盎格鲁大公主义
| 系列条目 普世圣公宗 | |
 坎特伯雷座堂 | |
| 组织 | |
|---|---|
| 背景及历史 | |
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基督教 · 基督教教会 | |
| 神学 | |
|
三位一体（圣父、圣子、圣灵） | |
| 礼仪和崇拜 | |
| 圣公宗主题 | |
 圣公宗主题页 | |
盎格鲁大公主义（英语：Anglo-Catholicism）或译安立甘大公主义，有时又被不甚准确地译为“盎格鲁天主教”，是圣公宗高派中尤其重视天主教传统的一个派别[1][2]。一部分盎格鲁大公主义者甚至承认教宗的权威，主张与天主教完全共融（即“圣公宗教宗主义”）。卡洛林神学家早在17世纪就出现一些类似盎格鲁大公主义的思想。后来，盎格鲁大公主义思想在19世纪初主张在圣公宗内恢复天主教传统的牛津运动中正式诞生[3]。
虽然有时人们会将圣公宗高派与盎格鲁大公主义，以及圣公宗低派与福音派圣公宗混为一谈，但正如圣公宗中的低派教会并非都奉行福音派圣公宗神学[4]，并不是所有圣公宗的高派教会都接受盎格鲁大公主义。一些圣公宗高派教会在天主教传统的继承问题上会采取比大公主义更加折衷的做法。
历史
[编辑]背景
[编辑]在英格兰国王亨利八世使英格兰教会脱离罗马教廷控制以后一段时间，脱离罗马的英格兰国教会（即后来圣公宗的母体）在一段时间内在宗教改革问题上采用了相对保守的立场，在早期的教会文件《十条信纲》、《六条信纲》并未否定炼狱、真实临在说、圣徒敬礼、为亡者祈祷，以及告解等天主教核心教义[5][6]。
到亨利八世之子爱德华六世统治期间，爱德华六世推翻倾向天主教传统的《六条信纲》，使英国国教会进一步向基督新教的主张偏移[7]。此后，玛丽一世在位期间，因玛丽一世是天主教徒，英国教会重新恢复为天主教会的一部分，但到伊丽莎白一世时期，伊丽莎白一世重新确立英国教会独立于罗马教廷的规定，使罗马教廷将伊丽莎白一世绝罚。不久后，融入许多喀尔文主义改革神学的《三十九条信纲》出炉，奠定了今日圣公宗神学的基础。但《三十九条信纲》依然是一份相对温和保守的宣言，在许多问题上都在欧陆宗教改革者与天主教之间的折衷立场[8]。圣公宗也没有建立长老制或会众制一般的教会结构，而是依然维持传承自天主教会的主教制[9]。
17世纪，英国出现了一批卡洛林神学家。他们反对欧陆马丁·路德、喀尔文，以及英国本土的清教徒的理念[10]，主张使徒统绪（宗徒传承）、强调圣礼的重要性以及仪式、教堂装饰的美学[11][12][13]。卡洛林神学家的思想可谓盎格鲁大公主义的滥觞，19世纪的盎格鲁大公主义者不少主张都基于卡洛林神学家的论述[14]。
牛津运动
[编辑]至19世纪初，英国的圣公宗出现了礼仪不规范、信众热情下降的问题。有感于此，当时在牛津大学任驻校牧师的约翰·基布尔发起一场牛津运动（因该运动的中心在牛津，故名），希望借此复兴教会。牛津运动主张圣公宗并非一个传统意义上的新教教会，而是直接与历史上的大公教会薪火相传，与天主教会、东正教会，以及北欧实行主教制的信义宗教会具有相似的地位[15]。牛津运动的一派比起该运动的其他派别更重视天主教传统，成为今日盎格鲁大公主义起源。然而，牛津运动不久后就受到了圣公宗内福音主义的教士的挑战，而且最后福音主义派的教士占了上风，使一部分盎格鲁大公主义者脱离英国国教会加入天主教会，但大部分盎格鲁大公主义者依然留在圣公宗英格兰教会内。
现状
[编辑]目前，盎格鲁大公主义可分为三派。一派神学上较为保守的盎格鲁大公主义者主张完全接纳天主教的神学、反对按立女圣职者等做法。20世纪末以后，一部分圣公宗中属大公主义的牧师因不赞同与圣公宗主流按立女圣职者等做法脱离，以个别教长管辖区的方式带领信众直接加入天主教。他们也获教宗特赦，即使已婚依然获认可为天主教司铎[16][17]。而另一派较为拥护自由主义神学的盎格鲁大公主义者则被称为“自由派盎格鲁大公主义”者，较知名的组织包括AffCath（Affirming Catholicism）与大公主义牧者协会（Society of Catholic Priests）等。另一派盎格鲁大公主义者思想倾向激进正统主义，既批评保守派，也批评自由派，反对天主教中盛行的托马斯主义与新经院派哲学，主张恢复“基督信仰的本源”。
英国工党籍前首相贝理雅曾是一名盎格鲁大公主义者。他在卸任后获天主教会接纳，改宗天主教[18]。
神学
[编辑]盎格鲁大公主义高度重视教会传统礼仪，主张他们的宗教实践是教会分裂前的传统与卡洛林神学的有机结合[19][20]，使教会达到了圣而公（catholicity and apostolicity）的境界。在有关圣餐礼问题上，盎格鲁大公主义与天主教一致，相信圣体的真实临在说、有圣体崇拜，且圣餐（圣体）必须使用无酵饼[21][22]。此外，有别其他派别的圣公宗采取较暧昧态度，盎格鲁大公主义较重视告解与傅油。因《三十九条信纲》对圣母敬礼问题避而不谈，一些（但并非所有）盎格鲁大公主义者也支持信众圣母敬礼[23]。此外，盎格鲁大公主义也主张圣公宗保持了传承自坎特伯雷大主教的使徒统绪[24][25]。
部分盎格鲁大公主义认为他们的礼仪内在是福音主义的，而形式上则是与天主教传统高度一致[26]。一些盎格鲁大公主义者赞同[27]。许多盎格鲁大公主义者都对16世纪坎特伯雷大主教马修·帕克的主张“很久以前开始，英格兰教会就用另一种异于天主教会的方式实践基督教教父们的理念”表示认同[27]。
除少数教宗主义者外，多数盎格鲁大公主义者并不承认教宗的权威[28]。
图集
[编辑]-
美国宾州一间奉行盎格鲁大公主义的圣公宗教堂，可见布局与天主教会非常相似、十字架上亦有耶稣苦相 -
《圣公会礼文》（Anglican Service Book），盎格鲁大公主义的重要礼仪指导书之一 -
普特尼圣玛丽教堂，一间奉行自由派盎格鲁大公主义的教堂
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参见
[编辑]参考文献
[编辑]- ^ Booty, John E.; Sykes, Stephen; Knight, Jonathan. The Study of Anglicanism. Fortress Press. 1 January 1998: 314. ISBN 9781451411188.
Whereas the Wesleys emphasized the Evangelical heritage of Anglicanism, the Tractarians stressed its Catholic heritage.
- ^ Buchanan, Colin. The A to Z of Anglicanism. Scarecrow Press. 4 August 2009: 510. ISBN 9780810870086.
In the 20th century, useful and scholarly books on the Articles have included E.J. Bicknell, A Theological Introduction to the Thirty-Nine Articles (1925), and W.H. Griffith Thomas, The Principles of Theology: An Introduction to the Thirty-Nine Articles (1930)--Bicknell from an Anglo-Catholic standpoint, Thomas from an evangelical one.
- ^ Cobb, John B; Wildman, Wesley J, Fidelity with Plausibility: Modest Christologies in the Twentieth Century, State University of New York Press: 94, 1998, ISBN 978-0-7914-3595-3.
- ^ Harp, Gillis J. The Strange Death of Evangelical Episcopalianism. Anglican and Episcopal History (Historical Society of the Episcopal Church). 2005, 74 (2): 180. JSTOR 42612883.
- ^ Scruton, Roger. A Dictionary of Political Thought. Macmillan. 1996: 470. ISBN 978-0-333-64786-8.
- ^ Bray, Gerald L. (2004) Documents of the English Reformation. James Clarke & Co. pp. 164–174. ISBN 978-0-227-17239-1.
- ^ Simon, Joan. Education and Society in Tudor England. Cambridge, England: Cambridge University Press. 1979: 215. ISBN 978-0-521-29679-3.
- ^ Dickens, AG, The English Reformation, Pennsylvania State University Press: 403, 1991, ISBN 978-0-271-00798-4.
- ^ Bagchi, David V. N., Steinmetz, David C. (2004). The Cambridge Companion to Reformation Theology. Cambridge University Press. p. 169. ISBN 978-0-521-77662-2.
- ^ Betz, Hans Dieter, Religion Past and Present, et al, Brill, 2006, ISBN 978-90-04-14608-2.
- ^ Avis, Paul DL, Anglicanism and the Christian Church, Continuum: 353, 2002, ISBN 978-0-567-08745-4.
- ^ McKim, Donald M, The Westminster Dictionary of Theological Terms, Westminster: John Knox Press: 39, 2000, ISBN 978-0-664-25511-4.
- ^ Harris, John Glyndwr, Christian Theology: The Spiritual Tradition, Sussex Academic Press: 199, 2001, ISBN 978-1-902210-22-3.
- ^ Katerberg, William, Modernity and the Dilemma of North American Anglican Identities, 1880–1950, McGill-Queen's University Press: 12, 2001, ISBN 978-0-7735-2160-5.
- ^ Kinsman, Frederick Joseph. Americanism and Catholicism. Longman. 1924: 203 （英语）.
The one most talked about is the "Branch Theory," which assumes that the basis of unity is a valid 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 Catholics, Eastern Orthodox, eastern heretics possessing undisputed Orders, and Old Catholics, Anglicans, Swedish Lutherans, Moravians, and any others who might be able to demonstrate that they had perpetuated a valid hierarchy. This is chiefly identified with High Church Anglicans and represents the survival of a seventeenth century contention against Puritans, that Anglicans were not to be classed with Continental Protestants.
- ^ Australian Anglican Catholic Ordinariate to be Established in June 2012. Catholic Canada. May 2012 [31 August 2012]. （原始内容存档于11 October 2012）.
- ^ Anglican Catholic ordinariate for US formally established. Catholic Culture. [31 August 2012]. （原始内容存档于2015-09-23）.
- ^ Tony Blair joins Catholic Church （页面存档备份，存于互联网档案馆）, BBC, 22 December, 2007
- ^ Sheldrake, Philip. The New Westminster Dictionary of Christian Spirituality. Westminster John Knox Press. 2005 [2022-11-10]. ISBN 0664230032. （原始内容存档于2020-06-09）.
- ^ Sheldrake, Philip. The New Westminster Dictionary of Christian Spirituality. Westminster John Knox Press. 2005 [2022-11-10]. ISBN 0664230032. （原始内容存档于2020-06-09）.
Anglo-Catholic spirituality has drawn inspiration from two sources in particular, the early Church, and the seventeenth-century 'Caroline Divines'.
- ^ Herbert Stowe, Walter. Anglo-Catholicism: What It Is Not and What It Is. Church Literature Association. 1932 [2022-11-10]. （原始内容存档于2019-11-18）.
How the bread and wine of the Eucharist become the Body and Blood of Christ after a special, sacramental and heavenly manner and still remain bread and wine, and how our Lord is really present (real as being the presence of a reality), is a mystery which no human mind can satisfactorily explain. It is a mystery of the same order as how the divine Logos could take upon himself human nature and become man without ceasing to be divine. It is a mystery of the Faith, and we were never promised that all the mysteries would be solved in this life. The plain man (and some not so plain) is wisest in sticking to the oft-quoted lines ascribed to Queen Elizabeth, but probably written by John Donne: "Christ was the Word that spake it; He took the bread and brake it; And what the Word did make it, That I believe and take it." The mysteries of the Eucharist are three: The mystery of identification, the mystery of conversion, the mystery of presence. The first and primary mystery is that of identification; the other two are inferences from it. The ancient Fathers were free from Eucharistic controversy because they took their stand on the first and primary mystery—that of identification—and accepted our Lord's words, " This is my Body," " This is my Blood," as the pledge of the blessings which this Sacrament conveys. We have since the early Middle Ages lost their peace because we have insisted on trying to explain unexplainable mysteries. But let it be repeated, Anglo-Catholics are not committed to the doctrine of Transubstantiation; they are committed to the doctrine of the Real Presence.
- ^ Lears, T. J. Jackson. Antimodernism and the Transformation of American Culture, 1880–1920. University of Chicago Press. 1981: 202. ISBN 9780226469706.
Many folk tale enthusiasts remained vicarious participants in a vague supernaturalism; Anglo-Catholics wanted not Wonderland but heaven, and they sought it through their sacraments, especially the Eucharist. Though they stopped short of transubstantiation, Anglo-Catholics insisted that the consecrated bread and wine contained the "Real Objective Presence" of God.
- ^ Campbell, Ted. Christian Confessions: A Historical Introduction. Westminster John Knox Press. 1 January 1996: 150. ISBN 9780664256500.
Anglo-Catholics interpret the silence of the Thirty-Nine Articles of Religion to allow for belief in some or all of the Mariological doctrines affirmed by Catholics.
- ^ Armentrout, Don S. An Episcopal Dictionary of the Church: A User-Friendly Reference for Episcopalians. Church Publishing, Inc. 2000: 33. ISBN 9780898697018.
It has placed considerable emphasis upon the Holy Eucharist, and the apostolic succession of the episcopate. Anglo-catholics were concerned not with doctrine but with restoring the liturgical and devotional expression of doctrine in the life of the Anglican Church.
- ^ Buchanan, Colin. Historical Dictionary of Anglicanism. Scarecrow Press, Inc. 27 February 2006: 2006 [2022-11-10]. ISBN 0810865068. （原始内容存档于2020-06-09）.
The central theme was "apostolic succession" and the authority and divine commission of the threefold orders retained by the Church of England at the Reformation, thus providing for a secure pattern of the sacraments.
- ^ Bassett, Allen Lee. The Northern Monthly Magazine, Volume 2. 1863 [2022-11-10]. （原始内容存档于2020-06-09）.
The Anglo-Catholic asserts that the Roman Catholic has corrupted the original ritualism; and she claims that the ritualism which she presents in a revival in purity of the original ritualism of the Church.
- ^ 27.0 27.1 Charles Chapman Grafton. The Lineage from Apostolic Times of the American Catholic Church: Commonly Called the Episcopal Church. Young Churchman. 1911: 69.
Thus in doctrine and worship, we see that the Celtic Church in Britain conformed in all essentials to Holy Scripture and the teaching of Apostolic times, which in several respects it varied from Roman practice. The Celtic Church was poor and not aggressive. It had been drive into a state of isolation. It had suffered from cruel wars. it had, however, kept the Faith, the Apostolic government, the Priesthood, and it offered a true worship and was kept alive in God's great Providence. We may well look to her as our spiritual Mother, with a grateful heart, and be thankful that we have inherited so much from her whose daughters we are.
- ^ Stowe, Walter Herbert. Anglo-Catholicism: What It Is Not and What It Is. London: Church Literature Association. 1932 [12 June 2015]. （原始内容存档于2019-11-18）.
The primary issue between Anglo- and Roman Catholicism is authority and the basis thereof. This fundamental issue centres in the Papacy and its authority, land from this conflict flow all other differences of faith, worship, discipline and atmosphere. The four key phrases which make up the Papal claims are primacy, spiritual supremacy, temporal supremacy, and infallibility in faith and morals.
