Jean-Louis Quantin
- Published in print:
- 2019
- Published Online:
- May 2020
- ISBN:
- 9780197266601
- eISBN:
- 9780191896057
- Item type:
- chapter
- Publisher:
- British Academy
- DOI:
- 10.5871/bacad/9780197266601.003.0008
- Subject:
- Religion, Religious Studies
In his History of the variations of the Protestant Churches, his major work of confessional controversy, Jacques-Bénigne Bossuet (1627-1704) made a genuine effort to use various primary sources. In ...
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In his History of the variations of the Protestant Churches, his major work of confessional controversy, Jacques-Bénigne Bossuet (1627-1704) made a genuine effort to use various primary sources. In the case of England, however, he chose to rely on a single authority, Gilbert Burnet’s (1643-1715) History of the Reformation of the Church of England, which was available to him in a recent French translation. This reflected Bossuet’s tactical determination to employ only authors whom his Protestant adversaries could not object to, but also his paradoxical affinities with Burnet, whose very political reading of the English Reformation fitted well with his own interpretation. Burnet, however, had included in his History a rich collection of records, which Bossuet studied and occasionally used to challenge Burnet’s main text. Although Bossuet’s interests remained those of a polemical divine, he spoke the language of historical erudition to assert his trustworthiness.Less
In his History of the variations of the Protestant Churches, his major work of confessional controversy, Jacques-Bénigne Bossuet (1627-1704) made a genuine effort to use various primary sources. In the case of England, however, he chose to rely on a single authority, Gilbert Burnet’s (1643-1715) History of the Reformation of the Church of England, which was available to him in a recent French translation. This reflected Bossuet’s tactical determination to employ only authors whom his Protestant adversaries could not object to, but also his paradoxical affinities with Burnet, whose very political reading of the English Reformation fitted well with his own interpretation. Burnet, however, had included in his History a rich collection of records, which Bossuet studied and occasionally used to challenge Burnet’s main text. Although Bossuet’s interests remained those of a polemical divine, he spoke the language of historical erudition to assert his trustworthiness.
LEON LITVACK
- Published in print:
- 1994
- Published Online:
- October 2011
- ISBN:
- 9780198263517
- eISBN:
- 9780191682582
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198263517.003.0002
- Subject:
- Religion, History of Christianity
This chapter examines the Anglican approaches to the Eastern Church during Neale’s time. The discussion helps place Neale’s activities in the larger context of 19th-century Anglo–Catholicism, where ...
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This chapter examines the Anglican approaches to the Eastern Church during Neale’s time. The discussion helps place Neale’s activities in the larger context of 19th-century Anglo–Catholicism, where his influence is most apparent. Neale’s interest in the Eastern Church developed in the years following his departure from Guildford in 1842. When most Anglo–Catholics were turning to Rome, Neale and others like him, such as William Palmer and Alexei Stepabovich Khomiakov, turned to the East. Anglican approaches to the Eastern Church in the early 19th century had been cautious and reserved. On the Anglican side, the growing movement grew out of the branch theory of the Church, and through the work of those like Palmer and later Neale — allowed the contemporary debate on Catholicity and the Church to be seen in a broader perspective.Less
This chapter examines the Anglican approaches to the Eastern Church during Neale’s time. The discussion helps place Neale’s activities in the larger context of 19th-century Anglo–Catholicism, where his influence is most apparent. Neale’s interest in the Eastern Church developed in the years following his departure from Guildford in 1842. When most Anglo–Catholics were turning to Rome, Neale and others like him, such as William Palmer and Alexei Stepabovich Khomiakov, turned to the East. Anglican approaches to the Eastern Church in the early 19th century had been cautious and reserved. On the Anglican side, the growing movement grew out of the branch theory of the Church, and through the work of those like Palmer and later Neale — allowed the contemporary debate on Catholicity and the Church to be seen in a broader perspective.
Paul Kléber Monod
- Published in print:
- 2013
- Published Online:
- October 2013
- ISBN:
- 9780300123586
- eISBN:
- 9780300195392
- Item type:
- chapter
- Publisher:
- Yale University Press
- DOI:
- 10.12987/yale/9780300123586.003.0007
- Subject:
- History, European Early Modern History
This chapter deals with those who faithfully preserved one aspect or another of occult tradition, who existed on the margins of cultural authority—either for social, political, or religious reasons. ...
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This chapter deals with those who faithfully preserved one aspect or another of occult tradition, who existed on the margins of cultural authority—either for social, political, or religious reasons. They possessed a measure of learning but were not gentlemen, even in the loosest sense of the term, and some of them belonged to the region that separated formally educated members of the elite from the rest of the English and Scottish population. Others who were mystics, Tories, Jacobites, or Nonjurors set themselves apart through their fundamental beliefs. These marginal men were, however, less obstructed by the constraints of respectability than the Newtonians, and as such, embraced the fading glow of occult philosophy in ways that were spiritually adventurous. Their espousal of spirituality, sentiment, and feeling placed them in harmony with cultural trends of growing significance.Less
This chapter deals with those who faithfully preserved one aspect or another of occult tradition, who existed on the margins of cultural authority—either for social, political, or religious reasons. They possessed a measure of learning but were not gentlemen, even in the loosest sense of the term, and some of them belonged to the region that separated formally educated members of the elite from the rest of the English and Scottish population. Others who were mystics, Tories, Jacobites, or Nonjurors set themselves apart through their fundamental beliefs. These marginal men were, however, less obstructed by the constraints of respectability than the Newtonians, and as such, embraced the fading glow of occult philosophy in ways that were spiritually adventurous. Their espousal of spirituality, sentiment, and feeling placed them in harmony with cultural trends of growing significance.
