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.

After the Happy Union: Presbyterians and Independents in the Provinces

1996 ◽  
Vol 32 ◽  
pp. 283-295 ◽  
Author(s):  
David L. Wykes
Keyword(s):  
Nineteenth Century ◽  
Eighteenth Century ◽  
Church Of England ◽  
Glorious Revolution ◽  
Early Nineteenth Century ◽  
Common Fund ◽  
The Subject ◽  
The Common ◽  
The Glorious Revolution ◽  
The Church

The Glorious Revolution encouraged Presbyterians to hope for comprehension within the Church of England. The failure of those hopes led them to co-operate more closely with their Congregational brethren. In London the earliest practical outcome of this increased co-operation was the Common Fund, which held its first meeting in June 1690. Controlled by managers drawn from both denominations, the Fund was established to offer financial help to poor ministers, congregations, and students who lived in the provinces. A scheme for uniting the two ministries, the Happy Union, set out in the ‘Heads of Agreement’, was adopted a year later on 6 April 1691, but within months this union had dissolved amidst bitter dissension. In less than four years all the schemes for co-operation between Presbyterians and Congregationals had collapsed in London. Nevertheless, co-operation between Presbyterians and Independents, and even the ideals of the Happy Union, continued in the provinces long after the failure in London. In part this was because the desire for a union between the two denominations was widely held throughout the country; indeed the earliest agreement was made by an Assembly of West Country ministers at Bristol in June 1690, nearly a year before the ‘Heads of Agreement’ were adopted in London. Moreover, in many localities following toleration, Presbyterians and Independents still came together in one meeting as a result of the earlier persecution and because of their loyalty to a particular minister. Where dissent was strong, such as in London and the major towns, separate congregations for Presbyterians and Congregational were likely; but where dissent was weaker, particularly in the countryside, congregations included members from both denominations. In these circumstances, members had to accept a minister who did not necessarily share their own denominational preferences. During the first two decades of the eighteenth century the majority of these joint congregations were to divide, as (in most cases) the smaller body of Congregational supporters withdrew to establish their own meetings. There had, however, been more than twenty years of co-operation in many areas in the period following the collapse of the Happy Union in London, and in a few cases such arrangements even continued until the early nineteenth century. There is evidence from at least two congregations, at Leicester and Chesterfield, of a formal agreement to settle the differences between the two denominations. The Happy Union and its failure in London has been the subject of a number of studies, but by contrast the continuing co-operation between Presbyterians and Independents in the provinces has received little detailed attention.

God & the Gothic

2018 ◽  
Author(s):  
Alison Milbank
Keyword(s):  
Nineteenth Century ◽  
Eighteenth Century ◽  
Literary Canon ◽  
Glorious Revolution ◽  
Ghost Story ◽  
Material World ◽  
Historical Continuity ◽  
The Reformation ◽  
Gothic Novels ◽  
The Glorious Revolution

God and the Gothic undertakes a complete reimagining of the Gothic literary canon to examine its engagement with theological ideas, tracing its origins to the apocalyptic critique of the Reformation female martyrs, and to the Dissolution of the Monasteries, now seen as usurpation of power by the authorities. A double gesture of repudiation and regret is evident in the consequent search for political, aesthetic, and religious mediation, which characterizes the aftermath of the Glorious Revolution and Whig Providential discourse. Part I interprets eighteenth-century Gothic novels in terms of this Whig debate about the true heir, culminating in Ann Radcliffe’s melancholic theology which uses distance and loss to enable a new mediation. Part II traces the origins of the doppelgänger in Calvinist anthropology and establishes that its employment by a range of Scottish writers offers a productive mode of subjectivity, necessary in a culture equally concerned with historical continuity. In Part III, Irish Gothic is shown to be seeking ways to mediate between Catholic and Protestant identities through models of sacrifice and ecumenism, while in Part IV, nineteenth-century Gothic is read as increasingly theological, responding to materialism by a project of re-enchantment. Ghost-story writers assert the metaphysical priority of the supernatural to establish the material world. Arthur Machen and other Order of the Golden Dawn members explore the double and other Gothic tropes as modes of mystical ascent, while raising the physical to the spiritual through magical control, and the M. R. James circle restores the sacramental and psychical efficacy of objects.

The Church of England, 1714–1783

2017 ◽  
Author(s):  
Robert G. Ingram
Keyword(s):  
Eighteenth Century ◽  
Seventeenth Century ◽  
American Revolution ◽  
Church Of England ◽  
Religious Violence ◽  
Glorious Revolution ◽  
History Of ◽  
The Glorious Revolution ◽  
The Church

This chapter surveys the history of the Church of England between the Hanoverian succession and the American Revolution. The religio-political questions that bedevilled the English nation during the 1530s remained live ones during the eighteenth century. What sort of Church should the Church of England be? What should the relation of Church to state be? What should constitute the Church’s doctrinal orthodoxy? Whom should the Church comprehend? What were the bounds of toleration? These questions had not been solved at the Glorious Revolution, so that the story of the eighteenth-century Church of England is the concluding chapter in the story of England’s long Reformation. What ultimately brought that particular story to a close was not Enlightenment secularism but the changes catalysed by war and the fear of relapse into seventeenth-century-like religious violence.

‘The Rulers now on Earth’: Locke'sTwo Treatisesand the Revolution of 1688

1985 ◽  
Vol 28 (2) ◽  
pp. 279-298 ◽  
Author(s):  
Charles D. Tarlton
Keyword(s):  
Glorious Revolution ◽  
William Iii ◽  
The Glorious Revolution ◽  
The Revolution

When we believed that Locke had writtenTwo treatises of governmentto justify the Glorious Revolution, we could say a great deal about his purposes in relation to the events of 1688–89. The book served to interpret those events, to disclose their underlying meaning; philosophy and action were joined in such a manner that both gained lustre from the link. But, now we have generally accepted the view that Locke actually wroteTwo treatisesin the partisan heat of the Exclusion debate, and we have stopped saying very much of anything about the book's relation to William III and the events of the year in which Locke anonymously published it.

William III and his two navies

1989 ◽  
Vol 43 (2) ◽  
pp. 117-132
Keyword(s):  
Turning Point ◽  
Short Interval ◽  
17Th Century ◽  
Dutch Republic ◽  
Glorious Revolution ◽  
Combined Operations ◽  
Common Enemy ◽  
The Common ◽  
William Iii ◽  
The Glorious Revolution

Soon after his accession to the English throne William’s two navies started combined operations against the common enemy France. The Nine Years War had broken out, and this was followed after a short interval by the War of the Spanish Succession. Combined naval operations by two allies were nothing uncommon in those days. Anglo- French fleets had fought the Dutch in no fewer than four fierce battles in 1672 and 1673. French and Dutch squadrons had cooperated against the English Navy in 1666, and much earlier in 1596 and 16252727 Anglo- Dutch fleets jointly attacked Spanish ports (1). In these examples cooperation never lasted long nor was it very close. Problems concerning the command structure were seldom satisfactorily solved. Allies regularly changed sides during the 17th century. The Glorious Revolution, however, can be treated as a turning point. England became involved in a generations-long struggle against France. The Dutch Republic under William III had already started to fight Louis XIV’s urge for expansion, more than 15 years earlier. Both countries almost became traditional allies. Right from the beginning in 1689 detailed arrangements were made for naval cooperation, long-standing ones as later developments showed.

scholarly journals Fra eneveldets scene mot representative forsamlinger: visitasen som offentlig arena i Norge, ca. 1750–1850

2015 ◽  
Vol 12 ◽  
pp. 183-211
Author(s):  
Trond Bjerkås
Keyword(s):  
Nineteenth Century ◽  
Eighteenth Century ◽  
Local Government ◽  
Public Participation ◽  
General Public ◽  
Common People ◽  
Lay Members ◽  
The Common ◽  
Control Apparatus ◽  
The Church

From the Stage of State Power to Representative Assembly?: The Visitation as a Public Arena, 1750–1850In the eighteenth century, the bishops’ visitations to dioceses constituted an important part of the control apparatus of the Church and the absolutist state. The article examines visitations in Norway in terms of public arenas, where the common people interacted with Church officials. During the period 1750 to 1850, the visitations were gradually transformed from arenas in which the state manifested its power towards a largely undifferentiated populace, to meeting places that resembled representative assemblies with both clerical and common lay members. Thus, it adapted to new forms of public participation established by the reforms of national and local government in the first half of the nineteenth century. At the same time, the process amounted to an elitization, because a few representatives replaced of the congregation as a whole. It is also argued that parish churches in the eighteenth century functioned as general public forums with a number of other functions in addition to worship, such as being places of trade and festivities. This seems to change in the nineteenth century, when churches became more exclusively religious arenas. The transition can be seen in the context of new forms of participation in Church matters. Many clerics wanted greater participation by sections of the commoners, in order to strengthen control in moral and religious matters.

Players and Painted Stage: Nineteenth Century Acting

PMLA ◽  
1946 ◽  
Vol 61 (2) ◽  
pp. 522-576
Author(s):  
Alan S. Downer
Keyword(s):  
Nineteenth Century ◽  
Eighteenth Century ◽  
General Interest ◽  
The Times ◽  
Edmund Kean

In an earlier paper, I undertook to show that the style of acting in the serious drama of the eighteenth century closely paralleled the general interest of the century in the imitation of nature—of nature methodized. Four principal “schools,” varying in technique but not in purpose, were examined: Betterton, the Cibber-Booth-Wilks Triumvirate, Macklin-Garrick, and Kemble-Siddons. The fourth school, with which the paper arbitrarily ended, extends well beyond the eighteenth century and provides a natural introduction to the study of acting techniques in the Romantic and Victorian periods. Like the eighteenth, the nineteenth century is primarily a century of great actors rather than great plays, and it is to the actors, rather than to the playwrights, that we must turn to find the theatrical expression of the spirit of the times. Edmund Kean and William C. Macready represent the earlier and later stages of romanticism as accurately as Shelley and Tennyson, and Victorianism is as plainly marked in Alfred Wigan and Irving as in Ruskin or Trollope.

Chapter Eight The Evolution and Dissemination of Historical Knowledge

2005 ◽  
Author(s):  
Michael Bentley
Keyword(s):  
Eighteenth Century ◽  
Turn Of The Century ◽  
English Civil War ◽  
Glorious Revolution ◽  
Historical Knowledge ◽  
English History ◽  
Norman Conquest ◽  
Victorian Britain ◽  
Parliamentary History ◽  
The Glorious Revolution

This chapter discusses the nature and development of historical knowledge and understanding in Victorian Britain. It describes the pervasive tendencies within the period as a whole with respect to what needed to be taught and learned. Historians preserved an eighteenth-century tradition throughout the 1820s — the parliamentary history and Catholic vision of English history from the Romans to the Glorious Revolution. Narratives concentrated on the Norman conquest, Magna Carta, the reign of Henry VII, the seventeenth-century constitution, the English Civil War and the apotheosis of whiggery in the eighteenth century. Later versions faltered in face of the need to demonstrate deeper knowledge of events and a denser narrative texture. Thereafter, histories of England, written in the grand manner and across many centuries, petered out until after the turn of the century, and prompted treatments of more modern periods.

Mr Spectator and the Doctor

2021 ◽  
pp. 40-60
Author(s):  
Brian Cowan
Keyword(s):  
Eighteenth Century ◽  
Literary Culture ◽  
Glorious Revolution ◽  
College Life ◽  
Joseph Addison ◽  
Patron Saint ◽  
The Glorious Revolution

Joseph Addison and Henry Sacheverell were almost exact contemporaries. Born within two years of one another, both men attended Magdalen College, Oxford in their youth, and they both took up their studies at the college in the wake of the Glorious Revolution. From this moment onward, the lives and public careers of Addison and Sacheverell would be curiously intertwined. Scholarship and college life would bring them together as friends, but politics and public fame would pull them apart. A contrast between the agreeable Addison and the distasteful Sacheverell is commonplace in eighteenth-century studies, and not without reason. As perhaps the chief proponent of a new culture of ‘politeness’ for post-revolutionary Britain, Addison is well known for his friendliness, if not perhaps for his volubility, in company. Addison’s powerful reputation as the patron saint of eighteenth-century politeness did not sit well with his ties to Sacheverell, whose firebrand reputation was deeply controversial in his lifetime and only declined further as time went by. For this reason, the youthful friendship of the two Magdalen scholars has been a source of awkwardness for later commentators. This chapter places the friendship between Addison and Sacheverell within the context of post-revolutionary political and literary culture.

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