Geoffrey Rowell
- Published in print:
- 1991
- Published Online:
- October 2011
- ISBN:
- 9780198263326
- eISBN:
- 9780191682476
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198263326.001.0001
- Subject:
- Religion, Church History, History of Christianity
The year 1983 marked the 150th anniversary of John Keble's Assize Sermon, a sermon which Newman recognized as the beginning of the Oxford Movement. The religious revival which it signalled, though ...
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The year 1983 marked the 150th anniversary of John Keble's Assize Sermon, a sermon which Newman recognized as the beginning of the Oxford Movement. The religious revival which it signalled, though originating in a particular political challenge to the Church of England, was far-reaching in its effect. The continuity and catholic identity of Anglicanism was powerfully affirmed; sacramental worship was restored to a central place in Anglican devotion; religious orders were revived; and both in the mission field and in the slums, devoted priests laboured with new vigour and a new sense of the Church. This study of some of the major themes and personalities of the Catholic revival in Anglicanism highlights some of these aspects, and in particular, points to the close relationship between theology and sacramental spirituality which was at the heart of the movement. To recognize this central characteristic of the revival can contribute much, the book states, to the renewal of the Catholic tradition in Anglicanism today.Less
The year 1983 marked the 150th anniversary of John Keble's Assize Sermon, a sermon which Newman recognized as the beginning of the Oxford Movement. The religious revival which it signalled, though originating in a particular political challenge to the Church of England, was far-reaching in its effect. The continuity and catholic identity of Anglicanism was powerfully affirmed; sacramental worship was restored to a central place in Anglican devotion; religious orders were revived; and both in the mission field and in the slums, devoted priests laboured with new vigour and a new sense of the Church. This study of some of the major themes and personalities of the Catholic revival in Anglicanism highlights some of these aspects, and in particular, points to the close relationship between theology and sacramental spirituality which was at the heart of the movement. To recognize this central characteristic of the revival can contribute much, the book states, to the renewal of the Catholic tradition in Anglicanism today.
B. W. Young
- Published in print:
- 1998
- Published Online:
- October 2011
- ISBN:
- 9780198269427
- eISBN:
- 9780191683640
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198269427.001.0001
- Subject:
- Religion, Theology, Philosophy of Religion
The author describes and analyses the intellectual culture of the eighteenth-century Church of England, particularly in relation to those developments traditionally described as constituting the ...
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The author describes and analyses the intellectual culture of the eighteenth-century Church of England, particularly in relation to those developments traditionally described as constituting the Enlightenment. It challenges conventional perceptions of an intellectually moribund institution by contextualising the polemical and scholarly debates in which churchmen engaged. In particular, it delineates the vigorous clerical culture in which much eighteenth-century thought evolved. The book traces the creation of a self-consciously enlightened tradition within Anglicanism, which drew on Erasmianism, seventeenth-century eirenicism and the legacy of Locke. By emphasising the variety of its intellectual life, the book challenges those notions of Enlightenment which advance predominantly political interpretations of this period. Thus, eighteenth-century critics of the Enlightenment, notably those who contributed to a burgeoning interest in mysticism, are equally integral to this study.Less
The author describes and analyses the intellectual culture of the eighteenth-century Church of England, particularly in relation to those developments traditionally described as constituting the Enlightenment. It challenges conventional perceptions of an intellectually moribund institution by contextualising the polemical and scholarly debates in which churchmen engaged. In particular, it delineates the vigorous clerical culture in which much eighteenth-century thought evolved. The book traces the creation of a self-consciously enlightened tradition within Anglicanism, which drew on Erasmianism, seventeenth-century eirenicism and the legacy of Locke. By emphasising the variety of its intellectual life, the book challenges those notions of Enlightenment which advance predominantly political interpretations of this period. Thus, eighteenth-century critics of the Enlightenment, notably those who contributed to a burgeoning interest in mysticism, are equally integral to this study.
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/9780198263326.003.0011
- Subject:
- Religion, Church History, History of Christianity
This chapter discusses the legacy of the Oxford Movement. It suggests that the significance of the movement is not exhausted by its immediate reference. This is because it was established in response ...
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This chapter discusses the legacy of the Oxford Movement. It suggests that the significance of the movement is not exhausted by its immediate reference. This is because it was established in response to a threat to the Church of England and it was a defensive reaction aimed at protecting the Church from interference from political reformers. The movement and the Catholic revival transformed the self-understanding and self-expression of Anglicanism and they encouraged a view of the Church as a divine society striving to live by the sustaining mystery of the love and grace of God.Less
This chapter discusses the legacy of the Oxford Movement. It suggests that the significance of the movement is not exhausted by its immediate reference. This is because it was established in response to a threat to the Church of England and it was a defensive reaction aimed at protecting the Church from interference from political reformers. The movement and the Catholic revival transformed the self-understanding and self-expression of Anglicanism and they encouraged a view of the Church as a divine society striving to live by the sustaining mystery of the love and grace of God.
Michael Brydon
- Published in print:
- 2006
- Published Online:
- January 2007
- ISBN:
- 9780199204816
- eISBN:
- 9780191709500
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199204816.003.0004
- Subject:
- Religion, Church History
At the Restoration, the avant-garde interpretation of the Polity emerged triumphant. This was briefly challenged by an un-Anglican biography produced by John Gauden, until Isaac Walton produced a ...
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At the Restoration, the avant-garde interpretation of the Polity emerged triumphant. This was briefly challenged by an un-Anglican biography produced by John Gauden, until Isaac Walton produced a suitable corrective. Walton’s biography not only established the image of the peaceable faithful divine, but also discreetly marginalized Book VII, with its unacceptable belief that episcopacy only enjoyed divine approbation, and Book VIII’s belief in an original political compact.Less
At the Restoration, the avant-garde interpretation of the Polity emerged triumphant. This was briefly challenged by an un-Anglican biography produced by John Gauden, until Isaac Walton produced a suitable corrective. Walton’s biography not only established the image of the peaceable faithful divine, but also discreetly marginalized Book VII, with its unacceptable belief that episcopacy only enjoyed divine approbation, and Book VIII’s belief in an original political compact.
Michael Brydon
- Published in print:
- 2006
- Published Online:
- January 2007
- ISBN:
- 9780199204816
- eISBN:
- 9780191709500
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199204816.003.0008
- Subject:
- Religion, Church History
In the debates of the Anglican church, Hooker continues to be appealed to by a remarkable spectrum of churchmanship regarding the central question of where the heart of their faith lies. Such ...
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In the debates of the Anglican church, Hooker continues to be appealed to by a remarkable spectrum of churchmanship regarding the central question of where the heart of their faith lies. Such differing emphases offer an index to the changing understandings of the Reformation, which were hammered out in the 17th century. Although Hooker ultimately became an abridged emblem for the values and identity of Anglicanism, this examination of the contingencies and argumentative structures involved shows that it was never a foregone conclusion.Less
In the debates of the Anglican church, Hooker continues to be appealed to by a remarkable spectrum of churchmanship regarding the central question of where the heart of their faith lies. Such differing emphases offer an index to the changing understandings of the Reformation, which were hammered out in the 17th century. Although Hooker ultimately became an abridged emblem for the values and identity of Anglicanism, this examination of the contingencies and argumentative structures involved shows that it was never a foregone conclusion.
Rowan Strong
- Published in print:
- 2007
- Published Online:
- September 2007
- ISBN:
- 9780199218042
- eISBN:
- 9780191711527
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199218042.003.0002
- Subject:
- Religion, Church History
The connection between Anglicanism, missions, and empire began in 1701 with the foundation of the Society for the Propagation of the Gospel in Foreign Parts, and not as a consequence of the ...
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The connection between Anglicanism, missions, and empire began in 1701 with the foundation of the Society for the Propagation of the Gospel in Foreign Parts, and not as a consequence of the Evangelical Revival at the end of the 18th century. These and other Christian missions were also a major ingredient in the propagation of national identity for the English, as well as for an understanding of English-British imperialism. This was brought about in the formation and dissemination of a public theological discourse of the English-British empire in the period 1700-c.1850.Less
The connection between Anglicanism, missions, and empire began in 1701 with the foundation of the Society for the Propagation of the Gospel in Foreign Parts, and not as a consequence of the Evangelical Revival at the end of the 18th century. These and other Christian missions were also a major ingredient in the propagation of national identity for the English, as well as for an understanding of English-British imperialism. This was brought about in the formation and dissemination of a public theological discourse of the English-British empire in the period 1700-c.1850.
Stephen Hampton
- Published in print:
- 2008
- Published Online:
- September 2008
- ISBN:
- 9780199533367
- eISBN:
- 9780191714764
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199533367.003.0008
- Subject:
- Religion, Theology, Church History
This chapter draws together the conclusions of the study. It notes the continued activity of Reformed writers into the eighteenth century, despite the opposition which they faced from the Arminian ...
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This chapter draws together the conclusions of the study. It notes the continued activity of Reformed writers into the eighteenth century, despite the opposition which they faced from the Arminian majority. Whilst acknowledging that there were also many other areas of disagreement, it argues that the later Stuart Church cannot be understood without reference to the continuing debate between Reformed theologians and their Arminian contemporaries. It suggests that acknowledging the continuing vitality of the Reformed tradition after the Restoration is key to understanding the Evangelical revival. It also suggests that the fact that Anglicanism was a contested tradition throughout its formative period is relevant to wider contemporary discussions about Anglican identity.Less
This chapter draws together the conclusions of the study. It notes the continued activity of Reformed writers into the eighteenth century, despite the opposition which they faced from the Arminian majority. Whilst acknowledging that there were also many other areas of disagreement, it argues that the later Stuart Church cannot be understood without reference to the continuing debate between Reformed theologians and their Arminian contemporaries. It suggests that acknowledging the continuing vitality of the Reformed tradition after the Restoration is key to understanding the Evangelical revival. It also suggests that the fact that Anglicanism was a contested tradition throughout its formative period is relevant to wider contemporary discussions about Anglican identity.
Keith F. Pecklers, SJ
- Published in print:
- 2008
- Published Online:
- January 2009
- ISBN:
- 9780199216451
- eISBN:
- 9780191712173
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199216451.003.0010
- Subject:
- Religion, Theology, Religion and Society
This chapter explores the gifts that Roman Catholics have to receive from Anglicans under four headings: church, authority, worship, and spirituality. It argues that as we seek a way forward, there ...
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This chapter explores the gifts that Roman Catholics have to receive from Anglicans under four headings: church, authority, worship, and spirituality. It argues that as we seek a way forward, there is much that we can learn from one another's churches and there is much that we can do in the concrete visibly to express our common faith in Jesus Christ.Less
This chapter explores the gifts that Roman Catholics have to receive from Anglicans under four headings: church, authority, worship, and spirituality. It argues that as we seek a way forward, there is much that we can learn from one another's churches and there is much that we can do in the concrete visibly to express our common faith in Jesus Christ.
Walter Kasper
- Published in print:
- 2008
- Published Online:
- January 2009
- ISBN:
- 9780199216451
- eISBN:
- 9780191712173
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199216451.003.0007
- Subject:
- Religion, Theology, Religion and Society
With the notion of Receptive Ecumenism in mind, but adopting an approach more akin to fundamental theology, this chapter considers the relationship between Catholicism and Protestantism — understood ...
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With the notion of Receptive Ecumenism in mind, but adopting an approach more akin to fundamental theology, this chapter considers the relationship between Catholicism and Protestantism — understood as two principles — and offers a few reflections on Anglicanism within this context. It argues that the principle of comprehensiveness was doubtless helpful and good, but should not be overdone.Less
With the notion of Receptive Ecumenism in mind, but adopting an approach more akin to fundamental theology, this chapter considers the relationship between Catholicism and Protestantism — understood as two principles — and offers a few reflections on Anglicanism within this context. It argues that the principle of comprehensiveness was doubtless helpful and good, but should not be overdone.
A.J. Joyce
- Published in print:
- 2012
- Published Online:
- May 2012
- ISBN:
- 9780199216161
- eISBN:
- 9780191739248
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199216161.001.0001
- Subject:
- Religion, Theology
The Elizabethan Anglican divine Richard Hooker (1554–1600) is often credited with being the founding father of Anglican moral theology. This book is the first major study to examine in depth the ...
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The Elizabethan Anglican divine Richard Hooker (1554–1600) is often credited with being the founding father of Anglican moral theology. This book is the first major study to examine in depth the extent to which this claim is justified, and to evaluate the nature of Hooker's contribution to this aspect of Anglican tradition. The study locates Hooker firmly within his historical context and considers his text principally on its own terms; thus it avoids some of the problems that have bedevilled modern Hooker scholarship, when attempts have been made to ‘claim’ him for one particular theological tradition over another, or to approach his work primarily with an eye to its continued relevance to contemporary debate within Anglicanism. This has sometimes led to distortions in the way in which Hooker is read and interpreted. The book pays particular attention to Hooker's theological anthropology, his understanding of the nature and authority of scripture, and the account that he gives of the moral life and the relationship between morality and soteriology. It also takes account of Hooker's prose style, and the impact of his irony and polemic upon the shape and content of his argument. What emerges from this study amounts to a significant re‐evaluation of much of the conventional wisdom about Hooker's place not only within Anglican moral theology, but within Anglicanism itself. In addition the book provides a range of original insights into the nature, content, and style of Hooker's work as a whole.Less
The Elizabethan Anglican divine Richard Hooker (1554–1600) is often credited with being the founding father of Anglican moral theology. This book is the first major study to examine in depth the extent to which this claim is justified, and to evaluate the nature of Hooker's contribution to this aspect of Anglican tradition. The study locates Hooker firmly within his historical context and considers his text principally on its own terms; thus it avoids some of the problems that have bedevilled modern Hooker scholarship, when attempts have been made to ‘claim’ him for one particular theological tradition over another, or to approach his work primarily with an eye to its continued relevance to contemporary debate within Anglicanism. This has sometimes led to distortions in the way in which Hooker is read and interpreted. The book pays particular attention to Hooker's theological anthropology, his understanding of the nature and authority of scripture, and the account that he gives of the moral life and the relationship between morality and soteriology. It also takes account of Hooker's prose style, and the impact of his irony and polemic upon the shape and content of his argument. What emerges from this study amounts to a significant re‐evaluation of much of the conventional wisdom about Hooker's place not only within Anglican moral theology, but within Anglicanism itself. In addition the book provides a range of original insights into the nature, content, and style of Hooker's work as a whole.
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.
Elizabeth E. Prevost
- Published in print:
- 2010
- Published Online:
- May 2010
- ISBN:
- 9780199570744
- eISBN:
- 9780191722097
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199570744.003.0001
- Subject:
- History, World Modern History
The introductory chapter argues that the feminization of Christianity in the late nineteenth‐century mission field was central to the globalization of Christianity, and that British and transnational ...
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The introductory chapter argues that the feminization of Christianity in the late nineteenth‐century mission field was central to the globalization of Christianity, and that British and transnational feminist critiques developed in a complex and varied Christian framework that was shaped by women's evangelism. Anglican women missionaries forged new authority through a gendered religious lexicon in dialogue with indigenous women, and these encounters in turn shaped feminist and anti‐imperial social movements in Britain both before and after the First World War. The Introduction also contextualizes the British women's professional missionary movement in the age of empire; situates the study within recent literature on missions, imperialism, feminism, and indigenous Christianity; explains the value of the book's geographical and institutional framework; and lays out the sources and methods of investigation.Less
The introductory chapter argues that the feminization of Christianity in the late nineteenth‐century mission field was central to the globalization of Christianity, and that British and transnational feminist critiques developed in a complex and varied Christian framework that was shaped by women's evangelism. Anglican women missionaries forged new authority through a gendered religious lexicon in dialogue with indigenous women, and these encounters in turn shaped feminist and anti‐imperial social movements in Britain both before and after the First World War. The Introduction also contextualizes the British women's professional missionary movement in the age of empire; situates the study within recent literature on missions, imperialism, feminism, and indigenous Christianity; explains the value of the book's geographical and institutional framework; and lays out the sources and methods of investigation.
Nigel Voak
- Published in print:
- 2003
- Published Online:
- January 2005
- ISBN:
- 9780199260393
- eISBN:
- 9780191602146
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0199260397.001.0001
- Subject:
- Religion, Theology
For many years, Richard Hooker (1554–1600) has traditionally been seen as the first systematic defender of Anglicanism, setting out in Elizabeth I’s reign the English Church’s position as a via media ...
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For many years, Richard Hooker (1554–1600) has traditionally been seen as the first systematic defender of Anglicanism, setting out in Elizabeth I’s reign the English Church’s position as a via media between Roman Catholicism and Reformed Protestantism. In the last twenty years, however, the old consensus has crumbled and revisionists have argued with increasing strength that Hooker should be viewed as a thoroughly Reformed theologian – a defender of the Elizabethan Reformed consensus against radicals like the puritans. Dr Voak takes issue with this interpretation, arguing that although Hooker started out in the Reformed mainstream, in his later writings he became highly critical of a wide range of fundamentally Reformed positions.Taking as his starting point philosophical principles underlying Hooker’s theology, such as the freedom of the will and the concomitant resistibility of grace, Dr Voak moves on to consider Hooker’s views on such matters as original sin and human nature, justification and sanctification, the doctrine of merit and the religious authority of scripture, reason, and tradition. The book ends with an examination of Hooker’s manuscripts written shortly before his death, in which he defends his theology from the charge that it is contrary to the Thirty-Nine Articles.Throughout, Hooker’s writings are carefully placed in the context of contemporary Reformed theology, and Dr Voak accounts for how Hooker was able to advance criticism of this religious tradition in Elizabethan England under the cloak of an attack on puritanism. Hooker emerges as a conservative who paradoxically came to occupy a remarkably individual, innovative position at a time of transition in the English Church.Less
For many years, Richard Hooker (1554–1600) has traditionally been seen as the first systematic defender of Anglicanism, setting out in Elizabeth I’s reign the English Church’s position as a via media between Roman Catholicism and Reformed Protestantism. In the last twenty years, however, the old consensus has crumbled and revisionists have argued with increasing strength that Hooker should be viewed as a thoroughly Reformed theologian – a defender of the Elizabethan Reformed consensus against radicals like the puritans. Dr Voak takes issue with this interpretation, arguing that although Hooker started out in the Reformed mainstream, in his later writings he became highly critical of a wide range of fundamentally Reformed positions.
Taking as his starting point philosophical principles underlying Hooker’s theology, such as the freedom of the will and the concomitant resistibility of grace, Dr Voak moves on to consider Hooker’s views on such matters as original sin and human nature, justification and sanctification, the doctrine of merit and the religious authority of scripture, reason, and tradition. The book ends with an examination of Hooker’s manuscripts written shortly before his death, in which he defends his theology from the charge that it is contrary to the Thirty-Nine Articles.
Throughout, Hooker’s writings are carefully placed in the context of contemporary Reformed theology, and Dr Voak accounts for how Hooker was able to advance criticism of this religious tradition in Elizabethan England under the cloak of an attack on puritanism. Hooker emerges as a conservative who paradoxically came to occupy a remarkably individual, innovative position at a time of transition in the English Church.
James Kirby
- Published in print:
- 2015
- Published Online:
- May 2016
- ISBN:
- 9780197265871
- eISBN:
- 9780191772030
- Item type:
- chapter
- Publisher:
- British Academy
- DOI:
- 10.5871/bacad/9780197265871.003.0002
- Subject:
- History, British and Irish Early Modern History
One of the most striking features of E. A. Freeman’s life and thought is the contrast between the young Tractarian student of architecture and the mature liberal, even radical, historian. This essay ...
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One of the most striking features of E. A. Freeman’s life and thought is the contrast between the young Tractarian student of architecture and the mature liberal, even radical, historian. This essay explains that the transition from the one to the other was not a process of sudden conversion or rupture, but rather a natural development. To understand the crucial years c.1846–50, when Freeman’s thought was most in ferment, a number of his early, hitherto unidentified, publications have been tracked down, including his earliest published study of the Norman Conquest. From these sources, among others, it has been possible to reconstruct how his early medievalism and anti-Erastianism evolved into a general commitment to liberty, democracy, and republicanism, without repudiating the High Anglicanism of his youth. Though apparently idiosyncratic, this intellectual development was shared to some extent by a number of prominent Victorian liberals, not least Gladstone himself.Less
One of the most striking features of E. A. Freeman’s life and thought is the contrast between the young Tractarian student of architecture and the mature liberal, even radical, historian. This essay explains that the transition from the one to the other was not a process of sudden conversion or rupture, but rather a natural development. To understand the crucial years c.1846–50, when Freeman’s thought was most in ferment, a number of his early, hitherto unidentified, publications have been tracked down, including his earliest published study of the Norman Conquest. From these sources, among others, it has been possible to reconstruct how his early medievalism and anti-Erastianism evolved into a general commitment to liberty, democracy, and republicanism, without repudiating the High Anglicanism of his youth. Though apparently idiosyncratic, this intellectual development was shared to some extent by a number of prominent Victorian liberals, not least Gladstone himself.
Colm Ó Siochrú
- Published in print:
- 2015
- Published Online:
- May 2016
- ISBN:
- 9780197265871
- eISBN:
- 9780191772030
- Item type:
- chapter
- Publisher:
- British Academy
- DOI:
- 10.5871/bacad/9780197265871.003.0003
- Subject:
- History, British and Irish Early Modern History
This essay explores E. A. Freeman’s conception of the ‘unity of history’. Often presented in ‘Whiggish’ and secular terms, as the development of Roman imperialism into Teutonic liberty and ...
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This essay explores E. A. Freeman’s conception of the ‘unity of history’. Often presented in ‘Whiggish’ and secular terms, as the development of Roman imperialism into Teutonic liberty and nationality, this idea had deep religious roots and significances. Modernity, for Freeman, evolved in creative ‘continuity’ with Rome; but he considered that legacy contested by rival forms of Catholic Christianity – the papal-Roman, and the Orthodox-Anglican. From the emergence of this tension in Freeman’s youthful notions of the Church, history, and liberty, the essay charts a deepening aversion to ‘ultramontanism’, conceived as an integral programme of papal oppression – ecclesiastical, political, and scientific. The fall of papal Rome to the liberal-national campaign for Italian unification (1870) should have meant the vindication of Freeman’s liberal Catholic vision. The ambivalence marking his response, however, suggested his deepening anxieties concerning the future of modernity’s Christian order.Less
This essay explores E. A. Freeman’s conception of the ‘unity of history’. Often presented in ‘Whiggish’ and secular terms, as the development of Roman imperialism into Teutonic liberty and nationality, this idea had deep religious roots and significances. Modernity, for Freeman, evolved in creative ‘continuity’ with Rome; but he considered that legacy contested by rival forms of Catholic Christianity – the papal-Roman, and the Orthodox-Anglican. From the emergence of this tension in Freeman’s youthful notions of the Church, history, and liberty, the essay charts a deepening aversion to ‘ultramontanism’, conceived as an integral programme of papal oppression – ecclesiastical, political, and scientific. The fall of papal Rome to the liberal-national campaign for Italian unification (1870) should have meant the vindication of Freeman’s liberal Catholic vision. The ambivalence marking his response, however, suggested his deepening anxieties concerning the future of modernity’s Christian order.
Michael Ledger-Lomas
- Published in print:
- 2015
- Published Online:
- May 2016
- ISBN:
- 9780197265871
- eISBN:
- 9780191772030
- Item type:
- chapter
- Publisher:
- British Academy
- DOI:
- 10.5871/bacad/9780197265871.003.0004
- Subject:
- History, British and Irish Early Modern History
E. A. Freeman’s distaste for Erastianism, his contempt for Whigs, and his equivocal interventions in debates on disestablishment and disendowment are well-attested. Yet the career of Arthur Penrhyn ...
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E. A. Freeman’s distaste for Erastianism, his contempt for Whigs, and his equivocal interventions in debates on disestablishment and disendowment are well-attested. Yet the career of Arthur Penrhyn Stanley (1815–81) reveals that Whig liberalism remained a historiographical force in Freeman’s time. Although Stanley was dismissed by Freeman as a slapdash historian, as dean of Westminster Abbey (1864–81) Stanley developed a vision of historical scholarship that could support an Erastian defence of established churches. Stanley curated the Abbey to show how the established church had been interwoven with the national past. There and elsewhere in Britain, he sought to pacify Nonconformist advocates of disestablishment by remembering their heroes as national not sectarian figures. This essay surveys Stanley’s energetic involvement in controversies over disestablishment and contrasts it with Freeman’s scholarly detachment, concluding that despite the differences between them, neither historian made much impact on Nonconformist minds.Less
E. A. Freeman’s distaste for Erastianism, his contempt for Whigs, and his equivocal interventions in debates on disestablishment and disendowment are well-attested. Yet the career of Arthur Penrhyn Stanley (1815–81) reveals that Whig liberalism remained a historiographical force in Freeman’s time. Although Stanley was dismissed by Freeman as a slapdash historian, as dean of Westminster Abbey (1864–81) Stanley developed a vision of historical scholarship that could support an Erastian defence of established churches. Stanley curated the Abbey to show how the established church had been interwoven with the national past. There and elsewhere in Britain, he sought to pacify Nonconformist advocates of disestablishment by remembering their heroes as national not sectarian figures. This essay surveys Stanley’s energetic involvement in controversies over disestablishment and contrasts it with Freeman’s scholarly detachment, concluding that despite the differences between them, neither historian made much impact on Nonconformist minds.
Jeremy Morris
- Published in print:
- 2008
- Published Online:
- October 2011
- ISBN:
- 9780199545315
- eISBN:
- 9780191602825
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199545315.003.0004
- Subject:
- Religion, Theology, History of Christianity
The four years from Frederick Denison Maurice’s ordination in January 1834 to the appearance of the first edition of The Kingdom of Christ in 1838 were momentous ones, both for the national Church ...
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The four years from Frederick Denison Maurice’s ordination in January 1834 to the appearance of the first edition of The Kingdom of Christ in 1838 were momentous ones, both for the national Church and for Maurice himself. A critical appreciation of The Kingdom of Christ must be central to any attempt to understand the shape of Maurice’s ecclesiology and his view of Anglicanism, since it is by far his most substantial work on the Christian Church. It forms the main focus of this chapter. However, its writing must be read against the background of widening ‘party’ divisions within the Church of England. Maurice was eventually (and reluctantly) to be identified with one specific group, the so-called Broad Church. However if, in the early 1830s, he inclined in fact towards the Tractarians, he did so without any intention of signalling ‘party’ affiliation. This chapter looks at Maurice’s attitudes toward Anglicanism, Tractarianism, and Evangelicalism.Less
The four years from Frederick Denison Maurice’s ordination in January 1834 to the appearance of the first edition of The Kingdom of Christ in 1838 were momentous ones, both for the national Church and for Maurice himself. A critical appreciation of The Kingdom of Christ must be central to any attempt to understand the shape of Maurice’s ecclesiology and his view of Anglicanism, since it is by far his most substantial work on the Christian Church. It forms the main focus of this chapter. However, its writing must be read against the background of widening ‘party’ divisions within the Church of England. Maurice was eventually (and reluctantly) to be identified with one specific group, the so-called Broad Church. However if, in the early 1830s, he inclined in fact towards the Tractarians, he did so without any intention of signalling ‘party’ affiliation. This chapter looks at Maurice’s attitudes toward Anglicanism, Tractarianism, and Evangelicalism.
Kirstie Blair
- Published in print:
- 2012
- Published Online:
- September 2012
- ISBN:
- 9780199644506
- eISBN:
- 9780191741593
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199644506.003.0002
- Subject:
- Literature, 19th-century and Victorian Literature, Poetry
This chapter discusses how Tractarianism revived debates over formal worship, assessing the ways in which the Oxford Movement leaders, notably Newman, Keble, and Faber, saw form as a means of ...
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This chapter discusses how Tractarianism revived debates over formal worship, assessing the ways in which the Oxford Movement leaders, notably Newman, Keble, and Faber, saw form as a means of containing and channelling religious emotion. It assesses Keble’s widely disseminated poetic theories, particularly as displayed in his lectures as Oxford Professor or Poetry, in this light, and includes a detailed reading in the final section of the chapter of his deployment of form in The Christian Year.Less
This chapter discusses how Tractarianism revived debates over formal worship, assessing the ways in which the Oxford Movement leaders, notably Newman, Keble, and Faber, saw form as a means of containing and channelling religious emotion. It assesses Keble’s widely disseminated poetic theories, particularly as displayed in his lectures as Oxford Professor or Poetry, in this light, and includes a detailed reading in the final section of the chapter of his deployment of form in The Christian Year.
Lauren Winner
- Published in print:
- 2010
- Published Online:
- October 2013
- ISBN:
- 9780300124699
- eISBN:
- 9780300168662
- Item type:
- book
- Publisher:
- Yale University Press
- DOI:
- 10.12987/yale/9780300124699.001.0001
- Subject:
- History, American History: early to 18th Century
This book examines the physical objects found in elite Virginia households of the eighteenth century to discover what they can tell us about their owners' lives and religious practices. The author ...
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This book examines the physical objects found in elite Virginia households of the eighteenth century to discover what they can tell us about their owners' lives and religious practices. The author looks closely at punch bowls, needlework, mourning jewelry, baptismal gowns, biscuit molds, cookbooks, and many other items, illuminating the ways Anglicanism influenced daily activities and attitudes in colonial Virginia, particularly in the households of the gentry. In the highly laicized environment that was Virginia's Anglican Church, laypeople not only adapted English forms of church governance to the new Virginia environment. The book also focuses on religious education and girls' education, both of which were highly charged issues in eighteenth-century Virginia. It further examines the Anglicans' sturdy defences of liturgical prayer, their concomitant critiques of more self-reflexive prayers that had softened, and their prayerful sensibilities, which had begun to encompass both traditional liturgy and the more subjective prayer associated with evangelicalism by the last decade of the century.Less
This book examines the physical objects found in elite Virginia households of the eighteenth century to discover what they can tell us about their owners' lives and religious practices. The author looks closely at punch bowls, needlework, mourning jewelry, baptismal gowns, biscuit molds, cookbooks, and many other items, illuminating the ways Anglicanism influenced daily activities and attitudes in colonial Virginia, particularly in the households of the gentry. In the highly laicized environment that was Virginia's Anglican Church, laypeople not only adapted English forms of church governance to the new Virginia environment. The book also focuses on religious education and girls' education, both of which were highly charged issues in eighteenth-century Virginia. It further examines the Anglicans' sturdy defences of liturgical prayer, their concomitant critiques of more self-reflexive prayers that had softened, and their prayerful sensibilities, which had begun to encompass both traditional liturgy and the more subjective prayer associated with evangelicalism by the last decade of the century.
Alister Chapman
- Published in print:
- 2011
- Published Online:
- January 2012
- ISBN:
- 9780199773978
- eISBN:
- 9780199919024
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199773978.003.0005
- Subject:
- Religion, Religion and Society
John Stott wanted to further the evangelical cause in the Church of England. He believed that the Church of England was a firmly Protestant institution and wanted it to stay that way. With the help ...
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John Stott wanted to further the evangelical cause in the Church of England. He believed that the Church of England was a firmly Protestant institution and wanted it to stay that way. With the help of J. I. Packer and others, he therefore built a coalition of evangelical Anglicans to influence church policy. His efforts led to clashes with non-Anglican evangelicals, notably D. M. Lloyd-Jones. The chapter discusses the extent to which he was successful and the nature of evangelical leadership.Less
John Stott wanted to further the evangelical cause in the Church of England. He believed that the Church of England was a firmly Protestant institution and wanted it to stay that way. With the help of J. I. Packer and others, he therefore built a coalition of evangelical Anglicans to influence church policy. His efforts led to clashes with non-Anglican evangelicals, notably D. M. Lloyd-Jones. The chapter discusses the extent to which he was successful and the nature of evangelical leadership.
