A Description of the Qualifications Necessary to a Gospel Minister-Quaker Ministry in the Eighteenth Century

1989 ◽  
Vol 26 ◽  
pp. 329-341
Author(s):  
David J. Hall
Keyword(s):  
Eighteenth Century ◽  
Short Duration ◽  
National Level ◽  
Church Discipline ◽  
Society Of Friends ◽  
The Church ◽  
Religious Society Of Friends

In 1750 Samuel Bownas, then aged about seventy-four, published A Description of the Qualifications necessary to A Gospel Minister, a manual of advice to ministers and elders in the Religious Society of Friends. In 1738 the church discipline of the Society was codified and made available to Friends’ meetings, first in manuscript form and then from 1783 in print, providing rules and advice covering aspects of Quaker life from administration at national level to personal conduct.In the earliest days of the Society the appearance in print of such advice would have been considered superfluous. A Friend received his call to minister directly from the Spirit once he was in a receptive state as a result of turning to the light, then found the direction of his particular ministry. This call bore no relation to the education or status of the recipient, it was not recognized by any external rite, it could be of short duration, and it could take varied forms.

scholarly journals Plague as a means of religious controversy

2020 ◽  
Vol 1 (4) ◽  
pp. 55-63
Author(s):  
Z. Yu. Metlitskaya
Keyword(s):  
Church Of England ◽  
Society Of Friends ◽  
Religious Controversy ◽  
The Church ◽  
Religious Society Of Friends

Translation of a treatise by George Whitehead, a member of the Religious Society of Friends (Quakers), criticizing the position of the Church of England during the Great Plague of London, 1665-1666.

Quakers

2018 ◽  
Author(s):  
Richard C. Allen
Keyword(s):  
Eighteenth Century ◽  
Seventeenth Century ◽  
Society Of Friends ◽  
Religious Society Of Friends

Although the Toleration Act (1689) eased the position of the Religious Society of Friends (Quakers) in many ways, the path towards full tolerance and acceptance remained rough. Their refusal to take oaths of allegiance meant that another expedient to demonstrate loyalty had to be found. Likewise, the refusal to pay tithes or to serve in the militia were also areas of contention. In an attempt to distance themselves from radical seventeenth-century associations, they sought to develop frameworks to provide for the internal regulation of the behaviour of their members. A number of popular customs, such as drinking and gambling, were regarded as inappropriate and there was a growing emphasis on the importance of marrying within the community. Although the enforcement of this code had an impact on the size of the membership, from the middle of the eighteenth century, Friends were increasingly involved in ‘respectable’ business and often did well within this context.

scholarly journals Faith in Numbers—Re-quantifying the English Quaker Population during the Long Eighteenth Century

Religions ◽  
2019 ◽  
Vol 10 (2) ◽  
pp. 83 ◽  
Author(s):  
Andrew Fincham
Keyword(s):  
Eighteenth Century ◽  
Population Model ◽  
Population Estimates ◽  
Society Of Friends ◽  
Long Eighteenth Century ◽  
First Time ◽  
Religious Society Of Friends

The Religious Society of Friends was traditionally disinclined to define “membership” in pursuit of the Quaker mission to create a worldwide church. As a result, for almost two centuries before the first census of 1847, there are no records of the numbers within the Society. By the time of the census, Victorian Friends were seeking an explanation of what they generally perceived as a decline. The first, and still most widely accepted attempt to address this question, was John Stephenson Rowntree’s Quakerism, Past and Present, who grounded his 1857 essay on estimates extrapolated from summaries of Quaker records of marriages, births and deaths. This paper re-examines for the first time the assumptions made by Rowntree, and deploys both more recent demographic estimates and findings from the detailed Births, Marriages and Deaths records for over 33,000 Quakers in London from 1650 to 1809 to create an alternative population model charting stock and flows in the Quaker population of England by decade from 1650 to 1809. The paper seeks to reconcile such population estimates with accepted trends in English Quakerism across the period of the long eighteenth century.

Child Protection and the Anglican Church of Australia

2006 ◽  
Vol 4 (1) ◽  
pp. 81-105 ◽  
Author(s):  
Garth Blake
Keyword(s):  
Sexual Abuse ◽  
Child Protection ◽  
National Level ◽  
Civil Litigation ◽  
Church Discipline ◽  
Anglican Church ◽  
Public Issue ◽  
Criminal Convictions ◽  
Church Workers ◽  
The Church

ABSTRACTIn the last decade the sexual abuse of children by some clergy and church workers in the Anglican Church of Australia has become a serious public issue. There have been criminal convictions, civil litigation, inquiries, Church discipline and resignations. Initial responses in the 23 dioceses were reactive and inconsistent. Beginning in 2001 the General Synod took initiatives to develop national strategies to respond to this growing crisis. The culmination of these initiatives occurred at the 2004 General Synod. By the passing of several resolutions and canons the Church at a national level expressed a commitment to, and set out detailed comprehensive and uniform strategies for, the protection of children.

scholarly journals Confessional Range of Protestantism

2021 ◽  
Vol 38 ◽  
pp. 141-151
Author(s):  
М. А. Fedorov ◽  
Keyword(s):  
Jesus Christ ◽  
The Other ◽  
Religious Organizations ◽  
Latter Day Saints ◽  
Anglican Church ◽  
Society Of Friends ◽  
Reformed Church ◽  
The Bible ◽  
The Church ◽  
Religious Society Of Friends

Diversity and the fragmented nature of Protestantism are the reason of various interpretations of its boundaries and the number of denominations it comprises. The key criterion of affiliation with Protestantism is the acceptance of basic doctrines set forward in the Niceno- Constantinopolitan Creed. The analysis of the beliefs of the religious organizations traditionally connected with Protestantism suggests that Jehovah's Witnesses, the Church of Jesus Christ of Latter-day Saints, Pentecostals-Unitarians are out of the doctrinal field of Christianity in general and out of the range of Protestantism in particular. The other distinct characteristic of Protestantism is the acceptance of the Five Solas – sola scriptura, sola fide, sola gratia, Solus Christus и Soli Deo gloria, which are aimed at the validation of Christian doctrines set forth in the Bible. This thesis was demonstrated via the analysis of the doctrinal sources of Lutheranism, Reformed Church and Anglican Church. The article also reports on the five solas present in the creeds of Baptists, Pentecostals, Methodists, Mennonites, Religious Society of Friends, and Seventh-Day Adventists. Cultural and historical proximity of protestants and religious organizations that do not meet the criteria above calls for a new category – “post reformation religions” – that can embrace them all.

Popular Anti-Catholicism in England, 1850-1851

1979 ◽  
Vol 11 (4) ◽  
pp. 331-359 ◽  
Author(s):  
D. G. Paz
Keyword(s):  
Eighteenth Century ◽  
Seventeenth Century ◽  
French Revolution ◽  
Local Level ◽  
National Level ◽  
Political Activity ◽  
Apostolic Succession ◽  
The Impact ◽  
Roman Catholics ◽  
The Church

Traditional religious distinctions gradually eroded in eighteenth-century England under the impact of enlightenment rationalism: reason replaced revelation as the criterion for belief, order ousted enthusiasm in worship, and interdenominationalism blurred sectarian boundaries in philanthropic endeavors. But the French Revolution, economic troubles and radical political activity after 1815, and intellectual Romanticism put an end to co-operation and encouraged the growth of denominational self-consciousness. That rise of denominationalism led to the greatest conflict between the sects and the Establishment since perhaps the mid-seventeenth century. The clash began on the local level in the 1820s when the Church attempted to use its legal powers to collect rates; the events of 1828-1829 ushered in a period of conflict on the national level, as well. The Church turned to the state for support, only to find that Whigs and Liberals, in power for most of the period before 1874, were erastians and latitudinarians. So the Church in its turn became militant; high-churchmen in particular came to distrust Parliament and to emphasize the independent sources of clerical authority in sacerdotalism and the apostolic succession.The period from roughly 1830 to 1870 was one of heightened religious tension. Nonconformists, having gained civil equality, now attempted to eliminate other symbols of the Anglican hegemony. Roman Catholics, sloughing off anglo-gallicanism for ultramontanism, asserted their spiritual claims and talked of converting England.

The Township, the Pregnant Girl and the Church: Community Dynamics, Gender and Social Control in Early Nineteenth-century Scotland

2019 ◽  
Vol 10 (1) ◽  
pp. 41-67
Author(s):  
Elizabeth Ritchie
Keyword(s):  
Nineteenth Century ◽  
Rural Communities ◽  
Social Control ◽  
Community Dynamics ◽  
Church Discipline ◽  
Sexual Offences ◽  
Early Nineteenth Century ◽  
Female Community ◽  
The Church ◽  
Unmarried Girl

In 1814 in a small Highland township an unmarried girl, ostracised by her neighbours, gave birth. The baby died. The legal precognition permits a forensic, gendered examination of the internal dynamics of rural communities and how they responded to threats to social cohesion. In the Scottish ‘parish state’ disciplining sexual offences was a matter for church discipline. This case is situated in the early nineteenth-century Gàidhealtachd where and when church institutions were less powerful than in the post-Reformation Lowlands, the focus of most previous research. The article shows that the formal social control of kirk discipline was only part of a complex of behavioural controls, most of which were deployed within and by communities. Indeed, Scottish communities and churches were deeply entwined in terms of personnel; shared sexual prohibitions; and in the use of shaming as a primary method of social control. While there was something of a ‘female community’, this was not unconditionally supportive of all women nor was it ranged against men or patriarchal structures.

Congregationalists

2018 ◽  
Author(s):  
Stephen Orchard
Keyword(s):  
National Level ◽  
England And Wales ◽  
Local Congregations ◽  
The Church ◽  
At Home

Like Presbyterians, Congregationalists drew on a broadly Calvinist heritage, which found expression in both the Westminster Confession and the Savoy Declaration. While Presbyterians emphasized the importance of the Presbytery for governing the church, Congregationalists were independently minded and tended to privilege the community of gathered believers itself. However, in practice Congregationalism was more of an ethos and philosophy than a reflection of how all local congregations operated and the boundaries between different strands of dissent could be porous. Disputes and divisions between Dissenters at a local and national level gradually led to the need for increased denominational infrastructure and organization, although the Congregational Union of England and Wales was not founded until 1831. Associations of local ministers became, following the growth of revivalism, springboards for mission at home and abroad.

Mechanisms for Unity

2018 ◽  
Author(s):  
Samuel K. Cohn, Jr.
Keyword(s):  
Eighteenth Century ◽  
Sixteenth Century ◽  
Black Death ◽  
Men And Women ◽  
The Poor ◽  
Works Of Art ◽  
The Face ◽  
The Church

This chapter investigates changes in mentalities after the Black Death, comparing practices never before analysed in this context—funerary and labour laws and processions to calm God’s anger. While processions were rare or conflictual as in Catania and Messina in 1348, these rituals during later plagues bound communities together in the face of disaster. The chapter then turns to another trend yet to be noticed by historians. Among the multitude of saints and blessed ones canonized from 1348 to the eighteenth century, the Church was deeply reluctant to honour, even name, any of the thousands who sacrificed their lives to succour plague victims, physically or spiritually, especially in 1348: the Church recognized no Black Death martyrs. By the sixteenth century, however, city-wide processions and other communal rituals bound communities together with charity for the poor, works of art, and charitable displays of thanksgiving to long-dead holy men and women.

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