Jacob Tengstrom, First Archbishop of Finland

1975 ◽  
Vol 44 (3) ◽  
pp. 336-351
Author(s):  
Toivo Harjunpaa
Keyword(s):  
Sixteenth Century ◽  
Church Of England ◽  
Protestant Reformation ◽  
Church Of Sweden ◽  
The Reformation ◽  
The Church

The Reformation of the sixteenth century dealt a heavy blow to the historic episcopal government of the church. Only two of the national churches which embraced the Protestant Reformation succeeded in retaining their old primatical sees and episcopal polity: the Church of England and the Church of Sweden-Finland. For centuries before the Reformation, the Finnish church had been ecclesiastically part of the province of Uppsala (an archbishopric since 1164) just as Finland itself was politically part of the Kingdom of Sweden. Thus there was no need to establish a Finnish archdiocese while union with Sweden continued. But with Napoleon's concurrence (the Tilsit pact of 1807), the Russians invaded Finland in 1808 and met with such success that all Finland was ceded by Sweden to Russia in 1809.

The Church of Ireland: a critical bibliography, 1536–1992 Part I: 1536–1603

1993 ◽  
Vol 28 (112) ◽  
pp. 345-352
Author(s):  
James Murray
Keyword(s):  
Sixteenth Century ◽  
Indigenous Population ◽  
The State ◽  
Protestant Reformation ◽  
Irish Context ◽  
Church Of Ireland ◽  
The Reformation ◽  
The 1960S ◽  
The Church

One of the things which has united historians across the generations when writing about the Reformation in its Tudor Irish context is the conviction that the state was ultimately unsuccessful in securing the allegiance of the indigenous population to its religious dictates. Where this agreement has broken down, and continues to break down, is in the significance attached to the Tudor state’s failure, and in determining precisely when it became apparent.Until the end of the 1960s most examinations of sixteenth-century Ireland identified the Tudor failure as being synonymous with the practical and absolute failure of the Protestant Reformation. These studies were generally characterised by a partipris approach and by their employment of an interlinked and deterministic vision to explain this failure. Echoing the observations of contemporaries like Archbishop Loftus of Dublin, who spoke of the Irish people’s ‘disposition to popery’, writers of all religious persuasions saw the Reformation’s failure as an inevitable consequence of the inherently conservative character of the island’s inhabitants.

Hurrell Froude and the Reformers

1970 ◽  
Vol 21 (3) ◽  
pp. 243-259 ◽  
Author(s):  
William J. Baker
Keyword(s):  
Sixteenth Century ◽  
Church And State ◽  
Early Years ◽  
Church Of Christ ◽  
Protestant Reformation ◽  
The Reformation ◽  
History Of ◽  
The Subject ◽  
William Cobbett ◽  
The Church

‘No portion of our annals’, Macaulay wrote in 1828, ‘has been more perplexed and misrepresented by writers of different parties than the history of the Reformation’. In the early years of the nineteenth century, when polemicists turned to history more often than to philosophy or theology, the Reformation was the subject most littered with the pamphlets of partisan debate. Macaulay could have cited numerous examples. Joseph Milner's popular History of the Church of Christ (1794–1809) set the Reformation in sharp contrast to the ‘Dark Ages’ when only occasional gleams of evangelical light could be detected, thus providing the Evangelical party with a historic lineage; Robert Sou they, in his Book of the Church (1824), presented a lightly-veiled argument for the retention of the existing order of Church and State as established in the sixteenth century; and in 1824 William Cobbett began the first of his sixteen weekly instalments on a history of the Protestant Reformation in England and Ireland, in order to call attention to the plight of labourers in the British Isles. In the history of the Reformation, duly manipulated (‘rightly interpreted’), men found precedents for their own positions and refutation of their opponents' arguments.

Heretics and Believers

2017 ◽  
Author(s):  
Peter Marshall
Keyword(s):  
Sixteenth Century ◽  
Church Of England ◽  
Individual Experience ◽  
Henry Viii ◽  
Profound Change ◽  
Catholic Culture ◽  
The Reformation ◽  
The Church

Centuries on, what the Reformation was and what it accomplished remain deeply contentious. This new history argues that sixteenth-century England was a society neither desperate for nor allergic to change, but one open to ideas of reform in various competing guises. King Henry VIII wanted an orderly, uniform Reformation, but his actions opened a Pandora's Box from which pluralism and diversity flowed and rooted themselves in English life. With sensitivity to individual experience as well as masterfully synthesizing historical and institutional developments, the book frames the perceptions and actions of people great and small, from monarchs and bishops to ordinary families and ecclesiastics, against a backdrop of profound change that altered the meanings of religion itself. This engaging history reveals what was really at stake in the overthrow of Catholic culture and the reshaping of the Church of England.

The Filioque Clause

1957 ◽  
Vol 10 (2) ◽  
pp. 166-173
Author(s):  
Keyword(s):  
Sixteenth Century ◽  
Church Of England ◽  
The Reformation ◽  
The Church

The Church of England in the sixteenth century cast off allegiance to the Papacy and underwent (more especially in the critical years 1549, 1552, and 1559) a considerable measure of doctrinal purification and reformation. The Reformation was in England, however, carried out on conservative lines, and the main dogmas of the Faith, as set forth in the traditional Creeds, were accepted and handed on without question. One of the XXXIX Articles (Article VIII) lays it down that ‘The three Creeds, Nicene Creed, Athanasius’ Creed, and that which is commonly called the Apostles' Creed, ought thoroughly to be received and believed: for they may be proved by most certain warrants of Holy Scripture.'

The Church of Sweden and the Unravelling of Establishment

2000 ◽  
Vol 5 (27) ◽  
pp. 417-430 ◽  
Author(s):  
Frank Cranmer
Keyword(s):  
Church Of England ◽  
Great Emphasis ◽  
Church Of Sweden ◽  
The Reformation ◽  
The Church

The Church of England and the Church of Sweden have been in communion with one another since the early 1920s and have much in common. Both maintain the historic episcopate, both place great emphasis on liturgy, and since the Reformation both have long been ‘by law established’—a process which began in Sweden when Gustavus Vasa took the throne in 1523 after the successful war of liberation against Denmark, was confirmed by the Riksdag of Västerås in 1544 and, after some vicissitudes, was finally settled by the Pact of Succession of 1604.

scholarly journals Luther’s Legacy: Rethinking the Theology of Lay Discipleship 500 Years after the Reformation

Ecclesiology ◽  
2017 ◽  
Vol 13 (3) ◽  
pp. 324-348
Author(s):  
Elaine Graham
Keyword(s):  
Church Of England ◽  
Lay Ministry ◽  
Protestant Reformation ◽  
Missional Ecclesiology ◽  
Church Education ◽  
The Reformation ◽  
The Everyday ◽  
Everyday World ◽  
The Church

The 500th anniversary of the Protestant Reformation is significant in many respects, not least in providing an opportunity to revisit Martin Luther’s emphasis on the role of the laity. Yet his legacy of a positive and theologically robust understanding of vocation as located in the everyday world as well as the religious life has only sporadically informed the church’s understanding of lay ministry, and has frequently been frustrated by clericalism and institutional inertia. By revisiting some modern theologies of the laity from the mid-twentieth century, and in dialogue with a recent Church of England report, this article will suggest some ways in which understandings of lay ministry and discipleship might be renewed. A focus on a learning church, education for discernment and a worldly, missional ecclesiology will help to direct the church to a vision of an empowered, confident and theologically literate laity.

scholarly journals QU’EST-CE QUE RÉFORMER UNE RELIGION? L’EXEMPLE DE LA RÉFORME PROTESTANTE

2017 ◽  
Vol 49 (1) ◽  
pp. 41
Author(s):  
Pierre Gisel
Keyword(s):  
Sixteenth Century ◽  
Cultural Context ◽  
Protestant Reformation ◽  
Catholic Reformation ◽  
Radical Reformation ◽  
The Reformation ◽  
The Status ◽  
The Church ◽  
Over Time

RÉSUMÉ: L’article interroge ce qu’il en est de la Réforme protestante à l’enseigne de « Qu’est-ce que réformer une religion ? ». Cela suppose qu’on en examine le déploiement dans le temps et qu’on le fasse en fonction de quelques problématiques à élaborer. Au XVIe siècle, la Réforme protestante hérite d’une antécédence et s’en démarque, comme le font aussi la Réforme radicale et la Réforme catholique, chacune diWérente, mais chacune nouvelle et chacune déterminée par la donne socio-culturelle du temps. L’article revient sur la « scène primitive » de la Réforme, sur la structuration de l’Eglise, sur ce qui s’y modiZent du type de fondement mis en avant, du statut et des formes de la transcendance, des modalités d’articulation au séculier. Sur cet arrière-plan, l’article revisite les oppositions confessionnelles usuelles, interrogeant critiquement chacun des termes alors mis en avant. Il y souligne tout particulièrement une radicalité liée à la posture protestante, avec ses forces et ses risques. Il se termine enfin avec l’évocation de questions contemporaines s’inscrivant dans la suite de cette histoire.ABSTRACT: The article questions the Protestant Reformation under the guise of «What does it mean to reform a religion?» . This implies that its’ implementation over time be examined and that this be done while taking into consideration a few under lying problems. In the sixteenth century, the Protestant Reformation inherited antecedents and differentiated itself from them, as did the radical Reformation and the Catholic Reformation, each different, but each new and each determined by the socio-cultural context of the time. The article returns to the «primitive scene» of the Reformation, to the structuring of the Church, to the changes that are taking place in the type of foundation being put forward and to the status and forms of transcendence, models of articulation in secularity. On this background, the article revisits the usual confessional oppositions, critically interrogating each of the ideas presented. In particular, it points out the radicalness linked to the Protestant position, with its strengths and risks. It ends by evoking contemporary questions for the continuation of this event.

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.

The Church of England and the Churches of Europe

2017 ◽  
Author(s):  
Tony Claydon
Keyword(s):  
Church Of England ◽  
Roman Catholic ◽  
Protestant Reformation ◽  
The Church

In the period 1662–1829 the Church of England saw itself simultaneously as a national Church for England, as a branch of the European Protestant Reformation, and as a part of a community of Churches across the continent. These identities caused tensions by suggesting different answers to the question of who were true Christians abroad. Anglicans might feel affinities both with Roman Catholic establishments and with the Protestant populations who challenged them. These tensions were managed in part by ambiguity and a determination not to press one identity too hard at the expense of others. This allowed the Church to maintain strong links with a wide variety of the faithful overseas. But tensions were also managed by an increasing spirit of accommodation. Both the Toleration Act of 1689 and the eventual emancipation of Dissenters and Catholics were aided by the struggles of the Church to contain its own internal diversity.

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