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Canon law
In Western culture, canon law is the law of the Roman Catholic and Anglican churches. The Eastern Orthodox concept of canon law is similar to but not identical to the more legislative and juridical model of the West. In both traditions, a canon is a rule adopted by a council (From Greek kanon / κανών, for rule, standard, or measure); these canons formed the foundation of canon law.
In the official Anglican Church of England, the ecclesiastical courts that formerly decided many matters such as disputes relating to marriage, divorce, wills, and defamation, still have jurisdiction of certain church-related matters (e.g., discipline of clergy, alteration of church property, and issues related to churchyards). Their separate status dates back to the 12th century when the Normans split them off from the mixed secular/religious county and local courts used by the Saxons. In contrast to the other courts of England the law used in ecclesiastical matters is at least partially a civil law system, not common law, although heavily governed by parliamentary statutes. Since the Reformation, ecclesiastical courts in England have been royal courts. The teaching of canon law at the Universities of Oxford and Cambridge was abrogated by Henry VIII; thereafter practitioners in the ecclesiastical courts were trained in civil law, receiving a Doctor of Civil Law (D.C.L.) degree from Oxford, or an LL.D. from Cambridge. Such lawyers (called "doctors" and "civilians") were centered at "Doctors Commons," a few blocks south of St Paul's Cathedral in London, where they monopolized probate, matrimonial, and admiralty cases until their jurisdiction was removed to the common law courts in the mid-19th century. (Admiralty law was also based on civil law instead of common law, thus was handled by the civilians too.)
Other churches in the Anglican Communion around the world (e.g., the Episcopal Church in the United States, and the Anglican Church of Canada) still function under their own private systems of canon law.
In the Roman Catholic church, the canons of the councils were supplemented with decretals of the Popes, which were gathered together into collections such as the Liber Extra (1234), the Liber Sextus (1298) and the Clementines (1317).
In the 20th century, the Roman Catholic Church began attempting to codify canon law, which two millennia of development had become a complex and difficult system of interpretation and cross-referencing. The first code of canon law was promulgated in 1917 and took force in 1918. A revised code, the Codex Iuris Canonici (Code of Canon Law, CIC) was promulgated in January 1983 and took effect in November 1983. Canon law within the Catholic Church is a fully developed legal system, with all the familiar trappings of courts (including lawyers); the highest degree of education in canon law is the J.C.D. (Juris Canonici Doctor, Doctor of Canon Law).
The Eastern Catholic Churches have a separate code of canon law. The first attempt to codify Eastern law under the name Codex Iuris Canonici Orientalis (Code of Eastern Canon Law) was partially completed when Pope Pius XII promulgated portions of the canons in 1948. However, when the project neared completion in 1959, Pope John XXIII suspended work as the expected conciliar reforms would affect the code. The Codex Canonum Ecclesiarum Orientalium (Code of Canons of the Eastern Churches, CCEO) was promulgated in November 1990. The majority of canons correspond closely to the Roman code, but incorporates certain differences in the hierarchy, administration and other areas.
The Orthodox Christian tradition is generally much less legalistic, and treats many of the canons more as guidelines than as absolute laws, adjusting them to cultural and other local circumstances. Some Orthodox canon scholars point out that, had the Ecumenical Councils (which deliberated in Greek) meant for the canons to be used as laws, they would have called them nomoi/νομοι (laws) rather than kanones/κανονες (standards).
Greek-speaking Orthodox have collected canons and commentary upon them in a work known as the Pedalion/Πεδαλιον (rudder--so called because it is meant to "steer" the Church). However, this is not a codification, but simply a compilation of one tradition of interpretation of the canons.
See also
- Probatio diabolica
- Gratian (jurist)
- Decretum Gratiani
External links
- [http://www.intratext.com/X/ENG0017.htm "Code of Canon Law"] (Latin Church, Roman Catholic)
- [http://www.intratext.com/IXT/ENG1199/_INDEX.HTM "Code of Canons of the Oriental Churches"] (Eastern Catholic Churches)
- [http://www.vatican.va/archive/ENG1104/_INDEX.HTM "Roman Catholic 1983 Code of Canon Law," Hosted by the Vatican]
- [http://canonlaw.anglican.org/ "Resources for Anglican Canon Law"]
- [http://www.newadvent.org/cathen/09056a.htm Catholic Encyclopedia: Canon Law]
Category:Canon law
ko:교회법
Catholicism
:This article considers Catholicism in the broadest ecclesiastical sense. See Catholicism (disambiguation) for alternative meanings
Catholicism has two main ecclesiastical meanings, described in Webster's Dictionary as: a) "the whole orthodox Christian church, or adherence thereto"; and b) "the doctrines or faith of the Roman Catholic church, or adherence thereto." 1
The term comes from the Greek adjective καθολικός -ή -όν (katholikos), meaning "general" or "universal". In Greek, the word for "church" is feminine and takes the feminine form of the adjective, viz.: .
A letter that, in about AD 107, Saint Ignatius, Bishop of Antioch wrote to Christians in Smyrna, is the earliest surviving witness to the use of the term "catholic Church" (Smyrnaeans, 8). By it Saint Ignatius designated the Christian Church in its universal aspect, excluding heretics, such as those who disavow "the Eucharist to be the flesh of our Saviour Jesus Christ, which suffered for our sins, and which the Father, of His goodness, raised up again" (Smyrnaeans, 7). He called such people "beasts in the shape of men, whom you must not only not receive, but, if it be possible, not even meet with" (Smyrnaeans, 4).
Yet more explicit was the manner in which Saint Cyril of Jerusalem (circa 315-386) used the term "catholic Church" precisely to distinguish this Church from heretical "Churches". He urged: "If ever thou art sojourning in cities, inquire not simply where the Lord's House is (for the other sects of the profane also attempt to call their own dens houses of the Lord), nor merely where the Church is, but where is the Catholic Church. For this is the peculiar name of this Holy Church, the mother of us all, which is the spouse of our Lord Jesus Christ, the Only-begotten Son of God" (Catechetical Lectures, XVIII, 26).[http://www.newadvent.org/fathers/310118.htm]
The word Catholic has been used ever since to describe the genuine one original Church founded by Christ and the Apostles. The word appears in the main Christian creeds (formal definitions of belief), notably the Apostles' Creed and the Nicene Creed. As such, many Christians (and denominations) see themselves as "catholic". They fall into two groups:
::1) those like the Roman Catholic, Eastern Orthodox, Oriental Orthodox Churches, and Anglican churches having Apostolic Succession from the early church; and
::2) those who claim to be spiritual descendants of the Apostles but have no discernable institutional descent from the historic church, and normally do not refer to themselves as catholic.
Christians of most denominations, including most Protestants, affirm their faith in "One Holy Catholic and Apostolic Church". For Protestants, most of whom consider themselves to be spiritual descendants (category 2, above), this affirmation refers to their belief in the ultimate unity of all churches under one God and one Saviour, rather than in one visibly unified institutional church (category 1, above). In this usage catholic is sometimes written with a lower-case "c". The Western Apostles' Creed, stating "I believe in...the holy catholic church..." (sometimes capitalised), is thus recited in Protestant worship services (with the notable exception of German Lutherans). The Nicene Creed likewise declares belief in "one holy catholic and apostolic Church".
Brief organizational history of the Church
The early Catholic Church came to be organized under the three patriarchs of Rome, Alexandria and Antioch, to which later were added the patriarch of Constantinople and of Jerusalem. The Bishop of Rome was at that time recognized as first among them - as is stated, for instance, in canon 3 of the First Council of Constantinople (381) - and doctrinal or procedural disputes were oftentimes referred to Rome - as when, on appeal by St Athanasius against the decision of the Council of Tyre (335), Pope Julius, who spoke of such appeals as customary, annulled the action of that council and restored Athanasius and Marcellus of Ancyra to their sees. When the Imperial capital moved to Constantinople, Rome's influence was sometimes challenged. Nonetheless, Rome claimed special authority because of its connection to Saint Peter2 and Saint Paul, who, all agreed, were martyred and buried in Rome. Consequently, Rome considered the bishop of Rome as the direct successor of Saint Peter, the prince of the apostles.
The AD 431 Council of Ephesus, the Third Ecumenical Council, was chiefly concerned with Nestorianism. Nestorianism emphasized the distinction between the humanity and divinity of Jesus and taught that the Virgin Mary gave birth not to God but only to the man, Jesus Christ. This Council rejected Nestorianism and affirmed that humanity and divinity were inseparable in the one person Jesus Christ, and that his mother, the Virgin Mary, is thus Theotokos, God-bearer, Mother of God. The first great rupture in the Church followed this Council. Those who refused to accept the Council's ruling were largely Persian and are represented today by the Assyrian Church of the East and related Churches.
The next major break was after the Council of Chalcedon (AD 451). This Council repudiated Eutychian Monophysitism which states that the divine nature completely subsumed the human nature in Christ. This Council declared that Christ, though one person, exhibited two natures "without confusion, without change, without division, without separation" and thus is both fully God and fully human. The Alexandrian Church rejected the terms adopted by this Council. These Christians are now often referred to as Ancient Oriental Churches or the Oriental Orthodox Communion.
The next major rift within Christianity was in the 11th century. Doctrinal disputes, as well as conflicts between methods of Church government, and the evolution of separate rites and practices, precipitated a split in AD 1054 that divided the Church, this time between a "West" and an "East". England, France, the Holy Roman Empire, Scandinavia, and much of the rest of Western Europe were in the Western camp, and Greece, Russia and many of other Slavic lands, Anatolia, and the Christians in Syria and Egypt who accepted the Council of Chalcedon made up the Eastern camp. This division is called the Great Schism. The most recent major division in the Church occurred in the 16th century with the Protestant Reformation, after which many parts of the Western Church rejected the teachings of the Roman Catholic Church and became known as "Protestant".
All of the preceding groups, excluding some Protestants, consider themselves to be fully and completely Catholic. All of them claim to be either part of the Catholic Church or the only Catholic Church.
The Roman Catholic Church
"The Catholic Church", when used not of an abstract invisible entity, but of a visible concrete body of Christians, usually refers to what is also called "the Roman Catholic Church".
This Church hardly ever uses the name "Roman Catholic Church" for itself, except in its relations with other Christian groups. Even in those relations, "Catholic Church" may also appear, as in some documents drawn up in common with the Lutheran World Federation and the Assyrian Church of the East. On the other hand, the Church has in fact applied the adjective "Roman" to itself in its entirety even in some internal documents, such as the Dogmatic Constitution de fide catholica of the First Vatican Council, which was attended by Eastern as well as Western bishops. When it does apply the adjective "Roman" to itself, it understands this word only as pointing to the centrality for it of the see of Rome, with which all its members, laity and clergy alike, are necessarily in full communion. Outsiders, in contrast, considering the use of the name "Catholic Church" by this Church to be contentious, use the term "Roman Catholic Church" to imply that it is only the "Roman" section of some larger, perhaps abstract, entity that they call the Catholic Church and that, in their view, also includes other sections not in communion with Rome, a usage that members of the Church in question in turn see as contentious.
Frequently enough, some members of this Church, especially those of Eastern Rite, apply the term "Roman Catholic Church" not, as in the Church's official documents, to the Church as a whole, but only to its Latin Rite component. Unlike the outsiders just mentioned, they consider communion with the see of Rome essential for all members of the Catholic Church.
Other Catholic groups
In Western Christianity the principal groups that regard themselves as "Catholic" without full communion with the Pope are the Chinese Patriotic Catholic Association and some elements of Anglicanism ("High Church Anglicans" or "Anglo-Catholics"). Smaller groups include the Old Catholics, the Aglipayans (Philippine Independent Church), and the Polish National Church of America. Their spiritual beliefs and practices are similar to those of Catholics of the Latin Rite, from which they emerged, but they reject the Pope's claimed status and authority.
The Anglican Communion is in practice divided into two wings, "High Church Anglicans" also called the Anglo-Catholics and "Low Church Anglicans" also known as the Evangelical wing. Though all elements within the Anglican Communion recite the same creeds, Low Church Anglicans regard the word Catholic in the ideal sense given above, while High Church Anglicans treat it as a name of Christ's church which they consider to embrace themselves together with the Roman Catholic and several Orthodox Churches.
Anglo-Catholicism maintains similarities to the Latin Rite of Roman Catholicism and related spirituality, including a belief in seven sacraments, Transubstantiation as opposed to Consubstantiation, devotion to the Virgin Mary and saints, the description of their ordained clergy as "priests" — addressed as "Father" — the wearing of vestments in church liturgy, sometimes even the description of their Eucharistic celebrations as "Mass". The development of the Anglo-Catholic wing of Anglicanism occurred largely in the nineteenth century and is strongly associated with the Oxford Movement. Two of its leading lights, John Henry Newman and Henry Edward Manning, both ordained Anglican clergymen, ended up joining the Roman Catholic Church, becoming cardinals.
The several churches of Eastern Orthodoxy and Oriental Orthodoxy each consider themselves to be the universal and true Catholic Church, and typically regard the other of these families and the Western Catholics as heretical and as having left the One Holy Catholic, and Apostolic Church. The patriarchs of these Eastern Orthodox and Oriental Orthodox Churches are autocephalous hierarchs, which roughly means that each of them is independent of the direct oversight of another bishop (although still subject, according to their distinct traditions, either to the synod of bishops of each one’s jurisdiction, or only to a common decision of the patriarchs of their own communion). They are willing to concede a primacy of honor to the Petrine See, but not of authority.
Distinctive beliefs and practices
Beliefs
Catholic Churches share certain essential distinctive beliefs and practices, but Anglicans differ among themselves in their regard:
- Direct and continuous organizational descent from the original church founded by Jesus (see e.g. Mt [http://drbo.org/cgi-bin/d?b=drb&bk=47&ch=016&l=18 16:18]).
- Possession of the "threefold ordained ministry" of Bishops, Priests and Deacons.
- All ministers are ordained by, and subject to, Bishops, who pass down sacramental authority by the "laying-on of hands", having themselves been ordained in a direct line of succession from the Apostles (see Apostolic Succession).
- Their belief that the Church is the vessel and deposit of the fullness of the teachings of Jesus and the Apostles from which the Scriptures were formed. This teaching is preserved in both written Scripture and in unwritten Tradition. Neither is independent of the other.
- A belief in the necessity of sacraments (generally counted as seven).
- The use of images, candles, vestments and music in worship.
- The making of the Sign of the Cross in a variety of contexts.
- Belief that the Eucharist is really, truly, and substantially the Body and Blood of Christ, which occurs through transubstantiation. Those that are quite distinctively Catholic believe that adoration and worship is due to the Eucharist as the body and blood of Christ.
- Veneration of Mary, the mother of Jesus as the Blessed Virgin Mary or Theotokos, and veneration of the saints.
- A distinction among worship (latria) for God, and veneration (dulia) for saints, with the term hyperdulia used for a special veneration accorded to the Virgin Mary among the saints. Some do not accept the distinction between hyperdulia and dulia.
- The use of prayer for the dead.
Sacraments
Catholics administer seven sacraments or "divine mysteries":
- Baptism,
- Confirmation, also called Chrismation,
- Eucharist,
- Penance and Reconciliation,
- Anointing of the Sick,
- Holy Orders, and
- Holy Matrimony.
Baptism is the first and basic sacrament of Christian initiation. Catholics consider baptism conferred in most Christian denominations "in the name of the Father and of the Son and of the Holy Spirit" (cf. Matthew 28:19) to be valid, since the effect is produced through the sacrament, independently of the faith of the minister, though not of the minister's intention. Baptism, as stated in the Nicene Creed is "for the remission of sins", not only personal sins, but also original sin, which it remits even in infants who have committed no personal sins. Expressed positively, remission of sins means bestowal of the sanctifying grace by which the baptized person shares the life of God.
Confirmation or Chrismation is the second sacrament of Christian initiation. It is conferred by the laying on of hands and anointing, together with a special consecratory prayer. Through it, the gift of the Holy Spirit conferred in baptism is "strengthened and deepened" (see Catechism of the Catholic Church [http://www.vatican.va/archive/ccc_css/archive/catechism/p2s2c1a2.htm §1303]). Its "originating" minister is a validly consecrated bishop; if a priest (a "presbyter") confers the sacrament - as is done ordinarily in Eastern Churches and in particular cases in Western - the link with the higher order is indicated by the use of chrism (also called myrrh) blessed by a bishop (in an Eastern Orthodox Church, by the patriarch). In the East the sacrament is administered immediately after baptism. In the West administration came to be postponed until the recipient's early adulthood; but in view of the earlier age at which children are now admitted to reception of the Eucharist, it is more and more restored to the traditional order and administered before giving the third sacrament of Christian initiation.
The Eucharist is the sacrament (the third of Christian initiation) by which Catholics partake of the Body and Blood of Jesus Christ and participate in his one sacrifice. The bread and wine used in the rite are, in Catholic faith, considered to be transformed in all but appearance into the Body and Blood of Christ, a change that is commonly called transubstantiation.
Penance and Reconciliation are names given to the first of two sacraments of healing, which is also called the sacrament of conversion, of confession, and of forgiveness (Catechism of the Catholic Church, 1423-1424).[http://www.usccb.org/catechism/text/pt2sect2chpt2.htm#i] It is the sacrament of spiritual healing of a baptized person from the distancing from God involved in sins committed. It involves four elements: the penitent's contrition for sin (without which the rite does not have its effect), confession to a priest (it may be spiritually helpful to confess to another, but only a priest has the power to administer the sacrament), absolution by the priest, and satisfaction. In early Christian centuries, the fourth element was quite onerous and generally preceded absolution, but now it usually involves a simple task (in some traditions called a "penance") for the penitent to perform, to make some reparation and as a medicinal means of strengthening against further temptation.
Anointing of the Sick is the second sacrament of healing. In it those who are suffering a serious physical illness are anointed by a priest with oil blessed specifically for that purpose. "Seriously sick" does not necessarily mean "in immediate danger of death". In past centuries, when such a restrictive interpretation was customary, the sacrament came to be known as "Extreme Unction", i.e. "Final Anointing". It was then conferred only as one of the "Last Rites". The other "Last Rites" are Confession (if the dying person is physically unable to confess, at least absolution, conditional on the existence of contrition, is given), and the Eucharist, which when administered to the dying is known as "Viaticum", a word whose original meaning in Latin was "provision for a journey".
Holy Orders is the sacrament by which one becomes a bishop, a priest or a deacon. Only a bishop may administer this sacrament. Ordination as a bishop confers the fulness of the sacrament, making the bishop a member of the body that has succeeded to that of the Apostles, and giving him the mission to teach, sanctify and guide, along with the care of all the Churches. Ordination as a priest configures the priest to Christ the Head of the Church and the one essential Priest, empowering him, as the bishops' assistant, to celebrate divine worship, especially the Eucharist. Ordination as a deacon configures the deacon to Christ the Servant of All, placing him at the service of the Church, especially in the fields of the ministry of the word, divine worship, pastoral guidance and charity.
Holy Matrimony, like Holy Orders, is a sacrament that consecrates for a particular mission in building up the Church, providing grace for accomplishing that mission.
The study of Catholicism
Catholicism is a religion, and is studied in contexts that include theology and philosophy.
Footnotes
- 1 Webster's College Dictionary, 1991.
- 2 St Peter is sometimes called “the first pope”. However, if “pope” is defined as “successor of St Peter”, St. Linus is the first pope. The Catholic Church teaches that the college of the bishops has succeeded, in the Church, to the group of the apostles, not that the bishops are apostles; and that, among the bishops, primacy belongs to the Bishop of Rome, as primacy among the apostles belonged to St Peter, not that the pope is on the same level as the Apostle Peter ([http://www.vatican.va/archive/catechism/ccc_toc.htm ‘’Catechism of the Catholic Church,’‘] 880-881).
Sources
- [http://www.newadvent.org/cathen/07644a.htm "St. Ignatius of Antioch", Catholic Encyclopedia (1910).]
- [http://www.vatican.va/ The Holy See — The Vatican's Official Website]
- [http://www.vatican.va/archive/catechism/ccc_toc.htm Catechism of the Catholic Church]
- [http://www.catholic.com Catholic Answers (catholic.com)] — Catholic Apologetics
- [http://cuf.org Catholics United for the Faith] — An orthodox/conservative Catholic advocacy organization
- [http://www.aboutcatholics.com/ About Catholics] — Information about specific beliefs
- [http://www.ewtn.com/ Eternal Word Television Network] — A Catholic Broadcast Organization
- [http://www.usccb.org/statements.shtml US Conference of Catholic Bishops - Joint statements]
Additional reading
- Catechism of the Catholic Church — English translation (Libreria Editrice Vaticana, 2000). ISBN 1574551108 [http://www.vatican.va/archive/catechism/ccc_toc.htm]
- H. W. Crocker III, Triumph — The Power and the Glory of the Catholic Church: A 2,000-Year History (Prima Publishing, 2001). ISBN 0761529241
- Eamon Duffy, Saints and Sinners: A History of the Popes (Yale Nota Bene, 2002). ISBN 0300091656
- K. O. Johnson, Why Do Catholics Do That? (Ballantine, 1994). ISBN 0345397266
See also
- Anti-Catholicism
- Catechism of the Catholic Church
- Roman Catholics by country
- Christianity
- List of Christian denominations
- History of Christianity
- Lapsed Catholic
- Liturgical Year
- Mass
- Religious Orders
- Purgatory
- Saint
- Sex abuse scandal
- Traditional Catholicism
- Vatican City
External links
- [http://www.vatican.va/ The Holy See — The Vatican's Official Website]
- [http://www.christusrex.org/www1/CDHN/ccc.html Catechism of the Catholic Church]
- [http://www.fisheaters.com Fish Eaters: The Whys and Hows of Traditional Catholicism]
- [http://www.catholicity.com CatholiCity] - Catholic CDs and books
- [http://www.ziplink.net/cgi-bin/cgiwrap/kerygma/a.pl Topical search engine for the Catechism of the Catholic Church]
- [http://catholicism.about.com About.com Christianity - Catholicism at About.com]
- [http://www.newadvent.org New Advent] — A library of public domain Catholic writings
- [http://www.catholic.com Catholic Answers (catholic.com)] — Catholic Apologetics
- [http://cuf.org Catholics United for the Faith] — An orthodox/conservative Catholic advocacy organization
- [http://www.catholic.tc Roman Catholic Mission- T.C.I] Catholic Church in the Turks & Caicos Islands.
- [http://www.catholicculture.org CatholicCulture.org] — Various resources
- [http://ic.net/~erasmus/RAZINDEX.HTM Biblical Catholic Apologetics]
- [http://www.catholic.org/ Catholic Online] — A Catholic web portal
- [http://www.catholic-hierarchy.org/ The Hierarchy of the Catholic Church] — Information about bishops and dioceses
- [http://www.aboutcatholics.com/ About Catholics] — Information about specific beliefs
- [http://www.americancatholic.org/UpdateYourFaith/default.asp American Catholic | Update Your Faith | FAQs About Catholicism]
- [http://www.cin.org/users/james/ebooks/master/master2.htm Nazareth Master Catechism: Aquinas, Trent, Baltimore, Pius X, CCC]
- [http://www.ewtn.com/ Eternal Word Television Network] — A Catholic Broadcast Organization
- [http://www.mycatholic.com myCatholic.com] — A customizable Catholic web portal.
Category:Roman Catholic Church
ja:カトリック教会
simple:Catholicism
Anglicanism
The term Anglican (from the "Angles" meaning English) describes the people and churches that follow the religious traditions developed by the established Church of England. The Anglican Communion codifies the Anglican relationship to the Church of England as a theologically broad and often diverging community of churches, which holds the English church as its mother institution. Adherents of Anglicanism worldwide number around 70 million.
The issue of Catholic and Protestant affiliation is often confusing. Whilst many Anglicans regard themselves as being within the Protestant tradition, many other Anglicans, especially Anglo-Catholics, do not consider themselves as being Protestants. The Church of England claims explicitly that the Church "upholds the catholic faith" (however, the Athanasian Creed states "And the catholic faith is this: That we worship one God in Trinity, and Trinity in Unity; Neither confounding the persons, nor dividing the substance." The phrase "catholic church" by definition means the universal Christian Church but also holds the sense of the "church in its fullness" ). Ultimately, the Anglican Church is both catholic (stressing its continuity with the ancient Church), and Reformed / Protestant (noting that the Church does not accept the universal infallible authority of the Pope). The conduct of eucharistically-centred worship services is in keeping with the catholic liturgical tradition and the Communion emphasises its status of full communion with the Old Catholic Church — a small community of churches which split from the Roman Catholic Church in 1870 over the doctrine of papal infallibility. On the other hand, the development of Anglicanism as a distinctive church tradition is also deeply connected with the Protestant Reformation.
As with the Orthodox and Roman Catholic churches (but unlike most Protestant churches), Anglicans claim authority within the church through apostolic succession from the first followers of Jesus. Anglicans traditionally date their church back to its first archbishop Saint Augustine of Canterbury in the 6th century and centuries earlier to the Roman occupation. Many other Anglicans, however, point out that Christian missionaries existed in the British lands from the 1st century and consider Celtic Christianity a prefix of their faith, since many Celtic elements remained. They also point out that bishops from the British Isles participated in the early Ecumenical Councils.
Origins
See also: History of the Church of England
While Anglicans acknowledge that the schism from papal authority under Henry VIII of England led to the Church of England existing as a separate entity, they also stress its continuity with the pre-Reformation Church of England. The organisational machinery of the Church of England was in place by the time of the Synod of Hertford in 673 AD when the English bishops were for the first time able to act as one body under the leadership of the Archbishop of Canterbury. Since the Elizabethan Religious Settlement the Church of England has enjoyed a heritage that is both Catholic and Protestant with the British monarch as its Supreme Governor. Contrary to much popular belief, the British monarch is not the constitutional "Head" of the Church of England and it is incorrect to refer to the monarch as such. The monarch has no constitutional role in Anglican churches in other parts of the world.
Nonetheless, the English Reformation was initially driven by the dynastic goals of Henry VIII of England, who, in his quest for a queen to bear him a male heir, found it necessary and profitable to replace the Papacy with the English crown. Henry's need for a legitimate male heir was real. England's previous experience in the twelfth century of rule by a queen had been a disaster that no-one wished to see repeated. (see Empress Matilda) It was not Henry's intention to found a new church. He was well informed enough about history to know that the powers he was claiming were those which had been exercised by European monarchs over the church in their dominions since the time of Constantine and that what had changed since then had been the growth of papal power. The Act of Supremacy put Henry at the head of the church in 1534, while acts such as the Dissolution of the Monasteries put huge amounts of church land and property into the hands of the Crown and ultimately into those of the English nobility. These created vested interests which made a powerful material incentive to support a separate Christian church in England under the rule of the Monarch. The theological justification for Anglican distinctiveness was begun by the Archbishop of Canterbury Thomas Cranmer and continued by other thinkers such as Richard Hooker and Lancelot Andrewes. Cranmer had studied in Europe and was influenced by the ideas of the Reformation and had also married despite being a priest. Because Cranmer and other leaders of the Church of England had been ordained by bishops in the Apostolic Succession, and passed on that ordination to their successors, Anglicans consider that they have retained the historic apostolic succession.
During the short reign of Edward VI, Henry's son, Cranmer was able to move the Church of England significantly towards a more Protestant Calvinist position. The first Book of Common Prayer dates from this period. This reform was reversed abruptly in the subsequent reign of Queen Mary. Only under Queen Elizabeth I was the English church established as a reformed Catholic church.
In the 16th century religious life was an important part of the cement which held society together. Differences in religion were likely to lead to civil unrest at the very least, with treason and foreign invasion possibly thrown in as well. Elizabeth's solution to the problem of minimising bloodshed over religion in her dominions was a religious settlement which prescribed a fixed form of worship in which everyone was expected to take part, i.e. common prayer, but a belief system formulated in a way that would allow people with different understandings of what the Bible taught to give assent. The Protestant principle that all things must be proved by scripture was turned upside down in article VI of the Thirty-nine Articles, so that no one could be required to believe anything unless it could be clearly proved from the Scriptures. This recognised that there were areas where the Bible did not give clear cut teaching, where differences of opinion amongst Christians were legitimate. The bulk of the population was willing to go along with Elizabeth's religious settlement, but extremists at both ends of the theological spectrum would have nothing to do with it, and cracks in the facade of religious unity in England were appearing.
For the next century there were significant swings back and forth between the Puritans and those with a more Catholic understanding of Anglicanism. It must be understood that the concept of religious freedom was in those days neither understood nor accepted by many people, and that the groups involved in the struggle were aiming for control, not freedom. By continental standards the level of violence over religion was not high, but among the casualties were a king, (Charles I) and an Archbishop of Canterbury, (William Laud). The final outcome in 1660 after the Restoration of Charles II was not too far removed from the Elizabethan ideal. One difference was that the ideal of encompassing all the people of England in one religious organisation, taken for granted by the Tudors, had to be abandoned. The religious landscape of England assumed its present form, with an Anglican established church occupying the middle ground, and the two extremes, Roman Catholic and Puritan, too strong to be suppressed altogether, having to continue their existence outside the national church, rather than controlling it. The English Reformation may be said to have ended at this point.
The Elizabethan settlement failed in that it was never able to gain the assent of the entire English people. Yet as the Anglican form of Christianity is now flourishing in many parts of the world far away from England it may possibly have succeeded beyond the wildest expectations of anybody alive in the sixteenth and seventeenth centuries.
Leadership
The Archbishop of Canterbury has a precedence of honour over the other archbishops of the Anglican Communion. He is recognised as primus inter pares, or first amongst equals. The Archbishop of Canterbury, however, does not exercise any direct authority in the provinces outside England. The current Archbishop of Canterbury, Rowan Williams, as former Archbishop of Wales, is the first primate appointed from outside the Church of England since the Reformation.
Since the reign of Henry VIII ultimate authority in the Church of England has been vested in the reigning monarch. Since the time of Elizabeth I the sovereign's title has been 'Supreme Governor' rather than 'Head' of the Church of England. In practice this means that the monarch has the responsibility of seeing that the administrative machinery of the church is running smoothly, and in particular that new bishops are appointed when needed. Today this responsibility is discharged by the Prime Minister. Anglican churches outside England do not have this relationship with the British monarch, however it remains the case that the Archbishop of Canterbury, leader of the worldwide Anglican Communion, is appointed by the Crown of the United Kingdom (in theory; in practice by the Prime Minister).
Churches
Anglicanism is most commonly identified with the established Church of England, but Anglican churches exist in most parts of the world. In some countries (e.g., the United States, Scotland) the Anglican church is known as Episcopal, from the Latin episcopus, "bishop", which comes from a Greek word literally meaning an "overseer." Some Anglican churches are not in communion with the Archbishop of Canterbury but are considered Anglican because they retain practices of the Church of England and the Book of Common Prayer.
Each national church or province is headed by a Primate called a Primus in the Scottish Episcopal Church, an Archbishop in most countries, a Presiding Bishop in the Episcopal Church USA, and a Prime Bishop in the Philippine Episcopal Church. These churches are divided into a number of dioceses, usually corresponding to state or metropolitan divisions.
There are three orders of the ordained ministry: deacon, priest and bishop. No requirement is made for clerical celibacy and women may be ordained as deacons in almost all provinces, as priests in many, and as bishops in a few provinces. Religious orders of monks, brothers, sisters and nuns were suppressed in England during the Reformation but made a reappearance in Victorian times.
Those Anglican churches "in communion" with the See of Canterbury constitute the Anglican Communion, a formal organisation made up of churches at the national level. However, there are a small number of churches which call themselves Anglican that are known as the "continuing church" movement and do not acknowledge the Anglican Communion. They consider the Church of England and the Episcopal Church in the United States of America, as well as some other member churches of the Anglican Communion, to have departed from the historic faith by ordaining women, altering the theological emphases of the historic Book of Common Prayer, and loosening the Church's traditional regulations concerning sexual and marital matters.
Doctrine
Anglicans look for authority (in the formula of Richard Hooker) in Scripture, Tradition (the practices and writings of the historical church) and Reason. While some teach that these three are of equal value (using an image of a three-legged stool), the Anglican formularies have always pointed to the primacy of Holy Scripture. Historically, Anglicans regard the Bible, the three Creeds (Nicene Creed, Apostles' Creed, and Athanasian Creed), the Thirty-Nine Articles of Religion and the Book of Common Prayer (1662) as the principal norms of doctrine. Thus it can be said that the Anglican Church retains much of the liturgy of the Roman Catholic Church, but it is doctrinally Reformed.
This distinction is routinely a matter of debate both intra-denominationally and within the Anglican Communion members themselves. Since the Oxford Movement of the mid-19th century, many churches of the Communion have embraced and extended liturgical and pastoral practices dissimilar with most Protestant theology. This extends beyond the ceremony of High Church services to even more theologically significant territory. Anglican clergy practice all seven of the sacraments in a marked departure from the teaching of early Protestant thinkers like Martin Luther. (Even though opinions vary about the best way to understand these "sacramental rites") For example, Anglican clergy often hear private confessions from their parishioners, a practice mostly discontinued in Protestant denominations.
For these reasons and many others, many Anglicans prefer to be understood as a reformed catholic church, not as another institution falling under the general umbrella of "Protestantism."
Churchmanship
Anglicanism has always been characterised by diversity in theology and liturgy. Different individuals, groups, parishes, dioceses, and national churches may identify more with Catholic traditions and theology or, alternatively, with the principles of the Reformation.
Some Anglicans follow such Roman Catholic devotional practices as solemn benediction of the reserved sacrament, use of the rosary, and the invocation of the saints. Some give greater weight to the deuterocanonical books of the Bible. (See Biblical canon.) Officially, Anglican teaching is that these books are to be read in church for their instruction in morals, but not used to establish any doctrine.
For their part, those Anglicans who emphasise the Protestant nature of the Church stress the Reformation themes of salvation by grace through faith, the two sacraments of the Gospel, and Scripture as containing all that is necessary to salvation.
The range of Anglican belief and practice became particularly divisive during the 19th century, as the Anglo-Catholic and Evangelical movements emphasised the more Catholic or the more Reformed sides of Anglican Christianity. These groups or "parties" are still often equated with the terms "High Church" and "Low Church", and these terms are commonly used to speak of the level of ceremony that is favoured. These terms are also used to discuss the theological place of the organised church within the Body of Christ.
The spectrum of Anglican beliefs and practice is too large to be fit into these labels. Most Anglicans are probably somewhere in the middle and, in fact, stress that Anglicanism, rightly understood, is Christianity's "Via Media" (middle way) between Catholicism and Protestantism. Via Media may also be understood as underscoring Anglicanism's preference for a communitarian and methodological approach to theological issues rather than either relativism on the one hand or dogmatic absolutism on the other.
The nineteenth century saw the height of intellectual activity in the Anglican Church. Since that time, the theological contributions of the Church to the wider spectrum of Christian thought have declined dramatically. A recent trend has been the emergence of fundamentalism in some strands of Anglicanism. Fundamentalism, seen as an anti-intellectual movement, rejects all but the most literal readings of the Bible. This controversial doctrine is regarded by most as highly divisive, rejecting all prior tradition and is seen by its critics as a reactionary measure by those who cannot cope with the relativisation of truth that has been a predominant feature of the post-modernist epoch. Traditionally, Anglicanism had been associated with the English university systems and hence, the literary criticism produced in those organisations has been applied to the study of ancient scriptures.
A question of whether or not Christianity is a pacifist religion has remained a matter of debate for Anglicans. In 1937, the Anglican Pacifist Fellowship emerged as a distinct reform organisation, seeking to make pacifism a clearly defined part of Anglican theology. The group rapidly gained popularity amongst Anglican intellectuals, including Vera Brittain, Evelyn Underhill and former British political leader George Lansbury.
Whilst never actively endorsed by the Anglican Church, many Anglicans unofficially have adopted the Augustinian "Just War" doctrine. The Anglican Pacifist Fellowship remain highly active and rejects this doctrine. The Fellowship seeks to reform the Church by reintroducing the pacifism inherent in the beliefs of many of the earliest Christians and present in their interpretation of Christ's Sermon on the Mount. Confusing the matter all the more however, is that the 37th Article of Religion states clearly that "it is lawful for Christian men, at the commandment of the Magistrate, to wear weapons, and serve in the wars."
Religious life
A small but hugely influential aspect of Anglicanism is its religious orders of monks and nuns. Shortly after the beginning of the revival of the Catholic Movement in the Church of England, there was felt to be a need for some Anglican Sisters of Charity. In the 1840s Mother Priscilla Lydia Sellon became the first woman to take the vows of religion in communion with the Province of Canterbury since the Reformation. From the 1840s and throughout the next hundred years, religious orders for both men and women proliferated in the UK, the United States, Canada, and India, as well as in various countries of Africa, Asia, and the Pacific.
Anglican religious life at one time boasted hundreds of orders and communities, and thousands of religious. An important aspect of Anglican religious life is that most communities of both men and women lived their lives consecrated to God under the vows of poverty, chastity and obedience (or in Benedictine communities, Stability, Conversion of Life, and Obedience) by practicing a mixed life of reciting the full eight services of the Breviary in choir, along with a daily Eucharist, plus service to the poor. The mixed life, combing aspects of the contemplative orders and the active orders remains to this day a hallmark of Anglican religious life.
Since the 1960s there has been a sharp falling off in the numbers of religious in most parts of the Anglican Communion. Many once large and international communities have been reduced to a single convent or monastery comprised of elderly men or women. In the last few decades of the 20th century, novices have for most communities been few and far between. Some orders and communities have already become extinct.
There are however, still several thousand Anglican religious working today in approximately 200 communities around the world.
The most surprising growth has been in the Melanesian countries of the Solomon Islands, Vanuatu and Papua New Guinea. The Melanesian Brotherhood, founded at Tabalia, Guadalcanal, in 1925 by Ini Kopuria, is now the largest Anglican Community in the world with over 450 brothers in the Solomon Islands, Vanuatu, Papua New Guinea, the Philippines and the United Kingdom. The Sisters of the Church, started by Mother Emily Ayckbown in England in 1870, has more sisters in the Solomons than all their other communities. The Community of the Sisters of Melanesia, started in 1980 by Sister Nesta Tiboe, is a growing community of women throughout the Solomon Islands. The Society of Saint Francis, founded as a union of various Franciscan orders in the 1920s, has experienced great growth in the Solomon Islands. Other communities of religious have been started by Anglicans in Papua New Guinea and in Vanuatu. Most Melanesian Anglican religious are in their early to mid 20s, making the average age 40 to 50 years younger than their brothers and sisters in other countries. This growth is especially surprising because celibacy was not regarded as a Melanesian virtue.
See also
- Marian exiles
- Continuing Anglican Movement
- Anglican Use
- Anglican prayer beads
- Anglican Church of Canada
- Anglican Church of Australia
- Sydney Anglicans
- Christianity
- Christian apologetics
- Methodism
- Presbyterianism
- Baptists
External links
- [http://www.theanglicanwiki.org/index.php/Main_Page AnglicanWiki] - An Anglican wiki
- [http://justus.anglican.org/resources/pc/ Anglican historical texts]
- [http://www.anglicancommunion.org Anglican Communion] - The official site of the Anglican Communion.
- [http://www.anglicansonline.org Anglicans Online] - An unofficial site of the Anglican Communion. One of the biggest resources of Anglicanism in the world.
- [http://www.anglican.ca/index.htm] - Anglican Church of Canada website]
- [http://www.cofe.anglican.org/faith/anglican/ What it means to be an Anglican: Official CofE site]
- [http://www.religionfacts.com/christianity/denominations/anglicanism.htm Anglicanism: ReligionFacts.com] - Articles on Anglican history, ritual, and organisation, plus an image gallery of people and places.
- [http://www.anglicanpeacemaker.org.uk/ Anglican Pacifist Fellowship] - The official site of the Anglican Church's peace movement.
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Category:Religion in the United Kingdom
Category:Christian denominations
ko:성공회
ja:聖公会
Legislative powerA legislature is a governmental deliberative assembly with the power to adopt laws. Legislatures are known by many names, including: parliament, congress, diet and national assembly.
Important part of the US
In parliamentary systems of government, the legislature is formally supreme and appoints the executive.
In presidential systems of government, the legislature is considered a power branch which is equal to, and independent of, the executive.
In addition to enacting laws, legislatures usually have exclusive authority to raise taxes and adopt the budget and other money bills. The consent of the legislature is also often required to ratify treaties and declare war.
Chambers
The primary component of a legislature is one or more chambers or houses: assemblies that debate and vote upon bills.
Most legislatures are either bicameral or unicameral:
- A unicameral legislature is the simplest kind of law-making body and has only one house.
- A bicameral legislature possesses two separate chambers, usually described as an upper house and a lower house, which may differ in duties, powers, and methods for the selection of members.
In most parliamentary systems, the lower house is the most powerful house while the upper house is merely a chamber of advice or review!!!! However in presidential systems the powers of the two houses are often similar or equal. In federations it is typical for the upper house to represent the component states. For this purpose the upper house may either contain the delegates of state governments, as is the case of Germany and was the case in the pre-19 century United States, or to be elected according to a formula that grants disproportionate representation to smaller states, as is the case today in Australia and the United States. Historically, as well as bicameral and unicameral bodies, there have also been rare instances of tricameral legislatures.
Many legislatures are said to include not just one or more houses but also the head of state. This is because in most systems it is necessary that, after being approved by the house or houses of the legislature, a bill receive the assent of the head of state before it can become law. This may be the case even if, as is the case in many parliamentary systems, the assent of the head of state is merely a formality and will not be withheld. It is also common, however, for the head of state not to be considered a formal part of the legislature, even if they have the power to veto laws. The British Parliament formally consists of the Crown, and two houses; similarly, the Irish Oireachtas consists officially of the President and two houses. In contrast, the United States Congress consists only of its two houses and does not officially include the US president, despite the fact that he wields a veto.
Competences
The power of legislatures varies widely from country to country. Rubber stamp legislature is a derogatory name for a legislature that has no real power but simply approves, by unanimous or near unanimous votes, bills put before it by other institutions. For example, the legislatures of many Communist states were often derided as mere 'rubber stamps' for decisions of the ruling party. The term is not usually used to describe legislatures of parliamentary systems. Although the final draft of legislation introduced by the government almost always passes, these legislatures are generally not labelled "rubber stamps" because legislators are involved in the drafting and amendment of bills.
List of titles of legislatures
National
- Parliament
- Congress
- Diet
- National Assembly
- Althing — Iceland
- Assembleia da República — Portugal
- Bundestag — Germany
- Cortes Generales — Spain
- Eduskunta or Riksdag — Finland
- Federal Assembly — Russia, Switzerland
- Folketing — Denmark
- Knesset — Israel
- Legislative Yuan — Republic of China/Taiwan
- Majles Al-Ummah — Kuwait
- Oireachtas — Republic of Ireland
- Riigikogu — Estonia
- Riksdag — Sweden
- Rajya Sabha/Lok Sabha — India
- Sabor — Croatia
- Saeima — Latvia
- Seimas — Lithuania
- Sejm — Poland
- Skupština — Serbia and Montenegro
- Estates-General or Staten Generaal — Netherlands
- Storting — Norway
- Tynwald — Isle of Man
- Verkhovna Rada — Ukraine
Historical
- States-General
- Dáil — Irish Republic (1919-1922)
- Volkskammer — East Germany (1949-1990)
State
- List of state legislatures of the United States — United States
- Landtag — Germany, Austria
See also
- List of democracy and elections-related topics
- List of national legislatures
- Legislative Assemblies of Canada's provinces and territories
- List of state legislatures of the United States
Category:Legislatures
ja:立法府
simple:Legislature
Court:This article is about courts of law. For alternative meanings see: court (disambiguation).
A court is an official, public forum which a sovereign establishes by lawful authority to adjudicate disputes, and to dispense civil, labour, administrative and criminal justice under the law. In common law countries, the courts are the central means for dispute resolution, and it is generally understood that all persons have a right to bring their claims before a court. Similarly, those accused of a crime have the right to present their defenses before a court.
Types of courts
Some courts may function with a jury that make decisions about the facts
before the court under the direction of the judge. In other courts,
decisions of both fact and law are made by the judge or judges;
this is particularly common in appellate courts (where juries are rarely found
in most jurisdictions). Juries are far less common in courts outside the Anglo-American common law tradition.
The extent of a court's power (authority) to hear the various matters which
come before its "jurisdiction" – may stem from a provision
of a written constitution, from an enabling statute, or, for example in
English law, it may be inherent, deriving from the common-law
origin of the court.
Civil law courts and common law courts
The two major models for courts are the civil law courts and the common law courts. Civil law courts are based upon the judicial system in France, while the common law courts are based on the judicial system in Great Britain. In most civil law jurisdictions, courts function under an inquisitorial system. In the common law-system most courts follow the adversarial system. Procedural law governs the rules by which
courts operate: civil procedure for private disputes (for example);
and criminal procedure for violation of the criminal law.
Operations
Most courts conduct their official business in a courtroom, a physical space designed to accommodate the purposes of having arguments and evidence presented before a judge and, if applicable, a jury.
Sometimes, multiple courtrooms are located in a specialized building called a courthouse.
Both uni-personal and pluri-personal courts exist. The various matters which
come before a pluri-personal court usually come into the ambit of a particular
judge, or of a judicial officer (such as a court commissioner)
serving in the capacity of a judge pro tem. Every court has a presiding
judge and may have one or more other judges and/or judicial officers assigned
to various court departments.
Tribunal
See arbitration.
http://thefreedictionary.com/tribunal
See also
General
- Law
- Sanctions
- International judicial institution
- International Criminal Court
- List of people who have acted as their own attorney
Court Terminology
- Contempt of court
- Judicial economy
- Jurist
Types and Organization of Courts
- Appellate court
- Constitutional Court
- Court en banc
- Court of Faculties
- Court-martial
- Courts of England and Wales
- Ecclesiastical court
- Equity court
- High Court of Justiciary
- Revolutionary Tribunal (French Revolution)
- Scots Law
- Scottish Courts Service
- Supreme court
- Trial court
External links
- [http://www.courttv.com/sitemap/ Court TV] (coverage of major US trials)
- [http://news.findlaw.com/hdocs/docs/jacko/camj11204mediaord.pdf Example of order on media request to permit coverage, with possible reasons for and against, and possible conditions]
Category:Court systems
ja:裁判所
Greek language
Greek (Greek Ελληνικά, IPA – "Hellenic") is an Indo-European language with a documented history of 3,500 years. Today, it is spoken by 15 million people in Greece, Cyprus, the former Yugoslavia, particularly The Former Yugoslav Republic of Macedonia, Bulgaria, Albania and Turkey. There are also many Greek emigrant communities around the world, such as those in Melbourne, Australia which is the third-largest Greek-populated city in the world, after Athens and Thessaloniki.
Greek has been written in the Greek alphabet, the first true alphabet, since the 9th century B.C. and before that, in Linear B and the Cypriot syllabaries.
Greek literature has a long and rich tradition.
History
This article does not cover the reconstructed history of Greek prior to the use of writing. For more information, see main article on Proto-Greek language.
Greek has been spoken in the Balkan Peninsula since the 2nd millennium BC. The earliest evidence of this is found in the Linear B tablets dating from 1500 BC. The later Greek alphabet (q.v.) is unrelated to Linear B, and was derived from the Phoenician alphabet (abjad); with minor modifications, it is still used today. Greek is conventionally divided into the following periods:
- Mycenean Greek: the language of the Mycenean civilisation. It is recorded in the Linear B script on tablets dating from the 16th century BC onwards.
- Classical Greek (also known as Ancient Greek): In its various dialects was the language of the Archaic and Classical periods of Greek civilisation. It was widely known throughout the Roman empire. Classical Greek fell into disuse in western Europe in the Middle Ages, but remained known in the Byzantine world, and was reintroduced to the rest of Europe with the Fall of Constantinople and Greek migration to Italy.
- Hellenistic Greek (also known as Koine Greek): The fusion of various ancient Greek dialects with Attic (the dialect of Athens) resulted in the creation of the first common Greek dialect, which gradually turned into one of the world's first international languages. Koine Greek can be initially traced within the armies and conquered territories of Alexander the Great, but after the Hellenistic colonisation of the known world, it was spoken from Egypt to the fringes of India. After the Roman conquest of Greece, an unofficial diglossy of Greek and Latin was established in the city of Rome and Koine Greek became a first or second language in the Roman Empire. Through Koine Greek it is also traced the origin of Christianity, as the Apostles used it to preach in Greece and the Greek-speaking world. It is also known as the Alexandrian dialect, Post-Classical Greek or even New Testament Greek (after its most famous work of literature).
- Medieval Greek: The continuation of Hellenistic Greek during medieval Greek history as the official and vernacular (if not the literary nor the ecclesiastic) language of the Byzantine Empire, and continued to be used until, and after the fall of that Empire in the 15th century. Also known as Byzantine Greek.
- Modern Greek: Stemming independently from Koine Greek, Modern Greek usages can be traced in the late Byzantine period (as early as 11th century).
Two main forms of the language have been in use since the end of the medieval Greek period: Dhimotikí (Δημοτική), the Demotic (vernacular) language, and Katharévousa (Καθαρεύουσα), an imitation of classical Greek, which was used for literary, juridic, and scientific purposes during the 19th and early 20th centuries. Demotic Greek is now the official language of the modern Greek state, and the most widely spoken by Greeks today.
It has been claimed that an "educated" speaker of the modern language can understand an ancient text, but this is surely as much a function of education as of the similarity of the languages. Still, Koinē , the version of Greek used to write the New Testament and the Septuagint, is relatively easy to understand for modern speakers.
Greek words have been widely borrowed into the European languages: astronomy, democracy, philosophy, thespian, etc. Moreover, Greek words and word elements continue to be productive as a basis for coinages: anthropology, photography, isomer, biomechanics etc. and form, with Latin words, the foundation of international scientific and technical vocabulary. See English words of Greek origin, and List of Greek words with English derivatives.
Classification
Greek is an independent branch of the Indo-European language family. The ancient languages which were probably most closely related to it, Ancient Macedonian language (which may be regarded as a dialect of Greek) and Phrygian, are not well enough documented to permit detailed comparison. Among living languages, Armenian seems to be the most closely related to it.
Geographic distribution
Modern Greek is spoken by about 15 million people mainly in Greece and Cyprus. There are also Greek-speaking populations in Georgia, Ukraine, Egypt, Turkey, Albania, Former Yugoslav Republic of Macedonia and Southern Italy. The language is spoken also in many other countries where Greeks have settled, including Armenia, Australia, Austria, Belgium, Bulgaria, Canada, Denmark, France, Germany, Netherlands, Sweden, United Kingdom, and the United States.
Official status
Greek is the official language of Greece where it is spoken by about 99.5% of the population. It is also, alongside Turkish, the official language of Cyprus. Due to the membership of Greece and Cyprus, Greek is one of the 20 official languages of the European Union.
Phonology
This section generally describes the post-Classic phonology of the Greek language.
:All phonetic transcriptions in this section use the International Phonetic Alphabet
Vowel sounds
Greek has 5 vowel sounds, all phonemic:
Church of EnglandThe Church of England is the officially established Christian church in England, and acts as the 'mother' and senior branch of the worldwide Anglican Communion, as well as a founding member of the Porvoo Communion.
Porvoo Communions, many with histories stretching back centuries.]]
Theology and sociology
The Church of England considers itself to stand both in a reformed tradition and in a catholic (but not Roman Catholic) church tradition: Reformed insofar as many of the principles of the Protestant Reformation have influenced it, and insofar as it does not accept Papal authority; Catholic, in that it views itself as the 'unbroken continuation of the early apostolic and later medieval' "universal church", rather than as a 'new formation'. In its practices, furthermore, the Church of England remains closer to Roman Catholicism than most Protestant Churches. It holds many relatively conservative theological beliefs, its liturgical form of worship can feature tradition and ceremony, and its organisation embodies a belief in apostolic succession through the historical episcopal hierarchy of archbishops, bishops, and dioceses.
In many people's eyes, however, the Church of England has as its primary distinguishing mark its breadth and 'open-mindedness'. In addition to the traditional mainstream, the church has long included "high church" and "low church" factions with their own particular preferences. Today, practices range from those of the Anglo-Catholics, who emphasise liturgy and sacraments, to the far less ceremonial services of Evangelicals and Charismatics. But this "broad church" faces various contentious doctrinal questions raised by the development of modern society, such as conflicts over the ordination of women as priests (accepted in 1992 and begun in 1994), and the status of noncelibate homosexual clergy (still unsettled today). In July 2005, the divisions were once again apparent, as the General Synod voted to "set in train" the process of allowing the ordination of women as bishops, scheduling debate on the specific legislation for February, 2006.
Governance and administration
The British monarch (at present, Elizabeth II), has the constitutional title of "Supreme Governor of the Church of England". In practice, however, the effective leadership falls to the Archbishop of Canterbury. The worldwide Anglican Communion of independent national or regional churches recognises the Archbishop of Canterbury as a kind of 'symbolic' leader. Dr Rowan Douglas Williams has served as Archbishop of Canterbury since 2002.
The Church of England has a legislative body, the General Synod. However, fundamental legislation still has to pass through the UK Parliament. The church has its own judicial branch, known as the Ecclesiastical courts, which likewise form a part of the UK court system.
In addition to England proper, the jurisdiction of the Church of England extends to the Isle of Man and the Channel Islands. In recent years, expatriate congregations on the continent of Europe have become the Diocese in Europe.
History
Main article: History of the Church of England
The Church of England traces its formal corporate history from the 597 Augustinian mission, stresses its continuity and identity with the primitive universal Western church, and notes the consolidation of its particular independent and national character in the post-Reformation events of Tudor England.
Christianity arrived in Britain in the first or second centuries (probably via the tin trade route through Ireland and Spain), and existed independently of the Church of Rome, as did many other Christian communities of that era. Records note British bishops as attending the Council of Arles in 314. The Pope sent Saint Augustine from Rome in the 6th century to evangelise the Angles in (597). With the help of Christians already residing in Kent, he established his church in Canterbury, the capital of Kent, and became the first in the series of archbishops of Canterbury.
Simultaneously, the Celtic Church of St.Columba continued to evangelise Scotland. The Celtic Church of North Britain submitted in some sense to the 'authority' of Rome at the Council of Whitby in 644. Over the next few centuries, the Roman system introduced by Augustine gradually absorbed the pre-existing Celtic Christian churches.
England remained a Roman Catholic country for nearly a thousand years, but then the church separated itself from Rome in 1534, during the reign of King Henry VIII, though it briefly rejoined Rome during the reign of Queen Mary I, in 1555. Since that time, England has been known as a 'stronghold' of Protestantism, and of world-wide Christian evangelism, eventually being eclipsed in these activities during the twentieth century by one of her former colonies, the United States.
Related churches
In Scotland, the Church of Scotland is recognised in law (Church of Scotland Act 1921) as the "national church", but since 1929 it has not been "established" in the same manner as the Church of England. In particular, the state 'recognises' the independence of the Church of Scotland in matters spiritual, thus no ministers are appointed by the Crown or the State. The Church of Scotland has a Presbyterian system of government. A smaller Anglican church also exists in Scotland, known as the Scottish Episcopal Church, which is in full communion with the Church of England.
The Church in Wales underwent disestablishment in 1920, and became an independent member of the Anglican Communion.
The Church of Ireland had official established church status in Ireland until 1871, although the bulk of the Irish people in practice remained mostly Roman Catholic.
The Church of England stands in full communion with the other churches in the Anglican Communion, and separately with the other signatories of the Porvoo Communion. The Church of England is also a full member of the Conference of European Churches.
Financial situation
The Church of England, although an established church, does not receive any direct government support. Donations comprise its largest source of income, though it also relies heavily on the income from its various historic endowments. As of 2005, the Church of England had estimated total [http://www.cofe.anglican.org/info/funding/ outgoings] of around £900 million.
Historically, individual parishes both raised and spent the vast majority of the Church's funding, meaning that clergy pay depended on the wealth of the parish, and parish advowsons (the right to appoint clergy to particular parishes) could become extremely valuable gifts. Individual dioceses also held considerable assets: the Diocese of Durham possessed such vast wealth and temporal power that its Bishop became known as the 'Prince-Bishop'. Since the mid-19th century, however, the Church has made various moves to 'equalise' the situation, and clergy within each diocese now receive standard stipends paid from diocesan funds. Meanwhile, the Church moved the majority of its income-generating assets (which in the past included a great deal of land, but today mostly take the form of financial stocks and bonds) out of the hands of individual clergy and bishops to the care of a body called the Church Commissioners, which uses these funds to pay a range of non-parish expenses, including clergy pensions, and the expenses of cathedrals and bishops' houses. These [http://www.cofe.anglican.org/about/churchcommissioners/annualreport/ funds] amount to around £3.9 billion, and generate income of around £164 million each year (as of 2003), around a fifth of the Church's overall income.
The Church Commissioners give some of this money as 'grants' to local parishes; but the majority of the financial burden of church upkeep and the work of local parishes still rests with individual parish and diocese, which meet their requirements from donations. Direct donations to the church (not including legacies) come to around £460 million per year, while parish and diocese reserve funds generate another £100 million. Funds raised in individual parishes account for almost all of this money, and the majority of it remains in the parish which raises it, meaning that the resources available to parishes still vary enormously, according to the level of donations they can raise.
Most parishes give a portion of their money, however, to the diocese as a 'quota'. While this is not a compulsory payment, dioceses strongly encourage and rely on it being paid; it is usually only withheld by parishes either if are unable to find the funds or as a specific act of protest. As well as paying central diocesan expenses such as the running of diocesan offices, these diocesan funds also provide clergy pay and housing expenses (which total around £260 million per year across all dioceses), meaning that clergy living conditions no longer depend on parish-specific fundraising.
Although asset-rich, the Church of England has to look after and maintain its thousands of churches nationwide — the lion's share of England's built heritage. As current congregation numbers stand at relatively low levels and as maintenance bills increase as the buildings grow older, many of these churches cannot maintain economic self-sufficiency; but their historical and architectural importance make it difficult to sell them. In recent years, cathedrals and other famous churches have met some of their maintenance costs with grants from organisations such as English Heritage; but the Church Commissioners and [http://www.churchcare.co.uk/fundraising.html local fundraisers] must foot the bill entirely in the case of most small parish churches. (The government, however, does provide some assistance in the form of tax breaks, for example a 100 percent VAT refund for renovations to religious buildings.)
In addition to consecrated buildings, the Church also controls numerous ancillary buildings attached to or associated with churches, including a good deal of clergy housing. As well as vicarages and rectories, this housing includes residences (called 'palaces') for each of the Church's 114 bishops. In some cases, this name seems entirely apt; buildings such as Archbishop of Canterbury's Lambeth Palace in London and Old Palace at Canterbury have truly palatial dimensions, while the Bishop of Durham's Auckland Palace has 50 rooms, a banqueting hall and 30 acres (120,000 m²) of parkland. However, many bishops have found the older palaces inappropriate for today's lifestyles, and some bishops' 'palaces' are simply ordinary 4-bedroomed houses. Many dioceses which have retained large palaces now employ part of the space as administrative offices, while the bishops and their families live in a small apartment within the palace; and in recent years some dioceses have managed to put their palaces' excess space and grandeur to profitable use as conference centres. The size of the bishops' households has also shrunk dramatically and their budgets for entertaining and servants form a tiny fraction of their pre-20th-century levels.
See also
- History of the Church of England
- List of Church of England dioceses
- British monarchy
- History of England
- Anglicanism
- Book of Common Prayer
- Common Worship
- Anglican Communion
- General Synod
- antidisestablishmentarianism
- Sydney Anglicans
- Religion in the United Kingdom
- UK topics
- List of Church of England bishops
- United Reformed Church
- John Wesley
- Appointment of Church of England bishops
- Episcopal Church in the United States of America
External link
- [http://www.cofe.anglican.org/ Church of England website]
ja:イギリス国教会
Category:Church of England
Category:Religion in the United Kingdom
Category:State churches (Christian)
Normans:This page discusses the people. For other uses, see Norman (disambiguation).
The Normans (adapted from the name "Northmen" or "Norsemen") were a mixture of the indigenous people of France and the Viking invaders under the leadership of Rollo (Gange Rolf). Danish or Norwegian Vikings began to occupy the northern area of France now known as Normandy in the latter half of the 9th century. Under the leadership of Hrolf Ganger, who adopted the French name Rollo, they swore allegiance to the king of France (Charles the Simple) and received the small lower Seine area from him in 911. This area expanded over time to become the Duchy of Normandy.
The Norman people adopted Christianity and the Gallo-Romance language and created a new cultural identity separate from that of their Scandinavian forebears and French neighbours. Norman culture, like that of many other migrant communities, was particularly enterprising and adaptable. For a time, it led them to occupy widely dispersed territories throughout Europe.
Norman characteristics
Normans should not be confused with other Viking groups, such as the Vikings known as Danes in England and the Vikings known as Varangians in Russia.
Geoffrey Malaterra characterized the Normans as "specially marked by cunning, despising their own inheritance in the hope of winning a greater, eager after both gain and dominion, given to imitation of all kinds, holding a certain mean between lavishness and greediness, that is, perhaps uniting, as they certainly did, these two seemingly opposite qualities. Their chief men were specially lavish through their desire of good report. They were, moreover, a race skillful in flattery, given to the study of eloquence, so that the very boys were orators, a race altogether unbridled unless held firmly down by the yoke of justice. They were enduring of toil, hunger, and cold whenever fortune laid it on them, given to hunting and hawking, delighting in the pleasure of horses, and of all the weapons and garb of war."
That quick adaptability Geoffrey mentions expressed itself in the shrewd Norman willingness to take on local men of talent, to marry the high-born local women; confidently illiterate Norman masters used the literate clerks of the church for their own purpose. Their success at assimilating was so thorough, few modern traces remain, whether in Palermo or Kiev.
See also:
- Vikings
- Norsemen
- Varangians
Normans and Normandy
Geographically, Normandy was approximately the same region as the old church province of Rouen or Neustria. It had no natural frontiers and was previously merely an administrative unit. Its population was mostly Gallo-Roman with a small Frankish/Germanic admixture, plus Viking settlers, who had begun arriving in the 880s, and who were divided between a small colony in Upper (or eastern) Normandy and a larger one in Lower (or western) Normandy.
In the course of the 10th century the initial destructive incursions of Norse war bands into the rivers of Gaul evolved into more permanent encampments that included women and chattel. The pagan culture was driven underground by the Christian faith and Gallo-Romance language of the local people. With the zeal of new converts they set forth in the 11th century from their solid base in Normandy. Characteristically it was younger sons, like William the Bastard who were largely dispossessed at home, that headed the adventurous raiding parties.
In Normandy they adopted the growing feudal doctrines of France, and worked them, both in Normandy and in England, into a logical system.
The Norman warrior class was new and different from the old French aristocracy, many of whom could trace their families back to Carolingian times, while the Normans could seldom cite ancestors before the beginning of the 11th century. Most knights remained poor and land-hungry; by 1066, Normandy had been exporting fighting horsemen for more than a generation. Knighthood at this time held little social status, and simply indicated that a man was a professional warrior.
The Norman language forged by the adoption of the indigenous oïl language by a Norse-speaking ruling class developed into the regional language which survives today.
See also:
- Channel Islands
The Normans in England
Main articles: Norman Conquest; Anglo-Normans
In 1066, the most famous Norman leader, Duke William II of Normandy, conquered England. The invading Normans and their descendants replaced the Anglo-Saxons as the ruling class of England. After an initial period of resentment and rebellion, the two populations largely intermarried and merged, combining languages and traditions. Normans began to identify themselves as Anglo-Norman; indeed, the Anglo-Norman language was considerably distinct from the "Parisian French", which was the sub | | |
