‘The Right of the Church’; the Clergy, Tithe, and the Courts at York, 1540–1640

1987 ◽  
Vol 24 ◽  
pp. 231-255 ◽  
Author(s):  
W. J. Sheils
Keyword(s):  
Grand Jury ◽  
The People ◽  
Ecclesiastical Courts ◽  
Lay Involvement ◽  
The Right ◽  
The Church ◽  
Do So

ACertificate From Northamptonshire, published anonymously in 1641, proclaimed that the current attacks being made on the bishops had a secret purpose behind them: the abolition of the requirement to pay tithe, whether to cleric or layman. ‘If the bishops and their courts were overthrown’, so the author claimed, the people would be freed from paying tithes, ‘which is the secret thing which our common free holders and grand jury-men do so much aim at’. The writer’s claims concerning the motives which led men to demand the abolition of episcopacy may have had some truth in them, but he was to be proved wrong about the consequences of such abolition; as, indeed, a better informed observer pondering the extent of lay involvement in the ownership of tithes might have been able to predict. Despite several close calls and a variety of imaginative proposals for abolition or reform, tithes remained and survived the demise of bishops, deans, and ecclesiastical courts, standing alongside glebe as one of the twin pillars of the maintenance of the parochial ministry.

scholarly journals SZLACHTA A DUCHOWIEŃSTWO NA SEJMACH W LATACH CZTERDZIESTYCH I PIĘĆDZIESIĄTYCH XVI WIEKU

2017 ◽  
Vol 23 ◽  
pp. 145-160 ◽  
Author(s):  
Łukasz Godlewski
Keyword(s):  
Conflict Of Interest ◽  
Military Service ◽  
Transitional Period ◽  
The Reformation ◽  
Ecclesiastical Courts ◽  
The Republic ◽  
The Right ◽  
The Church ◽  
Do So ◽  
Chamber Of Deputies

The Executionist movement’s programme from the beginning of its existence revoked the privileges of the clergy not only in the legal but also in the economic field. The Chamber of Deputies wanted: the clerical estate holders to perform military service, the abolition of tithes, the taxation of the church, to devote “annats” to the defense of the country and jurisdictional demarcation between secular and ecclesiastical courts . The Chamber of Deputies, fighting against the clergy favored by the king, unified their demands in order to act boldly in defense of their rights and gain new privileges. The final demands of the Executionist movement were formulated during the development of the Reformation and the transitional period caused by the change of the monarchs in the Republic of Nobles. The cumulation of these mechanisms in the middle of the 16th century not only stimulated the development and power of the Executionist movement but also intensified the conflict of interest between the clergy and nobility. The progress of the Reformation was accompanied by a growing dissatisfaction with the jurisdiction of the ecclesiastical courts over the nobility. The Chamber of Deputies formulated their suppositions depending on the situation outside and inside the country. The bishops failed to enforce the execution of judgments of the ecclesiastical courts. However, the right of sole judicial powers to pass verdicts connected with faith and religion were not taken away from the clergymen. It was just the opposite. Zygmunt August approved this privilege of the priests and at the same time executing verdicts on peerage was suspended. This case was, however, not completed and that is why succeeding parliaments worked on it furhter. The representatives of gentry did not manage to tax the income of church, despite serious efforts to do so. The king tried persistently to unite both political camps. However, the overextending of the whole Executionist program by the representatives prevented the achieving of a compromise or any similar outcome. 

scholarly journals The clergy and the nobility during the 1540s and 1550s of the sixteenth century

1970 ◽  
Vol 23 ◽  
pp. 145-162
Author(s):  
Łukasz Godlewski
Keyword(s):  
Sixteenth Century ◽  
Military Service ◽  
Transitional Period ◽  
The Reformation ◽  
Ecclesiastical Courts ◽  
The Republic ◽  
The Right ◽  
The Church ◽  
Do So ◽  
Chamber Of Deputies

The Executionist movement’s programme from the beginning of its existence revoked the privileges of the clergy not only in the legal but also in the economic field. The Chamber of Deputies wanted: the clerical estate holders to perform military service, the abolition of tithes, the taxation of the church, to devote “annats” to the defence of the country and jurisdictional demarcation between secular and ecclesiastical courts . The Chamber of Deputies, fighting against the clergy favoured by the king, unified their demands in order to act boldly in defence of their rights and gain new privileges. The final demands of the Executionist movement were formulated during the development of the Reformation and the transitional period caused by the change of the monarchs in the Republic of Nobles. The cumulation of these mechanisms in the middle of the 16th century not only stimulated the development and power of the Executionist movement but also intensified the conflict of interest between the clergy and nobility. The progress of the Reformation was accompanied by a growing dissatisfaction with the jurisdiction of the ecclesiastical courts over the nobility. The Chamber of Deputies formulated their suppositions depending on the situation outside and inside the country. The bishops failed to enforce the enforcement of judgments of the ecclesiastical courts. However, the right of sole judicial powers to pass verdicts connected with faith and religion were not taken away from the clergymen. It was just the opposite. Zygmunt August approved this privilege of the priests and at the same time executing verdicts on peerage was suspended. This case was, however, not completed and that is why succeeding parliaments worked on it further. The representatives of gentry did not manage to tax the income of church, despite serious efforts to do so. The king tried persistently to unite both political camps. However, the overextending of the whole Executionist programme by the representatives prevented the achieving of a compromise or any similar outcome.

I Do So, Like Durian

2021 ◽  
Vol 2 (6) ◽  
pp. 66-75
Author(s):  
Jann Everard ◽  
Keyword(s):  
Short Fiction ◽  
Public Transportation ◽  
Teenage Girl ◽  
Chinese Restaurant ◽  
The People ◽  
Food And Culture ◽  
The Right ◽  
Wrong Place ◽  
Do So

Where does racism come from? How do experiences with other cultures change our views of race? In this work of philosophical short fiction, Holly, a young teenage girl, heads into Chinatown against her mother’s wishes to visit Jon, a teenage boy, she is interested in dating. He is working at his parents’ Chinese restaurant. She has taken public transportation to Chinatown with her mother knowing, and against her mother’s wishes. Her mother has a strong bias against the area and the people. Holly gets off the bus at the wrong place and gets lost, but friendly locals direct her the right way. She is amazed by the differences in food and culture she sees all around her and ends up buying a durian. Eventually, she finds the restaurant (still carrying the durian), and finds Jon working. Jon is surprised and slightly embarrassed to see Holly and explains to her she will not like taste of the durian. Holly is warmly welcomed by one of Jon’s relatives in the restaurant who agrees to take her in the back and show her out to prepare her exotic fruit.

Manichaeism and Gnosticism in the Papyri

2011 ◽  
pp. 622-643
Author(s):  
Cornelia Römer
Keyword(s):  
Old Testament ◽  
Decisive Role ◽  
Religious Movements ◽  
Late Antique ◽  
Church Fathers ◽  
Religious Groups ◽  
Christian Church ◽  
The People ◽  
The Right ◽  
The Church

The church fathers were appalled in particular by the Gnostics' condemnation of creation. But the fact that much of their teaching was in many respects not so far from Christian dogma must have disturbed the advocates of the “real” Christian church. In some of these Gnostic systems, Christ was the main savior figure; in others, it was the forefathers of the Old Testament who guaranteed salvation; in Manichaeism, it was the new Messenger of Light, the apostle Mani, who, coming after Christ, would finally give the right revelation to the people and excel Christ in doing so. This article deals with religious groups such as these as they existed in Egypt in the Roman and late antique periods. Papyrology has played a decisive role in our understanding of the religious movements of the first centuries ce in Egypt and elsewhere in the Mediterranean.

Theories of Majority Rule

1932 ◽  
Vol 26 (3) ◽  
pp. 452-469 ◽  
Author(s):  
John Gilbert Heinberg
Keyword(s):  
Canon Law ◽  
Majority Rule ◽  
Greek City ◽  
External Resources ◽  
The People ◽  
Long Run ◽  
The Rich ◽  
City States ◽  
The Right ◽  
Do So

The term “majority rule” is as impossible to escape as it is apparently difficult to define with precision. Aristotle generally employed it to designate the conduct of government by the poor citizens, who were more numerous than the rich, in the Greek city states. In canon law, it meant the verdict of the maior and sanior pars of a small group. Frederic Harrison wrote about the “rule” of the “effective majority”—that section of any community or social aggregate, which, for the matter in hand, practically outweighs the remainder. He explains that it may do so “by virtue of its preponderance in numbers, or in influence, or in force of conviction, or in external resources, or in many other ways.” Sir George Cornewall Lewis thought that where the ultimate decision is vested in a body there is no alternative other than to count numbers, and to abide by the opinion of a majority. But in alleging that “no historian, in discussing the justice or propriety of any decision of a legislative body, or of a court of justice, thinks of defending the decision of the majority by saying that it was the decision of the majority,” he did not anticipate the view of the English historian Hearnshaw. According to the latter, “The faith of a democrat requires him to believe that in the long run the majority of the people finds its way to the truth, and that in the long run it tries to do the right.”

The Statesmanship of Job: Puritan Joseph Caryl on Job as the Model Magistrate

2019 ◽  
Vol 90 (3) ◽  
pp. 213-230
Author(s):  
Adam M. Carrington
Keyword(s):  
Political Thought ◽  
Book Of Job ◽  
The People ◽  
The Law ◽  
The Church ◽  
Do So

This article examines English Puritan Joseph Caryl’s political reading of the biblical book of Job. In his era’s definitive commentary on that work, Caryl included parts of the book within the ‘mirror for princes’ genre, a long-standing genre focused on instructing current and future rulers. Focusing on Job 29, Caryl described Job as exemplifying what magistrates should pursue, why they should pursue it, and how they should do so, namely a ruler dedicated to justice, protective of the people and the church in an evil age, and an impartial administrator of the law. This article adds to the literature on English Puritan political thought, which has not directly addressed Caryl’s reading of Job, as well as contributing to present discussions on the characteristics of good rulers in present times.

A Case Without Parallel: The Bishops of London and the Anglican Church Overseas, 1660–1748

1993 ◽  
Vol 44 (3) ◽  
pp. 450-475
Author(s):  
Geoffrey Yeo
Keyword(s):  
Church Of England ◽  
Roman Catholic ◽  
Anglican Church ◽  
French Canada ◽  
Early Date ◽  
American Colonies ◽  
The People ◽  
Church Building ◽  
The Church ◽  
Do So

‘For a bishop to live at one end of the world, and his Church at the other, must make the office very uncomfortable to the bishop, and in a great measure useless to the people.’ This was the verdict of Thomas Sherlock, bishop of London from 1748 to 1761, on the provision which had been made by the Church of England for the care of its congregations overseas. No Anglican bishopric existed outside the British Isles, but a limited form of responsibility for the Church overseas was exercised by the see of London. In the time of Henry Compton, bishop from 1675 to 1713, Anglican churches in the American colonies, in India and in European countrieshad all sought guidance from the bishop of London. By the 1740s the European connection had been severed; the bishop still accepted some colonial responsibilities but the arrangement was seen as anomalous by churchmen on both sides of the Atlantic. A three-thousand-mile voyage separated the colonists from their bishop, and those wishing to seek ordination could not do so unless they were prepared to cross the ocean. Although the English Church claimed that the episcopate was an essential part of church order, no Anglican bishop had ever visited America, confirmation had never been administered, and no church building in the colonies had been validly consecrated. While a Roman Catholic bishopric was established in French Canada at an early date, the Anglican Church overseas had no resident bishops until the end of the eighteenth century. In the words of Archbishop Thomas Seeker, this was ‘a case which never had its parallel before in the Christian world’.

Defending Corporate Identity on New Spain's Northeastern Frontier: San Esteban de Nueva Tlaxcala, 1780-1810

2008 ◽  
Vol 64 (3) ◽  
pp. 351-375 ◽  
Author(s):  
Leslie S. Offutt
Keyword(s):  
Agricultural Production ◽  
Corporate Identity ◽  
Local Economy ◽  
The Public ◽  
Municipal Council ◽  
Legal Challenges ◽  
The Moment ◽  
The Right ◽  
The Church ◽  
Do So

In 1808, confronted with the latest in a lengthy series of legal challenges to its corporate landholdings, the municipal council of the Indian town of San Esteban de Nueva Tlaxcala, in the northeastern province of Coahuila in New Spain, dispatched a blistering note to its counterpart in the adjoining Spanish town of Saltillo. The question of the moment concerned the right of Saltillo residents José Miguel and Juan González to route water they claimed in one place to property San Esteban had earlier allowed them to farm in another. But to do so meant that the water would be directed across lands belonging to San Esteban. When the Indian town denied them this right, the brothers protested vigorously. They contended that agriculture was, after all, the mainstay of the local economy. It benefited the public, the king, the church, and particularly the families of the pueblo itself. To deny these two farmers access to their water was to jeopardize agricultural production in the area. Further, they argued, San Esteban possessed much uncultivated arid land; perhaps the pueblo should consider renting some of the Gonzálezes' water as it flowed across the town's properties. Implicit in this suggestion was the assumption that San Esteban residents could not deal with what they had, that they were wasteful in utilizing their resources, and that Spaniards, in this particular case the brothers González, were better equipped to exploit the resources of the community.

Chapter IV. Prynne's First Book

1877 ◽  
Vol 18 ◽  
pp. xxviii-xxxv
Keyword(s):  
The People ◽  
Freedom Of Thought ◽  
Right Reason ◽  
The Right ◽  
The Church

In the time of William Prynne there was no stronger feeling in the minds of the people of England than a dread of a return of the dominion of Eome. In the estimation of our forefathers of that period popery was a conspiracy against the just liberties and the right reason of mankind. The evils connected with it as a conjoint system of belief, and of spiritual government, were deemed intolerable. In its former character, degrading superstitions seemed interwoven into its very essence; in the latter, it was seen and known to be the enemy, in every possible form, of freedom of thought, and speech, and pen; in both it was looked upon as handing over its subjects to the domination of a priesthood, who were foreigners in their hearts, whose chief allegiance was given to a foreign power, who used the people for their own purposes, kept them in ignorance as a means of perpetuating their dominion, and strove, heart and soul, by the publication of wicked libels, by secret conspiracy and open war, for the restoration of that temporal supremacy which they had lost. Many people now-a-days entertain the same opinions of the Church of Eome, but there is a marked distinction between the impression produced by these opinions upon the minds of our ancestors and upon those of our contemporaries. But there is a marked distinction between Eomanism as it existed then, and now. Then, it was not merely a form of faith.

scholarly journals Żyć mocą Ducha Bożego w Kościele

2020 ◽  
Vol 6 ◽  
pp. 56-86
Author(s):  
Jacek Neumann ◽  
Keyword(s):  
Human Life ◽  
The Other ◽  
Theological Interpretation ◽  
The People ◽  
The World ◽  
The Gift ◽  
Human World ◽  
Christian Thought ◽  
The Right ◽  
The Church

Our life as the Christen in the community ecclesial is the announcement about God, which gives the people the gifts of love, freedom, friendship and truth. Through the forgiveness and the activity of the salvation of God, love and friendship in man’s life makes the human world more divine. This Jesus accents in His proclamation about the kingdom divine, specially in the parables, where He presents the model of the world based on love, hope, faith and freedom as the world of deeds based on God. Therefore, with the power of God’s Spirit, man has to make his life based on the norm of divine, because only in God, with God and through God exists for man the possibility to life now on earth, and afterwards in the future in heaven. In this situation, the answer of the man of faith has to be the motivation to take up the “deed” of the renovation of self-life and the imitation of God. This constitutes as the Christian thought that the central point of the theological interpretation of the value of salvation is realized – hic et nun – as the historical and existential value of the human life in the right of the kingdom divine. The proclamation of Jesus about the “new life”, presents to man the values of the divine existence in the spiritual of the Church. On one hand, it is the gift of freedom and the liberation from sin, where the love of God is absolutely necessary. On the other hand, the “new life” opens for man the space of liberty of life, where God forgives the human offences and the sins, both past and present. Well now the resume of the call to imitate God is the acceptance of the divine gift, which changes the man himself, and all the people, who seek the help and good councils to live the norm divine. These witnesses in the human mentality the consciousness of the existence based on the divine laws, which have in themselves the dimension eschatological.

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