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Volume 110, No. 3

Volume 110, No. 3

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Published by leaglin
Texas Episcopalian special issue on Being Anglican from The Episcopal Diocese of Texas.
Texas Episcopalian special issue on Being Anglican from The Episcopal Diocese of Texas.

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Published by: leaglin on Oct 09, 2009
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Texas Episcopalian
March 2007
 Volume 110, No. 3 Houston, Texas March 2007
Special Issue: Being Anglican
Anglican Identity .................2Anglican Theology ..............3An Hispanic Perspective.....4Celts and Us .......................5Benedictine Spirituality ......6Hymnody ............................7Early Church History...........8The Anglican Communion ..9Anglican Liturgy ................10Spirituality .........................11T.S Eliot ............................12Why be Anglican .........18-19Our Structure ....................13Canterbury Pilgrimage ......20
Texas Episcopalian
March 2007
The Texas Episcopalian
(since 1897) is an officialpublication of the Episcopal Diocese of Texas.
Mission: In the name of Jesus Christ, the
Texas Episcopalian
seeks to inform the people in the diocese of events andphilosophies which affect the mission and life of the Church.
Publisher: The Rt. Rev. Don A. Wimberly Editor: Carol E. Barnwell, cbarnwell@epicenter.orgCommunications Specialist: Wes Brown
The Texas Episcopalian (ISSN# 1074-441X) ispublished monthly except July and August for $15 a yearby the Episcopal Diocese of Texas, 1225 Texas Ave.,Houston, TX 77002-3504. Periodical postage paid atHouston, Texas. Deadline is the 10th of the monthpreceding publication. Articles, editorials and photosshould be submitted to the editor at the above e-mailaddress. Photos will not be returned. Address changesmay be e-mailed to: txepis@epicenter.org.
Postmaster: Address changes: THE TEXAS EPISCOPALIAN,1225 Texas Ave., Houston, TX 77002-3504
The Rt. Rev. Don A. Wimberly
n J. R. H. Moorman’s classic text
Te History o the Church o England 
[1959], he writes in Chapter II onthe Synod o Whitby, “By the middle o the seventhcentury ecclesiastical aairs were getting more and morechaotic in England, especially in the north. wo cultureshad met, one rom Rome and the other rom Ireland, andthere were various points in which they diered.TeSynod o Whitby is or me a key turning point in theinancy narrative o the Church o England and its catholicdevelopment. What was at stake in Whitby? In the north the peoplehad received Christianity rom Iona, which was in line with the Roman tradition; including the Roman date o 
Our Anglican Identity
Easter. Other communities had received Christianity that was primarily Celtic in nature; not surprisingly they had a dierent Easter date. Te issue came to ahead when the King o Northumbria, Oswy, realizedhe would be celebrating Easter while his wie, who wasRoman, would still be keeping her Lenten ast. It was avery serious decision acing King Oswy, would he walk  with his wie or apart rom her in their Lenten journey to Christ? Ater some discussion and argument, Moormantells us that King Oswy judged the Roman traditionsuperior. Moorman writes, “the king gave his judgmentin avor o Saint Peter on the grounds, that he wouldrather be on good terms with the Keeper o Heaven’sgate than with Saint Columba.” Needless to say Oswy’sdecision was a blow to the Celtic tradition.For me this conict is a reminder, an icon i you will,precisely because o Anglicanism’s missionary identity. Anglicanism has been an evolving and changing aith asit comes into contact with and evangelizes new cultures.In the collection o Anglican writings,
Love’s Redeem-ing Work 
, you may nd an evolving, maturing con-versation between clergymen and theologians over themany centuries o our church’s development. While inthe very beginning o this text the authors collectively  wonder about the uture o Anglicanism in the newmillennium, it is not hard to see as you read throughthe pages that we have always been in a missionary conversation with the population in which we ndourselves. oday is no dierent.It is not hard to grasp then that the current divisionsacing the Anglican Communion are in act a result o the growing ecclesiastical “chaos” created between the West and the Global South. Te conict has arisenbecause our world is increasingly at and the devel-oped world cannot help but be in dialogue with thedeveloping world, and vice a versa. Just as we aremissionaries in the West there are missionaries in theGlobal South. Both are oering a picture o who weare as Anglican Christians. Tose missionary dia-logues are also then in dialogue globally.I was struck with an example o this conict theother day while reading the
Houston Chronicle.
Featured was an article on the oldest human skeletal remainsalong with, as i taken rom our own American history,several hostile quotes by the newest Arican Christians who do not believe they evolved rom primates. Tis was a striking example o the developed world’s atti-tudes in conict with the developing world’s reality. While I am not making any claim about who isright and wrong in our current ecclesiastic debate and Icertainly don’t intend to rehash the Scopes trial…I amsimply pointing out that the conict is real as our two worlds collide. Our current debate on sexuality is only one piece o an ever-growing debate on western values
continued on p. 14
Te regular news or March is included in an onlineversion o the
exas Episcopalian
or this month only (www.epicenter.org) so that this special issue, covering Anglicanism, could be compiled or your inormation.Copies o this issue will be available online so thatcongregations can download or use in uture Christianeducation discussions and classes. Te pd version canbe ound at www.epicenter.org.Please send all
exas Episcopalian
address corrections,deletions or additions to: Shirley Platt at splatt@epicen-ter.org or mail a notice to her at Te Episcopal Dioceseo exas, 1225 exas Ave., Houston, X 77002-3504.
Regular March Issue Online
Texas Episcopalian
March 2007
Anglican Theology
sacrament in an age when passionate partisans were pit-ting one against the other. And thus Anglican liturgicallanguage puts Catholic (“the body o our Lord”) andProtestant (“take and eat this in remembrance”) phrasesside by side, united by a happy ecumenical “and.” Tecommunity which has prayed together has been able tostay together despite signicant theological disputes. Where the Divine is primarily related to in adorationrather than in theological or legal terms a keen apprecia-tion o the mystery o the Divine being and activity isnot surprising. Here Anglicanism has been more akinto Eastern Orthodoxy than to its Western brethren. correlative o our sense o Divine mystery is an axiomaticdenial o inallibility to any human agency. No personhas been deemed ree o error as happened in Rome. Noman’s writings have gained a de acto sacrosanctity asLuther’s and Calvin’s did in other churches. Te Bibleitsel has not been read with bibliolatrous eyes. A great reedom o inquiry and belie has been al-lowed in theological matters. No one’s writings havebeen suppressed by curial authority. Heresy trials havebeen ew and ineective in our Church. Teologicalaberrations are let to die a natural death rom criticismand ridicule. We have a basic trust in the guidanceo the Holy Spirit and in the mind o the Church as a whole over the long haul. O innovations in doctrineand practice we have tended to ollow Gamaliel’s adviceto the Sanhedrin: “I this plan or undertaking is o men it will ail; but i it is o God you will not be ableto overthrow [it]. You might even be ound opposingGod.” (Acts 5:39)
odd is a regular columnist in the 
exas Episcopalian.
the Body and Blood o our Savior Christ … as Grounded and Established upon God’s Holy Word and Approved by the Consent o the most Ancient Doctors o the Church.
 Scripture, radition and Reason have been misleadingly called our three-legged stool or troika but those imagesobscure the act that Hooker regarded Scripture as oun-dational, radition as secondary and Reason as tertiary. A third emphasis o Hooker was upon the Incarna-tion as the central act o the aith. “As our naturallie consisteth in the union o the body with the soul,so our lie supernatural consisteth in our union o thesoul with God.” And there can be “no union o God with man without that mean between both which isboth” namely the Word made esh (E.P. V, l). Hookerspeaks o our participation in the divine nature. ( c. 2Pet. 1:4) O the Eucharist Hooker says, “this sacra-ment is a true and real participation o Christ, whothereby imparteth himsel even his whole entire Personas a mystical Head unto every soul that receiveth him,and that every such receiver doth thereby incorporateor unite himsel unto Christ as a mystical member o him.” (V, lxvii, 7) Belie in the Incarnation leads toa high valuation o the sacraments. Bishop Lancelot Andrewes concludes a Christmas sermon by sayingthat as the Son o God took our esh and blood in theIncarnation, so we take his in the Eucharist.But the great achievement o the English Reorma-tion was neither a work o systematic theology likeCalvin’s
nor prophetic diatribes like thoseo Luther but rather a prayer book. o this day theonly ofcial theology o the Episcopal Church is thatound in the
Book o Common Prayer 
. Te character o  Anglican worship has had an eect on our theologicalattitude as well.From the beginning Anglican worship was markedby comprehensiveness. As the udor dynasty unitedthe houses o York and Lancaster, so Queen Elizabeth wanted the Church o England to be one in whichCatholics and Protestants could worship. Tus theChurch maintained a strong grip on both word and
here is no Anglican theology. Tat is to say,the Episcopal Church does not intend toteach any doctrine that is peculiar to it. Te Anglican attitude was expressed by Bishop Tomas Kenin the early 18
century: “I die in the Holy, Catholicand Apostolic Faith, proessed by the whole Churchbeore the disunion o East and West. More particularly I die in the Communion o the Church o England as itstands distinguished rom all Papall and Puritan Innova-tions…” (Clarke,
 A Lie o Tomas Ken
, p. 223) Anglicanism emerged during the late 16
and early 17
centuries as the Church o England elt her way between Roman Catholicism on the one side and,on the other, the extremes o Puritanism. In reply toRoman criticisms, Bishop John Jewel, in his
 o 1560, pointed out that the Church o England hadretained the Scriptures, creeds, sacraments and threeold ordained ministries o bishops, priests and deaconso the historic Church.Te most inuential deense against the Puritans was Richard Hooker’s
Te Lawes o Ecclesiastical Polity 
o the late 1500’s
Te odd title is due to one o thepoints at issue, namely whether the Church shouldabolish bishops as the Puritans demanded. Hookeremphasized several things that have remained char-acteristic o Anglicanism. He makes a distinctionbetween the essentials o the aith which are relatively ew, and matters o lesser moment which may changerom time to time and place to place. Puritans wouldprohibit things like vestments, organs and stainedglass windows because they were not specically war-ranted in Scripture. Hooker ound permissible what was not prohibited in Scripture.Hooker also identied Scripture, radition andReason as sources or doctrine. It is not Scripture alone(
sola scripture 
) but Scripture as interpreted by the Fa-thers and Councils o the early Church, which is seen asnormative. Cranmer had anticipated the distinction inhis main theological work published in 1550:
 A Deense o the rue and Catholic Doctrine o the Sacrament o 
by the Rev Sam odd 
Richard Hooker, Exeter Cathedral

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