Anglican Recognition of Presbyterian Orders: James Cooper and the Precedent of 1610

1996 ◽  
Vol 32 ◽  
pp. 455-464
Author(s):  
Douglas M. Murray
Keyword(s):  
British Empire ◽  
Church Of England ◽  
The Other ◽  
Church Of Scotland ◽  
Ecclesiastical History ◽  
High Church ◽  
The One ◽  
The University ◽  
The Church ◽  
Regius Professor

One of the foremost advocates of union between the Anglican and Presbyterian Churches at the beginning of this century was James Cooper, Regius Professor of Ecclesiastical History in the University of Glasgow from 1898 to 1922. Cooper was the best-known representative within the Church of Scotland of the Scoto-Catholic or high-church movement which was expressed in the formation of the Scottish Church Society in 1892. One of the ‘special objects’ of the Society was the ‘furtherance of Catholic unity in every way consistent with true loyalty to the Church of Scotland’. The realization of catholic unity led high churchmen to seek what Cooper termed a ‘United Church for the British Empire’ which would include the union of the Church of Scotland and the Church of England. This new unity would require a reconciliation of differences and the elimination of diversities: on the one hand an acceptance of bishops by the Scottish Presbyterians; on the other an acceptance of the validity of Presbyterian orders by Episcopalians and Anglicans.

Charles Francis Digby Moule 1908–2007

2009 ◽  
Author(s):  
William Horbury
Keyword(s):  
New Testament ◽  
Church Of England ◽  
Early Church ◽  
University Of Cambridge ◽  
The University ◽  
The Church ◽  
Regius Professor ◽  
And Training

Charles Francis Digby Moule (1908–2007), a Fellow of the British Academy, was probably the most influential British New Testament scholar of his time. The youngest of their three children, he was born in the same house as his father, and spent a happy if often solitary childhood in China. Moule spent three years studying theology and training for Holy Orders in the Church of England at Ridley Hall. He soon had to take on leadership of New Testament teaching at the University of Cambridge for the Regius Professor, A. M. Ramsey. Moule was also fascinated, without losing his head as a critic, by the associated question of interaction between liturgy and literature in the early church, posed by such cultic interpreters of the gospels as G. Bertram. He joined the Evangelical Fellowship for Theological Literature, founded in 1942, an impressive body of younger authors that came to include Henry Chadwick, G. W. H. Lampe, S. L. Greenslade, and F. W. Dillistone; the moving spirit was Max Warren.

Discrimination and the Church of England: To What Extent does the Equality Act 2010 Adequately Protect Church of England Clergy?

2020 ◽  
Author(s):  
Christopher Grout*
Keyword(s):  
Sexual Orientation ◽  
Church Of England ◽  
Final Analysis ◽  
The Other ◽  
Eligibility Criteria ◽  
Sensitive Question ◽  
The Subject ◽  
The One ◽  
The Right ◽  
The Church

Abstract The extent to which members of the clergy are considered ‘employees’ for the purposes of secular employment and equality legislation has been the subject of much discussion, but essentially remains a fact sensitive question. The Equality Act 2010 (‘the 2010 Act’) seeks to prevent discrimination on the basis of nine ‘protected characteristics’. While recognizing that the application of the 2010 Act to the variety of clergy offices is ‘not straightforward’, the Church of England (‘the Church’) has opined that an equitable approach to clergy appointments is to proceed as if they were subject to the provisions of the 2010 Act. What follows is in`tended to be a thorough review of the eligibility criteria for clergy appointment in the Church to assess their compatibility with the requirements of the 2010 Act. In addition, particular consideration will be given to Schedule 9(2) to the 2010 Act which makes specific provision relating to religious requirements concerning the protected characteristics of sex, sexual orientation, and marriage and civil partnership. In short, where the employment is for the purposes of an organized religion, such as the Church, requirements which relate to these protected characteristics will not constitute discrimination where they engage the ‘compliance or non-conflict principle’. What these principles mean and how they might operate in practice is discussed below, taking into account the likely canonical and theological justifications for discriminating against certain individuals. Whether the law strikes the right balance between, on the one hand protecting clergy and, on the other, providing the Church with the autonomy to act in accordance with its established doctrine, will be explored in the final analysis.

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.

William King and the threats to the Church of Ireland during the reign of James II

1972 ◽  
Vol 18 (69) ◽  
pp. 22-28 ◽  
Author(s):  
Andrew Carpenter
Keyword(s):  
Catholic Church ◽  
The Other ◽  
Church Of Scotland ◽  
Other Hand ◽  
Church Of Ireland ◽  
The Future ◽  
The One ◽  
The Church ◽  
The Catholic Church

During the latter part of the reign of James II, the Church of Ireland was in a position of considerable delicacy. On the one hand, there was a real fear that the church would face annihilation at the hands of the ruling administration; if the threats of the catholic population had come to fruition, if the statutes passed by the Jacobite parliament of 1689 had been put into effect or if the Tyrconnell administration had remained in power any longer than it did, this fear would almost certainly have been realized. On the other hand, by the spring of 1689, Anglican churchmen could see that a Williamite victory might spell for them—as it did for the Church of Scotland—summary disestablishment. Most Irish Anglicans had already fled to England, thereby lending support to the Williamites; the northern presbyterians had actually taken up arms on the Williamite side. Only the remnant of the Church of Ireland left in Dublin seemed to be disloyal to the protestant king: and this remnant, to save its skin, had to continue outwardly loyal to its de jure and de facto monarch, James II. Whatever the outcome of the war which they all foresaw, the leaders of the remnant of the Church of Ireland can have held little hope for the future. A Jacobite victory would almost certainly mean the triumph of the catholic church and the despoiling of the Church of Ireland: a Williamite victory might well mean the triumph of the presbyterians and a partial disestablishment. In either case the Church of Ireland, dependent for its very existence on a firm establishment, would founder.

A Question of Conscience: the Church and the ‘Conscience Clause’, 1860–70

1971 ◽  
Vol 22 (3) ◽  
pp. 237-249 ◽  
Author(s):  
A. J. Marcham
Keyword(s):  
Church Of England ◽  
Great Part ◽  
The State ◽  
The Other ◽  
The One ◽  
The Masses ◽  
The Church

In one passage of his A Chapter of Autobiography (1868), Gladstone looked back thirty years to the time when he had published The State in its Relations with the Church. Then he had ‘believed that the Church of England, through the medium of a regenerated clergy and an intelligent and attached laity, would not only hold her ground, but would even in great part probably revive the love and allegiance both of the masses who were wholly falling away from religious observances, and of those large and powerful nonconforming bodies’. Yet, within a dozen years of 1838 ‘at least a moiety of the most gifted sons, whom Oxford had reared for the service of the Church of England, would be hurling at her head the hottest bolts of the Vatican; that, with their deviation on the one side, there would arise a not less convulsive rationalistic movement on the other. Since that time, the Church of England may be said to have bled in every pore; and at this hour it seems occasionally to quiver to its very base’.

Analgesics: the Dawn of a New Era?

2001 ◽  
Vol 2 (2) ◽  
pp. 2-2
Author(s):  
David J Rowbotham
Keyword(s):  
Church Of England ◽  
The Other ◽  
Scientific Programme ◽  
Correct Word ◽  
New Era ◽  
Programme Committee ◽  
Other Hand ◽  
The University ◽  
The Church

Iam fortunate, if that is the correct word, to have several responsibilities other than those of my day job. One of these is Chairman of the Scientific Programme Committee of the Pain Society. Indeed, as I sit writing this missive with one hand, the other hand is busy packing my bags for this year's annual 4–day meeting in York. The General Synod of the Church of England hold their meeting on the University of York campus every year, so it will be no surprise for those of you who know any members of the Pain Society that it is perfect for their needs.

The Protestant Constitution and its Supporters, 1800–1829

1958 ◽  
Vol 8 ◽  
pp. 105-127 ◽  
Author(s):  
G. F. A. Best
Keyword(s):  
Nineteenth Century ◽  
Political Philosophy ◽  
Church Of England ◽  
Roman Catholic ◽  
The Other ◽  
Church Reform ◽  
Political Practice ◽  
The One ◽  
Religious Establishment ◽  
The Church

The many non-theological controversies which ranged about the Church of England in the first three decades of the nineteenth century fell into two classes, the one inspired by the deficiencies in the church's physical equipment for performing its allotted functions as the state's religious establishment, the other by the superiorities and advantages enjoyed only by its members. The controversies in the latter class went the deeper. In discussing ‘church reform’, the fact of establishment could be taken for granted: but in discussing the legal disabilities and social inferiorities under which both Protestant and Roman Catholic nonconformists suffered, the establishment's superiorities had to be defended against liberals who maintained that an established church could do without them, and its very existence as an establishment had to be justified against the charges of those Protestant dissenters and secularists who maintained that established churches were iniquitous, oppressive, and absurd. The discussion thus ranged freely between the poles of political practice and political philosophy, and joined the immediate problems of the hour to the most serious philosophical and theological problems with which thoughtful statesmen could be concerned.

Christus Virgo

2012 ◽  
Vol 41 (2) ◽  
pp. 22-27
Author(s):  
Sissel Undheim
Keyword(s):  
Moral Status ◽  
The Other ◽  
Late Antique ◽  
Church Fathers ◽  
Early Christian ◽  
Female Sex ◽  
The One ◽  
The Church

The description of Christ as a virgin, 'Christus virgo', does occur at rare occasions in Early Christian and late antique texts. Considering that 'virgo' was a term that most commonly described the sexual and moral status of a member of the female sex, such representations of Christ as a virgin may exemplify some of the complex negotiations over gender, salvation, sanctity and Christology that we find in the writings of the Church fathers. The article provides some suggestions as to how we can understand the notion of the virgin Christ within the context of early Christian and late antique theological debates on the one hand, and in light of the growing interest in sacred virginity on the other.

Theology in the Church of England

2017 ◽  
Author(s):  
B. W. Young
Keyword(s):  
Eighteenth Century ◽  
Church Of England ◽  
Ecclesiastical History ◽  
International Reputation ◽  
History Of ◽  
Joseph Butler ◽  
Anglican Theology ◽  
The Many ◽  
The Church

The dismissive characterization of Anglican divinity between 1688 and 1800 as defensive and rationalistic, made by Mark Pattison and Leslie Stephen, has proved more enduring than most other aspects of a Victorian critique of the eighteenth-century Church of England. By directly addressing the analytical narratives offered by Pattison and Stephen, this chapter offers a comprehensive re-evaluation of this neglected period in the history of English theology. The chapter explores the many contributions to patristic study, ecclesiastical history, and doctrinal controversy made by theologians with a once deservedly international reputation: William Cave, Richard Bentley, William Law, William Warburton, Joseph Butler, George Berkeley, and William Paley were vitalizing influences on Anglican theology, all of whom were systematically depreciated by their agnostic Victorian successors. This chapter offers a revisionist account of the many achievements in eighteenth-century Anglican divinity.

Scotland

2017 ◽  
Author(s):  
Alasdair Raffe
Keyword(s):  
Church Of England ◽  
Legal Protection ◽  
Church Of Scotland ◽  
The Status ◽  
Steep Decline ◽  
The Church ◽  
Established Church ◽  
Episcopal Authority

This chapter examines the transformations in the status and character of Scottish Episcopalianism from 1662 to 1829. Despite being re-established in the Church of Scotland in 1661–2, episcopacy was abolished in 1689. Thereafter Episcopalians were a Nonconformist group, and only the minority of congregations whose clergy were loyal to Queen Anne and her Hanoverian successors enjoyed legal protection. But while the intermittent prosecution of the Jacobite clergy contributed to a steep decline in the number of Scottish Episcopalians, disestablishment allowed the clergy to reassess episcopal authority, and to experiment with liturgical reforms. After transferring their allegiance to the Hanoverians in 1788, the Episcopalians drew closer to the Church of England, formally adopting the Thirty-Nine Articles in 1804. By the end of the period, the Episcopalians saw themselves as an independent, non-established Church, one of the branches of international Anglicanism.

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