John Rogers: A Disillusioned Fifth Monarchy Man

1972 ◽  
Vol 4 (3) ◽  
pp. 125-146 ◽  
Author(s):  
Suellen M. Hoy
Keyword(s):  
Church Of England ◽  
Childhood Experiences ◽  
Face To Face ◽  
Oliver Cromwell ◽  
Assurance Of Salvation ◽  
The Church

In a letter to Oliver Cromwell in April 1653, John Rogers wrote that his soul was “boiling over into earnest prayers to the Great Jehovah for wisdom, counsel, and courage for you … the great deliverer of His people. …” Rogers perceived in the person of Cromwell another Moses, charged with the duty of liberating the saints of “the Commonwealth of Israel.” Yet in a face-to-face confrontation with Cromwell in February 1655, Rogers warned him, “in the name of the Lord Jehovah,” that his condition was “very desperate,” and that “the next Vial which is to be poured out … the scorching hot one … must fall upon him … [for having] forsaken and betrayed the Cause of Christ.” In less than two years, Rogers had gradually slipped from a summit of hopeful expectation into an abyss of bitter disillusionment, as he watched the man in whom he had placed all trust take for himself the crown that had been reserved for the Lord Jesus.Born in 1627 at Messing, Essex, John Rogers was the second son of Nehemiah and Margaret Rogers. Nehemiah Rogers, an Anglican clergyman and a firm advocate of the policies of Archbishop William Laud, endeavored to educate his son in a manner that would fit him for service in the Church of England. Early in life, under the tutelage first of his father and later of two Puritan clergymen — William Fenner and Stephen Marshall, John Rogers became acutely aware of contemporary theological controversies and intensely preoccupied with his own religious condition. Later as a minister in Ireland, Rogers recounted various childhood experiences in his quest for some assurance of salvation: … when I was a schoolboy at Maldon, in Essex, I began to be roused up by two men, viz. Mr. Fenner and Mr. Marshall … hearing Mr. William Fenner full of zeal, stirring about, and thundering, and beating the pulpit, I was amazed and thought he was mad … “Oh”, says he, “you knotty! rugged! proud piece of flesh! you stony, rocky, flinty, hard heart, what wilt thou do when thou art roaring in hell amongst the damned!” … I began now to be troubled, being scared and frighted, and out of fear of hell I fell to duties, hear sermons, read the scriptures … and learned to pray. …

scholarly journals Cerību laiks: LELB kontakti ar Anglijas baznīcu arhibīskapa Gustava Tūra darbības laikā (1946–1968)

Ceļš ◽  
2020 ◽  
Vol 71 ◽  
pp. 103-135
Author(s):  
Valdis Tēraudkalns ◽  
Keyword(s):  
Soviet Union ◽  
Church Of England ◽  
Face To Face ◽  
Lutheran Church ◽  
The Soviet Union ◽  
Main Emphasis ◽  
Foreign Politics ◽  
Evangelical Lutheran Church ◽  
Second World ◽  
The Church

The purpose of this article is to analyse relationships of the Evangelical Lutheran Church of Latvia (ELCL) with the Church of England during Gustavs Tūrs’ time as archbishop. Special attention is given to his visit to U.K. in 1955 as a member of the delegation of Soviet clergy. These contacts are placed in various contexts – theological, socio-political, personal relationships. “Voices” from various sources are placed face to face and confronted with each other. The author has explored materials previously unused in scientific circulation in Latvia – the archive files stored at the Lambeth Palace Library (London). Contacts between the two churches is a continuation of relationships maintained before the Second World War. Delegations of the Lutheran Churches in Estonia and in Latvia had meetings with representatives of the Church of England in 1936 and in 1938. These negotiations resulted in agreement on intercommunion that because of the war was never ratified but respected by the involved parties. The first years after Stalin’s death was a “thaw”, when repression and censorship in the Soviet Union was relaxed. The renewed interest of Soviet leadership in using religious organizations for Soviet foreign politics was used by churches to further their own aims. They tried to reap additional benefits from the Soviet-inspired “parade ecumenism” – theological studies abroad, exchange visits, etc. However, it was not achieved without compromises. Here pops up a theme of collaborationism, which still is sensitive in post-Soviet countries. It may seem easy to evaluate this phenomenon from today’s perspective, whereas for people having no hope that situation would change in their lifetime, adjusting to the political realities was the only option they had. Of course, the question remains what kind of concessions they made to the Soviet system. Contacts between the churches in U.K. and Latvia helped to exchange information; they paved the way to membership in international organizations like the World Lutheran Federation. For Anglicans, the main emphasis during the visit of the delegation of Soviet clergy in 1955 was on Orthodox-Anglican relationships. It is related to the fact that the High-Church movement at that time was at its zenith of influence in the Church of England. The attitude of the Latvian Lutheran Church in diaspora was negative, because it did not recognize ELCL as legitimate, nevertheless, this attitude was not consistent, because the leadership of diaspora church simultaneously tried to maintain personal contacts with the colleagues in Latvia.

William Perkins and His Contemporaries on “Free Will”

2020 ◽  
pp. 7-44
Author(s):  
Richard A. Muller
Keyword(s):  
Free Will ◽  
Church Of England ◽  
Roman Catholic ◽  
Reformed Theology ◽  
Ongoing Debate ◽  
Early Modern Era ◽  
Assurance Of Salvation ◽  
Modern Era ◽  
Roman Catholics ◽  
The Church

William Perkins’ thought on grace and free choice belongs to the context of the Elizabethan Settlement and developing English Reformed theology in an era of polemics with Roman Catholic adversaries. The works in which he deals with this issue exposit and defend English Reformed theology, address matters of doctrinal definitions, and deal with problems of piety, conscience, and assurance of salvation. Perkins’ several expositions of the problem of human freedom were written during a period of ongoing debate, sparked by the Reformers, between Protestants and Roman Catholics over this issue, particularly in relation to the economy of salvation and the question of the catholicity of Protestantism. His context in the particular historical stage or moment of this debate is also of significance. He has been variously identified in scholarship as a distinctly English churchman and prominent apologist of the Church of England, a “father of Puritanism,” an exponent of early Reformed orthodoxy, a supralapsarian Calvinist, and one among several ancestors of the anti-Arminian line of English theology in the early modern era.

The Puritans

2019 ◽  
Author(s):  
David D. Hall
Keyword(s):  
New England ◽  
Early Modern ◽  
Church Of England ◽  
Political Movement ◽  
Cultural Changes ◽  
Transatlantic History ◽  
Oliver Cromwell ◽  
History Of ◽  
Cultural Movement ◽  
The Church

This book is a sweeping transatlantic history of Puritanism from its emergence out of the religious tumult of Elizabethan England to its founding role in the story of America. Shedding critical new light on the diverse forms of Puritan belief and practice in England, Scotland, and New England, the book provides a multifaceted account of a cultural movement that judged the Protestant reforms of Elizabeth's reign to be unfinished. The book describes the movement's deeply ambiguous triumph under Oliver Cromwell, its political demise with the Restoration of the English monarchy in 1660, and its perilous migration across the Atlantic to establish a “perfect reformation” in the New World. It examines the tribulations and doctrinal dilemmas that led to the fragmentation and eventual decline of Puritanism. It presents a compelling portrait of a religious and political movement that was divided virtually from the start. In England, some wanted to dismantle the Church of England entirely and others were more cautious, while Puritans in Scotland were divided between those willing to work with a troublesome king and others insisting on the independence of the state church. The book traces how Puritanism was a catalyst for profound cultural changes in the early modern Atlantic world, opening the door for other dissenter groups such as the Baptists and the Quakers, and leaving its enduring mark on what counted as true religion in America.

Anglican-Danish Relations from the American to the Icelandic Consecration Proposals (1784–1866)

1970 ◽  
Vol 21 (4) ◽  
pp. 341-355
Author(s):  
J. E. Pinnington
Keyword(s):  
Eighteenth Century ◽  
Religious Freedom ◽  
Church Of England ◽  
Northern Europe ◽  
Anglican Church ◽  
Grand Tour ◽  
Face To Face ◽  
The One ◽  
The Church ◽  
External Characteristics

Between the sixteenth and the eighteenth centuries the Church of England and the Nordic Churches had by no means uncommon contacts, which extended, on at least one occasion, in the correspondence between the Reverend Edward Lye and Carl Jasper Benzelius, to matters specifically ecumenical. From the Restoration period there was a Scandinavian presence in London, which was graced with a remarkable degree of religious freedom virtually amounting to ‘most favoured nation’ treatment, and the contemporaneous English commercial colonies at Elsinor and Gothenburg enabled some members, at least, of the Anglican Church to observe their Scandinavian counterparts in their native habitat. Yet, notwithstanding these apparent advantages, Anglicans, on the whole, remained more ignorant of the Episcopal Churches of Northern Europe than of the Dutch, French and Swiss Reformed Churches, and the one cross-influence which there was in this period, through bishop Jacob Serenius of Strängäs, was apparently so superficial that nothing of significance could be built upon it. Part of the reason was, no doubt, that Scandinavia and Iceland were outside the normal itinerary of the Grand Tour and also outside the main channels of eighteenth-century British diplomacy. This being so, the peculiar external characteristics of Lutheranism, particularly its northerly variety, were likely to baffle and deter those rare Englishmen who came face to face with it.

Supporting the Monarchy and the Church of England during the Restoration

2020 ◽  
pp. 139-184
Author(s):  
Joseph Arthur Mann
Keyword(s):  
Public Opinion ◽  
Church Of England ◽  
Father Figure ◽  
The Public ◽  
Oliver Cromwell ◽  
Charles Ii ◽  
Musical Propaganda ◽  
The Church

With rebellion and regicide an ever-present worry for the newly-restored monarchy and the new king Charles II, public opinion could not be ignored. Charles II was welcomed back to his kingdom with a mix of enthusiasm and relief, but his Church of England faced a more difficult restoration. After being outlawed for a decade, it faced the difficulties inherent in reconstituting the institution itself. It faced the challenge of countering the sentiments against it that had been spread during the Commonwealth. It also needed to establish religious harmony in a populace fractured into numerous denominations than it was before the war. Chapter three reveals how music was consistently pressed into service to maintain a favorable public opinion of Charles II and later James II and in the 1660s to support the restoration of the Church of England. It shows how musical propaganda was used to tout Charles II’s lack-luster victories over the Dutch as masterful triumphs, paint him as a benevolent father-figure to his people, and even give him a fictional victory over Oliver Cromwell. While these tactics recurred during the reign of James II, they were ultimately unable to overcome the public distaste for his Catholicism.

Pontifical Institute of Medieval Studies, Toronto, 11th July 1982

Moreana ◽  
2004 ◽  
Vol 41 (Number 157- (1-2) ◽  
pp. 58-71
Author(s):  
John McConica
Keyword(s):  
Catholic Church ◽  
Church Of England ◽  
Historical Review ◽  
Roman Catholic ◽  
International Commission ◽  
Medieval Studies ◽  
John Paul Ii ◽  
The Church ◽  
The Catholic Church

During the period in which these papers were given, there were great achievements on the ecumenical scene, as the quest to restore the Church’s unity was pursued enthusiastically by all the major Christiandenominations. The Papal visit of John Paul II to England in 1982 witnessed a warmth in relationships between the Church of England and the Catholic Church that had not been experienced since the early 16th century Reformation in England to which More fell victim. The Anglican-Roman Catholic International Commission was achieving considerable doctrinal consensus and revisionist scholarship was encouraging an historical review by which the faithful Catholic and the confessing Protestant could look upon each other respectfully and appreciatively. It is to this ecumenical theme that James McConica turns in his contribution.

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