Gary Scott Smith
- Published in print:
- 2006
- Published Online:
- January 2007
- ISBN:
- 9780195300604
- eISBN:
- 9780199785285
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195300604.003.0001
- Subject:
- Religion, Religion and Society
Although the religious convictions and practices of many presidents have been ignored, Washington’s have been closely scrutinized and endlessly debated. Some authors have portrayed the Virginian as ...
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Although the religious convictions and practices of many presidents have been ignored, Washington’s have been closely scrutinized and endlessly debated. Some authors have portrayed the Virginian as the epitome of piety, while others have depicted him as the patron saint of skepticism. Washington was a life-long Episcopalian, but the fact that he said almost nothing publicly or privately about the precise nature of his beliefs has evoked competing claims that he was a devout Christian, a Unitarian, a “warm deist”, and a “theistic rationalist”. One point, however, is not debatable: Washington strongly believed that providence played a major role in helping the United States win the Revolutionary War and function successfully as a republic. Arguably no president has stressed the role of providence in the nation’s history more than Washington. His religious convictions are clearly evident in the pivotal role he played in helping establish religious liberty and toleration as key principles of the new nation. As president, Washington was the first major spokesperson and practitioner of American civil religion, and after his death he became a principal figure in its development.Less
Although the religious convictions and practices of many presidents have been ignored, Washington’s have been closely scrutinized and endlessly debated. Some authors have portrayed the Virginian as the epitome of piety, while others have depicted him as the patron saint of skepticism. Washington was a life-long Episcopalian, but the fact that he said almost nothing publicly or privately about the precise nature of his beliefs has evoked competing claims that he was a devout Christian, a Unitarian, a “warm deist”, and a “theistic rationalist”. One point, however, is not debatable: Washington strongly believed that providence played a major role in helping the United States win the Revolutionary War and function successfully as a republic. Arguably no president has stressed the role of providence in the nation’s history more than Washington. His religious convictions are clearly evident in the pivotal role he played in helping establish religious liberty and toleration as key principles of the new nation. As president, Washington was the first major spokesperson and practitioner of American civil religion, and after his death he became a principal figure in its development.
Jonathan D. Sassi
- Published in print:
- 2002
- Published Online:
- November 2003
- ISBN:
- 9780195129892
- eISBN:
- 9780199834624
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/019512989X.003.0006
- Subject:
- Religion, History of Christianity
After 1815 the intense partisanship of the preceding twenty years largely abated and an Era of Good Feelings dawned. This more placid environment fostered a recrudescence of patriotism among ...
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After 1815 the intense partisanship of the preceding twenty years largely abated and an Era of Good Feelings dawned. This more placid environment fostered a recrudescence of patriotism among Congregational clergymen, who reimagined an important role for the United States in the providential renovation of the world. The disappearance of a common political foe also meant that Unitarian and orthodox Congregationalists were now free to go their separate ways ideologically. The Unitarians retained a hierarchical outlook and defended the traditional Massachusetts establishment until its end in 1833, while the orthodox relied on Christian voters and the revived and mobilized church to promote societal godliness. The new disestablishment position of the orthodox Congregationalists created a convergence of interests with such old dissenting groups as the Baptists and Episcopalians, which led to the coalescence of an evangelical coalition that increasingly predominated in regional and even national culture by the late 1820s.Less
After 1815 the intense partisanship of the preceding twenty years largely abated and an Era of Good Feelings dawned. This more placid environment fostered a recrudescence of patriotism among Congregational clergymen, who reimagined an important role for the United States in the providential renovation of the world. The disappearance of a common political foe also meant that Unitarian and orthodox Congregationalists were now free to go their separate ways ideologically. The Unitarians retained a hierarchical outlook and defended the traditional Massachusetts establishment until its end in 1833, while the orthodox relied on Christian voters and the revived and mobilized church to promote societal godliness. The new disestablishment position of the orthodox Congregationalists created a convergence of interests with such old dissenting groups as the Baptists and Episcopalians, which led to the coalescence of an evangelical coalition that increasingly predominated in regional and even national culture by the late 1820s.
Rowan Strong
- Published in print:
- 2002
- Published Online:
- November 2003
- ISBN:
- 9780199249220
- eISBN:
- 9780191600760
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0199249229.003.0001
- Subject:
- Religion, History of Christianity
Provides an overview of the history of Episcopalianism within Scottish society since its emergence as a religious alternative after the Reformation. It also traces the development of a separate ...
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Provides an overview of the history of Episcopalianism within Scottish society since its emergence as a religious alternative after the Reformation. It also traces the development of a separate Episcopal Church following the eviction of Episcopalians from the Church of Scotland subsequent to the ‘Glorious’ Revolution in 1689. Included in the chapter is the development of a distinctive Episcopalian theology and its connections with Jacobitism in the eighteenth century.Less
Provides an overview of the history of Episcopalianism within Scottish society since its emergence as a religious alternative after the Reformation. It also traces the development of a separate Episcopal Church following the eviction of Episcopalians from the Church of Scotland subsequent to the ‘Glorious’ Revolution in 1689. Included in the chapter is the development of a distinctive Episcopalian theology and its connections with Jacobitism in the eighteenth century.
Rowan Strong
- Published in print:
- 2002
- Published Online:
- November 2003
- ISBN:
- 9780199249220
- eISBN:
- 9780191600760
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0199249229.003.0006
- Subject:
- Religion, History of Christianity
The religious cultures of both male and female members of the Scottish nobility are examined. While some members of this class began to exercise a greater interest in religion during the nineteenth ...
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The religious cultures of both male and female members of the Scottish nobility are examined. While some members of this class began to exercise a greater interest in religion during the nineteenth century, their impact upon Episcopalians was ambiguous. As patrons, largely interested in local influence or exercising a genuine religious conviction, their wealth and status could be enabling in the development of local and even national infrastructure for an impoverished Episcopal Church. However, that power could also become divisive when it came into conflict with the religious allegiances and traditions of naïve Scottish Episcopalians.Less
The religious cultures of both male and female members of the Scottish nobility are examined. While some members of this class began to exercise a greater interest in religion during the nineteenth century, their impact upon Episcopalians was ambiguous. As patrons, largely interested in local influence or exercising a genuine religious conviction, their wealth and status could be enabling in the development of local and even national infrastructure for an impoverished Episcopal Church. However, that power could also become divisive when it came into conflict with the religious allegiances and traditions of naïve Scottish Episcopalians.
Isabel Rivers
- Published in print:
- 2012
- Published Online:
- September 2012
- ISBN:
- 9780199227044
- eISBN:
- 9780191739309
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199227044.003.0003
- Subject:
- Philosophy, History of Philosophy, Philosophy of Religion
This chapter analyses the ways in which this influential devotional work by a Scottish Episcopalian minister and professor of divinity was edited and adapted for different denominations and ...
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This chapter analyses the ways in which this influential devotional work by a Scottish Episcopalian minister and professor of divinity was edited and adapted for different denominations and communities during a period of over 150 years. The manuscript has not previously been described. The principal editions were by the latitudinarian Gilbert Burnet, the Scottish Episcopalian Patrick Cockburn, the Scottish moderate Presbyterian William Wishart, the Arminian Methodist John Wesley, the American Episcopalian William Smith, the Baptist Unitarian Joshua Toulmin, and the Church of Ireland bishop John Jebb. Scougal’s book was transformed from an originally private letter to a female friend into a public means of educating new generations of readers, clerical and lay, male and female, rich and poor, and of combating what its editors from their very different perspectives perceived to be their contemporaries’ false representations of religion.Less
This chapter analyses the ways in which this influential devotional work by a Scottish Episcopalian minister and professor of divinity was edited and adapted for different denominations and communities during a period of over 150 years. The manuscript has not previously been described. The principal editions were by the latitudinarian Gilbert Burnet, the Scottish Episcopalian Patrick Cockburn, the Scottish moderate Presbyterian William Wishart, the Arminian Methodist John Wesley, the American Episcopalian William Smith, the Baptist Unitarian Joshua Toulmin, and the Church of Ireland bishop John Jebb. Scougal’s book was transformed from an originally private letter to a female friend into a public means of educating new generations of readers, clerical and lay, male and female, rich and poor, and of combating what its editors from their very different perspectives perceived to be their contemporaries’ false representations of religion.
Paul C. Gutjahr
- Published in print:
- 2011
- Published Online:
- May 2011
- ISBN:
- 9780199740420
- eISBN:
- 9780199894703
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199740420.003.0045
- Subject:
- Religion, Church History
Chapter forty-five is a detailed examination of Hodge’s views on the Church universal. As denominations competed for members and new religious traditions arose on the American landscape, a wide array ...
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Chapter forty-five is a detailed examination of Hodge’s views on the Church universal. As denominations competed for members and new religious traditions arose on the American landscape, a wide array of Protestants turned their attention to defining the true nation of Christ’s earthly Church and who its members might be. Hodge believed that form did not so much define the Church as did people who were filled with the Holy Spirit. He also spoke against infant damnation and in favor of the use of liturgies in church services.Less
Chapter forty-five is a detailed examination of Hodge’s views on the Church universal. As denominations competed for members and new religious traditions arose on the American landscape, a wide array of Protestants turned their attention to defining the true nation of Christ’s earthly Church and who its members might be. Hodge believed that form did not so much define the Church as did people who were filled with the Holy Spirit. He also spoke against infant damnation and in favor of the use of liturgies in church services.
Rowan Strong
- Published in print:
- 1995
- Published Online:
- October 2011
- ISBN:
- 9780198263579
- eISBN:
- 9780191682605
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198263579.001.0001
- Subject:
- Religion, Church History
Alexander Forbes, Bishop of Brechin from 1847 to 1875, was the first member of the Oxford Movement to become a bishop. A leading example to many Tractarians and Anglo–Catholics in the Episcopal ...
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Alexander Forbes, Bishop of Brechin from 1847 to 1875, was the first member of the Oxford Movement to become a bishop. A leading example to many Tractarians and Anglo–Catholics in the Episcopal Church, and in the Church of England, he also became well known to various Roman Catholics in Europe for his work for Catholic reunion in the 1860s. As bishop, and also incumbent of the Scottish Episcopalian congregation in the newly industrialized Dundee, Forbes developed a Tractarian slum ministry unique among Anglican bishops in Britain. It was the influence of the Oxford Movement during the early 1840s that shaped Forbes's social commitment towards the labouring poor, coupled with his inherited Tory paternalism. The Movement also imparted to Forbes a strong belief in the importance of dogmatic theology, as a remedy for the Church period. In 1857, the Tractarian dogmatics of his teaching initiated the Eucharistic controversy within the Episcopalian Church and seriously divided Episcopalian High Churchmen and the Tractarians led by Forbes. In 1860 he was tried for heresy. Although censured, he continued to work for the defence of Scottish traditions in his Church, and for Anglican–Roman Catholic reunion. By the time of his untimely death in 1875, Forbes's place as a leader and example to many sympathizers of the Oxford Movement in Scotland and England was cemented.Less
Alexander Forbes, Bishop of Brechin from 1847 to 1875, was the first member of the Oxford Movement to become a bishop. A leading example to many Tractarians and Anglo–Catholics in the Episcopal Church, and in the Church of England, he also became well known to various Roman Catholics in Europe for his work for Catholic reunion in the 1860s. As bishop, and also incumbent of the Scottish Episcopalian congregation in the newly industrialized Dundee, Forbes developed a Tractarian slum ministry unique among Anglican bishops in Britain. It was the influence of the Oxford Movement during the early 1840s that shaped Forbes's social commitment towards the labouring poor, coupled with his inherited Tory paternalism. The Movement also imparted to Forbes a strong belief in the importance of dogmatic theology, as a remedy for the Church period. In 1857, the Tractarian dogmatics of his teaching initiated the Eucharistic controversy within the Episcopalian Church and seriously divided Episcopalian High Churchmen and the Tractarians led by Forbes. In 1860 he was tried for heresy. Although censured, he continued to work for the defence of Scottish traditions in his Church, and for Anglican–Roman Catholic reunion. By the time of his untimely death in 1875, Forbes's place as a leader and example to many sympathizers of the Oxford Movement in Scotland and England was cemented.
Stewart J. Brown
- Published in print:
- 2001
- Published Online:
- October 2011
- ISBN:
- 9780199242351
- eISBN:
- 9780191697098
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199242351.003.0001
- Subject:
- Religion, Church History
This chapter discusses the three established churches of England, Ireland, and Scotland, and the respective conditions between the years 1801 and 1828. It reveals that the churches were a ...
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This chapter discusses the three established churches of England, Ireland, and Scotland, and the respective conditions between the years 1801 and 1828. It reveals that the churches were a semi-confessional Protestant State, and were considered the religious authority at that time. Parishes were the fundamental unit of both ecclesiastical and civil government. The churches of England and Ireland were Episcopalian in nature, while Scotland was Presbyterian. The chapter explains how the three churches responded to dissent and the formation of new dissent churches. It also discusses the formation of church parties and the controversies that arose from them.Less
This chapter discusses the three established churches of England, Ireland, and Scotland, and the respective conditions between the years 1801 and 1828. It reveals that the churches were a semi-confessional Protestant State, and were considered the religious authority at that time. Parishes were the fundamental unit of both ecclesiastical and civil government. The churches of England and Ireland were Episcopalian in nature, while Scotland was Presbyterian. The chapter explains how the three churches responded to dissent and the formation of new dissent churches. It also discusses the formation of church parties and the controversies that arose from them.
F. C. MATHER
- Published in print:
- 1992
- Published Online:
- October 2011
- ISBN:
- 9780198202271
- eISBN:
- 9780191675263
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198202271.003.0007
- Subject:
- History, British and Irish Modern History, History of Religion
Like English Catholics, the Episcopalians of Scotland suffered a denial of basic religious freedom for most of the 18th century. Like them also, they upheld a form of church order, a liturgy, and a ...
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Like English Catholics, the Episcopalians of Scotland suffered a denial of basic religious freedom for most of the 18th century. Like them also, they upheld a form of church order, a liturgy, and a system of belief that commended them to High Churchmen of Horsley's viewpoint. But there were significant differences in the character of the two denominations, and from these sprang dissimilarities in their external relations. The Episcopals sustained a dramatic contraction under laws that were tightened against them in the middle years of the century. Roman Catholics advanced slowly from long-standing disabilities. The abolition of episcopacy in Scotland at the Glorious Revolution, and its subsequent replacement by the Presbyterian church system, was the work of an active minority, reluctantly supported by the Crown. A second difference is that Scottish Episcopalianism was a Protestant communion, severed from the Church of England by no theologically incongruous or politically dangerous notions of supranational papal authority.Less
Like English Catholics, the Episcopalians of Scotland suffered a denial of basic religious freedom for most of the 18th century. Like them also, they upheld a form of church order, a liturgy, and a system of belief that commended them to High Churchmen of Horsley's viewpoint. But there were significant differences in the character of the two denominations, and from these sprang dissimilarities in their external relations. The Episcopals sustained a dramatic contraction under laws that were tightened against them in the middle years of the century. Roman Catholics advanced slowly from long-standing disabilities. The abolition of episcopacy in Scotland at the Glorious Revolution, and its subsequent replacement by the Presbyterian church system, was the work of an active minority, reluctantly supported by the Crown. A second difference is that Scottish Episcopalianism was a Protestant communion, severed from the Church of England by no theologically incongruous or politically dangerous notions of supranational papal authority.
Kenneth Fincham and Nicholas Tyacke
- Published in print:
- 2007
- Published Online:
- October 2011
- ISBN:
- 9780198207009
- eISBN:
- 9780191677434
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198207009.003.0008
- Subject:
- History, British and Irish Early Modern History, History of Religion
During the Restoration in the 1660s, the Episcopal government and the prayer book were reinstated, along with Sheldon's, Cosin's and other leading Laudians' return to power. Evidently, the world they ...
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During the Restoration in the 1660s, the Episcopal government and the prayer book were reinstated, along with Sheldon's, Cosin's and other leading Laudians' return to power. Evidently, the world they were used to, which is the 1630s, was very different from the world they found themselves in after the Restoration. Interference in church affairs served as payment for debt for the shelter and employment that was offered to episcopalian clergy, and also as the price for the alliances formed between the church and Anglican MPs in the parliament. Laudian ideals have unmistakably aided in reshaping the newly restored church through the recreation and re-establishment of sacred space and the reception of the sacrament of holy communion through railed altars. This chapter provides a more in depth discussion about the Restoration, specifically on the railed altars.Less
During the Restoration in the 1660s, the Episcopal government and the prayer book were reinstated, along with Sheldon's, Cosin's and other leading Laudians' return to power. Evidently, the world they were used to, which is the 1630s, was very different from the world they found themselves in after the Restoration. Interference in church affairs served as payment for debt for the shelter and employment that was offered to episcopalian clergy, and also as the price for the alliances formed between the church and Anglican MPs in the parliament. Laudian ideals have unmistakably aided in reshaping the newly restored church through the recreation and re-establishment of sacred space and the reception of the sacrament of holy communion through railed altars. This chapter provides a more in depth discussion about the Restoration, specifically on the railed altars.
Antoinina Bevan Zlatar
- Published in print:
- 2011
- Published Online:
- September 2011
- ISBN:
- 9780199604692
- eISBN:
- 9780191729430
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199604692.001.0001
- Subject:
- History, British and Irish Early Modern History
This book seeks to rehabilitate some twenty polemical dialogues published in Elizabethan England, for the first time giving them a literary, historicist and, to a lesser extent, theological reading. ...
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This book seeks to rehabilitate some twenty polemical dialogues published in Elizabethan England, for the first time giving them a literary, historicist and, to a lesser extent, theological reading. By juxtaposing these Elizabethan publications with key Lutheran and Calvinist dialogues, theological tracts, catechisms, sermons and interludes, the book explores how individual dialogists exploit the fictionality of their chosen genre. Writers like John Véron, Anthony Gilby, George Gifford, John Nicholls, and Job Throckmorton, to name the most prolific, not only understood the dialogue’s didactic advantages over other genres, they also valued it as a strategic defence against the censor. They were convinced, as Erasmus had been before them, that a cast of lively characters presented antithetically, often with a liberal dose of Lucianic humour, worked wonders with carnal readers. Here was an exemplary way to make doctrine entertaining and memorable, here was the honey to make the medicine go down. They knew too that these dialogues, particularly their use of manifestly imaginary interlocutors and a plot of conversion, licensed the delivery of singularly radical messages. What comes to light is a body of literature, often scurrilous, always serious, that gives us access to early modern concepts of fiction, rhetoric, and satire. It showcases the imagery of Protestant polemic against Catholicism, and puritan invective against the established Elizabethan Church, all the while triggering the frisson that comes from the illusion of eavesdropping on early modern conversations.Less
This book seeks to rehabilitate some twenty polemical dialogues published in Elizabethan England, for the first time giving them a literary, historicist and, to a lesser extent, theological reading. By juxtaposing these Elizabethan publications with key Lutheran and Calvinist dialogues, theological tracts, catechisms, sermons and interludes, the book explores how individual dialogists exploit the fictionality of their chosen genre. Writers like John Véron, Anthony Gilby, George Gifford, John Nicholls, and Job Throckmorton, to name the most prolific, not only understood the dialogue’s didactic advantages over other genres, they also valued it as a strategic defence against the censor. They were convinced, as Erasmus had been before them, that a cast of lively characters presented antithetically, often with a liberal dose of Lucianic humour, worked wonders with carnal readers. Here was an exemplary way to make doctrine entertaining and memorable, here was the honey to make the medicine go down. They knew too that these dialogues, particularly their use of manifestly imaginary interlocutors and a plot of conversion, licensed the delivery of singularly radical messages. What comes to light is a body of literature, often scurrilous, always serious, that gives us access to early modern concepts of fiction, rhetoric, and satire. It showcases the imagery of Protestant polemic against Catholicism, and puritan invective against the established Elizabethan Church, all the while triggering the frisson that comes from the illusion of eavesdropping on early modern conversations.
Winnie S. Varghese
- Published in print:
- 2014
- Published Online:
- September 2014
- ISBN:
- 9780823256570
- eISBN:
- 9780823261369
- Item type:
- chapter
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fordham/9780823256570.003.0010
- Subject:
- Religion, Religion and Society
In this chapter, an Episcopalian priest shares what she has learned about sexual diversity and the church through her experiences of growing up as a lesbian Christian woman and, later, of ministering ...
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In this chapter, an Episcopalian priest shares what she has learned about sexual diversity and the church through her experiences of growing up as a lesbian Christian woman and, later, of ministering as an ordained priest. Invoking the ancient links between Christian prayer, belief, and practice, she proposes that participating in the liturgical language of the Revised Book of Common Prayer has drawn LGBTQ Episcopalians and their fellow congregants to see better and to embrace more fully their dignity and worth in God’s eyes and thus in their own eyes as well. She acknowledges continuing struggles for the full recognition and participation of LGBTQ Christians in her own church as well as in the Roman Catholic Church. But she sees positive resources for moving forward in Catholics’ and Episcopalians’ shared commitment to honoring the truth as it is disclosed in human realities and as that truth is manifested and encountered in liturgy, especially in the community’s celebration of the Eucharist.Less
In this chapter, an Episcopalian priest shares what she has learned about sexual diversity and the church through her experiences of growing up as a lesbian Christian woman and, later, of ministering as an ordained priest. Invoking the ancient links between Christian prayer, belief, and practice, she proposes that participating in the liturgical language of the Revised Book of Common Prayer has drawn LGBTQ Episcopalians and their fellow congregants to see better and to embrace more fully their dignity and worth in God’s eyes and thus in their own eyes as well. She acknowledges continuing struggles for the full recognition and participation of LGBTQ Christians in her own church as well as in the Roman Catholic Church. But she sees positive resources for moving forward in Catholics’ and Episcopalians’ shared commitment to honoring the truth as it is disclosed in human realities and as that truth is manifested and encountered in liturgy, especially in the community’s celebration of the Eucharist.
T.M. Devine (ed.)
- Published in print:
- 2008
- Published Online:
- September 2012
- ISBN:
- 9780748635412
- eISBN:
- 9780748672202
- Item type:
- chapter
- Publisher:
- Edinburgh University Press
- DOI:
- 10.3366/edinburgh/9780748635412.003.0003
- Subject:
- History, British and Irish Modern History
This chapter presents a discussion on popular resistance, religion and the Anglo-Scottish Union of 1707. In the early eighteenth century, Scotland saw noteworthy advances in the publicity of its ...
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This chapter presents a discussion on popular resistance, religion and the Anglo-Scottish Union of 1707. In the early eighteenth century, Scotland saw noteworthy advances in the publicity of its national affairs, with pamphlets and mass petitions accompanying strident debates on the Anglo-Scottish union not just in Parliament but the General Assembly and the Convention of Royal Burghs. Popular political engagement depended on data provided by pamphlets, newspapers, letters and oral exchanges between Edinburgh and provincial communities. Unionists were aware of the dangers of English power in union, but saw advantages for Scotland with appropriate safeguards. Some Scots rejected the Presbyterian-Episcopalian conflicts and saw incorporation as the only way to preserve protestantism in Europe. The unity of Presbyterians and Jacobites was queered by their loyalties to divergent forms of church government and the monarchies that supported these churches.Less
This chapter presents a discussion on popular resistance, religion and the Anglo-Scottish Union of 1707. In the early eighteenth century, Scotland saw noteworthy advances in the publicity of its national affairs, with pamphlets and mass petitions accompanying strident debates on the Anglo-Scottish union not just in Parliament but the General Assembly and the Convention of Royal Burghs. Popular political engagement depended on data provided by pamphlets, newspapers, letters and oral exchanges between Edinburgh and provincial communities. Unionists were aware of the dangers of English power in union, but saw advantages for Scotland with appropriate safeguards. Some Scots rejected the Presbyterian-Episcopalian conflicts and saw incorporation as the only way to preserve protestantism in Europe. The unity of Presbyterians and Jacobites was queered by their loyalties to divergent forms of church government and the monarchies that supported these churches.
Jeffrey Stephen
- Published in print:
- 2007
- Published Online:
- March 2012
- ISBN:
- 9780748625055
- eISBN:
- 9780748653423
- Item type:
- chapter
- Publisher:
- Edinburgh University Press
- DOI:
- 10.3366/edinburgh/9780748625055.003.0001
- Subject:
- Society and Culture, Scottish Studies
This chapter discusses the religious and political background preceding the Anglo-Scottish union. It explores two key constitutional documents which provided the foundation of the Revolution ...
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This chapter discusses the religious and political background preceding the Anglo-Scottish union. It explores two key constitutional documents which provided the foundation of the Revolution Settlement of 1689–90: The Claim of Right and the Articles of Grievances. It notes that these documents represented a Scottish desire for constitutional and ecclesiastional reform. It reports that the estates abolished Episcopalian church government on 22 July 1689 taking their lead from the Claim of Right. It further reports that William introduced changes to the electoral process, following discussion with Scottish political elites, resulting in increased Presbyterian participation and electoral success, particularly in the burghs. It notes that the surest way of breaking down ancient religious, cultural, and linguistic barriers that existed between Highland and Lowland, and of bringing the Highland into mainstream Scottish life, as well as counteracting the influence of Jacobitism, was to convert the Highland to reformed Presbyterianism.Less
This chapter discusses the religious and political background preceding the Anglo-Scottish union. It explores two key constitutional documents which provided the foundation of the Revolution Settlement of 1689–90: The Claim of Right and the Articles of Grievances. It notes that these documents represented a Scottish desire for constitutional and ecclesiastional reform. It reports that the estates abolished Episcopalian church government on 22 July 1689 taking their lead from the Claim of Right. It further reports that William introduced changes to the electoral process, following discussion with Scottish political elites, resulting in increased Presbyterian participation and electoral success, particularly in the burghs. It notes that the surest way of breaking down ancient religious, cultural, and linguistic barriers that existed between Highland and Lowland, and of bringing the Highland into mainstream Scottish life, as well as counteracting the influence of Jacobitism, was to convert the Highland to reformed Presbyterianism.
Michael F. Graham
- Published in print:
- 2008
- Published Online:
- March 2012
- ISBN:
- 9780748634262
- eISBN:
- 9780748653454
- Item type:
- chapter
- Publisher:
- Edinburgh University Press
- DOI:
- 10.3366/edinburgh/9780748634262.003.0016
- Subject:
- Society and Culture, Scottish Studies
This chapter discusses the politics of blasphemy. The issue of the Episcopal clergy was complicated by relations with England, whose Anglican religious establishment viewed the Scots Episcopal clergy ...
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This chapter discusses the politics of blasphemy. The issue of the Episcopal clergy was complicated by relations with England, whose Anglican religious establishment viewed the Scots Episcopal clergy as co-religionists who ought at least to be tolerated, and preferably employed as well, north of the border. The ongoing hard-core Presbyterian refusal to make concessions to Episcopalians was answered by Englishmen of High Church inclinations with a refusal to countenance Protestant dissent in England. Church courts were told to take action against offenders and urge magistrates to enforce relevant Acts of Parliament. The same was to hold for anyone who ‘shall deny God or any of the persons of the blessed Trinity and obstinately continew therin’. The state of alert would inspire ministers and magistrates to go out and find a couple of deists to placate an obviously angry God. Thomas Aikenhead would be the least fortunate of them.Less
This chapter discusses the politics of blasphemy. The issue of the Episcopal clergy was complicated by relations with England, whose Anglican religious establishment viewed the Scots Episcopal clergy as co-religionists who ought at least to be tolerated, and preferably employed as well, north of the border. The ongoing hard-core Presbyterian refusal to make concessions to Episcopalians was answered by Englishmen of High Church inclinations with a refusal to countenance Protestant dissent in England. Church courts were told to take action against offenders and urge magistrates to enforce relevant Acts of Parliament. The same was to hold for anyone who ‘shall deny God or any of the persons of the blessed Trinity and obstinately continew therin’. The state of alert would inspire ministers and magistrates to go out and find a couple of deists to placate an obviously angry God. Thomas Aikenhead would be the least fortunate of them.
Peter Jeffery
- Published in print:
- 2007
- Published Online:
- October 2013
- ISBN:
- 9780300117608
- eISBN:
- 9780300135084
- Item type:
- book
- Publisher:
- Yale University Press
- DOI:
- 10.12987/yale/9780300117608.001.0001
- Subject:
- Religion, Early Christian Studies
In 1958, Bible scholar Morton Smith announced the discovery of a sensational manuscript—a second-century letter written by St. Clement of Alexandria, who quotes an unknown, longer version of the ...
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In 1958, Bible scholar Morton Smith announced the discovery of a sensational manuscript—a second-century letter written by St. Clement of Alexandria, who quotes an unknown, longer version of the Gospel of Mark. When Smith published the letter in 1973, he set off a firestorm of controversy that has raged ever since. Is the text authentic, or a hoax? Is Smith's interpretation correct? Did Jesus really practice magic, or homosexuality? And if the letter is a forgery, then, why? Through close examination of the “discovered” manuscript's text, this book unravels the answers to the mystery and tells the tragic tale of an estranged Episcopalian priest who forged an ancient gospel and fooled many of the best biblical scholars of his time. It shows that Smith's Secret Gospel is steeped in anachronisms and that its construction was influenced by Oscar Wilde's Salome, twentieth-century misunderstandings of early Christian liturgy, and Smith's personal struggles with Christian sexual morality.Less
In 1958, Bible scholar Morton Smith announced the discovery of a sensational manuscript—a second-century letter written by St. Clement of Alexandria, who quotes an unknown, longer version of the Gospel of Mark. When Smith published the letter in 1973, he set off a firestorm of controversy that has raged ever since. Is the text authentic, or a hoax? Is Smith's interpretation correct? Did Jesus really practice magic, or homosexuality? And if the letter is a forgery, then, why? Through close examination of the “discovered” manuscript's text, this book unravels the answers to the mystery and tells the tragic tale of an estranged Episcopalian priest who forged an ancient gospel and fooled many of the best biblical scholars of his time. It shows that Smith's Secret Gospel is steeped in anachronisms and that its construction was influenced by Oscar Wilde's Salome, twentieth-century misunderstandings of early Christian liturgy, and Smith's personal struggles with Christian sexual morality.
Judith Liu
- Published in print:
- 2018
- Published Online:
- January 2019
- ISBN:
- 9789888455928
- eISBN:
- 9789888455379
- Item type:
- chapter
- Publisher:
- Hong Kong University Press
- DOI:
- 10.5790/hongkong/9789888455928.003.0003
- Subject:
- Society and Culture, Asian Studies
Founded in 1875 originally as the Jane Bohlen School for Girls in Wuchang, Hubei Province, St. Hilda’s would become known as a Christian “oasis” in Central China. Behind the school’s compound walls, ...
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Founded in 1875 originally as the Jane Bohlen School for Girls in Wuchang, Hubei Province, St. Hilda’s would become known as a Christian “oasis” in Central China. Behind the school’s compound walls, St. Hilda’s created a space where new gender roles and expectations for Christian women could be nurtured through the fusion of the social gospel with the dramatic historical events of the period. St. Hilda’s illuminates the liberating qualities of a faith-based education, the impact of a complex and communal adaptation of Christianity, and the power of interpersonal encounter for both teachers and students.Less
Founded in 1875 originally as the Jane Bohlen School for Girls in Wuchang, Hubei Province, St. Hilda’s would become known as a Christian “oasis” in Central China. Behind the school’s compound walls, St. Hilda’s created a space where new gender roles and expectations for Christian women could be nurtured through the fusion of the social gospel with the dramatic historical events of the period. St. Hilda’s illuminates the liberating qualities of a faith-based education, the impact of a complex and communal adaptation of Christianity, and the power of interpersonal encounter for both teachers and students.
Alasdair Raffe
- Published in print:
- 2018
- Published Online:
- September 2018
- ISBN:
- 9781474427579
- eISBN:
- 9781474445221
- Item type:
- chapter
- Publisher:
- Edinburgh University Press
- DOI:
- 10.3366/edinburgh/9781474427579.003.0003
- Subject:
- History, British and Irish Early Modern History
This chapter analyses responses to James VII’s Scottish indulgences of 1687, which granted freedom of worship to the great majority of the population. The king’s initiative was a radical break from ...
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This chapter analyses responses to James VII’s Scottish indulgences of 1687, which granted freedom of worship to the great majority of the population. The king’s initiative was a radical break from earlier royal policies – pursued with vigour until the mid-1680s – which used penal laws to enforce religious uniformity. The chapter begins by summarising the previous policy of uniformity, and the terms of the indulgences. Its main focus is then on the responses of the religious groups that gained freedom – Catholics, Quakers and mainstream presbyterians – as well as the attitudes towards the indulgences of the Cameronians, a small group of presbyterian extremists excluded from toleration.Less
This chapter analyses responses to James VII’s Scottish indulgences of 1687, which granted freedom of worship to the great majority of the population. The king’s initiative was a radical break from earlier royal policies – pursued with vigour until the mid-1680s – which used penal laws to enforce religious uniformity. The chapter begins by summarising the previous policy of uniformity, and the terms of the indulgences. Its main focus is then on the responses of the religious groups that gained freedom – Catholics, Quakers and mainstream presbyterians – as well as the attitudes towards the indulgences of the Cameronians, a small group of presbyterian extremists excluded from toleration.
Terry Lindvall and Andrew Quicke
- Published in print:
- 2011
- Published Online:
- March 2016
- ISBN:
- 9780814753248
- eISBN:
- 9780814765357
- Item type:
- chapter
- Publisher:
- NYU Press
- DOI:
- 10.18574/nyu/9780814753248.003.0004
- Subject:
- Religion, Religion and Society
This chapter illustrates how denominational films remain a mixed bag of ecumenical and sectarian products. Like the Methodists did in their features on John Wesley, Lutherans would release their own ...
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This chapter illustrates how denominational films remain a mixed bag of ecumenical and sectarian products. Like the Methodists did in their features on John Wesley, Lutherans would release their own hagiographic pictures on their founders and the Episcopalians would feature the Anglican scholar C. S. Lewis. Denominational films are also marginalized in several ways. A 1959 statistical study on media audiences and religion investigated the actual use of these motion pictures. Most were used in parochial religious education; however, more than one-third of the churches felt that the films were too long for effective use. Nevertheless, the enthusiasm for making and using films had spread throughout numerous denominations like the Methodists and Lutherans. Each group tailors the content of their films for specific purposes, such as evangelism or the promotion of social justice.Less
This chapter illustrates how denominational films remain a mixed bag of ecumenical and sectarian products. Like the Methodists did in their features on John Wesley, Lutherans would release their own hagiographic pictures on their founders and the Episcopalians would feature the Anglican scholar C. S. Lewis. Denominational films are also marginalized in several ways. A 1959 statistical study on media audiences and religion investigated the actual use of these motion pictures. Most were used in parochial religious education; however, more than one-third of the churches felt that the films were too long for effective use. Nevertheless, the enthusiasm for making and using films had spread throughout numerous denominations like the Methodists and Lutherans. Each group tailors the content of their films for specific purposes, such as evangelism or the promotion of social justice.
Araminta Stone Johnston
- Published in print:
- 2010
- Published Online:
- March 2014
- ISBN:
- 9781604738285
- eISBN:
- 9781604738292
- Item type:
- chapter
- Publisher:
- University Press of Mississippi
- DOI:
- 10.14325/mississippi/9781604738285.003.0014
- Subject:
- History, American History: 20th Century
This chapter describes events in Gray’s life from 1974 to 1993. These include Gray’s consecration as bishop on May 1, 1974; his participation in the 1978 Lambeth Conference in England; his ...
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This chapter describes events in Gray’s life from 1974 to 1993. These include Gray’s consecration as bishop on May 1, 1974; his participation in the 1978 Lambeth Conference in England; his involvement in a lawsuit against the Mississippi History Textbook Rating Committee and the Mississippi State Textbook Purchasing Board; and his election as chancellor of the University of the South in spring 1991.Less
This chapter describes events in Gray’s life from 1974 to 1993. These include Gray’s consecration as bishop on May 1, 1974; his participation in the 1978 Lambeth Conference in England; his involvement in a lawsuit against the Mississippi History Textbook Rating Committee and the Mississippi State Textbook Purchasing Board; and his election as chancellor of the University of the South in spring 1991.
