Archbishop Whately: Human Nature and Christian Assistance

1981 ◽  
Vol 50 (2) ◽  
pp. 166-181 ◽  
Author(s):  
Ray E. McKerrow
Keyword(s):  
Nineteenth Century ◽  
American Academy ◽  
Human Nature ◽  
Religious Thought ◽  
Arts And Sciences ◽  
Richard Whately ◽  
The Times ◽  
The Church

Richard Whately, Archbishop of Dublin (1831–1863), has been characterized as a representative of the Broad Church movement of the early to mid-nineteenth century. Convinced that the Church of England's sacraments and liturgies, indeed its very structure, should correspond to the times and not to some ancient formulary, Whately argued continuously for a general reformation of its rules and regulations and for a separate church body to arbitrate disputes over spiritual matters. Recognizing the force of his arguments on these and myriad other subjects, a reviewer for the Christian Observer commented that “the Archbishop is a great intellectual gladiator, and all parties will confess that it is far pleasanter to have him with them than against them.” The nature of his role as a Christian advocate also was noted by the American Academy of Arts and Sciences. “He showed a rare union of literary talent, knowledge of human nature, and administrative ability, and the work that he accomplished places him in the highest rank of Christian statesmen. … [His essays] have had a wide influence upon the course of religious thought in England for more than a quarter of a century.”

Deification in the Long Nineteenth Century

2019 ◽  
pp. 55-81
Author(s):  
Ruth Coates
Keyword(s):  
Higher Education ◽  
Nineteenth Century ◽  
Twentieth Century ◽  
Political Culture ◽  
Institutions Of Higher Education ◽  
Religious Thought ◽  
History Of ◽  
Cultural Expressions ◽  
Russian Religious Thought ◽  
The Church

Chapter 2 sets out the history of the reception of deification in Russia in the long nineteenth century, drawing attention to the breadth and diversity of the theme’s manifestation, and pointing to the connections with inter-revolutionary religious thought. It examines how deification is understood variously in the spheres of monasticism, Orthodox institutions of higher education, and political culture. It identifies the novelist Fedor Dostoevsky and the philosopher Vladimir Soloviev as the most influential elite cultural expressions of the idea of deification, and the primary conduits through which Western European philosophical expressions of deification reach early twentieth-century Russian religious thought. Inspired by the anthropotheism of Feuerbach, and Stirner’s response to this, Dostoevsky brings to the fore the problem of illegitimate self-apotheosis, whilst Soloviev, in his philosophy of divine humanity, bequeaths deification to his successors both as this is understood by the church and in its iteration in German metaphysical idealism.

Life in the Spirit

2017 ◽  
Author(s):  
Peter C. Hodgson
Keyword(s):  
Nineteenth Century ◽  
Religious Thought ◽  
New Meanings ◽  
Russian Religious Thought ◽  
The Church

‘Life in the Spirit’, an ancient conviction of the Church, finds diverse new meanings among the thinkers of the nineteenth century. The chapter starts with a distinguished line of Protestants from Schleiermacher, Hegel, and Kierkegaard to Bushnell, Royce, and Troeltsch. Then it turns to three Anglicans (Coleridge, Maurice, Gore); to Möhler and the Catholic Tübingen School; and to Soloviev and Russian religious thought. It ends with ‘marginalized voices’ of the century, voices that spoke of the Spirit in the genre not of theology but of sermon, song, and story. The purpose is to display as much variety in viewpoint as possible and not to resolve contradictions. Tensions are inherent to the topic itself. It is clear that, despite the centrality of Christological issues in this century, the Spirit too comes into its own, blowing in every direction.

The Rite of Confirmation in Anglican Thought during the Eighteenth Century

1999 ◽  
Vol 68 (2) ◽  
pp. 359-372
Author(s):  
Robert Cornwall
Keyword(s):  
Nineteenth Century ◽  
Eighteenth Century ◽  
Glorious Revolution ◽  
Thomas Wilson ◽  
The Times ◽  
William Iii ◽  
The Glorious Revolution ◽  
To Receive ◽  
The Church ◽  
Church Tradition

S. L. Ollard's 1926 study of the Church of England's understanding and practice of the rite of confirmation remains the most significant examination of this topic for the eighteenth century. He insisted that eighteenth-century Anglicans took a low view of the rite, contending that the religious consequences of the Glorious Revolution set the tone for Anglican sacramental views. That the church allowed three unconfirmed monarchs (William III and the first two Georges) to receive the Eucharist provided evidence of the neglect of this rite. Louis Weil more recently echoes Ollard's critique, suggesting that after 1660 Anglican writers “virtually ignored the rite.” Weil believes that interest in the rite was limited to Thomas Wilson, the eighteenth-century bishop of Sodor and Man, and a few like-minded members of the “old high church tradition.” Thus, according to most accounts, Anglicans gave little attention to confirmation until the nineteenth century, when the Tractarians supposedly rediscovered the importance of the rite. Ironically, Weil undermines his own position by pointing out that the only “concentrated material” on the rite in the Tracts for the Times was a reprinting of the work on confirmation by the eighteenth-century bishop of Sodor and Mann, Thomas Wilson.

Catholic Theology in the United States, 1840-1907: Recovering a Forgotten Tradition

Horizons ◽  
1983 ◽  
Vol 10 (2) ◽  
pp. 317-333
Author(s):  
William L. Portier
Keyword(s):  
United States ◽  
Nineteenth Century ◽  
The United States ◽  
Religious Thought ◽  
Catholic Theology ◽  
American Catholic ◽  
The Church

AbstractContrary to widely held assumptions, American Catholics in the nineteenth century made some interesting and even original contributions to religious thought. This essay serves as an introductory resource for this significant body of writing. Surveying the period between 1840 and 1907, it identifies distinctive and self-aware American Catholic contributions to theology in three areas, the church question, Catholic Americanism, and modernism. Finally it draws attention to some of the unfinished agenda left to us by this largely forgotten tradition.

The Anglican Imagination of Matthew Arnold

2009 ◽  
Vol 8 (2) ◽  
pp. 200-218
Author(s):  
Matthew LaGrone
Keyword(s):  
Nineteenth Century ◽  
Church Of England ◽  
Matthew Arnold ◽  
Religious Thought ◽  
Anglican Church ◽  
Christian Doctrine ◽  
Victorian Era ◽  
The Church

AbstractThis essay is an attempt to write Matthew Arnold into the narrative of Anglican thought in the nineteenth century. Overviews of general religious thought in the Victorian era give an appropriate nod to Arnold, but the institutional histories of the Anglican Church have not acknowledged his contributions to defining Anglican identity. In many ways, this is quite understandable: Arnold broke with much of traditional Christian doctrine. But, and just as significant, he never left the Church of England, and in fact he was an apologist for the Church at a time when even part of the clergy seemed alienated. He sought to expand the parameters of permitted religious opinion to include the largest number of English Christians in the warm embrace of the national Church. The essay concludes that the religious reflections of Arnold must be anchored in an Anglican context.

The Township, the Pregnant Girl and the Church: Community Dynamics, Gender and Social Control in Early Nineteenth-century Scotland

2019 ◽  
Vol 10 (1) ◽  
pp. 41-67
Author(s):  
Elizabeth Ritchie
Keyword(s):  
Nineteenth Century ◽  
Rural Communities ◽  
Social Control ◽  
Community Dynamics ◽  
Church Discipline ◽  
Sexual Offences ◽  
Early Nineteenth Century ◽  
Female Community ◽  
The Church ◽  
Unmarried Girl

In 1814 in a small Highland township an unmarried girl, ostracised by her neighbours, gave birth. The baby died. The legal precognition permits a forensic, gendered examination of the internal dynamics of rural communities and how they responded to threats to social cohesion. In the Scottish ‘parish state’ disciplining sexual offences was a matter for church discipline. This case is situated in the early nineteenth-century Gàidhealtachd where and when church institutions were less powerful than in the post-Reformation Lowlands, the focus of most previous research. The article shows that the formal social control of kirk discipline was only part of a complex of behavioural controls, most of which were deployed within and by communities. Indeed, Scottish communities and churches were deeply entwined in terms of personnel; shared sexual prohibitions; and in the use of shaming as a primary method of social control. While there was something of a ‘female community’, this was not unconditionally supportive of all women nor was it ranged against men or patriarchal structures.

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.

The “individual” in Johann Friedrich Overbeck’s and Franz Liszt’s Seven Sacraments

2013 ◽  
Vol 54 (4) ◽  
pp. 339-356
Author(s):  
Dolores Pesce
Keyword(s):  
Nineteenth Century ◽  
Franz Liszt ◽  
Individualized Treatment ◽  
Sacred Art ◽  
The Individual ◽  
Individual Voice ◽  
Emotional Effects ◽  
The Church

In the preface to his Septem sacramenta (1878–1884), Franz Liszt acknowledged its stimulus — drawings completed in 1862 by the German painter J. F. Overbeck (1789–1869). This essay explores what Liszt likely meant by his and Overbeck’s “diametrically opposed” approaches and speculates on why the composer nonetheless acknowledged the artist’s work. Each man adopted an individualized treatment of the sacraments, neither in line with the Church’s neo-Thomistic philosophy. Whereas the Church insisted on the sanctifying effects of the sacraments’ graces, Overbeck emphasized the sacraments as a means for moral edification, and Liszt expressed their emotional effects on the receiver. Furthermore, Overbeck embedded within his work an overt polemical message in response to the contested position of the pope in the latter half of the nineteenth century. For many in Catholic circles, he went too far. Both works experienced a problematic reception. Yet, despite their works’ reception, both Overbeck and Liszt believed they had contributed to the sacred art of their time. The very individuality of Overbeck’s treatment seems to have stimulated Liszt. True to his generous nature, Liszt, whose individual voice often went unappreciated, publicly recognized an equally individual voice in the service of the Church.

Contested Citizenship

2017 ◽  
Vol 9 (2) ◽  
pp. 15-39 ◽  
Author(s):  
Ingrid Brühwiler
Keyword(s):  
Nineteenth Century ◽  
Public Education ◽  
Nation State ◽  
The Church ◽  
The Ideal

This article examines public education and the establishment of the nation-state in the first half of the nineteenth century in Switzerland. Textbooks, governmental decisions, and reports are analyzed in order to better understand how citizenship is depicted in school textbooks and whether (federal) political changes affected the image of the “imagined citizen” portrayed in such texts. The “ideal citizen” was, first and foremost, a communal and cantonal member of a twofold society run by the church and the secular government, in which nationality was depicted as a third realm.

Priesthood Ordination

2018 ◽  
Author(s):  
Jonathan A. Stapley
Keyword(s):  
Nineteenth Century ◽  
Black Men ◽  
Church Leaders ◽  
Men And Women ◽  
Joseph Smith ◽  
Book Of Mormon ◽  
The Temple ◽  
The Church ◽  
Power And Authority

Early Mormons used the Book of Mormon as the basis for their ecclesiology and understanding of the open heaven. Church leaders edited, harmonized, and published Joseph Smith’s revelation texts, expanding understandings of ecclesiastical priesthood office. Joseph Smith then revealed the Nauvoo Temple liturgy, with its cosmology that equated heaven, kinship, and priesthood. This cosmological priesthood was materialized through sealings at the temple altar and was the context for expansive teachings incorporating women into priesthood. This cosmology was also the basis for polygamy, temple adoption, and restrictions on the participation of black men and women in the church. This framework gave way at the end of the nineteenth century to a new priesthood cosmology introduced by Joseph F. Smith based on male ecclesiastical office. As church leaders expanded the meaning of priesthood to comprise the entire power and authority of God, they struggled to integrate women into church cosmology.

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