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Primus Of Scotland

Primus of Scotland

The Primus, styled The Most Revd the Primus of the Scottish Episcopal Church, is the presiding bishop of the Scottish Episcopal Church. The Most Revd Bruce Cameron became Primus of the Scottish Episcopal Church on 1 November 2000. The Primus of the Scottish Episcopal Church has the following tasks:
- to preside at all Provincial Liturgical Functions
- to preside at all meetings of the General Synod of the Scottish Episcopal Church
- to preside at all meetings of the Episcopal Synod
- to declare and carry out the resolutions of the General Synod, the Episcopal Synod and the College of Bishops
- to represent the Scottish Episcopal Church in its relation to all other Churches of the Anglican Communion and other Communions
- to perform the functions and duties of Primus as specified in the Canons of the Scottish Episcopal Church
- to correspond on behalf of the Scottish Episcopal Church with Primates, Metropolitans and the Secretary General of the Anglican Consultative Council.

Bishop

A bishop is an ordained member of the Christian clergy who, in certain Christian churches, holds a position of authority.

Meaning of bishop

The etymology of the word bishop comes from the Greek word episkopos (επισκοπος), which can be generally translated as bishop, overseer, superintendent, supervisor, or foreman. From the word episkopos are derived the English words episcopacy, episcopate and episcopal.

Bishops in the New Testament

The New Testament uses the word episkopos five times.
- Acts of the Apostles 20:28
- Epistle to the Philippians 1:1
- First Epistle to Timothy 3:2
- Epistle to Titus 1:7
- First Epistle of Peter 2:25 Words related to episkopos are used in two other verses. Some English Bibles translate this word as bishop (KJV, RSV, NRSV, etc.), while others, attempting to distance themselves from certain types of church hierarchy, use a more neutral alternative, such as "overseers" (NIV, ESV, etc.). The ministry of these New Testament episkopoi was not directly commissioned by Jesus, but appears to be a natural, practical development of the church during the first and second centuries AD. The portions of the New Testament that mention episkopoi do not appear to be ordering a new type of ministry, but giving instructions for an already existent position within the early church. In places (particularly in the verses from the Epistle to Titus) it appears that the position of episkopos is similar or the same as that of presbyter (πρεσβυτερος), or elder, and, later, priest. The Epistle to Timothy mentions deacons (διακονοι) in a manner that suggests that the office of deacon differs from the office of the bishop, and is subordinate to it, though it carries similar qualifications. In the Acts of the Apostles, episkopoi are mentioned as being shepherds of the flock, imagery that is still in use today. The other passages from the New Testament describe them as stewards or administrators, and teachers. In 1 Timothy episkopoi are required to be 'the husband of but one wife'. It is unclear whether this forbids men who have married a second time in series, or polygamists. However, it is clear that the New Testament has no prohibition against bishops marrying and having children. It is interesting to note that in the second chapter of the 1 Peter, Jesus is described as 'the Shepherd and Episkopos of your souls' (τον ποιμενα και επισκοπον των ψυχων υμων).

Bishops in the Apostolic Fathers

At the turn of the first century AD, the church started to acquire a clear organisation. In the works of the Apostolic Fathers, and Ignatius of Antioch in particular, the role of the episkopos, or bishop, became more important.

"Plainly therefore we ought to regard the bishop as the Lord Himself" — Epistle of Ignatius to the Ephesians 6:1.
"your godly bishop" — Epistle of Ignatius to the Magnesians 2:1.
"the bishop presiding after the likeness of God and the presbyters after the likeness of the council of the Apostles, with the deacons also who are most dear to me, having been entrusted with the diaconate of Jesus Christ" — Epistle of Ignatius to the Magnesians 6:1.
"Therefore as the Lord did nothing without the Father, [being united with Him], either by Himself or by the Apostles, so neither do ye anything without the bishop and the presbyters." — Epistle of Ignatius to the Magnesians 7:1.
"Be obedient to the bishop and to one another, as Jesus Christ was to the Father [according to the flesh], and as the Apostles were to Christ and to the Father, that there may be union both of flesh and of spirit." — Epistle of Ignatius to the Magnesians 13:2.
"In like manner let all men respect the deacons as Jesus Christ, even as they should respect the bishop as being a type of the Father and the presbyters as the council of God and as the college of Apostles. Apart from these there is not even the name of a church." — Epistle of Ignatius to the Trallesians 3:1.
"follow your bishop, as Jesus Christ followed the Father, and the presbytery as the Apostles; and to the deacons pay respect, as to God's commandment" — Epistle of Ignatius to the Smyrnans 8:1.
"He that honoureth the bishop is honoured of God; he that doeth aught without the knowledge of the bishop rendereth service to the devil" — Epistle of Ignatius to the Smyrnans 9:1.

— Lightfoot translation.

It is clear that, by this period, a single bishop was expected to lead the church in each centre of Christian mission, supported by a council of presbyters (now a distinct and subordinate position) with a pool of deacons. As the church continued to expand, new churches in important cities gained their own bishop, but churches in the regions around an important city were served by presbyters and deacons from the bishop's city church. Thus, in time, the bishop changed from being the leader of a single church to being the leader of the churches of a given geographical area.

Bishops and civil government

The efficient infrastructure of the Roman Empire became the template for the organization of the church in the fourth century, particularly after the Edict of Milan. As the church moved from the shadows of privacy into the public forum it acquired land for churches, burials and clergy. In 391, Theodosius I decreed that any land that had been confiscated from the church by Roman authorities be returned. The most usual term for the geographical area of a bishop's authority and ministry, the diocese, began as part of the structure of the Roman Empire under Diocletian. As Roman authority began to fail in the western portion of the empire, the church took over much of the civil administration. This can be clearly seen in the ministry of two popes: Pope Leo I in the fifth century, and Pope Gregory I in the sixth century. Both of these men were statesmen and public administrators in addition to their role as Christian pastors, teachers and leaders. In the Eastern churches, latifundia entailed to a bishop's see were much less common, the state power did not collapse the way it did in the West, and thus the tendency of bishops acquiring secular power was much weaker than in the West. However, the role of Western bishops as civil authorities, often called prince bishops, continued throughout much of the Middle Ages.

Sovereign bishops

prince bishop The most important of these prince bishops was the Pope, who ruled as monarch of the Papal States by virtue of his title as Bishop of Rome. His claim to this fief rested on the forged Donation of Constantine, but in fact his authority over this kingdom in central Italy grew slowly after the collapse of Roman and Byzantine authority in the area. The Papal States were abolished when King Victor Emmanuel II took possession of Rome in 1870 and completed the reunification of Italy. This became a perennial source of tension between the Papacy and the government of Italy. In 1929, Pope Pius XI made a deal with the Fascist government of Benito Mussolini and became the independent sovereign of the Vatican, while giving up any rights to the rest of the former Papal States. He was recognised as an independent monarch by the Lateran Treaties, an authority the current Pope continues to hold. The only other bishop who is a head of state is the Bishop of Urgell, a Co-Prince of Andorra. Three senior bishops served as Electors in the Holy Roman Empire. By the terms of the Golden Bull of 1356, the Archbishops of Mainz, Trier, and Cologne were made permanent electors, who chose the next Holy Roman Emperor upon the death of his predecessor. The Archbishop of Mainz was President of the Electors and Archchancellor of Germany. Likewise, the Archbishop of Cologne was Archchancellor of Italy, and the Archbishop of Trier was Archchancellor of Burgundy. A number of other bishops within the Holy Roman Empire, although not being Electors, were sovereign prince-bishops in their own lands.

Bishops holding political office

As well as the Archchancellors of the Holy Roman Empire, bishops generally served as chancellors to mediaeval monarchs, serving as head of the justiciary and chief chaplain. The Lord Chancellor of England was almost always a bishop up until the dismissal of Thomas Cardinal Wolsey by Henry VIII. Likewise, the position of Kanclerz in the Polish kingdom was always a bishop until the sixteenth century. In France before the French Revolution, representatives of the clergy — in practice, bishops and abbots of the largest monasteries — comprised the First Estate of the Estates-General, until their role was abolished during the French Revolution. The more senior bishops of the Church of England continue to sit in the House of Lords of the Parliament of the United Kingdom, as representatives of the established church, and are known as Lords Spiritual. The Bishop of Sodor and Man, whose diocese lies outside of the United Kingdom, is ex officio a member of the Legislative Council of the Isle of Man. In the past, the Bishop of Durham, known as a prince bishop, had extensive viceregal powers within his northern diocese — the power to mint money, collect taxes and raise an army to defend against the Scots.

Episcopacy during the English Civil War

During the period of the English Civil War (or rather, Civil Wars), the role of bishops as wielders of political power and as upholders of the established church became a matter of heated political controversy. John Calvin formulated a doctrine of Presbyterianism, which held that in the New Testament the offices of presbyter and episkopos were identical; he rejected the doctrine of apostolic succession. Calvin's follower John Knox brought Presbyterianism to Scotland when the Scottish church was reformed in 1560. In practice, presbyterianism meant that committees of lay elders had a substantial voice in church government, as opposed to merely being subjects to a ruling hierarchy. This vision of at least partial democracy in ecclesiology paralleled the struggles between Parliament and the King. A body within the Puritan movement in the Church of England sought to abolish the office of bishop and remake the Church of England along Presbyterian lines. The Martin Marprelate tracts, applying the pejorative name of prelacy to the church hierarchy, attacked the office of bishop with satire that deeply offended Elizabeth I and her Archbishop of Canterbury John Whitgift. The vestments controversy also related to this movement, seeking further reductions in church ceremony, and labelling the use of elaborate vestments as "unedifying" and even idolatrous. King James I, reacting against the perceived contumacy of his Presbyterian Scottish subjects, adopted "No Bishop, no King" as a slogan; he tied the hierarchical authority of the bishop to the absolute authority he sought as king, and viewed attacks on the authority of the bishops as attacks on his own authority. Matters came to a head when King Charles I appointed William Laud as the Archbishop of Canterbury; Laud aggressively attacked the Presbyterian movement and sought to impose the full Anglican liturgy on each church. The controversy eventually lead to Laud's impeachment for treason by a bill of attainder in 1645, and subsequent execution. Charles also attempted to impose episcopacy on Scotland; the Scots' violent rejection of bishops and liturgical worship sparked the Bishops' Wars in 1639-1640. During the height of Puritan power in the Commonwealth and the Protectorate, episcopacy was abolished in the Church of England in 1649. The Church of England remained Presbyterian until the Restoration of Charles II in 1660.

Bishops in Catholic, Orthodox and Anglican churches

Although many Protestant churches have rejected the place of bishops in church leadership, churches rooted in tradition continue to ordain bishops to lead the church. Bishops form the leadership in the Roman Catholic Church, the Eastern Orthodox Church, the Oriental Orthodox Churches, the Anglican Communion, and the Independent Catholic Churches. The traditional role of a bishop is as pastor of a diocese (also called a bishopric, eparchy or see). Dioceses vary considerably in their size of area and population. Some dioceses around the Mediterranean Sea which were Christianized early are rather compact; whereas dioceses in areas of rapid modern growth in Christian commitment, as in some parts of Sub-Saharan Africa, South America and the Far East, are much larger and more populous. Far East As well as traditional diocesan bishops, many churches have a well-developed structure of church leadership that involves a number of layers of authority and responsibility. ;Archbishop:An archbishop is the bishop of an archdiocese. This is usually a prestigious diocese with an important place in local church history. The title is purely honorific and carries no extra jurisdiction, though most archbishops are also metropolitan bishops. ;Metropolitan bishop:A metropolitan bishop is an archbishop in charge of an ecclesiastical province, or group of dioceses, and exercises some oversight over the other dioceses. Sometimes a metropolitan may also be the head of an autocephalous, sui juris, or autonomous church. ;Suffragan bishop:A suffragan bishop is a bishop subordinate to another. In the Roman Catholic Church this term is applied to all non-metropolitan bishops (diocesan and auxiliary bishops). In the Anglican Communion, the term applies to a bishop who is a full-time assistant to a diocesan bishop: the Bishop of Warwick is suffragan to the Bishop of Coventry (the diocesan), though both live in Coventry. Some Anglican suffragans are given the responsibility for a geographical area within the diocese (for example, the Bishop of Stepney is an area bishop within the Diocese of London). Diocese of London, Puerto Rico, is a Metropolitan Bishop. ]] ;Titular bishop:A titular bishop is a bishop without a diocese. Rather, the bishop is head of a titular see, which is usually an ancient city that used to have a bishop, but, for some reason or other, does not have one now. Titular bishops often serve as coadjutors or auxiliary bishops. In the Eastern Orthodox Church, bishops of modern diocese are often given a titular see alongside their modern one (for example, the Archbishop of Thyateira and Great Britain). ;Auxiliary bishop:An auxiliary bishop is a full-time assistant to a diocesan bishop (the Roman Catholic equivalent of an Anglican suffragan bishop). Auxiliaries are almost always titular bishops, and are often appointed as the vicar general of the diocese in which they serve. ;Coadjutor bishop:A coadjutor bishop is a bishop who is given automatic right to succeed the incumbent diocesan bishop. The appointment of coadjutors is often seen as a means of providing for continuity of church leadership. ;Honorary assistant bishop:This title is usually applied to retired bishops who are given a general license to minister as episcopal pastors under a diocesan's oversight. ;Primate:A primate is the bishop of the oldest church of a nation. Sometimes this carries jurisdiction over metropolitan bishops, but usually it is another honorific. An exarch is like a primate in the Eastern churches. The title Presiding or President Bishop is often used for the head of a national Anglican church, but this title is not usually associated with a particular episcopal see like a primate. The primate of the Scottish Episcopal Church is chosen from among the diocesan bishops, and, while retaining diocesan responsibility, is called Primus. ;Cardinal:A cardinal, although not until recently necessarily a bishop (e.g., Jesuit theologian Henri de Lubac), is usually a primate, patriarch or titular bishop within the Roman Catholic Church. Their primary duty is to elect the pope. ;Major archbishop:Major archbishops are the heads of some of the Eastern Rite churches in the Roman Catholic Church. Their authority within their sui juris church is equal to that of a patriarch, but they receive fewer ceremonial honors. ;Catholicos:Catholicoi are the heads of some of the Eastern Orthodox and Oriental Orthodox churches, roughly similar to a Catholic major archbishop. ;Patriarch:Patriarchs are the heads of certain ancient autocephalous or sui juris churches. Some of these churches call their leaders Catholicos; the patriarch of the Orthodox Church of Alexandria, Egypt, is called Pope. While most patriarchs in the Roman Catholic Church have jurisdiction, all Latin Rite patriarchs, except for the Pope, are honorary. Pope]]Bishops in all of these communions are ordained by other bishops. Depending on the church, there need to be two or three bishops for validity or legality. Apart from the ordination, which is always done by other bishops, there are different methods in different churches as to the actual choosing of a candidate for ordination as bishop. In the Roman Catholic Church today, the Congregation for Bishops oversees the selection of new bishops with the approval of the Pope. Most Eastern Orthodox churches allow varying amounts of more or less formalized laity and/or lower clergy influence on the choice of bishops. More information on this topic is needed. Only a bishop can ordain a bishop, priest, or deacon. In the Eastern Orthodox Church and in the Eastern Rite liturgical tradition, a priest may celebrate the Divine Liturgy only with the blessing of a bishop. An antimension signed by the bishop is kept on the altar partly as a reminder of whose altar it is and under whose omophorion the priest at a local parish is serving. The Pope of Rome, in addition to being the Bishop of Rome and head of the Roman Catholic Church, is the Patriarch of the Latin Catholic Church. Each bishop within the Latin Catholic Church is only answerable directly to the Pope and not any other bishop except to metropolitans in certain oversight instances. In the Roman Catholic and Orthodox Churches and the Anglican Communion, the cathedral of a diocese will have a special chair set aside for the exclusive use of the bishop. This is the bishop's cathedra, which is often called the bishop's throne. In some other Christian denominations, other churches besides the cathedral will maintain a chair for the use of a Bishop when he visits their parish. Catholic, Anglican, and Orthodox Christian bishops claim to be part of a continuous sequence of ordained bishops since the days of the apostles, the apostolic succession. However, since a bull of Pope Leo XIII issued in 1896, the Roman Catholic church has insisted that Anglican orders are invalid, because of that church's changes in the ordination rites. The Roman Catholic church does however recognize as valid (though illegal) ordinations done by breakaway Roman Catholic bishops, and groups descended from them, so long as the people receiving the ordination conform to other canonical requirements; this gives rise to the phenomenon of episcopi vagantes. Roman Catholics also recognize the validity of ordinations of bishops, priests, and deacons in the Orthodox churches. Some provinces of the Anglican Communion have begun ordaining women as bishops in recent decades. The first was Barbara Clementine Harris, who was ordained to the epsicopate in 1989.

Bishops in other churches

Some other churches, such as Lutherans, Methodists and The Church of Jesus Christ of Latter-day Saints ("LDS Church"; see also Mormon), also have bishops, but their roles differ significantly from the Catholic, Orthodox, and Anglican ones.

Evangelical Lutheran Church in America

In the Evangelical Lutheran Church in America, the largest Lutheran denomination in the United States, and based largely on the Church of Sweden and United Danish Church, bishops are elected by synod councils, consisting of both lay members and clergy, for a term of 6 years, which can be renewed, depending upon the local synod's "constitution" (which usually mirrors that of the national ELCA constitution). Currently, they are responsible for, since going into ecumenical communion with the Episcopal Church of the United States, with the ordaining of all pastors, consecrating all diaconal ministers, giving approvals to "roster" all current pastors (pastors are called by local congregations, like that of the Episcopal Church), and upholding the teachings of Luther, the ELCA and synod constitutions. The Presiding Bishop of the ELCA, the national bishop, is elected for a single 6-year term, and handles all episcopal consecrations, as well as presiding at the General Assembly, which is held every 2 years. A similar structure exists with the Evangelical Lutheran Church of Canada (ELCC).

United Methodist Bishops

Evangelical Lutheran Church of Canada In the United Methodist Church, bishops are administrative superintendents of the church; they are elected for life from among the clergy by vote of the delegates in regional (called Jurisdictional) conferences and, among their duties, are responsible for appointing clergy to serve local churches as pastor, for performing ordinations, and for safeguarding the doctrine and discipline of the Church. The Juridictional Conferences, meeting every four years, are comprised of an equal number of clergy and lay delegates. In each Annual Conference, United Methodist bishops serve for four year terms, and may serve up to three terms before either retirement or appointment to a new Conference. United Methodist bishops may be male or female. John Wesley made Thomas Coke and Francis Asbury superintendents for the United States of America in 1784, where Methodism first became a separate denomination apart from the Church of England. Coke soon returned to England, but Asbury was the primary builder of the new church. He did not call himself bishop, but eventually submitted to the usage by the people. Notable bishops in United Methodist history include Coke, Asbury, Richard Whatcoat, Philip William Otterbein, Martin Boehm, Jacob Albright, John Seybert, Matthew Simpson, John Stamm, Marjorie Matthews, Ntambo Nkulu Ntanda, William Willimon, and Thomas Bickerton. Methodists in Great Britain acquired their own bishops early in the nineteenth century, after the Methodist movement in Britain formally parted company with the Church of England. The position no longer exists, however, in British Methodism.

Christian Methodist Episcopal Church

nineteenth century In the Christian Methodist Episcopal Church, bishops are administrative superintendents of the church; they are elected by "delegate" votes for as many years deemed until the age of 74, then he/she must retire. Among their duties, are responsibility for appointing clergy to serve local churches as pastor, for performing ordinations, and for safeguarding the doctrine and discipline of the Church. The General Conference, a meeting every four years, are comprised of an equal number of clergy and lay delegates. In each Annual Conference, CME bishops serve for four year terms. CME Church bishops may be male or female.

The Church of Jesus Christ of Latter-day Saints

In The Church of Jesus Christ of Latter-day Saints, the Bishop is the leader of a local congregation, called a ward. As such, it is his duty to preside at sacrament meetings, assign local leaders, and participate in one-on-one interviews with his ward members for things such as temple recommends and confession. Bishop is an office of the Aaronic Priesthood; in addition to his ward responsibilities, it is a bishop's duty to preside over the priest's quorum. Responsible for the physical welfare of the ward, he collects tithing and fast offerings and distributes financial assistance where needed. A bishop is chosen from members of the local congregation by the stake presidency. After being called, he chooses his two counselors, and the three men together form a bishopric. Like almost all positions in the Church, bishops are not paid or reimbursed financially for their services and therefore have normal full-time jobs to provide for their families. A ward typically releases its bishop and calls a new one every five years or so; after being released, a bishop is usually still referred to by the title "Bishop" by the people he served.

New Apostolic Church

The New Apostolic Church (NAC) knows 3 classes of ministries: Diacons, Priests and Apostles. The Apostles, all conclused in the apostolate with the Chief Apostle as head, are the highest ministries. Of the several kinds of priest-ministries, the bishop is the highest one. Nearly all bishops are set in directly from the chief apostle. They support and help their superior apostle.

Others

In some smaller Protestant denominations and independent churches the term bishop is used in the same way as pastor, to refer to the leader of the local congregation who may be male or female. This usage is especially common in African American churches in the USA. In the Church of Scotland, which has a Presbyterian church structure, the word "bishop" refers to an ordained person, usually a normal parish minister, who has temporary oversight of a trainee minister.

References & Resources

Print

- Ignatius of Antioch, Epistles of to the Ephesians, Magnesians, Trallesians, and Smyrnans, Lightfoot, trans., Harmer, ed. (Kessinger, 1891/2003). ISBN 0766164985
- Mathews, James, Set Apart To Serve: The Role of the Episcopacy in the Wesleyan Tradition (Nashville: Abingdon, 1985).
- Moede, Gerald, The Office of Bishop in Methodism: Its History and Development (Nashville: Abingdon, 1965).

Online

- [http://biblestudytools.net/OnlineStudyBible/bible.cgi?word=1+Timothy+3%3A1-7§ion=0&version=nrs&new=1&oq=&NavBook=1ti&NavGo=3&NavCurrentChapter=3 1 Timothy 3:1-7] (NRSV)
- [http://biblestudytools.net/OnlineStudyBible/bible.cgi?word=Titus+1%3A7-9§ion=0&version=nrs&new=1&oq=&NavBook=tit&NavGo=1&NavCurrentChapter=1 Titus 1:7-9] (NRSV)
- [http://www.revneal.org/Writings/apostoli.htm Methodist/Anglican Thoughts On Apostolic Succession] by Gregory Neal
- [http://www.revneal.org/Writings/methepisc.htm Methodist Episcopacy: In Search of Holy Orders] by Gregory Neal
- Category:Christian group structuring Category:Roman Catholic Church offices Category:Methodism Category:Religious workers Category:Ecclesiastical titles ko:주교 ja:司教

Bruce Cameron

The Most Reverend Bruce Cameron became Primus of the Scottish Episcopal Church on 1 November 2000. He announced on 6 November 2005, his intention to step down from being the Primus at the end of April 2006 prior to his retirement as Bishop of Aberdeen and Orkney at the end of June 2006.

Biography

Born 1941, Glasgow, Scotland, educated at Edinburgh Theological College 1961-1964. Deacon 1964 and Priest 1965. Served as curate at St Michael's and All Angels Church, Helensburgh, Argyll and Bute, from 1964-1967 and then another curacy at Holy Cross Church, Edinburgh 1967-1970. Became chaplain to St Mary's Cathedral 1971-1975. During this period he was the Diocesan Youth Chaplain. First Rectorship was at St Mary's Church, Dalmahoy 1975-1982. Team Rector, Livingston Ecumenical Team Ministry from 1982 to 1988. Rector of St. John's Church, Perth 1988-1992. Consecrated Bishop of [http://www.aberdeen.anglican.org Aberdeen & Orkney] 1992 Elected Primus 1 November 2000 Married Elaine (nee Gingles) 1974, 2 sons [http://abderite.co.uk Ewan] and Dermot

Primates Meeting 2005

At the meeting of the Primates of the Anglican Communion in February 2005, Bruce Cameron presented a summary of the worldwide responses to the Windsor Report on preserving communion in the face of differences of opinion on sexuality.

External link

- [http://www.aberdeen.anglican.org/bishop.htm The United Diocese of Aberdeen and Orkney - Most Reverend Bruce Cameron] Cameron, Bruce Cameron, Bruce Cameron, Bruce

Religion in the United Kingdom

] The United Kingdom is a traditionally Christian state, with two of the four home nations having official faiths:
- Anglicanism, in the form of the Church of England, is the established church in England. The Queen is Supreme Governor of the Church of England.
- The Church of Scotland, a Presbyterian Church, is the national church of Scotland. The Queen is an ordinary member of the Church of Scotland.
- The Anglican Church in Wales was disestablished in 1920.
- The Anglican Church of Ireland was disestablished in 1871.

History

Before Christianity

Paganism in the British Isles was supplemented by the arrival of Roman religion: see, for example, the Temple of Mithras, London. It had multiple deities, that varied in different regions: see, for example, Sulis and Viridios.

Christianity

Viridios produced in Lindisfarne]] Christianity was first introduced through the Romans (English mythology links the introduction of Christianity to Britain to the Glastonbury legend of Joseph of Arimathea) and the Romano-British population after the withdrawal of the Roman legions was mostly Christian. However the Anglo-Saxon invasions largely wiped out Christianity from the areas occupied by the Saxons - although whether this was due to conversion of the native population or ethnic cleansing of the original population is widely disputed. What is not disputed is that Anglo-Saxon England was largely pagan by the 7th century. Ireland was converted largely by Romano-British missionaries - notably Saint Patrick at some time after the withdrawal of the Roman legions from England. Irish Christianity developed in a monastic style. Celtic missionaries from Ireland spread Celtic Christianity then came to Scotland - notably through Saint Columba and later the Kingdom of Northumbria. Many works of art and faith were inspired, such as the Lindisfarne Gospels. Augustine of Canterbury was sent by Pope Gregory to establish an English church loyal to Rome starting in the Kingdom of Kent - which had strong links to the Franks, including the Kentish King's wife who invited Augustine to England. See History of the Church of England. Bede's Historia ecclesiastica gentis Anglorum describes the history of the English church. The Synod of Whitby attempted to reconcile differences of religious practice, particularly between the Celtic Church and the Roman Church. The outcome was that Cuthbert, the leader of Celtic Christianity accepted the Petrine Authority that Augustine and Rome claimed. Until the Reformation established different religious practices in different territories of what is now the United Kingdom, Christianity in the islands generally looked to Rome for spiritual guidance, although figures such as Stephen Langton and John Wyclif and movements such as Lollardy occasionally posed challenges to the dominance of the Rome-based hierarchy. The Bible was eventually translated into vernacular languages in the United Kingdom: see, for example, Wyclif's Bible, William Tyndale, William Morgan and Welsh Bible.

From the Reformation to established national churches

The religious history of the countries now comprising the United Kingdom has been turbulent and often violent. Due to his own dynastic difficulties, Henry VIII of England cut ties with the Papacy. When he was not granted an annulment for his first wife Catherine of Aragon Henry announced himself as the supreme head of the Church in England. In Scotland the Protestant Reformation was more of a grass roots movement than an imposition by the Crown. Continuing adherence by a majority of the population to Catholicism in Ireland ensured unstable and violent relations between the nations of the isles. By the late 17th century a political settlement of religious questions had re-established stability, if not general conformism (see Act of Settlement 1701 and Act of Security). For more detail of this period see the following articles:
- Act of Supremacy
- Oath of Supremacy
- Six Articles
- Book of Common Prayer
- Prayer Book Rebellion
- Marian martyr and Marian exiles
- Elizabethan Religious Settlement
- Thirty-Nine Articles
- Regnans in Excelsis
- Gunpowder Plot
- Annotated Lyrics to The Vicar of Bray
- Covenanter
- Westminster Assembly
- 1689 Baptist Confession of Faith
- Royal Declaration of Indulgence
- Declaration of Indulgence
- Seven Bishops
- Popish Plot
- Exclusion Bill
- Penal law
- Test Act
- Act of Uniformity
- Conventicle Act 1664
- Five Mile Act 1665
- Nonjuring schism

Scotland

Nonjuring schism The Church of Scotland is recognised in law (by the Church of Scotland Act 1921) as the national church in Scotland, but independent of state control in matters spiritual. The Church of Scotland is a Reformed church with a Presbyterian system of church government. For more information on the history of the Reformation in Scotland, see also John Knox, Jenny Geddes, Book of Common Order, and Bishops' Wars. The Protestant Reformation in Scotland was more influenced by Calvinism than in England, with the adoption of the Westminster Confession. Divisions within Presbyterianism (see Disruption of 1843) in Scotland have led to the setting up of other denominations:
- Free Church of Scotland
- Free Presbyterian Church of Scotland
- United Free Church of Scotland
- United Presbyterian Church of Scotland The second largest church in Scotland in terms of membership is the Roman Catholic Church. The indigenous Scottish Episcopal Church (which is part of the Anglican communion), is a relatively small denomination and not established.

Northern Ireland

The vast majority of the population of Northern Ireland identifies with one of two different groups, unionists and nationalists. Both sides of the community are often described by their predominant religious attachments. Unionists, predominantly Protestant, belong to the Presbyterian Church in Ireland, the second in terms of size is the Church of Ireland), while nationalists are predominantly Catholic.

Roman Catholicism

Catholic flying at half mast the day after the death of Pope John Paul II.]] Relations between adherents of Protestantism and the Roman Catholic Church have at times been difficult (see Papist and Popery). Roman Catholics who clung to their faith in the face of persecution were called recusants. Following Catholic Emancipation in the late 18th and early 19th century (which met violent opposition in the Gordon riots) the Roman Catholic Church in Great Britain re-established a hierarchy in 1850. However, Anglican and Roman Catholic worship has often been similar in many parishes: see Anglo-Catholicism and the Oxford Movement. Some problems of sectarianism still remain, particularly in Northern Ireland. For more detail on Roman Catholic history in England, see Catholic Church in Great Britain and English Catholic parish histories.

Other Christian denominations

Other traditions of Christianity have a long history. There has been a strain of Nonconformism or Dissent traceable back to Lollardry. For more information on some of these groupings, especially those that came to prominence during the religious ferment of the 16th and 17th centuries, see English Dissenters. Britain provided a place of refuge for Huguenots fleeing religious persecution in France. Many parts of the British Isles developed a strong tradition of Methodism from the 18th century onwards. For more information, see:
- Connexion
- John Wesley
- Countess of Huntingdon's Connexion
- Welsh Methodist revival
- 1904-1905 Welsh Revival Orthodoxy has more recently been re-introduced to the United Kingdom by Cypriot, Russian and other immigrants (see, for example, Anthony Bloom and Greek Orthodox Church of St Nicholas), but increasing numbers of British converts are joining formerly ethnically-based congregations. Among other denominations are:
- The Baptist Union of Great Britain
- The General Assembly of Unitarian and Free Christian Churches
- The Religious Society of Friends - Britain Yearly Meeting
- The United Reformed Church
- The Salvation Army

Religion and modern politics

The strength of nonconformism among workers in the newly-industrialised towns of the Industrial Revolution gave rise, in large measure, to the development of Christian socialism in the United Kingdom. The Labour Party arose from a nonconformist background, whereas the Church of England has sometimes been nicknamed "the Conservative Party at prayer". As religious disabilities were relaxed in the 19th century, politics was opened up to people of different faiths or none (see Charles Bradlaugh). However, the Church of England still maintains a constitutional position in the legislature: see Lord Spiritual. The debate over the role of the churches in the constitution was perennial in British politics:
- State religion
- Antidisestablishmentarianism
- Disestablishmentarianism
- Public Worship Regulation Act 1874
- Welsh Church Act 1914

Secularism and tolerance

Despite its Christian tradition, the number of churchgoers fell over the last half of the 20th century. Society in the United Kingdom is markedly more secular than in the past, and atheism is also widespread. See Status of religious freedom in the United Kingdom. Until 1944 there was no requirement for state schools in England and Wales to provide religious education or worship, although most did so. The Education Act 1944 introduced a requirement for a daily act of collective worship and for religious education but did not define what was allowable under these terms. The act contained provisions to allow parents to withdraw their children from these activities and for teachers to refuse to participate. The Education Reform Act 1988 introduced a further requirement that the majority of collective worship be "wholly or mainly of a broadly Christian character". In recent years schools have increasingly failed to comply with the collective worship rules - in 2004 David Bell, the Chief Inspector of Schools said that "at present more than three-quarters of schools fail to meet this requirement." [http://www.standards.dfes.gov.uk/forums/showflat.php?Cat=&Number=1839&Main=1777] Religious studies is still an obligatory subject in the curriculum, but tends to aim at providing an understanding of the main faiths of the world than at instilling a strictly Christian viewpoint. Ecumenical rapprochement has gradually developed between Christian denominations. However, some religious tensions still exist. See, for example, The Satanic Verses (novel), and Religious rivalry in Glasgow. As of 2004, consultation on proposals to update the blasphemy law in the United Kingdom are ongoing. There being no strict separation of church and state in the United Kingdom, public officials may in general display religious symbols in the course of their duties - for example, turbans. School uniform codes are generally drawn up flexibly enough to accommodate religious dress. Chaplains are provided in the armed forces (see Royal Army Chaplains' Department) and in prisons.

Judaism

Until the 20th century Judaism was the only noticeable non-Christian religion (see, for example: History of the Jews in England), having first appeared (at least in historical records) during the Norman Conquest of 1066. In fact, from 1290 to 1656, Judaism did not officially exist in England due to an outright expulsion in 1290 and official restrictions that were not lifted until 1656 (though historical records show that some Jews did come back to England during the early part of the 17th century prior to the lifting of the restriction). In addition, the Jewish community has historically suffered expulsions, official restrictions and discrimination, and outbreaks of communal violence - some of which are catalogued at History of anti-Semitism; however, in the 19th and 20th centuries, British society was considered more tolerant of Jews than most other European nations, especially the ones from Germany on east.

Other faiths

History of anti-Semitism More recently, immigration has led to the introduction of other religions that are popular amongst ethnic minorities, such as Islam (see Islam in the United Kingdom), Hinduism, Sikhism and Buddhism, as well as Pentecostal and Charismatic Christian movements. Religious diversity has led Charles, Prince of Wales to muse publicly on the desirability of being Defender of Faith rather than Defender of the Faith. He commented in 1994 that, "I personally would rather see it (his future role) as Defender of Faith, not the Faith" [http://www.princeofwales.gov.uk/about/wrk_religion.html]. Defender of the Faith Religions claiming pre-Christian British origins, such as Wicca and Neo-druidism, retain some followers, although following many centuries of official persecution they are understandably practised rather discreetly. In October 2004 a Royal Navy technician, Chris Cranmer, attracted media attention by registering as a satanist. A spokesman for the Royal Navy said: "We are an equal opportunities employer and we don't stop anybody from having their own religious values."

Saints

Traditionally, saints have often been venerated both locally and nationally. This is often reflected in British toponymy. Patron saints:
- Saint George - England
- Saint Andrew - Scotland
- Saint David - Wales
- Saint Patrick - Ireland Many municipalities and regions preserve traditions of their own saints. See, for example, Cornish Saints and Saint Swithun. Saint Alban was, according to tradition, the first Christian martyr in Britain. Other martyrs, such as the Forty Martyrs of England and Wales, have also been canonised. canonised] Pilgrimages were an important religious, social and economic activity in pre-Reformation Britain. The shrine of Thomas Becket attracted particularly large numbers of pilgrims, as recounted in Chaucer's Canterbury Tales. Some local pilgrimages have been revived; see, for example, the shrines of Walsingham.

Monasticism

Ancient monasticism in the British Isles spread Christianity to the furthest parts of the archipelago, but the Reformation led to the Dissolution of the Monasteries. Monastic communities have been re-established.
- Abbeys and priories in Scotland
- Abbeys and priories in Wales
- Abbeys and priories in England
- Abbeys and priories in Northern Ireland

Religious leaders

Abbeys and priories in Northern Ireland of the Archbishop of Canterbury in London]]
- The Archbishop of Canterbury is the head of the established Church of England
- List of Anglican diocesan bishops in Britain and Ireland
- The Moderator of the General Assembly of the Church of Scotland presides over the annual Assembly, but does not lead, the Church of Scotland
- The Primus of Scotland is the presiding bishop of the Scottish Episcopal Church
- The Archbishop of Westminster is the leader of the Roman Catholic bishops in England
- The Primate of All Ireland exercises his ecclesiastical jurisdiction in Northern Ireland as well as the Republic of Ireland
- The Chief Rabbi is the title of the leader of Orthodox Judaism in the British Isles - see List of Chief Rabbis
- The Board of Deputies of British Jews represents Jewish opinion
- The Moderator of the General Assembly, of the Presbyterian Church in Ireland, presides over, but does not lead, the Church.

Notable places of worship

Board of Deputies of British Jews] The varied religious and ethnic history of the United Kingdom has left a wide range of buildings - churches, cathedrals, chapels, chapels of ease, synagogues, mosques and temples - across the home nations. Besides its spiritual importance, the religious architecture of the United Kingdom includes buildings of importance to the tourism industry and local pride. Changing social and demographic profiles mean that in some areas redundant religious buildings are being converted to secular purposes. In other locations, new places of worship are being established. Here is a selection of articles on notable places of worship in the United Kingdom:
- List of cathedrals in the United Kingdom
- Westminster Abbey - Anglican
- York Minster - Anglican
- Neasden Temple - Hindu
- Finsbury Park mosque - Islamic
- Victoria Park Mosque - Islamic
- Westminster Central Hall - Methodist
- Metropolitan Tabernacle - Baptist
- Westminster Cathedral - Roman Catholic
- Mill Hill Synagogue - Jewish
- Crathie Kirk - Church of Scotland
- Glasgow Cathedral - Church of Scotland

Statistics

In the 2001 census data, people were asked about their beliefs.

Religions in England & Wales, 2001

The 2001 UK census also included responses from 390,127 people (or 0.7% of the population of England and Wales) who gave their religion as the parody religion, Jedi. A survey[http://www.ccsr.ac.uk/christmas.html] in 2002 found average weekly attendance at Anglican churches in England varied between 4.0% of the population in the diocese of Hereford, down to just 1.4% in Birmingham. Church attendance at Christmas in some dioceses was up to three times the average for the rest of the year. A 2004 YouGov poll found that 44 per cent of UK citizens believe in God, while 35 per cent do not [http://www.telegraph.co.uk/news/main.jhtml;?xml=/news/2004/12/27/nfaith27.xml&sSheet=/portal/2004/12/27/ixportal.html]. The disparity between the census data and the YouGov data has been put down to a phenomenon described as "cultural Christianity", whereby many who do not believe in God still identify with the religion they were bought up as, or the religion of their parents. Beside the Roman Catholic Church (Eglwys Catholig Rufeinig) and the Church in Wales (Eglwys yng Nghymru), which both have less than 5 % of the population as members, the largest religious societies are the Presbyterian Church of Wales (Eglwys Bresbyteraidd Cymru) with 34,819 (2004) members and 1 % of the population as members and the Union of Welsh Independents (Undeb yr Annibynwyr Cymraeg) as well as the Baptist Union of Wales (Undeb Bedydd wyr Cymru) with about 1 % of the population as members each.

Religions in Northern Ireland, 2001

Source: UK 2001 Census.

Religions in Scotland, 2001

Source: UK 2001 census General Register Office for Scotland, [http://www.gro-scotland.gov.uk/files/report_parliament.xls The Registrar General's 2001 Census Report to the Scottish Parliament] (Excel). See also [http://www.scotland.gov.uk/stats/bulletins/00398-02.asp Analysis of Religion in the 2001 Census: Summary Report]

External links

- [http://news.bbc.co.uk/1/hi/programmes/wtwtgod/default.stm BBC What the World Thinks of God television programme]

Christian churches

- [http://www.cofe.anglican.org/ Church of England]
- [http://www.churchofscotland.org.uk/ Church of Scotland]
- [http://www.presbyterianireland.org/ Presbyterian Church in Ireland]
- [http://www.ireland.anglican.org/ Church of Ireland] (Anglican)
- [http://www.churchinwales.org.uk/ Church in Wales] (Anglican)
- [http://www.catholic-ew.org.uk/ Catholic Church in England and Wales]
- [http://www.scmo.org/_titles/bishops_conference.htm Roman Catholic Bishops' Conference of Scotland]
- [http://www.catholicireland.net/pages/index.php Roman Catholic Church in Ireland]
- [http://www.freechurch.org/ Free Church of Scotland]
- [http://www.freechurchcontinuing.co.uk/ Free Church of Scotland (Continuing)]
- [http://www.nostos.com/church/ Greek Orthodox Church in Great Britain]
- [http://www.sourozh.org/ Russian Orthodox Church in Great Britain and Ireland - Diocese of Sourozh, Patriarchate of Moscow]
- [http://www.antiochian-orthodox.co.uk/ Antiochian Orthodox Church in the United Kingdom and Ireland]
- [http://www.radur.demon.co.uk/ROC.html Romanian Orthodox Church, London]

Islam

- [http://www.mcb.org.uk/ Muslim Council of Great Britain]

Buddhism

- [http://www.kadampa.org/ New Kadampa Tradition - International Kadampa Buddhist Union] - founded by the internationally renowed teacher, Geshe Kelsang Gyatso

Atheism

- http://www.secularism.org.uk
- http://www.humanism.org.uk

Category:Christian leaders

Christian leaders are those who are notable for their influence on the religious thought and/or religious activity of people who consider themselves, or are widely considered by others, to be part of the tradition of Christianity. See also List of Christian theologians. Leaders Category:Religious leaders

Category:Religion in Scotland

Scotland Category:Scotland

Miljöpartiet de gröna

Miljöpartiet de gröna (Umweltpartei - Die Grünen) ist eine der im schwedischen Reichstag vertretenen politischen Parteien. Die Grünen haben keine Parteivorsitzenden, sondern Parteisprecher. Parteisprecher sind seit 2002 Maria Wetterstrand und Peter Eriksson. Die Grünen erreichten bei den Reichstagswahlen 2002 4,6% der Stimmen und 17 von 349 Mandaten.

Geschichte

Die Grünen gingen aus der alternativen Bewegung, Umweltbewegung und der Anti-Atomkraft-Bewegung der 70er Jahre hervor und organisierten sich als politische Partei 1981. Im Nachklang der Tschernobyl-Katastrophe, die Skandinavien teilweise stark betroffen hatte, gelang es den Grünen bei der Wahl 1988, die Vierprozenthürde zu überwinden und in den Reichstag einzuziehen. Kerngebiete der grünen Partei sind die Umweltpolitik und eine eindeutige Anti-EU-Haltung. In den Wahlen von 1991 verfehlten die Grünen die Vierprozenthürde, aber waren in einer Reihe von Provinziallandtagen und Gemeinderäten vertreten. 1994 kehrten sie in das Parlament zurück, und 1998 leiteten sie eine parlamentarische Zusammenarbeit mit der sozialdemokratischen Minderheitsregierung ein, die auch heute noch besteht.

Wahlresultate

Bild:De_grönas_valresultat.png

Parteisprecher

- 1981–84 nicht definiert
- 1984–85 Ragnhild Pohanka, Per Gahrton
- 1985–86 Ragnhild Pohanka, Birger Schlaug
- 1986–88 Eva Goës, Birger Schlaug
- 1988–90 Fiona Björling, Anders Nordin
- 1990–91 Margareta Gisselberg, Jan Axelsson
- 1991-92 Jan Axelsson
- 1992–99 Marianne Samuelsson, Birger Schlaug
- 1999–2000 Lotta Nilsson Hedström, Birger Schlaug
- 2000–02 Lotta Nilsson Hedström, Matz Hammarström
- 2002– Maria Wetterstrand, Peter Eriksson Kategorie:Schwedische Partei

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