Search Results

The Incomes of the Clergy

David Albert Jones

in The Clerical Profession in the Long Eighteenth Century, 1680-1840

This chapter investigates evidence for the level of clergy incomes, and compares the results with evidence for the income-levels of other professional groups. Attention is paid to the evidence for ... More

This chapter investigates evidence for the level of clergy incomes, and compares the results with evidence for the income-levels of other professional groups. Attention is paid to the evidence for the incomes of curates and ‘perpetual curates’. Initiatives to augment the endowments of benefices to increase the incomes of clergy are investigated and evaluated. The sources of clergy incomes are investigated: from fees, cultivating or letting glebe land and collecting tithes, and the difficulties that might be involved in collecting tithes. The very significant increase in incomes from glebe, and especially from tithes, over much of England and Wales from 1770 onwards as a result of agricultural improvements, is discussed.Less

The Non‐Religious Background to Religious Reform in Ireland 1770–1850

Nigel Yates

in The Religious Condition of Ireland 1770-1850

This chapter looks at economic, political, and social developments in Ireland that had an impact on its religious development between 1770 and 1850.

Life in a Parish

David Albert Jones

in The Clerical Profession in the Long Eighteenth Century, 1680-1840

This chapter describes the means by which clergy managed their glebe, whether by cultivating it themselves or letting it, and the means by which tithes were collected. It discusses the extent of ... More

This chapter describes the means by which clergy managed their glebe, whether by cultivating it themselves or letting it, and the means by which tithes were collected. It discusses the extent of their involvement in the agricultural economy of their parishes. It examines the evidence for the size and construction of clergy's parsonage houses, and the steps that were taken from the 1770s to build or improve parsonage houses to promote the residence of incumbents in their parishes. The evidence of the lifestyle of incumbents is investigated, along with the role and position of clergy wives, the provision of support for clergy widows, and the position of clergy in local society. The levels of expenditure of clergy are examined, especially in relation to the overheads in collecting tithe and cultivating glebe, taxation, and charity for the poor of their parishes.Less

Anticlericalism

David Albert Jones

in The Clerical Profession in the Long Eighteenth Century, 1680-1840

This chapter examines the evidence for anticlericalism during the period, paying particular attention to the suggestions of considerable levels of anticlericalism in the late 17th and early 18th ... More

This chapter examines the evidence for anticlericalism during the period, paying particular attention to the suggestions of considerable levels of anticlericalism in the late 17th and early 18th centuries, and in the early 19th century. It considers the levels of hostility shown to the established Church and the clergy by dissenters from the Church, and the activities of satirists and the press, especially over the collection of tithes, and the establishment of the Church.Less

Protestant Ascendancy and the Revival of Radicalism, 1786-1791

Stephen Small

in Political Thought in Ireland 1776-1798: Republicanism, Patriotism, and Radicalism

This chapter charts developments in patriotism and radical reform between 1787 and 1791. It argues that the emergence of Protestant Ascendancy as a conceptual reaction to the Tithe Dispute, the ... More

This chapter charts developments in patriotism and radical reform between 1787 and 1791. It argues that the emergence of Protestant Ascendancy as a conceptual reaction to the Tithe Dispute, the assertion of Irish rights in the Regency Crisis, and the renewal of reform activity by the Irish Whigs in 1780 all had important consequences for the emergence of 1790s radicalism. Protestant Ascendancy, by creating a pre-Burkean reactionary stereotype of radical reformers and their allies, was especially important in shaping the environment within which radicals would operate. The Tithe Dispute arose from long-standing Catholic and Dissenter grievances about paying tithes to the Church of Ireland.Less

“Forsaking All for Jesus”: F. M. Messenger and Burning Bush Communalism

William Kostlevy

in Holy Jumpers: Evangelicals and Radicals in Progressive Era America

In 1905, the MCA acquired the Fountain Spring House, an old resort hotel in Waukesha Wisconsin. Rejecting private property the MCA insisted that all true Christians would give up their possessions. ... More

In 1905, the MCA acquired the Fountain Spring House, an old resort hotel in Waukesha Wisconsin. Rejecting private property the MCA insisted that all true Christians would give up their possessions. With F. M. Messenger, an experienced textile mill superintendent in charge, the MCA sought to duplicate the early Christian practice of having all things in common. Worship especially music was central in the creation of an authentic communal society. Louis Mitchel and W. T. Pettengill, at times working closely with famed African American gospel song composer Thoro Harris, played a key role in building community solidarity. Several noted revivals attracted new members including one in Crandon Wisconsin. Others broke with the MCA including Alma White a close associate since 1901.Less

Episcopal Almsgiving

Richard Finn Op

in Almsgiving in the Later Roman Empire: Christian Promotion and Practice 313-450

This chapter examines episcopal almsgiving, the principal sources of which were revenues from imperial subventions, church properties, special collections, and the regular offerings made by the ... More

This chapter examines episcopal almsgiving, the principal sources of which were revenues from imperial subventions, church properties, special collections, and the regular offerings made by the faithful. These offerings, often referred to as first fruits, did not include tithes as they were later understood. Eloquence was essential to the bishop in raising funds for alms which he then distributed with assistance from the deacons. Such alms principally benefited a small number of Christian recipients: widows, their dependent children and other ‘orphans’, and some poorer virgins. While this form of poor relief chiefly took the form of regular distributions of food, some urban churches also founded hostels for the care of the sick destitute.Less

Introduction: The Riddle of Stingy Christian Giving

Christian Smith, Michael O. Emerson, and Patricia Snell

in Passing the Plate: Why American Christians Don't Give Away More Money

This introductory chapter begins with a brief discussion of the primary goal of this book, which is to better understand and explain American Christians' lack of generosity, from a sociological ... More

This introductory chapter begins with a brief discussion of the primary goal of this book, which is to better understand and explain American Christians' lack of generosity, from a sociological perspective. It then assesses the claim that people, including Christians, are often selfish and greedy. The chapter then explains how the approach it used to measure the amount of money American Christians give to their churches and charities.Less

Politics and Administration

AHARON OPPENHEIMER

in Rabbinic Texts and the History of Late-Roman Palestine

This chapter evaluates the use of rabbinic literature in the study of politics and administration in Roman Palestine. It focuses on the relationship between Severan activities in the field of cities ... More

This chapter evaluates the use of rabbinic literature in the study of politics and administration in Roman Palestine. It focuses on the relationship between Severan activities in the field of cities and urbanisation in talmudic sources which include actions and rulings of Rabbi Judah haNasi. The findings reveal that even though the Romans did not force, or even request it, Rabbi Judah haNasi joined in the Severan urbanisation policy, and exempted mixed cities from tithes and the sabbatical laws in order to strengthen the Jewish basis there.Less

THE STATE OF THE CLERGY

FELICITY HEAL

in Reformation in Britain and Ireland

This continues the study of the pre-Reformation Church, focusing on the ordinary clergy, first the regulars and then the seculars. It highlights the relative strength of English monasticism, but ... More

This continues the study of the pre-Reformation Church, focusing on the ordinary clergy, first the regulars and then the seculars. It highlights the relative strength of English monasticism, but stresses particularly the importance of the friars and the observant movement. Parish clergy are compared across the British Isles and the relationship between wealth and proper performance of duties is debated.Less

THE CLERGY IN THE YEARS OF CHANGE, 1530–1558

FELICITY HEAL

in Reformation in Britain and Ireland

The clergy of the three kingdoms are studied during the same years of change, 1530–1558. The focus is upon the role of the bishops and higher clergy in influencing political regimes, and on the ... More

The clergy of the three kingdoms are studied during the same years of change, 1530–1558. The focus is upon the role of the bishops and higher clergy in influencing political regimes, and on the appropriation of clerical wealth. Ordinary parish clergy are seen as largely resistant to new religious ideas, and vulnerable to lay pressures.Less

Social Welfare

Jonathan Burnside

in God, Justice, and Society: Aspects of Law and Legality in the Bible

This chapter explores the wide variety of biblical laws of social welfare, including the ban on interest, tithe and gleaning laws, and a range of sabbath institutions. There is a contrast between ... More

This chapter explores the wide variety of biblical laws of social welfare, including the ban on interest, tithe and gleaning laws, and a range of sabbath institutions. There is a contrast between Pharaonic economics, which is associated with harsh working conditions, slavery, holding onto debts, lending at interest, hoarding, state rations, and exploiting people for food; and family economics, which is associated with time off for workers, Sabbath rest, releasing debts (including debt-slaves), a ban on interest, abundance, and leaving food behind for the needy. The extension of “super-sabbath” institutions (sabbath-plus, sabbath-squared, and perpetual sabbath) shows the way that the biblical welfare laws can be creatively adapted and applied to very different situations, in both the prophetic literature and the New Testament. The chapter argues that, in modern terms, biblical law presents a “third way” that goes beyond the dichotomy between equality and liberty, promoting access to the means of production, releasing creativity and preserving incentives.Less

What Should a Billionaire Give—and What Should You?

Peter Singer

in Giving Well: The Ethics of Philanthropy

This chapter looks at our obligations as individuals to the global poor. Criteria for determining who should give and how much should be given are developed. The chapter also looks at the motivation ... More

This chapter looks at our obligations as individuals to the global poor. Criteria for determining who should give and how much should be given are developed. The chapter also looks at the motivation and giving practices of people such as Zell Kravinsky, Bill Gates, and Warren Buffett to understand what motivates people to give. Despite the efforts of these large donors, global need far outweighs the current giving of both the government and individuals. This chapter offers a number of proposals for determining how much people should give. In the end, it proposes a tithe based on a sliding scale among the top 10% of earners.Less

The First Christian Institutions

Orri Vésteinsson

in The Christianization of Iceland: Priests, Power, and Social Change 1000-1300

This chapter discusses the writing of the Life of St Jón, as well as the relationship between Bishop Gizurr and the tithe law of 1097. It was difficult to write the Life of St. Jón because his ... More

This chapter discusses the writing of the Life of St Jón, as well as the relationship between Bishop Gizurr and the tithe law of 1097. It was difficult to write the Life of St. Jón because his saintliness seems to have gone unnoticed until the late 1190s, more than 70 years after his death. Gunnlaugr chose to emphasize two aspects of his episcopacy such as his commitment to education and his efforts to improve Christian practice in his diocese and increase faith in God among his flock. Meanwhile, the tithes only began to be paid in the time of Bishop Gizurr. It was because of Gizurr that it was made law that all men calculated and valued their property, and swore that it was correctly valued, whether it was in land or moneys, and then paid tithe on it.Less

Spiritual Warriors

ADRIAN DAVIES

in The Quakers in English Society, 1655-1725

This chapter discusses the distrust between Quakers and the clergy. Suspicion and hatred between churchmen and Quakers were provoked by the ... More

This chapter discusses the distrust between Quakers and the clergy. Suspicion and hatred between churchmen and Quakers were provoked by the doctrinal views of Friends, clear refusal to accept church authority, and the Quaker challenge to the legitimacy of tithe payments. Quakerism carried in its train more than aggressive proselytizing in the parish and disrespect of clerical authority.Less

Society Under Scrutiny IV: The Examination of Peasants

Michael Haren

in Sin and Society in Fourteenth-Century England: A Study of the Memoriale Presbiterorum

Scornful though he is in criticism of the manorial officials, the author of the Memoriale Presbiterorum offers no sympathy for the peasants. The main problem comes from tithe-paying. The duty of ... More

Scornful though he is in criticism of the manorial officials, the author of the Memoriale Presbiterorum offers no sympathy for the peasants. The main problem comes from tithe-paying. The duty of tithe-paying was seen as stemming from the need to recognise the universal dominion of God, and it is so expounded by Archbishop FitzRalph, with whose views on dominion in general it is in perfect accord. The other ‘ecclesiastical’ offences of the peasant include working on saints’ feast days and conspiracies against ecclesiastical liberties. Part of the interrogatory for the peasants deals with ‘social’ sins. They are accused of malice towards each other. A more commonly evidenced charge against peasants is that of filching land. Removal of boundary marks was an offence known to Roman law, which prescribed the death penalty for the slave who did so without his master’s knowledge.Less