The Lady is a Catholic: Lady Lovell's Reply to Sir Edward Hoby

2013 ◽  
Vol 31 (3) ◽  
pp. 411-437 ◽  
Author(s):  
Arnold Hunt
Keyword(s):  
Early Modern ◽  
Religious Conversion ◽  
Church Of England ◽  
Roman Catholic ◽  
Early Modern England ◽  
Society Of Jesus ◽  
High Profile ◽  
Christ Church ◽  
The Church

The first decade of James I's reign saw a wave of high-profile clerical conversions to the Church of Rome. Among the best-known cases are those of James Wadsworth, who travelled to Spain with Sir Charles Cornwallis's embassy in 1605, where, as William Bedell's biographer Alexander Clogie disgustedly recalled, he was ‘cheated out of his religion by the Jesuits and turned apostate’; Theophilus Higgons, a member of Christ Church, Oxford, who converted in 1607; his friend and Oxford contemporary Humphrey Leech, who followed him in 1609 and later joined the Society of Jesus; and Benjamin Carier, a royal chaplain and prebendary of Canterbury, who converted in 1613. As the work of Michael Questier has taught us, religious conversion was by no means an uncommon phenomenon in early modern England. Yet these cases had the potential to inflict serious damage on the Jacobean church, not only because they threatened to neutralise the propaganda advantages to be gained from Roman Catholic converts to the Church of England such as Marc’ Antonio de Dominis, but also because they drew unwelcome attention to doctrinal divisions within the Church of England over such issues as anti-popery and the theology of grace.

Grace and Freedom

2020 ◽  
Author(s):  
Richard A. Muller
Keyword(s):  
Early Modern ◽  
Church Of England ◽  
Roman Catholic ◽  
Reformed Theology ◽  
Divine Grace ◽  
Freedom Of The Will ◽  
Ultimate Cause ◽  
The Will ◽  
Libertarian Freedom ◽  
The Church

Grace and Freedom addresses the issue of divine grace in relation to the freedom of the will in Reformed or “Calvinist” theology in the late sixteenth and early seventeenth century with a focus on the work of the English Reformed theologian William Perkins, and his role as an apologist of the Church of England, defending its theology against Roman Catholic polemic, and specifically against the charge that Reformed theology denies human free choice. Perkins and his contemporaries affirmed that salvation occurs by grace alone and that God is the ultimate cause of all things, but they also insisted on the freedom of the human will and specifically the freedom of choice in a way that does not conform to modern notions of libertarian freedom or compatibilism. In developing this position, Perkins drew on the thought of various Reformers such as Peter Martyr Vermigli and Zacharias Ursinus, on the nuanced positions of medieval scholastics, and on several contemporary Roman Catholic representatives of the so-called second scholasticism. His work was a major contribution to early modern Reformed thought both in England and on the continent. His influence in England extended both to the Reformed heritage of the Church of England and to English Puritanism. On the Continent, his work contributed to the main lines of Reformed orthodoxy and to the piety of the Dutch Second Reformation.

Episcopal Tombs in Early Modern England

2004 ◽  
Vol 55 (4) ◽  
pp. 654-680 ◽  
Author(s):  
PETER SHERLOCK
Keyword(s):  
Seventeenth Century ◽  
Early Modern ◽  
Church Of England ◽  
Early Modern England ◽  
The Other ◽  
The Reformation ◽  
The Status ◽  
The One ◽  
The Church

The Reformation simultaneously transformed the identity and role of bishops in the Church of England, and the function of monuments to the dead. This article considers the extent to which tombs of sixteenth- and seventeenth-century bishops represented a set of episcopal ideals distinct from those conveyed by the monuments of earlier bishops on the one hand and contemporary laity and clergy on the other. It argues that in death bishops were increasingly undifferentiated from other groups such as the gentry in the dress, posture, location and inscriptions of their monuments. As a result of the inherent tension between tradition and reform which surrounded both bishops and tombs, episcopal monuments were unsuccessful as a means of enhancing the status or preserving the memory and teachings of their subjects in the wake of the Reformation.

The Shrine of St. Winefride and Social Control in Early Modern England and Wales

2019 ◽  
Vol 2 (1) ◽  
pp. 3-19
Author(s):  
Matthias Bryson
Keyword(s):  
Seventeenth Century ◽  
Social Control ◽  
Early Modern ◽  
Social Order ◽  
Church Of England ◽  
Early Modern England ◽  
Henry Viii ◽  
England And Wales ◽  
Alternative Concept ◽  
The Church

In 1534, Henry VIII declared himself the supreme head of the Church of England. In the years that followed, his advisors carried out an agenda to reform the Church. In 1536, the Crown condemned pilgrimages and the veneration of saints’ shrines and relics. By the end of the seventeenth century, nearly every shrine in England and Wales had been destroyed or fell into disuse except for St. Winefride’s shrine in Holywell, Wales. The shrine has continued to be a pilgrimage destination to the present day without disruption. Contemporary scholars have credited the shrine’s survival to its connections with the Tudor and Stuart regimes, to the successful negotiation for its shared use as both a sacred and secular space, and to the missionary efforts of the Jesuits. Historians have yet to conduct a detailed study of St. Winefride’s role in maintaining social order in recusant communities. This article argues that the Jesuits and pilgrims at St. Winefride’s shrine cooperated to create an alternative concept of social order to the legal and customary orders of Protestant society.

Naughty Printed Books

2015 ◽  
Author(s):  
David Scott Kastan
Keyword(s):  
Early Modern ◽  
Freedom Of Expression ◽  
Roman Catholic ◽  
Early Modern England ◽  
Printed Books ◽  
History Of ◽  
Historical Fact ◽  
The Subject ◽  
Scholarly Discussion ◽  
The Church

TheIndex librorum prohibitorum, first issued in 1559, the Roman Catholic Church’s official effort to ban certain books, is often contrasted with John Milton’sAreopagitica, so often claimed the foundational text of a modern notion of freedom of expression. But the opposition is more a function of a modern desire than of historical fact. The two texts do not so much display this reassuring opposition as their unnerving similarity. This article examines and attempts to undo some of the oppositions that have structured most of the scholarly discussion on the subject of censorship: Catholic versus Protestant, state versus individual, repression versus freedom. All of these play their role in an undeniably appealing history of liberty and toleration, but it is not a history that has much purchase in early modern England, as may be shown by a consideration of the efforts of the Church and authorities in England to prevent the circulation of what they called “naughty printed books.”

scholarly journals Anti-Calvinist? : ceremonial conformity and Laudian writing, reconsidered (c. 1590-1640)

2021 ◽  
Author(s):  
◽  
Travis Knapp
Keyword(s):  
Early Modern ◽  
Religious Identity ◽  
Church Of England ◽  
Early Modern England ◽  
Religious Ideology ◽  
Beliefs And Practices ◽  
Wide Range ◽  
Worship Practices ◽  
Internal Markers ◽  
The Church

In recent studies of religion in early modern England, scholars have come to the consensus that the religious identity of the Church of England was never quite as stable or uniform as commonly perceived, with a wide variety of religious beliefs and practices coexisting in practice and print. While a significant portion of work has been done exploring the various ranges of puritan thought, diminishing the restrictive stereotypes of the often-derogatory label, less work has been done on the Laudians, a group of English churchmen known for their ceremonial worship practices, often considered to be uniformly anti-Calvinist or anti-puritan, marked partially by their (exclusive) emphasis on external markers of worship. This dissertation examines a wide range of Laudian texts, most published between 1610 and 1633 across the genres of court sermons, private devotionals, polemics, and poetry, to explore the various nuances of Laudianism. It argues that, in practice and especially before William Laud became Archbishop of Canterbury, the religious ideology now called Laudianism was less exclusive and authoritarian than commonly assumed. Rather than target Calvinist critics to force conformity in gesture, sacramental and liturgical observance, Laudian writers seek to reform religious behavior amenably. While Laudians do emphasize external worship practices, these practices are informed by internal markers of piety, where the external shows of worship become meaningless if the worshippers' hearts and souls are not oriented to the worship and service they display with their bodies.

Pontifical Institute of Medieval Studies, Toronto, 11th July 1982

Moreana ◽  
2004 ◽  
Vol 41 (Number 157- (1-2) ◽  
pp. 58-71
Author(s):  
John McConica
Keyword(s):  
Catholic Church ◽  
Church Of England ◽  
Historical Review ◽  
Roman Catholic ◽  
International Commission ◽  
Medieval Studies ◽  
John Paul Ii ◽  
The Church ◽  
The Catholic Church

During the period in which these papers were given, there were great achievements on the ecumenical scene, as the quest to restore the Church’s unity was pursued enthusiastically by all the major Christiandenominations. The Papal visit of John Paul II to England in 1982 witnessed a warmth in relationships between the Church of England and the Catholic Church that had not been experienced since the early 16th century Reformation in England to which More fell victim. The Anglican-Roman Catholic International Commission was achieving considerable doctrinal consensus and revisionist scholarship was encouraging an historical review by which the faithful Catholic and the confessing Protestant could look upon each other respectfully and appreciatively. It is to this ecumenical theme that James McConica turns in his contribution.

The Church of England and the Churches of Europe

2017 ◽  
Author(s):  
Tony Claydon
Keyword(s):  
Church Of England ◽  
Roman Catholic ◽  
Protestant Reformation ◽  
The Church

In the period 1662–1829 the Church of England saw itself simultaneously as a national Church for England, as a branch of the European Protestant Reformation, and as a part of a community of Churches across the continent. These identities caused tensions by suggesting different answers to the question of who were true Christians abroad. Anglicans might feel affinities both with Roman Catholic establishments and with the Protestant populations who challenged them. These tensions were managed in part by ambiguity and a determination not to press one identity too hard at the expense of others. This allowed the Church to maintain strong links with a wide variety of the faithful overseas. But tensions were also managed by an increasing spirit of accommodation. Both the Toleration Act of 1689 and the eventual emancipation of Dissenters and Catholics were aided by the struggles of the Church to contain its own internal diversity.

Grace and Nation: Coleridge's On the Constitution of Church and State

2007 ◽  
Vol 5 (2) ◽  
pp. 187-208
Author(s):  
Alan Gregory
Keyword(s):  
Church Of England ◽  
Church And State ◽  
The State ◽  
Christian Church ◽  
Close Attention ◽  
Classic Work ◽  
Christ Church ◽  
National Life ◽  
The Church

ABSTRACTUnderstanding Coleridge's classic work On the Constitution of Church and State requires paying close attention to the system of distinctions and relations he sets up between the state, the ‘national church’, and the ‘Christian church’. The intelligibility of these relations depends finally on Coleridge's Trinitarianism, his doctrine of ‘divine ideas’, and the subtle analogy he draws between the Church of England as both an ‘established’ church of the nation and as a Christian church and the distinction and union of divinity and humanity in Christ. Church and State opens up, in these ‘saving’ distinctions and connections, important considerations for the integrity and role of the Christian church within a religiously plural national life.

scholarly journals Dissimulation and Memory in Early Modern Poland-Lithuania: the Art of Forgetting

Slavic Review ◽  
2017 ◽  
Vol 76 (1) ◽  
pp. 98-121 ◽  
Author(s):  
Maria Ivanova ◽  
Michelle R. Viise
Keyword(s):  
Early Modern ◽  
The Other ◽  
Society Of Jesus ◽  
Leading Role ◽  
Mission Work ◽  
The Church ◽  
Positive Reason

The most well-known practitioner of dissimulation among early modern Christians of the Eastern Rite is Meletii Smotryts'kyi (ca. 1577–1633), the Orthodox archbishop of Polatsk (in modern-day Belarus), who was suspected of being a Uniate for several years before he was openly charged with apostasy during a council of the Orthodox hierarchy of Poland-Lithuania in August of 1628. For the previous year Smotryts'kyi had lived a double life, outwardly an Orthodox archbishop but secretly a Uniate, having formally accepted the Union with Rome on July 6, 1627. In this period of clandestine Uniatism and the years leading up to it, during which he flirted with conversion, Smotryts'kyi fulfilled his official duties, playing a leading role in Orthodox synods and risking exposure that would bring public disgrace and even physical harm. Smotryts'kyi had a positive reason for keeping his conversion secret: he argued that the Congregation of the Holy Office of the Inquisition should allow him to remain in office as an Orthodox bishop so that he might convene a council of the Orthodox hierarchy and elite and, “received as a schismatic [an Orthodox], would be able to set forth and to explain the twofold causes of the present discord of the Church & and to cause doubt for them in the schismatic faith (through the reasons that had taught him himself that there was no contradiction in thing [essence], only in words, between the holy Greek and Latin fathers).” Smotryts'kyi concluded his request for secrecy by comparing his situation with that of Jesuits engaged in mission work with non-Christians: “Wherefore, indeed, if the fathers of the Society of Jesus and the other priests in India can live with the heathens in secular habit, this should cause no one scandal, especially since, with God’s help, we will hope for the much greater fruit of holy Union from his hidden Catholicism & than if he were now known by all.”

Assessing the Risk

2016 ◽  
Vol 18 (3) ◽  
pp. 316-330
Author(s):  
Nicholas Coulton
Keyword(s):  
Child Abuse ◽  
Church Of England ◽  
High Profile ◽  
Public Figures ◽  
Magna Carta ◽  
False Accusations ◽  
The Church

While the English Church shared in celebrating the 800th anniversary of Magna Carta, not least its own part in gaining those rights for everyone, the Church of England was reversing the principle that people are innocent until proved guilty. Such is the pressure of today's concern about child abuse, historic and present. As evidence mounts of the injustices done by false accusations against some high-profile public figures, we are less aware of the toll on other individuals whose turmoil does not hit the headlines. Those teaching and caring are often targeted for claims, and the Church of England has been toughening its procedures.

Sign in / Sign up

Export Citation Format

Share Document