Anglo-Catholicism in the Church of England, 1895–1913: Abbot Aelred Carlyle and the Monks of Caldey Island

1983 ◽  
Vol 76 (2) ◽  
pp. 205-224
Author(s):  
Rene M. Kollar
Keyword(s):  
Church Of England ◽  
Roman Catholic ◽  
Anglican Church ◽  
South Wales ◽  
The Reformation ◽  
High Church ◽  
The Church ◽  
Seal Of Approval ◽  
Established Church

From 1906–13, Abbot Aelred Carlyle (1874–1955) enjoyed immense popularity as an Anglo-Catholic, and, according to some, could have easily become the spokesman for this section of the Anglican Church. Through perseverance and diplomacy, he singlehandedly founded the first Benedictine monastery in the Church of England since the Reformation. Unlike others who sought and failed to bring Roman Catholic practices into the Established Church, Abbot Carlyle enjoyed the explicit ecclesiastical sanction of an Archbishop of Canterbury for his work, and with this seal of approval he could dismiss critics and disbelievers. By 1910, Abbot Carlyle and his community on Caldey Island, South Wales, had become a paradise for High Churchmen. The Abbot's charismatic and hypnotic personality attracted many who nostalgically longed for the glories of a medieval and united Christendom. Armed with a High Church theory of Benedictinism, Caldey became an enclave of ritualism, the “naughty underworld” of the Edwardian Anglican Church. Caldey was, at its peak, an exemplar of pre-Reformation Roman Catholic monasticism. In 1913, the experiment was in ruins. Carlyle refused to yield to the reforming zeal of the Bishop of Oxford and his attempts to force Caldey to conform to the comprehension of the Anglican Church. The result was sensational: a group of monks renounced the church of their baptism and sought admission to the Church of Rome.

Two Autobiographical Narratives of Conversion: Robert Hugh Benson and Ronald Knox

1998 ◽  
Vol 24 (2) ◽  
pp. 237-253
Author(s):  
George Marshall
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Catholic Church ◽  
Church Of England ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Autobiographical Narratives ◽  
The Reformation ◽  
The Future ◽  
The Church

Ever since the Reformation, and increasingly since the example set by Newman, the Church of England has had to contend with the lure of Rome; in every generation there have been clergymen who converted to the Roman Catholic Church, a group either statistically insignificant or a momentous sign of the future, depending on one’s viewpoint. From the nineteenth century Newman and Manning stand out. From the first two decades of the twentieth century among the figures best remembered are Robert Hugh Benson (1871–1914) and Ronald Arbuthnot Knox (1888–1957). They are remembered, not because they were more saintly or more scholarly than others, but because they were both writers and therefore are responsible for their own memorials. What is more, they both followed Newman in publishing an account of the circumstances of their conversion. This is a genre which continues to hold interest. The two works demonstrate, among other things, the continuing influence of Newman’s writings about the identity of the Church.

The Polemics of John Heigham and Richard Montagu and the Rise of English Arminianism

2008 ◽  
Vol 29 (1) ◽  
pp. 12-27
Author(s):  
Thomas Scheck
Keyword(s):  
Civil War ◽  
Catholic Church ◽  
Church Of England ◽  
Roman Catholic ◽  
English Civil War ◽  
Roman Catholic Church ◽  
Anglican Church ◽  
Reformed Church ◽  
Religious Controversy ◽  
The Church

The English Catholic apologist John Heigham (1568–1632) deserves to be better known in light of the significant historical consequences of his efforts in the field of Catholic apologetics. Heigham’s tract, The Gagge of the Reformed Gospel (1623) accused the Reformed Church in England of heresy and innovation and summoned the readers back to the Roman Catholic Church. This work was answered by Richard Montagu (1577–1641), the future bishop of Chichester and Norwich in his book, A New Gagg for an Old Goose (1624). Montagu’s book provoked a storm of controversy within the Church of England because the author simultaneously replied to Heigham’s Catholic arguments and attacked Calvinism within the Church of England, which he labelled ‘Puritanism’. A series of books attacking Montagu were then published by English Calvinists who accused Montagu of popery and of betrayal of the Reformed cause. These disputes contributed to the Calvinist/Arminian division within the Anglican Church, a religious controversy that was one of the contributing causes of the English Civil War. Thus the seed planted by Heigham’s tract grew into a forest of religious controversies and ended in a war. This article summarizes the content of Heigham’s tract and the principal ideas of his Catholic apologetics, after recounting the main events of Heigham’s little known life. Then Montagu’s response will be surveyed and the reactions it spawned.

A Case Without Parallel: The Bishops of London and the Anglican Church Overseas, 1660–1748

1993 ◽  
Vol 44 (3) ◽  
pp. 450-475
Author(s):  
Geoffrey Yeo
Keyword(s):  
Church Of England ◽  
Roman Catholic ◽  
Anglican Church ◽  
French Canada ◽  
Early Date ◽  
American Colonies ◽  
The People ◽  
Church Building ◽  
The Church ◽  
Do So

‘For a bishop to live at one end of the world, and his Church at the other, must make the office very uncomfortable to the bishop, and in a great measure useless to the people.’ This was the verdict of Thomas Sherlock, bishop of London from 1748 to 1761, on the provision which had been made by the Church of England for the care of its congregations overseas. No Anglican bishopric existed outside the British Isles, but a limited form of responsibility for the Church overseas was exercised by the see of London. In the time of Henry Compton, bishop from 1675 to 1713, Anglican churches in the American colonies, in India and in European countrieshad all sought guidance from the bishop of London. By the 1740s the European connection had been severed; the bishop still accepted some colonial responsibilities but the arrangement was seen as anomalous by churchmen on both sides of the Atlantic. A three-thousand-mile voyage separated the colonists from their bishop, and those wishing to seek ordination could not do so unless they were prepared to cross the ocean. Although the English Church claimed that the episcopate was an essential part of church order, no Anglican bishop had ever visited America, confirmation had never been administered, and no church building in the colonies had been validly consecrated. While a Roman Catholic bishopric was established in French Canada at an early date, the Anglican Church overseas had no resident bishops until the end of the eighteenth century. In the words of Archbishop Thomas Seeker, this was ‘a case which never had its parallel before in the Christian world’.

A Historical Survey of Southern African Liturgy: Liturgical Revision from 1908 to 2010

2017 ◽  
Vol 15 (1) ◽  
pp. 58-87
Author(s):  
Andrew-John Bethke
Keyword(s):  
New Zealand ◽  
Catholic Church ◽  
South India ◽  
Church Of England ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Historical Survey ◽  
Anglican Church ◽  
The Usa ◽  
The Church

AbstractThe article surveys liturgical developments in the Anglican Church of Southern Africa from 1908 to 2010. The author uses numerous source documents from several Anglican archives to analyse the experimental and fully authorized liturgies, detailing the theological and sociological shifts which underpinned any significant changes. The author includes several sources which, until this point, have not been considered; particularly in relation to the reception of newer liturgies. These include letters, interviews and newspaper articles. Influences from the Roman Catholic Church, the Church of South India, the Church of England, the Episcopal Church in the USA and the Church of New Zealand all contributed to the authorized rites in the local church. Furthermore, the article shows that local, traditionally disenfranchised voices are now beginning to be included with liturgical transformation.

The Incarnation and the Christian Socialist Conscience in the Victorian Church of England

1995 ◽  
Vol 34 (3) ◽  
pp. 351-374 ◽  
Author(s):  
Cheryl Walsh
Keyword(s):  
Nineteenth Century ◽  
Church Of England ◽  
Industrial Society ◽  
Victorian England ◽  
Anglican Church ◽  
Urban Workers ◽  
The Social ◽  
The One ◽  
The Church ◽  
Established Church

Among the churches of nineteenth-century Britain, the Anglican Church held a unique, and somewhat embarrassing, position. It was, of course, the established Church of England—an arm of the state, assigned the honor and duty of serving as the focus and guide of the nation's spiritual life. Its position was embarrassing by the mid-nineteenth century because it obviously was not fulfilling its ostensible role. The increasingly secular nature of industrial society on the one hand, and the Christian challenge of Nonconformity on the other, cost the Church membership among all classes of people. That loss significantly undermined the Anglican claim that the established Church served the religious needs of the whole nation, and it led to persistent Nonconformist cries for disestablishment. Furthermore, Christianity's appeal to its traditional following, the poor and lowly, seemed to evaporate in the industrial environment of the Victorian city. Not only did typical urban workers not go to church (or chapel, for that matter), they were generally rather hostile to organized religion and particularly to the Anglican Church. In the Church of governors and employers, where services and sermons often could appeal only to the educated, workers felt, not unjustly, uncomfortable and unwelcome.There were several internal impediments to increasing the popularity (and thereby the social influence) of the Anglican Church, not the least of which was the dominant theology of early Victorian England. During what Boyd Hilton has called the “Age of Atonement” (roughly the first half of the nineteenth century), evangelical thought both shaped and justified the economic and social assumptions which underlay the policies of competitive capitalism.

Episcopal Lineage: A Theological Reflection on Blake v Associated Newspapers Ltd

2004 ◽  
Vol 7 (34) ◽  
pp. 334-338
Author(s):  
Christopher Hill
Keyword(s):  
Church Of England ◽  
Roman Catholic ◽  
Main Stream ◽  
Anglican Church ◽  
Christian Community ◽  
Church Of Scotland ◽  
Litmus Test ◽  
A Charge ◽  
The Church

Mathew's varied ecclesiastical progress presents a fascinating case study of an episcopate detached from a main-stream Christian community and alerts us to the danger of solely considering ‘episcopal lineage‘ as the litmus test for apostolicity. Mathew was born in France in 1852 and baptised a Roman Catholic; due to his mother's scruples he was soon re-baptised in the Anglican Church. He studied for the ministry in the Episcopal Church of Scotland, but sought baptism again in the Church of Rome, into which he was ordained as a priest in Glasgow in 1877. He became a Dominican in 1878, but only persevered a year, moving around a number of Catholic dioceses: Newcastle, Plymouth, Nottingham and Clifton. Here he came across immorality, and became a Unitarian. He next turned to the Church of England and the Diocese of London, but was soon in trouble for officiating without a licence. In 1890 he put forward his claim to Garter King of Arms for the title of 4th Earl of Llandaff of Thomastown, Co. Tipperary. He renounced the Church of England in 1899 because of vice. After founding a zoo in Brighton, which went bankrupt, he appeared in court in connection with a charge of embezzlement. He then became a Roman Catholic again, now as a layman.

The Development of Canonical Jurisprudence in the Roman Catholic Church and the Church of England

Ecclesiology ◽  
2008 ◽  
Vol 4 (3) ◽  
pp. 308-325
Author(s):  
Gordon Arthur
Keyword(s):  
Catholic Church ◽  
Canon Law ◽  
Legal Theory ◽  
Church Of England ◽  
Common Law ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
The Reformation ◽  
The Church ◽  
Degree Of Similarity

AbstractThis paper offers a theological examination of the legal theory underlying the Canon Law of the Roman Catholic Church from the time of Gratian onwards, and of the Church of England since the Reformation, comparing the latter with parallel developments in English Common Law. Despite their very different contexts, structures and emphases, a surprising degree of similarity emerges, which may provide a basis for further discussion and convergence in the future.

Gladstone, Lord Ripon, and the Vatican Decrees, 1874

1990 ◽  
Vol 22 (3) ◽  
pp. 449-459
Author(s):  
Josef L. Altholz ◽  
John Powell
Keyword(s):  
Prime Minister ◽  
Church Of England ◽  
Roman Catholic ◽  
Political World ◽  
Moral Freedom ◽  
High Church ◽  
The Times ◽  
The Church ◽  
Public Career

In August 1874, the Marquess of Ripon, until recently a Liberal Cabinet Minister, decided to convert from the Church of England to that of Rome. The Times, which like the rest of the English political world assumed that this ended Ripon's public career, denounced the moral “obliquity” of the man who “has renounced his mental and moral freedom, and has submitted himself to the guidance of the Roman Catholic Priesthood.” In October, the former Prime Minister, William E. Gladstone, asserted in an article on ritualism that the High Church position could not lead to Rome because, among other things, “no one can become her convert without renouncing his moral and mental freedom and placing his civil loyalty and duty at the mercy of another.” Remonstrances from Catholics (among them Ripon) on the issue of civil loyalty led Gladstone to develop his position fully in a pamphlet in November, The Vatican Decrees in their Bearing on Civil Allegiance: A Political Expostulation, which in turn provoked one of the major Church-State controversies of the century. Historians have generally assumed that Ripon's conversion was causally connected with Gladstone's outburst.” It was, but with a difference.

Twentieth-Century Revision of Canon Law in the Church of England

2000 ◽  
Vol 5 (26) ◽  
pp. 353-368
Author(s):  
Canon Peter Boulton
Keyword(s):  
Twentieth Century ◽  
Canon Law ◽  
Church Of England ◽  
Roman Catholic ◽  
History Of ◽  
The Church ◽  
Established Church

This study describes and evaluates the Church of England's revision of its canon law in the twentieth century, concentrating on the period from 1939 to 1969. By way of introduction it should be said that this assessment is but part of a larger study which proceeds on two planes of comparison. In the larger study, revision by the Church of England is laid horizontally alongside another Anglican revision carried out as a result of disestablishment of the Church in Wales in 1920, and also the two revisions of Roman Catholic canon law leading to the promulgation of the Codex luris Canonici in 1917 and 1983. Vertically, the history of the revision of English canon law over the previous four hundred years gives some idea of what needed revision, and the difficulties in carrying it out under the constraints of being an established church. In this article, however, only the process of revision by the Church of England in the twentieth century is discussed.

Remembering the English Reformation in the Revision of the Communion Liturgy of the Book of Common Prayer, 1906–1920

2019 ◽  
Vol 49 (2) ◽  
pp. 246-257
Author(s):  
Dan D. Cruickshank
Keyword(s):  
Church Of England ◽  
Roman Catholic ◽  
English Reformation ◽  
Reformed Theology ◽  
Liturgical Theology ◽  
Catholic Theology ◽  
Prayer Book ◽  
The Reformation ◽  
Main Period ◽  
The Church

This paper will examine how the Convocations of the Church of England remembered their past liturgies, and the reformation theology that formed the previous Prayer Books of the Church, in their main period of work on the revision of the Prayer Book from 1906 to 1920. Focusing on the Communion Service, it considers the lack of defenders of the 1662 Communion service and its reformed theology. It will examine how the 1549 Prayer Book was used as a basis for reordering the Communion service, and how this original Prayer Book was seen in relation to preceding medieval Roman Catholic theology. Ultimately it considers how a re-imagination of the English Reformation was used to justify the incorporation of liturgical theology that had no historical basis in the Church of England.

Sign in / Sign up

Export Citation Format

Share Document