Persecution and Toleration in Reformation Europe

1984 ◽  
Vol 21 ◽  
pp. 153-161 ◽  
Author(s):  
N. M. Sutherland
Keyword(s):  
Nineteenth Century ◽  
Sixteenth Century ◽  
Religious Liberty ◽  
Edict Of Nantes ◽  
The Church ◽  
The Ideal

Persecution is self-explanatory, but toleration, when one starts to consider it, blurs like the recollection of a dream. To what, in the first place, does toleration refer: to deviant opinions, deviant practices, or to potentially subversive organisations? Genuine toleration has probably always been very rare—and probably still is. In the sense of complete religious liberty, it was not generally accepted until varying dates in the nineteenth century. Then it had more to do with materialism and indifference than with any generous spirit of tolerance. If, in the sixteenth century, toleration was not entirely unknown—both in theory and in practice—it must be attributed to something more compelling than ‘a disposition to be patient with the opinions of others’—in the OED’s rather engaging definition. For one thing, toleration was not then regarded as a particularly desirable virtue, and therefore not widely entertained as an ideal. The ideal was rather that God, in his mercy and wisdom, should reunite the Church, or churches. This was expressed, for example, in the preamble to the edict of Nantes in 1598, though one could discount it as propaganda.

Spiritus, ecclesiae anima: Colet, Linacre, and a Galenic Mystical Body

Moreana ◽  
2014 ◽  
Vol 51 (Number 197- (3-4) ◽  
pp. 115-137
Author(s):  
Daniel Lochman
Keyword(s):  
Sixteenth Century ◽  
Medical Discourse ◽  
Social Contacts ◽  
Health Related ◽  
John Colet ◽  
The Church ◽  
The Ideal

John Colet knew Thomas Linacre for approximately three decades, from their mutual residence in Italy during the early 1490s through varied pedagogical, professional, and social contacts in and around London prior to Colet’s death in 1519. It is not certain that Colet knew Linacre’s original Latin translations of Galen’s therapeutic works, the first printed in 1517. Yet several of Colet’s works associate a spiritual physician—a phrase linked to Colet himself at least since Thomas More’s 1504 letter inviting him to London—with Paul’s trope of the mystical body. Using Galenic discourse to describe the “physiology” of the ideal mystical body, Colet emphasizes by contrast a diseased ecclesia in need of healing by the Spirit, who alone can invigorate the mediating “vital spirits” that are spiritual physicians—ministers within the church. Colet’s application of sophisticated Galenic discourse to the mystical body coincided with the humanist interest in Galen’s works evident in Linacre’s translations, and it accompanied growing concern for health related to waves of epidemics in London during the first two decades of the sixteenth century as well as Colet’s involvement in licensure of London physicians. This paper explores the implications of Colet’s adaptation of Galenic principles to the mystical body and suggests that Colet fostered a strain of medical discourse that persisted well into the sixteenth century.

Contested Citizenship

2017 ◽  
Vol 9 (2) ◽  
pp. 15-39 ◽  
Author(s):  
Ingrid Brühwiler
Keyword(s):  
Nineteenth Century ◽  
Public Education ◽  
Nation State ◽  
The Church ◽  
The Ideal

This article examines public education and the establishment of the nation-state in the first half of the nineteenth century in Switzerland. Textbooks, governmental decisions, and reports are analyzed in order to better understand how citizenship is depicted in school textbooks and whether (federal) political changes affected the image of the “imagined citizen” portrayed in such texts. The “ideal citizen” was, first and foremost, a communal and cantonal member of a twofold society run by the church and the secular government, in which nationality was depicted as a third realm.

Hymnody and Liturgy

2019 ◽  
pp. 491-506
Author(s):  
Jonathan Hehn
Keyword(s):  
Nineteenth Century ◽  
Seventeenth Century ◽  
Sixteenth Century ◽  
North American ◽  
John Calvin ◽  
Church Of Scotland ◽  
Metrical Psalmody ◽  
History Of ◽  
The Church

This chapter outlines the history of Presbyterian worship practice from the sixteenth century to the present, with a focus on North American Presbyterians. Tracing both their hymnody and their liturgy ultimately to John Calvin, Presbyterian communions have a distinct heritage of worship inherited from the Church of Scotland via seventeenth-century Puritans. Long marked by metrical psalmody and guided by the Westminster Directory, Presbyterian worship underwent substantial changes in the nineteenth century. Evangelical and liturgical movements led Presbyterians away from a Puritan visual aesthetic, into the use of nonscriptural hymnody, and toward a recovery of liturgical books. Mainline North American and Scottish Presbyterians solidified these trends in the twentieth and twenty-first centuries; however, conservative North American denominations and some other denominations globally continue to rely heavily on the use of a worship directory and metrical psalmody.

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.

The Anglo-Gallicanism of dom Thomas Preston, 1567–1647

1972 ◽  
Vol 9 ◽  
pp. 239-246 ◽  
Author(s):  
Maurus Lunn
Keyword(s):  
Nineteenth Century ◽  
Sixteenth Century ◽  
General Theory ◽  
Corporate Identity ◽  
The Other ◽  
Early Nineteenth Century ◽  
Thin Red Line ◽  
Long Time ◽  
Literary Output ◽  
The Church

Gallicanism - the name given to the general theory that the Church, especially the Church in France, is free from the jurisdiction of the pope, while remaining Roman and Catholic - is familiar to most historians. The existence of such a thing as Anglo-Gallicanism, on the other hand, seems scarcely credible. Post-Reformation English Catholics present the image of a persecuted and retiring group of people, who, in order to preserve their corporate identity, became more Italianate in their culture than the Italians and in their theology more papalist than the popes; and of the majority of English Catholics this was true. But throughout their history there runs a thin red line of dissent, which passes from the Appellant priests in the late sixteenth century, via Blackloism in the seventeenth, to Charles Butler, Joseph Berington and the Catholic Committee at the dawn of emancipation. Gallicanism, and perhaps its English counterpart, were given a death-blow by Napoleon’s application of papal authority to the French bishops. But Anglo-Gallicanism was an unconscionably long time dying, for at Downside in the early nineteenth century William Bernard Ullathorne, later bishop of Birmingham, was taught theology from Gallican textbooks. In this tradition a prominent part, in terms of impact and literary output, was played by another Benedictine, Thomas Preston, alias Roger Widdrington.

The Parable of the Tares as the Proof Text for Religious Liberty to the end of the Sixteenth Century

1932 ◽  
Vol 1 (2) ◽  
pp. 67-89 ◽  
Author(s):  
Roland H. Bainton
Keyword(s):  
Sixteenth Century ◽  
Religious Liberty ◽  
The Church

The parable of the tares is the proof pàssage for religious liberty. Sinite utraque crescere (Matthew 13, 30) is the counterpart of compelle intrare (Luke 14, 23). The apostles of liberty repeat the text with monotonous iteration, although there is an occasional variety in the emphasis. Some stress the rationalistic argument: we do not know enough to separate the tares from the wheat. Others emphasize the eschatological approach: we can afford to be patient because God will burn the tares at the harvest. Others again make a legalistic appeal: Christ has commanded us to leave the tares alone. More interesting are the expedients employed by the persecutors to evade the liberal implications of the parable. The simplest device is to identify the tares not with the heretics, but with the moral offenders within the church. Another subterfuge is to identify the overly zealous servants with the ministers, not with the magistrates, who are not to be hampered by the parable.

Ely Diocesan Records

1964 ◽  
Vol 1 ◽  
pp. 176-183
Author(s):  
Dorothy M. Owen
Keyword(s):  
Nineteenth Century ◽  
Sixteenth Century ◽  
Cambridge University ◽  
University Library ◽  
Historical Manuscripts ◽  
The University ◽  
The Church

Augustus Jessopp, reporting in 1891 for the Historical Manuscripts Commission on the records of the bishop of Ely, found three stores of documents: Ely House, Dover Street; the consistory court in Great St Mary’s church at Cambridge; and the palace at Ely. This division seems to have been customary since the sixteenth century and ended only when the bishop of Ely, Bishop Lord Alwyne Compton, had the contents of all three repositories moved, first into Bishop Alcock’s tower in the palace at Ely where Alfred Gibbons saw and listed them, and then into the ‘old prison,’ now 4 Lynn Road, Ely, where they remained until their transfer, in June 1962, to the Cambridge University Library. The consistory court had been a store of current records as long as the registrars or their deputies had their office in Cambridge; but about 1790 the diocesan registry seems to have been transferred to Ely, at which time began the long connection with the diocese of the firm of Evans and Son, solicitors, members of which firm acted as registrars almost without interruption from then until 1959. In Messrs. Evans’s office, and also since 1902 in the ‘old prison,’ the registrars had accumulated a considerable store of documents. These, too, have come to the University Library, where the Church Commissioners have also deposited the records of the Ely episcopal estates which they have held since the mid-nineteenth century.

‘Shut in with thee’: the Morning Meeting among Scottish Open Brethren, 1840s–1960s

1999 ◽  
Vol 35 ◽  
pp. 275-288
Author(s):  
Neil Dickson
Keyword(s):  
Nineteenth Century ◽  
The South ◽  
Early Nineteenth Century ◽  
Morning Meeting ◽  
The Village ◽  
The Church ◽  
The Ideal

The Brethren movement had its origins in the early nineteenth century in Ireland and the south of England, first appearing in Scotland in 1838. The morning meeting gave quintessential expression to the piety of the members and was central to its practice. In the 1870s a former Presbyterian who was looking for the ideal pattern of the Church witnessed his first meeting in the village of K-. Converted in the revivals of the 1860s, he was eventually to join the movement.

III. Abbot Berkyng's Tapestries and Matthew Paris's Life of St Edward the Confessor

Archaeologia ◽  
1991 ◽  
Vol 109 ◽  
pp. 85-100 ◽  
Author(s):  
Paul Binski
Keyword(s):  
Nineteenth Century ◽  
Sixteenth Century ◽  
Fifteenth Century ◽  
Old Testament ◽  
House Of Commons ◽  
Early Nineteenth Century ◽  
Textile Production ◽  
Cologne Cathedral ◽  
Edward The Confessor ◽  
The Church

According to John Flete, the fifteenth-century historian of Westminster Abbey, Abbot Richard de Berkyng (d. 1246) bequeathed to the Abbey two curtains or dorsalia which he had procured for the choir, depicting the story of the Saviour and St Edward. Nothing is known about the appearance of these textiles; but they were presumably of fine quality, befitting the patronage of a Treasurer of England, and were evidently intended to hang in the choir stalls. There they remained until after the Dissolution. According to a sixteenth-century commentary with transcriptions of the original texts in the hangings by Robert Hare, discovered by M. R. James (Gonville and Caius College, Cambridge, MS 391 [611], they were of ‘faire arras worke’, and so were tapestries rather than embroideries; they were also described as ‘wrought in the cloth of Arras’ by Weever in 1631. They hung in the church until 1644, whence they were removed to the chamber of the House of Commons in the Palace; according to Brayley ‘a large remnant’ of the scene of the Circumcision was still preserved in the Jerusalem Chamber at the Abbey in the early nineteenth century. The tapestries were one of the most extensive recorded instances of English thirteenth-century textile production. They provide evidence too for a genre of monastic choir decoration analogous to the lost Old Testament narratives in the choir at Bury St Edmund's and the typological pictures formerly adorning the choir-stalls of Peterborough Abbey. Moreover, they anticipate the mixture of purely narrative material in the surviving fourteenth-century paintings above the dossals of the choir stalls of Cologne Cathedral, and especially the tapestries depicting the lives of St Piat and St Eleutherius from the choir of Tournai Cathedral, Arras work dated 1402.

Church Extension in Town and Countryside in Later Nineteenth-Century Leicestershire

1979 ◽  
Vol 16 ◽  
pp. 427-440 ◽  
Author(s):  
David M. Thompson
Keyword(s):  
Nineteenth Century ◽  
Church Of England ◽  
Urban Religion ◽  
Rural Religion ◽  
Parish Church ◽  
Regular Contact ◽  
The Village ◽  
The Town ◽  
The Church ◽  
The Ideal

Studies of nineteenth-century urban religion have often been conducted with very little reference to the surrounding countryside. Even Obelkevich in his stimulating study of rural religion in Lincolnshire suggested that there, ‘In the Church of England, though the ideal and model of the village parish church continued to inspire town churchmen, towns and villages largely remained in separate compartments. Only through Methodism did the towns have much effect on village religious life. . . . The circuit, the key unit of Methodist organization, brought preachers and people from towns and villages into regular contact with each other and made it possible for the financial and human resources of the town chapels to contribute to the life of the outlying village chapels’. But the methodist exception is significant, not so much in a denominational sense (although the methodist form of organisation was in theory the best for this purpose) but because it is an example of a situation in which the money and men available in any one particular place were not sufficient to carry out what the church concerned wished to do there. It was therefore necessary to tap the resources of other places to help. In large towns such as Manchester, Leeds and Birmingham, and in some of the smaller industrial towns as well, the necessary resources often had to be found within the town or not at all; and to that extent the study of urban religion on its own is understandable. But in many parts of the country rural evangelism was felt to be as urgent a priority as urban evangelism. The church of England sought to overcome the consequences of rural neglect; and all nonconformists, not only methodists, attempted to involve town members in the life of country chapels. Thus in less exclusively industrial parts of the country than Lancashire, the West Riding of Yorkshire and the Black Country, a genuine conflict of priorities between town and countryside could arise.

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