The Church of Ireland: a critical bibliography, 1536–1992 Part I: 1536–1603

1993 ◽  
Vol 28 (112) ◽  
pp. 345-352
Author(s):  
James Murray
Keyword(s):  
Sixteenth Century ◽  
Indigenous Population ◽  
The State ◽  
Protestant Reformation ◽  
Irish Context ◽  
Church Of Ireland ◽  
The Reformation ◽  
The 1960S ◽  
The Church

One of the things which has united historians across the generations when writing about the Reformation in its Tudor Irish context is the conviction that the state was ultimately unsuccessful in securing the allegiance of the indigenous population to its religious dictates. Where this agreement has broken down, and continues to break down, is in the significance attached to the Tudor state’s failure, and in determining precisely when it became apparent.Until the end of the 1960s most examinations of sixteenth-century Ireland identified the Tudor failure as being synonymous with the practical and absolute failure of the Protestant Reformation. These studies were generally characterised by a partipris approach and by their employment of an interlinked and deterministic vision to explain this failure. Echoing the observations of contemporaries like Archbishop Loftus of Dublin, who spoke of the Irish people’s ‘disposition to popery’, writers of all religious persuasions saw the Reformation’s failure as an inevitable consequence of the inherently conservative character of the island’s inhabitants.

Select document: Catholic ownership of tithes: a County Wexford widow’s dispensation, 1595

2018 ◽  
Vol 42 (162) ◽  
pp. 336-344 ◽  
Author(s):  
Brian Mac Cuarta
Keyword(s):  
Nineteenth Century ◽  
Sixteenth Century ◽  
Rural Population ◽  
Catholic Priests ◽  
Ecclesiastical Authority ◽  
Agricultural Produce ◽  
Church Of Ireland ◽  
The Reformation ◽  
The Impact ◽  
The Church

AbstractDown to the mid-nineteenth century, the rural population in Ireland was obliged by law to contribute to the upkeep of the Church of Ireland clergy by means of tithes, a measure denoting a proportion of annual agricultural produce. The document illustrates what was happening in the late sixteenth century, as separate ecclesial structures were emerging, and Catholics were beginning to determine how to support their own clergy. Control of ecclesiastical resources was a major issue for the Catholic community in the century after the introduction of the Reformation. However, for want of documentation the use of tithes to support Catholic priests, much less the impact of this issue on relationships within that community, between ecclesiastics and propertied laity, has been little noted. This text – a dispensation to hold parish revenues, signed by a papally-appointed bishop ministering in the south-east – illustrates how the recusant community in an anglicised part of Ireland addressed some issues posed by Catholic ownership of tithes in the 1590s. It exemplifies the confusion, competing claims, and anxiety of conscience among some who benefited from the secularisation of the church’s medieval patrimony; it also preserves the official response of the relevant Catholic ecclesiastical authority to an individual situation.

Jacob Tengstrom, First Archbishop of Finland

1975 ◽  
Vol 44 (3) ◽  
pp. 336-351
Author(s):  
Toivo Harjunpaa
Keyword(s):  
Sixteenth Century ◽  
Church Of England ◽  
Protestant Reformation ◽  
Church Of Sweden ◽  
The Reformation ◽  
The Church

The Reformation of the sixteenth century dealt a heavy blow to the historic episcopal government of the church. Only two of the national churches which embraced the Protestant Reformation succeeded in retaining their old primatical sees and episcopal polity: the Church of England and the Church of Sweden-Finland. For centuries before the Reformation, the Finnish church had been ecclesiastically part of the province of Uppsala (an archbishopric since 1164) just as Finland itself was politically part of the Kingdom of Sweden. Thus there was no need to establish a Finnish archdiocese while union with Sweden continued. But with Napoleon's concurrence (the Tilsit pact of 1807), the Russians invaded Finland in 1808 and met with such success that all Finland was ceded by Sweden to Russia in 1809.

scholarly journals Law and the Protestant Reformation

2018 ◽  
Author(s):  
John Witte
Keyword(s):  
The State ◽  
Protestant Reformation ◽  
Legal Form ◽  
Marriage And Family ◽  
Ius Commune ◽  
Medieval Church ◽  
The Reformation ◽  
Power Property ◽  
State Relations ◽  
The Church

The sixteenth-century Protestant Reformation revolutionized not only theology and the Church, but also law and the state. Though divided into Lutheran, Anabaptist, Anglican, and Calvinist branches, the Reformation collectively broke the international rule of the medieval Church and its canon law, and permanently splintered Western Christendom into competing nations and regions. The Reformation also triggered a massive shift of power, property, and prerogative from the Church to the state. Protestant states now assumed new jurisdiction over numerous subjects and persons, and they gave new legal form to Protestant teachings. But these new Protestant laws also drew heavily on the medieval ius commune as well as on earlier biblical and Roman jurisprudence. This chapter analyses the new Protestant legal syntheses, with attention to the new laws of Church–state relations, religious and civil freedom, marriage and family law, education law, social welfare law, and accompanying changes in legal and political philosophy.

Hurrell Froude and the Reformers

1970 ◽  
Vol 21 (3) ◽  
pp. 243-259 ◽  
Author(s):  
William J. Baker
Keyword(s):  
Sixteenth Century ◽  
Church And State ◽  
Early Years ◽  
Church Of Christ ◽  
Protestant Reformation ◽  
The Reformation ◽  
History Of ◽  
The Subject ◽  
William Cobbett ◽  
The Church

‘No portion of our annals’, Macaulay wrote in 1828, ‘has been more perplexed and misrepresented by writers of different parties than the history of the Reformation’. In the early years of the nineteenth century, when polemicists turned to history more often than to philosophy or theology, the Reformation was the subject most littered with the pamphlets of partisan debate. Macaulay could have cited numerous examples. Joseph Milner's popular History of the Church of Christ (1794–1809) set the Reformation in sharp contrast to the ‘Dark Ages’ when only occasional gleams of evangelical light could be detected, thus providing the Evangelical party with a historic lineage; Robert Sou they, in his Book of the Church (1824), presented a lightly-veiled argument for the retention of the existing order of Church and State as established in the sixteenth century; and in 1824 William Cobbett began the first of his sixteen weekly instalments on a history of the Protestant Reformation in England and Ireland, in order to call attention to the plight of labourers in the British Isles. In the history of the Reformation, duly manipulated (‘rightly interpreted’), men found precedents for their own positions and refutation of their opponents' arguments.

Sword, Word and Strategy in the Reformation in Ireland

1978 ◽  
Vol 21 (3) ◽  
pp. 475-502 ◽  
Author(s):  
Brendan Bradshaw
Keyword(s):  
Sixteenth Century ◽  
Intellectual History ◽  
Indigenous Population ◽  
The State ◽  
The Political ◽  
Central Question ◽  
Satisfactory Explanation ◽  
The Reformation ◽  
History Of

The single most intriguing problem posed by the history of the Reformation in Ireland is the failure of the state-sponsored religion to take root in any section of the indigenous population. Perhaps because this outcome has been taken so much for granted a satisfactory explanation of it has yet to be offered. Historians are now coming to recognize that the central question cannot be properly discussed without a prolegomenon ranging over the political, social and intellectual history of the period. What follows is intended as a contribution to such a series of preliminary studies. It investigates the sources of tension within reforming circles in sixteenth-century Ireland and considers the implications of this aspect of its internal history for the external history of the movement.

scholarly journals QU’EST-CE QUE RÉFORMER UNE RELIGION? L’EXEMPLE DE LA RÉFORME PROTESTANTE

2017 ◽  
Vol 49 (1) ◽  
pp. 41
Author(s):  
Pierre Gisel
Keyword(s):  
Sixteenth Century ◽  
Cultural Context ◽  
Protestant Reformation ◽  
Catholic Reformation ◽  
Radical Reformation ◽  
The Reformation ◽  
The Status ◽  
The Church ◽  
Over Time

RÉSUMÉ: L’article interroge ce qu’il en est de la Réforme protestante à l’enseigne de « Qu’est-ce que réformer une religion ? ». Cela suppose qu’on en examine le déploiement dans le temps et qu’on le fasse en fonction de quelques problématiques à élaborer. Au XVIe siècle, la Réforme protestante hérite d’une antécédence et s’en démarque, comme le font aussi la Réforme radicale et la Réforme catholique, chacune diWérente, mais chacune nouvelle et chacune déterminée par la donne socio-culturelle du temps. L’article revient sur la « scène primitive » de la Réforme, sur la structuration de l’Eglise, sur ce qui s’y modiZent du type de fondement mis en avant, du statut et des formes de la transcendance, des modalités d’articulation au séculier. Sur cet arrière-plan, l’article revisite les oppositions confessionnelles usuelles, interrogeant critiquement chacun des termes alors mis en avant. Il y souligne tout particulièrement une radicalité liée à la posture protestante, avec ses forces et ses risques. Il se termine enfin avec l’évocation de questions contemporaines s’inscrivant dans la suite de cette histoire.ABSTRACT: The article questions the Protestant Reformation under the guise of «What does it mean to reform a religion?» . This implies that its’ implementation over time be examined and that this be done while taking into consideration a few under lying problems. In the sixteenth century, the Protestant Reformation inherited antecedents and differentiated itself from them, as did the radical Reformation and the Catholic Reformation, each different, but each new and each determined by the socio-cultural context of the time. The article returns to the «primitive scene» of the Reformation, to the structuring of the Church, to the changes that are taking place in the type of foundation being put forward and to the status and forms of transcendence, models of articulation in secularity. On this background, the article revisits the usual confessional oppositions, critically interrogating each of the ideas presented. In particular, it points out the radicalness linked to the Protestant position, with its strengths and risks. It ends by evoking contemporary questions for the continuation of this event.

‘The healthe of my soule’

2018 ◽  
Author(s):  
Nicola Clark
Keyword(s):  
Sixteenth Century ◽  
Early Stage ◽  
The Reformation ◽  
The Family ◽  
Kinship Relations ◽  
Royal Supremacy ◽  
The Church

Throughout the sixteenth century and beyond, the Howards are usually described as religiously ‘conservative’, resisting the reformist impulse of the Reformation while conforming to the royal supremacy over the Church. The women of the family have played little part in this characterization, yet they too lived through the earliest stages of the Reformation. This chapter shows that what we see is not a family following the lead of its patriarch in religious matters at this early stage of the Reformation, but that this did not stop them maintaining strong kinship relations across the shifting religious spectrum.

The Church, the City, and Modernity

2017 ◽  
Vol 72 (1) ◽  
pp. 101-111
Author(s):  
Florian Mazel
Keyword(s):  
Political Philosophy ◽  
Political History ◽  
The State ◽  
Protestant Reformation ◽  
Binary Opposition ◽  
Institutional Church ◽  
The City ◽  
The Town ◽  
The Church ◽  
Political Figure

Dominique Iogna-Prat’s latest book, Cité de Dieu, cité des hommes. L’Église et l’architecture de la société, 1200–1500, follows on both intellectually and chronologically from La Maison Dieu. Une histoire monumentale de l’Église au Moyen Âge (v. 800–v. 1200). It presents an essay on the emergence of the town as a symbolic and political figure of society (the “city of man”) between 1200 and 1700, and on the effects of this development on the Church, which had held this function before 1200. This feeds into an ambitious reflection on the origins of modernity, seeking to move beyond the impasse of political philosophy—too quick to ignore the medieval centuries and the Scholastic moment—and to relativize the effacement of the institutional Church from the Renaissance on. In so doing, it rejects the binary opposition between the Church and the state, proposes a new periodization of the “transition to modernity,” and underlines the importance of spatial issues (mainly in terms of representation). This last element inscribes the book in the current of French historiography that for more than a decade has sought to reintroduce the question of space at the heart of social and political history. Iogna-Prat’s stimulating demonstration nevertheless raises some questions, notably relating to the effects of the Protestant Reformation, the increasing power of states, and the process of “secularization.” Above all, it raises the issue of how a logic of the polarization of space was articulated with one of territorialization in the practices of government and the structuring of society—two logics that were promoted by the ecclesial institution even before states themselves.

The Political Theory of the Disruption

1916 ◽  
Vol 10 (3) ◽  
pp. 437-464 ◽  
Author(s):  
Harold J. Laski
Keyword(s):  
Political Theory ◽  
Political Authority ◽  
The State ◽  
The Political ◽  
The Reformation ◽  
Secular Society ◽  
The One ◽  
Definition Of ◽  
Political Principles ◽  
The Church

“Of political principles,” says a distinguished authority, “whether they be those of order or of freedom, we must seek in religious and quasi-theological writings for the highest and most notable expressions.” No one, in truth, will deny the accuracy of this claim for those ages before the Reformation transferred the centre of political authority from church to state. What is too rarely realised is the modernism of those writings in all save form. Just as the medieval state had to fight hard for relief from ecclesiastical trammels, so does its modern exclusiveness throw the burden of a kindred struggle upon its erstwhile rival. The church, intelligibly enough, is compelled to seek the protection of its liberties lest it become no more than the religious department of an otherwise secular society. The main problem, in fact, for the political theorist is still that which lies at the root of medieval conflict. What is the definition of sovereignty? Shall the nature and personality of those groups of which the state is so formidably one be regarded as in its gift to define? Can the state tolerate alongside itself churches which avow themselves societates perfectae, claiming exemption from its jurisdiction even when, as often enough, they traverse the field over which it ploughs? Is the state but one of many, or are those many but parts of itself, the one?

The Reformation of the Sixteenth Century in Renaissance Italy

1981 ◽  
Vol 17 ◽  
pp. 149-166 ◽  
Author(s):  
Philip M. J. McNair
Keyword(s):  
Sixteenth Century ◽  
The Other ◽  
Protestant Reformation ◽  
Modern World ◽  
The Reformation ◽  
Giordano Bruno ◽  
The Subject ◽  
Renaissance Italy ◽  
The One

Between the execution of Gerolamo Savonarola at Florence in May 1498 and the execution of Giordano Bruno at Rome in February 1600, western Christendom was convulsed by the protestant reformation, and the subject of this paper is the effect that that revolution had on the Italy that nourished and martyred those two unique yet representative men: unique in the power and complexity of their personalities, representative because the one sums up the medieval world with all its strengths and weaknesses while the other heralds the questing and questioning modern world in which we live.

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