Leeds and the Oxford Movement: a Study of ‘High Church’ Activity in the Rural Deaneries of Allerton, Armley, Headingley and Whitkirk in the Diocese of Ripon, 1836–1934. By Nigel Yates. (Publications of the Thoresby Society, lv, 121). Pp. x + 92 + 4 illustrations. Leeds: The Thoresby Society, 23 Clarendon Road, Leeds 2, 1975. n. p.

1977 ◽  
Vol 28 (4) ◽  
pp. 444-445
Author(s):  
G. W. O. Addleshaw
Keyword(s):  
Oxford Movement ◽  
Church Activity ◽  
High Church

The Oxford Movement and Missions

2017 ◽  
Author(s):  
Rowan Strong
Keyword(s):  
British Empire ◽  
Religious Communities ◽  
Oxford Movement ◽  
High Church

This chapter examines four initial facets of mission that emerged from the Oxford Movement as dimensions of later Anglo-Catholicism in the Anglican Communion. These were first, Anglo-Catholic infiltration of the High Church Society for the Propagation of the Gospel; second, colonial missions to settler communities in the British Empire; third, institutional missions to India, such as the Oxford Mission to Calcutta; and fourth, a unique and early example of an enculturated mission in India associated with the Society of St John the Evangelist. The use of religious communities is highlighted, including an example of indigenous non-British mission in the Melanesian Brotherhood.

scholarly journals Identity through style : the transatlantic dissemination of Anglican and Episcopalian neo-Gothic church architecture

2012 ◽  
Author(s):  
◽  
Kate M. Kocyba
Keyword(s):  
United States ◽  
Nineteenth Century ◽  
The United States ◽  
Church Architecture ◽  
Church Development ◽  
Early Nineteenth Century ◽  
Oxford Movement ◽  
Gothic Revival ◽  
High Church ◽  
Protestant Denominations

In the nineteenth century the Episcopalians used Gothic Revival architecture for dogmatic purposes to define their status among Protestant denominations and secure their place in the United States of America. The discussion of neo-Gothic churches in America usually begins after the arrival of the English theological Oxford Movement in the 1830s. I claim the political changes that occurred with the American Revolution along with early nineteenth century American tensions between low and high church Episcopalians fostered a distinct American Episcopalian neo-Gothic church development. Through exchanges of ideas between English and American clergy and architects, American Episcopal High Church architecture developed and spread throughout the United States. By examining specific churches, including those by Frank Wills and Richard Upjohn, in context of Anglican and Episcopalian doctrine, its liturgical practices, and publications by architects and English and American ecclesiological societies, I show how and why neo-Gothic churches became solidified as a signifier of and reinforced the Episcopal faith.

Episcopalian Theology 1689–c.1900

2019 ◽  
pp. 265-283
Author(s):  
Rowan Strong
Keyword(s):  
Nineteenth Century ◽  
Episcopal Church ◽  
Oxford Movement ◽  
Church Of Scotland ◽  
Theological Influences ◽  
High Church ◽  
Theological Differences ◽  
The Church

The chapter examines the principal developments in the emergence of the Scottish Episcopal Church from the end of the Stuart monarchy in 1689, when Episcopalians began to be ejected as non-jurors from the Church of Scotland to the end of the nineteenth century. It concentrates on those aspects of theology which particularly marked out these Scots as Episcopalians, especially in liturgy, the Eucharist and sacraments, episcopacy, and Jacobitism. While reviewing the development of a separate ecclesiastical and theological identity in these two centuries, the chapter also explores some of the internal theological differences between Episcopalians. External theological influences and connections from England over this period, principally from High Church, Oxford Movement Anglicanism, and Evangelicalism, are also examined.

Keble, Froude, Newman, and Pusey

2017 ◽  
Author(s):  
Sheridan Gilley
Keyword(s):  
Church Of England ◽  
Premature Death ◽  
John Henry Newman ◽  
Roman Catholicism ◽  
Oxford Movement ◽  
High Church ◽  
The Church ◽  
Church Tradition ◽  
The Way

The Oxford Movement, influenced by Romanticism, was rooted in the inheritance both of an older High Church tradition and of the Evangelical Revival. The Movement was characterized by an effort to recover the Catholic character of the Church of England. Its genius was John Henry Newman, who redefined Anglicanism as a via media between Protestantism and Roman Catholicism. John Keble had earlier opened the way to a new Anglican sensibility through his poetry in The Christian Year. The Oxford Professor of Hebrew, Edward Bouverie Pusey, brought to the Tracts his massive scholarship. Newman’s dearest friend, Hurrell Froude, gave the Movement a radical edge, which continued despite his premature death in 1836.

The Mountain and the Flower: The Power and Potential of Nature in the World of Victorian Evangelicalism

2010 ◽  
Vol 46 ◽  
pp. 307-318 ◽  
Author(s):  
Mark Smith
Keyword(s):  
Nineteenth Century ◽  
Church Of England ◽  
Oxford Movement ◽  
The Bible ◽  
The World ◽  
High Church ◽  
The Impact ◽  
The Church ◽  
Church Tradition

In the middle decades of the nineteenth century a new wind could be felt rustling in the branches of the Church of England. The transforming effect of the Oxford Movement on the High Church tradition is the most prominent example of this phenomenon but also well established in the literature are the transformations in contemporary Anglican Evangelicalism. David Bebbington in particular has stressed the impact of Romanticism as a cultural mood within the movement, tracing its effects in a heightened supernaturalism, a preoccupation with the Second Advent and with holiness which converged at Keswick, and also an emphasis on the discernment of spiritual significance in nature. But how did this emphasis play out in the lives of Evangelicals in the second half of the century and how might it have served their mission to society? This paper seeks to address the evangelical understanding of both the power and potential of nature through the example of one prominent Anglican clergyman, William Pennefather, and one little-known evangelical initiative, the Bible Flower Mission.

CHURCH OR PROTESTANT SECT? THE CHURCH OF IRELAND, HIGH CHURCHMANSHIP, AND THE OXFORD MOVEMENT, 1822–1869

1998 ◽  
Vol 41 (2) ◽  
pp. 457-493 ◽  
Author(s):  
PETER NOCKLES
Keyword(s):  
Roman Catholic ◽  
The State ◽  
Oxford Movement ◽  
Church Of Ireland ◽  
High Church ◽  
The Church ◽  
Church Teaching ◽  
Church Tradition ◽  
The Way

The Church of Ireland has been regarded as almost devoid of a high church element and as unreservedly hostile to Tractarian claims. This article questions these assumptions. It considers the evidence for an influential, if minority, high church tradition within the Church of Ireland and shows how far its adherents during the 1830s and early 1840s looked to English Tractarians for support. The very raison d'être of the Irish church was questioned under the reforming and erastian pressures unleashed by a whig ministry in the early 1830s. Tractarian rhetoric stressing apostolical descent and continuity was echoed by Irish high churchmen in their concern to demonstrate that they belonged to a church that was not a creature of the state and was no mere Protestant sect; Irish high churchmen held many theological and spiritual ideals in common with the early Tractarians, but guarded their independence. Irish high churchmen and English Tractarians nevertheless became estranged: the Protestant credentials of Irish high churchmen were suspect as a result of the low church and Evangelical backlash against ‘Puseyism’; Irish high church attempts to put church principles into practice, notably over the foundation of St Columba's as an establishment to educate Roman Catholic converts in high church teaching, were cold-shouldered by English Tractarians. The Irish high church tradition survived but was weakened by Roman Catholic undermining of its assumption of apostolical continuity as well as by ultra-Protestant critiques. Disestablishment in 1869 paved the way not for a high church ‘restoration’ on the Caroline model, as Irish high churchmen wished and as early Tractarian rhetoric assumed, but for the completion of an Evangelical ascendancy rooted in the Irish Articles of 1615 and the church of James Ussher.

‘The Communion of the Primitive Church’? High Churchmen in England c.1710–1760

2017 ◽  
Author(s):  
Richard Sharp
Keyword(s):  
Eighteenth Century ◽  
Church Discipline ◽  
Oxford Movement ◽  
Early Eighteenth Century ◽  
High Church ◽  
Apostolic Succession ◽  
The Times

Numbers 74, 76, 78, and 81, respectively, of the Tracts for the Times, considered apostolic succession, baptismal regeneration, the Vincentian canon,and eucharistic sacrifice. The Tracts’ extensive catenae, from seventeenth- and eighteenth-century authorities, reflected an enduring High Church preoccupation with following ‘the old paths’ (Jeremiah 6:16), most notably of the ante-Nicene ‘Primitive Church’. Based upon deep patristic learning and antiquarian scholarship, such interest found influential expression through doctrine, liturgy, devotional observance, and in attitudes to Church discipline and order. This chapter analyses early eighteenth-century High Churchmanship in both its political and theological aspects, conforming and Nonjuring. It shows how this High Churchmanship served as a precursor of, influence on, and treasure store for the Oxford Movement.

Tolerant bishops in an intolerant Church: the Puseyite threat in Ulster

1984 ◽  
Vol 21 ◽  
pp. 343-355
Author(s):  
S. Peter Kerr
Keyword(s):  
Oxford Movement ◽  
Church Of Ireland ◽  
High Church ◽  
The Cost ◽  
The Church

It is surely ironic that while the ‘spoiliation’ of the Irish Church in 1833 provided the initial rallying cry for the Oxford Movement, neither Tractarian spirituality, theology nor its later liturgical innovations ever really took any serious hold on that Church. It is perhaps even more paradoxical to note that though Alexander Knox, one of the forerunners of the movement was a lay member of the Church of Ireland, other sons of that Church, notably Robert Dolling, the notorious ritualist slum-priest; Dowden, the high-church bishop of Edinburgh; and Tyrell, the Catholic modernist, all made their careers outside Ireland. As Bishop Alexander was to comment, perhaps with the more colourful ritualists like Dolling in mind, the Church of Ireland had never to bear the cost of discovering that the liturgy had ‘lips of fire’; though perhaps that is not quite accurate, for, as I hope to show, fear of the heat from those ‘lips of fire’ was to be a major disruptive influence in the life of the Established, and disestablished Church in Ulster.

The Theology of Carmina Gadelica

2019 ◽  
pp. 1-18
Author(s):  
Domhnall Uilleam Stiùbhart
Keyword(s):  
Nineteenth Century ◽  
Fin De Siecle ◽  
Oxford Movement ◽  
Church Of Scotland ◽  
Free Church ◽  
Fin De Siècle ◽  
Biblical Literalism ◽  
Magnum Opus ◽  
High Church ◽  
Editing Process

Alexander Carmichael’s compendium of Gaelic prayers, blessings, and charms, Carmina Gadelica, is one of the most remarkable Scottish art-books of its time, and a fundamental source for the Celtic Christianity movement. It is also exceptionally controversial, given that the evidence of his field notebooks suggests that during the editing process Carmichael and his circle adapted, reworked, and rewrote his originally oral sources for the printed page. Looking beyond debates over authenticity and forgery, this chapter offers broader nineteenth-century contexts in which to situate Carmichael’s magnum opus. Carmina Gadelica is clearly inspired by contemporary political, religious, and cultural developments: the controversies of the 1880s Crofters War; the project of spiritual reinvigoration envisaged by the fin de siècle ‘Celtic Renascence’ movement; and the ferocious Lowland–Highland disputes that eventually sundered the Free Church of Scotland in 1900, the year in which Carmina was eventually published. Another influence was the liturgical, devotional, and aesthetic ideals of High Church Tractarianism as mediated through Carmichael’s Episcopalian wife, Mary Frances MacBean. In Carmina Gadelica, the Oxford Movement met Catholic Hebridean piety, allowing Carmichael to delineate an alternative, pre-Reformation portrait of traditional, communal Highland religiosity as a riposte to contemporary stereotypes of intolerant evangelicalism, strict Sabbatarianism, and uncompromising biblical literalism.

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