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Anglicanism is a tradition of Christian faith. Churches in this tradition either have historical connections to the Church of England or have similar beliefs, worship and church structures. The word Anglican originates in ecclesia anglicana, a medieval Latin phrase dating to at least 1246 meaning the English Church. Adherents of Anglicanism are called Anglicans. The great majority of Anglicans are members of churches which are part of the international Anglican Communion. There are, however, a number of churches outside of the Anglican Communion which also consider themselves to be in the Anglican tradition, most notably those referred to as Continuing Anglican churches.
The faith of Anglicans is founded in the scriptures, the traditions of the apostolic church, the apostolic succession—"historic episcopate" and the early Church Fathers. Anglicanism forms one of the branches of Western Christianity; having definitively declared its independence from the Roman pontiff at the time of the Elizabethan Religious Settlement. By the mid 17th century the Church of England (and associated episcopal churches in Ireland and in England's American colonies) came to be seen as comprising a distinct Christian tradition with theologies, structures and forms of worship representing a middle ground, or via media, between Roman Catholicism and Protestantism. Following the American Revolution, Anglican congregations in the United States and Canada were each reconstituted into an independent church with their own bishops and self-governing structures; which, through the expansion of the British Empire and the activity of Christian missions, was adopted as the model for many newly formed churches, especially in Africa, Australasia and the regions of the Pacific. In the 19th century the term Anglicanism was coined to describe the common religious tradition of these churches; as also that of the Scottish Episcopal Church, which, though originating earlier within the Church of Scotland, had come to be recognised as sharing this common identity.
The degree of distinction between Reformed and western Catholic tendencies within the Anglican tradition is routinely a matter of debate both within specific Anglican churches and throughout the Anglican Communion. Unique to Anglicanism is the Book of Common Prayer, the collection of services that worshippers in most Anglican churches used for centuries. While it has since undergone many revisions and Anglican churches in different countries have developed other service books, the Prayer Book is still acknowledged as one of the ties that bind the Anglican Communion together. There is no single Anglican Church with universal juridical authority, since each national or regional church has full autonomy. As the name suggests, the Anglican Communion is an association of those churches in full communion with the Archbishop of Canterbury. With over seventy-seven million members the Anglican Communion is the third largest Christian communion in the world, after the Roman Catholic Church and the Eastern Orthodox Church.
The word Anglicanism is a neologism from the 19th century; being constructed from the much older word Anglican. The word refers to the teachings and rites of Christians throughout the world in communion with the see of Canterbury. It has come to be used to refer to the claim of those Churches to a unique religious and theological tradition apart from all other Christian churches, be they Eastern Orthodox, Roman Catholic, or Protestant; and is entirely distinct from the allegiance of some of these churches to the British Crown.
The word Anglican originates in ecclesia anglicana, a Medieval Latin phrase dating to at least 1246 meaning "the English Church". As an adjective, Anglican is used to describe the people, institutions, and churches as well as the liturgical traditions and theological concepts developed by the Church of England.. As a noun, an Anglican is a member of a Church in the Anglican Communion. The word is also used by followers of dissenting groups which have left the communion or have been founded separately from it, though the Anglican Communion considers this to be misuse.
Although the term Anglican is found referring to the Church of England as far back as the 16th Century, its use did not become general until the latter half of the 19th Century. In British parliamentary legislation referring to the English Established Church, it is described as the Protestant Episcopal Church, thereby distinguishing it from the counterpart established Protestant Presbyterian Church in Scotland. High Churchmen, who objected to the term Protestant, initially promoted the form Reformed Episcopal Church; and it remains the case that word Episcopal is preferred in the title of The Episcopal Church (the province of the Anglican Communion covering the United States) and the Scottish Episcopal Church. Outside of the British Isles, however, the word Anglican Church came to be preferred; as it distinguished these churches from others that claimed an episcopal polity; although the Church of Ireland and the Church in Wales continue to use the term only with reservations.
Anglicans believe the catholic and apostolic faith is revealed in Holy Scripture and the catholic creeds, and interpret these in light of the Christian tradition of the historic Church, scholarship, reason, and experience.
Anglicans celebrate the traditional sacraments, with special emphasis being given to the Holy Eucharist, also called Holy Communion, the Lord's Supper or the Mass. The Eucharist is central to worship for most Anglicans as a communal offering of prayer and praise in which the life, death and resurrection of Jesus Christ are proclaimed through prayer, reading of the Bible, singing, and the reception of bread and wine as instituted at the Last Supper. Whilst many Anglicans celebrate the Eucharist in similar ways to the predominant western Catholic tradition, a considerable degree of liturgical freedom is permitted, and worship styles range from the simple to elaborate.
Unique to Anglicanism is the Book of Common Prayer, the collection of services that worshippers in most Anglican churches used for centuries. It was called common prayer originally because it was intended for use in all Church of England churches which had previously followed differing local liturgies. The term was kept when the church became international because all Anglicans used to share in its use around the world. In 1549, the first Book of Common Prayer (BCP) was compiled by Thomas Cranmer, who was then Archbishop of Canterbury. Whilst it has since undergone many revisions and Anglican churches in different countries have developed other service books, the Prayer Book is still acknowledged as one of the ties that bind the Anglican Communion together.
By the Elizabethan Settlement, the Churches of England and Ireland had been established through legislation in Parliament; and assumed allegiance and loyalty to the British Crown in all their members. However, from the first, the Elizabethan Church began to develop distinct religious traditions; assimilating some of the theology of Reformed churches with the services in the Book of Common Prayer, under the leadership and organisation of a continuing episcopate ; and over the years these traditions themselves came to command adherence and loyalty. Potentially this would create a crisis of identity, were secular and religious loyalties to conflict - and such a crisis indeed occurred in 1776 with the American Declaration of Independence, most of whose signatories were, at least nominally, Anglican . For these American Patriots, even the forms of Anglican services were in doubt, since the Prayer Book rites of Matins, Evensong and Holy Communion, all included specific prayers for the British Royal Family. Consequently, the conclusion of the War of Independence resulted in the creation of two new Anglican churches, The Episcopal Church in the United States of America in those States that had achieved independence; and The Church of England in Canada in those North American colonies remaining under British control and to which many Loyalist churchmen had migrated. Reluctantly, legislation was passed in the British Parliament (the Consecration of Bishops Abroad Act 1786) to allow bishops to be consecrated for an American church outside of allegiance to the British Crown (whereas no bishoprics had ever been established in the former American colonies) . Both in the United States, and in Canada, the new Anglican churches developed novel models of self-government, collective decision-making, and self-supported financing; that would be consistent with separation of religious and secular identities .
In the following century, two further factors acted to accelerate the development of a distinct Anglican identity. From 1828 and 1829, Dissenters and Roman Catholics could be elected to the House of Commons , which consequently ceased to be a purely Anglican body; but which nevertheless, over the following ten years , engaged in extensive reforming legislation affecting the interests of the established churches of both England and Ireland. The propriety of this legislation was bitterly contested by the Tractarians , who in response developed a vision of "Anglicanism" as religious tradition deriving ultimately from the Ecumenical Councils of the patristic church. Those within the Church of England opposed to the Tractarians, and to their revived ritual practices, introduced a stream of Parliamentary Bills aimed to control innovations in worship ; but this only made the dilemma more acute, with consequent continual litigation in the secular and ecclesiastical courts.
Over the same period Anglican churches engaged vigorously in Christian missions, resulting in the creation, by the end of the century, of over ninety colonial bishoprics ; which gradually coalesced into new self-governing churches on the Canadian and American models. However the case of John William Colenso Bishop of Natal, reinstated in 1865 by the English Judicial Committee of the Privy Council over the heads of the Church in South Africa , demonstrated acutely that the extension of episcopacy had to be accompanied by a recognised Anglican ecclesiology of ecclesiastical authority, distinct from secular power.
Consequently, at the instigation of the bishops of Canada and South Africa, the first Lambeth Conference was called in 1867 ; to be followed by further conferences in 1878 and 1888, and thereafter at ten year intervals. The various papers and declarations of successive Lambeth Conferences, have served to frame the continued Anglican debate on identity, especially as relating to the possibility of ecumenical discussion with other churches. This ecumenical aspiration became much more of a possibility, as other denominational groups rapidly followed the example of the Anglican Communion in founding their own transnational alliances: the Alliance of Reformed Churches, the Ecumenical Methodist Council, the International Congregational Council, and the Baptist World Alliance.
The Tractarian formulation of the theory of the via media was essentially a party platform, and not acceptable to Anglicans outside the confines of the Oxford Movement. However, the theory of the via media was reworked in the ecclesiological writings of Frederick Denison Maurice, in a more dynamic form that became widely influential. Both Maurice and Newman saw the Church of England of their day as sorely deficient in faith; but whereas Newman had looked back to a distant past when the light of faith might have appeared to burn brighter, Maurice looked forwards to the possibility of a brighter revelation of faith in the future. Maurice saw the Protestant and Catholic strands within the Church of England as contrary but complimentary, both maintaining elements of the true church, but incomplete without the other; such that a true catholic and evangelical church might come into being by a union of opposites. Central to Maurice's perspective, is his belief that the collective elements of family, nation and church represent a divine order of structures through which God unfolds his continuing work of creation. Hence, for Maurice, the Protestant tradition maintains the elements of national distinction which are amongst the marks of the true emerging universal church, but which have been lost within Roman Catholicism in the parasitic internationalism of centralised Papal Authority. In the coming universal church, each national church would maintain the six signs of Catholicity: baptism, eucharist, the creeds, Scripture, an episcopally ordered ministry, and a fixed liturgy; of which the latter would take a variety of forms in accordance with divinely ordained distinctions in national characteristics. Not surprisingly, this vision of a becoming universal church as a congregation of autonomous national churches, proved highly congenial in Anglican circles; and Maurice's six signs were adapted to form the Chicago-Lambeth Quadrilateral of 1888.
In the latter decades of the 20th Century, Maurice's theory, and the various strands of Anglican thought that derived from it, have been criticised by Stephen Sykes; who argues that the terms Protestant and Catholic as used in these approaches are synthetic constructs denoting ecclesiastic identities unacceptable to those to whom the labels are applied. Hence, the Roman Catholic Church does not regard itself as a party or strand within the universal church - but rather identifies itself as the universal church. Moreover, Sykes criticises the denial, implicit in theories of via media, that there is no distinctive body of Anglican doctrine, other than those of the universal church; accusing this of being an excuse not to undertake systematic doctrine at all. Contrariwise, Sykes notes a high degree of commonality in Anglican liturgical forms, and in the doctrinal understandings expressed within those liturgies. He proposes that Anglican identity might rather be found within a shared consistent pattern of prescriptive liturgies, established and maintained through canon law, and embodying both a historic deposit of formal statements of doctrine, and also framing the regular reading and proclamation of scripture. Sykes nevertheless agrees with those heirs of Maurice who emphasise the incompleteness of Anglicanism as a positive feature, and quotes with qualified approval the words of Michael Ramsay:
The distinction between Reformed and Catholic, and the coherence of the two, is routinely a matter of debate both within specific Anglican Churches and throughout the Anglican Communion by members themselves. Since the Oxford Movement of the mid-19th century, many Churches of the Communion have revived and extended liturgical and pastoral practices similar to Roman Catholic theology. This extends beyond the ceremony of High Church services to even more theologically significant territory, such as sacramental theology (see Anglican sacraments). While Anglo-Catholic practices, particularly liturgical ones, have resurfaced and become more common within the tradition over the last century, there remain many places where practices and beliefs remain on the more Reformed or Evangelical side (see Sydney Anglicanism).
For 'High Church' Anglicans, doctrine is neither established by a magisterium, nor derived from the theology of an eponymous founder (such as Lutheranism or Calvinism), nor summed up in a confession of faith (beyond those of the creeds). For them, the earliest Anglican theological documents are its prayer books, which they see as the products of profound theological reflection, compromise, and synthesis. They emphasise the Book of Common Prayer as a key expression of Anglican doctrine. The principle of looking to the prayer books as a guide to the parameters of belief and practice is called by the Latin name lex orandi, lex credendi ("the law of prayer is the law of belief"). Within the prayer books are the so-called fundamentals of Anglican doctrine: The Apostles' and Nicene Creeds, the Athanasian Creed (extremely rarely recited, nowadays), the scriptures (via the lectionary), the sacraments, daily prayer, the catechism, and apostolic succession in the context of the historic threefold ministry.
Evangelical Anglicans point more to the more Reformed Thirty Nine Articles, with their insistence on justification by faith alone and predestination, and their hostility to the Roman Catholic church (see Anti-Catholicism). Following the passing of the 1604 Canons, all Anglican clergy had formally to subscribe to the Articles. Nowadays, however, they are no longer binding, but are seen as an historical document that has played a significant role in the shaping of Anglican identity. The degree to which each of the Articles has remained influential varies. Arguably, the most influential of them has been Article VI on the sufficiency of Scripture, which states that Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the Faith, or be thought requisite or necessary to salvation. This article has informed Anglican biblical exegesis and hermeneutics since earliest times.
Anglicans look for authority in their so-called "standard divines" (see below). Historically, the most influential of these - apart from Cranmer - has been the sixteenth century cleric and theologian Richard Hooker who after 1660 was increasingly portrayed as the founding father of Anglicanism. Hooker's description of Anglican authority as being derived primarily from Scripture, informed by reason (the intellect and the experience of God) and tradition (the practices and beliefs of the historical church), has influenced Anglican self-identity and doctrinal reflection perhaps more powerfully than any other formula. The analogy of the "three-legged stool" of scripture, reason, and tradition is often incorrectly attributed to Hooker. Rather Hooker's description is a hierarchy of authority, with scripture as foundational, and reason, and tradition as vitally important, but secondary, authorities.
Finally, the extension of Anglicanism into non-English cultures, the growing diversity of prayer books, and the increasing interest in ecumenical dialogue, has led to further reflection on the parameters of the Anglican identity. Many Anglicans look to the Chicago-Lambeth Quadrilateral of 1888 as the "sine qua non" of Communal identity. In brief, the Quadrilateral's four points are the Holy Scriptures, as containing all things necessary to salvation; the Creeds (specifically, the Apostles' and Nicene Creeds), as the sufficient statement of Christian faith; the dominical sacraments of Baptism and Holy Communion; and the historic episcopate.
The corpus produced by Anglican divines is diverse. What they have in common is a commitment to the faith as conveyed by Scripture and the Book of Common Prayer, thus regarding prayer and theology in a manner akin to that of the Apostolic Fathers. On the whole, Anglican divines view the via media of Anglicanism, not as a compromise, but "a positive position, witnessing to the universality of God and God's kingdom working through the fallible, earthly ecclesia Anglicana. These theologians regard Scripture as interpreted through tradition and reason as authoritative in matters concerning salvation. Reason and tradition, indeed, is extant in and presupposed by Scripture, thus implying co-operation between God and humanity, God and nature, and between the sacred and secular. Faith is thus regarded as incarnational, and authority as dispersed.
Among the early Anglican divines of the sixteenth and seventeenth centuries, the names of Thomas Cranmer, John Jewel, Richard Hooker, Lancelot Andrewes, and Jeremy Taylor predominate. The influential character of Hooker's Of the Laws of Ecclesiastical Polity cannot be overestimated. Published in 1593 and subsequently, Hooker's eight volume work is primarily a treatise on Church-state relations, but it deals comprehensively with issues of biblical interpretation, soteriology, ethics, and sanctification. Throughout the work, Hooker makes clear that theology involves prayer and is concerned with ultimate issues, and that theology is relevant to the social mission of the church.
The eighteenth century saw the rise of two important movements in Anglicanism: Cambridge Platonism, with its mystical understanding of reason as the "candle of the Lord," and the Evangelical Revival, with its emphasis on the personal experience of the Holy Spirit. The Cambridge Platonist movement evolved into a school called Latitudinarianism, which emphasised reason as the barometer of discernment and took a stance of indifference towards doctrinal and ecclesiological differences. The Evangelical Revival, influenced by such figures as John Wesley and Charles Simeon, re-emphasised the importance of justification through faith and the consequent importance of personal conversion. Some in this movement, such as Wesley and George Whitefield, took the message to the United States, influencing the First Great Awakening, and created an Anglo-American movement called Methodism that would eventually break away, structurally, from the Anglican churches after the American Revolution.
By the nineteenth century, there was a renewed emphasis on the teachings of the earlier Anglican divines: Theologians such as John Keble, Edward Bouverie Pusey, and John Henry Newman had widespread influence in the realm of polemics, homiletics, and theological and devotional works, not least because they largely repudiated the Old High Church tradition and replaced it with a dynamic appeal to antiquity which looked beyond the Reformers and Anglican formularies. Their work is largely credited with the development of the Oxford Movement, which sought to reassert Catholic identity and practice in the Anglican Church. Through such works as The Kingdom of Christ, Frederick Denison Maurice played a pivotal role in inaugurating another movement, Christian socialism. In this, Maurice transformed Hooker's emphasis on the incarnational nature of Anglican spirituality to an imperative for social justice. In the nineteenth century, Anglican biblical scholarship began to assume a distinct character, represented by the so-called "Cambridge triumvirate" of Joseph Lightfoot, F. J. A. Hort, and Brooke Foss Westcott. Their orientation is best summed up by Lightfoot's observation that "Life which Christ is and which Christ communicates, the life which fills our whole beings as we realise its capacities, is active fellowship with God."
The twentieth century is marked by figures such as Charles Gore, with his emphasis on natural revelation, William Temple's focus on Christianity and society, J.A.T. Robinson's provocative discussions of deism and theism, Darwell Stone's and E. L. Mascall's thomism and defence of Catholic orthodoxy, and Kenneth Kirk's Moral Theology. Outside England, one sees such figures as William Porcher DuBose, William Meade, and Charles Henry Brent in the United States. More recently, theologians such as Henry Chadwick, John Macquarrie and Don Cupitt, who rejected all the doctrines of historic Christianity in favour of a "Christian Buddhism", Jeffrey John, N.T. Wright, and Rowan Williams have added to the mix.
"Churchmanship" can be defined as the manifestation of theology in the realms of liturgy, piety and, to some extent, spirituality. Anglican diversity in this respect has tended to reflect the diversity in the tradition's Reformed and Catholic identity. Different individuals, groups, parishes, dioceses and provinces may identify more closely with one or the other, or some mixture of the two.
The range of Anglican belief and practice became particularly divisive during the 19th century when some clergy were disciplined and even imprisoned on charges of ritual heresy while, at the same time, others were criticised for engaging in public worship services with ministers of Reformed churches. Resistance to the growing acceptance and restoration of traditional Catholic ceremonial by the mainstream of Anglicanism ultimately led to the formation of small breakaway churches such as the Free Church of England in England (1844) and the Reformed Episcopal Church in North America (1873).
Anglo-Catholic (and some Broad Church) Anglicans celebrate public liturgy in ways that understand worship to be something very special and of utmost importance. Vestments are worn by the clergy, sung settings are often used and incense may be used. Nowadays, in most Anglican churches, the Eucharist is celebrated in a manner similar to the usage of Roman Catholics and some Lutherans though, in many churches, more traditional, "pre-Vatican II", models of worship are common, (e.g. an "eastward orientation" at the altar). Whilst many Anglo-Catholics derive much of their litugical practice from that of the pre-Reformation English church, others more closely follow traditional Roman Catholic practrices. The Eucharist may be sometimes be celebrated, in the form known as High Mass, with a priest, deacon and subdeacon dressed in traditional vestments, with incense and sanctus bells and with prayers adapted from the Roman missal or other sources by the celebrant. Such churches may also have forms of Eucharistic adoration such as Benediction of the Blessed Sacrament. In terms of personal piety some Anglicans may recite the rosary and angelus, be involved in a devotional society dedicated to "Our Lady" (the Blessed Virgin Mary) and seek the intercession of the saints.
In recent years the prayer books of several provinces have, out of deference to a greater agreement with Eastern Conciliarism (and a perceived greater respect accorded Anglicanism by Eastern Orthodoxy than by Roman Catholicism), instituted a number of historically Eastern and Oriental Orthodox elements in their liturgies, including introduction of the Trisagion and deletion of the filioque clause from the Nicene Creed.
For their part, those Evangelical (and some Broad Church) Anglicans who emphasise the more Protestant aspects of the Church stress the Reformation theme of salvation by grace through faith. They emphasise the two dominical sacraments of Baptism and Eucharist, viewing the other five as "lesser rites". Some Evangelical Anglicans may even tend to take the inerrancy of Scripture literally, adopting the view of Article VI that it contains all things necessary to salvation in an explicit sense. Worship in churches influenced by these principles tends to be significantly less elaborate, with greater emphasis on the Liturgy of the Word (the reading of the scriptures, the sermon and the intercessory prayers). The Order for Holy Communion may be celebrated bi-weekly or monthly (in preference to the daily offices), by priests attired in choir habit, or more regular clothes, rather than Eucharistic vestments. Ceremony may be in keeping with their view of the provisions of the 17th century Puritans--in spite of the requirements of the Ornaments Rubric of the historic English prayer books — no candles, no incense, no bells and a minimum of manual action by the presiding celebrant (such as touching the elements at the Words of Institution).
In recent decades there has been a growth of charismatic worship among Anglicans. Both Anglo-Catholics and Evangelicals have been affected by this movement such that it is not uncommon to find typically charismatic postures, music, and other themes evident during the services of otherwise Anglo-Catholic or Evangelical parishes.
The spectrum of Anglican beliefs and practice is too large to be fit into these labels. Many Anglicans locate themselves somewhere in the spectrum of the Broad Church tradition and consider themselves an amalgam of Evangelical and Catholic. Such Anglicans stress that Anglicanism is the "via media" (middle way) between the two major strains of Western Christianity and that Anglicanism is like a "bridge" between the two strains.
As befits its prevailing self-identity as a via media or "middle path" of Western Christianity, Anglican sacramental theology expresses elements in keeping with its status as being both a church in the Catholic tradition as well as a church of the Reformation. With respect to sacramental theology the Catholic heritage is perhaps most strongly asserted in the importance Anglicanism places on the sacraments as a means of grace, sanctification and salvation as expressed in the church's liturgy and doctrine.
Of the seven sacraments, Anglicans recognise baptism and the Eucharist as being directly instituted by Christ. The other five sacraments are regarded variously as full sacraments by Anglo-Catholics or as "sacramental rites" by Evangelicals.
The seven sacraments are Baptism, Confession and absolution, Holy Matrimony, Holy Eucharist (also called Holy Communion or Mass), Confirmation, Holy Orders (also called Ordination), and Anointing of the Sick (also called Unction.)
Whilst infant baptism is the norm in Anglicanism, services of thanksgiving and dedication of children are sometimes celebrated, especially when baptism is being deferred. Anglicans regard baptism as an unrepeatable sacrament. People baptized in other traditions will be confirmed without being baptized again unless there is doubt about the validity of their original baptism. Already confirmed Roman Catholic and Orthodox Christians are simply received into the Anglican Church.
Most Anglicans, however, implicitly or explicitly adopt the Eucharistic theology of consubstantiation, first articulated by the Lollards, or Sacramental Union, first articulated by Martin Luther. Luther's analogy of Christ's presence was that of the heat of a horseshoe thrust into a fire until it is glowing. In the same way, Christ is present in the bread and the wine.
The classical Anglican aphorism regarding Christ's presence in the sacrament is found in a poem by John Donne:
- He was the Word that spake it;
- He took the bread and brake it;
- and what that Word did make it;
- I do believe and take it.
An Anglican position on the Eucharistic sacrifice ("Sacrifice of the Mass") was expressed in the response Saepius Officio of the Archbishops of Canterbury and York to Pope Leo XIII's Papal Encyclical Apostolicae curae.
Anglican and Roman Catholic representatives declared that they had "substantial agreement on the doctrine of the Eucharist" in the Windsor Statement on Eucharistic Doctrine from the Anglican-Roman Catholic International Consultation and the Elucidation of the ARCIC Windsor Statement Despite this agreement, other ecclesiological differences between the two churches prevent full intercommunion.
In Anglicanism there is a distinction between liturgy, which is the formal public and communal worship of the Church, and personal prayer and devotion which may be public or private. Liturgy is regulated by the prayer books and consists of the Holy Eucharist (some call it Holy Communion or Mass), the other six Sacraments, and the Divine Office or Liturgy of the Hours.
The Book of Common Prayer (BCP) is the foundational prayer book of Anglicanism. The original was one of the instruments of the English Reformation and was later to be adapted and revised in other countries where Anglicanism became established. The BCP replaced the various 'uses' or rites in Latin that had been used in different parts of the country with a single compact volume in the language of the people so that "now from henceforth all the Realm shall have but one use".
With British colonial expansion from the seventeenth century onwards, the Anglican church was planted across the globe. These churches at first used and then revised the use of the Prayer Book, until they, like their parent, produced prayer books which took into account the developments in liturgical study and practice in the nineteenth and twentieth centuries, which come under the general heading of the Liturgical Movement.
Anglican worship, however, is as diverse as Anglican theology. A contemporary "low church" or Evangelical service may differ little from the worship of many mainstream Protestant churches. The service is constructed around a sermon focused on Biblical exposition and opened with one or more Bible readings and closed by a series of prayers (both set and extemporised) and hymns or songs. A "high church" or Anglo-Catholic service, by contrast, is usually a more formal liturgy celebrated by clergy in distinctive vestments and may be almost indistinguishable from a Roman Catholic service, often resembling the "pre-Vatican II" Tridentine rite. Between these extremes are a variety of styles of worship, often involving a robed choir and the use of the organ to accompany the singing and to provide music before and after the service. Anglican churches tend to have pews or chairs and it is usual for the congregation to kneel for some prayers but to stand for hymns and other parts of the service such as the Gloria, Collect, Gospel reading, Creed and either the Preface or all of the Eucharistic Prayer. High Anglicans may genuflect or cross themselves in the same way as Roman Catholics.
Until the mid-twentieth century the main Sunday service was typically morning prayer, but the Eucharist has once again become the standard form of Sunday worship in many Anglican churches; this again is similar to Roman Catholic practice. Other common Sunday services include an early morning Eucharist without music, an abbreviated Eucharist following a service of morning prayer and a service of evening prayer, sometimes in the form of sung Evensong, usually celebrated between 3 and 6 p.m. The late-evening service of Compline was revived in parish use in the early 20th century. Many Anglican churches will also have daily morning and evening prayer and some have midweek or even daily celebration of the Eucharist.
An Anglican service (whether or not a Eucharist) will include readings from the Bible that are generally taken from a standardised lectionary, which provides for the entire Bible (and some passages from the Apocrypha) to be read out loud in the church over a three year cycle. The sermon (or homily) is typically about ten to twenty minutes in length, though it may be much longer in Evangelical churches. Even in the most informal Evangelical services it is common for set prayers such as the weekly Collect to be read. There are also set forms for intercessory prayer, though this is now more often extemporaneous. In high and Anglo-Catholic churches there are generally prayers for the dead.
Although Anglican public worship is usually ordered according to the canonically approved services, in practice many Anglican churches use forms of service outside these norms. Many Evangelical churches sit lightly to the set forms of morning and evening prayer, though generally respecting the canonical order of Holy Communion. Liberal churches may use freely-structured or experimental forms of worship, including patterns borrowed from ecumenical traditions such as those of Taizé Community or the Iona Community.
Anglo-Catholic parishes might use the modern Roman Catholic liturgy of the Mass or more traditional forms, such as the Tridentine Mass (which is translated into English in the English Missal), the Anglican Missal, or, less commonly, the Sarum Rite. Traditional Catholic devotions such as the Rosary, Angelus and Benediction of the Blessed Sacrament are also common among Anglo-Catholics.
Only baptised persons are eligible to receive communion. In the past, it was common to restrict communion to those who had not only been baptised but also confirmed. In many Anglican provinces, however, all baptised Christians are now often invited to receive communion and some dioceses have regularised a system for admitting baptised young people to communion before they are confirmed.
The discipline of fasting before communion is practised by many Anglicans. Most Anglican priests require the presence of at least one other person for the celebration of the Eucharist (referring back to Christ's statement in Math 18:20 "When two or more are gathered in my name, I will be in the midst of them"), though some Anglo-Catholic priests (like Roman Catholic priests) may say private Masses. As in the Roman Catholic Church, it is a canonical requirement to use fermented wine for the Eucharist; unlike in Roman Catholicism, however, the consecrated bread and wine are always offered together to the congregation in a Eucharistic service ("Communion in Both Kinds"). In some churches the sacrament is reserved in a tabernacle or aumbry with a lighted candle or lamp nearby. Only a priest or a bishop may be the celebrant at the Eucharist, though Sydney Anglicans may soon authorise lay people to celebrate the Mass.
All Anglican prayer books contain offices for Morning Prayer (Matins) and Evening Prayer (Evensong). In the original Book of Common Prayer these were derived from combinations of the ancient monastic offices of Matins and Lauds; and Vespers and Compline respectively. The prayer offices have an important place in Anglican history. Prior to the Catholic revival of the nineteenth century, which eventually restored the Holy Eucharist as the principal Sunday liturgy, and especially during the eighteenth century, a morning service combining Matins, the Litany and ante-Communion comprised the usual expression of common worship; while Matins and Evensong were sung daily in cathedrals and some collegiate chapels. This nurtured a tradition of distinctive Anglican chant applied to the canticles and psalms used at the offices (although plainsong is often used as well).
In some official and unofficial Anglican service books these offices are supplemented by other offices such as the Little Hours of Prime and prayer during the day such as (Terce, Sext, None and Compline). Some Anglican monastic communities have a Daily Office based on that of the Book of Common Prayer but with additional antiphons and canticles, etc. for specific days of the week, specific psalms, etc. See, for example, Order of the Holy Cross and Order of St Helena, editors, A Monastic Breviary (Wilton, Conn.: Morehouse-Barlow, 1976). The All Saints Sisters of the Poor , with convents in Catonsville, Maryland and elsewhere use an elaborated version of the Anglican Daily Office. The Society of St. Francis publishes Celebrating Common Prayer which has become especially popular for use among Anglicans.
In England, the United States, Canada, Australia, New Zealand and some other Anglican provinces the modern prayer books contain four offices:
In addition, most prayer books include a section of prayers and devotions for family use. In the US, these offices are further supplemented by an "Order of Worship for the Evening", a prelude to or an abbreviated form of Evensong, partly derived from Orthodox prayers. In the United Kingdom, the publication of Daily Prayer, the third volume of Common Worship was published in 2005. It retains the services for Morning and Evening Prayer and Compline and includes a section entitled "Prayer during the Day". 'A New Zealand Prayer Book' of 1989 provides different outlines for Matins and Evensong on each day of the week, as well as "Midday Prayer", "Night Prayer" and "Family Prayer".
Some Anglicans who pray the office on daily basis use the present Divine Office of the Roman Catholic Church. In many cities, especially in England, Anglican and Roman Catholic priests and lay people often meet several times a week to pray the office in common. A small but enthusiastic minority use the Anglican Breviary, or other translations and adaptations of the Pre-Vatican II Roman Rite and Sarum Rite, along with supplemental material from cognate western sources, to provide such things as a common of Octaves, a common of Holy Women and other additional material. Others may privately use idiosyncratic forms borrowed from a wide range of Christian traditions.
In the late medieval period, many English cathedrals and monasteries had established small choirs of trained lay clerks and boy choristers to perform polyphonic settings of the Mass in their Lady Chapels. Although these "Lady Masses" were discontinued at the Reformation, the associated musical tradition was maintained in the Elizabethan Settlement through the establishment of choral foundations for daily singing of the Divine Office by expanded choirs of men and boys. This resulted from an explicit addition by Elizabeth herself to the injunctions accompanying the 1559 Book of Common Prayer (that had itself made no mention of choral worship) by which existing choral foundations and choir schools were instructed to be continued, and their endowments secured. Consequently, some thirty-four cathedrals, collegiate churches and royal chapels maintained paid establishments of lay singing men and choristers in the late 16th Century . All save four of these have - with an interruption during the Commonwealth - continued daily choral prayer and praise to this day. In the Offices of Mattins and Evensong in the 1662 Book of Common Prayer, these choral establishments are specified as "Quires and Places where they sing".
For nearly three centuries, this round of daily professional choral worship represented a tradition entirely distinct from that embodied in the intoning of Parish Clerks, and the singing of "west gallery choirs" which commonly accompanied weekly worship in English parish churches. However, in 1841, the rebuilt Leeds Parish Church established a surpliced choir to accompany parish services; drawing explicitly on the musical traditions of the ancient choral foundations; and over the next century, the Leeds example proved immensely popular and influential for choirs in cathedrals, parish churches and schools throughout the Anglican communion . More or less extensively adapted, this choral tradition also became the direct inspiration for robed choirs leading congregational worship in a wide range of Christian denominations.
In 1719 the cathedral choirs of Gloucester, Hereford and Worcester combined to establish the annual Three Choirs Festival, the precursor for the multitude of summer music festivals since. By the 20th century, the choral tradition had become for many the most accessible face of worldwide Anglicanism - especially as promoted through the regular broadcasting of choral evensong by the BBC; and also in the annual televising of the festival of Nine lessons and carols from King's College, Cambridge. Composers closely concerned with this tradition include Edward Elgar, Ralph Vaughan Williams, Gustav Holst, Charles Villiers Stanford and Benjamin Britten. A number of important 20th century works by non-Anglican composers were originally commissioned for the Anglican choral tradition - for example the Chichester Psalms of Leonard Bernstein, and the Nunc dimittis of Arvo Pärt.
Contrary to popular misconception, the British monarch is not the constitutional "Head" but in law "The Supreme Governor" of the Church of England, nor does he or she have any role in provinces outside England and Wales. The role of the crown in the Church of England is practically limited to the appointment of bishops, including the Archbishop of Canterbury, and even this role is limited, as the Church presents the government with a short list of candidates to choose from. This process is accomplished through collaboration with and consent of ecclesial representatives (see Ecclesiastical Commissioners). The monarch has no constitutional role in Anglican churches in other parts of the world, although the prayer books of several countries where she is head of state maintain prayers for her as sovereign.
A characteristic of Anglicanism is that it has no international juridical authority. All thirty-nine provinces of the Anglican Communion are independent, each with their own primate and governing structure. These provinces may take the form of national churches (such as in Canada, Uganda, or Japan) or a collection of nations (such as the West Indies, Central Africa, or South Asia), or geographical regions (such as Vanuatu and Solomon Islands) etc. Within these Communion provinces may exist subdivisions called ecclesiastical provinces, under the jurisdiction of a metropolitan archbishop. All provinces of the Anglican Communion consist of dioceses, each under the jurisdiction of a bishop. In the Anglican tradition, bishops must be consecrated according to the strictures of apostolic succession, which Anglicans consider one of the marks of catholicity. Apart from bishops, there are two other orders of ordained ministry: deacon and priest. No requirement is made for clerical celibacy, though many Anglo-Catholic priests have traditionally been bachelors. Because of innovations that occurred at various points after the latter half of the twentieth century, women may be ordained as deacons in almost all provinces, as priests in some, and as bishops in a few provinces. Anglican religious orders and communities, suppressed in England during the Reformation, have re-emerged, especially since the mid-nineteenth century, and now have an international presence and influence.
Government in the Anglican Communion is synodical, consisting of three houses of laity (usually elected parish representatives), clergy, and bishops. National, provincial, and diocesan synods maintain different scopes of authority, depending on their canons and constitutions. Anglicanism is not congregational in its polity: It is the diocese, not the parish church, which is the smallest unit of authority in the church, and diocesan bishops must give their assent to resolutions passed by synods. ''(See Episcopal polity).
The Archbishop of Canterbury has a precedence of honour over the other primates of the Anglican Communion, and for a province to be considered a part of the Communion means specifically to be in full communion with the See of Canterbury. The Archbishop is, therefore, recognised as primus inter pares, or first amongst equals even though he does not exercise any direct authority in any province outside England, of which he is chief primate. The current Archbishop of Canterbury as of 2003, Rowan Williams is the first appointed from outside the Church of England since the Reformation: he was the former Archbishop of Wales.
As "spiritual head" of the Communion, the Archbishop of Canterbury maintains a certain moral authority, and has the right to determine which churches will be in communion with his See. He hosts and chairs the Lambeth Conferences of Anglican Communion bishops, and decides who will be invited to them. He also hosts and chairs the Anglican Communion Primates' Meeting and is responsible for the invitations to it. He acts as president of the secretariat of the Anglican Communion Office, and its deliberative body, the Anglican Consultative Council.
Like the Orthodox and Roman Catholic churches (but unlike most Protestant churches), the Anglican Communion maintains the threefold ministry of deacons, priests, and bishops.
Non-parochial priests may earn their living by any vocation, though these are usually related to the educational, social service or healing professions. Many other non-stipendiary priests will work in Christian-related fields such as chaplains of hospitals, schools, prisons and the armed forces.
An archdeacon is a priest responsible for administration of an archdeaconry, which is often the name given to the principal subdivisions of a diocese. An archdeacon is an episcopal vicar who represents the diocesan bishop in his or her archdeaconry. In the Church of England the position of archdeacon can only be held by someone in priestly orders who has been ordained for at least six years. In some other parts of the Anglican Communion the position can also be held by deacons. In parts of the Anglican Communion where women cannot be ordained as priests or bishops, the position of archdeacon is effectively the most senior office an ordained woman can be appointed to.
The Anglican Communion recognises Roman Catholic and Eastern Orthodox ordinations as valid. Outside the Anglican Communion, Anglican ordinations (at least of male priests) are recognised by the Old Catholics and various Independent Catholic Churches.
In Anglican churches, deacons often work directly in ministry to the marginalised inside and outside the church: the poor, the sick, the hungry, the imprisoned. Unlike Orthodox and Roman Catholic deacons who may be married only before ordination, deacons are permitted to marry freely both before and after ordination, as are priests. Most deacons are preparing for priesthood, and usually only remain as deacons for about a year before being ordained priests. However, there are some deacons who remain deacons. Many provinces of the Anglican Communion ordain both women and men as deacons. Many of those provinces that ordain women to the priesthood previously allowed them to be ordained only to the diaconate. The effect of this was the creation of a large and overwhelmingly female diaconate for a time, as most men proceeded to be ordained priest after a short time as a deacon.
Deacons may baptize and in some dioceses are granted licences to solemnize matrimony, usually under the instruction of their parish priest and bishop. They sometimes officiate at Benediction of the Blessed Sacrament, in the churches that have this service. Deacons are not permitted to preside at the eucharist (but can lead worship with the distribution of already-consecrated Communion where this is permitted), absolve sins or pronounce a blessing in the name of the Church , (however, these last two are sometimes permitted in an indirect form). It is the prohibition against deacons pronouncing a blessing in the Church's name that leads some in the church to believe that a deacon cannot properly solemnize matrimony. In most cases, deacons minister alongside other clergy.
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, combining aspects of the contemplative orders and the active orders remains to this day a hallmark of Anglican religious life. Another distinctive feature of Anglican religious life is the existence of some mixed-gender communities.
Since the 1960s there has been a sharp decline in the number of professed religious in most parts of the Anglican Communion, especially in North America, Europe, and Australia. Many once large and international communities have been reduced to a single convent or monastery with memberships 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 thousands of Anglican religious working today in approximately 200 communities around the world, and religious life in many parts of the Communion - especially in developing nations - flourishes.
The most significant 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 Ayckbowm 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 — vows may be temporary and it is generally assumed that brothers, at least, will leave and marry in due course — making the average age 40 to 50 years younger than their brothers and sisters in other countries. Growth of religious orders, especially for women, is marked in certain parts of Africa.
Anglicanism represents the third largest Christian communion in the world, after the Roman Catholic Church and the Eastern Orthodox Churches. The number of Anglicans in the world is slightly over 77 million. The 11 provinces in Africa saw explosive growth in the last two decades. They now include 36.7 million members, more Anglicans than there are in England. England remains the largest single Anglican province, with 26 million members. In most industrialised countries, church attendance has decreased since the 19th century. Anglicanism's presence in the rest of the world is due to large-scale emigration, the establishment of expatriate communities or the work of missionaries.
The Church of England has been a church of missionaries since the seventeenth century when the Church first left English shores with colonists who founded what would become the United States, Australia, Canada, New Zealand and South Africa and established Anglican churches. For example, an Anglican chaplain -Robert Wolfall - with Martin Frobisher's Arctic expedition celebrated the Eucharist in 1578 in Frobisher Bay.
The first Anglican church in the Americas was built at Jamestown, Virginia, in 1607. By the eighteenth century, missionaries worked to establish Anglican churches in Asia, Africa and Latin America. The great Church of England missionary societies were founded; for example the Society for Promoting Christian Knowledge (SPCK) in 1698. Society for the Propagation of the Gospel in Foreign Parts (SPG) in 1701, and the Church Mission Society (CMS) in 1799. The nineteenth century saw the founding and expansion of social oriented evangelism with societies such as the Church Pastoral Aid Society (CPAS) in 1836, Mission to Seafarers in 1856, Mothers' Union in 1876 and Church Army in 1882 all carrying out a personal form of evangelism. The twentieth century saw the Church of England developing new forms of evangelism such as the Alpha course in 1990 which was developed and propagated from Holy Trinity Brompton Church in London. In the twenty-first century, there has been renewed effort to reach children and youth. Fresh expressions is a Church of England missionary initiative to youth begun in 2005, and has ministries at a skate park through the efforts of St George's Church, Benfleet, Essex - Diocese of Chelmsford - or youth groups with evocative names, like the C.L.A.W (Christ Little Angels - Whatever!) youth group at Coventry Cathedral. And, for the un-churched who don't actually wish to visit a bricks and mortar church there are Internet ministries such as the Diocese of Oxford's on-line Anglican i-Church which appeared on the web in 2005.
Anglican interest in ecumenical dialogue can be traced back to the time of the Reformation and dialogues with both Orthodox and Lutheran churches in the sixteenth century. In the nineteenth century, with the rise of the Oxford Movement, there arose greater concern for reunion of the churches of "Catholic confession." This desire to work towards full communion with other denominations led to the development of the Chicago-Lambeth Quadrilateral, approved by the Third Lambeth Conference of 1888. The four points (the sufficiency of scripture, the historic creeds, the two dominical sacraments, and the historic episcopate) were proposed as a basis for discussion, although they have frequently been taken as a non-negotiable bottom-line for any form of reunion.
Repeatedly, throughout Anglican history, this principle has reasserted itself in movements of social justice. For instance, in the eighteenth century the influential Evangelical Anglican William Wilberforce, along with others, campaigned against the slave trade. In the nineteenth century, the dominant issues concerned the adverse effects of industrialisation. The usual Anglican response was to focus on education and give support to 'The National Society for the Education of the Children of the Poor in the principles of the Church of England'. Lord Shaftesbury, a devout Evangelical, campaigned to improve the conditions in factories, in mines, for chimney sweeps, and for the education of the very poor. For years he was chairman of the Ragged School Board. Frederick Denison Maurice was a leading figure advocating reform , founding so-called "producer's co-operatives" and the Working Men's College. His work was instrumental in the establishment of the Christian socialist movement, although he himself was not in any real sense a socialist but, "a Tory paternalist with the unusual desire to theories his acceptance of the traditional obligation to help the poor", influenced Anglo-Catholics such as Charles Gore, who wrote that, "the principle of the incarnation is denied unless the Christian spirit can be allowed to concern itself with everything that interests and touches human life." Anglican focus on labor issues culminated in the work of William Temple in the 1930s and 1940s.
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 throughout the Anglican world. It rejects this doctrine of "just war" and 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 was the fact that the 37th Article of Religion in the Book of Common Prayer states that "it is lawful for Christian men, at the commandment of the Magistrate, to wear weapons, and serve in the wars." Therefore, the Lambeth Council in the modern era has sought to provide a clearer position by repudiating modern war and developed a statement that has been affirmed at each subsequent meeting of the Council. This statement was strongly reasserted when "the 67th General Convention of the Episcopal Church reaffirms the statement made by the Anglican Bishops assembled at Lambeth in 1978 and adopted by the 66th General Convention of the Episcopal Church in 1979, calling "Christian people everywhere ... to engage themselves in non-violent action for justice and peace and to support others so engaged, recognizing that such action will be controversial and may be personally very costly... this General Convention, in obedience to this call, urges all members of this Church to support by prayer and by such other means as they deem appropriate, those who engaged in such non-violent action, and particularly those who suffer for conscience' sake as a result; and be it further Resolved, that this General Convention calls upon all members of this Church seriously to consider the implications for their own lives of this call to resist war and work for peace for their own lives."
These changes led to Lambeth Conference resolutions countenancing contraception and the remarriage of divorced persons. They led to most provinces approving the ordination of women. In more recent years it has led some jurisdictions to permit the ordination of people in same-sex relationships and to authorise rites for the blessing of same-sex unions (see Anglican views of homosexuality). More conservative elements within Anglicanism (primarily African churches and factions within North American Anglicanism) are opposed to these changes. Some liberal and moderate Anglicans see this opposition as representing a new fundamentalism within Anglicanism. The lack of social consensus among and within provinces of diverse cultural traditions has resulted in considerable conflict and even schism concerning some or all of these developments (see Anglican realignment). Some Anglicans opposed to various liberalising changes, in particular the ordination of women, have converted to Roman Catholicism.
These latter trends reflect a countervailing tendency in Anglicanism towards insularity, reinforced perhaps by the "big tent" nature of the movement, which seeks to be comprehensive of various views and tendencies. The insularity and complacency of the early established Church of England has tended to influence Anglican self-identity, and inhibit engagement with the broader society in favour of internal debate and dialogue. Nonetheless, there is significantly greater cohesion among Anglicans when they turn their attention outward. Anglicans worldwide are active in many areas of social and environmental concern.


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Sold house prices in Chapel Green, Denton, Manchester M34
Value change
£193 (-0.19%) £1,728 (-1.66%) £1,786 (1.78%) £5,778 (6.00%) £7,513 (7.94%) £7,734 (8.20%) £5,818 (6.04%)
£193 (-0.19%) £1,728 (-1.66%) £1,786 (1.78%) £5,778 (6.00%) £7,513 (7.94%) £7,734 (8.20%) £5,818 (6.04%)
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|Sale date
|Price paid
|6th Nov 2009
1 Chapel Green, Denton, Manchester M34 6DL
Semi-detached house, Freehold
|See current value
Data on sold house prices, such as the results above for Chapel Green Denton Manchester M34, is supplied to us via monthly updates from the Land Registry for England and Wales and from the Registers of Scotland for Scotland. There may be a delay of up to 3 months from when a property is actually sold to when it becomes officially recorded with Land Registry and/or Registers of Scotland. We provide data on house prices for information only, on an 'as is' basis as supplied to us and accept no liability for any errors or omissions. If you have identified any incorrect information in, please Report an error.

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Prices shown in currencies other than USA Dollars are estimates based on current exchange rates. We will charge your credit card in USA Dollars on the day your order is shipped, and the conversion to your local currency will be done at the prevailing rate by your credit card issuer.
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TRP's CX8.4 linerar pull brakes are designed specifically for cyclocross bikes in order to get the maximum stopping power possible. The 84mm arms are just a touch shorter than the TRP CX9 brakes, but were designed to work seamlessly with Campagnolo and SRAM levers. Being able to command enough braking force with one finger will be an advantage when battling at your cyclocross race trying to out-brake your opponents. Since the TRP CX8.4 uses direct cable routing foregoing any steerer-mounted stop, fork shudder is eliminated. TRP integrated a barrel adjuster on the noodle to make easier "on the fly" adjustments. If you are using newer7900 or 6700 Shimano levers, TRP recommends their TRP CX9 Brakes due to the amount of cable those levers pull. The TRP CX8.4 brakes are sold as a set and include all mounting hardware and TRP Alloy pads. .
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Comments about TRP CX8.4 Mini LP Brake Set:
I put on these brakes to replace a set of FSA SLK Cantis. The SLKs did have enough stopping power for me and by the end of a 45 minutes cyclocross event my hands would be perma-clenched from man handling the brakes. Things got even worse with carbon rim and Swiss Stop Prince pads.
I decided to go with a mini-v brake after reading other reviews and I don't regret it.
Installation was a cinch. But note you will need new inner-cables and some housing if you are converting from a conti brake. Also, you have to set these up really close to the rim for best performance. This means your rims had betwer be about the same width and really true. The barrel adjuster offers some adjustment but not as much as I would have liked. I added a second barrel adjuster on the bars. So when you set them up use your widest rim with the barrel adjuster all the way in; then adjust for rim width as you swap wheels. If you like to ride with the pads far off the rim forget these as you will not be able to pull the lever far enough. The individual arm adjustement help you center the brakes perfectly with little hastle.
First ride was awesome. I couldn't believe it, I could now stop quicker that my road bike and almost on par with a hydraulic disk brake.
Next was cyclocross race test. This is where things were a bit tougher. With two or three fingers you can lock a tire in an instant or even endo (something I never worried about with cantis). The window between marginal breaking and full on is small so you really need to finesse the levers. If an emergency situation be careful. I am learning to live as I love the increased breaking power.
The one big drawback is mud clearance. My wide spaced SLK were never a negative factor in the mud. These TRPs are mud magnets. In fact the gooey mud just clobs on the brakes until the entire rim/brake/stays combo is a big old mud ball. I just hope it is semi-dry at jingle cross in two weeks.
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Comments about TRP CX8.4 Mini LP Brake Set:
These are awesome brakes! I put them on my Cross Check and the stopping power is out of this world. I'm really impressed. They take a little while to set up, but no longer than canti brakes do. The only down side is that they don't leave much room for fenders or monster cross tires.
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Most cases end in a "settlement" rather than going to trial. A settlement is an agreement between the parties to end the lawsuit. It is common for parties to talk about settling almost from the start of the lawsuit. A case can settle at any time, including before filing the pleadings with the Court.
Parties may be asked several times at different stages of the case to try to settle your dispute. The judge may require both parties to meet or attend mediation to try to reach a settlement. The judge may also schedule a "Pre-Trial Conference" to talk with the parties about the trial issues and evidence and take steps to speed up the actual trial. You should go to the Pre-Trial Conference prepared to offer a solution to settle the case, and be ready to consider settlement offers from the other side. Each time you go to court, including the final trial, you can expect the judge to ask you and the other party what you have done to try to settle the case.
A settlement allows the parties to find creative solutions that fit their needs, and also allows the parties to have a "known" result in their case. Going to trial and letting the Judge or jury decide is always a gamble. If you and the other party reach an agreement before the trial day, contact the judicial officer's clerk right away.
Pre-trial Motions Pre-trial motions can resolve many important questions about your lawsuit. A motion is a written request served on the other party and filed with the court asking the judge to make a decision on a particular issue (e.g., what evidence can be admitted or excluded, who can testify as a witness, etc.). NOTE: The courts do NOT publish sample forms and instructions for pre-trial motions. You should talk with a lawyer, or you may be able to find sample forms at a law library.
Dispositive Motions Dispositive motions can end a case before trial if the judge decides in favor of the party who filed the motion. The following motions are dispositive:
Motion to DismissA Defendant can serve and file a Motion to Dismiss the case when she believes that the Plaintiff's complaint is legally faulty in some way.
Motion for Summary JudgmentThe purpose of a trial is to have the judge or jury decide what the facts are in a case; if the key facts are not in dispute, there is no need for a trial.A party can serve and file a Motion for Summary Judgment if she believes that there are no important facts in dispute and that the agreed-upon facts support a judgment in her favor.The Motion for Summary Judgment asks the judge to look at the undisputed facts and apply the law to those facts, and argues that the law requires a judgment in favor of the party who filed the Motion for Summary Judgment.The party opposing a Motion for Summary Judgment has to show the judge that there are key facts in dispute and that a trial is necessary. Or, the party opposing the motion can agree that the facts are not disputed, but argue that the law requires a judgment in his favor.
Motion for Default JudgmentIf the Defendant fails to respond to the Plaintiff's Complaint within the time limit stated in the Summons, the Defendant is in "default." See MN Rules of Civ. Pro. 55.The Plaintiff can request a "default judgment" against the Defendant. Depending on the type of relief requested in the Complaint and other circumstances, the Defendant may or may not be notified before the default judgment is granted. See MN Rules of Civ. Pro. 55.
IMPORTANT: If you are served with Motion papers, you should get legal advice right away.
Alternative Dispute Resolution (ADR) processes are other ways people can resolve legal problems without going to trial. Parties are generally required to try ADR in civil cases before the case can go to trial. ADR involves an independent third person, called a "neutral," who tries to help resolve or narrow the areas of conflict. "Mediation" is one type of ADR. The parties may agree to use ADR, or the judge may require it.
For more information, see the ADR section of this website and MN Gen. Rule of Prac. 114.
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Paul Murphy / Eyewitness News
Email: email@example.com | Twitter: @pmurphywwl
METAIRIE, La. - Both lanes of the Causeway Bridge were reopened Thursday afternoon shortly before rush hour.
The bridge was closed for much of the middle of the day as crews worked to remove a dump truck that crashed into Lake Pontchartrain off the Causeway Wednesday afternoon.
Witnesses recall seeing a ball of fire as the truck crashed into the guard railing, taking down about 100 feet of the railing before plunging into the lake.
A flat-bed truck moved dump truck off the bridge around 3:30. The body of the driver was not inside and dive teams continued a search.
'The truck had significant damage,' said Causeway Director Carlton Dufrechou. 'We do not know what caused the initial impact, but, there was an explosion associated with it.'
Divers from the St. Tammany and Jefferson Parish sheriff's offices and crews on the bridge worked throughout the day Thursday to lift the 35,000-pound truck out of the water.
It crashed between the two spans of the bridge.
The recovery effort caused periodic closures on the Causeway for most of the day.
'It took two heavy lift vehicles to actually get the thing,' said Dufrechou. 'It went in, inverted and actually crushed the cab of the truck. Dive teams did great. They were able to shackle it.'
As crews worked to remove the truck, friends and family members of the missing driver kept a vigil at the Bonnabel boat launch.
Dufrechou said the body was not inside the truck.
'It appears when the truck went in, it rolled,'he said. 'We're assuming right now the driver was still in the truck as it went down.'
We are told that divers and the Coast Guard will continue the search Thursday evening and into Friday, if necessary.
Neither the name of the driver, nor the trucking company he worked for, have been disclosed.


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Webb, 2012's Miss Alabama and an Auburn grad, was in the stands watching her boyfriend play when ESPN's cameras panned toward her and she caught the eye of 73-year-old announcer Brent Musburger and his colleague, Kirk Herbstreit.
"Well, I tell you, you quarterbacks, you get all the good-looking women. What a beautiful woman, whoa!" Musburger exclaimed. "So if you're a youngster at Alabama, start getting the football out and throw it around the backyard with pops," he said.
"Wow, A.J.'s doing some things right," Herbstreit threw in.
Sports parody account, @NOTSportsCenter, received more than 12,000 retweets after it mocked Musburger's leering:
BREAKING: AJ McCarron's girlfriend has filed a restraining order against Brent Musberger. That didn't take long. #NDvsBAMA— NOT SportsCenter (@NOTSportsCenter) January 8, 2013
Musbuger wasn't the only one swooning over Webb. Arizona Cardinals defensive end Darnell Dockett hit on the 23-year-old in a tweet he had meant to be private. He deleted the tweet later but congratulated himself on helping Webb amass a whopping 100,000 more Twitter followers after the game.
RT @dictatednotread: @ddockett got this girl to 120k followers tho. Lmao----- And @10ajmccarron wont even say thank you. So ungrateful.— DARNELL DOCKETT (@ddockett) January 8, 2013
Not one to let fellow football players hit on his girlfriend, McCarron responded to Dockett and Georgia quarterback Aaron Murray's advances over Twitter:
@aaronmurray11 u don't win enough bud!! #15— AJ McCarron (@10AJMcCarron) January 8, 2013
@ddockett u better worry ab being in them playoffs, then going to king of diamonds homie.. #betterkeepdreaming like the rest of these dudes— AJ McCarron (@10AJMcCarron) January 8, 2013
@ddockett boy stop! U gotta better chance with them strippers then this way homie know that. better stop eating them wings and win. All love— AJ McCarron (@10AJMcCarron) January 8, 2013
Hold on tight, McCarron!


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Rules of the Game
Rules of the Game (Paperback)
If you want to play the Game, you've got to know the Rules.
In his international bestseller The Game, Neil Strauss delved into the secret world of pickup artists—men who have made a science out of the art of seduction. Now, in this bestselling companion book, Strauss breaks down the knowledge he learned and techniques he invented into simple step-by-step instructions that anyone can follow to have success with women. This expanded one-volume edition of Rules of the Game includes a new preface and a whole new book of powerful, field-tested word-for-word routines, published here for the first time. You don't need money, looks, or fame to succeed with women. All you need is an understanding of how attraction works—and this thirty-day workout program for your social skills, which has already guided tens of thousands of men from frustration to fulfillment.
About the Author
Neil Strauss is the author of the New York Times bestsellers The Game and Rules of the Game. He is also the co-author of four previous bestsellers: How to Make Love Like a Porn Star (with Jenna Jameson), The Dirt (with MÖtley CrÜe), Dont Try This At Home (with Dave Navarro), and The Long Hard Road Out of Hell (with Marilyn Manson), and the co-author of the satirical graphic novel How to Make Money Like a Porn Star (with Bernard Chang), which has been banned in Singapore. Under the alter ego Style, he achieved the distinction of becoming the worlds greatest pickup artist. Strauss lives in Los Angeles, CA.


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NEW ERA OF PRIVATE SPACE TRAVELFunded by the Ansari family, the Ansari XPRIZE challenged teams from around the world to build a reliable, reusable, privately financed, manned spaceship capable of carrying three people to 100 kilometers above the Earth's surface twice within two weeks. The prize was awarded in 2004 and along with it, a brand new private space industry was launched. Learn more about the competition
Latest Updates
Prize Progress
Prize Progress
Media Mentions
SpaceShipOne crossed the finish line in an 8-year, $10 million space race Monday, winning the Ansari XPRIZE with its second spaceflight in less than a week.
Human flight took a significant step forward today as the privately built SpaceShipOne flew into suborbital space for the second time in five days, securing the $10 million Ansari XPRIZE. With pilot Brian Binnie at the controls, SpaceShipOne rocketed to a winning height of 367,442 feet (112 kilom
On Sunday, June 20th, a day before the launch of SpaceShipOne from the Civilian Flight Test Center in Mojave, Calif., the onlookers began rolling into the parking lot—a convoy of cars and RVs, hundreds of them, rumbling towards what some called the space enthusiasts' Woodstock.


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W Retreat & Spa Maldives has been named the Best Worldwide Resort Hotel at The Sunday Times Travel Magazine Readers' Awards 2012 – held in London, 3 December 2012.
W Maldives - a private island and luxury playground in a wonderland of white sand beaches, turquoise lagoons and breath-taking reefs. W Retreat & Spa Maldives offers jetsetters an exclusive escape, and indulgence in a pristine seaside sanctuary.
Ku, the retreat's W Insider said, "When our guests visit the retreat, they expect an experience that is a universe away from the norm. In my role, as the 'W Insider' I provide our guests with insider access to both the retreat and the destination, Maldives. This award, and the comments published in The Sunday Times Travel Magazine by our guests are a testimony to the service that we provide to our guests on a daily basis. I could not be prouder of the Talent of W Maldives and more grateful to our loyal guests".
W Maldives was up against stiff competition, however, the readers of The Sunday Times Travel Magazine voted and chose W Maldives ahead of resorts in Thailand, Antigua, Zanzibar and the USA.
Congratulating winners, Editor of The Sunday Times Travel Magazine, Ed Grenby said "These are the gongs that matter most. It's real consumers casting real votes on the basis of their real travel experiences over the last twelve months. With more than 100,000 readers, The Sunday Times Travel Magazine is able to call on arguably the largest 'expert panel' in Britain to judge its awards."
The Sunday Times Travel Magazine is Britain's best-selling travel magazine (actively purchased sales figures independently recorded by the UK's Audit Bureau of Circulation). Its Readers' Awards are now firmly established as part of the travel industry's annual calendar, and attract thousands of votes from the magazine's well-travelled readership.


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BRISTOL, T.N. - The Pfeiffer men's volleyball team picked up a crucial conference win on the road Wednesday evening, defeating King University 3-1 behind stellar performances throughout the lineup as well as on both sides of the ball. With the win the Falcons improve to 9-11 overall and 6-4 in Conference Carolinas play while King falls to 8-15 overall and 3-7 in conference competition with the loss. Juniors Michael Brewer and David Specian recorded double-doubles for the Falcons, with Brewer picking up 14 kills and ten digs, and Specian adding 46 assists and ten digs. Brewer's kills led all players while Specian had a game-high with his assist performance.
Pfeiffer claimed game one 25-16 due in large part to Specian's stoic serve, serving six of the Falcons' points in the first frame. The visitors stumbled a bit in game two, surrendering to the Tornado 22-25 in the second stanza. Games three and four were all Pfeiffer, picking up victories 25-17 and 25-15 respectively. The Falcons got a significant contribution from senior Buck Boswell playing in only his second match this season and recording a season-high seven kills in the contest and adding four digs to Pfeiffer's 43.
Also in double-figure kills for the Falcons was sophomore Fabio Diniz who knocked down ten balls for the visiting team. On the defensive side of the ball, Pfeiffer boasted three players in double-figure digs getting ten from Brewer and Specian and 12 from sophomore Kevin Ecklund. Pfeiffer out-hit their opponents .324 to .107, had 11 more digs, and had a whopping 12 blocks which was enough for double King's total on the match. Diniz was in on more than half of those blocks, picking up credit for seven assisted stuffs and hitting an eye-popping .556 offensively.
Pfeiffer returns to action on March 25th when they travel to South Carolina for a Conference Carolinas showdown with league-leading Erskine. The last time these two met was on March 10th when the Falcons fell to Erskine 3-1 in Merner Gym. Match time is set for 7:00 p.m.


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Affordable Orlando Dentures Clinic, Partial Dentures, Upper Dentures, Lower Dentures
Affordable Orlando Dentures Clinic
Orlando Dental
Tooth Extractions, Relines, Denture Services
Affordable Orlando Dentures
Confirm Orlando Dentures Clinic
Too often shopping for just the cost of Orlando dentures, rather than the entire package where additional Orlando dental services might be needed before a denture can be worn could easily confuse some folks. Before agreeing with any place that offers bargain dentures, find out all the dental services that are needed in order to wear dentures. After the entire list of services has been acquired, folks always have the option to shop around for those services at other Orlando denture clinics. Some services might include tooth extractions, or gum surgery. Again, it is important to acquire the cost of each service that is recommended before agreeing to purchase dentures along with the services.
Orlando Cheap Dentures
Some folks have the belief if they get their dentures when any dentures clinic is busy, they may be forced to use higher-grade materials to make their dentures. Typically, in the dentures industry, materials that are used to make Orlando dentures are ordered in advance before the busy times. If should places run out of the materials, the materials can be delivered to the facility within a day. It would not make sense for businesses to use higher quality materials just for the sake to save a day when delivering Orlando dentures to its customers. When making a denture, the labor to add the denture teeth to the dentures is the most costly part of the denture.
Orlando Dentures Teeth
Denture teeth are usually selected by a dental professional when prescribing dentures. Professionals who are experienced with dentures, understand their are different kinds of denture teeth made to blend with the persons facial features. Some denture teeth are round, tall, fat, skinny, even rounded or squared at the ends. Along with the different shapes, there are also different levels of quality in dentures teeth. Usually Orlando cheap dentures are made with dentures teeth that can wear down quicker than other dentures teeth in more expensive dentures. Dentures teeth can cost as little as cents each to dollars each, and is chosen based on the cost configuration that was selected by the denture wearer.
Care of Orlando Cheap Dentures
As with all dentures, dentures should be maintained on a daily basis just like natural teeth. Folks, who choose not to properly maintain their dentures, might eventually realize their Orlando dentures could become permanently discolored. Cheap dentures might discolor easier due to the materials they are made from. One of the reasons for discoloration is caused from the buildup of food particles on the denture that cannot be reached by the dentures brush. When magnifying the surfaces of the denture, cheap dentures might for tiny pockets or divots from which food particles can collect easily.
After a while, the layering of the food particles would easily discolor the denture as a whole. Some folks may attempt to deal with this issue by soaking their dentures repeatedly for long periods of time in concentrated cleaning solutions. While in the beginning this may work, overtime, Orlando dentures can become faded and brittle. Once the denture becomes brittle, it may break at any time when chewing regular food. Again, to avoid these problems, it might be a good plan to choose better quality dentures.
Local Orlando Denture Clinics
Sometimes it might be difficult to find local Orlando denture clinics, and as backwards it may seem, contacting places that offer Oral Surgery dental services might know about nearby Orlando denture clinics who offer Orlando dentures.


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Merlaine Young Nichols, 96, passed away Sunday, July 14, 2013, at North MS Medical Center, in Tupelo.
She was born July 10, 1917, in Lee County, Nettleton, to the late Winnie Isabella Coggin and Henry Juette Young. She was a homemaker and a member of First United Methodist Church. Mrs. Nichols loved to sew and shared her talent for many years doing private seamstress work and the repair of clothing items. She loved to cook, and was an excellent country cook. Merlaine Young Nichols married Walter Lee Nichols September 25, 1938, in Egypt. Had she lived until September; she and Walter Lee would have been married for 75 years.
Funeral services are Wednesday, July 17, 2013, 10 a.m. at First United Methodist Church with Rev. Jeff Shannon officiating. The body will lie at the church from 9:30 a.m. until service time. Burial will follow in West Point Memorial Garden Cemetery.
Calvert Funeral Home of West Point is in charge of arrangements.
Survivors include her husband, Walter Lee Nichols, one son, Ralph Nichols (Priscilla) of West Point; two grandchildren;
Douglas Nichols and Angela Knowles (Alan); and two great grandchildren; Ember Knowles and Lyndsey Knowles. Her great grandson, Thailer Nichols, three sisters and three brothers, preceded her in death.
Pallbearers are Donnie Alford, Eddie Alford, Richard Milstead, Frank George, Mal Young, Eugene Bailey and Harry Stevens.
Honorary pallbearers are North MS Medical Center-West Point ER Doctors and Staff and North MS Medical Center- Tupelo CCU Doctors and Staff.
Memorials may be made to First United Methodist Church, P. O. Box 293, West Point, MS 39773.
Visitation is today, Tuesday, 5 - 7 p.m. at Calvert Funeral Home.
Friends may leave an online condolence at www.calvertfuneralhome.com [1]
[1] http://www.calvertfuneralhome.com


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One hundred first-year medical students from the Lake Erie College of Osteopathic Medicine at Seton Hill received their white coats during a ceremony on Saturday, October 1, at the Palace Theater. The ceremony is an important rite of passage for medical students. As they approach the completion of their first semester of medical school, the students are moving from pre-clinical education to more clinical, hands-on training.
|First year medical students Sarah Giguere, Elizabeth Gordon, Stephan Goupil receive their first white coats. Click here to see more White Coat Ceremony photos.
White coat ceremonies have been around for less than twenty years, but have now become a tradition at medical schools. Physicians have been wearing white coats for more than one hundred years. The white coat is a symbol of integrity and professionalism.
The students learned what the white coat stands for from LECOM Class of 2000 graduate Danielle Stanko Godinez, D.O., who received her white coat in her first year of medical school. Dr. Godinez graduated before the college expanded to include campuses in Bradenton, Florida and Greensburg.
|Dr. Danielle Godinez speaks to the LECOM at Seton Hill Class of 2015
Dr. Godinez became a bee-keeper when she learned that the honey bees are declining. "Simply put, communication is key within the hive," she said. "We can all learn from those honeybees just how important it is for each of us to communicate."
She asked that each student remember that communicating with each other is paramount for our survival as a medical community, our own "medical hive".
"Not only do our patients depend on how effectively we communicate for their own survival," she explained, "but our profession as a whole will not only survive but thrive if we learn and practice good communication with each other."
In reciting the Osteopathic Pledge of Commitment, members of the Class of 2014 promised to uphold the high standards of the osteopathic medical profession and administer compassionate, quality care to their patients. It was certainly a day of extreme pride for the accomplishments they have achieved up to this point. The students are looking forward to what lies ahead.
Frank Tursi, D.O., 100th President of the Pennsylvania Osteopathic Medical Association (POMA), also spoke at the white coat ceremony. Dr. Tursi is a LECOM clinical faculty member and Director of Medical Education at Millcreek Community Hospital in Erie.
POMA donated the white coats and stethoscopes distributed today. Dr. Turse said POMA will be a valuable resource to them throughout their osteopathic medical careers
Others in attendance included LECOM Preisent John M. Ferretti, D.O., LECOM Provost Silvia M. Ferretti, and Irv Freeman, Ph.D., J.D., Vice President for LECOM at Seton Hill.
Click here to see more White Coat Ceremony photos.


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Ehlers-Danlos Syndrome Center - Fort Myers, FL
Fort Myers Rheumatologist Doctors for Ehlers-Danlos Syndrome
Type of Physician: Rheumatologist
What is a Rheumatologist?
A subspecialty certification by the Board of Internal Medicine; practitioners treat diseases of the joints, muscles, bones, and tendons. The rheumatologist diagnoses and treats arthritis, back pain, muscle strains, common athletic injuries, etc. The rheumatologist may work closely with other specialists such as orthopaedic surgeons and physical therapists.
Specialty: Rheumatology
Common Name:
Rheumatologist Doctors in Fort Myers *
K Ranjit Fernando MD
Lee Phscns Group Of Nephrology
Lee Phscns Group Of Nephrology
Internal Medicine Associates
Internal Medicine Associates
NCH Healthcare Group Arthritis
NCH Healthcare Group Arthritis
Catherine N Kowal MD
Allergy Arthritis Treatment Ctr
Allergy Arthritis Treatment Ctr
Seshadri & Seshadri MDs
Physicians Regional Medical Grp
Physicians Regional Medical Grp
Naples Medical Center PA
Jeffrey A Alper MD
Sarasota Arthritis Center
Sarasota Arthritis Center
Sarasota Arthritis Center
David I Greenfield MD
Venice Arthritis Center
Venice Arthritis Center
Arthritis Specialties Center
Highlands Advanced Rheumatology
Intercoastal Rheumatology
Intercoastal Rheumatology
Gary D Montesdeoca MD
Sarasota Arthritis Center
Sarasota Arthritis Center
Sarasota Arthritis Center
Samaritan's Touch Care Center
PMG Specialty Services Westside
PMG Specialty Services Westside
Southwest Florida Rheumatology
Bay Area Arthritis/Osteo
Bay Area Arthritis/Osteo
Bay Area Arthritis/Osteo
Health Point Medical Group
Health Point Medical Group
Lakeland VA Community Based
Suncoast Medical Clinic Multi
Suncoast Medical Clinic Multi
Clark & Daughtrey Medical Group
Suncoast Medical Clinic Rhmtlgy
Bond Clinic
Gessler Clinic
Gessler Clinic
Watson Clinic LLP
Watson Clinic LLP
Watson Clinic LLP
Locicero Medical Group
Carolyn S Connelly MD
Seyed A Zarabadi DO
Osteoporosis & Rheumatology Ctr
Osteoporosis & Rheumatology Ctr
Fort Myers, Florida
Ehlers-Danlos Syndrome
Ehlers-Danlos syndrome facts
Other Related Ehlers-Danlos Syndrome Articles
Emergency Contact for Fort Myers
Nearby Fort Myers Hospitals *
Lee Memorial Health Systems
Cape Coral Hospital
Gulf Coast Medical Center
Health Park Medical Center
Lehigh Regional Medical Center
Riverside Behavioral Center
Charlotte Regional Medical Ctr
NCH North Naples Hospital
Faucet Memorial Hospital
Peace River Regional Med Ctr
Physicians Regional Medical Cen
NCH Downtown Naples Hospital
*Provider Directory Terms of Use:
The WebMD 'Provider Directory' is provided by WebMD for use by the general public as a quick reference of information about Providers. The Provider Directory is not intended as a tool for verifying the credentials, qualifications, or abilities of any Provider contained therein. Inclusion in the Provider Directory does not imply recommendation or endorsement nor does omission in the Provider Directory imply WebMD disapproval.


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Review Details
G-1 Custom Jacket
- Product Review (submitted on March 1, 2011):
- To have a flight jacket built to your custom request and to receive it in about a week; that's pretty incredible work. Anyone else will tell you 4 to 6 weeks, and that's if they are not being slammed with orders. Some people will tell you 4 to 6 months without a blink. That's fine for some people but if I can get quality work done to my specifications and within a week and at a good price, why would I go anywhere else. U S Authentic is a great company and I am very happy with my custom G1. A horsehide G1, I was actually told by another US flight jacket company that it could not be done. US Authentic had to be in a week. So, if your are on the fence about ordering, don't be. Build your jacket the way you want it and have them build you a solid flight jacket that will last a lifetime. Right priceframe, right timeframe, and the way you want it. Thanks US Authentic.


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David F. Stern PhD
Professor of Pathology; Associate Director, Shared Resources, Yale Cancer Center; Co-Leader, Signal Transduction Research Program, Yale Cancer Center
Biographical Info
Dr. Stern earned a BS in Biology at MIT in 1976, where his research included work on DNA repair and tumor virology. He received a PhD in Biology in 1983 at University of California, San Diego, and the Salk Institute with S.I.T. Kennedy and Bart Sefton for dissertation research that elucidated the coronavirus lytic cycle. Dr. Stern returned to R.A. Weinberg's lab at the MIT Cancer Center and Whitehead Institute for Biomedical Research in 1983. There, Dr. Stern's postdoctoral work pioneered analysis of neu/ErbB2/HER2, an important human oncogene, and also demonstrated the ability of EGF itself to function as an oncogene. As a Yale Pathology faculty member since 1988, Dr. Stern's research has focused on the roles of eleven growth factors and four receptors of the EGF family in malignant transformation, especially in breast cancer, and he has also made significant contributions to the understanding of DNA damage response signaling pathways. Dr. Stern's current work in breast cancer and melanoma includes developing approaches to countering rapid resistance to anti-cancer agents that target cancer signaling pathways. Dr. Stern is active in cancer training at Yale and in the Yale Cancer Center scientific leadership. He is co-leader of the Signal Transduction Research Program and Associate Director of Shared Resources of the Yale Cancer Center.
Education & Training
- Massachusetts Institute of Technology (06/1976)
- Ph.D.
- University of California, San Diego (1983)
- Postdoctoral Fellow
- Whitehead Institute for Biomedical Research at Mass. Institute of Technology, Biology (1983 - 1988)