Historical episcopate

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Historical episcopate
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{{more footnotes|date=July 2018}}{{christianity}}The historic or historical episcopate comprises all episcopates, that is, it is the collective body of all the bishops of a church who are in valid apostolic succession. This succession is transmitted from each bishop to their successors by the rite of Holy Orders. It is sometimes subject of episcopal genealogy.

Line of succession

{{See also|Apostolic succession}}In certain Christian denominations with well-documented ties to the history of Christianity as a whole, it is held that only a person in apostolic succession, a line of succession of bishops dating back to the Apostles, can be a valid bishop; can validly ordain priests, deacons and bishops; and can validly celebrate the sacraments of the church.BOOK, Alan Richardson, John Bowden John, The Westminster Dictionary of Christian Theology,weblink 11 November 2012, 1 January 1983, Westminster John Knox Press, 0664227481, The churches of Sweden and Finland retained bishops and the conviction of being continuity with the apostolic succession, while in Denmark the title bishop was retained without the doctrine of apostolic succession., These churches are the Roman Catholic Church, the Eastern Orthodox Church, the Eastern Rite Catholic Church, the Oriental Orthodox Church, the Church of Sweden (Lutheran), the Evangelical Lutheran Church of Finland, the Old Catholic Church, the Moravian Church, the Independent Catholic Churches, the Anglican Communion, and the Assyrian Church of the East.The definition of the historical episcopate is to some extent an open question. Bishops of the Evangelical Lutheran Church in America lay claim to the apostolic succession through the laying on of hands by bishops of the Episcopal Church, the latter of which is part of the Anglican Communion.Called to Common Mission Text, paragraph 18 Some theologians, such as R.J. Cooke, have argued that the Methodist Church is also within the historic episcopate, being "in direct succession to the apostles through the bishops and patriarchs of the Eastern Church."{{sfn|Cooke|1896|p=139}} An Anglican-Methodist Covenant stated that }}The Roman Catholic Church holds that a bishop's consecration is valid if the sacrament of Holy Orders is validly administered with the intention of doing what the Roman Catholic Church does by ordination and according to a valid sacramental form, and if the consecrating bishop's orders are valid, regardless of whether the rite takes place within or outside the Roman Catholic Church. Thus, Roman Catholics recognize the validity of the episcopacy of Eastern Orthodox, Oriental Orthodox, Assyrian Church of the East and Old Catholic bishops, but argue the validity regarding Lutheran bishops, Anglican bishops, Moravian bishops and Independent Catholic bishops (see Episcopi vagantes).{{citation needed|date=November 2019}}The Eastern Orthodox Church's view has been summarised, "While accepting the canonical possibility of recognising the existence (υποστατόν) of sacraments performed outside herself, (the Eastern Orthodox Church) questions their validity (έγκυρον) and certainly rejects their efficacy (ενεργόν)"; and it sees "the canonical recognition (αναγνώρισις) of the validity of sacraments performed outside the Orthodox Church (as referring) to the validity of the sacraments only of those who join the Orthodox Church (individually or as a body)."Professor Dr. Vlassios Pheidas: Τhe limits of the church in an orthodox perspective This applies to the validity and efficacy of the ordination of bishops and the other sacraments, not only of the Independent Catholic Churches, but also of all other Christian Churches, including the Roman Catholic Church, Oriental Orthodoxy, and the Assyrian Church of the East.In 1922 the Eastern Orthodox Ecumenical Patriarch of Constantinople recognised Anglican orders as valid, holding that they carry "the same validity as the Roman, Old Catholic and Armenian Churches possess".BOOK, Franklin, R. William, Anglican Orders: Essays on the Centenary of Apostolicae Curae 1896-1996, 1 June 1996, Church Publishing, Inc., English, 9780819224880, 117, In 1922 the Ecumenical Patriarch and Holy Synod of Constantinople were persuaded to speak of Anglican orders. They did so in Delphic terms by declaring that Anglican orders possessed "the same validity as the Roman, Old Catholic and Armenian Churches possess". Jerusalem and Cyprus followed in 1923 by provisionally acceding that Anglican priests should not be reordained if they became Orthodox. Romania endorsed Anglican orders in 1936. Greece was not so sure, arguing that the whole of Orthodoxy must come to a decision, but it spoke of Anglican orders in the same somewhat detached un-Orthodox language., In the encyclical "From the Oecumenical Patriarch to the Presidents of the Particular Eastern Orthodox Churches", Meletius IV of Constantinople, the Oecumenical Patriarch, wrote: "That the Orthodox theologians who have scientifically examined the question have almost unanimously come to the same conclusions and have declared themselves as accepting the validity of Anglican Orders."WEB,weblink Encyclical on Anglican Orders from the Oecumenical Patriarch to the Presidents of the Particular Eastern Orthodox Churches, 1922, 1998, University College London, English, 3 March 2016,weblink" title="">weblink 25 January 2002, Following this declaration, in 1923, the Eastern Orthodox Patriarchate of Jerusalem, as well as the Eastern Orthodox Church of Cyprus agreed by "provisionally acceding that Anglican priests should not be re-ordained if they became Orthodox";BOOK, Wright, John Robert, Dutton, Marsha L., Gray, Patrick Terrell, One Lord, One Faith, One Baptism: Studies in Christian Ecclesiality and Ecumenism, 2006, Wm. B. Eerdmans Publishing, English, 9780802829405, 273, Constantinople declared, cautiously, in 1922 that Anglican orders "have the same validity as those of the Roman, Old Catholic and Armenian Churches", an opinion echoed by the churches of Jerusalem, Cyprus, Alexandria, and Romania. Heartened, Labeth bishops broadened the dialogue, sponsored the translation of "books and documents setting forth the relative positions" of the two churches, and asked the English church to consult "personally or by correspondence" with the eastern churches "with a view to ... securing a clearer understanding and ... establishing closer relations between the Churches of the East and the Anglican Communion.", in 1936, the Romanian Orthodox Church "endorsed Anglican Orders".BOOK, Parry, Ken, The Blackwell Companion to Eastern Christianity, 10 May 2010, John Wiley & Sons, English, 9781444333619, 202, The Orthodox Church resumed its former links with other Christian Churches. Delegates from Romania participated in the pan-Orthodox conferences in Constantinople (1923), Mount Athos (1930), the first Conference of the Professors of Theology in the Balkans (Sinaia, 1924) and the first Congress of Theology Professors in Athens (1936). It also took part in the incipient ecumenical movement. Professors and hierarchs participated in several conferences of the three main inter-war branches: 'Practical Christianity' held in Stockholm (1925) and Berne (1926), 'Faith and Organization' in Lausanne (1927), and 'World Alliance for the Union of Peoples through the Church' in Prague (1928) and Norway (1938), with subsequent regional conferences held in Romania (1924, 1933, 1936). The links with the Anglican Church were consolidated soon after the Anglican orders had been acknowledged by the Holy Synod, and subsequent to Patriarch Miron's visit to Britain in 1936., BOOK, Kallistos Ware, Anglican-Orthodox dialogue: the Moscow statement agreed by the Anglican-Orthodox Joint Doctrinal Commission, 1976,weblink 3 March 2016, 1977, Society for Promoting Christian Knowledge, English, As a result of the Conference, the Romanian Commission decided unanimously to recommend the Romanian Holy Synod to accept the validity of Anglican Orders, and this the Synod proceeded to do in March 1936., Historically, some Eastern Orthodox bishops have assisted in the consecration of Anglican bishops; for example, in 1870, the Most Reverend Alexander Lycurgus, the Greek Orthodox Archbishop of Syra and Tinos, was one of the bishops who consecrated Henry MacKenzie as the Suffragan Bishop of Nottingham.BOOK, Redmile, Robert David, The Apostolic Succession and the Catholic Episcopate in the Christian Episcopal Church of Canada, 1 September 2006, 978-1-60034-517-3, 239, In 1870, the Greek Orthodox Archbishop of Syra and Tinos, the Most Reverend Alexander Lycurgus, paid a visit to the British Isles. During his time in England, Archbishop Lycurgus was invited by the Lord Bishop of London, John Jackson, to join with him in consecrating Henry MacKenzie as the Suffragan Bishop of Nottingham. Archbishop Lycurgus agreed to assist, and on 2 February 1870, he joined in the laying on of hands with the Bishop of London at the consecration of Bishop MacKenzie. Thus the Apostolic Succession in the Greek Orthodox Church was passed on to the Bishops of the Anglican Communion, and through them to the Christian Episcopal Churches in the United States of America and the Dominion of Canada., Because of changes in the Ordinal (the rites of Holy Orders) under King Edward VI, the Roman Catholic Church does not fully recognize all Anglican Holy Orders as valid, but the latter are recognized (and participated in) by Old Catholics, whose Holy Orders are considered valid by Rome.

Anglican views

In the sixteenth century a solid body of Anglican opinion emerged which saw the theological importance of the historic episcopate{{efn|The phrase "historic episcopate" is far more common in Anglican writings than "historical episcopate"}} but refused to 'unchurch' those churches which did not retain it.{{sfn|Carey|1954|p=129}} The preface to the Ordinal limits itself to stating historical reasons why episcopal orders are to 'be continued and reverently used in the Church of England'.{{sfn|Montefiore|1954|p=109}} Before 1662 it was assumed that the foreign Reformed (Presbyterian) Churches were genuine ones with an authentic ministry of Word and Sacrament. The 1662 Act of Uniformity formally excluded from pastoral office in England any who lacked episcopal ordination but this was a reaction against the abolition of episcopacy in the Commonwealth period.{{sfn|Norris|1988|p=304}}As the divergences between the theory of 'the godly prince' and the practices of monarchs like James II, William III and the early Georges became more obvious, Pearson{{efn|Bishop of Chester (1674-83) and "probably the most erudite and profound divine of a learned and theological age."(Oxford Dictionary of the Christian Church)}} and Beveridge{{efn|Bishop of St. Asaph, Wales (1704-08), author of an Exposition of the Thirty-Nine Articles(Oxford Dictionary of the Christian Church)}} saw the "Apostolical Office" of the bishop as a guarantee of the Church's identity and this formed the background to the vital emphasis placed on it by Newman and the other Tractarians,{{sfn|Norris|1988|p=305}} through whom it passed into Anglo-catholic thought.The modern debate divides three ways: between those who see the "historic episcopate" to be constitutive of the Church (of the esse); those who hold it is a question of its "well-being"(bene esse); and those who consider that it is necessary for the Church to be fully itself (plene esse).{{sfn|Norris|1988|p=306}} The "Chicago-Lambeth Quadrilateral" includes the "historic episcopate" as "essential to the visible unity of the church", but allows for its being adapted locally in its working to the varying needs of those who God calls into the unity of the Church.{{sfn|Evans & Wright|1991|p=346}} However, this has not meant a general commitment to the idea that in its absence there is no Church.{{sfn|Norris|1988|p=306}}

See also

Notes and references






  • BOOK, {{sfnref, Cooke, 1896, |last=Cooke|first=Richard Joseph |title=The Historic Episcopate: A Study of Anglican Claims and Methodist Orders|url=|year=1896|publisher=Eaton & Mains|location=New York|author-link=R.J. Cooke}}
  • BOOK, {{sfnref, Anon, 2001, 53, |title=An Anglican-Methodist Covenant: Common Statement of the Formal Conversations Between the Methodist Church of Great Britain and the Church of England|url=|year=2001|publisher=Church House Publishing|isbn=978-1-85852-218-0}}
  • BOOK, {{sfnref, Carey, 1954, 129, |editor=Kenneth Moir Carey|editor-link=Kenneth Carey (bishop)|title=The Historic Episcopate in the Fullness of the Church. Seven Essays by Priests of the Church of England. Edited by K. M. Carey (Bishop of Edinburgh).|url=|year=1954|publisher=Dacre Press|chapter=The Next Step|first=Kenneth Moir |last=Carey|author-link=Kenneth Carey (bishop)}}
  • BOOK, {{sfnref, Montefiore, 1954, 109, |editor=Kenneth Moir Carey|editor-link=Kenneth Carey (bishop)|title=The Historic Episcopate in the Fullness of the Church. Seven Essays by Priests of the Church of England. Edited by K. M. Carey (Bishop of Edinburgh).|url=|year=1954|publisher=Dacre Press|chapter=The Historic Episcopate|first=H.W |last=Montefiore}}
  • BOOK, {{sfnref, Bransom, 1990, |last=Bransom|first=Charles N. |title=Ordinations of U.S. Catholic Bishops, 1790-1989: A Chronological List|url=|year=1990|publisher=National Conference of Catholic Bishops, U.S. Catholic Conference|isbn=978-1-55586-323-4}}
  • BOOK, {{sfnref, Norris, 1988, |last=Norris|first=Richard A.|editor=Booty & Sykes|title=The Study of Anglicanism|url=|year=1988|publisher=SPCK / Fortress Press|isbn=978-0-8006-2087-5|chapter=Church, Sacraments and Ministry}}
  • BOOK, {{sfnref, Evans & Wright, 1991, 346, |last1=Evans|first1=Gillian Rosemary |last2=Wright|first2=John Robert |title=The Anglican Tradition: A Handbook of Sources|url=|year=1991|publisher=SPCK|isbn=978-0-281-04496-2}}

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