scholarly journals Plague as a means of religious controversy

2020 ◽  
Vol 1 (4) ◽  
pp. 55-63
Author(s):  
Z. Yu. Metlitskaya

Translation of a treatise by George Whitehead, a member of the Religious Society of Friends (Quakers), criticizing the position of the Church of England during the Great Plague of London, 1665-1666.

2008 ◽  
Vol 29 (1) ◽  
pp. 12-27
Author(s):  
Thomas Scheck

The English Catholic apologist John Heigham (1568–1632) deserves to be better known in light of the significant historical consequences of his efforts in the field of Catholic apologetics. Heigham’s tract, The Gagge of the Reformed Gospel (1623) accused the Reformed Church in England of heresy and innovation and summoned the readers back to the Roman Catholic Church. This work was answered by Richard Montagu (1577–1641), the future bishop of Chichester and Norwich in his book, A New Gagg for an Old Goose (1624). Montagu’s book provoked a storm of controversy within the Church of England because the author simultaneously replied to Heigham’s Catholic arguments and attacked Calvinism within the Church of England, which he labelled ‘Puritanism’. A series of books attacking Montagu were then published by English Calvinists who accused Montagu of popery and of betrayal of the Reformed cause. These disputes contributed to the Calvinist/Arminian division within the Anglican Church, a religious controversy that was one of the contributing causes of the English Civil War. Thus the seed planted by Heigham’s tract grew into a forest of religious controversies and ended in a war. This article summarizes the content of Heigham’s tract and the principal ideas of his Catholic apologetics, after recounting the main events of Heigham’s little known life. Then Montagu’s response will be surveyed and the reactions it spawned.


1941 ◽  
Vol 3 (10) ◽  
pp. 665-689 ◽  

Henry Head was born of Quaker stock at Stoke Newington on 4 August 1861. His father, an insurance broker at Lloyds, was a son o f a former Mayor of Ipswich, and his mother was a daughter of Richard Beck who was a partner in a wine business with his uncle, J. G. Lister, the father of Lord Lister. At that time Stoke Newington contained a large colony of the Society of Friends, and in this atmosphere Head spent his childhood though his parents joined the Church of England soon after he was bom. He was at first educated privately, but at the age of eleven was sent to Grove House School, Tottenham, a Quaker school for boys; among his fellow-pupils were several who later became well known in business and politics. His education here contributed largely to determine his future career, as in the words of a short autobiography he wrote, he ‘came under the influence of one of the best teachers of natural science I ever encountered', who insisted on accuracy of statement and emphasized the importance of precise measurement in dealing with natural phenomena. Two years later he was sent to Charterhouse School where his house-master, G. S. Davies, fostered his interest in biology and engaged his assistance in establishing a museum in the new premises of the school at Godaiming.


1971 ◽  
Vol 22 (4) ◽  
pp. 333-353
Author(s):  
John Roach

The link between religion, politics and education forms one of the major themes of Victorian history. Until the end of the 1820s only Churchmen had full political rights in England, and long after that time Dissenters were stern opponents of such Anglican privileges as the claim to levy church rates. Church of England feeling contributed greatly to Tory strength. Dissenters were prominent among Liberals and Radicals. As the State came to take a greater share in the control of education, sectarian bitterness was one of the main obstacles to official measures, because almost any plan for State intervention was bound to cut across some religious interest. In elementary education men like G. A. Denison resisted State policy in the name of the traditional teaching authority of the Church. In higher education there were forty years of debate and controversy before the universities of Oxford and Cambridge were finally freed from religious tests in 1871.


1999 ◽  
Vol 12 ◽  
pp. 533-547 ◽  
Author(s):  
Stuart Mews ◽  
Michael Mullett

THE contents of what was described in 1885 as ‘the most extensive and the most interesting of the old Grammar School Libraries of Lancashire’, the Burnley Grammar School Library, shed interesting light on the state of religious controversy in the north between the late sixteenth and the late seventeenth and early eighteenth centuries. The library, which, through the generosity of Burnley Grammar School and with the kind co-operation of the Lancashire County Library, is now on permanent loan at Lancaster University, forms, as presently constituted, a collection of 875 volumes, published mainly in the seventeenth century. It owes its foundation to, and, as we shall see, reflects the religious interests, aims, and viewpoint of, the Revd Henry Halsted (1641-1728), rector of Stansfield, in Suffolk, who left the whole of his personal library to the Burnley Grammar School in 1728. Shortly after Halsted’s death, the collection was augmented by a small addition of books presented by another clergyman, the Revd Edmund Towneley of Rowley, rector of Slaidburn, Lancashire. It is, therefore, essentially a clerical and religious library and provides an interesting example of what sort of material typical, affluent English incumbents of the Augustan and early Hanoverian period considered worthy of places on their study shelves. For purposes of comparison within the region, a collection by two laymen made in another northern town and, like the Halsted-Towneley collection, charitably gifted, the Petyt Library, built up to over two thousand volumes by two brothers in the first decade of the eighteenth century, and now housed within Skipton Public Library, with its heavy emphasis on divinity, can be profitably examined. In the essay that follows we shall consider the Burnley Collection as essentially that of its principal donor, Henry Halsted, and as enshrining his aims.


1989 ◽  
Vol 26 ◽  
pp. 329-341
Author(s):  
David J. Hall

In 1750 Samuel Bownas, then aged about seventy-four, published A Description of the Qualifications necessary to A Gospel Minister, a manual of advice to ministers and elders in the Religious Society of Friends. In 1738 the church discipline of the Society was codified and made available to Friends’ meetings, first in manuscript form and then from 1783 in print, providing rules and advice covering aspects of Quaker life from administration at national level to personal conduct.In the earliest days of the Society the appearance in print of such advice would have been considered superfluous. A Friend received his call to minister directly from the Spirit once he was in a receptive state as a result of turning to the light, then found the direction of his particular ministry. This call bore no relation to the education or status of the recipient, it was not recognized by any external rite, it could be of short duration, and it could take varied forms.


Author(s):  
М. А. Fedorov ◽  

Diversity and the fragmented nature of Protestantism are the reason of various interpretations of its boundaries and the number of denominations it comprises. The key criterion of affiliation with Protestantism is the acceptance of basic doctrines set forward in the Niceno- Constantinopolitan Creed. The analysis of the beliefs of the religious organizations traditionally connected with Protestantism suggests that Jehovah's Witnesses, the Church of Jesus Christ of Latter-day Saints, Pentecostals-Unitarians are out of the doctrinal field of Christianity in general and out of the range of Protestantism in particular. The other distinct characteristic of Protestantism is the acceptance of the Five Solas – sola scriptura, sola fide, sola gratia, Solus Christus и Soli Deo gloria, which are aimed at the validation of Christian doctrines set forth in the Bible. This thesis was demonstrated via the analysis of the doctrinal sources of Lutheranism, Reformed Church and Anglican Church. The article also reports on the five solas present in the creeds of Baptists, Pentecostals, Methodists, Mennonites, Religious Society of Friends, and Seventh-Day Adventists. Cultural and historical proximity of protestants and religious organizations that do not meet the criteria above calls for a new category – “post reformation religions” – that can embrace them all.


1985 ◽  
Vol 28 (1) ◽  
pp. 51-77 ◽  
Author(s):  
Stephen Taylor

The Church of England has received little attention either as an issue or as a force in mid-eighteenth-century politics. The contrast with the immediate post-revolutionary decades, when the Church and churchmen were at the centre of political debate, is striking. This development has been explained in terms of the achievement of political stability, one manifestation of which was the transition from the whig–tory dichotomy of the reign of Anne into a court–country one by 1725, with the issues dividing the two parties losing both ideological and political significance. Among the debates which were ‘overtaken by events’ was religion which ‘ceased to be a central issue of political debate’. Indeed, Geoffrey Holmes has argued that the decline of religious controversy began with the Sacheverell trial, claiming that most of the eighteenth century was characterized by ‘spiritual inertia’ and ‘religious tranquillity, within the framework of an Erastian polity’. Such views accord well with the secularist interpretation of the enlightenment, epitomized by Peter Gay's portrayal of it as ‘a volatile mixture of classicism, impiety, and science’, and they have been little challenged by ecclesiastical historians. Norman Sykes may have vindicated the pastoral and administrative standards of the Georgian Church, but the overwhelming impression remains one of Stability and intellectual torpor.


Sign in / Sign up

Export Citation Format

Share Document