The Caldey Monks and the Catholic Press, 1905–1913

1984 ◽  
Vol 17 (2) ◽  
pp. 287-298
Author(s):  
Rene M. Kollar
Keyword(s):  
Medical Student ◽  
Church Of England ◽  
Roman Catholicism ◽  
Entire Life ◽  
Monastic Life ◽  
The Church ◽  
Benedictine Monasticism

Aelred Calyle (1874–1955) devoted his entire life as an Anglican to the establishment of Benedictine monasticism in the Church of England. Monastic life had attracted him early: as a medical student in London he joined a brotherhood in 1893; he often visited Buckfast Abbey, where he almost converted to Roman Catholicism; and in 1898 he took private vows of poverty, chastity and obedience according to the Rule of Saint Benedict. In the same year, the Archbishop of Canterbury, Frederick Temple, sanctioned his solemn profession as an Anglican Benedictine monk. Four years later, Temple also signed a charter which commissioned Carlyle to found an Anglican monastery and appointed him as its abbot. With the approbation of William Maclagan, the Archbishop of York, Bishop Charles Grafton ordained him a priest on 15 November 1904, in his American diocese of Fond- du-Lac. Along with archiepiscopal sanction and orders, Carlyle also enjoyed the patronage of Lord Halifax, the prominent Anglo-Catholic. In 1902, Carlyle accepted Halifax’s invitation to settle at his estate at Painsthorpe in Yorkshire.

Lord Halifax and Monasticism in the Church of England

1984 ◽  
Vol 53 (2) ◽  
pp. 218-230
Author(s):  
Rene Kollar
Keyword(s):  
Sixteenth Century ◽  
Church Of England ◽  
Common Elements ◽  
Anglican Church ◽  
Monastic Life ◽  
The Right ◽  
The Church ◽  
Benedictine Monasticism

Lord Halifax is primarily remembered for his dedication to ecumenism. Negotiations with the Vatican concerning the validity of Anglican orders and the pioneering conversations with Cardinal Mercier are examples of his efforts to bring unity and peace to Christendom. Believing that certain practices, devotions, and customs were the inheritance of all Christians, he sought to introduce into the Church of England some of those common elements. One, absent since the sixteenth century, was Benedictine monasticism. Not only did the Anglican church have the right to claim monastic life as part of its tradition, he insisted, but Benedictine life in the Church of England might invigorate a structure many believed was static.

Introduction

2018 ◽  
Author(s):  
Allan Hepburn
Keyword(s):  
Human Rights ◽  
Church Of England ◽  
Freedom Of Expression ◽  
Roman Catholicism ◽  
Freedom Of Conscience ◽  
Oxford Movement ◽  
The Right To Privacy ◽  
The Right ◽  
Race And Religion ◽  
The Church

In the 1940s and 1950s, Britain was relatively uniform in terms of race and religion. The majority of Britons adhered to the Church of England, although Anglo-Catholic leanings—the last gasp of the Oxford Movement—prompted some people to convert to Roman Catholicism. Although the secularization thesis has had a tenacious grip on twentieth-century literary studies, it does not account for the flare-up of interest in religion in mid-century Britain. The ecumenical movement, which began in the 1930s in Europe, went into suspension during the war, and returned with vigour after 1945, advocated international collaboration among Christian denominations and consequently overlapped with the promotion of human rights, especially the defence of freedom of worship, the right to privacy, freedom of conscience, and freedom of expression.

ARMINIANISM, CATHOLICISM, AND PURITANISM IN ENGLAND DURING THE 1630S

2006 ◽  
Vol 49 (1) ◽  
pp. 53-78 ◽  
Author(s):  
MICHAEL QUESTIER
Keyword(s):  
Church Of England ◽  
Roman Catholicism ◽  
Stuart Period ◽  
The Government ◽  
The Relationship ◽  
The Church

The relationship between Arminianism and Roman Catholicism in the early Stuart period has long been a source of historiographical controversy. Many contemporaries were in no doubt that such an affinity did exist and that it was politically significant. This article will consider how far there was ideological sympathy and even rhetorical collaboration between Caroline Catholics and those members of the Church of England whom both contemporaries and modern scholars have tended to describe as Arminians and Laudians. It will suggest that certain members of the English Catholic community actively tried to use the changes which they claimed to observe in the government of the Church of England in order to establish a rapport with the Caroline regime. In particular they enthused about what they perceived as a strongly anti-puritan trend in royal policy. Some of them argued that a similar style of governance should be exercised by a bishop over Catholics in England. This was something which they believed would correct the factional divisions within their community and align it more effectively with the Stuart dynasty.

The Theology of the Westminster Confession of Faith in its Context

2019 ◽  
pp. 265-278
Author(s):  
Whitney G. Gamble
Keyword(s):  
Church Of England ◽  
General Assembly ◽  
Roman Catholicism ◽  
England And Wales ◽  
Church Of Scotland ◽  
The Church

In 1643, England’s Long Parliament called theologians from every county of England and Wales to Westminster Abbey to revise the Thirty-Nine Articles, the foundational documents of the Church of England. As the divines commenced their revisions, they encountered a theological movement which they believed represented the greatest threat to the cause of Reformation. Somewhat surprisingly, it was not Roman Catholicism or even Arminianism; it was antinomianism, a new and powerfully growing sect. Concern to combat antinomian tenets drove the assembly into complex theological debates for the first six weeks of its meetings. Parliament’s signing of the Solemn League and Covenant, however, brought an end to the assembly’s revisions. The Covenant instigated the writing of a statement of faith that would function as the confession for a theologically united Church of England, Scotland, and Wales. To supervise the execution of this plan, the General Assembly of the Church of Scotland sent commissioners to the assembly to serve as consultative members. Although written in London primarily by English theologians, the Westminster Confession of Faith would be repudiated by Restoration officials. Its true impact came through its acceptance and implementation by the Church of Scotland.

Protestant Reactions

2017 ◽  
Author(s):  
Andrew Atherstone
Keyword(s):  
Church Of England ◽  
Roman Catholicism ◽  
Oxford Movement ◽  
University Of Oxford ◽  
The Reformation ◽  
The University ◽  
The Church

Protestantism was a major rallying cry during the Tractarian controversies. It was anathematized by some Oxford Movement radicals as a ‘heresy’, and held tenaciously by evangelical campaigners as ‘the pure Gospel of Christ’. Protestant polemicists decried Tractarianism as a revival of Roman Catholicism in an Anglican disguise and called their brothers-in-arms to fight the theological battles of the Reformation over again. Focusing on the events in Oxford itself between 1838 and 1846, this chapter surveys the rhetoric which surrounded three overlapping themes—Protestant Reformers, Protestant Formularies, and Protestant Truth. It shows how these loomed large in the speeches and writings of those who wanted to defend the Protestant hegemony of the Church of England and the University of Oxford.

Reserve and Physical Imagery in the Tractarian Poetry of Isaac Williams (1802–65)

2012 ◽  
Vol 48 ◽  
pp. 246-258
Author(s):  
John Boneham
Keyword(s):  
Church Of England ◽  
Church And State ◽  
Cumulative Effect ◽  
Roman Catholicism ◽  
Church Fathers ◽  
Oxford Movement ◽  
Real Presence ◽  
Established Relationship ◽  
Apostolic Succession ◽  
The Church

The Oxford, or Tractarian, Movement began as a conservative reaction to the reforming measures of the 1820s and 1830s and in particular to the Whig government’s passing of the Irish Church Temporalities Bill in 1832. For the Tractarians, the cumulative effect of such legislation was that the authority of the Church was being seriously compromised by interference from the secular government, which could now include those who were not necessarily Anglicans or even Christians. While it was these overtly political concerns that moved John Keble to preach his ‘Assize Sermon’ which has. traditionally been seen as marking the beginning of the movement in July 1833, the Oxford Movement was to develop into a spiritual revival whose concerns went far beyond politics. In rejecting the established relationship between Church and state the Tractarians came to emphasize the Church’s innate spiritual autonomy and appealed increasingly to the authority of tradition as reflected in the writings of the church fathers of the third and fourth centuries. In doing so their emphasis on certain beliefs and practices of the primitive Church, such as baptismal regeneration, the real presence and the apostolic succession, was seen as betraying sympathy for Roman Catholicism and disloyalty towards the Church of England.

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.

William John Butler and the revival of the Ascetic Tradition

1985 ◽  
Vol 22 ◽  
pp. 365-376
Author(s):  
Ann Frances
Keyword(s):  
Church Of England ◽  
Religious Life ◽  
Basic Principles ◽  
Oxford Movement ◽  
Monastic Life ◽  
The Church

William John Butler, sometime vicar of Wantage in Berkshire and founder of the Community of St Mary the Virgin, gave a concrete and contemporary expression to an aspect of the ascetic idea current among followers of the Oxford Movement, which was revealed in their desire to restore monastic life in the Church in England. The Community founded by Butler was one of the earliest of the indigenous Anglican communities for women. In no way could the desert ideal or the later pre-Reformation models of religious life be reconstructed, nor would they have been appropriate in the climate of the time. However Butler believed, as had Newman, Pusey and others, that the basic principles of monastic life remained valid and they could and should find their place in the contemporary Church of England. It was believed that the Church had the grace and the resources of devotion within itself to give birth to the religious life anew, to continue its nurture and promote its development. Certainly the enhanced spirituality resulting from the example of deep devotion of the Tractarians themselves and that of their followers engendered a religious atmosphere in which new spiritual adventures were made possible.

The Oxford Movement, Marriage and Domestic Life: John Keble, Isaac Williams and Edward King

2014 ◽  
Vol 50 ◽  
pp. 366-377
Author(s):  
John Boneham
Keyword(s):  
Nineteenth Century ◽  
Church Of England ◽  
John Henry Newman ◽  
Roman Catholicism ◽  
Domestic Life ◽  
Oxford Movement ◽  
Social Importance ◽  
The Church

While a number of studies have highlighted the theological and social importance of the household in nineteenth-century Protestant Britain, the significance of domestic life for the leaders of the Oxford, or Tractarian, Movement remains almost completely unexplored. In a sense this is unsurprising, since the movement, which began in the 1830s, emphasized the importance of recalling the Church of England to its pre-Reformation heritage and consequently tended to stress the spiritual value of celibacy and asceticism. Whilst B.W. Young has highlighted the importance of celibacy for John Henry Newman, the movement’s main figurehead until his conversion to Roman Catholicism in 1845, and other works have reflected upon the Tractarian emphasis on celibacy and tried to explain its origins, historians of the Oxford Movement have paid very little attention to the Tractarian attitude towards marriage and domestic life.

Reconsidering the Movement after the 1845 Crisis

2017 ◽  
Author(s):  
Kenneth Macnab
Keyword(s):  
Church Of England ◽  
Religious Life ◽  
Roman Catholic ◽  
Roman Catholicism ◽  
Oxford Movement ◽  
Parish Ministry ◽  
Private Correspondence ◽  
Rapid Changes ◽  
The Church

The conversions to Roman Catholicism of Newman and others close to the heart of the Oxford Movement in the 1840s required responses at many levels from those Tractarians who remained in the Church of England. This coincided with rapid changes in Tractarian forms of parish ministry and the earliest days of a restored Religious Life. From their prominent positions among the remaining Tractarians, E. B. Pusey, John Keble, and Charles Marriott gave spiritual counsel through their private correspondence, and offered philosophical and ecclesiological arguments in their published sermons and writings. They defended the theological basis of the Movement in general, and of Tract 90 in particular, against both Anglican and Roman Catholic critics.

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