Michael Brydon
- Published in print:
- 2006
- Published Online:
- January 2007
- ISBN:
- 9780199204816
- eISBN:
- 9780191709500
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199204816.001.0001
- Subject:
- Religion, Church History
Richard Hooker has long been viewed as the first systematic defender of Anglicanism, as a via media between Roman Catholicism and Reformed Protestantism. In the last twenty years, this traditional ...
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Richard Hooker has long been viewed as the first systematic defender of Anglicanism, as a via media between Roman Catholicism and Reformed Protestantism. In the last twenty years, this traditional assumption has been increasingly challenged, and it has been argued that Hooker was a Reformed figure whose Anglican credentials are the invention of the Oxford Movement. Whilst the theological ambiguity of Hooker remains perplexing, this study makes clear that the 17th and not the 19th century was responsible for the creation of his reputation as a leading Anglican father. It is argued that Hooker’s position of authority was much disputed and only gradually fashioned, and that his variable significance was dependent on the interplay between the polemical and religious needs of those who used him, and the complexities and evasions of his own work. Hooker initially came to prominence due to a suspicion that he was insufficiently Reformed. This then encouraged Catholic polemicists to view him as being representative of the theological position of the English Church. Although there was a desire to retain him as a Reformed figure, he was eventually appropriated by the avant-garde churchmen who eventually triumphed at the Restoration and enthroned him as the epitome of the Anglican identity. Unsurprisingly, the unfolding of contemporary crises led to some reappraisal of his standing. Notably, the Glorious Revolution meant that Hooker’s previously marginalized belief in an original governmental compact came to the forefront, and he was increasingly recognized as a meaningful political writer. Whilst the boundaries of Hooker’s emblematic status continued to expand and contract, the developments of the 17th century ensured that his status as an important writer has remained constant ever since.Less
Richard Hooker has long been viewed as the first systematic defender of Anglicanism, as a via media between Roman Catholicism and Reformed Protestantism. In the last twenty years, this traditional assumption has been increasingly challenged, and it has been argued that Hooker was a Reformed figure whose Anglican credentials are the invention of the Oxford Movement. Whilst the theological ambiguity of Hooker remains perplexing, this study makes clear that the 17th and not the 19th century was responsible for the creation of his reputation as a leading Anglican father. It is argued that Hooker’s position of authority was much disputed and only gradually fashioned, and that his variable significance was dependent on the interplay between the polemical and religious needs of those who used him, and the complexities and evasions of his own work. Hooker initially came to prominence due to a suspicion that he was insufficiently Reformed. This then encouraged Catholic polemicists to view him as being representative of the theological position of the English Church. Although there was a desire to retain him as a Reformed figure, he was eventually appropriated by the avant-garde churchmen who eventually triumphed at the Restoration and enthroned him as the epitome of the Anglican identity. Unsurprisingly, the unfolding of contemporary crises led to some reappraisal of his standing. Notably, the Glorious Revolution meant that Hooker’s previously marginalized belief in an original governmental compact came to the forefront, and he was increasingly recognized as a meaningful political writer. Whilst the boundaries of Hooker’s emblematic status continued to expand and contract, the developments of the 17th century ensured that his status as an important writer has remained constant ever since.
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/9780199204816.003.0003
- Subject:
- Religion, Church History
The avant-garde clerical group came to enjoy ascendancy in the 1630s, and consequently, their comprehension of the Polity enjoyed a dominant position. This collapsed, however, with the crumbling of ...
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The avant-garde clerical group came to enjoy ascendancy in the 1630s, and consequently, their comprehension of the Polity enjoyed a dominant position. This collapsed, however, with the crumbling of royal power, and something akin to a Reformed understanding of Hooker reasserted itself before the English Church was suppressed entirely during the Civil War. In the face of outright hostility, even former Church moderates amongst them were forced to become more extreme and embrace what can arguably be described as an Anglican interpretation of Hooker.Less
The avant-garde clerical group came to enjoy ascendancy in the 1630s, and consequently, their comprehension of the Polity enjoyed a dominant position. This collapsed, however, with the crumbling of royal power, and something akin to a Reformed understanding of Hooker reasserted itself before the English Church was suppressed entirely during the Civil War. In the face of outright hostility, even former Church moderates amongst them were forced to become more extreme and embrace what can arguably be described as an Anglican interpretation of Hooker.
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.
MATTHEW GRIMLEY
- Published in print:
- 2004
- Published Online:
- January 2010
- ISBN:
- 9780199270897
- eISBN:
- 9780191709494
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199270897.003.0005
- Subject:
- History, Social History
This chapter focuses on the Prayer Book crisis of 1927–8. On 15 December 1927, the House of Commons rejected the measure which the Church Assembly had put before it amending the 1662 Prayer Book, it ...
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This chapter focuses on the Prayer Book crisis of 1927–8. On 15 December 1927, the House of Commons rejected the measure which the Church Assembly had put before it amending the 1662 Prayer Book, it came as an almost complete shock to the Church. The Prayer Book dispute did in the religious sphere what the General Strike of the previous year had done in the economic — it represented the rejection of pluralism. Anglican writers rejected Figgis's vision of churches as a series of competing sects, because for them the sect had the same characteristics — exclusivity, introversion, and sectionalism — as the economic interest group. Like their 19th-century predecessors, Anglicans of all parties felt that the national Church had to be defended because it was an important agent of national unity and culture, and because they feared a secular national community.Less
This chapter focuses on the Prayer Book crisis of 1927–8. On 15 December 1927, the House of Commons rejected the measure which the Church Assembly had put before it amending the 1662 Prayer Book, it came as an almost complete shock to the Church. The Prayer Book dispute did in the religious sphere what the General Strike of the previous year had done in the economic — it represented the rejection of pluralism. Anglican writers rejected Figgis's vision of churches as a series of competing sects, because for them the sect had the same characteristics — exclusivity, introversion, and sectionalism — as the economic interest group. Like their 19th-century predecessors, Anglicans of all parties felt that the national Church had to be defended because it was an important agent of national unity and culture, and because they feared a secular national community.
Jean Baumgarten
Jerold C. Frakes (ed.)
- Published in print:
- 2005
- Published Online:
- October 2011
- ISBN:
- 9780199276332
- eISBN:
- 9780191699894
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199276332.003.0009
- Subject:
- Religion, Judaism, Religion and Literature
Beginning in the sixteenth century, the problem of translating prayers into the vernacular was one of the important questions confronting Jewish society. The rabbinical authorities adopted an ...
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Beginning in the sixteenth century, the problem of translating prayers into the vernacular was one of the important questions confronting Jewish society. The rabbinical authorities adopted an ambivalent attitude that illustrates the tensions that this issue inevitably caused. As for the Yiddish authors, they decided in favour of a partial vernacularization of the prayers. Meanwhile, the history of bilingual holiday prayer books (makhzourim) followed a development similar to that of the other liturgical works Considered as a whole, these liturgical texts demonstrate the modest inroads made by the vernacular into Jewish religious life and testify to a transformation among the ordinary faithful of their religious experience. These texts were part of a vast religious offensive intended to organize the Jewish masses more effectively and to spread the teaching of Jewish traditions.Less
Beginning in the sixteenth century, the problem of translating prayers into the vernacular was one of the important questions confronting Jewish society. The rabbinical authorities adopted an ambivalent attitude that illustrates the tensions that this issue inevitably caused. As for the Yiddish authors, they decided in favour of a partial vernacularization of the prayers. Meanwhile, the history of bilingual holiday prayer books (makhzourim) followed a development similar to that of the other liturgical works Considered as a whole, these liturgical texts demonstrate the modest inroads made by the vernacular into Jewish religious life and testify to a transformation among the ordinary faithful of their religious experience. These texts were part of a vast religious offensive intended to organize the Jewish masses more effectively and to spread the teaching of Jewish traditions.
PETER MARSHALL
- Published in print:
- 2002
- Published Online:
- January 2010
- ISBN:
- 9780198207733
- eISBN:
- 9780191716812
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198207733.003.0004
- Subject:
- History, British and Irish Early Modern History
This chapter analyses the impact on the commemoration of the dead of the mid-Tudor decades, and the contrasting religious policies of Edward VI and Mary Tudor. It describes the 1547 dissolution of ...
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This chapter analyses the impact on the commemoration of the dead of the mid-Tudor decades, and the contrasting religious policies of Edward VI and Mary Tudor. It describes the 1547 dissolution of the chantries as well as the officially-inspired iconoclasm against tombs and monuments, and assesses popular responses to these developments. It investigates the ways in which the dead were commemorated in the 1549 and 1552 Books of Common Prayer. It then assesses the restoration of traditional doctrine and practice after the accession of Mary. While conceding that Marian theologians were cautious about purgatory, and that some significant shifts in attitudes had taken place at the popular level, the chapter employs testamentary and other sources to dispute that the issues were completely marginalised, or that notions of purgatory and intercessory prayer were a permanent casualty of reform by this stage.Less
This chapter analyses the impact on the commemoration of the dead of the mid-Tudor decades, and the contrasting religious policies of Edward VI and Mary Tudor. It describes the 1547 dissolution of the chantries as well as the officially-inspired iconoclasm against tombs and monuments, and assesses popular responses to these developments. It investigates the ways in which the dead were commemorated in the 1549 and 1552 Books of Common Prayer. It then assesses the restoration of traditional doctrine and practice after the accession of Mary. While conceding that Marian theologians were cautious about purgatory, and that some significant shifts in attitudes had taken place at the popular level, the chapter employs testamentary and other sources to dispute that the issues were completely marginalised, or that notions of purgatory and intercessory prayer were a permanent casualty of reform by this stage.
Mary Heimann
- Published in print:
- 1995
- Published Online:
- October 2011
- ISBN:
- 9780198205975
- eISBN:
- 9780191676888
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198205975.003.0010
- Subject:
- History, British and Irish Modern History, History of Religion
This chapter discusses and attempts to identify the most popular prayer books. Next, it analyzes those individual prayers that appear to be most distinctive of the piety of the community. The latter ...
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This chapter discusses and attempts to identify the most popular prayer books. Next, it analyzes those individual prayers that appear to be most distinctive of the piety of the community. The latter part of the chapter then examines the changes in both prayer books and in favourite prayers, in order to try to understand the devotional imperatives of the mass of English Catholics when they pray.Less
This chapter discusses and attempts to identify the most popular prayer books. Next, it analyzes those individual prayers that appear to be most distinctive of the piety of the community. The latter part of the chapter then examines the changes in both prayer books and in favourite prayers, in order to try to understand the devotional imperatives of the mass of English Catholics when they pray.
David Ellenson
- Published in print:
- 2000
- Published Online:
- October 2011
- ISBN:
- 9780195134681
- eISBN:
- 9780199848652
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195134681.003.0008
- Subject:
- History, History of Religion
The siddur and the ritual performance that has accompanied its communal recitation have long occupied a central role in Jewish life. As the classical repository of Jewish memory and faith, the siddur ...
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The siddur and the ritual performance that has accompanied its communal recitation have long occupied a central role in Jewish life. As the classical repository of Jewish memory and faith, the siddur is in a profound sense a conservative document. For nearly two millennia, the basic form and content of Jewish prayer has remained remarkably consistent. With the advent of modern Jewish religious denominationalism in 19th-century Germany, the production of new siddurimexploded. In 1998, the masorati movement published its long-awaited prayer book, Va'ani Tefillati, the first Conservative siddur written in Israel. The sensibility that marks the pages of Va'ani Tefillati is unmistakably Conservative. Like Sim Shalom and other Conservative prayer books written earlier in the century, Va'ani Tefillati decisively affirms tradition. At the same time, it countenances change in a manner that has marked other Conservative siddurim. Thus, an analysis of the contents and form that mark Va'ani Tefillati grants insight into the nature of Conservative Judaism as a distinct Jewish denomination. Even among Conservative prayer books, the Va'ani Tefillati liturgy is singular, for its Israeli context informs its substance and shapes its message in a manner that distinguishes it from a rite produced in the diaspora. This chapter documents many of the specific directions and commitments that mark the still nascent masorati movement, and charts one dimension of the path on which Judaism has embarked as it seeks old-new expressions in its ancient home.Less
The siddur and the ritual performance that has accompanied its communal recitation have long occupied a central role in Jewish life. As the classical repository of Jewish memory and faith, the siddur is in a profound sense a conservative document. For nearly two millennia, the basic form and content of Jewish prayer has remained remarkably consistent. With the advent of modern Jewish religious denominationalism in 19th-century Germany, the production of new siddurimexploded. In 1998, the masorati movement published its long-awaited prayer book, Va'ani Tefillati, the first Conservative siddur written in Israel. The sensibility that marks the pages of Va'ani Tefillati is unmistakably Conservative. Like Sim Shalom and other Conservative prayer books written earlier in the century, Va'ani Tefillati decisively affirms tradition. At the same time, it countenances change in a manner that has marked other Conservative siddurim. Thus, an analysis of the contents and form that mark Va'ani Tefillati grants insight into the nature of Conservative Judaism as a distinct Jewish denomination. Even among Conservative prayer books, the Va'ani Tefillati liturgy is singular, for its Israeli context informs its substance and shapes its message in a manner that distinguishes it from a rite produced in the diaspora. This chapter documents many of the specific directions and commitments that mark the still nascent masorati movement, and charts one dimension of the path on which Judaism has embarked as it seeks old-new expressions in its ancient home.
Alan Harding
- Published in print:
- 2003
- Published Online:
- April 2004
- ISBN:
- 9780198263692
- eISBN:
- 9780191601149
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198263694.003.0004
- Subject:
- Religion, Church History
The chapter shows how itinerant preaching served to extend and nurture the work of the Connexion, where the initiative came from in opening new areas of work, how itinerancy was organised (including ...
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The chapter shows how itinerant preaching served to extend and nurture the work of the Connexion, where the initiative came from in opening new areas of work, how itinerancy was organised (including Lady Huntingdon’s personal role in this), and the source of funds for building chapels and running the Connexion. All the main reformed denominations were represented within the Connexion’s congregations; socially they appear to have consisted principally of artisans and small tradesmen. Ministry was supplied by students of Lady Huntingdon’s college, by Anglican clergymen, and occasionally by other established preachers. Other aspects of the Connexion discussed in this chapter include: instances of violent opposition; growing pressure for ministers to settle with congregations; sources of authority within congregations; the development of religious societies within the Connexion; pressures for regular Communion services; the use of the Anglican Prayer Book; the development of the Connexion’s own hymn book; the religious instruction of children; and the number, size, and catchment areas of congregations.Less
The chapter shows how itinerant preaching served to extend and nurture the work of the Connexion, where the initiative came from in opening new areas of work, how itinerancy was organised (including Lady Huntingdon’s personal role in this), and the source of funds for building chapels and running the Connexion. All the main reformed denominations were represented within the Connexion’s congregations; socially they appear to have consisted principally of artisans and small tradesmen. Ministry was supplied by students of Lady Huntingdon’s college, by Anglican clergymen, and occasionally by other established preachers. Other aspects of the Connexion discussed in this chapter include: instances of violent opposition; growing pressure for ministers to settle with congregations; sources of authority within congregations; the development of religious societies within the Connexion; pressures for regular Communion services; the use of the Anglican Prayer Book; the development of the Connexion’s own hymn book; the religious instruction of children; and the number, size, and catchment areas of congregations.
Keith Robbins
- Published in print:
- 2008
- Published Online:
- September 2008
- ISBN:
- 9780198263715
- eISBN:
- 9780191714283
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198263715.003.0004
- Subject:
- Religion, History of Christianity, Church History
This chapter reflects on ‘remembrance’ after the Great War — memorials and services. It notes a new modern world and the advent of radio broadcasting. It considers currents of belief and unbelief. ...
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This chapter reflects on ‘remembrance’ after the Great War — memorials and services. It notes a new modern world and the advent of radio broadcasting. It considers currents of belief and unbelief. Internationally, Christian-Jewish relations, missionary activity and imperialism, and the issues posed by the new Europe come to the fore. The 1926 General Strike is placed in the context of contemporary Church social and economic thinking, but the political limitations are exposed. In England, both the new Church National Assembly and the Revised Prayer Book controversy of 1927-8 reveal church-state tensions. The partition of Ireland, British-Irish church and political relations, and church-state relations in the new Irish structures (Irish Free State and Northern Ireland), are considered. Disestablishment in Wales and post-war change in Scotland place these developments in context. Evidence of social division and political dislocation partly explains renewed interest in church unity, but no rapid change is evident despite the reunification of the Church of Scotland.Less
This chapter reflects on ‘remembrance’ after the Great War — memorials and services. It notes a new modern world and the advent of radio broadcasting. It considers currents of belief and unbelief. Internationally, Christian-Jewish relations, missionary activity and imperialism, and the issues posed by the new Europe come to the fore. The 1926 General Strike is placed in the context of contemporary Church social and economic thinking, but the political limitations are exposed. In England, both the new Church National Assembly and the Revised Prayer Book controversy of 1927-8 reveal church-state tensions. The partition of Ireland, British-Irish church and political relations, and church-state relations in the new Irish structures (Irish Free State and Northern Ireland), are considered. Disestablishment in Wales and post-war change in Scotland place these developments in context. Evidence of social division and political dislocation partly explains renewed interest in church unity, but no rapid change is evident despite the reunification of the Church of Scotland.
Patrick Collinson
- Published in print:
- 1990
- Published Online:
- October 2011
- ISBN:
- 9780198222989
- eISBN:
- 9780191678554
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198222989.003.0028
- Subject:
- History, British and Irish Early Modern History, History of Religion
The puritan participation in the sacraments and of what took place in the parish church on Sundays, that is, with the principal occasions on which the congregation met for the service of God and to ...
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The puritan participation in the sacraments and of what took place in the parish church on Sundays, that is, with the principal occasions on which the congregation met for the service of God and to hear his word expounded, one would say, the life of the puritan was in one sense a continuous act of worship, pursued under an unremitting and lively sense of God's providential purposes and constantly refreshed by religious activity, personal, domestic, and public. In it he was exercised in his closet family and public assembly. However, the question remains to what extent was there a uniformity of liturgical practice among the Elizabethan puritans, serving in itself to define the puritan church within the Church and how far was the spirit and form of that practice still governed by the Book of Common Prayer or determined by the Genevan Book of the forme of common prayers?Less
The puritan participation in the sacraments and of what took place in the parish church on Sundays, that is, with the principal occasions on which the congregation met for the service of God and to hear his word expounded, one would say, the life of the puritan was in one sense a continuous act of worship, pursued under an unremitting and lively sense of God's providential purposes and constantly refreshed by religious activity, personal, domestic, and public. In it he was exercised in his closet family and public assembly. However, the question remains to what extent was there a uniformity of liturgical practice among the Elizabethan puritans, serving in itself to define the puritan church within the Church and how far was the spirit and form of that practice still governed by the Book of Common Prayer or determined by the Genevan Book of the forme of common prayers?
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/9780199644506.003.0004
- Subject:
- Literature, 19th-century and Victorian Literature, Poetry
Following on from the previous chapter, Chapter 3 turns to the use of the liturgy within the Church. It considers the revival of interest in the forms of the Book of Common Prayer, again largely ...
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Following on from the previous chapter, Chapter 3 turns to the use of the liturgy within the Church. It considers the revival of interest in the forms of the Book of Common Prayer, again largely spearheaded by the Tractarians and the High Church, and notes the controversy over their use. Turning to poetry on the liturgy, the chapter then offers readings of poems by Wordsworth, Robert Montgomery, and others. The chapter also discusses the plainsong revival and some of its potential for fostering new poetic structures. The second part of the chapter takes a broad view of nostalgic representations of Anglican ritual, studying the impact of the discourse of nostalgia in the poets of ‘doubt’, and closing with a consideration of the poems of Thomas Hardy.Less
Following on from the previous chapter, Chapter 3 turns to the use of the liturgy within the Church. It considers the revival of interest in the forms of the Book of Common Prayer, again largely spearheaded by the Tractarians and the High Church, and notes the controversy over their use. Turning to poetry on the liturgy, the chapter then offers readings of poems by Wordsworth, Robert Montgomery, and others. The chapter also discusses the plainsong revival and some of its potential for fostering new poetic structures. The second part of the chapter takes a broad view of nostalgic representations of Anglican ritual, studying the impact of the discourse of nostalgia in the poets of ‘doubt’, and closing with a consideration of the poems of Thomas Hardy.
Jacob M. Baum
- Published in print:
- 2018
- Published Online:
- May 2019
- ISBN:
- 9780252042195
- eISBN:
- 9780252050930
- Item type:
- chapter
- Publisher:
- University of Illinois Press
- DOI:
- 10.5622/illinois/9780252042195.003.0004
- Subject:
- Religion, History of Christianity
This chapter utilizes fifteenth-century vernacular culture to challenge the notion that learned understandings detailed in chapter 2 fully determined the meaning of sensuous worship on the eve of the ...
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This chapter utilizes fifteenth-century vernacular culture to challenge the notion that learned understandings detailed in chapter 2 fully determined the meaning of sensuous worship on the eve of the Reformation. Through analysis of the unusual diary of the Nuremberg widow Katherina Tucher (d. 1448) and a critical mass of personal vernacular prayer books, this chapter shows that people made use of some learned ideas about the senses promoted by learned culture but went well beyond them in many cases. Educated, urban lay men and women played games with sensory language in their personal devotional experiences and, in doing so, exercised limited agency as vernacular theologians in their own right. Following this analysis, this chapter shows how male intellectuals responded by increasingly identifying sensuous worship with femininity and non-Christians. It concludes with a summary of part 1.Less
This chapter utilizes fifteenth-century vernacular culture to challenge the notion that learned understandings detailed in chapter 2 fully determined the meaning of sensuous worship on the eve of the Reformation. Through analysis of the unusual diary of the Nuremberg widow Katherina Tucher (d. 1448) and a critical mass of personal vernacular prayer books, this chapter shows that people made use of some learned ideas about the senses promoted by learned culture but went well beyond them in many cases. Educated, urban lay men and women played games with sensory language in their personal devotional experiences and, in doing so, exercised limited agency as vernacular theologians in their own right. Following this analysis, this chapter shows how male intellectuals responded by increasingly identifying sensuous worship with femininity and non-Christians. It concludes with a summary of part 1.
Alec Ryrie
- Published in print:
- 2013
- Published Online:
- May 2013
- ISBN:
- 9780199565726
- eISBN:
- 9780191750731
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199565726.003.0010
- Subject:
- History, British and Irish Early Modern History, History of Religion
This chapter examines the words early modern Protestants used in prayer. There was a tension between intimate informality and reverent formality, and the persistent use of metaphors of royalty tugged ...
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This chapter examines the words early modern Protestants used in prayer. There was a tension between intimate informality and reverent formality, and the persistent use of metaphors of royalty tugged Protestant prayer in the latter direction. And while it was accepted that silent prayer was possible, prayer aloud was strongly preferred as a means of stirring up devotion. The use of set forms is considered: this was less controversial in private prayer than is often assumed, with a broad consensus holding that their use was always legitimate and often appropriate, but that devotees should ultimately rise above them. In practice, however, this often failed to happen. The chapter also considers the use of set forms drawn from the Bible, above all the Lord’s Prayer, which was ubiquitous; and the use of forms derived from the Book of Common Prayer, which were also widespread, especially the Trinitarian doxology, which reveals something of the place of the Trinity in Protestant devotion.Less
This chapter examines the words early modern Protestants used in prayer. There was a tension between intimate informality and reverent formality, and the persistent use of metaphors of royalty tugged Protestant prayer in the latter direction. And while it was accepted that silent prayer was possible, prayer aloud was strongly preferred as a means of stirring up devotion. The use of set forms is considered: this was less controversial in private prayer than is often assumed, with a broad consensus holding that their use was always legitimate and often appropriate, but that devotees should ultimately rise above them. In practice, however, this often failed to happen. The chapter also considers the use of set forms drawn from the Bible, above all the Lord’s Prayer, which was ubiquitous; and the use of forms derived from the Book of Common Prayer, which were also widespread, especially the Trinitarian doxology, which reveals something of the place of the Trinity in Protestant devotion.
Lauren F. Winner
- Published in print:
- 2010
- Published Online:
- October 2013
- ISBN:
- 9780300124699
- eISBN:
- 9780300168662
- Item type:
- chapter
- Publisher:
- Yale University Press
- DOI:
- 10.12987/yale/9780300124699.003.0004
- Subject:
- History, American History: early to 18th Century
This chapter examines how prayer books represented a particular theology and practice of prayer; they were a crucial part of the material and devotional culture of Anglicanism. By the last decade of ...
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This chapter examines how prayer books represented a particular theology and practice of prayer; they were a crucial part of the material and devotional culture of Anglicanism. By the last decade of the century, Anglicans' sturdy defenses of liturgical prayer, and their concomitant critiques of more self-reflexive prayers, had softened, and their prayerful sensibilities had begun to encompass both traditional liturgy and the more subjective prayer associated with evangelicalism. The most distinctive feature of Anglican devotions of the word was the centrality of the Book of Common Prayer, a book that figured significantly in both Virginians' actual practice of prayer and in their polemics about prayer. Virtually all other surviving evidence in England and New England points to Bibles, not prayer books, being used in courtship rituals.Less
This chapter examines how prayer books represented a particular theology and practice of prayer; they were a crucial part of the material and devotional culture of Anglicanism. By the last decade of the century, Anglicans' sturdy defenses of liturgical prayer, and their concomitant critiques of more self-reflexive prayers, had softened, and their prayerful sensibilities had begun to encompass both traditional liturgy and the more subjective prayer associated with evangelicalism. The most distinctive feature of Anglican devotions of the word was the centrality of the Book of Common Prayer, a book that figured significantly in both Virginians' actual practice of prayer and in their polemics about prayer. Virtually all other surviving evidence in England and New England points to Bibles, not prayer books, being used in courtship rituals.
Rowan Strong
- Published in print:
- 2002
- Published Online:
- November 2003
- ISBN:
- 9780199249220
- eISBN:
- 9780191600760
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0199249229.003.0007
- Subject:
- Religion, History of Christianity
The authenticity of an indigenous Scottish Episcopalianism is argued for in this chapter, using the debates around the Eucharistic liturgy known as the Scottish Communion Office. This liturgy ...
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The authenticity of an indigenous Scottish Episcopalianism is argued for in this chapter, using the debates around the Eucharistic liturgy known as the Scottish Communion Office. This liturgy developed in the eighteenth century as a genuine Scottish variant of the liturgy in the Book of Common Prayer. It was disliked by some clergy and laity, Scots and English, for its High Church theology and its distinctiveness from the Church of England. It was upheld by Scots, clergy and laity, who were steeped in the traditions of the nonjuring Episcopalianism of the eighteenth century. These fought a rearguard action against its abolition throughout the nineteenth century and can be identified as maintaining native Scottish religious traditions that were a departure from the Calvinism and Presbyterianism that all too often are what Scottish national identity is reduced to in its religious form.Less
The authenticity of an indigenous Scottish Episcopalianism is argued for in this chapter, using the debates around the Eucharistic liturgy known as the Scottish Communion Office. This liturgy developed in the eighteenth century as a genuine Scottish variant of the liturgy in the Book of Common Prayer. It was disliked by some clergy and laity, Scots and English, for its High Church theology and its distinctiveness from the Church of England. It was upheld by Scots, clergy and laity, who were steeped in the traditions of the nonjuring Episcopalianism of the eighteenth century. These fought a rearguard action against its abolition throughout the nineteenth century and can be identified as maintaining native Scottish religious traditions that were a departure from the Calvinism and Presbyterianism that all too often are what Scottish national identity is reduced to in its religious form.
Iain Mclean and Alistair McMillan
- Published in print:
- 2005
- Published Online:
- February 2006
- ISBN:
- 9780199258208
- eISBN:
- 9780191603334
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0199258201.003.0009
- Subject:
- Political Science, UK Politics
This chapter analyses what is now called the West Lothian Question (WLQ) after its persistent poser Tam Dalyell MP (formerly for West Lothian). The WLQ asks: Given partial devolution, why can an MP ...
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This chapter analyses what is now called the West Lothian Question (WLQ) after its persistent poser Tam Dalyell MP (formerly for West Lothian). The WLQ asks: Given partial devolution, why can an MP for a devolved territory become involved in devolved matters in England, but not in his own constituency? It has been said that ‘the WLQ is not really a question: every time it is answered, Tam just waits for a bit and then asks it again’. But that merely shows what a persistently nagging question it has been since long before Tam Dalyell. In fact, it was sufficient (although not necessary) to bring down both of Gladstone’s Home Rule Bills (1886 and 1893). The chapter shows how problematic all the proposed solutions are, especially when dealing with divided government where one UK-wide party controls a territory and the other controls the UK government. However, if devolution is to be stable, the governments and parties will have to live with the WLQ. New conventions for cohabitation will arise, and the UK and devolved party systems may diverge, even if party labels do not. The UK electorate treats everything except UK General Elections as second-order.Less
This chapter analyses what is now called the West Lothian Question (WLQ) after its persistent poser Tam Dalyell MP (formerly for West Lothian). The WLQ asks: Given partial devolution, why can an MP for a devolved territory become involved in devolved matters in England, but not in his own constituency? It has been said that ‘the WLQ is not really a question: every time it is answered, Tam just waits for a bit and then asks it again’. But that merely shows what a persistently nagging question it has been since long before Tam Dalyell. In fact, it was sufficient (although not necessary) to bring down both of Gladstone’s Home Rule Bills (1886 and 1893). The chapter shows how problematic all the proposed solutions are, especially when dealing with divided government where one UK-wide party controls a territory and the other controls the UK government. However, if devolution is to be stable, the governments and parties will have to live with the WLQ. New conventions for cohabitation will arise, and the UK and devolved party systems may diverge, even if party labels do not. The UK electorate treats everything except UK General Elections as second-order.
Tristram Clarke
- Published in print:
- 2021
- Published Online:
- January 2022
- ISBN:
- 9781474483056
- eISBN:
- 9781399502153
- Item type:
- chapter
- Publisher:
- Edinburgh University Press
- DOI:
- 10.3366/edinburgh/9781474483056.003.0009
- Subject:
- Religion, Church History
This chapter considers the evidence for the adoption of the Anglican Book of Common Prayer of 1662 by Episcopalians, and its importance in shaping their identity, rather than the controversies ...
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This chapter considers the evidence for the adoption of the Anglican Book of Common Prayer of 1662 by Episcopalians, and its importance in shaping their identity, rather than the controversies surrounding this process, which have been examined elsewhere. This chapter shows that divisions between jurors and non-jurors on the Anglican liturgy were not set in stone. Juring and non-juring clergy assisted each other in Glasgow. Even although use of the 1662 Anglican Book of Common Prayer was readily adopted by juring congregations in Edinburgh and Dundee, non-jurors there were not averse to its use.Less
This chapter considers the evidence for the adoption of the Anglican Book of Common Prayer of 1662 by Episcopalians, and its importance in shaping their identity, rather than the controversies surrounding this process, which have been examined elsewhere. This chapter shows that divisions between jurors and non-jurors on the Anglican liturgy were not set in stone. Juring and non-juring clergy assisted each other in Glasgow. Even although use of the 1662 Anglican Book of Common Prayer was readily adopted by juring congregations in Edinburgh and Dundee, non-jurors there were not averse to its use.
Bernard Capp
- Published in print:
- 2012
- Published Online:
- September 2012
- ISBN:
- 9780199641789
- eISBN:
- 9780191744228
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199641789.003.0006
- Subject:
- History, British and Irish Early Modern History
This chapter examines the character, work, and achievements of the interregnum church. It surveys the structural, personal, and pastoral problems facing the parish clergy, and their disputes with ...
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This chapter examines the character, work, and achievements of the interregnum church. It surveys the structural, personal, and pastoral problems facing the parish clergy, and their disputes with ejected ‘Anglicans’ and sectarian rivals. It examines the nature of church services following the suppression of the prayer-book, and the role of sermons, psalm-singing, and catechizing, as well as the precarious survival of some traditional services. Finally it examines the fierce controversies over access to the sacraments: should all respectable people be able to receive communion, or only the godly? This heated issue led to a wide range of local practices, all highly contentious, and communion services were often abandoned to escape such conflicts. The chapter ends with an assessment of the record of the puritan ministry during its brief period of dominance.Less
This chapter examines the character, work, and achievements of the interregnum church. It surveys the structural, personal, and pastoral problems facing the parish clergy, and their disputes with ejected ‘Anglicans’ and sectarian rivals. It examines the nature of church services following the suppression of the prayer-book, and the role of sermons, psalm-singing, and catechizing, as well as the precarious survival of some traditional services. Finally it examines the fierce controversies over access to the sacraments: should all respectable people be able to receive communion, or only the godly? This heated issue led to a wide range of local practices, all highly contentious, and communion services were often abandoned to escape such conflicts. The chapter ends with an assessment of the record of the puritan ministry during its brief period of dominance.
Nigel Yates
- Published in print:
- 2000
- Published Online:
- September 2011
- ISBN:
- 9780198269892
- eISBN:
- 9780191683848
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198269892.003.0008
- Subject:
- Religion, Church History
The report of the Royal Commission on Ecclesiastical Discipline provided something of a watershed in the history of Anglican ritualism. The commission's recommendations plunged the Church of England ...
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The report of the Royal Commission on Ecclesiastical Discipline provided something of a watershed in the history of Anglican ritualism. The commission's recommendations plunged the Church of England into twenty years of wrangling about revising the Book of Common Prayer, only to have its efforts unappreciated by substantial sections of that church and to suffer the ignominy of the revised prayer book being rejected, not once but twice, by Parliament. One thing that happened in the first decade of the twentieth century was a change in ecclesiastical terminology. Ritualists stopped being called ritualists and became known as Anglo–Catholics. A further change occurred in the second half of the century with the growth of charismatic Evangelicalism, which both permeated the dominant group of central churchmen and further isolated the Anglo–Catholics. Initially, most Anglo–Catholics were unable or unwilling to recognize that the acceptance of so much Tractarian thinking, and even moderate ceremonial, by those of central churchmanship, was making Anglo–Catholicism seem both less attractive and more irrelevant.Less
The report of the Royal Commission on Ecclesiastical Discipline provided something of a watershed in the history of Anglican ritualism. The commission's recommendations plunged the Church of England into twenty years of wrangling about revising the Book of Common Prayer, only to have its efforts unappreciated by substantial sections of that church and to suffer the ignominy of the revised prayer book being rejected, not once but twice, by Parliament. One thing that happened in the first decade of the twentieth century was a change in ecclesiastical terminology. Ritualists stopped being called ritualists and became known as Anglo–Catholics. A further change occurred in the second half of the century with the growth of charismatic Evangelicalism, which both permeated the dominant group of central churchmen and further isolated the Anglo–Catholics. Initially, most Anglo–Catholics were unable or unwilling to recognize that the acceptance of so much Tractarian thinking, and even moderate ceremonial, by those of central churchmanship, was making Anglo–Catholicism seem both less attractive and more irrelevant.
