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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.

This chapter discusses new bearings in the Catholic revival in Anglicanism represented by the theological works of Charles Gore, Henry Scott Holland, and the Holy Party. They promoted and encouraged new social thought and action and a form liberal Catholicism as contained in the Essays Catholic and Critical. Despite this, the problem of change and continuity in the Christian Church and in Christian theology remained to be of central concern. This was reflected in renewed interests in John Henry Newman's Lectures on the Prophetical Office.

This chapter examines the influence of the Catholic revival in England during the 1830s that came from ecumenical endeavours. The Oxford Movement began as an assertion of Anglican identity and an affirmation of that identity in the continuity of the Church of England with the Church of the Fathers. John Keble's Assize Sermon in 1833 protested against the interference of secular authority with the order and church. This Tractarian position was supported by the letters of Ignatius of Antioch and the teachings of Cyprian of Carthage.

The Anglican Catholic Revival of the nineteenth century has been seen as an attempt to recover for the Church of England, and those churches descended from it, some of the doctrines and liturgical practices of the medieval church that were discarded at the Reformation. As a result, apologists for the Catholic Revival have tended to have a low opinion of Anglican doctrine and liturgical practice from the 1560s to the 1830s. An exception has been made for the Caroline divines and the eighteenth-century non-jurors, but no more. The teachings of the Tractarians and the innovations of the early ritualists cannot, however, be understood without a better appreciation of the nature of Anglicanism in the three centuries between the Reformation and the Oxford Movement. This chapter argues that neither Tractarianism nor ritualism burst upon a church wholly unprepared for them and that the Catholic Revival of the nineteenth century was not without precedent. It also discusses the status of Protestant establishments in England and Ireland on the eve of the Oxford Movement.

This chapter traces the history of the Oxford Movement and the Catholic revival in England during the 1830s. The Catholic Revival began at the University of Oxford and the movement was started by pioneers in the colleges and country parishes. The story of the pioneering slum priests of the Catholic revival is in part a story of pioneering work in response to the difficulties of the Church of England in dealing with the rapid changes in the 19th century, particularly in urban areas. It was in these urban areas where the changes in the pattern of Anglican worship began and where it was pressed to the extremes.

This chapter focuses on the suspicions and hostilities directed against the Jesuits in France during the 19th century. Founded by Ignatius of Loyola in 1540, the Society of Jesuits rapidly rose and established itself as the most famous and most controversial of the militant forces of the Catholic Revival. It was in the forefront of religious and ecclesiastical conflicts throughout the 17th century. During the early 18th century, the Jesuits were at the pinnacle of success, yet in the third quarter of the century, the order fell down. The movement was later revived by Pope Pius VII and restored its former triumphs. While the Jesuits were able to revive their organization, they were meet with escalating hostilities forcing the Jesuits to operate their activities underground or in a discreet manner. In this chapter, the three strands in the 19th-century Jesuit reputation are discussed here to understand the anti-Jesuit myth. These are the order's political image as an elite force of counter-revolution; its involvement in ecclesiastical disputes, especially between Gallicanism and Ultramontanism; and the implications in the legal disputes over the status of unauthorized religious orders.

This introductory chapter explains the coverage of this book, which is about the personalities and the themes of the Catholic revival in Anglicanism in England. This book examines the contribution of the major Oxford Movement leaders and their successors in what became a Catholic revival which transformed the face of Anglicanism by recalling its roots in the Scripture and Tradition. These personalities include John Keble, John Henry Newman, John Mason Neale, and Edward King.

This chapter examines the contribution of priest John Mason Neale to the Oxford Movement and to the Catholic revival in Anglicanism in England during the 1830s. Neale's contribution to the Catholic revival was fourfold: laying down the principles of church architecture and church furnishing, his liturgical interests and ability to translate ancient and medieval hymnody, his knowledge of Eastern Christianity, and his founding of the Society of Saint Margaret.

This chapter examines the contribution of churchman Edward Pusey to the Oxford Movement and to the Catholic revival in Anglicanism in England during the 1830s. Pusey's contribution to the movement consisted of his weighty scholarship, a profound spirituality, an unwavering belief in the catholicity of the Church of England, and the fostering of a religious life. Of the three men who emerged as leaders of the Oxford Movement, it was Pusey who became popularly linked with the Tractarian revival.

This chapter examines the contribution of clergyman John Henry Newman to the Oxford Movement and to the Catholic revival in Anglicanism in England during the 1830s. Newman delivered his University sermon titled ‘Personal Influence the Means of Propagating the Truth’ in January 1832. His role and influence in the Oxford Movement is inseparable from his personal pilgrimage from the Church of England to the Church of Rome and he was known for his logical subtlety. In his Tamworth Reading Room Letters, he suggested that the heart is commonly reached not only by reason but also by the imagination.

This chapter examines the contribution of priest and poet John Keble to the Catholic revival in Anglicanism in England during the 1830s. Keble presented his Assize sermon in July 1833 and took national apostasy as his theme. This sermon was considered the first regular remonstrance against the measures of the infidel party. The sermon was delivered during on the occasion of the passage of the Irish Church Temporalities Bill, which sought to reorganize and rationalize the bishoprics of the Church of Ireland and their endowments. Keble and other churchmen considered the bill a sacrilegious interference with church order by the secular power.

This chapter examines the contribution of Bishop of Lincoln Edward King to the Catholic revival in England during the 1880s. During his stay at the University of Oxford, he was influenced by two of the leaders of the Oxford Movement, Charles Marriott and R. W. Church, who was closely allied to the Tractarians. Marriott's concern for the poor and his ability to draw out the awkward and the shy were particularly significant for influencing King. And while the character of Oxford was changing from what it had been in the heyday of the Oxford Movement, King allied himself with the Church Party and was assiduous in his religious duties. This chapter also discusses the Lincoln Judgement.