Broad church

Broad church is latitudinarian churchmanship in the Church of England in particular and Anglicanism in general, meaning that the church permits a broad range of opinion on various issues of Anglican doctrine. In the American Episcopal Church, the term "broad church" historically denoted latitudinarian churchmanship and connoted theological liberalism and modernism, particularly in the years between 1874 and 1934. In modern Episcopal usage, it largely overlaps with central churchmanship.

Church of England[edit]

After the terms high church and low church came to distinguish the tendency toward ritualism and Anglo-Catholicism on the one hand and evangelicalism on the other, those Anglicans tolerant of multiple forms of conformity to ecclesiastical authority came to be referred to as "broad". The expression apparently originated with A. H. Clough and was current in the later part of the 19th century for Anglicans who objected to positive definitions in theology and sought to interpret Anglican formularies in a broad and liberal sense.^[1] Characteristic members of this group were the contributors to Essays and Reviews, 1860, and A. P. Stanley.^[2] As the name implies, parishes associated with this variety of churchmanship will mix high and low forms, reflective of the often eclectic liturgical and doctrinal preferences of clergy and laity. The emphasis is on allowing individual parishioners' choice.

Broad church as an expression is now increasingly replaced by references in the Church of England to liberalism. For example, Rowan Williams, the former archbishop of Canterbury, in his "text of reflection" The Challenge and Hope of Being an Anglican Today, released in 2006,^[3] described the three "components in our heritage" as "strict evangelical Protestantism", "Roman Catholicism" and "religious liberalism", accepting that "each of these has a place in the church's life". These would broadly correspond to the low church, high church and broad church parties in the Church of England. It has been suggested that "broad" tended to be used to describe those of middle of the road liturgical preferences who leaned theologically towards liberal Protestantism; whilst "central" described those who were theologically conservative, but took the middle way in terms of liturgical practices. Broad churchmen might best be described as those who are generally liberal in theology, often culturally conservative, but also supportive of a broad—that is, comprehensive—Anglican Church including Evangelical Anglicans, "middle of the road" or "vanilla Anglicans" or "central churchmen", liberal or "progressive" Anglicans, moderate high churchmen, and Anglo-Catholic Anglicans (though not fundamentalist on the one extreme nor papalists on the other). It is not possible to draw sharp lines between some of these traditions.

Episcopal Church (United States)[edit]

According to Bishop Thomas J. Brown, the term "broad church" is not commonly used today, but "was common throughout much of the 20th century."^[4]

Historical connotations of liberalism[edit]

In the American Episcopal Church (TEC), the term "broad church" traditionally represented a desire to accommodate a range of conservative and liberal theological views under one Episcopal umbrella, as opposed to disputes over ritualism, where the terms "low church"/"evangelical" and "high church" ordinarily applied. On paper and perhaps in practice, Broad Church institutions like the Church Congress in the United States (founded in 1874) and the Episcopal Theological School (founded in 1867) sought to accommodate "all parties and positions."^[5] William Reed Huntington, for example, was described by a friend as "Broad in the sense of inclusive, not in the sense of Liberal."^[6] Church historian Robert W. Prichard says that the Church Congress' emphasis on Church unity helped TEC "avoid[] the divisions over biblical scholarship that marked some other American denominations," and largely credits the Congress for the fact that TEC never endured "wholesale inquisitions of seminaries or college faculties."^[7]

However, the practical significance of the Broad Church movement was that it enabled theological liberalism to gain a foothold in TEC at a time when the low church and high church parties were both dominated by theological conservatives. Although ostensibly anti-factional, the Church Congress' founders were "all progressive liberals in a basically conservative church," and "control[led] and dominate[d] the congress."^[8] Until the 1870s, TEC had taken a neutral stance towards hot-button issues like abolitionism.^[9] Following the Civil War, the Broad Church sought to "bring[] the Episcopal church out of its inward looking conservatism to face the great issues of society."^[5] According to TEC, the movement sought to be "more tolerant and liberal than the views of the existing low church and high church parties," and emphasized "reason as a mediator of religious truth, as opposed to the exclusive reliance on scripture and tradition in the other parties."^[10]

The Broad Church movement provided a space for liberal and progressive theologians who might have been frozen out of more theologically conservative factions.^[11]^[12] Episcopal Theological School was "the first Episcopal theological seminary to welcome modern biblical scholarship,"^[12] and the Broad Church movement "for nearly three decades held a practical monopoly of modernistic views in the American [Episcopal] Church."^[11] Figures like R. Heber Newton (who other Episcopal priests accused of heresy^[13]^[14]), his brother William Wilberforce Newton, and Church Congress chairman Charles Lewis Slattery were commonly identified with the Broad Church, although their views might be described as conventionally liberal years after the fact. Heber Newton is now remembered by TEC as a "leading liberal preacher";^[15] William Newton "called for the church ... to appropriate the truths of evolution and science";^[16] and Slattery chaired the commission that revised the Book of Common Prayer to be more gender-inclusive and to de-emphasize the doctrine of original sin.^[17]^[18]^[19]

Once theological progressivism became accepted within TEC, the Broad Church lost its primary purpose. The Church Congress held its last convention in 1934; many of its leaders migrated to the newly established Liberal Evangelical Congress, which first convened in 1933.^[20] (The term "evangelical" is a historical artifact. In the 1860s and 1870s, most conservative evangelicals left TEC, often for the Reformed Episcopal Church; as a result, by the mid-1870s, within TEC, the term "evangelical" was largely synonymous with "low-church liberal."^[21]^[22] For example, the TEC dictionary describes Broad Church preacher Phillips Brooks, a theological liberal, as a "broad church evangelical,"^[23] and stresses that TEC's "liberal evangelical" tendency "accept[ed] a critical stance toward the biblical text."^[24])

Contemporary usage[edit]

Although the term is no longer in general use, certain modern-day Episcopal churches use "broad church" to describe an attitude towards ritual that is between the low church and the high church, somewhat akin to central churchmanship in the Church of England.^[25]^[26]^[27] For example, a broad church parish might favor Holy Eucharist Rite II in the Book of Common Prayer (1979), which uses more contemporary language than Rite I, whereas a high church parish might favor Rite I and a low church parish might alternate between Holy Eucharist Rite II and the even more informal Morning Prayer.^[28]

In politics[edit]

By way of an analogy, the term has also been used with regard to political parties, particularly the British Labour Party.^[29] It can denote both a wide range of ideological views within a single organisation, as well as describe a party that seeks to attract a wide voter base with differing points of view.^[30]^[31] "Big tent" is a similar term in American politics, also with religious origins.^[32]

References[edit]

^ Cross, F. L. (1957); p. 199
^ Cross, F. L. (1957); p. 199
^ Williams, Rowan (27 June 2006). "The Challenge and Hope of Being an Anglican Today: A Reflection for the Bishops, Clergy and Faithful of the Anglican Communion". Dr. Rowan Williams, 104th Archbishop of Canterbury. Archived from the original on 8 November 2015. Retrieved 13 May 2015.
^ Brown, Thomas J. "Reflection: On being a broad church". Episcopal Diocese of Massachusetts. Retrieved 2024-06-05.
^ ^a ^b Spielmann, p. 51.
^ Pagán, Jonathan Warren (2014-06-23). "The Broad Churchmanship of William Reed Huntington". Anglican Compass. Retrieved 2024-06-05.
^ Prichard, Robert W. (1999). History of the Episcopal Church - Revised Edition. Church Publishing, Inc. p. 186. ISBN 978-0-8192-2896-3.
^ Spielmann, p. 61.
^ Spielmann, Richard M. (1989). "A Neglected Source: The Episcopal Church Congress, 1874-1934". Anglican and Episcopal History. 58 (1): 50. ISSN 0896-8039 – via JSTOR.
^ "Broad Church Movement". The Episcopal Church. Retrieved 2024-06-05.
^ ^a ^b DeMille, George E. (2005-02-10). The Catholic Movement in the American Episcopal Church. Wipf and Stock Publishers. p. 172. ISBN 978-1-55635-152-5.
^ ^a ^b "Episcopal Theological School (ETS) - An Episcopal Dictionary of the Church". The Episcopal Church. Retrieved 2024-04-23.
^ "CHARGED WITH HERESY; A PRESENTMENT AGAINST THE REV. R. HEBER NEWTON". The New York Times. 1883-04-26. ISSN 0362-4331. Retrieved 2024-06-05.
^ "MR. NEWTON'S ORTHODOXY.; AN ANSWER TO THE CHARGES AGAINST HIM TO BE ASKED FOR". The New York Times. 1884-01-09. ISSN 0362-4331. Retrieved 2024-06-05.
^ "Newton, Richard Heber". The Episcopal Church. Retrieved 2024-06-05.
^ "Newton, William Wilberforce". The Episcopal Church. Retrieved 2024-06-05.
^ "BISHOP SLATTERY DIES SUDDENLY". The New York Times. 1930-03-13.
^ "The New American Prayer Book, by E. Clowes Chorley (1929)". anglicanhistory.org. Retrieved 2024-02-24.
^ "Charles Lewis Slattery". St. Andrew's Episcopal Church, Ayer. 2024-02-23. Archived from the original on 2024-02-23. Retrieved 2024-02-23.
^ Spielmann, pp. 78-80.
^ Harp, Gillis J. (2005). "The Strange Death of Evangelical Episcopalianism". Anglican and Episcopal History. 74 (2): 180, 184. ISSN 0896-8039.
^ Guelzo, Allen C. (1993). "Ritual, Romanism, and Rebellion: The Disappearance of the Evangelical Episcopalians, 1853-1873". Anglican and Episcopal History. 62 (4): 573. ISSN 0896-8039.
^ "Brooks, Phillips". The Episcopal Church. Retrieved 2024-06-05.
^ "Liberal Evangelicalism". The Episcopal Church. Retrieved 2024-06-05.
^ "How We Worship". St. John's Episcopal Church, Marion, NC. Retrieved 2024-06-06.
^ Terry, Bill (2014-01-24). "Part II. Ok, so what are we Anglo-Catholic or what?". Saint Anna's Episcopal Church New Orleans. Retrieved 2024-06-06.
^ "Anglican Terminology". Orangeburg's Church of The Redeemer. Retrieved 2024-06-06.
^ "Worship | St. Paul's Rock Creek | Participate online or in-person". stpaulsrockcreek.org. Retrieved 2024-06-06.
^ Matthew Worley (2009). The Foundations of the British Labour Party: Identities, Cultures and Perspectives, 1900-39. Ashgate Publishing, Ltd. p. 2. ISBN 978-0-7546-6731-5.; ; Gerry Hassan (2004). The Scottish Labour Party. Edinburgh University Press. p. 25. ISBN 978-0-7486-1784-5.; Paul Corthorn; Jonathan Davis (24 October 2007). British Labour Party and the Wider World: Domestic Politics, Internationalism and Foreign Policy. I.B.Tauris. p. 191. ISBN 978-0-85771-111-3.
^ "broad church". dictionary.cambridge.org. Cambridge English Dictionary. Retrieved 2 May 2018.
^ Dick Richardson; Chris Rootes (16 January 2006). The Green Challenge: The Development of Green Parties in Europe. Routledge. p. 60. ISBN 978-1-134-84403-6.
^ Terras, Melissa; Nyhan, Julianne; Vanhoutte, Edward (2016). Defining Digital Humanities: A Reader. Routledge. p. 253. ISBN 9781317153573.