Samuel Hallifax (1733–1790)

2019 ◽  
Vol 22 (1) ◽  
pp. 49-66
Author(s):  
Norman Doe
Keyword(s):  
Eighteenth Century ◽  
Seventeenth Century ◽  
Canon Law ◽  
Civil Law ◽  
Direct Connection ◽  
Cambridge University ◽  
Ecclesiastical Law ◽  
The Church ◽  
Regius Professor

Trinity Hall, Cambridge was founded in 1350 by William Bateman, Bishop of Norwich, for the study of canon law and civil law, as provided in its statutes. It later developed a direct connection with Doctors’ Commons in London, the College of Advocates practising in the church and admiralty courts. In the period 1512–1856, of the 462 admitted as advocates, 85 were from the Hall, including 15 masters and 45 fellows. From 1558 to 1857, the Hall had 9 out of about 25 Deans of Arches: two under Elizabeth, three at the end of the seventeenth century, three in the eighteenth century and one in the nineteenth. It has also provided more than 24 diocesan chancellors. As a result, within Cambridge University, Trinity Hall became the ‘nursery for civilians’, and the usual home for the Regius Professor of Civil Law. Among the first 12 of these (1540–1666), the Hall had 5. From 1666 to 1873, all of the next 12 holders were Trinity Hall by origin or adoption. Uniquely, all four of those holding this chair from 1757 to 1847 were clergy. These included Samuel Hallifax, Regius Professor of Civil Law 1770–1782. What follows deals with the life and career of Hallifax; his legal treatise An Analysis of the Roman Civil Law Compared with the Laws of England (with particular reference to its treatment of ecclesiastical law), its use and later editions; and the part played by it in a development which saw Trinity Hall become the centre for the new Civil Law classes (1816–1857), the forerunner of the modern Cambridge Law Tripos.

The Caroline Divines and the Church of Rome: A Contribution to Current Ecumenical Dialogue – A Review Article

2020 ◽  
pp. 1-9
Author(s):  
Christopher Hill
Keyword(s):  
Great Britain ◽  
Canon Law ◽  
Direct Consequence ◽  
Roman Catholic ◽  
Moral Theology ◽  
Review Article ◽  
Ecumenical Dialogue ◽  
Ecclesiastical Law ◽  
Founder Member ◽  
The Church

Readers of the Journal will recall the Ecclesiastical Law Society's long tradition of serious ecumenical engagement, embodied in the biennial Lyndwood Lecture with the Canon Law Society of Great Britain and Ireland, and recall that a number of members of the Society are regularly engaged with the Colloquium of Anglican and Roman Catholic Canon Lawyers. Moreover, ecumenical agreement and disagreement have canonical consequences, as, for example, in the debate about Anglican orders. In moral theology, particularly Roman Catholic moral theology, the relation between moral teaching, the confessional and canon law is obvious to any practitioner. My own interest in the Ecclesiastical Law Society was a direct consequence of my involvement in Anglican–Roman Catholic dialogue as successively co-secretary, member and consultant of the various embodiments of the Anglican–Roman Catholic International Commission (ARCIC) from 1974 onwards. An ecumenical conversation with Canon Graham Routledge, a founder member, led me to seek membership of the Society in its early days.

The Decline and Fall of the House of Guise as an Ecclesiastical Dynasty

1982 ◽  
Vol 25 (4) ◽  
pp. 781-803 ◽  
Author(s):  
J. A. Bergin
Keyword(s):  
Eighteenth Century ◽  
Seventeenth Century ◽  
Family Members ◽  
Ancien Regime ◽  
Large Numbers ◽  
Ancien Régime ◽  
The Church

In the eighteenth century Louis XV's minister, Cardinal Dubois, defended himself against papal criticism of his appetite for church benefices by ordering that a list of benefices held by his seventeenth-century counterparts be prepared and sent to Rome. It was his way of proving that he was much less voracious than they had been.His defence serves to remind the historian of the extent to which the ancien régime church was dominated by powerful families and ministers, who enriched themselves considerably by amassing wealthy benefices. However, none of these cardinal-ministers, from Richelieu to Dubois, succeeded in founding ecclesiastical dynasties capable of preserving intact after their death the ecclesiastical possessions they had acquired; dynasties of this type had practically vanished by the mid-seventeenth century, having fallen foul of both the crown and of church reformers. While drawing enormous incomes from their benefices, Richelieu, Mazarin and Dubois accepted that their benefices, like their other offices, should be at the king's disposal after their death. This had not always been the case. Had Dubois’ historical curiosity been more disinterested, he would have discovered that during the fifteenth and sixteenth centuries, ecclesiastical dynasties of varying importance and staying-power had flourished within the French church, characterized by their ability to acquire and transmit large numbers of wealthy and prestigious benefices to family members over several generations. The minimum require ment for success was the breeding of younger sons and daughters prepared to ‘enter the church’ in order to perpetuate dynastic control of benefices.

The Church of England and the Law of Divorce since 1837: Marriage Discipline, Ecclesiastical Law and the Establishment

1994 ◽  
Vol 45 (4) ◽  
pp. 625-641
Author(s):  
Bruce S. Bennett
Keyword(s):  
Canon Law ◽  
Church Of England ◽  
Essential Point ◽  
Ecclesiastical Law ◽  
The Status ◽  
Practical Reality ◽  
State Changes ◽  
The Law ◽  
The Relationship ◽  
The Church

Ever since Henry VIII, the law of marriage has occupied a special place in the relationship between the Church of England and the state. Changes made to the law since 1857 have raised far-reaching and difficult questions about the nature of this relationship, involving the status of canon law. Marriage in church has remained, perhaps even more than the other rites of passage, an essential point at which the Church of England still touches the lives of great numbers of the otherwise unchurched, and these questions have thus impinged on the practical reality of the Church's work.

The Canon Law of the Church of England: Its Implications for Unity

1988 ◽  
Vol 1 (3) ◽  
pp. 18-23
Author(s):  
Quentin Edwards
Keyword(s):  
Canon Law ◽  
Church Of England ◽  
Common Law ◽  
Ecclesiastical Law ◽  
Legal Foundations ◽  
The Church

Among lawyers who profess to know their way about the labyrinth of the Church of England's legal foundations there is a debate whether there are two subjects or one – are ecclesiastical law and canon law the same? As some purists contend that canon law is more restricted in its scope I shall take, for convenience and perhaps accuracy, the description ecclesiastical law, which certainly comprehends, or should comprehend, canon law. The ecclesiastical law of the Church of England is derived from six sources (1) papal and domestic canon law, (2) ecclesiastical common law, (3) the relevant parts of the Corpus Juris Civilis, (4) parliamentary statutes, (5) Measures of the Church Assembly and the General Synod, (6) the Canons.

‘The Clergy who Affect to Call Themselves Orthodox’: Thomas Secker and the Defence of Anglican Orthodoxy, 1758–68

2007 ◽  
Vol 43 ◽  
pp. 342-353
Author(s):  
Robert G. Ingram
Keyword(s):  
Eighteenth Century ◽  
Seventeenth Century ◽  
Political Order ◽  
The World ◽  
Necessary Truths ◽  
Divine Wrath ◽  
The Church

The spectre of the seventeenth century loomed large in the eighteenth century. The Anglican orthodox were particularly aghast at the radical assault on the religio-political order during the previous century and feared a reprise during theirs. In 1734, for instance, Thomas Seeker (1693–1768) warned his audience at St James’s, Westminster, that Charles I’s execution was ‘a most peculiarly instructive example of divine judgments, brought down by a sinful people on their own heads’. In all his providential interventions in human affairs, God teaches ‘an awful regard to himself, as moral governor of the world; and a faithful practice of true religion’. And what drew his divine wrath upon Britain during the 1650s was the abandonment of’real religion’ for ‘hypocrisy, superstition, and enthusiasm’. Certainly Laud and his followers might have displayed ‘an over warm zeal, and very blameable stiffness and severity’, Seeker acknowledged. ‘But there was also, in the enemies of the church, a most provoking bitterness and perverseness; with a wild eagerness for innovation, founded on ignorant prejudices, which their heated fancies raised into necessary truths; and then, looking on them, as the cause of Christ, they thought themselves bound and commissioned to overturn whatever was contrary to them.’

scholarly journals Obrzędy sakramentu małżeństwa w ujęciu wymogów Kodeksu Prawa Kanonicznego z 1983 roku

2019 ◽  
Vol 30 (2) ◽  
pp. 79-93
Author(s):  
Ryszard Kilanowicz
Keyword(s):  
Canon Law ◽  
Ring Finger ◽  
Code Of Canon Law ◽  
Ecclesiastical Law ◽  
Natural Signs ◽  
Fire Smoke ◽  
The World ◽  
The Will ◽  
God's Grace ◽  
The Church

The liturgy of the Church is an expression of his life with Christ, it uses natural signs such as: wine, water, light, fire, smoke, oil, salt, and ash. It is through Christ, that they are given new meaning. This meaning is to glorify God and sanctify man. The sacramental ordinances are determined by ecclesiastical law which follows the nature and life of the Church. The ordinances of the Church, through the visible, direct us to the invisible. Behind what is visible there is no action or God's grace. These signs of God's presence are symbols, which St. Augustine calls the encounter between God and man in the world of signs and symbols, a Sacrament. The sacraments of the Church are graces given by God to man for his sanctification. In sacramental rites, the Church can change form, but never in essence and matter. The matter of the sacrament of marriage is between a woman and a man. The rites of the sacrament of marriage, were announced in 1969, are used in Poland, however, it has been adapted to the new Code of Canon Law of 1983. Jesus instituted the sacrament of marriage. Marriage should be celebrated at Holy Mass and is characterized by unity and indissolubility. During the rites of the sacrament of marriage, the Church then asks what is the will of the person is for getting married. The couple then join their right hands and place the wedding rings on each other’s ring finger. The effects of the sacrament of marriage, which express the Rites of the Sacrament of Marriage, are: marriage community, grace and family. The liturgy with the sacrament of marriage speaks of the sanctity of marriage through the beauty of its celebration.

Conclusion

2018 ◽  
Author(s):  
Robert G. Ingram
Keyword(s):  
Eighteenth Century ◽  
Seventeenth Century ◽  
Church Of England ◽  
Modern State ◽  
English Reformation ◽  
Wars Of Religion ◽  
Late Eighteenth Century ◽  
The Reformation ◽  
The Subject ◽  
The Church

The conclusion explains why the English Reformation ended in the late eighteenth century. It discounts a secular and secularizing Enlightenment as an explanation. Rather, it offers three other reasons for the Reformation’s ending. Firstly, by the last quarter of the eighteenth century enough time had passed to make the seventeenth-century wars of religion less threatening than they had seemed earlier in the century. Secondly, the Reformation issues with which the eighteenth-century English dealt got supplanted by other, more urgent ones, often having to do with England’s expanding empire. Finally, and importantly, the Reformation ended because the polemical divines who are the subject of this book failed fully in their tasks of defining truth and of defending the autonomy of the established Church of England. In the end, the modern state took on the role as truth’s arbiter and made the Church a subordinate, dependent institution.

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