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Updated: October 9, 2025
The first of those was what may be called, in a large sense of the word, the Sacramental system; that is, the doctrine that material phenomena are both the types and the instruments of real things unseen, a doctrine, which embraces in its fulness, not only what Anglicans, as well as Catholics, believe about Sacraments properly so called; but also the article of "the Communion of Saints;" and likewise the Mysteries of the faith.
Most Nonconformists with an instinct for English history could see something poetic and national about the Archbishop of Canterbury as an Archbishop of Canterbury. It is when he does the rational British statesman that they very justifiably get annoyed. Most Anglicans with an eye for pluck and simplicity could admire Dr. Clifford as a Baptist minister.
If the events of the French Revolution had slightly mitigated the antipathy to Roman Catholicism, there was still not the very slightest approximation to it on the part of the highest Anglicans, if any such continued to exist.
We were impartial in our visitation, but we did not have time to see the Abyssinian Chapel, the Coptic Chapel of Saint Michael, nor the Church of Abraham where the Anglicans are allowed to celebrate the eucharist twice a month.
The recent literature of the Anglicans abounds in the evidence of this trouble. Bishop Colenso of Natal was prosecuted and condemned in 1863 for denying the irascibility of his God and teaching "the Kaffirs of Natal" the dangerous heresy that God is all mercy. "We cannot allow it to be said," the Dean of Cape Town insisted, "that God was not angry and was not appeased by punishment."
The secrets of nature have been opened out to us on a thousand lines; and men of science of all creeds can pursue side by side their common investigations. Catholics, Anglicans, Presbyterians, Lutherans, Calvinists, contend with each other in honourable rivalry in arts, and literature, and commerce, and industry. They read the same books. They study at the same academies.
The representatives of Puritans and of Anglicans were now alike exiled, poor, homeless, without any abiding city. Each faction probably foresaw certainly Knox's party foresaw that, in the English congregation at Frankfort, a little flock barely tolerated, was to be settled the character of Protestantism in England, if ever England returned to Protestantism.
Like the Roman Catholic Church in France, the Anglican Church enjoyed in the British Isles, excepting Scotland, special privileges, great wealth, and the collection of tithes from Anglicans and non-Anglicans alike. It was intensely national, independent of papal control or other foreign influence, and patriotic in spirit.
"Albeit the King's Majesty justly and rightfully is and ought to be," it began, "the supreme head of the Church of England, and so is recognised by the clergy of this realm in their Convocations, yet, nevertheless, for corroboration and confirmation thereof ... and to repress and extirp all errors, heresies and other enormities ... be it enacted by authority of this present Parliament that the King our sovereign lord ... shall be taken, accepted, and reputed the only supreme head in earth of the Church of England, called Anglicans Ecclesia."
The Anglicans of that time, who held intrinsically the same anthropologic notions, and yet wanted the courage and sincerity to carry them out as honestly, neither could nor would throw any light upon the controversy; and the only class who sided with the poor playwrights in asserting that there were more things in man, and more excuses for man, than were dreamt of in Prynne's philosophy, were the Jesuit Casuists, who, by a fatal perverseness, used all their little knowledge of human nature to the same undesirable purpose as the playwrights; namely, to prove how it was possible to commit every conceivable sinful action without sinning.
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