Mumpsimus and Sumpsimus

2017 ◽  
Author(s):  
Peter Marshall
Keyword(s):  
Church Of England ◽  
The Other ◽  
The Political ◽  
Henry Viii ◽  
The Church

This chapter examines the Act of Six Articles, passed in 1539 by Henry VIII to enforce under heavy penalties the fundamental doctrines of the Church of England. In many respects, the Six Articles were a disaster for the reformers, affirming a traditionalist line on all the propositions Norfolk placed before Parliament. For one, heresy and treason became thoroughly conflated. The Six Articles were a setback for evangelicals, and a shot in the arm for conservatives, but they did not signal any fundamental repudiation of the path Henry had followed since 1532. The chapter analyses the ways that the Act of Six Articles not only reinforced existing heresy laws and reasserted traditional Catholic doctrine as the basis of faith for the English Church, but also determined the political fate of Thomas Cromwell, archbishop of Canterbury Thomas Cranmer, and the other reformist leaders.

Indian and Russian Tolstoy: one among strangers and a stranger among one’s

2021 ◽  
pp. 27-35
Author(s):  
Svetlana M. Klimova ◽  
Keyword(s):  
The Other ◽  
The Political ◽  
Political Sphere ◽  
Indian Thought ◽  
Russian State ◽  
Lev Tolstoy ◽  
The One ◽  
The Voice ◽  
The Church ◽  
Peculiar Phenomenon

The article examines the phenomenon of the late Lev Tolstoy in the context of his religious position. The author analyzes the reactions to his teaching in Russian state and official Orthodox circles, on the one hand, and Indian thought, on the other. Two sociocultural images of L.N. Tolstoy: us and them that arose in the context of understanding the position of the Russian Church and the authorities and Indian public and religious figures (including Mahatma Gandhi, who was under his influence). A peculiar phenomenon of intellectually usL.N. Tolstoy among culturally them (Indian) correspondents and intellectually them Tolstoy among culturally us (representatives of the official government and the Church of Russia) transpires. The originality of this situation is that these im­ages of Lev Tolstoy arise practically at the same period. The author compares these images, based on the method of defamiliarisation (V. Shklovsky), which allows to visually demonstrate the religious component of Tolstoy’s criticism of the political sphere of life and, at the same time, to understand the psychological reasons for its rejection in Russian official circles. With the methodological help of defamiliarisation the author tries to show that the opinion of Tolstoy (as the writer) becomes at the same time the voice of conscience for many of his con­temporaries. The method of defamiliarisation allowed the author to show how Leo Tolstoy’s inner law of nonviolence influenced the concept of non­violent resistance in the teachings of Gandhi.

Towards the Socratic Mission: Imitatio Socratis

2021 ◽  
Vol 26 (1) ◽  
pp. 193-222
Author(s):  
Mathias G. Parding
Keyword(s):  
Psychological Climate ◽  
The Other ◽  
The Political ◽  
Political Movements ◽  
Other Hand ◽  
Political Associations ◽  
The One ◽  
Point Of Departure ◽  
The Church

Abstract It is known that Kierkegaard’s relation to politics was problematic and marked by a somewhat reactionary stance. The nature of this problematic relation, however, will be shown to lie in the tension between his double skepticism of the order of establishment [det Bestående] on the one hand, and the political associations of his age on the other. In this tension he is immersed, trembling between Scylla and Charybdis. On the one hand Kierkegaard is hesitant to support the progressive political movements of the time due to his skepticism about the principle of association in the socio-psychological climate of leveling and envy. On the other hand, his dubious support of the order of the establishment, in particular the Church and Bishop Mynster, becomes increasingly problematic. The importance of 1848 is crucial in this regard since this year marks the decisive turn in Kierkegaard’s authorship. Using the letters to Kolderup-Rosenvinge in the wake of the cataclysmic events of 1848 as my point of departure, I wish to elucidate the pathway towards what Kierkegaard himself understands as his Socratic mission.

Patrick Maynard Stuart Blackett, Baron Blackett, of Chelsea, 18 November 1897 - 13 July 1974

1975 ◽  
Vol 21 ◽  
pp. 1-115 ◽  
Keyword(s):  
Church Of England ◽  
Large Family ◽  
The Other ◽  
Future Career ◽  
The Family ◽  
The Future ◽  
Two Generations ◽  
Indian Mutiny ◽  
The Church ◽  
Deep Interest

Patrick Maynard Stuart Blackett was born in Kensington, London, on 18 November 1897. His father, Arthur Stuart Blackett, was a stockbroker, although apparently not by inclination since his great interests were in literature and nature. Patrick was the only boy but had an elder and younger sister; one trained and practised as an architect in the 1920s, until she married, and the other became an industrial psychologist and then a psychoanalyst. For the previous two generations the family had been associated with the Church of England. Patrick’s grandfather had been Vicar of the church in Woburn Square (now demolished), and was the Vicar of St Andrew’s, Croydon, at the time of his death. He had twice married and Arthur Stuart was one of a large family, two of whom went into the Church, whilst another became a missionary in India. Patrick’s great-grandfather came from Hamsterley in Co. Durham of a farming family. He moved to London and his children were baptised in St Saviour’s Church, Southwark (now Southwark Cathedral). The future career and interests of Patrick seem to have more association with his maternal descent. His mother, Caroline Frances Maynard, was the daughter of Major Charles Maynard, R.A., who served in India at the time of the Indian Mutiny. William Maynard, a brother of Charles, was also associated with India as a tea planter. The source of Patrick’s deep interest in Indian affairs has this association; so does his early naval career and his continued absorption in military affairs—in addition to the army career of his grandfather there was an earlier tradition of naval service in the Maynard family.

Preambles: “But One Use”

2020 ◽  
pp. 76-86
Author(s):  
Charles Hefling
Keyword(s):  
Church Of England ◽  
Primary Sources ◽  
The Political ◽  
Book Of Common Prayer ◽  
Self Presentation ◽  
Prayer Book ◽  
Common Prayer ◽  
The Church

This chapter examines the Prayer Book’s self-presentation in its preliminary, nonliturgical prose: the two Acts of Uniformity (1559 and 1662) that define the constitution of the text and regulate its use in the Church of England; and the three prefatory essays, two of which were written by Thomas Cranmer for the original, 1549 Book of Common Prayer, and have been retained ever since. These texts are themselves primary sources that provide a preliminary context in which to understand the origins and purpose of the liturgies they precede. They outline the successive revisions of the Prayer Book, and indicate both the political and the theological dimensions of its contents.

Evelyn Underhill and the Christian Social Movement

2020 ◽  
Vol 18 (2) ◽  
pp. 180-200
Author(s):  
Jessica L. Malay
Keyword(s):  
Social Movement ◽  
Social Reform ◽  
Church Of England ◽  
Spiritual Life ◽  
The Political ◽  
Anglican Church ◽  
Political Dimension ◽  
Christian Communities ◽  
Social Agenda ◽  
The Church

AbstractEvelyn Underhill is mainly known for her work in mysticism and spirituality. This article explores the political dimension of her work and argues her early work in mysticism and later work in spiritual direction and retreat work underpinned her engagement with leading figures in the interwar Anglican church and their social agenda. During this period Underhill worked closely with William Temple, Charles Raven, Walter Frere and Lucy Gardner among others. In the interwar years she contributed in important ways to the Church of England Congresses, and the Conference on Christian Politics, Employment and Citizenship (COPEC) initiative. She challenged what she called the anthropocentric tendency in the Christian Social movement and insisted on the centrality of the spiritual life for any effective social reform. Underhill worked to engage the general public, as well as Christian communities, in a spiritual life that she saw as essential to the efforts of individuals and organizations seeking to alleviate contemporary social harms.

Patronage from the Privy Chamber: Sir Anthony Denny and Religious Reform

1988 ◽  
Vol 27 (1) ◽  
pp. 25-44 ◽  
Author(s):  
Patricia C. Swensen
Keyword(s):  
Effective Means ◽  
The Other ◽  
Henry Viii ◽  
Church Fathers ◽  
Religious Reform ◽  
Other Hand ◽  
The Church ◽  
Individual Interpretation

Among the accomplished humanists who flourished in the court of Henry VIII, there were a number devoted to the promotion of the “New Faith,” which, with its emphasis on classical learning and rereading of the church fathers, also called into question certain theological truths of Rome as well as the authority of the pope. The most immediate and effective means for this promotion were the various types of patronage readily available to holders of government and household office, both high and low. There is a certain irony here as Henry had, after his split with Rome, declared that there would be no doctrinal innovation, simply that the head of the English church would be the English king rather than the pope at Rome. Yet members of his own court whose actions should have supported and carried out his expressed intentions were those who advanced the very doctrinal innovations he professed to deplore. The reason for this incongruity may be found at least in part in the actions of the king rather than in his words, as he did not develop and follow through with any consistent religious program. As a result, the signals sent to court members were at best mixed and open to individual interpretation. A remarkable latitude in personal policies resulted as members of both Protestant and Catholic factions jockeyed for power. Conservatives, believing they supported the royal wishes, opposed vigorously any further innovation in religious affairs. On the other hand, courtiers who were theologically curious quite easily could believe that, in patronizing sometimes extreme reformers, they were merely carrying out Henry's real but not clearly stated intentions.

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.

Calvin's Influence on the Theology of the English Reformation

Ecclesiology ◽  
2010 ◽  
Vol 6 (3) ◽  
pp. 315-341
Author(s):  
Martin Davie
Keyword(s):  
Church Of England ◽  
John Calvin ◽  
Elizabeth I ◽  
Henry Viii ◽  
English Reformation ◽  
The Church ◽  
Westminster Assembly

AbstractThis paper traces the influence of John Calvin on the English Reformation from the time of the breach with Rome under Henry VIII until the great ejection of dissenting puritan clergy from the ministry of the Church of England in 1662. It argues that Calvin's teaching only began to have an impact on the English Reformation during the reign of Elizabeth I and that although his theology had a widespread impact on both individuals and groups within the Church of England it never shaped the Church's official doctrine, liturgy or pattern of ministry, although it seemed likely that this would be the case at the time of the Westminster Assembly in the 1640s. It also raises the question of whether Calvin sought episcopacy from the Church of England in the reign of Edward VI.

The Reformation in Anglicanism

2016 ◽  
Author(s):  
Alec Ryrie
Keyword(s):  
National Identity ◽  
Church Of England ◽  
The State ◽  
Central Position ◽  
Henry Viii ◽  
English Reformation ◽  
The Reformation ◽  
English National Identity ◽  
Prayer Books ◽  
The Church

The outline of the English Reformation under Henry VIII and the later Tudors is no longer heavily contested. While politically led and slow to take root, it eventually took shape as a decisively Reformed Protestant, even Calvinist, Reformation with a stress on the doctrine of predestination, even though Cranmer retained some traditional trappings in his Prayer Books. Terms such as ‘Anglican’ and ‘via media’ ought not to be applied to the Church of England before 1662. However, that church’s subjugation to the state and the central position it acquired in English national identity helped to sow the seeds of later Anglican distinctiveness. The Reformation’s legacy for modern Anglicans is divisive, and it is used dishonestly, as a weapon, by all sides. This is in part because the true extent of its popularity in its own time remains open to dispute.

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