scholarly journals Florensky Paul, priest. Foreword to the publication of a series of the Fathers

2015 ◽  
pp. 437-441
Author(s):  
Андроник Трубачев
Keyword(s):  
Church History ◽  
Center Of Gravity ◽  
Ecclesiastical History ◽  
What Is Said ◽  
History Of ◽  
Pavel Florensky ◽  
Manuscript Text ◽  
The Church

Публикуется текст рукописи из архива священника Павла Флоренского, в которой он дает критический анализ учебника «Церковной истории» И. И. Соколова. Текст, написанный Флоренским по просьбе М. А. Новоселова, должен был стать предисловием к неосуществившемуся изданию творений святых отцов и житий святых в рамках альтернативного подхода. Согласно отцу Павлу, церковная история является непрестанно нарастающим потоком святых и духовных ценностей, а местом притяжения при написании церковной истории должно быть не то, что говорят о Церкви, а то, что сама Церковь свидетельствует о себе. This is a publication of a manuscript text from the archive of the priest Pavel Florensky, in which he critically talks about the textbook “Ecclesiastical History”of I. Sokolov. The text, written at the request of M. A. Novoselov was supposed to be a preface to the publication of a series of unrealized Holy Fathers. Fr. Paul Florensky, in his discussion of the ideology behind the writing of the Church history, criticizes the approach of I. I. Sokolov, who talks about “history’s struggle with the Church” and how it is simply a series of small and accidental conflicts and intrigues, representing “what was done to the church, rather than what the Church did”. According to Fr. Paul, Church history is a constantly increasing flow of Saints andspiritual values, and the center of gravity in writing a Church history should not be, what is said about the Church, but what the Church says about itself.

A Reconsideration of Richard Bancroft's Paul's Cross Sermon of 9 February 1588/9

1969 ◽  
Vol 20 (2) ◽  
pp. 253-266 ◽  
Author(s):  
W. D. J. Cargill Thompson
Keyword(s):  
Eighteenth Century ◽  
Church Of England ◽  
Church History ◽  
Anglican Church ◽  
Ecclesiastical History ◽  
Novel Theory ◽  
History Of ◽  
Considerable Length ◽  
Anglican Theology ◽  
The Church

Richard Bancroft's Paul's Cross Sermon of 9 February 1588/9 owes its fame to the fact that it has traditionally been associated with the first appearance in Anglican theology of the jure divino theory of episcopacy. So far as I have been able to discover, this tradition appears to derive its origin from the account of the Sermon given by John Strype in the eighteenth century, although the germ of the idea is considerably older, since it can be traced back to the attacks made at the time by Bancroft's puritan opponents, most notably Sir Francis Knollys, who accused him, along with archbishop Whitgift and others, of seeking to undermine the Royal Supremacy by preaching that bishops owed their ‘superiority’ over the lower clergy to God rather than to the queen. Until the eighteenth century, however, this interpretation of Bancroft's teaching is only to be found in puritan writers. Seventeenth-century Anglican church historians in general do not appear to have attached any doctrinal significance to the Sermon. Peter Heylyn, for example, in his Aërius Redivivus (1670) refers to it as ‘a most excellent and judicious Sermon’ and proceeds to give a lengthy summary of its contents without at any point suggesting that Bancroft was putting forward a novel theory of episcopacy, while Thomas Fuller makes no reference to it at all either in his Church History of Britain (1655) or in his account of Bancroft in The Worthies of England (1662). At the beginning of the eighteenth century the Sermon enjoyed a modest vogue among the Non-Jurors, who admired it for its vigorous defence of the Church of England against the attacks of the puritans; but neither Henry Gandy, who reprinted it at the instigation of Dr. George Hickes in the first volume of the Bibliotheca Scriptorum Ecclesiae Anglicanae (1709), nor Jeremy Collier, who discussed it at considerable length in his Ecclesiastical History of Great Britain (1709-14), drew any explicit connexion between the Sermon and the emergence of the jure divino theory of episcopacy.

An Eighth-century Poem on St. Ninian

Antiquity ◽  
1940 ◽  
Vol 14 (55) ◽  
pp. 280-291 ◽  
Author(s):  
Wilhelm Levison
Keyword(s):  
Church History ◽  
Eighth Century ◽  
Fifth Century ◽  
Christian Faith ◽  
Northern Province ◽  
Ecclesiastical History ◽  
Spiritual Instruction ◽  
Long Time ◽  
History Of ◽  
The Church

Whithorn in Galloway and Kirkmadrine nearby are famous to the archaeologist and historian as the homes of the oldest Christian monuments in Scotland, namely the memorial stones still to be found there. They were erected in a district where the church history of Scotland originated through the efforts of St. Ninian. A few lines in Bede’s Ecclesiastical History, III, 4, contain the earliest traditions about him which have come down to us. According to this late record, ‘Nynia’ was a British bishop who brought the Christian faith to the southern Picts (australes Picti). He had got his spiritual instruction in Rome, and had his episcopal see and his last resting-place amidst other saints-at Whithorn, Ad Candidam Casam, so called after the church dedicated to St. Martin which he built of stone, a fashion unusual to the Britons. As to his age, Bede merely says that he was at work a long time before St. Columba came to the northern Picts in 565. The intercourse with Rome can hardly have been later than the fifth century; a dedication to St. Martin who probably died in 397, cannot have been made before the same century. When Bede finished his History in 731, Whithorn was under Northumbrian rule, belonging to the northern ‘province’ of Bernicia. An English episcopal seat had been erected there shortly before, having Pecthelm as first bishop (Hist. eccl v, 23); he had been a long time deacon and monk in Wessex with Aldhelm, the abbot of Malmesbury and bishop of Sherborne, famous for his writings, who died in 709. Pecthelm was one of Bede’s authorities (ib., v. 13, 18); so it has been suggested that the latter was indebted to Pecthelm for his knowledge of Ninian. Pecthelm was one of the correspondents of St. Boniface who also came from Wessex, and who wrote him a letter on a question of canonical law shortly before he (Pecthelm) died in 735. It must also be noted that Bede distinguishes clearly between Whithorn, situated amongst the British, and the Pictish country, the scene of Ninian’s missionary efforts.

Joseph Milner's Evangelical Church History

1959 ◽  
Vol 10 (2) ◽  
pp. 174-187 ◽  
Author(s):  
J. D. Walsh
Keyword(s):  
Far East ◽  
Sole Source ◽  
Church History ◽  
Church Of Christ ◽  
Early Nineteenth Century ◽  
Ecclesiastical History ◽  
Members Of Parliament ◽  
History Of ◽  
The Church ◽  
Better Than

‘The Church History of Joseph Milner is one of those books which may perish with some revolution of the moral and religious character of the English race, but hardly otherwise.’ Sir James Stephen's prophecy reads alarmingly to-day when the book has vanished even from the dustiest and highest shelf of the rectory library. But it was of Milner's History that Cowper also wrote enthusiastically ‘the facts are incontestible, the grand observations upon them are all irrefragible, and the style, in my judgment, incomparably better than that of Robertson or Gibbon’. Translated into German, Swedish and Spanish, relayed to Grundtwigian pietist circles through the histories of Rasmus Sørensen, Milner was read as far north as Greenland and as far east as the Volga. His book was instrumental in converting half a dozen Members of Parliament. It was long considered—as Milner intended it to be—as the replacement of Mosheim's famous History, and as such it was prescribed reading in the educated Evangelical home and beyond. In 1847 Julius Hare regarded it as still ‘the main, if not the sole, source from which a large portion of our Church derive their notions of ecclesiastical history’. Ironically, it was from Milner's soundly Evangelical pages that young Newman got his first love of the Fathers. The History of the Church of Christ must thus be reckoned as a book of first importance in the religious history of early nineteenth-century England. Yet, save for a few pages in Abbey and Overton (still the most reliable survey of Evangelicalism, after eighty years) Milner's book is now unknown.

The Professionalization of an Elite: The Nineteenth Century Episcopate

1991 ◽  
Vol 23 (3) ◽  
pp. 459-482 ◽  
Author(s):  
William T. Gibson
Keyword(s):  
Nineteenth Century ◽  
Eighteenth Century ◽  
Social History ◽  
Structural Changes ◽  
Church History ◽  
Ecclesiastical History ◽  
Popular View ◽  
History Of ◽  
Eighteenth And Nineteenth Centuries ◽  
The Church

A number of Victorian writers identified a change in the episcopate in the nineteenth century: Dean Burgon, for example, believed that a remodeled episcopacy emerged at this time. Historians have advanced the view that the changes were generated by the Whig ecclesiastical reforms of the 1830s. Indeed it is part of the schemata of ecclesiastical history that bishops in the eighteenth century were fundamentally different from those in the nineteenth century. Yet, as C. K. Francis Brown admitted, there has been no attempt to establish a pattern of this in the career and social history of the nineteenth century episcopate. This is all the more surprising since a structuralist analysis of the Caroline and Hanoverian episcopate has existed for some years. The traditional view of Church history, that the ecclesiastical reforms of the 1830s and 1840s were the principal engine of change, have tended to overlook the structural changes in bishops' career patterns and that there was a change in the concept of the episcopal function. The context of this changed concept of episcopal duty is important. Recent work on the professionalization of the clergy has focused on the immediate impact of the Reformation and the development of the Church as a profession up to the early eighteenth century. Rosemary O'Day and Geoffrey Holmes have demonstrated that between 1580 and 1730 the clerical profession became increasingly stratified. The overpopulation of the clergy in the eighteenth century accelerated this trend, establishing a Church in which there were extremes of wealth and poverty. At the same time the clergy were subject to greater lay control than any other emergent profession. This tension between professionalization and institutions of the state has been examined in other occupations, but throughout the nineteenth century it grew stronger in the Church. From patronage of a living to nomination to a see, laity dominated the Church. In spite of Whig reforms of the 1830s and 1840s lay control established strict parameters within which the professionalization of the episcopate occurred. The effect of control from outside the Church was that the paths to the bench of bishops remained more numerous and varied than the limited paths to the elite of other professions like the judiciary. The eighteenth and nineteenth centuries also saw functional trends that brought about the professionalization of the clergy. These changes have been thoroughly analyzed by Anthony Russell. The self-conscious spirituality of the Tractarian movement also effected changes in the popular view of the clerical function, and the episcopate was not immune to these changes. By the closing decades of the nineteenth-century bishops were appointed whose careers had been touched by these trends. Equally important were developments within the episcopate that altered the bishops' roles.

Theology in the Church of England

2017 ◽  
Author(s):  
B. W. Young
Keyword(s):  
Eighteenth Century ◽  
Church Of England ◽  
Ecclesiastical History ◽  
International Reputation ◽  
History Of ◽  
Joseph Butler ◽  
Anglican Theology ◽  
The Many ◽  
The Church

The dismissive characterization of Anglican divinity between 1688 and 1800 as defensive and rationalistic, made by Mark Pattison and Leslie Stephen, has proved more enduring than most other aspects of a Victorian critique of the eighteenth-century Church of England. By directly addressing the analytical narratives offered by Pattison and Stephen, this chapter offers a comprehensive re-evaluation of this neglected period in the history of English theology. The chapter explores the many contributions to patristic study, ecclesiastical history, and doctrinal controversy made by theologians with a once deservedly international reputation: William Cave, Richard Bentley, William Law, William Warburton, Joseph Butler, George Berkeley, and William Paley were vitalizing influences on Anglican theology, all of whom were systematically depreciated by their agnostic Victorian successors. This chapter offers a revisionist account of the many achievements in eighteenth-century Anglican divinity.

scholarly journals Historiese teologie in ʼn veranderende konteks

2016 ◽  
Vol 72 (3) ◽  
Author(s):  
Wim A. Dreyer
Keyword(s):  
Biblical Interpretation ◽  
Church History ◽  
Church Polity ◽  
History Of ◽  
Missions History ◽  
History Of Theology ◽  
Historical Theology ◽  
History Of Biblical Interpretation ◽  
The Church ◽  
Precarious Situation

In this contribution, the author reflects on historical theology as theological discipline. After a short introduction to the precarious situation of church history as a theological discipline in South Africa and the question of faith and history, the contribution presents an analysis of Gerhard Ebeling’s 1947 publication on church history in which he proposed that church history should be understood as a history of Biblical interpretation. Based on some of the principles Ebeling delineated, the author proposes that historical theology could be applied to five areas of research: prolegomena, history of the church, history of missions, history of theology and church polity. The point is made that historical theology, when properly structured and presented, could play a major role in enriching the theological and ecclesial conversation and in assisting the church in the process of reformation and transformation.Keywords: Gerhard Ebeling; Hermeneutics; Church History

Past Belief

2019 ◽  
pp. 13-40
Author(s):  
Anthony Grafton
Keyword(s):  
Early Modern ◽  
Catholic Church ◽  
Saint Augustine ◽  
Fourth Century ◽  
Early History ◽  
Ecclesiastical History ◽  
Royal Road ◽  
History Of ◽  
The Subject ◽  
The Church

This chapter examines the centrality of early modern ecclesiastical history, written by Catholics as well as Protestants, in the refinement of research techniques and practices anticipatory of modern scholarship. To Christians of all varieties, getting the Church's early history right mattered. Eusebius's fourth-century history of the Church opened a royal road into the subject, but he made mistakes, and it was important to be able to ferret them out. Saint Augustine was recognized as a sure-footed guide to the truth about the Church's original and bedrock beliefs, but some of the Saint's writings were spurious, and it was important to be able to separate the wheat from the chaff. To distinguish true belief from false, teams of religious scholars gathered documents; the documents in turn were subjected to skeptical scrutiny and philological critique; and sources were compared and cited. The practices of humanistic scholarship, it turns out, came from within the Catholic Church itself as it examined its own past.

New Romanian Publications on the Church History of Central Europe and Byzantium

2012 ◽  
pp. 364-366
Author(s):  
Christian Gastgeber ◽  
Ioan-Aurel Pop ◽  
Oliver Jens Schmitt ◽  
Alexandru Simon ◽  
Ana Dumitran ◽  
...  
Keyword(s):  
Central Europe ◽  
Church History ◽  
History Of ◽  
The Church

is generally compatible with the teaching of the common and vulgar pride in the power of this world’ Reformed church, and therefore with doctrines (cited Var 1.423). Readers today, who rightly query found in the Book of Common Prayer and the hom-any labelling of Spenser’s characters, may query just ilies, rather than as a system of beliefs. See J.N. Wall how the knight’s pride, if he is proud, is personified 1988:88–127. by Orgoglio. Does he fall through pride? Most cer-Traditional interpretations of Book I have been tainly he falls: one who was on horseback lies upon either moral, varying between extremes of psycho-the ground, first to rest in the shade and then to lie logical and spiritual readings, or historical, varying with Duessa; and although he staggers to his feet, he between particular and general readings. Both were soon falls senseless upon the ground, and finally is sanctioned by the interpretations given the major placed deep underground in the giant’s dungeon. classical poets and sixteenth-century romance writers. The giant himself is not ‘identified’ until after the For example, in 1632 Henry Reynolds praised The knight’s fall, and then he is named Orgoglio, not Faerie Queene as ‘an exact body of the Ethicke doc-Pride. Although he is said to be proud, pride is only trine’ while wishing that Spenser had been ‘a little one detail in a very complex description. In his size, freer of his fiction, and not so close riuetted to his descent, features, weapon, gait, and mode of fight-Morall’ (Sp All 186). In 1642 Henry More praised ing, he is seen as a particular giant rather than as a it as ‘a Poem richly fraught within divine Morality particular kind of pride. To name him such is to as Phansy’, and in 1660 offers a historical reading of select a few words – and not particularly interesting Una’s reception by the satyrs in I vi 11–19, saying ones – such as ‘arrogant’ and ‘presumption’ out of that it ‘does lively set out the condition of Chris-some twenty-six lines or about two hundred words, tianity since the time that the Church of a Garden and to collapse them into pride because pride is one became a Wilderness’ (Sp All 210, 249). Both kinds of the seven deadly sins. To say that the knight falls of readings continue today though the latter often through pride ignores the complex interactions of all tends to be restricted to the sociopolitical. An influ-the words in the episode. While he is guilty of sloth ential view in the earlier twentieth century, expressed and lust before he falls, he is not proud; in fact, he by Kermode 1971:12–32, was that the historical has just escaped from the house of Pride. Quite allegory of Book I treats the history of the true deliberately, Spenser seeks to prevent any such moral church from its beginnings to the Last Judgement identification by attributing the knight’s weakness in its conflict with the Church of Rome. According before Orgoglio to his act of ignorantly drinking the to this reading, the Red Cross Knight’s subjection enfeebling waters issuing from a nymph who, like to Orgoglio in canto vii refers to the popish captivity him, rested in the midst of her quest. of England from Gregory VII to Wyclif (about 300 Although holiness is a distinctively Christian years: the three months of viii 38; but see n); and the virtue, Book I does not treat ‘pilgrim’s progress from six years that the Red Cross Knight must serve the this world to that which is to come’, as does Bunyan, Faerie Queene before he may return to Eden refers but rather the Red Cross Knight’s quest in this world to the six years of Mary Tudor’s reign when England on a pilgrimage from error to salvation; see Prescott was subject to the Church of Rome (see I xii 1989. His slaying the dragon only qualifies him to 18.6–8n). While interest in the ecclesiastical history enter the antepenultimate battle as the defender of of Book I continues, e.g. in Richey 1998:16–35, the Faerie Queene against the pagan king (I xii 18), usually it is directed more specifically to its imme-and only after that has been accomplished may he diate context in the Reformation (King 1990a; and start his climb to the New Jerusalem. As a con-Mallette 1997 who explores how the poem appro-sequence, the whole poem is deeply rooted in the priates and parodies overlapping Reformation texts); human condition: it treats our life in this world, or Reformation doctrines of holiness (Gless 1994); under the aegis of divine grace, more comprehens-or patristic theology (Weatherby 1994); or Reforma-ively than any other poem in English. tion iconoclasm (Gregerson 1995). The moral allegory of Book I, as set down by Ruskin in The Stones of Venice (1853), remains gener- Temperance: Book II

2014 ◽  
pp. 31-31
Keyword(s):  
Human Condition ◽  
Faerie Queene ◽  
Red Cross ◽  
Ecclesiastical History ◽  
Pilgrim's Progress ◽  
New Jerusalem ◽  
Reformed Church ◽  
History Of ◽  
To Come ◽  
The Church
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