The following are short responses to the question: What is Anglo-Catholicism? Printed in Father Alexander’s parish newsletter at the Church of the Ascension on Staten Island, they give background on the history of the Oxford Movement, on American Church history, on the religious life and on contemporary Anglo-Catholic practices.
John Bosco was born on August 16th 1815 at Becchi in Piedmont. Even in early youth he had a great influence on children; and while still a young shepherd, his future mission was revealed to him in a vision of thousands of lambs and sheep gathered round him.
The Rev. Keith Andrews, elected bishop by the College of Bishops of the Anglican Church in North America (ACNA) last October, was consecrated as the second bishop of the Diocese of Western Anglicans on Sunday January 25, 2015, in Newport Beach, CA.
Bishop Andrews succeeds Bishop William Thompson, who has served as bishop of the Diocese of Western Anglicans since 2009.
Historically authentic productions of Shakespearean plays are occasionally in and out of fashion. Recently a movement championing “original pronunciation” purports to let us hear Shakespeare’s words precisely as they would have been spoken when the plays were originally written and performed.
It is artistically irresponsible to mount a performance of a Shakespearean play — or a play from any era — without some sense of the time and culture it comes out of. Historically informed performance is extremely important if we are to be true to the stories and our own tradition.
The cycle makes us honour to-day a virgin who, by her constancy in the midst of the most atrocious torments, bore witness before all (Introit) to the divinity of Christ her spouse (Gospel). “I am a Christian,” she declares to her executioners, and I confess Jesus Christ.”
LETTER OF HIS HOLINESS BENEDICT XVI
ON THE OCCASION OF THE 16th CENTENARY
OF THE DEATH OF ST JOHN CHRYSOSTOM
Venerable Brothers in the Episcopate and in the Priesthood,
Dear Brothers and Sisters in Christ,
This year is the 16th centenary of the death of St John Chrysostom, a great Father of the Church to whom Christians of all time look with veneration. In the ancient Church, John Chrysostom was distinguished for furthering that “fruitful encounter between the Christian message and Hellenic culture which has had an enduring impact on the Churches of East and West”. May both the life and the magisterial teaching of the holy Bishop and Doctor ring out in all the centuries and still today inspire universal admiration. The Roman Pontiffs have always recognized him as a vital source of wisdom for the Church and in the last century their interest in his magisterium has grown ever more acute.
The Affirmation of St. Louis is the Magna Carta of Continuing Anglicans. Its lifetime has been too short for accurate and objective judgement of its importance – and I am too prejudiced an observer to make such a judgement. In my own mind, I tend to think of it almost as in a class with the Creeds and the articles of Religion. Almost all the Continuing Church bodies have claimed it as one of their cornerstones. More competent voices than mine have praised it in the highest forms. For example, the Eastern orthodox quarterly review, Doxa has called the Affirmation “an amazing document” and one that is ‘very close to an Orthodox Confession of Faith.” To read it quickens the spirit. What, then, are the origins of this moving proclamation, this great charter of our continuing faith?
The historic shorthand of Anglicanism is the Chicago-Lambeth Quadrilateral. It began in the hearts of faithful Episcopal Bishops (remember the days when that was the norm?) who had a righteous desire for unity of faith. This was not a sloppy kind of gathering under a golf umbrella with a logo. They desired the kind of unity that Jesus spoke of in “His High Priestly Prayer.”