their own unique way.Rather than writing a history of Anglican religion-spirituality from the top (ie, dealing with the great theologian-mystics and leaving it at that), Moorman catalogues the various ways that all members of the English church were effected and the ways that their interactions with each other shaped Anglicanism.In many ways, Moorman's history is a social history; it is a welcome departure from the "great man" approach (for me, at least).

Moorman begins at the eve of the Reformation, moves through the English Reformations under Henry VIII, Edward VI, Mary and Elizabeth and the on into the Anglican Divines.He pays special note to Richard Hooker, oftentimes called the "prophet of Anglicanism", and to the development of Anglicanism as the via media (Latin for "middle way") - not out of complacency, but out of necessity!Puritanism/Calvinism was seen as being just as dangerous as Roman Catholicism and the "via media" was about steering in between dangerous excesses.Anglicanism is seen here as to really be able to make good on its claims to be part of the "one, holy, catholic and apostolic Church" (as the Nicene Creed puts it).

Moorman is not afraid to reveal some of the odder, more radical discontinuities between those "up top" in the episcopacy and the laity, though.He discusses William Laud's catholic revivals side-by-side with the influence of Puritan writings such as John Bunyan's The Pilgrim Progress.Moorman discusses John & Charles Wesley's very catholic evangelicalism, with its high sacramentality wed to the Protestant experience of being justified in an existential moment immediately after, revealing how antitheses may very well lead to some wonderfully fresh syntheses.

It is the 19th century Oxford Movement that is next on Bishop Moorman's list of topics.He details a number of the liturgical shifts that came about with this movement, as well as some of the retrievals (or, attempted retrievals) of medieval catholicism as being a part of the Anglican imagination.One of the things that is done really well with this book is the noting of how liturgical developments often reflected changing attitudes and further served to change attitudes; a reaffirming of historic tradition among the laity was one of the ways that the Oxford Movement changed Anglicanism.

Moorman does a good job of chronicling the developments in Anglicanism up through the middle of the 20th century, but it is perhaps here that the greatest fault of the book lies: not nearly enough attention is paid to the development of Anglicanism as a truly multi-cultural communion.Moorman focuses his energy primarily on the Church of England and, although the CofE is at the heart of the Anglican Communion, it is not - and even back in 1985, when this was written, it was not - fully reflective of the wider trends in Anglicanism.

However, in the end, this book should still be given 5 stars since it is a one-of-a-kind work.Nowhere else is Anglicanism's spirituality - its lived religiosity - detailed in its historical advents with as much attention paid to the utterly social nature of its developments.Understanding the liturgical, theological, social, and cultural elements of Anglicanism as a primarily English phenomena (early on!) will give any and every person interested in her history a solid foundation on which to continue studying.Highly recommended.

A spiritual path
John Moorman led an interesting ecclesial and academic life.As bishop of Ripon, he was a senior Anglican churchman, and was made the principal Anglican Observer to Vatican II.He was also in charge of the Chichester Theological College, and a member of ARCIC (the Anglican/Roman Catholic International Commission) working for greater ecumenical relations.Despite these administrative and pastoral charges, Moorman still found the time to explore the deeper aspects of Christian spirituality, concentrating on Franciscan spirituality as well as the subject of this volume, the unique characteristics of Anglican spirituality.

One of the more interesting parts of Moorman's discussion of Anglican spirituality from the Reformation to the present is his ability to weave narrative theological devices into his overall historical study.The book begins with the story of the Rev. James Whyte as a prologue.Whyte (a fictional character) was a priest during the time stretching from when King Henry VIII was still a staunch Roman Catholic (Defender of the Faith, no less) to the early days of Queen Elizabeth.This is a fascinating period of flip-flop in the Church of England, and seen from the perspective of an 'average' country parson rather than the political intrigues of court, it gives a good deal of insight into some of the formative sensibilities of the Anglican ethos.

The early days were informative for overall Anglican spirituality because it is here that it makes its distinction from older forms of Catholic spirituality; for all the criticism that Anglicans endure at not giving proper respect and weight to scripture, Moorman identifies the advent of the Bible in English, accessible to all the people, as a key part of Anglican spirituality.Moorman gives a brief history of the early development of the English Bible and its general acceptance.Another key aspect is the Book of Common Prayer, another book slowly developed, that continues to have the primary shaping aspect to Anglicans worldwide, even as they use variations quite different from the original (or originals) from this early period.Key to the development over time of the Book of Common Prayer has been an attempt (one meaning of the Via Media) to chart a path that enables Catholics and Protestants to worship together according to the will of God.

Theologically speaking, the reformation in England had a different basis from continental reformers.Whereas for Luther, Calvin, Zwingli and others on the continent, their reforms came through their theological difficulties with the dominant church, and this resulted in a formal break.In England, the formal break came first -- in many ways, Henry VIII would have been a contented Roman Catholic in all but papal allegiance; the development of more Protestant-oriented theologies came as a result of the break, rather than vice versa.

Moorman traces developments of spirituality from these origins through the different periods of Anglicanism -- he looks at the continuing issue of being Catholic but Reformed, the influence of the various Puritan and Protestant off-shoots from the Anglican church, with particular attention to Wesley, as well as movements within the Anglican church, such as the Oxford Movement.It is in the final two chapters that Moorman's text connects most to the modern world, looking at developments in the last century, as well as giving a general overview of principles of Anglican spirituality.Developments of note include the overall decline in church attendance and status in society, which has a profound impact on general spiritual health, which despite lower institutional participation still is of great importance to most people.Other developments include the reintroduction of monastic life into the Anglican tradition, and the increasing publishing of spiritual works.

Moorman likens the more modern trend of publishing works on spirituality to the trend in the late eighteenth and nineteenth centuries of publishing sermons -- great numbers of volumes of sermons were published and purchased by interested publics, but this is no longer the case.Despite the fact that there is still good preaching going on, 'no one wants to read them', Moorman states.The reintroduction of the Eucharist as the primary service is also shaping Anglican spirituality once again, in some ways back toward a catholic sensibility; the pendulum continues to swing.

Evelyn Underhill describes the sense of Anglican spirituality as one of reverence, sobriety, moral earnestness and sturdy realism in the book 'Worship', looking for a balance in things.Moorman does a good job at surveying this sensibility. ... Read more

Product Description
Seventy million assorted individuals comprise a church family that is renowned for its rich diversity. Christians of all shades of belief together make up the Anglican Communion, a fellowship of churches that extends around the world and includes the Episcopal Church in the United States. At its best, the spirit of openness that marks this fellowship is a sign of openness to the Holy Spirit. Few Anglicans would presume to have "arrived" spiritually, and the door is always open to all who are seeking God.

Whether you are a "cradle" Episcopalian or are exploring the denomination, Always Open is an excellent introduction to Anglican beliefs and practices. Down-to-earth and good humored, Always Open explains the essentials of the Anglican approach to authority, the Bible, social and moral questions, dialogue with people of other faiths, and much, much more. ... Read more

Customer Reviews (2)

Anglican/Episcopal Church 101
First off, I am a "cradle" Episcopalian so I am very familiar with the Anglican way. I really enjoyed reading this book.Often I laughed at the humor of the author.Frequently I took out my highlighter to underline ameaningful passage.Many times I yelled YES!!This book is an easy read and would be excellent for a book study.It did a great job discussing the Anglican approach to authority, the Bible and ethics. I believe that if more people (including clergy) really understood the founding principles of the Anglican Church there would be a whole lot less tension (verging on schism)in our church today.In the words of Queen Elizabeth I "There is only one Christ, Jesus... All else is a dispute over trifles."

Everything You Want to Know Without Being Prosletyzed
I hate books about churches that "try too hard". This one doesn't. It's "playful", intriguing, even entertaining without insulting your intelligence. I admit some bias. As an Anglican
convert its hard to fault a book like this. Its brevity gives the reader enough to spur on one's own research including visit to a local church to see if it matches what is described in the book. The author seemsat home with many Anglican clergy and associates I have met over the years. You won't be disappointed.
Atreides ... Read more

Product Description
Anglicanism can be wonderful, mystifying and infuriating. For some it is an expression of the Church catholic, going back to the early Church and the apostles. For others it is a pragmatic compromise dating from Henry VIII's dynastic ambitions. Some see Anglicanism today as self-destructing, torn apart by internal pressures. Paul Avis expounds an Anglicanism that is both catholic and reformed and open to fresh insight. On this interpretation, what is distinctive about Anglicanism is its understanding of the Church and of authority. These issues are addressed in relation to the origins of Anglican ecclesiology, the diversity and coherence of the worldwide Anglican Communion, its understanding of baptism and the Eucharist, the question of women priests and bishops, its ecumenical engagement and the internal conflicts of the early twenty-first century. This is a authoritive and passionate vindication of classical Anglicanism, evolving to respond to contemporary challenges. ... Read more

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Cutting Edge Anglicanism
In the popular mind, modern Anglicanism still conjures up a caricature of eccentric vicars sipping sherry and munching on cucumber sandwiches. In contrast, Paul Avis presents an Anglicanism that is real and relevant. With great lucidity, Avis presents the big picture as he carefully reveals Anglicanism's catholic roots, the significance of the reformation and Anglicanism's contemporary significance. Clearly, while Anglicanism shares much with other Christian traditions, it has a distinctive identity. This is Anglicanism at its comprehensive, gracious, feisty and inclusive best. Mind you, Avis does not gloss over its shortcomings; on the contrary, he spells them out, which only serves to underline Anglicanism's virtues. In all this, he refuses to succumb to the naysayers or capitulate to the increasingly influential fundamentalist movement. In so doing, Avis paints a portrait of Anglicanism with a future. As a result, it is evident that Anglicanism has the capacity to make a significant contribution to the wider church and the world issues.

The Advent of Anglicanism
Paul Avis, the General Secretary of the Church of England's Council for Christian Unity, is a major figure in the world of Anglican ecclesiology.In The Identity of Anglicanism: Essentials of Anglican Ecclesiology, he presents the possible beginnings of a wonderfully rich understanding of Anglican identity.Reading the present monograph is intellectually exciting; in many ways, it is not unlike watching an athlete in a race who has just begun to pull forward, beyond the larger crowd of competitors.On the one hand, the athlete in question has yet to fully do so, and is therefore seen first and foremost in the context of the other athletes present.On the other hand, in noticing the beginnings of a potential victory, the viewer is also drawn to think about the implications of precisely this change of events.At the very least, because it evinces the beginnings of a shift in the ecclesiological landscape, The Identity of Anglicanism is a book that everyone ought to pay attention to; it is a volume that occupies a liminal space between certain conceptions of what has been, and the potential for what could be.

Avis wastes little time in stating the basic problem that is the impetus for the book: "In the recent past, a lack of seriousness about the Anglican tradition and Anglican ecclesiology has weakened our theological education and undermined our ecumenical involvement" (1).This lack of seriousness is rooted, Avis believes, in one of the main targets throughout the book: the idea that Anglicanism is so provisional a creation that it must ultimately efface itself entirely in order to accomplish the reunion of Christendom.In no uncertain terms, Avis argues that this is not the case, and that unless Bishops, in particular, recover a sense of the strengths of Anglicanism, we will not be protected "from their besetting sin, which is to act as benevolent pragmatists, who decide policy [...] by measuring the competing pressures upon them and then striking a balance" (6).Avis then sets out to clarify what constitutes Anglicanism.

Anglican distinctives are first and foremost methodological for Avis, and "bound up with a particular approach to authority" (153) which limits authority by investing it neither in any one person or office (i.e., as the papacy is for Roman Catholics), nor in a historic figure who possesses a level of theological weight and authority that is ultimately unmatched (i.e., as Luther is for the Lutherans, or as Calvin is for the Calvinists).Such a methodology works itself out in various doctrines that are unique to Anglicanism, although the greater importance is given to those doctrines that Anglicans share with other Christians - namely, the doctrines of the Incarnation and the Trinity (40).Avis is also clear that the three-fold order of bishops, priests, and deacons is a necessary part of Anglican existence, identity, and history, but he doesn't give any sort of theological rationale for what - if anything - Anglicans believe about distinctively catholic order.At least some sketch of the matter would have been welcome, as plenty has been written on point over the centuries.

Yet, the continuity of theological distinctives over the last five hundred years of Anglican history seems to be somewhat less clear for Avis.Although he writes that the `no special doctrines' claim is a "fallacy", he also writes that it is difficult to find "authoritative Anglican texts" (158).If this is the case, however, the entirety of Avis's argument falls apart, and his sense of Anglicanism's distinct and unique identity is just as feeble a construction as anyone else's.The basic point of this claim seems to be his statement that "Anglicanism is a continuous story" (160), such that trying to limit the tradition to any one moment is ultimately wrong.This emphasis on continuity - he is quite clear that Anglicanism did not suddenly begin in the sixteenth century - is something that Anglicans need to recover, just as we also need to recover a sense of the discontinuities that mark Western Catholic history (which Avis is also aware of).I wish, however, that he had brought out his point about continuity more forcefully, and perhaps even differently.

Traditions are traditions because they are a "continuous story" - this point is obvious enough.But, particular traditions are identifiable as particular traditions because they are located in the continuous story of "authoritative texts", just as they are located in the continuity of devotional patterns, forms of liturgical celebration, etc.I imagine that at some level Avis actually intuits this point; otherwise he could not write - for example - that "No one - but no one - can enrich Anglican theology more than [Richard] Hooker himself, as he has done continuously for centuries" (186).Yet, the point should be made that if Anglican distinctives are first and foremost methodological and secondarily doctrinal, then joining these together is the most distinctive of all facets of Anglicanism: our history.A stronger sense of our history is something that we do indeed need, for it alone can provide us with the vast panoply of resources, devotional movements, theological arguments, and ecclesiological convictions that make us Anglicans.Much of this can be found, in germ, in the church calendar; it must also be found in our own self-articulation, which is rooted in a sense of an identifiable continuity.

The Identity of Anglicanism gives its readers reasons to think deeply about the shape of a historical Anglican identity that is yet to come.The book's back cover displays favorable comments from two global Anglican leaders: Drexel Gomez, Archbishop of the West Indies and Chair of the Anglican Covenant Design Group, writes that Avis's book "should become required reading"; David Beetge, Bishop of Highveld in the Anglican Province of South Africa, and Co-Chair of the International Anglican-Roman Catholic Commission on Unity and Mission, writes that it is "a welcome study of the nature of contemporary Anglicanism."These are high and accurate comments.Paul Avis has given interested Anglicans much to learn, consider, and ultimately celebrate in The Identity of Anglicanism.It is a necessary work for the present, and promises to be for the future as well. ... Read more

Customer Reviews (4)

Excellent Compilation of Anglican Texts
Robert Backhouse has done a fine job compiling the texts contained in A Feast of Anglican Spirituality. The subjects covered are, in order, the roots of Anglican spirituality, the shaping of Anglican identity, the Church, Anglican doctrine,the Christian year, the Christian life, and pastoral matters. The strongest section is that on Anglican identity, though all sections contain excellent, thought-provoking passages.

The faults herein are relatively minor. Some readers may quibble with choices of texts, but it's hard to critique Backhouse on that matter when the vast majority of what's in here is very, very good. Curiously, Backhouse uses several texts more than once, suggesting that some additional editing would have been of benefit. An index by author also would have been helpful and greatly appreciated.

Backhouse succeeds in presenting a more-or-less neutral point of view. The only section that may reveal the author's own background is "Conversion Stories" in chapter 6; all of the accounts are of evangelicals. (Other texts, however, seem to go against an evangelical understanding.)

I've used this text several times in teaching a class on Anglicanism at my parish. I highly recommend it in that context, and students seem to appreciate it.

A worthy feast
As Backhouse states in his introduction, this anthology draws on a wide range of material for the subject of Anglican spirituality - essays, sermons, poems, hymn texts, articles, books; one of the echoes that resonates most strongly is the Book of Common Prayer, which is the backbone of all things Anglican, but there is a rich diversity of material here. Another interesting detail to note is the number of non-Anglicans included here, from Augustine of Hippo (from before there was an Anglican church) to John Henry Newman (who left the Anglican fold for Roman Catholicism), works are included here not because their origin is Anglican, but because they have been influential in the over Anglican ethos, the spirituality.

Some authors included here are theologians (leaving aside the idea that all Christians are theologians) - from those in the past, such as Richard Hooker, F.D. Maurice, and the like, to more modern theologians such as William Temple and John Macquarrie. Authors such as C.S. Lewis and S.T. Coleridge give a wider range, and modern 'spirituality' writers such as Evelyn Underhill help flesh out the overall sense of Anglicanism.

There are two primary, yet somewhat contradictory, ways in which texts are used here - passages that show similarities across different times, and passages that show the diversity of opinion and understanding that exists within the overall Anglican umbrella. According to William Wolf (quoted in the text, himself an author of various works on Anglicanism), the spirit of the Anglican church is biblical, liturgical and pastoral; Anglicanism is said to rest on the three-fold foundation of scripture, tradition and reason. These are embodied in the passages selected by Backhouse. Similarly, Anglicanism is incarnational and sacramental, and that is reflected in the writings here.

This is not a theology text, although there is a section on Anglican doctrine - what Anglicans believe about God, the Trinity, the Church, and so forth. Other sections of the text concentrate on issues like the Church, the liturgical seasons of the year, the Christian life, and basic pastoral issues. Quoting William Temple in his section on 'The Shaping of Anglican Identity', he includes the description of the Anglican church as having a special character (often described as the via media, the middle way) of preserving the best of catholic Christianity while remaining open to the immediacy of approach to God typified by evangelical Christians, and a freedom of intellectual inquiry. Backhouse is similarly honest in including passages that aren't lock-step supportive of things in the present regime, such as the quote from Stephen Neil, who comments that it is 'unfortunate' that the church has retained medieval ideas of property, jurisdiction and ecclesiastical administration.

This is not a systematic text, nor a comprehensive text, but Backhouse freely admits that this was not his intention. It is a sampler, a good collection of texts that show a cross-section of spiritual sensibility.

The table is set...
As Backhouse states in his introduction, this anthology draws on a wide range of material for the subject of Anglican spirituality - essays, sermons, poems, hymn texts, articles, books; one of the echoes that resonates most strongly is the Book of Common Prayer, which is the backbone of all things Anglican, but there is a rich diversity of material here.Another interesting detail to note is the number of non-Anglicans included here, from Augustine of Hippo (from before there was an Anglican church) to John Henry Newman (who left the Anglican fold for Roman Catholicism), works are included here not because their origin is Anglican, but because they have been influential in the over Anglican ethos, the spirituality.

Some authors included here are theologians (leaving aside the idea that all Christians are theologians) - from those in the past, such as Richard Hooker, F.D. Maurice, and the like, to more modern theologians such as William Temple and John Macquarrie.Authors such as C.S. Lewis and S.T. Coleridge give a wider range, and modern 'spirituality' writers such as Evelyn Underhill help flesh out the overall sense of Anglicanism.

There are two primary, yet somewhat contradictory, ways in which texts are used here - passages that show similarities across different times, and passages that show the diversity of opinion and understanding that exists within the overall Anglican umbrella.According to William Wolf (quoted in the text, himself an author of various works on Anglicanism), the spirit of the Anglican church is biblical, liturgical and pastoral; Anglicanism is said to rest on the three-fold foundation of scripture, tradition and reason.These are embodied in the passages selected by Backhouse.Similarly, Anglicanism is incarnational and sacramental, and that is reflected in the writings here.

This is not a theology text, although there is a section on Anglican doctrine - what Anglicans believe about God, the Trinity, the Church, and so forth.Other sections of the text concentrate on issues like the Church, the liturgical seasons of the year, the Christian life, and basic pastoral issues.Quoting William Temple in his section on 'The Shaping of Anglican Identity', he includes the description of the Anglican church as having a special character (often described as the via media, the middle way) of preserving the best of catholic Christianity while remaining open to the immediacy of approach to God typified by evangelical Christians, and a freedom of intellectual inquiry.Backhouse is similarly honest in including passages that aren't lock-step supportive of things in the present regime, such as the quote from Stephen Neil, who comments that it is 'unfortunate' that the church has retained medieval ideas of property, jurisdiction and ecclesiastical administration.

This is not a systematic text, nor a comprehensive text, but Backhouse freely admits that this was not his intention.It is a sampler, a good collection of texts that show a cross-section of spiritual sensibility.

A Feast of Mediocrity
As a lover of anthologies, and as an Anglican myself, I was excited by this publication.Stuff like this sits on my nightstand for deliciousevening perusal.But this collection of poems, maxims, and the odd sermonexcerpt was disappointing.It's long on Rossetti and short on meatypassages of any sort.

The book is roughly set up along theorganizational lines of the Book of Common Prayer (a smallish liturgicalyear reading selection) and the Anglican Hymnal (The Christian Life)andtheir are many gems here, including a collect by Jonathan Swift that isbeautiful.But my irritation rose when I found that the compiler, RobertBackhouse, had sliced the most muscular verse out of Emily Brontë's mostfamous poem, "No Coward Soul is Mine".You know, the verse thatstarts, "Vain are the thousand other creeds of men, unutterablyvain..."Given that this is an Anglican anthology, perhaps Ishouldn't be surprised.

I'd love to own an intensive Anglican reader,filled with passionate entries of the sort that make me proud to be anAnglican.Someday I may.This one, although sweet, is a bit too fluffyand twee for me. ... Read more

Customer Reviews (1)

Great book
This is a great book about moral theology. It will be a good addition to your personal library. ... Read more

Product Description
In Anglicans in Australia, bishop and theological commentator Tom Frame identifies the faultlines and tensions that exist within the contemporary Anglican Church, describes continuing debates over doctrine and their effect on the Australian Church's relationship with the global Anglican Communion, and outlines problems, prospects, and possibilities over the next 25 years. This thoroughly researched and carefully constructed book, written by a perceptive and judicious insider, will help Anglicans understand their own complex religious institution and illuminates it for outsiders as well. ... Read more

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This Elibron Classics book is a facsimile reprint of a 1846 edition by A. Brown and Co., Aberdeen. ... Read more

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An accessible, adult, catholic prayer book which can become the well-used friend of the reader - it can be kept and prayed with. ... Read more

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The fifteen studies in this volume were originally prepared as working papers for the internal use of the Anglican Roman Catholic International Commission (ARCIC) in its study of Mary. According to its mandate, ARCIC seeks agreement on issues that are potentially or actually church-dividing by engaging in a serious dialogue founded on the Gospels and the ancient common traditions. In this dialogue, the members of the Commission make extensive use of historical, theological, liturgical and devotional literature that is published and accessible to all. In Studying Mary, ARCIC's work was also greatly assisted by internal documents prepared by its members.

Until now this material has not been published and was therefore difficult to find. Those who have read the ARCIC Agreed Statement, Mary: Grace and Hope in Christ, published by Continuum in 2005, will welcome the opportunity to explore this present collection of related papers. The Agreed Statement on Mary is concise, containing only eighty paragraphs. This required the omission of some historical, discursive and illustrative material that could have been included in a longer document. The papers in this volume will make up for some of the omissions.Studying Mary is therefore designed to assist the study of ARCIC's work on Mary, ecumenically wherever possible, by seminaries, universities, parishes and dioceses around the world. The Seattle Statement urges a `re-reception' of doctrine about Mary by both Roman Catholics and Anglicans.

This will be one more step towards `the restoration of complete communion of faith and sacramental life' which Pope Paul VI and the Archbishop of Canterbury (Michael Ramsay) declared to be ARCIC's goal in 1966. The journey to this goal has been long.The papers presented in Studying Mary formed an important part of ARCIC's food for that journey. ... Read more

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Traces the history and expression of a rich spiritual tradition.

A clear and inclusive account of the broad, rich, and developing core of Anglican spirituality as it has evolved through history. Highlighting its complexity, fallibility, occasional hesitancy and humility, Bartlett suggests that Anglican spirituality and theology has the potential to be an effective post-modern expression of the Christian faith. ... Read more