Sixteenth-Century Origins

2019 ◽  
pp. 7-28
Author(s):  
Gary Neal Hanson
Keyword(s):  
Sixteenth Century ◽  
Significant Influence ◽  
Church Of Scotland ◽  
Renaissance Humanism ◽  
The Church ◽  
Reformed Worship

This chapter examines the sixteenth-century origins of Presbyterianism. It looks first at the broader reforming impulse in medieval European Christianity, and in particular, the sixteenth-century Reformations. Turning to the Reformed movement of which Presbyterianism is a part, it argues that the Renaissance humanism was its driving impulse and shaped its ethos. It examines three specific features of the sixteenth-century Reformed movement with significant influence on Presbyterianism: the Reformed theological synthesis, often called Calvinism; the style and priorities of Reformed worship; and the distinctive Reformed polity that made pastors the teachers of the faith and placed lay elders or presbyters in charge of congregational discipline. The chapter concludes by describing the evolution of the Church of Scotland into recognizable Presbyterianism.

Hymnody and Liturgy

2019 ◽  
pp. 491-506
Author(s):  
Jonathan Hehn
Keyword(s):  
Nineteenth Century ◽  
Seventeenth Century ◽  
Sixteenth Century ◽  
North American ◽  
John Calvin ◽  
Church Of Scotland ◽  
Metrical Psalmody ◽  
History Of ◽  
The Church

This chapter outlines the history of Presbyterian worship practice from the sixteenth century to the present, with a focus on North American Presbyterians. Tracing both their hymnody and their liturgy ultimately to John Calvin, Presbyterian communions have a distinct heritage of worship inherited from the Church of Scotland via seventeenth-century Puritans. Long marked by metrical psalmody and guided by the Westminster Directory, Presbyterian worship underwent substantial changes in the nineteenth century. Evangelical and liturgical movements led Presbyterians away from a Puritan visual aesthetic, into the use of nonscriptural hymnody, and toward a recovery of liturgical books. Mainline North American and Scottish Presbyterians solidified these trends in the twentieth and twenty-first centuries; however, conservative North American denominations and some other denominations globally continue to rely heavily on the use of a worship directory and metrical psalmody.

Reception in the Renaissance and Reformation

2019 ◽  
pp. 685-703
Author(s):  
Esther Chung-Kim
Keyword(s):  
Sixteenth Century ◽  
Early Church ◽  
Church Fathers ◽  
Renaissance Humanism ◽  
The Church ◽  
Intellectual Movement ◽  
Patristic Exegesis

The retrieval of patristic exegesis made great strides during the revival of Renaissance humanism and the spread of European Reformations. While devotion to the recovery of the early Church writings was primarily an intellectual movement, it was shaped and motivated by distinct social, political, religious, and philosophical developments of fifteenth- and sixteenth-century Europe. Humanists appreciated ancient Christian writings because they sought to combine piety with eloquence, which would reinvigorate religion for educated laity. When humanists, such as LeFèvre and Erasmus, offered their translations and interpretation of Scripture and the church fathers, others responded with their own interpretations from Lutheran, Calvinist, Swiss Reformed, Anabaptist, English, or Catholic perspectives. Although the development of confessionalization shaped the integration of Renaissance patristic scholarship, the patristic reception of Protestants and Catholics portrayed both respect and criticism of ancient exegetes because they struggled to define their theological positions among a plurality of interpretations.

The renaissance of public worship in the church of Scotland, 1865–1905

1977 ◽  
Vol 14 ◽  
pp. 339-350 ◽  
Author(s):  
John M. Barkley
Keyword(s):  
Sunday Morning ◽  
Church Of Scotland ◽  
The Cross ◽  
Church Service ◽  
The Church ◽  
Public Worship ◽  
Reformed Worship

On his way to one of the early meetings of the church service society, Story met Charteris on the street, who asked what were their aims. He replied, ‘To restore the ring in marriage, the cross in baptism, and the denial of the cup to the laity’. Charteris fled in horror.Before discussing the renaissance of public worship in the church of Scotland it is necessary to look at the background. The lineage of reformed worship can be traced from Diebold Schwarz’s translation of the Hagenau Missal into German in 1524 through Bucer and Calvin, both of whom desired weekly communion, to the Scottish Book of Common Order (1564). When the civil authorities forbade weekly communion, Bucer and Calvin did not prepare an order of service for Sunday morning, but rubricated the order for communion as to how it should end when there was no celebration of the supper: that is, the eucharist was the norm for public worship.

Spiritus, ecclesiae anima: Colet, Linacre, and a Galenic Mystical Body

Moreana ◽  
2014 ◽  
Vol 51 (Number 197- (3-4) ◽  
pp. 115-137
Author(s):  
Daniel Lochman
Keyword(s):  
Sixteenth Century ◽  
Medical Discourse ◽  
Social Contacts ◽  
Health Related ◽  
John Colet ◽  
The Church ◽  
The Ideal

John Colet knew Thomas Linacre for approximately three decades, from their mutual residence in Italy during the early 1490s through varied pedagogical, professional, and social contacts in and around London prior to Colet’s death in 1519. It is not certain that Colet knew Linacre’s original Latin translations of Galen’s therapeutic works, the first printed in 1517. Yet several of Colet’s works associate a spiritual physician—a phrase linked to Colet himself at least since Thomas More’s 1504 letter inviting him to London—with Paul’s trope of the mystical body. Using Galenic discourse to describe the “physiology” of the ideal mystical body, Colet emphasizes by contrast a diseased ecclesia in need of healing by the Spirit, who alone can invigorate the mediating “vital spirits” that are spiritual physicians—ministers within the church. Colet’s application of sophisticated Galenic discourse to the mystical body coincided with the humanist interest in Galen’s works evident in Linacre’s translations, and it accompanied growing concern for health related to waves of epidemics in London during the first two decades of the sixteenth century as well as Colet’s involvement in licensure of London physicians. This paper explores the implications of Colet’s adaptation of Galenic principles to the mystical body and suggests that Colet fostered a strain of medical discourse that persisted well into the sixteenth century.

Scottish Missionaries, ‘Protestant Hinduism’ and the Scottish Sense of Empire in Nineteenth- and Early Twentieth-century India

2007 ◽  
Vol 86 (2) ◽  
pp. 278-313 ◽  
Author(s):  
Philip Constable
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Late Nineteenth Century ◽  
Western India ◽  
Early Nineteenth Century ◽  
Church Of Scotland ◽  
Free Church ◽  
Intellectual Engagement ◽  
Late Nineteenth ◽  
The Church

This article examines the Scottish missionary contribution to a Scottish sense of empire in India in the nineteenth and early twentieth centuries. Initially, the article reviews general historiographical interpretations which have in recent years been developed to explain the Scottish relationship with British imperial development in India. Subsequently the article analyses in detail the religious contributions of Scottish Presbyterian missionaries of the Church of Scotland and the Free Church Missions to a Scottish sense of empire with a focus on their interaction with Hindu socioreligious thought in nineteenth-century western India. Previous missionary historiography has tended to focus substantially on the emergence of Scottish evangelical missionary activity in India in the early nineteenth century and most notably on Alexander Duff (1806–78). Relatively little has been written on Scottish Presbyterian missions in India in the later nineteenth century, and even less on the significance of their missionary thought to a Scottish sense of Indian empire. Through an analysis of Scottish Presbyterian missionary critiques in both vernacular Marathi and English, this article outlines the orientalist engagement of Scottish Presbyterian missionary thought with late nineteenth-century popular Hinduism. In conclusion this article demonstrates how this intellectual engagement contributed to and helped define a Scottish missionary sense of empire in India.

DIALOG Z HUMANIZMEM RENESANSOWYM W DZIEŁACH PIOTRA SKARGI / PIOTR SKARGA’S DIALOGUE WITH RENAISSANCE HUMANISM

2013 ◽  
Vol 54 (4-5) ◽  
pp. 405-424
Author(s):  
Alina Nowicka -Jeżowa
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Ignatian Spirituality ◽  
Clear Cut ◽  
Renaissance Humanism ◽  
Cultural Conditions ◽  
Political Views ◽  
The City ◽  
The Church

Summary The article tries to outline the position of Piotr Skarga in the Jesuit debates about the legacy of humanist Renaissance. The author argues that Skarga was fully committed to the adaptation of humanist and even medieval ideas into the revitalized post-Tridentine Catholicism. Skarga’s aim was to reformulate the humanist worldview, its idea of man, system of values and political views so that they would fit the doctrine of the Roman Catholic church. In effect, though, it meant supplanting the pluralist and open humanist culture by a construct as solidly Catholic as possible. He sifted through, verified, and re-interpreted the humanist material: as a result the humanist myth of the City of the Sun was eclipsed by reminders of the transience of all earthly goods and pursuits; elements of the Greek and Roman tradition were reconnected with the authoritative Biblical account of world history; and man was reinscribed into the theocentric perspective. Skarga brought back the dogmas of the original sin and sanctifying grace, reiterated the importance of asceticism and self-discipline, redefined the ideas of human dignity and freedom, and, in consequence, came up with a clear-cut, integrist view of the meaning and goal of the good life as well as the proper mission of the citizen and the nation. The polemical edge of Piotr Skarga’s cultural project was aimed both at Protestantism and the Erasmian tendency within the Catholic church. While strongly coloured by the Ignatian spirituality with its insistence on rigorous discipline, a sense of responsibility for the lives of other people and the culture of the community, and a commitment to the heroic ideal of a miles Christi, taking headon the challenges of the flesh, the world, Satan, and the enemies of the patria and the Church, it also went a long way to adapt the Jesuit model to Poland’s socio-cultural conditions and the mentality of its inhabitants.

The Book of Common Prayer: A Guide

2020 ◽  
Author(s):  
Charles Hefling
Keyword(s):  
Sixteenth Century ◽  
Church Of England ◽  
The United States ◽  
History Of The Book ◽  
Book Of Common Prayer ◽  
Prayer Book ◽  
Corporate Worship ◽  
History Of ◽  
Common Prayer ◽  
The Church

This book surveys the contents and the history of the Book of Common Prayer, a sacred text which has been a foundational document of the Church of England and the other churches in the worldwide community of Anglican Christianity. The Prayer Book is primarily a liturgical text—a set of scripts for enacting events of corporate worship. As such it is at once a standard of theological doctrine and an expression of spirituality. The first part of this survey begins with an examination of one Prayer Book liturgy, known as Divine Service, in some detail. Also discussed are the rites for weddings, ordinations, and funerals and for the sacraments of Baptism and Communion. The second part considers the original version of the Book of Common Prayer in the context of the sixteenth-century Reformation, then as revised and built into the Elizabethan settlement of religion in England. Later chapters discuss the reception, revision, rejection, and restoration of the Prayer Book during its first hundred years. The establishment of the text in its classical form in 1662 was followed by a “golden age” in the eighteenth century, which included the emergence of a modified version in the United States. The narrative concludes with a chapter on the displacement of the Book of Common Prayer as a norm of Anglican identity. Two specialized chapters concentrate on the Prayer Book as a visible artifact and as a text set to music.

‘The healthe of my soule’

2018 ◽  
Author(s):  
Nicola Clark
Keyword(s):  
Sixteenth Century ◽  
Early Stage ◽  
The Reformation ◽  
The Family ◽  
Kinship Relations ◽  
Royal Supremacy ◽  
The Church

Throughout the sixteenth century and beyond, the Howards are usually described as religiously ‘conservative’, resisting the reformist impulse of the Reformation while conforming to the royal supremacy over the Church. The women of the family have played little part in this characterization, yet they too lived through the earliest stages of the Reformation. This chapter shows that what we see is not a family following the lead of its patriarch in religious matters at this early stage of the Reformation, but that this did not stop them maintaining strong kinship relations across the shifting religious spectrum.

All His Father’s Sins

2018 ◽  
Author(s):  
Timothy Larsen
Keyword(s):  
Christian Faith ◽  
Christian Identity ◽  
Jeremy Bentham ◽  
Church Of Scotland ◽  
Parting Ways ◽  
The Church ◽  
Critique Of Religion

This chapter explores the life and thought of John Stuart Mill’s father, James Mill. It seeks to unravel his journey from pursuing the calling of an ordained Christian minister in the Church of Scotland to parting ways with the Christian faith altogether. It will also seek to understand James Mill’s mature critique of religion, as well as that of his friend the Utilitarian philosopher Jeremy Bentham, the author of several works critical of traditional Christianity. The unhappy marriage of John Stuart Mill’s parents is presented as a vital background for understanding his future choices and convictions. The Christian identity of his mother and siblings are also presented.

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