Robert Sanderson (1587–1663)

2022 ◽  
Vol 24 (1) ◽  
pp. 68-86
Author(s):  
Norman Doe
Keyword(s):  
Canon Law ◽  
Church Of England ◽  
Roman Catholic ◽  
James I ◽  
Charles I ◽  
Prayer Book ◽  
The Republic ◽  
Charles Ii ◽  
Jeremy Taylor ◽  
Personal Rule

Over the course of the reigns of the last two Tudors and first three Stuarts – just in excess of a century – the national established Church of England was disestablished twice and re-established twice. Following the return to Rome under Mary, Elizabeth's settlement re-established the English Church under the royal supremacy, set down church doctrine and liturgy, embarked on a reform of canon law and so consolidated an ecclesial polity which many today see as an Anglican via media between papal Rome and Calvinist Geneva. However, as a compromise, the settlement contained in itself seeds of discord: it outlawed Roman reconciliation and recusancy; it extended lay and clerical discipline by the use of ecclesiastical commissioners; and it drove Puritans to agitate for reform on Presbyterian lines. While James I continued Elizabeth's policy, disappointing both Puritans and Papists, Charles I married a Roman Catholic, sought to impose a prayer book on Calvinist Scotland, asserted divine-right monarchy, engaged in an 11-year personal rule without Parliament and favoured Arminian clergy. With these and other disputes between Crown and Parliament, civil war ensued, a directory of worship replaced the prayer book, episcopacy and monarchy were abolished and a Puritan-style republic was instituted. The republic failed, and in 1660 monarchy was restored, the Church of England was re-established and a limited form of religious toleration was introduced under the Clarendon Code. In all these upheavals, understandings of the nature, source and authority of human law, civil and ecclesiastical, were the subject of claim and counter-claim. Enter Robert Sanderson: a life begun under Elizabeth and ended under Charles II, a protagonist who felt the burdens and benefits of the age, Professor of Divinity at Oxford and later Bishop of Lincoln, and a clerical-jurist who thought deeply on the nature of human law and its place in a cosmic legal order – so much so, he may be compared with three of his great contemporaries: the lawyer Matthew Hale (1609–1676), the cleric Jeremy Taylor (1613–1667) and the philosopher Thomas Hobbes (1588–1678).

A Leicestershire Recusant Family: The Nevills of Nevill Holt – I

1984 ◽  
Vol 17 (2) ◽  
pp. 173-180 ◽  
Author(s):  
Bernard Elliott
Keyword(s):  
Nineteenth Century ◽  
Civil War ◽  
Church Of England ◽  
Late Nineteenth Century ◽  
James I ◽  
The Reformation ◽  
Late Nineteenth ◽  
Charles Ii ◽  
Eighteenth And Nineteenth Centuries ◽  
The Church

At the Reformation, three possibilities faced English Catholics. They could continue to be Catholics and so suffer the penalties of the penal laws; they could conform to the Church of England; or they could adopt a middle course and become Church Papists. The Nevills of Nevill Holt, near Market Harborough in Leicestershire, went through all three phases. In the reign of Edward VI, Thomas Nevill I became a Protestant. His grandson, Thomas Nevill II, became a Church Papist under James I; and Thomas II’s son, Henry Nevill I, continued to be one at the time of the Civil War. But Henry l’s son William was definitely a Catholic and went into exile with King James II, while William’s son, Henry Nevill II, was an open Catholic under Charles II. Henry Nevill II’s descendants continued to be Catholics throughout the eighteenth and nineteenth centuries until they left Nevill Holt in the late nineteenth century.

‘Anglicanism’ and the Origins of the Church of England

2014 ◽  
Vol 16 (3) ◽  
pp. 319-334
Author(s):  
Peter McCullough
Keyword(s):  
Sixteenth Century ◽  
Catholic Church ◽  
Canon Law ◽  
Church Of England ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
The Church ◽  
Historical Sketch ◽  
Formative Years

This article aims to provide an introductory historical sketch of the origins of the Church of England as a background for canon law in the present-day Anglican Communion and the Roman Catholic Church. Written by a specialist for non-specialists, it summarises the widely held view among ecclesiastical historians that if the Church of England could ever be said to have had a ‘normative’ period, it is not to be found in its formative years in the middle decades of the sixteenth century, and that, in particular, the origins of the Church of England and of what we now call ‘Anglicanism’ are not the same thing.

King Charles II, Fundator et Patronus (1630-1685)

1960 ◽  
Vol 15 (1) ◽  
pp. 39-45 ◽  
Keyword(s):  
Royal Society ◽  
General Character ◽  
James I ◽  
Interest In Science ◽  
Charles I ◽  
Charles Ii

Charles II ranks as founder of the Royal Society because he granted to it the charter which incorporated it and gave it its name. Its arms declare their origin; if not devised or proposed by him, at least they were consciously granted by him. The mace, which is placed before the President of the Society at all meetings of the Society and of Council, was also given to the Society by Charles as its founder. These (and other) benefactions were due not so much to any profound interest in science on Charles’s part as to his general character and to the tendencies of his time, and more especially to his friendship with some of the royalists among the founding members of the Society. He was born on 29 May 1630, the son of Charles I, King of England, Scotland, France, and Ireland, and of his French queen, Henrietta Maria; his grandparents were James I, ‘the wisest fool in Christendom’, Anne of Denmark, who was almost a nonentity, Henri IV, one of the most genial of men and the ablest of kings, and Marie de Medicis, at all times a source of trouble.

Covenants and Anglicans

2008 ◽  
Vol 6 (2) ◽  
pp. 139-152
Author(s):  
Frederick Quinn
Keyword(s):  
Sixteenth Century ◽  
Catholic Church ◽  
Church Of England ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Jeremy Taylor ◽  
Common Prayer ◽  
Church Governance ◽  
The Church

ABSTRACTAlthough there is a strong movement within Anglicanism to produce a Covenant, this article argues against such an approach. Postponing dealing with today's problems by leaving them for a vaguely worded future document, instead of trying to clarify and resolve them now, and live in peace with one another, is evasive action that solves nothing. Also, some covenant proposals represent a veiled attempt to limit the role of women and homosexuals in the church.The article's core argument is that covenants were specifically rejected by Anglicans at a time when they swept the Continent in the sixteenth century. The Church of England had specifically rejected the powerful hierarchy of the Roman Catholic Church and the legalism of the Puritans in favor of what was later to become the Anglican via media, with its emphasis on an informal, prayerful unity of diverse participants at home and abroad. It further argues the Church contains sufficient doctrinal statements in the Creeds, Chicago-Lambeth Quadrilateral of 1886, 1888, and the Baptismal Covenant in the American Church's 1979 Book of Common Prayer.Covenant proponents argue their proposed document follows in the tradition of classic Anglicanism, but Quinn demonstrates this is not the case. He presents Richard Hooker and Jeremy Taylor as major voices articulating a distinctly Anglican perspective on church governance, noting Hooker ‘tried to stake out parameters between positions without digging a ditch others could not cross. Hooker placed prudence ahead of doctrinal argument.’ Taylor cited the triadic scripture, tradition and reason so central to Anglicanism and added how religious reasoning differs from mathematical and philosophical reasoning. The author notes that the cherished Reformation gift of religious reasoning is totally unmentioned in the flurry of documents calling for a new Anglican Covenant.

God’s Islands

2020 ◽  
pp. 99-129
Author(s):  
David Cressy
Keyword(s):  
Seventeenth Century ◽  
Church Of England ◽  
Religious Culture ◽  
Channel Islands ◽  
Elizabeth I ◽  
Isle Of Wight ◽  
James I ◽  
Isle Of Man ◽  
Prayer Book ◽  
Island Communities

This chapter examines the religious culture and ecclesiastical arrangements of various island communities, showing how devotional activities and godly discipline were affected by politics and custom. The Isle of Wight was part of the Diocese of Winchester, with patterns of conformity and dissent similar to those of the mainland. Lundy was extra-parochial, and forgotten by the bishops of Exeter. The Scillies, too, belonged to the diocese of Exeter, but episcopal influence was almost invisible. The Isle of Man had its own bishop, but godly conformity was rarely attained. Religious radicals reached most islands in the decades of revolution, and lingered or revived in the later seventeenth century. The Channel Islands, as ever, were anomalous, having adopted a Presbyterian discipline under Elizabeth I. Jersey was brought into conformity with England’s prayer book and canons, at least officially, in the reign of James I, but Presbyterianism continued in Guernsey until the Restoration. Each island experienced conflicts in the later seventeenth century over worship, discipline, conformity, and dissent. The disputes of laity and clergy, deans and bailiffs, and governors and the godly formed an offshore drama against the continuing development of the national Church of England.

Roman Catholic Royalists: Papist Commanders Under Charles I and Charles II, 1642–60

1980 ◽  
Vol 15 (3) ◽  
pp. 396-405 ◽  
Author(s):  
P. R. Newman
Keyword(s):  
Civil Wars ◽  
Roman Catholic ◽  
Charles I ◽  
Conventional View ◽  
Charles Ii

On 29 May 1660, Anthony Wood purchased a newly-published broadsheet, headed ‘A Catalogue of the Lords, Knights and Gentlemen (of the Catholick Religion) that were Slain in the late Warr in Defence of their King and Country’. It contained in excess of 200 names, and covered not only those who had lost their lives as a result of the Civil Wars, but also those who had lost estates or had been plundered vigorously by enemy forces. It was the first martyrology to greet the restoration of Charles II, preceding by almost three years the pamphlet entitled ‘The Royal Martyrs’ which listed both Catholic and Protestant activists who had suffered in the royal cause. J. C. H. Aveling has stated that ‘After 1660, Catholic peers and gentry all maintained loudly that they had been strong Royalists’, and his implied doubts concerning these claims (he seems to regard allusions in heraldic visitations as largely spurious) reflect the conventional view of those recent scholars who have gone into the matter of Catholic activism.

Arnold Quellin's Statues at Glamis Castle

1984 ◽  
Vol 64 (1) ◽  
pp. 53-61 ◽  
Author(s):  
M. R. Apted
Keyword(s):  
The Other ◽  
National Gallery ◽  
James I ◽  
Charles I ◽  
Charles Ii ◽  
Trafalgar Square ◽  
New Evidence

SummaryOn 23rd December 1685 Arnold Quellin, Carver, signed an agreement with Patrick, Earl of Strathmore and Kinghorne, to provide statues of the four Stuart kings and a bust of the Earl himself, to be completed by 1st June the following year for a fee of £160. Although Quellin died in September 1686, the contract was evidently completed since all four statues and the bust are recorded at Glamis Castle in the seventeenth and eighteenth centuries. Two of the statues, the James I and Charles I, as well as the bust are still at the castle today. Of the missing statues, one, the James II, is known from an engraving to resemble closely the James attributed to Grinling Gibbons which now stands in front of the National Gallery in Trafalgar Square, itself one of a series of statues of monarchs depicted as Roman conquerors. The other, the Charles II, may possibly have been similar to the Quellin Charles now at the Guildhall.The document and statues provide new evidence of a sculptor popular in his day, whose reputation has been largely obscured by the fame of his master, Grinling Gibbons.

Sign in / Sign up

Export Citation Format

Share Document