<italic>Religion under the Barons of Baltimore</italic>, Being a Sketch of Ecclesiastical Affairs from the Founding of the Maryland Colony in 1634 to the formal Establishment of the Church of England in 1692, with special reference to the claim that Maryland was founded by Roman Catholics as the Seed-Plot of Religious Liberty. By <sc>C. Ernest Smith, D.D.</sc>, Rector of the Church of St. Michael and All Angels, Baltimore. (Baltimore: E. A. Lycett. 1899. Pp. xii, 379.)

The Oxford Movement in Europe

10.1093/oxfordhb/9780199580187.013.38 ◽

2017 ◽

Author(s):

Albrecht Geck

Keyword(s):

Church Of England ◽

European Countries ◽

Oxford Movement ◽

Protestant Churches ◽

Western European ◽

Roman Catholics ◽

The Church

During the period between 1833 and 1845 the Oxford Movement was widely discussed in Western European countries. The via media, as Newman understood it, was received with great suspicion. Roman Catholics continued to consider Anglicanism as a heresy, but hailed the Oxford Movement as a means to lead the Church of England back to the mother Church in Rome. Continental Protestants feared that the Oxford Movement might destroy the essence of the Protestant churches. Although the criticism was not universal, it was brought forward by a variety of schools and the nature of the debate served as a mirror of the theological pluralism of the time.

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Church-State Relations in the United Kingdom: A Westminster View

Ecclesiastical Law Journal ◽

10.1017/s0956618x00000570 ◽

2001 ◽

Vol 6 (29) ◽

pp. 111-121

Author(s):

Frank Cranmer

Keyword(s):

United Kingdom ◽

Church Of England ◽

Church Of Scotland ◽

Reformed Church ◽

The United Kingdom ◽

Church Of Ireland ◽

Church State Relations ◽

State Relations ◽

Roman Catholics ◽

The Church

In any discussion of church-state relations in the United Kingdom, it should be remembered that there are four national Churches: the Church of England, the (Reformed) Church of Scotland, the Church in Wales (disestablished in 1920 as a result of the Welsh Church Act 1914) and the Church of Ireland (disestablished by the Irish Church Act 1869). The result is that two Churches are established by law (the Church of England and the Church of Scotland) and enjoy a particular constitutional relationship with the state, while the other Churches and faith-communities (the Roman Catholics, the Free Churches, the Jews, Muslims, Hindus, Sikhs and others) have particular rights and privileges in particular circumstances.

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The Career of John Abernethy (1680–1740) Father of Nonsubscription in Ireland and Defender of Religious Liberty

Harvard Theological Review ◽

10.1017/s0017816000012463 ◽

1985 ◽

Vol 78 (3-4) ◽

pp. 399-419 ◽

Cited By ~ 2

Author(s):

Richard B. Barlow

Keyword(s):

Eighteenth Century ◽

John Locke ◽

Church Of England ◽

Religious Liberty ◽

General Assembly ◽

Presbyterian Church ◽

Doctrine Of The Trinity ◽

The University ◽

The Church ◽

The Trinity

The British theological world was stirred at the beginning of the eighteenth century by what the learned and staunchly orthodox Presbyterian historian James Seaton Reid has called “latitudinarian notions on the inferiority of dogmatic belief and the nature of religious liberty.” In the 1690s John Locke had published his Reasonableness of Christianity and Letters on Toleration, followed by John Toland's Christianity Not Mysterious. In 1710 “Honest Will” Whitson, Sir Isaac Newton's successor as Professor of Mathematics at Cambridge, was expelled from the University for embracing Arian views. His departure was accompanied by rumors—long since substantiated—about his great predecessor's heterodox theology. Traditional theologians were shocked next by the appearance of Dr. Samuel Clark's Scripture Doctrine of the Trinity which resulted in the author's arraignment before Convocation of the Church of England in 1714. The very same year John Simson, Professor of Divinity in the University of Glasgow, was first tried before the General Assembly of the Scottish Presbyterian Church for teaching Arian and Pelagian errors. In 1729, after three more trials, Simson was suspended from his professorship for denying the numerical oneness of the Trinity. Fierce doctrinal contentions also began to occupy English Presbyterians, Congregationalists, and Baptists, erupting during the famous Salters’ Hall meeting early in 1719.

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William Perkins and His Contemporaries on “Free Will”

Grace and Freedom ◽

10.1093/oso/9780197517468.003.0002 ◽

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.

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Principles Established in Rhode Island

Church History ◽

10.2307/3160785 ◽

1936 ◽

Vol 5 (3) ◽

pp. 216-226

Author(s):

R. E. E. Harkness

Keyword(s):

Rhode Island ◽

Church Of England ◽

Religious Liberty ◽

Massachusetts Bay ◽

Massachusetts Bay Colony ◽

Roger Williams ◽

The Church

Roger Williams is justly famous in history as the Pioneer Statesman of Religious Liberty. He can never be robbed of this distinction and honor. But it is not the only cause for which he should be famous. According to the well known story, arriving in Massachusetts Bay Colony on February 5, 1631, he declined an invitation to become minister of the Boston Church because it was constituted of “an unseparated people,” still holding fellowship with the Church of England, and because the civil magistrates of the Bay punished for breaches of the First Table, that is exerted authority in religious affairs. After years of controversy with the authorities of the Bay, sentence of banishment was passed upon him in October, 1635, and in January, 1636, he was forced to leave its jurisdiction. Reaching the Narragansett country, he established the Providence Community and later Rhode Island Colony.

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Hatred, Sexual Orientation, Free Speech and Religious Liberty

Ecclesiastical Law Journal ◽

10.1017/s0956618x08001440 ◽

2008 ◽

Vol 10 (3) ◽

pp. 337-344 ◽

Cited By ~ 2

Author(s):

Ian Leigh

Keyword(s):

Sexual Orientation ◽

Church Of England ◽

Employment Discrimination ◽

Religious Liberty ◽

Religious Groups ◽

Same Sex Couples ◽

Goods And Services ◽

The Uk ◽

The Church ◽

Partial Success

In recent years, the clash between supporters of religious liberty and sexual orientation equality legislation has led to repeated battles both in Parliament and the courts. First came the clashes over the scope of exemptions in employment discrimination legislation for religious groups. The UK Regulations dealing with employment discrimination on grounds of sexual orientation give a limited exception for ‘employment for purposes of an organised religion’, which allows an employer to apply a requirement related to sexual orientation to comply with the doctrines of the religion, or to avoid conflicting with the strongly held religious convictions of a significant number of the religion's followers. A legal challenge brought to the scope of this exception was unsuccessful but, despite that, the exemption has not averted damaging findings of discrimination against the Church of England. The Bishop of Hereford was held to have discriminated unlawfully in blocking the appointment of a practising homosexual to a youth-officer post within the Church of England. The partial success of religious groups in achieving exemption was followed by defeat in the equivalent regulations dealing with discrimination in goods and services, made under the Equality Act 2006, despite the claims of Catholic adoption agencies that they would rather close than place children with same-sex couples.

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Succession to the Crown Act 2013

Ecclesiastical Law Journal ◽

10.1017/s0956618x1300046x ◽

2013 ◽

Vol 15 (3) ◽

pp. 332-334 ◽

Cited By ~ 1

Author(s):

Christopher Hill

Keyword(s):

Religious Freedom ◽

Church Of England ◽

Roman Catholic ◽

Mixed Marriages ◽

The Uk ◽

Roman Catholics ◽

The Church

Bob Morris' comment on the Succession to the Crown Bill invites the Church of England to ‘fresh, bound-breaking’ thinking about Church of England establishment in light of the role of the Supreme Governor of the Church of England and the statutory obligation for the Sovereign to maintain communion with the Church of England. Along with other writers he argues that, in effect, this leaves us with religious freedom in the UK but not religious equality. I hope that Morris' challenge will stimulate such fresh thought – my response is not yet this but concerns another matter that he raises in relation to Roman Catholic marriages. He repeats concern in both Houses of Parliament that children of ‘mixed marriages’ are obliged to be brought up as Roman Catholics, and he correctly questions the extent of such an absolute obligation contra an article in the Catholic Herald.

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Holiness in Beauty? Roman Catholics, Arminians, and the Aesthetics of Religion in Early Caroline England

Studies in Church History ◽

10.1017/s0424208400012511 ◽

1992 ◽

Vol 28 ◽

pp. 303-312

Author(s):

Keith A. Newman

Keyword(s):

Church Of England ◽

Devotional Literature ◽

Roman Catholicism ◽

Time And Space ◽

Public And Private ◽

The Hours ◽

Ordinary Folk ◽

Roman Catholics ◽

The Church

This paper is more concerned with posing questions than attempting to provide answers. I am principally interested in trying to establish whether there was a connection between the English Arminians’ emphasis on ritual and the beautification of churches in the 1620S and 1630S and the perception at the time that Roman Catholicism was gaining ground, especially in London and at the court. It has long been known that Charles I’s court was considered by contemporaries to have been rife with Catholic activity. Likewise, the embassy chapels in London provided a focus for Protestant discontent as a result of their attracting considerable congregations of English Catholics. The 1620s also saw the Arminian faction within the Church of England grow in influence, acquiring the patronage of the Duke of Buckingham and of King Charles himself. As has been demonstrated by Nicholas Tyacke, for example, this faction was very much orientated towards the court, and gained power by working within this milieu under the leadership of Laud and Neile. However, I am not concerned here with the politics of the Arminian rise to control of the Church of England hierarchy, but rather with their interest in ceremonial worship, their endeavour to place liturgy rather than the sermon at the centre of services. Was a leading Arminian such as John Cosin, for instance, reacting to what amounted to a Roman initiative? Furthermore, one needs to ask what part aesthetics played in attracting and retaining the allegiance of Catholics to what was, after all, an illegal form of worship. Even if the no longer faced the likelihood of physical martyrdom, financial penalties were severe, and the threat of imprisonment remained for priests and laity alike. Yet some twenty per cent of the titular nobility and many ordinary folk remained loyal to Rome. May not the very nature of Catholic worship provide a clue to explain this phenomenon? Clearly this is an extremely wide subject, which the time and space available does not permit me to explore in depth on this occasion. Therefore, I propose to focus on two specific areas: what attracted crowds of Londoners to the Catholic worship offered by the embassy chapels; and on one aspect of the Arminian response, namely, the field of devotional literature. I shall examine John Cosin’s A Collection of Private Devotions… Called the Hours of Prayer (1627) in the context of its being a reply to popular Catholic devotional books of the period, such as the Officium Beatae Mariae Virginis, commonly known as the Primer. Thus I shall address issues connected with both public and private devotions.

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