The Supreme Head

2021 ◽  
pp. 139-168
Author(s):  
Michael Ledger-Lomas
Keyword(s):  
Church Of England ◽  
Spiritual Authority ◽  
High Church ◽  
The Church

This chapter discusses Victoria’s deeply fractious relationship with the Church of England. She came to the throne determined not just to maintain but also to reform the Church by promoting the liberal clergy who could make it a more charitable and representative institution. Resistance to the royal promotion of liberalism from Tractarians and Ritualists who loathed Protestantism and Erastianism—state meddling in spiritual matters—made her increasingly aggressive in her determination to broaden the Church, as she pressed for legislation to stamp out liturgical experiments which hinted at a hankering after the spiritual authority of the Church of Rome. Victoria’s feeling that she could defend the Church by making it more representative of the Protestant nation not only set her against high church people, but blinded her to the principled objections that many Protestant Dissenters nursed to its establishment. Her alarmed response to their talk of disestablishment, especially in Wales, further narrowed Victoria’s understanding of liberalism.

Georgian Churchmanship Reconsidered: Some Variations in Anglican Public Worship 1714–1830

1985 ◽  
Vol 36 (2) ◽  
pp. 255-283 ◽  
Author(s):  
F. C. Mather
Keyword(s):  
Eighteenth Century ◽  
Church Of England ◽  
Church And State ◽  
Good Works ◽  
High Church ◽  
The Church ◽  
Public Worship

Current evaluation of the Church of England under the first four Georges follows in the main the assessment made by Norman Sykes in his monumental Church and State in England in the Eighteenth Century, published in 1934. According to that view the Church, which was lastingly cleared of the universal slackness previously imputed to it, exhibited a pervasive Latitudinarianism sympathetically portrayed by Sykes as ‘practical Christianity’, an emphasis on cdnduct and good works to the neglect of ‘organised churchmanship’ and the ‘mystical element’ in religion. R. W. Greaves detected similar features in the concept of ‘moderation’: suspicion of popery and friendship towards dissenters, a cult of plainness in theological explanation and a very general contempt of whatever was medieval. Historians have been willing to acknowledge as exceptions to this ‘mild’ quality of Anglican churchmanship the early Methodists and ‘small Evangelical and High Church minorities’, but only the two former have been taken seriously. Piety of a more traditional kind - rubrical, sacramental, Catholic - has been identified, only to be discounted. The Establishment has been seen in the light of the judgement recently summarised by Dr Anthony Russell: ‘Certainly the temper of the eighteenth century which favoured reason above all else, and was deeply suspicious of mysticism and the emotions, was against any form of sacramentalism.’

Anglo-Catholicism in the Church of England, 1895–1913: Abbot Aelred Carlyle and the Monks of Caldey Island

1983 ◽  
Vol 76 (2) ◽  
pp. 205-224
Author(s):  
Rene M. Kollar
Keyword(s):  
Church Of England ◽  
Roman Catholic ◽  
Anglican Church ◽  
South Wales ◽  
The Reformation ◽  
High Church ◽  
The Church ◽  
Seal Of Approval ◽  
Established Church

From 1906–13, Abbot Aelred Carlyle (1874–1955) enjoyed immense popularity as an Anglo-Catholic, and, according to some, could have easily become the spokesman for this section of the Anglican Church. Through perseverance and diplomacy, he singlehandedly founded the first Benedictine monastery in the Church of England since the Reformation. Unlike others who sought and failed to bring Roman Catholic practices into the Established Church, Abbot Carlyle enjoyed the explicit ecclesiastical sanction of an Archbishop of Canterbury for his work, and with this seal of approval he could dismiss critics and disbelievers. By 1910, Abbot Carlyle and his community on Caldey Island, South Wales, had become a paradise for High Churchmen. The Abbot's charismatic and hypnotic personality attracted many who nostalgically longed for the glories of a medieval and united Christendom. Armed with a High Church theory of Benedictinism, Caldey became an enclave of ritualism, the “naughty underworld” of the Edwardian Anglican Church. Caldey was, at its peak, an exemplar of pre-Reformation Roman Catholic monasticism. In 1913, the experiment was in ruins. Carlyle refused to yield to the reforming zeal of the Bishop of Oxford and his attempts to force Caldey to conform to the comprehension of the Anglican Church. The result was sensational: a group of monks renounced the church of their baptism and sought admission to the Church of Rome.

Keble, Froude, Newman, and Pusey

2017 ◽  
Author(s):  
Sheridan Gilley
Keyword(s):  
Church Of England ◽  
Premature Death ◽  
John Henry Newman ◽  
Roman Catholicism ◽  
Oxford Movement ◽  
High Church ◽  
The Church ◽  
Church Tradition ◽  
The Way

The Oxford Movement, influenced by Romanticism, was rooted in the inheritance both of an older High Church tradition and of the Evangelical Revival. The Movement was characterized by an effort to recover the Catholic character of the Church of England. Its genius was John Henry Newman, who redefined Anglicanism as a via media between Protestantism and Roman Catholicism. John Keble had earlier opened the way to a new Anglican sensibility through his poetry in The Christian Year. The Oxford Professor of Hebrew, Edward Bouverie Pusey, brought to the Tracts his massive scholarship. Newman’s dearest friend, Hurrell Froude, gave the Movement a radical edge, which continued despite his premature death in 1836.

Spiritual Authority in the Church of England

Theology ◽  
1953 ◽  
Vol 56 (402) ◽  
pp. 468-468
Author(s):  
R. P. C. Hanson
Keyword(s):  
Church Of England ◽  
Spiritual Authority ◽  
The Church

The Mountain and the Flower: The Power and Potential of Nature in the World of Victorian Evangelicalism

2010 ◽  
Vol 46 ◽  
pp. 307-318 ◽  
Author(s):  
Mark Smith
Keyword(s):  
Nineteenth Century ◽  
Church Of England ◽  
Oxford Movement ◽  
The Bible ◽  
The World ◽  
High Church ◽  
The Impact ◽  
The Church ◽  
Church Tradition

In the middle decades of the nineteenth century a new wind could be felt rustling in the branches of the Church of England. The transforming effect of the Oxford Movement on the High Church tradition is the most prominent example of this phenomenon but also well established in the literature are the transformations in contemporary Anglican Evangelicalism. David Bebbington in particular has stressed the impact of Romanticism as a cultural mood within the movement, tracing its effects in a heightened supernaturalism, a preoccupation with the Second Advent and with holiness which converged at Keswick, and also an emphasis on the discernment of spiritual significance in nature. But how did this emphasis play out in the lives of Evangelicals in the second half of the century and how might it have served their mission to society? This paper seeks to address the evangelical understanding of both the power and potential of nature through the example of one prominent Anglican clergyman, William Pennefather, and one little-known evangelical initiative, the Bible Flower Mission.

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