Gareth Lloyd
- Published in print:
- 2007
- Published Online:
- May 2007
- ISBN:
- 9780199295746
- eISBN:
- 9780191711701
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199295746.001.0001
- Subject:
- Religion, Church History
Charles Wesley has been a problem figure for church historians. The great hymn‐writer's contribution to Methodism and the 18th century Evangelical Revival has frequently been seen primarily in terms ...
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Charles Wesley has been a problem figure for church historians. The great hymn‐writer's contribution to Methodism and the 18th century Evangelical Revival has frequently been seen primarily in terms of his poetic work. His vital role in other aspects has been undervalued and often seen through a filter imposed by denominational historians who have Charles's brother John Wesley as the main focus of attention.This book examines Charles's relationship with his brother and role in Methodist affairs. In particular, Charles has often been portrayed as being isolated and out of touch with the needs and wishes of the Methodist people during the last thirty years of his life. This book shows that this view is a distortion and that he was in fact representative of a considerable body of opinion within the Wesleyan societies. The Church‐Methodist viewpoint that he championed against those who wished to separate from the Anglican Church had as great an impact on Methodist evolution as the better‐known opinions of his opponents. Out of this struggle came a denomination with an identity that was rooted in its Anglican past but with an evangelical dynamic that produced one of the great success stories of the 19th century Christian Church. Extensive use is made of neglected primary sources to present a substantial reappraisal of Charles Wesley's ministry, which in turn permits a new interpretation of aspects of the history of early Methodism, the 18th century Church of England and the way that Methodists have viewed their Church's past.Less
Charles Wesley has been a problem figure for church historians. The great hymn‐writer's contribution to Methodism and the 18th century Evangelical Revival has frequently been seen primarily in terms of his poetic work. His vital role in other aspects has been undervalued and often seen through a filter imposed by denominational historians who have Charles's brother John Wesley as the main focus of attention.
This book examines Charles's relationship with his brother and role in Methodist affairs. In particular, Charles has often been portrayed as being isolated and out of touch with the needs and wishes of the Methodist people during the last thirty years of his life. This book shows that this view is a distortion and that he was in fact representative of a considerable body of opinion within the Wesleyan societies. The Church‐Methodist viewpoint that he championed against those who wished to separate from the Anglican Church had as great an impact on Methodist evolution as the better‐known opinions of his opponents. Out of this struggle came a denomination with an identity that was rooted in its Anglican past but with an evangelical dynamic that produced one of the great success stories of the 19th century Christian Church. Extensive use is made of neglected primary sources to present a substantial reappraisal of Charles Wesley's ministry, which in turn permits a new interpretation of aspects of the history of early Methodism, the 18th century Church of England and the way that Methodists have viewed their Church's past.
Gareth Lloyd
- Published in print:
- 2007
- Published Online:
- May 2007
- ISBN:
- 9780199295746
- eISBN:
- 9780191711701
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199295746.003.0001
- Subject:
- Religion, Church History
Charles Wesley was a complex man in terms of his denominational identity and this ambiguity is reflected in the Methodist movement that he helped to found. Some of the keys to understanding Charles ...
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Charles Wesley was a complex man in terms of his denominational identity and this ambiguity is reflected in the Methodist movement that he helped to found. Some of the keys to understanding Charles Wesley and his relationship with Methodism, the wider Evangelical Revival, and the Church of England can be found in a childhood shaped by a difficult environment and parents whose own denominational identities were a rich mix of Puritan and High Church Anglican tempered by influences from other Christian traditions. These same ingredients proved to be of fundamental importance in the making of Methodism.Less
Charles Wesley was a complex man in terms of his denominational identity and this ambiguity is reflected in the Methodist movement that he helped to found. Some of the keys to understanding Charles Wesley and his relationship with Methodism, the wider Evangelical Revival, and the Church of England can be found in a childhood shaped by a difficult environment and parents whose own denominational identities were a rich mix of Puritan and High Church Anglican tempered by influences from other Christian traditions. These same ingredients proved to be of fundamental importance in the making of Methodism.
John A. Ragosta
- Published in print:
- 2010
- Published Online:
- September 2010
- ISBN:
- 9780195388060
- eISBN:
- 9780199866779
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195388060.003.0002
- Subject:
- History, American History: early to 18th Century
Anglicans dominated Virginia's colonial polity; dissenters were subject to Anglican church taxes—the largest tax in colonial Virginia—and punishment for failure to attend Anglican services. Marriages ...
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Anglicans dominated Virginia's colonial polity; dissenters were subject to Anglican church taxes—the largest tax in colonial Virginia—and punishment for failure to attend Anglican services. Marriages could only be performed by Anglican ministers, and Anglican vestries controlled poor relief and were responsible for orphans. While the number of dissenters grew rapidly after the Great Awakening, amounting to one‐fifth to one‐third or more of Virginians by the time of the Revolution, discrimination was maintained and laws were increasingly applied selectively against dissenters. By 1768, serious persecution erupted, with over 50 dissenters jailed for preaching without a license, disturbing the peace, or similar offenses. Others were beaten or dunked in rude parody of baptism. African American congregants were particularly savagely treated, as were incarcerated ministers. Throughout this period, British officials were seen as protecting dissenters' rights.Less
Anglicans dominated Virginia's colonial polity; dissenters were subject to Anglican church taxes—the largest tax in colonial Virginia—and punishment for failure to attend Anglican services. Marriages could only be performed by Anglican ministers, and Anglican vestries controlled poor relief and were responsible for orphans. While the number of dissenters grew rapidly after the Great Awakening, amounting to one‐fifth to one‐third or more of Virginians by the time of the Revolution, discrimination was maintained and laws were increasingly applied selectively against dissenters. By 1768, serious persecution erupted, with over 50 dissenters jailed for preaching without a license, disturbing the peace, or similar offenses. Others were beaten or dunked in rude parody of baptism. African American congregants were particularly savagely treated, as were incarcerated ministers. Throughout this period, British officials were seen as protecting dissenters' rights.
Nigel Yates
- Published in print:
- 1993
- Published Online:
- September 2011
- ISBN:
- 9780198270133
- eISBN:
- 9780191683916
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198270133.003.0009
- Subject:
- Religion, Church History, History of Christianity
The Oxford Tractarians represented the link between the old-fashioned high churchmen of the 18th century and the later Victorian ritualists. The Cambridge Ecclesiologists undoubtedly brought a new ...
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The Oxford Tractarians represented the link between the old-fashioned high churchmen of the 18th century and the later Victorian ritualists. The Cambridge Ecclesiologists undoubtedly brought a new perspective to Anglican Church architecture and liturgy, but it was one which took a considerable degree of time to implement, to such an extent that some churches were largely untouched by it. Nevertheless, when the changes did finally succeed in transforming the liturgical life of the Church of England in a very radical, though at the same time rather reactionary, manner, they themselves became the accepted Anglican norm for another century, to such an extent that recent attempts to modify them have been condemned as an attack on a historical legacy. This chapter puts the liturgical changes of the 19th century into perspective, reassesses the speed with which they were carried out, and challenges some of the assumptions that have been made.Less
The Oxford Tractarians represented the link between the old-fashioned high churchmen of the 18th century and the later Victorian ritualists. The Cambridge Ecclesiologists undoubtedly brought a new perspective to Anglican Church architecture and liturgy, but it was one which took a considerable degree of time to implement, to such an extent that some churches were largely untouched by it. Nevertheless, when the changes did finally succeed in transforming the liturgical life of the Church of England in a very radical, though at the same time rather reactionary, manner, they themselves became the accepted Anglican norm for another century, to such an extent that recent attempts to modify them have been condemned as an attack on a historical legacy. This chapter puts the liturgical changes of the 19th century into perspective, reassesses the speed with which they were carried out, and challenges some of the assumptions that have been made.
Nigel Yates
- Published in print:
- 2000
- Published Online:
- September 2011
- ISBN:
- 9780198269892
- eISBN:
- 9780191683848
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198269892.003.0007
- Subject:
- Religion, Church History
This chapter explores the increase of ritualist activity in Anglican parishes in the thirty years following the passing of the Public Worship Regulation Act of 1874. It examines the effect that ...
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This chapter explores the increase of ritualist activity in Anglican parishes in the thirty years following the passing of the Public Worship Regulation Act of 1874. It examines the effect that Tractarian theology and ritualist practice had on how some Anglican High–Churchmen viewed their relations with the Roman Catholic Church and sought practical ways of implementing reunion schemes. It takes account of ritualist innovations in other Protestant churches in Britain, which could hardly be expected to be unaffected by the developments in Anglican ones. By the 1890s, the failure to prevent the spread of ritualist practices within the Church of England and beyond it led to what has been termed the ‘Crisis in the Church’ and eventually to the setting up of a Royal Commission on Ecclesiastical Discipline. This chapter also looks at ritualism in the parishes between 1875 and 1904, along with ritualism in Protestant dissent and the Church of Scotland.Less
This chapter explores the increase of ritualist activity in Anglican parishes in the thirty years following the passing of the Public Worship Regulation Act of 1874. It examines the effect that Tractarian theology and ritualist practice had on how some Anglican High–Churchmen viewed their relations with the Roman Catholic Church and sought practical ways of implementing reunion schemes. It takes account of ritualist innovations in other Protestant churches in Britain, which could hardly be expected to be unaffected by the developments in Anglican ones. By the 1890s, the failure to prevent the spread of ritualist practices within the Church of England and beyond it led to what has been termed the ‘Crisis in the Church’ and eventually to the setting up of a Royal Commission on Ecclesiastical Discipline. This chapter also looks at ritualism in the parishes between 1875 and 1904, along with ritualism in Protestant dissent and the Church of Scotland.
Benjamin John King
- Published in print:
- 2009
- Published Online:
- September 2009
- ISBN:
- 9780199548132
- eISBN:
- 9780191720383
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199548132.003.0002
- Subject:
- Religion, Church History
This chapter shows three different stages of Newman's life across the 19th century. Whether as leader of the Oxford Movement, as founder of the Littlemore community and Birmingham Oratory, or ...
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This chapter shows three different stages of Newman's life across the 19th century. Whether as leader of the Oxford Movement, as founder of the Littlemore community and Birmingham Oratory, or eventually as Cardinal, each stage shaped his writing on the Alexandrian Fathers. The first period (broadly covering the 1830s) came to an end with Newman's alienation from the Anglican Church after Number 90 of the Tracts for the Times. The second period (the 1840s and 1850s) ended with alienation from the Catholic Church after ‘On Consulting the Faithful’, which forced Newman in the third period (the 1860s and 1870s) to turn to scholastic theology. By examining his view of doctrine in each period, a general introduction to Newman's writings on the Fathers is given.Less
This chapter shows three different stages of Newman's life across the 19th century. Whether as leader of the Oxford Movement, as founder of the Littlemore community and Birmingham Oratory, or eventually as Cardinal, each stage shaped his writing on the Alexandrian Fathers. The first period (broadly covering the 1830s) came to an end with Newman's alienation from the Anglican Church after Number 90 of the Tracts for the Times. The second period (the 1840s and 1850s) ended with alienation from the Catholic Church after ‘On Consulting the Faithful’, which forced Newman in the third period (the 1860s and 1870s) to turn to scholastic theology. By examining his view of doctrine in each period, a general introduction to Newman's writings on the Fathers is given.
Nigel Yates
- Published in print:
- 2000
- Published Online:
- September 2011
- ISBN:
- 9780198269892
- eISBN:
- 9780191683848
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198269892.003.0005
- Subject:
- Religion, Church History
In 1859, there were attempts to persuade the Scottish Reformation Society to take a stand against the ritualism that was beginning to be manifested within the Scottish Episcopal Church. This chapter ...
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In 1859, there were attempts to persuade the Scottish Reformation Society to take a stand against the ritualism that was beginning to be manifested within the Scottish Episcopal Church. This chapter analyses the divisions that existed within the Church of England over matters of ritual. It surveys the responses of the different sections of the church — the clergy, the laity, the bishops, the cathedrals — to ritual innovation, and considers the exploitation of the patronage system of the Church of England for the benefit of ritualist clergy, as well as the pressures within the church from those who wanted to use the divisions over ritual as arguments in favour of disestablishment or schism. All sections of the church, clerical and lay, were divided over ritual, and Anglican opponents of ritual were encouraged in their opposition by Protestant dissenters, who used the evidence of growing ritual within the Church of England as additional ammunition in their campaigns to destabilize the Anglican establishment.Less
In 1859, there were attempts to persuade the Scottish Reformation Society to take a stand against the ritualism that was beginning to be manifested within the Scottish Episcopal Church. This chapter analyses the divisions that existed within the Church of England over matters of ritual. It surveys the responses of the different sections of the church — the clergy, the laity, the bishops, the cathedrals — to ritual innovation, and considers the exploitation of the patronage system of the Church of England for the benefit of ritualist clergy, as well as the pressures within the church from those who wanted to use the divisions over ritual as arguments in favour of disestablishment or schism. All sections of the church, clerical and lay, were divided over ritual, and Anglican opponents of ritual were encouraged in their opposition by Protestant dissenters, who used the evidence of growing ritual within the Church of England as additional ammunition in their campaigns to destabilize the Anglican establishment.
Eliza Filby
- Published in print:
- 2011
- Published Online:
- January 2013
- ISBN:
- 9780197264829
- eISBN:
- 9780191754036
- Item type:
- chapter
- Publisher:
- British Academy
- DOI:
- 10.5871/bacad/9780197264829.003.0007
- Subject:
- History, British and Irish Modern History
This chapter explores the oppositional role of the voluntary sector in a period of hardship and social unrest, considering the Anglican Church's response to Thatcherism. Despite secularisation and ...
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This chapter explores the oppositional role of the voluntary sector in a period of hardship and social unrest, considering the Anglican Church's response to Thatcherism. Despite secularisation and declining denominational identity, the Church was still a central part of the charitable and welfare sector in the 1980s, when the Thatcher governments championed the role of voluntarism in retraining and work schemes, in an era of mass unemployment. However, its response to Thatcherism was complex and internally divided. Church Action with the Unemployed (CAWTU) was framed in a ‘non-political’, paternalistic way, whereas 1985's Faith in the City report provided a critique of the underlying causes of poverty, articulating an opposition to reactionary social thought that can be traced back to nineteenth-century Christian Socialism.Less
This chapter explores the oppositional role of the voluntary sector in a period of hardship and social unrest, considering the Anglican Church's response to Thatcherism. Despite secularisation and declining denominational identity, the Church was still a central part of the charitable and welfare sector in the 1980s, when the Thatcher governments championed the role of voluntarism in retraining and work schemes, in an era of mass unemployment. However, its response to Thatcherism was complex and internally divided. Church Action with the Unemployed (CAWTU) was framed in a ‘non-political’, paternalistic way, whereas 1985's Faith in the City report provided a critique of the underlying causes of poverty, articulating an opposition to reactionary social thought that can be traced back to nineteenth-century Christian Socialism.
Nigel Yates
- Published in print:
- 1993
- Published Online:
- September 2011
- ISBN:
- 9780198270133
- eISBN:
- 9780191683916
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198270133.003.0005
- Subject:
- Religion, Church History, History of Christianity
The restoration of the Anglican episcopate after 1660 did not lead wholly to a restoration of the liturgical arrangements favoured by the Laudian clergy, at least in the long term. Whilst such ...
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The restoration of the Anglican episcopate after 1660 did not lead wholly to a restoration of the liturgical arrangements favoured by the Laudian clergy, at least in the long term. Whilst such arrangements were generally popular for much of the late 17th and early 18th centuries, a number of interesting liturgical experiments were being made within a generation of the episcopate being restored and these had begun to gather pace by the middle of the 18th century. However, the conservative tradition within Anglicanism was very strong and continued to influence the Anglican Church's liturgical tradition right up to the early 19th century. There is, however, good reason to believe that what has survived is in fact somewhat unrepresentative if compared with other evidence, notably the surviving plans or illustrations of buildings that have been subsequently altered. This chapter divides and further discusses the three broad general categories of Anglican church buildings from 1660–1840.Less
The restoration of the Anglican episcopate after 1660 did not lead wholly to a restoration of the liturgical arrangements favoured by the Laudian clergy, at least in the long term. Whilst such arrangements were generally popular for much of the late 17th and early 18th centuries, a number of interesting liturgical experiments were being made within a generation of the episcopate being restored and these had begun to gather pace by the middle of the 18th century. However, the conservative tradition within Anglicanism was very strong and continued to influence the Anglican Church's liturgical tradition right up to the early 19th century. There is, however, good reason to believe that what has survived is in fact somewhat unrepresentative if compared with other evidence, notably the surviving plans or illustrations of buildings that have been subsequently altered. This chapter divides and further discusses the three broad general categories of Anglican church buildings from 1660–1840.
Janet Howarth
- Published in print:
- 2006
- Published Online:
- October 2011
- ISBN:
- 9780199253456
- eISBN:
- 9780191698149
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199253456.003.0010
- Subject:
- History, British and Irish Modern History
This chapter discusses the Anglican contribution to women's education. In England the church had become a major provider of both public secondary and university education for girls and women by the ...
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This chapter discusses the Anglican contribution to women's education. In England the church had become a major provider of both public secondary and university education for girls and women by the turn of the last century. In the years after the Schools Inquiry Commission, the climate changed in some respects quite significantly. For women's higher education as a whole the change was entirely positive: the eleven years after the Endowed Schools Act of 1869 were the most productive period of the nineteenth-century in the creation of endowed and proprietary girls' schools and women's university colleges. For the church, however, this was a period of stress — of challenge to its monopoly of educational endowments, pressure for undenominational religious teaching and anxiety, in some quarters at least, about the post-Darwinian crisis of faith.Less
This chapter discusses the Anglican contribution to women's education. In England the church had become a major provider of both public secondary and university education for girls and women by the turn of the last century. In the years after the Schools Inquiry Commission, the climate changed in some respects quite significantly. For women's higher education as a whole the change was entirely positive: the eleven years after the Endowed Schools Act of 1869 were the most productive period of the nineteenth-century in the creation of endowed and proprietary girls' schools and women's university colleges. For the church, however, this was a period of stress — of challenge to its monopoly of educational endowments, pressure for undenominational religious teaching and anxiety, in some quarters at least, about the post-Darwinian crisis of faith.
Ian Ker
- Published in print:
- 2009
- Published Online:
- October 2011
- ISBN:
- 9780199569106
- eISBN:
- 9780191702044
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199569106.003.0005
- Subject:
- Religion, History of Christianity
In February 1841, John Henry Newman reached the age of 40. He felt it as a watershed and had dismal thoughts on his true self at this age. It was also during this time that the Tract Ninety was ...
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In February 1841, John Henry Newman reached the age of 40. He felt it as a watershed and had dismal thoughts on his true self at this age. It was also during this time that the Tract Ninety was released. Newman wanted Thirty-Nine Articles “the doctrine of Anglican theology” to be interpreted in a Catholic sense. Fury descended upon him and bishops condemned his act. He was a man in crisis about his religious beliefs. In his mind, if the Anglican Church he belonged to was not part of the Catholic Church, he knew he could not stay with it any longer. Newman soon after resigned his ministry role, left St. Mary's, and resided with a few colleagues in a village near Oxford.Less
In February 1841, John Henry Newman reached the age of 40. He felt it as a watershed and had dismal thoughts on his true self at this age. It was also during this time that the Tract Ninety was released. Newman wanted Thirty-Nine Articles “the doctrine of Anglican theology” to be interpreted in a Catholic sense. Fury descended upon him and bishops condemned his act. He was a man in crisis about his religious beliefs. In his mind, if the Anglican Church he belonged to was not part of the Catholic Church, he knew he could not stay with it any longer. Newman soon after resigned his ministry role, left St. Mary's, and resided with a few colleagues in a village near Oxford.
Geoffrey Rowell
- Published in print:
- 1991
- Published Online:
- October 2011
- ISBN:
- 9780198263326
- eISBN:
- 9780191682476
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198263326.003.0008
- Subject:
- Religion, Church History, History of Christianity
This chapter examines the historic concern of missionary bishops with Anglican identity, with the apostolic character of the Church, and with the succession of the bishopric episcopate. The questions ...
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This chapter examines the historic concern of missionary bishops with Anglican identity, with the apostolic character of the Church, and with the succession of the bishopric episcopate. The questions of identity and continuity started to emerge as British influences spread overseas and churchmen became increasingly conscious of the need to provide spirituality for colonists from England. To address these issues, an Act of Parliament was passed in 1786 to empower archbishops to consecrate bishops for territories outside British jurisdiction and the Colonial Bishoprics Fund was established in 1841.Less
This chapter examines the historic concern of missionary bishops with Anglican identity, with the apostolic character of the Church, and with the succession of the bishopric episcopate. The questions of identity and continuity started to emerge as British influences spread overseas and churchmen became increasingly conscious of the need to provide spirituality for colonists from England. To address these issues, an Act of Parliament was passed in 1786 to empower archbishops to consecrate bishops for territories outside British jurisdiction and the Colonial Bishoprics Fund was established in 1841.
LEON LITVACK
- Published in print:
- 1994
- Published Online:
- October 2011
- ISBN:
- 9780198263517
- eISBN:
- 9780191682582
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198263517.003.0001
- Subject:
- Religion, History of Christianity
This chapter presents a short biography of John Mason Neale. He was born in Holborn, London, on 24 January 1818. His parents were the Revd Cornelius Neale and Susanna Neale. He died at age ...
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This chapter presents a short biography of John Mason Neale. He was born in Holborn, London, on 24 January 1818. His parents were the Revd Cornelius Neale and Susanna Neale. He died at age forty-eight on 6 August 1866 at Sackville College and was buried in East Grinstead parish churchyard. By the end of his career, which spanned about thirty years, he had become a leading figure in the Anglo–Catholic revival. In all his endeavours, it was the extraordinary energy and enthusiasm with which he undertook the task that ensured a lasting place for him in the annals and the ongoing life of the Anglican Church.Less
This chapter presents a short biography of John Mason Neale. He was born in Holborn, London, on 24 January 1818. His parents were the Revd Cornelius Neale and Susanna Neale. He died at age forty-eight on 6 August 1866 at Sackville College and was buried in East Grinstead parish churchyard. By the end of his career, which spanned about thirty years, he had become a leading figure in the Anglo–Catholic revival. In all his endeavours, it was the extraordinary energy and enthusiasm with which he undertook the task that ensured a lasting place for him in the annals and the ongoing life of the Anglican Church.
John A. Ragosta
- Published in print:
- 2010
- Published Online:
- September 2010
- ISBN:
- 9780195388060
- eISBN:
- 9780199866779
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195388060.003.0001
- Subject:
- History, American History: early to 18th Century
The Anglican Church was the established church in colonial Virginia, and while the Great Awakening had encouraged growth in religious dissent, especially among evangelicals, it did not substantially ...
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The Anglican Church was the established church in colonial Virginia, and while the Great Awakening had encouraged growth in religious dissent, especially among evangelicals, it did not substantially loosen the hold of the establishment on the polity nor republicanize Virginia. In fact, discrimination against dissenters increased as the Revolution approached, with arrests of Baptist preachers beginning in 1768. Before the Revolution, legislative efforts to increase religious toleration failed in the Anglican‐controlled House of Burgesses. This posed a challenge when the Revolution broke upon Virginia: how could the establishment leaders who had led efforts to discriminate against dissenters obtain their support for effective mobilization?Less
The Anglican Church was the established church in colonial Virginia, and while the Great Awakening had encouraged growth in religious dissent, especially among evangelicals, it did not substantially loosen the hold of the establishment on the polity nor republicanize Virginia. In fact, discrimination against dissenters increased as the Revolution approached, with arrests of Baptist preachers beginning in 1768. Before the Revolution, legislative efforts to increase religious toleration failed in the Anglican‐controlled House of Burgesses. This posed a challenge when the Revolution broke upon Virginia: how could the establishment leaders who had led efforts to discriminate against dissenters obtain their support for effective mobilization?
Norman Doe
- Published in print:
- 1998
- Published Online:
- March 2012
- ISBN:
- 9780198267829
- eISBN:
- 9780191683381
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198267829.003.0001
- Subject:
- Law, Constitutional and Administrative Law
This introductory chapter explains the coverage of this book, which is about the worldwide perspective of the canon law in the Anglican Communion. This book examines the relation between churches, ...
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This introductory chapter explains the coverage of this book, which is about the worldwide perspective of the canon law in the Anglican Communion. This book examines the relation between churches, states, and law and describes the institutional organization of churches. It evaluates the role of bishops and archbishops in the Anglican Church and characterizes the ministry of priests and deacons and the ministry of laity. This book also discusses the Anglican practices and tradition related to baptism, marriage, confirmation, funerals, and confession.Less
This introductory chapter explains the coverage of this book, which is about the worldwide perspective of the canon law in the Anglican Communion. This book examines the relation between churches, states, and law and describes the institutional organization of churches. It evaluates the role of bishops and archbishops in the Anglican Church and characterizes the ministry of priests and deacons and the ministry of laity. This book also discusses the Anglican practices and tradition related to baptism, marriage, confirmation, funerals, and confession.
Pamela E. Klassen
- Published in print:
- 2011
- Published Online:
- May 2012
- ISBN:
- 9780520244283
- eISBN:
- 9780520950443
- Item type:
- chapter
- Publisher:
- University of California Press
- DOI:
- 10.1525/california/9780520244283.003.0006
- Subject:
- Religion, Religious Studies
This chapter examines the proliferation of the meanings and modes of Christian healing within Anglican and United Churches. It explains that this proliferation of healing brought with it an ...
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This chapter examines the proliferation of the meanings and modes of Christian healing within Anglican and United Churches. It explains that this proliferation of healing brought with it an intensified supernatural liberalism that celebrated ritual and spiritual innovation, while also prompting charges of heresy and appropriation. It discusses Anglican syncretism, energy sacramentalism, and religious difference in globalized Christianity.Less
This chapter examines the proliferation of the meanings and modes of Christian healing within Anglican and United Churches. It explains that this proliferation of healing brought with it an intensified supernatural liberalism that celebrated ritual and spiritual innovation, while also prompting charges of heresy and appropriation. It discusses Anglican syncretism, energy sacramentalism, and religious difference in globalized Christianity.
Joseph Hardwick
- Published in print:
- 2014
- Published Online:
- January 2015
- ISBN:
- 9780719087226
- eISBN:
- 9781781707845
- Item type:
- book
- Publisher:
- Manchester University Press
- DOI:
- 10.7228/manchester/9780719087226.001.0001
- Subject:
- History, European Early Modern History
When members of that oft-maligned institution, the Anglican Church – the 'Tory Party at prayer' – encountered the far-flung settler empire, they found it a strange and intimidating place. ...
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When members of that oft-maligned institution, the Anglican Church – the 'Tory Party at prayer' – encountered the far-flung settler empire, they found it a strange and intimidating place. Anglicanism's conservative credentials seemed to have little place in developing colonies; its established status, secure in England, would crumble in Ireland and was destined never to be adopted in the 'White Dominions'. By 1850, however, a global ‘Anglican Communion’ was taking shape. This book explains why Anglican clergymen started to feel at home in the empire. Between 1790 and 1860 the Church of England put in place structures that enabled it to sustain a common institutional structure and common set of beliefs across a rapidly-expanding ‘British world’. Though Church expansion was far from being a regulated and coordinated affair, the book argues that churchmen did find ways to accommodate Anglicans of different ethnic backgrounds and party attachments in a single broad-based ‘national’ colonial Church. The book details the array of institutions, voluntary societies and inter-colonial networks that furnished the men and money that facilitated Church expansion; it also sheds light on how this institutional context contributed to the formation of colonial Churches with distinctive features and identities. The colonial Church that is presented in this book will be of interest to more than just scholars and students of religious and Church history. The book shows how the colonial Church played a vital role in the formation of political publics and ethnic communities in a settler empire that was being remoulded by the advent of mass migration, democracy and the separation of Church and state.Less
When members of that oft-maligned institution, the Anglican Church – the 'Tory Party at prayer' – encountered the far-flung settler empire, they found it a strange and intimidating place. Anglicanism's conservative credentials seemed to have little place in developing colonies; its established status, secure in England, would crumble in Ireland and was destined never to be adopted in the 'White Dominions'. By 1850, however, a global ‘Anglican Communion’ was taking shape. This book explains why Anglican clergymen started to feel at home in the empire. Between 1790 and 1860 the Church of England put in place structures that enabled it to sustain a common institutional structure and common set of beliefs across a rapidly-expanding ‘British world’. Though Church expansion was far from being a regulated and coordinated affair, the book argues that churchmen did find ways to accommodate Anglicans of different ethnic backgrounds and party attachments in a single broad-based ‘national’ colonial Church. The book details the array of institutions, voluntary societies and inter-colonial networks that furnished the men and money that facilitated Church expansion; it also sheds light on how this institutional context contributed to the formation of colonial Churches with distinctive features and identities. The colonial Church that is presented in this book will be of interest to more than just scholars and students of religious and Church history. The book shows how the colonial Church played a vital role in the formation of political publics and ethnic communities in a settler empire that was being remoulded by the advent of mass migration, democracy and the separation of Church and state.
Owen Chadwick
- Published in print:
- 1998
- Published Online:
- November 2003
- ISBN:
- 9780198269229
- eISBN:
- 9780191600456
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198269226.003.0014
- Subject:
- Religion, Church History
For the popes of the nineteenth century reunion between the Churches still meant that the other Churches should submit to the authority of the see of Rome, despite the more moderate language used by ...
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For the popes of the nineteenth century reunion between the Churches still meant that the other Churches should submit to the authority of the see of Rome, despite the more moderate language used by Leo XIII. The only serious attempt at a more broad‐minded approach was made by Leo XIII and Pius X with regard to the Uniats of the East, whom they used to demonstrate that it was possible for Christians following an Eastern rite to be Roman Catholics. This arose from concern over the fate of Catholicism in the Russian Empire and the disintegrating Ottoman Empire, but was opposed by the Catholic clergy in the Balkans and the Levant, who thought Uniat rites a compromise and opposed the marriage of the clergy.Less
For the popes of the nineteenth century reunion between the Churches still meant that the other Churches should submit to the authority of the see of Rome, despite the more moderate language used by Leo XIII. The only serious attempt at a more broad‐minded approach was made by Leo XIII and Pius X with regard to the Uniats of the East, whom they used to demonstrate that it was possible for Christians following an Eastern rite to be Roman Catholics. This arose from concern over the fate of Catholicism in the Russian Empire and the disintegrating Ottoman Empire, but was opposed by the Catholic clergy in the Balkans and the Levant, who thought Uniat rites a compromise and opposed the marriage of the clergy.
Titus Presler
- Published in print:
- 2017
- Published Online:
- December 2017
- ISBN:
- 9780199643011
- eISBN:
- 9780191840111
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780199643011.003.0018
- Subject:
- Religion, Church History
During the twentieth century indigenous leadership and mission initiative moved Anglicanism in South Asia from a British colonial identity to ecclesial autonomy and then to organic union with ...
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During the twentieth century indigenous leadership and mission initiative moved Anglicanism in South Asia from a British colonial identity to ecclesial autonomy and then to organic union with Protestant bodies in order to strengthen Christian proclamation and social advocacy amid the dominant Hindu, Muslim, and Buddhist populations of the subcontinent. This chapter addresses successively the early decades, mission in mass movements, local leadership and self-governance, and the distinctive drive towards church union that resulted in the Church of South India, the Church of North India, the Church of Pakistan, the Church of Bangladesh, and an unsuccessful union initiative for the Church of Ceylon. While new ecclesial identities now occupy centre stage, strong Anglican influences in the governance, liturgies, and public advocacy of the united Churches sustain their membership in the Anglican Communion and their place in the continuing global Anglican story.Less
During the twentieth century indigenous leadership and mission initiative moved Anglicanism in South Asia from a British colonial identity to ecclesial autonomy and then to organic union with Protestant bodies in order to strengthen Christian proclamation and social advocacy amid the dominant Hindu, Muslim, and Buddhist populations of the subcontinent. This chapter addresses successively the early decades, mission in mass movements, local leadership and self-governance, and the distinctive drive towards church union that resulted in the Church of South India, the Church of North India, the Church of Pakistan, the Church of Bangladesh, and an unsuccessful union initiative for the Church of Ceylon. While new ecclesial identities now occupy centre stage, strong Anglican influences in the governance, liturgies, and public advocacy of the united Churches sustain their membership in the Anglican Communion and their place in the continuing global Anglican story.
John L. Kater
- Published in print:
- 2017
- Published Online:
- December 2017
- ISBN:
- 9780199643011
- eISBN:
- 9780191840111
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780199643011.003.0005
- Subject:
- Religion, Church History
This chapter examines the early establishment of Anglican Christianity in Central and South America in the eighteenth and nineteenth centuries, through Church of England chaplaincies, the South ...
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This chapter examines the early establishment of Anglican Christianity in Central and South America in the eighteenth and nineteenth centuries, through Church of England chaplaincies, the South American Missionary Society, and early American missionary activity. It traces the work of Evangelical missionaries among native peoples and the complex emergence in the twentieth century of autonomous churches in the Spanish-speaking Caribbean, the Central Region of America, Mexico, Brazil, and the Southern Cone of South America. It examines the emergence of a nascent Latin American identity among Anglicans as well as the effects of racism, widespread military dictatorships, liberation theology, and globalization on the inculturation of Anglicanism in Latin American contexts.Less
This chapter examines the early establishment of Anglican Christianity in Central and South America in the eighteenth and nineteenth centuries, through Church of England chaplaincies, the South American Missionary Society, and early American missionary activity. It traces the work of Evangelical missionaries among native peoples and the complex emergence in the twentieth century of autonomous churches in the Spanish-speaking Caribbean, the Central Region of America, Mexico, Brazil, and the Southern Cone of South America. It examines the emergence of a nascent Latin American identity among Anglicans as well as the effects of racism, widespread military dictatorships, liberation theology, and globalization on the inculturation of Anglicanism in Latin American contexts.
