Editing Anglo-Catholicism (section)

== History ==
Following the passing of the [[Acts of Supremacy|Act of Supremacy]] and [[Henry VIII]]'s break with the [[Catholic Church]], the [[Church of England]] continued to adhere to most traditional [[Catholic theology|Catholic teachings]] and did not initially make any other major alterations to doctrine.<ref>{{cite book |last=Scruton |first=Roger |author-link=Roger Scruton |date=1996 |title=A Dictionary of Political Thought |publisher=Macmillan |page=470 |isbn=978-0-333-64786-8}}</ref> The ''[[Ten Articles]]'' were published in 1536 and constitute the first official Anglican articles of faith.<ref>Schofield, John (2006). ''Philip Melanchthon and the English Reformation'', Ashgate Publishing. p.&nbsp;68. {{ISBN|978-0-7546-5567-1}}.</ref> The articles for the most part concurred with the teachings of the church in England as they had been prior to the [[English Reformation]] and defended, among other things, the [[Real Presence of Christ in the Eucharist]], the [[sacrament]] of [[Confession (religion)|Confession]], the honouring and [[Intercession of saints|invocation]] of [[Christian saints]], and [[prayer for the dead]].<ref>Bray, Gerald L. (2004) ''Documents of the English Reformation''. James Clarke & Co. pp.&nbsp;164–174. {{ISBN|978-0-227-17239-1}}.</ref> Belief in [[purgatory]], however, was made non-essential.{{NoteTag|Article 10 states: "but forasmuch as the place where they be, the name thereof, and kind of pains there, also be to us uncertain by Scripture; therefore this with all other things we remit to Almighty God, unto whose mercy it is meet and convenient for us to commend them, trusting that God accepteth our prayers for them"}} This was followed by the ''[[Thirty-nine Articles#Bishops.27 Book .281537.29|Institution of the Christian Man]]'' (also called ''The Bishops' Book'') in 1537, a combined effort by numerous Anglican clergy and theologians which—though not strongly [[Protestant]] in its inclinations—showed a slight move towards Reformed positions. ''The Bishops' Book'' was unpopular with conservative sections of the church and quickly grew to be disliked by [[Henry VIII]] as well.<ref>Nicholls, Mark (1998). ''A History of the Modern British Isles, 1529–1603: The Two Kingdoms''. Wiley-Blackwell. p.&nbsp;56. {{ISBN|978-0-631-19334-0}}.</ref> The ''[[Six Articles (1539)|Six Articles]]'', released two years later, moved away from all Reformed ideas and strongly affirmed Catholic positions regarding matters such as [[transubstantiation]] and [[Mass for the dead]].<ref>Carrington, C. E., Jackson, Hambden K. (2011). ''A History of England''. Cambridge University Press. p.&nbsp;270. {{ISBN|978-1-107-64803-6}}.</ref><ref>Hillerbrand, Hans J. (2002). ''The Division of Christendom''. Westminster/John Knox Press. p.&nbsp;232. {{ISBN|978-0-664-22402-8}}.</ref> The ''[[Thirty-nine Articles#King's_Book_(1543)|King's Book]]'', the official article of religion written by Henry in 1543, likewise expressed [[Sacraments of the Catholic Church|Catholic sacramental theology]] and encouraged prayer for the dead.{{sfn|Richter|2011|p=89}}

A major shift in the development of [[Anglican doctrine]] came in the reign of Henry's son, [[Edward VI]], who repealed the ''Six Articles''{{sfn|Simon|1979|p=215}} and under whose rule the Church of England became more identifiably Protestant. Though the church's practices and approach to the sacraments became strongly influenced by those of [[Protestant Reformers|continental reformers]],{{sfn|Pavlac|2011|p=182}} it nevertheless retained [[Episcopal polity|episcopal church structure]].<ref>Bagchi, David V. N., [[David Steinmetz (historian)|Steinmetz, David C.]] (2004). ''The Cambridge Companion to Reformation Theology''. Cambridge University Press. p.&nbsp;169. {{ISBN|978-0-521-77662-2}}.</ref> The Church of England was then briefly reunited with the Roman Catholic Church under [[Mary I of England|Mary I]], before separating again under [[Elizabeth I]]. The [[Elizabethan Religious Settlement]] was an attempt to end the religious divisions among Christians in England, and is often seen as an important event in Anglican history, ultimately laying the foundations for the concept of  "''[[via media]]''" in Anglicanism.<ref>{{Citation | last = Dickens | first = A. G. | year = 1991 | title = The English Reformation | publisher = Pennsylvania State University Press | page = 403 | isbn = 978-0-271-00798-4 }}.</ref>

The nature of early Anglicanism was to be of great importance to the Anglo-Catholics of the 19th century, who would argue that their beliefs and practices were common during this period and were inoffensive to the earliest members of the Church of England.<ref>{{Citation | last1 = Hein | first1 = David | last2 = Shattuck | first2 = Gardiner H | year = 2005 | title = The Episcopalians | publisher = Church Publishing | page = 91 | isbn = 978-0-89869-497-0 }}.</ref>

=== Caroline Divines ===
[[File:Eikon.png|thumb|right|Artwork revering [[King Charles the Martyr]]]]

The [[Caroline Divines]] were a group of influential Anglican theologians active in the 17th century who opposed [[Calvinism]], [[Lutheranism]], and [[Puritanism]]<ref>{{Citation | last = Betz | first = Hans Dieter | others = et al | year = 2006 | title = Religion Past and Present | publisher = Brill | isbn = 978-90-04-14608-2}}.</ref> and stressed the importance of [[apostolic succession]], [[episcopal polity]], and the [[sacraments]].<ref>{{Citation | last = Avis | first = Paul D. L. | year = 2002 | title = Anglicanism and the Christian Church | publisher = Continuum | page = 353 | isbn = 978-0-567-08745-4 }}.</ref><ref>{{Citation | last = McKim | first = Donald M | year = 2000 | title = The Westminster Dictionary of Theological Terms | location = Westminster | publisher = John Knox Press | page = 39 | isbn = 978-0-664-25511-4 }}.</ref> The Caroline Divines also favoured elaborate liturgy (in some cases favouring the liturgy of the [[Christianity in the Middle Ages|pre-Reformation church]])<ref>{{Citation | last = Harris | first = John Glyndwr | year = 2001 | title = Christian Theology: The Spiritual Tradition | publisher = Sussex Academic Press | page = 199 | isbn = 978-1-902210-22-3 }}.</ref> and aesthetics. Their influence saw a revival in the use of images and statues in churches.<ref>{{Citation | last = Parry | first = Graham | year = 1981 | title = The Golden Age Restor'd: The Culture of the Stuart Court, 1603–42 | publisher = Manchester University Press | isbn = 978-0-7190-0825-2 }}.</ref> The leaders of the Anglo-Catholic revival in the 19th century would draw heavily from the works of the Caroline Divines.<ref>{{Citation | last = Katerberg | first = William | year = 2001 | title = Modernity and the Dilemma of North American Anglican Identities, 1880–1950 | publisher = McGill-Queen's University Press | page = 12 | isbn = 978-0-7735-2160-5 }}.</ref>

=== Oxford Movement ===
{{Main|Oxford Movement}}
[[File:Portrait of John Keble (cropped).jpg|thumb|right|[[John Keble]], priest and poet, was a prominent leader in the [[Oxford Movement]], promoting Anglo-Catholic theology.]]

The modern Anglo-Catholic movement began with the [[Oxford Movement]] in the [[Victorian era]], sometimes termed "[[Tractarianism]]". In the early 19th century, various factors caused misgivings among English church people, including the decline of church life and the spread of unconventional practices in the Church of England. The British government's action in 1833 of beginning a reduction in the number of [[Church of Ireland]] bishoprics and archbishoprics inspired a sermon from [[John Keble]] in the University Church in Oxford on the subject of "[[National Apostasy]]". This sermon marked the inception of what became known as the Oxford Movement.

The principal objective of the Oxford Movement was the defence of the Church of England as a divinely founded institution, of the doctrine of [[apostolic succession]], and of the ''[[Book of Common Prayer]]'' as a "rule of faith". The key idea was that Anglicanism was not a [[Protestant]] [[Christian denomination|denomination]] but a [[Branch theory|branch]] of the historical [[Christian Church]], along with the [[Catholic Church|Roman Catholic]] and [[Eastern Orthodoxy|Eastern Orthodox]] churches.<ref name="Kinsman1924">{{cite book |last1=Kinsman |first1=Frederick Joseph |title=Americanism and Catholicism |url=https://archive.org/details/MN5170ucmf_4 |date=1924 |publisher=[[Longman]] |page=[https://archive.org/details/MN5170ucmf_4/page/n232 203] |language=en |quote=The one most talked about is the "Branch Theory", which assumes that the basis of unity is a valid [[Priest#Christianity|priesthood]]. Given the priesthood, it is held that valid [[Sacraments]] unite in spite of schisms. Those who hold it assume that the Church is composed of [[Roman Catholic Church|Catholics]], [[Eastern Orthodoxy|Eastern Orthodox]], eastern heretics possessing undisputed Orders, and [[Old Catholic Church|Old Catholics]], [[Church of England|Anglicans]], [[Church of Sweden|Swedish Lutherans]], [[Moravian Church|Moravians]], and any others who might be able to demonstrate that they had perpetuated a valid hierarchy. This is chiefly identified with [[High church|Highh Church Anglicans]] and represents the survival of a seventeenth-century contention against [[Puritans]], that Anglicans were not to be classed with Continental Protestants.}}</ref> It was argued that Anglicanism had preserved the historical [[apostolic succession]] of priests and bishops, and thus the [[Sacraments of the Catholic Church|Catholic sacraments]]. These ideas were promoted in a series of ninety "[[Tracts for the Times]]", but were rejected both by the Roman Catholic and Eastern Orthodox churches.

The principal leaders of the Oxford Movement were [[John Keble]], [[John Henry Newman]], and [[Edward Bouverie Pusey]]. The movement gained influential support, but it was also attacked by some bishops of the church and by the [[latitudinarian]]s within the [[University of Oxford]], who believed in conforming to official Church of England practices but who felt that matters of doctrine, liturgical practice, and ecclesiastical organisation were of relatively little importance. Within the Oxford Movement, there gradually arose a much smaller group which tended towards submission to the supremacy of the Roman Catholic Church. In 1845, the university censured a tract entitled ''Ideal of a Christian Church'' and its author, the pro-Roman Catholic theologian W. G. Ward, on which basis was imputed the moniker "[[W. G. Ward|Ideal Ward]]". The year 1850 saw the victory of the Evangelical cleric [[George Cornelius Gorham]] in a celebrated legal action against church authorities. Consequently, some Anglicans of Anglo-Catholic churchmanship were received into the Roman Catholic Church, while others, such as [[Mark Pattison (academic)|Mark Pattison]], embraced [[Latitudinarian]] Anglicanism, and yet others, such as [[James Anthony Froude]], became [[Religious skepticism|skeptics]].<ref name="WHS1932">{{cite web|url=http://anglicanhistory.org/usa/whstowe/what1932.html|title=Anglo-Catholicism: What It Is Not and What It Is|last=Stowe|first=Walter Herbert|year=1932|publisher=Church Literature Association|access-date=12 June 2015|location=London|quote=Newman and several of his inner circle went to Rome, but the vast majority of the Tractarians, including Keble and Pusey, never did. Another group of Tractarians, such as Mark Pattison and James Anthony Froude, lapsed into latitudinarianism or scepticism.}}</ref> The majority of adherents of the movement, however, remained in the Church of England and, despite hostility in the press and in government, the movement spread. Its liturgical practices were influential, as were its social achievements (including its slum settlements) and its revival of male and female monasticism within Anglicanism.

===Recent developments===
Since at least the 1970s, Anglo-Catholicism has been dividing into two distinct camps, along a fault line which can perhaps be traced back to Bishop [[Charles Gore]]'s work in the 19th century.

The Oxford Movement had been inspired in the first place by a rejection of [[Liberal Christianity|liberalism]] and [[latitudinarianism]] in favour of the traditional faith of the "Church Catholic", defined by the teachings of the [[Church Fathers]] and the common doctrines of the historical [[Eastern Christianity|Eastern]] and [[Western Christianity|Western]] Christian traditions.

Because of the emphasis on upholding traditions, until the 1970s most Anglo-Catholics rejected liberalising development such as the conferral of [[holy orders]] on women. Present-day "[[Traditionalist Catholicism|traditionalist]]" Anglo-Catholics seek to maintain tradition and to keep Anglican doctrine in line with that of the Roman Catholic and Eastern Orthodox churches. They often ally themselves with conservative [[evangelical Anglicans]] to defend traditional teachings on [[Fornication#Christianity|sexual morality]] and women's roles in the Church. The main organisation in the Church of England that opposes the ordination of women, [[Forward in Faith]], is largely composed of Anglo-Catholics.

[[Charles Gore|Gore's]] work, however, bearing the mark of liberal Protestant [[higher criticism]], paved the way for an alternative form of Anglo-Catholicism influenced by [[Liberal Christianity|liberal theology]]. Thus in recent years, many Anglo-Catholics have accepted the [[ordination of women]], the use of [[inclusive language]] in Bible translations and the liturgy, and progressive attitudes towards homosexuality and the blessing of [[same-sex marriage|same sex unions]]. Such Anglicans often refer to themselves as "[[Liberal Anglo-Catholicism|Liberal Catholics]]". This more "progressive" style of Anglo-Catholicism is represented by [[Affirming Catholicism]] and the [[Society of Catholic Priests]], although, unlike Forward in Faith, this organisation is not as visible with the laity.

A third strand of Anglican Catholicism criticises elements of both liberalism and conservatism, drawing instead on the 20th-century Catholic ''[[Nouvelle Théologie]]'', especially [[Henri de Lubac]]. This movement rejected the dominance of [[Thomism]] and [[Neo-Scholasticism]] in Catholic theology and advocated instead for a "return to the sources" of the Christian faith – scripture and the writings of the [[Church Fathers]] –, while remaining open to dialogue with the contemporary world on issues of theology. [[John Milbank]] and others within this strand have been instrumental in the creation of the [[Ecumenism|ecumenical]] (though predominantly Anglican and Roman Catholic) movement known as [[radical orthodoxy]].

Since the 1970s, some traditionalist Anglo-Catholics have left official Anglicanism to form "[[Continuing Anglican Movement|continuing Anglican churches]]" whereas others have left Anglicanism altogether for the Roman Catholic or Eastern Orthodox churches, in the belief that liberal doctrinal changes in the Anglican churches have gone too far.

=== Personal ordinariates ===
{{Main|Personal ordinariate}}

In late 2009, in response to requests from various groups of Anglicans around the world who were dissatisfied with liberalising movements within the Anglican Communion, [[Pope Benedict XVI]] issued the [[apostolic constitution]] ''Anglicanorum Coetibus''. This document invites groups of traditionalist Anglicans to form what are termed "[[personal ordinariate]]s" under the ecclesiastical jurisdiction of the [[Holy See]] of the [[Catholic Church]] in Rome, while preserving elements of the liturgical, musical, theological and other aspects of their Anglican patrimony. Under these terms, regional groupings of Anglican Catholics may apply for reception by the Holy See under the jurisdiction of an "[[Ordinary (officer)|ordinary]]" (i.e. a bishop or priest{{NoteTag|In the Roman Catholic Church in general, ordinaries are supposed to be bishops, or at least episcopal vicars, but this condition was relaxed for personal ordinariates so as to allow married former Anglican bishops to become ordinaries: while priests in personal ordinariates may be married, bishops may not, as this is the general rule in both the Roman Catholic and Orthodox churches. Therefore, married Anglican bishops or priests converting to Roman Catholicism receive priestly ordination but cannot become Roman Catholic bishops afterwards.}}) appointed by Rome to oversee the community. While being in a country or region which is part of the [[Latin Church]] of the Roman Catholic Church, these ordinaries will nonetheless retain aspects of the Anglican patrimony, such as married priests and traditional English choral music and liturgy. Because apostolic constitutions are the highest level of papal legislation and are not time-limited, the invitation is open into the indefinite future.

The first personal ordinariate, the [[Personal Ordinariate of Our Lady of Walsingham]], was established on 15 January 2011 in the United Kingdom.<ref>{{Citation | first = Anna | last = Arco | url = http://www.catholicherald.co.uk/news/2011/01/15/priests-ordained-to-the-worlds-first-ordinariate | title = Priests ordained to the world's first ordinariate | newspaper = [[The Catholic Herald]] | location = UK | date = 15 January 2011 }}.</ref> The second Anglican ordinariate, known as the [[Personal Ordinariate of the Chair of Saint Peter]], was established on 1 January 2012 in the United States.<ref>{{cite web |url = http://ordinariate.net/documents/2015/11/Fast_Facts_Ordinariate.FINAL.pdf |title = What is the Personal Ordinariate of the Chair of Saint Peter? |publisher=Personal Ordinariate of the Chair of St. Peter |access-date = 3 June 2016 }}</ref> The already existing [[Anglican Use]] parishes in the United States, which have existed since the 1980s, formed a portion of the first American personal ordinariate.<ref>{{cite news |author = CWN |title = US ordinariate receives first priest, parish |url = http://www.catholicculture.org/news/headlines/index.cfm?storyid=14255 |publisher=Catholic Culture |date = 9 May 2012 |access-date=11 July 2012 }}</ref> These parishes were already in communion with Rome and use modified Anglican liturgies approved by the Holy See. They were joined by other groups and parishes of Episcopalians and some other Anglicans. A third Anglican ordinariate, known as the [[Personal Ordinariate of Our Lady of the Southern Cross]], was established on 15 June 2012 in Australia.<ref>{{cite news |url = http://www.ordinariate.org.au/personal-ordinariate/ |title = About the Personal Ordinariate |work = The Personal Ordinariate of Our Lady of the Southern Cross |access-date = 29 May 2018 |archive-date = 29 May 2018 |archive-url = https://web.archive.org/web/20180529203955/http://www.ordinariate.org.au/personal-ordinariate/ |url-status = dead }}</ref> The "''Catechism of the Catholic Church'' is the authoritative expression of the Catholic faith professed by members" of the personal ordinariates.<ref>{{cite web |url = https://www.vatican.va/content/benedict-xvi/en/apost_constitutions/documents/hf_ben-xvi_apc_20091104_anglicanorum-coetibus.html |title = APOSTOLIC CONSTITUTION ANGLICANORUM COETIBUS |publisher=Holy See |access-date = 16 January 2023 }}</ref>