‘Remember Lot’s Wife’— Manning’s Anglican Sermons

1992 ◽  
Vol 21 (2) ◽  
pp. 167-179
Author(s):  
Geoffrey Rowell
Keyword(s):  
Catholic Church ◽  
George Herbert ◽  
High Church ◽  
Henry Vaughan ◽  
The Many ◽  
Jeremy Taylor ◽  
The Catholic Church

Between 1845 and 1850 Manning, as Archdeacon of Chichester, published four volumes of collected sermons. They are not his only published sermons as an Anglican, but they are the ones with which this article will be concerned. They were published by the firm of William Pickering, whose list included the liturgical works of the Revd. William Maskell, chaplain to the High Church Henry Phillpotts, Bishop of Exeter, sermons by Manning’S nephew, W. H. Anderdon, and reprints of Bishop Wilson’s Sacra Privata and Lancelot Andrewes’ Preces Privatae, as well as Jeremy Taylor, George Herbert and Henry Vaughan. In 1882 as a Catholic Manning claimed that he had never been concerned that his Anglican sermons should be re-issued. ‘£250 was offered to me for an edition of the four volumes of Sermons. But I always refused. I wished my past, while I was in the twilight, to lie dead to me, and I to it.’ Yet, as Purcell points out, in 1865 he had consulted Dr. Bernard Smith in Rome about their re-issue. Smith’s verdict was negative. ‘These were the works of Dr. Manning, a Protestant. They were the fruits of the Anglican not of the Catholic Church.’ He was, nonetheless, impressed. ‘What I admired most in the perusal of these volumes was not the many strong Catholic truths I met with, but that almost Catholic unction of a St. Francis de Sales, or of a St. Teresa, that breathes through them all.’

Answers and Questions: Evans-Pritchard On Nuer Religion

1983 ◽  
Vol 14 (3) ◽  
pp. 167-186 ◽  
Author(s):  
John W. Burton
Keyword(s):  
Catholic Church ◽  
Logical Consistency ◽  
Anthropological Study ◽  
The Status ◽  
The Many ◽  
The Catholic Church

AbstractIf my discernment of the thought that underlies his study of Nuer religion is not entirely misconstrued, then one can assert a logical consistency between Collingwood's methodology for history and Evans-Pritchard's for ethnography. It is worthwhile, in that light, to consider the fact that "at one time Evans-Pritchard contemplated writing Collingwood's biography" (Beidelman 1974:559). One commentator, (Kuper 1980:118) typifies this methodology as "postwar idealism" and suggests that the major works he published in the later decades of his presence at Oxford demonstrate the "sterility" of his methodology and theory. Still others have hinted that his entry into the Catholic Church was later reflected in his depiction of Nuer religous life. These are remarkable assertions, when one takes the time to reflect on the many ways in which his own approach and writings have so profoundly influenced the direction of anthropological enquiry in his own country and abroad. The fact is, one can no longer write ethnography in lieu of a solid understanding of the historical circumstances which have resulted in the contemporary 'ethnographic present'. At the same time, practitioners of the discipline have addressed from almost every angle the proposition that all ethnography is indeed a good part confession-that we write what we are able to see. That is precisely the quality of the work that will guarantee the status of Nuer religion as a classic. The methods of history and anthropology can only become more similar. Anyone who holds an absence of definition or presumed repugnance toward theory as criticisms of his contributions, has truly lost the forest for the trees. It is all the more remarkable that his methodological and theoretical advances in the anthropological study of religion are to be found not in his answers, but in the questions he raised.10

scholarly journals The few and the many: A motif of Augustine’s controversy with the Manichaeans

2013 ◽  
Vol 69 (1) ◽  
Author(s):  
Andreas Hoffmann
Keyword(s):  
Catholic Church ◽  
Ancient Philosophy ◽  
Christian Community ◽  
Moral Conduct ◽  
Concept Of Truth ◽  
The Many ◽  
Major Argument ◽  
Community Meeting ◽  
The Ideal ◽  
The Catholic Church

It is one fundamental conviction of ancient philosophy that, in contrast to the vast majority, only few are able to gain knowledge of truth. This axiom, which also underlies Cicero’s Hortensius, is adapted by the young Augustine. When looking for a concept of truth that combines the ideal of a philosophical existence with Christianity, he decides to join the Manichaeans. As opposed to the ‘mainline church’ of the catholica in which ‘the many’ are gathered, the Manichaeans appear to him as a small, elitist Christian community meeting higher intellectual as well as ethical demands. This claim seems to be particularly and impressively confirmed by the ‘pauci electi’. Their approach has apparently strengthened Augustine’s belief that true, higher Christianity is to be found amongst the Manichaeans. When he later devotes himself to the catholica and leads the fight against the Manichaeans, Augustine adheres to the conviction of the ‘few wise’. Also within the catholica only few attain maximum insight and lead an appropriate life. At the same time, however, Augustine increasingly considers ‘the many’ as positive. These two aspects are combined in his epistemological concept of ‘auctoritas’: by means of their auctoritas, the few ‘wise’ within the Catholic Church are supposed to guide the many towards truth on their journey of faith and cause them to improve their moral conduct. Its big success is a major argument for the catholica, whilst the ‘paucitas’ of the Manichaeans (and all heretics) can be considered evidence of the groundlessness and absurdity of their doctrine.

Be Ye Therefore Perfect or The Ineradicability of Sin

1985 ◽  
Vol 21 (1) ◽  
pp. 1-19 ◽  
Author(s):  
Jonathan Harrison
Keyword(s):  
Catholic Church ◽  
The Sun ◽  
John Henry Newman ◽  
The Earth ◽  
The Many ◽  
The Catholic Church

The Catholic Church holds it better for the sun and moon to drop from heaven, for the earth to fail, and for all the many millions on it to die in extreme agony, as far as temporal affliction goes, than that one soul, I will not say, shall be lost, but should commit one single venial sin, should will one venial untruth, or should steal one poor farthing without excuse (John Henry Newman, Apologia Pro Vita Sua)

The Catholic Hierarchy's Political Role: A Structural Analysis

2018 ◽  
Author(s):  
Timothy A. Byrnes
Keyword(s):  
Catholic Church ◽  
Service Providers ◽  
World Politics ◽  
Religious Leader ◽  
Holy See ◽  
Political Role ◽  
International Diplomacy ◽  
Leadership Structure ◽  
The Many ◽  
The Catholic Church

The key to understanding the political role of the Catholic hierarchy is acknowledging that the leadership of the Catholic Church is remarkably well suited to participate at all levels of political contestation. Individual diocesan bishops often play active political roles in their specific contexts, generally framed around protecting the institutional interests of local churches, schools, and social service providers, as well as representing the social interests of Catholic communities in local political discourse and conflict. For their part, national conferences of bishops serve in many countries as vehicles for advancing the church’s positions within nationally defined policy debates and political contestation. These conferences have limited formal teaching authority according to Catholic ecclesiology. But in many contexts, these coneferences have come to play important roles as policy issues of interest to the Catholic hierarchy get played out on national rather than local political stages. Finally, the Pope, as leader not only of the transnational church but also of the sovereign entity of the Holy See is able to participate in world politics in ways that would be unthinkable for virtually any other religious leader. Enjoying formal diplomatic relations with over 180 countries and occupying a seat as Permanent Observer at the UN, the Holy See is deeply engaged in international diplomacy and firmly entrenched as a prominent element of global civil society. In sum, it is precisely this institutional complexity and multileveled breadth that renders the Catholic hierarchy uniquely well positioned to play meaningful roles at all levels of politics: local, national, and global. Moreover, the multifaceted ways in which these levels of the church’s leadership structure interact with and intersect with each other also grant complexity, nuance, and pervasiveness to the hierarchy’s political role. The first requirement for scholars seeking to conceptualize and explicate this role, therefore, is to be careful about what we mean when we use the term “the Catholic hierarchy,” and to be cognizant of the many different “levels of analysis” at which the Catholic Church operates as a universal institution.

The Presbyterian Story

2018 ◽  
Author(s):  
Andrew R. Holmes
Keyword(s):  
Seventeenth Century ◽  
Identity Politics ◽  
Catholic Church ◽  
Final Section ◽  
Early Church ◽  
Central Component ◽  
Home Rule ◽  
Historical Scholarship ◽  
High Church ◽  
The Catholic Church

Chapter 2 explores the interplay between historical scholarship, church government, and Unionist identity politics. The chapter begins with the appropriation by evangelicals of the seventeenth-century origins of Presbyterianism in Ireland and how this was used to respond to theological and ecclesiological moderatism as well as the challenge of High Church Anglicanism. The second section examines how the High Church threat produced scholarship on the early church and the Celtic church, including St Patrick. Presbyterian writers remained concerned about Catholic claims and the final section considers their attitude to the Catholic Church in principle, the growing influence of Ultramontanism, and the threat of ‘Rome Rule’ in Ireland. The prospect of Home Rule introduced the Presbyterian story to a much broader audience and became a central component of Unionist identity politics, especially during ‘the Ulster Crisis’ of 1912 to 1914.

scholarly journals DONATUS' RESISTANCE TO ROMAN POWER, BETWEEN THE 3RD AND 5TH CENTURIES AD

2021 ◽  
Vol 03 (06) ◽  
pp. 21-29
Author(s):  
Temam NASEREDDIN
Keyword(s):  
Catholic Church ◽  
Religious Movement ◽  
Third Century ◽  
The Third ◽  
The Will ◽  
Popular Classes ◽  
The Stability ◽  
The Many ◽  
The Church ◽  
The Catholic Church

According to the term Catholic polemicists, historians such as Opitat Milév and Saint Augustin, who called the anti-Romanian movement and the Catholic Church of Carthage loyal to it, called the Donatismus, a Christian religious movement that appeared in Morocco in the third century AD and flourished between the fourth and fifth centuries AD, which was named after one of its great founders (Donatus), a Christian cleric born in Tivest (present-day Algeria), who refused to submit to the will of the emperor, and the resistance of the Catholic bishops of Carthage who They contented themselves with being under the banner of the emperor and the Roman authority, Those conditions in which Donatus saw a severe indignation from the principles of Christ and a shattering of the strength of the faithful believers in Christianity, an outright retreat from true Christianity, a religious apostasy and a betrayal of the victims of oppression (martyrs). Donatism emerged in the form of an independent religious current opposing the Church of Carthage, a reason that was sufficient for the beginning of the conflict between Donatism and its allies from The lower popular classes, together with the Church of Carthage and the Romanian authority, were evident in the many revolutions throughout Morocco, represented by the revolutions of the Circum Cellas, who tasted the woes of the Romanian authority and the Catholic Christians in Morocco, and the revolts of the Fermus brothers and after Gildon (Ghildon), However, the Romanian authority did not remain static, but rather used all its capabilities to quell these revolutions and eliminate this Donatian bee that was able to strike the stability of the Romans and Catholics in Morocco.

scholarly journals Populizm religijno-polityczny Eva Moralesa wyzwaniem dla Kościoła katolickiego

2020 ◽  
pp. 71-84
Author(s):  
Jarosław Tomaszewski
Keyword(s):  
Sixteenth Century ◽  
Spiritual Formation ◽  
Catholic Church ◽  
Radical Change ◽  
Social Experiments ◽  
Diffi Cult ◽  
Andean Country ◽  
The Many ◽  
The Catholic Church

The article shows the diffi cult problem of how to renew the dialogue between the Catholic Church, present in Bolivia since the sixteenth century and the populist regime of Evo Morales, nowadays expelled by the Bolivian opposition from his own country. The painful division of the Bolivian society into several distinctly separate groups is a huge missionary challenge for the Catholic Church in Bolivia. Catholicism cannot look indiff erently at the many social experiments conducted in the area of this very poor  Andean country. What is required, is a radical change of the spiritual formation, which will lead effi ciently to a renewed reception of the Gospel in the free heart of the Bolivian nation.

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