The Submission of the Clergy

1965 ◽  
Vol 15 ◽  
pp. 97-119 ◽  
Author(s):  
Michael Kelly
Keyword(s):  
Eighteenth Century ◽  
The State ◽  
Henry Viii ◽  
The Commons ◽  
The Subject ◽  
The Church ◽  
Uniform Treatment

The concessions presented by Archbishop Warham and representatives of Convocation to Henry VIII on 16 May 1532 have been the subject of endless controversy, while the background and circumstances of the enactment have received remarkably uniform treatment from later generations. Despite the proliferation of Reformation and Convocation histories since the eighteenth century, historians have, by and large, been content to repeat or elaborate an outline of the event first found in Wake's The State of the Church (1703). According to this interpretation, the King and Cromwell employed the Commons Supplication against the Ordinaries presented in March 1532 to compel the clergy's approval of the articles of 16 May.

Parliament and the 1662 Book of Common Prayer

2015 ◽  
Vol 18 (1) ◽  
pp. 53-61
Author(s):  
Colin Buchanan
Keyword(s):  
Church Of England ◽  
Church And State ◽  
The State ◽  
Henry Viii ◽  
The Subject ◽  
The Creation ◽  
Enoch Powell ◽  
Common Prayer ◽  
The Church ◽  
Previous Paragraph

A title such as this hardly suggests one is breaking new ground. But I edge into print on the subject, stirred by the interesting Speaker's Lecture given by the outgoing Second Estates Commissioner, Sir Tony Baldry, in December 2014, and published in the May 2015 edition of this Journal. It reads as the enthusiastic, even romantic, expression of the State–Church relationship by an almost doctrinaire establishmentarian; and I use the word ‘doctrinaire’ deliberately, for I have spent a lifetime of bumping up against leaders of both Church and State, from Enoch Powell to George Carey (let alone Derek Pattinson and Philip Mawer), who exude a firm conviction that the establishment of the Church of England is entrenched somewhere in the Apostles' Creed. Sir Tony continues in this tradition as he serenely asserts ‘We come then to the reign of Henry VIII. I think the important point here is that the Church of England is the creation of Parliament.’ But would not Augustine, Anselm and the drafters of Magna Carta (who are cited in Baldry's previous paragraph) all be turning in their graves? And what apoplexy would have come upon Newman, Pusey and Keble to have learned that their Church was thus created? Or, more to the point, is the ecclesiastical action of Parliament in the days when church and nation were co-terminous of any relevance to whether and how an unbelieving Parliament should hold control of a Christian body today? However, it is his brief section on ‘Parliament and Anglican liturgy’ which prompted the present submission.

The Reformation in Anglicanism

2016 ◽  
Author(s):  
Alec Ryrie
Keyword(s):  
National Identity ◽  
Church Of England ◽  
The State ◽  
Central Position ◽  
Henry Viii ◽  
English Reformation ◽  
The Reformation ◽  
English National Identity ◽  
Prayer Books ◽  
The Church

The outline of the English Reformation under Henry VIII and the later Tudors is no longer heavily contested. While politically led and slow to take root, it eventually took shape as a decisively Reformed Protestant, even Calvinist, Reformation with a stress on the doctrine of predestination, even though Cranmer retained some traditional trappings in his Prayer Books. Terms such as ‘Anglican’ and ‘via media’ ought not to be applied to the Church of England before 1662. However, that church’s subjugation to the state and the central position it acquired in English national identity helped to sow the seeds of later Anglican distinctiveness. The Reformation’s legacy for modern Anglicans is divisive, and it is used dishonestly, as a weapon, by all sides. This is in part because the true extent of its popularity in its own time remains open to dispute.

‘The Difficulties of Protestantism’: Bishop Milner, John Fletcher and Catholic Apologetic against the Church of England in the era from the First Relief Act to Emancipation, 1778–1830

1998 ◽  
Vol 24 (2) ◽  
pp. 193-236
Author(s):  
Peter B. Nockles
Keyword(s):  
Eighteenth Century ◽  
Catholic Church ◽  
Church Of England ◽  
John Fletcher ◽  
Oxford Movement ◽  
Half Century ◽  
Catholic Religion ◽  
The Subject ◽  
The Common ◽  
The Church

‘It is an old theory of ours, that there are very few of the positions assumed by the antagonists of the Catholic church, which may not be turned against each other, with far more effect than they carry against the common adversary whom they all seek to assail. A skilful use of the weapons employed against each other by various sects of Protestantism, in their internecine warfare, would supply one of the most curious, and we will venture to say, one of the most solid and convincing arguments of the truth of the Catholic religion to be found in the whole range of polemical literature’.(Dublin Review, 1855).Anti-Catholicism, represented in the era of the eve of Emancipation by a rich genre of polemical literature focusing on the supposed ‘difficulties of Romanism’, has been the subject of much recent study; notably for the eighteenth century by Colin Haydon, and for the nineteenth, by Walter Amstein, Edward Norman, D. G. Paz, Walter Ralls, F. M. Wallis and John Wolffe. In contrast, English Catholic controversial writing against the Church of England, focusing on what one Catholic writer (in a conscious reversal of the stock Anglican polemical title) called the ‘difficulties of Protestantism’, with notable exceptions such as Sheridan Gilley, Leo Gooch and Brian Carter, 5 has been comparatively neglected for the half century prior to the dawn of the Oxford Movement in 1833.

Mitre Without Sceptre: An Eighteenth Century Ecclesiastical Revilution

1970 ◽  
Vol 39 (3) ◽  
pp. 365-371
Author(s):  
Frederick V. Mills
Keyword(s):  
Eighteenth Century ◽  
American Revolution ◽  
Church Of England ◽  
Parent Body ◽  
The State ◽  
Norman Conquest ◽  
Religious Body ◽  
First Time ◽  
The Church

The American revolution caused the Anglican churches in America to separate from their parent body: the Church of England. This threw the Episcopalians upon their own resources to rebuild their church. In the process of reorganization, the former Anglicans accomplished an ecclesiastical revolution in respect to episcopacy. For the first time since the Norman Conquest in 1066, the Episcopalians in America made a bishop of a major religious body the elected official of a convention of clergy and laymen. In the second place, the office of bishop in a major denomination was completely separated from the state for the first time since Emperor Constantine officially recognized Christianity in 313 A.D.

Cromwell, Cranmer and Lord Lisle: A Study in the Politics of Reform

1977 ◽  
Vol 9 (4) ◽  
pp. 316-336 ◽  
Author(s):  
Arthur J. Slavin
Keyword(s):  
The State ◽  
Henry Viii ◽  
The Subject ◽  
At Home

When Henry VIII raised Thomas Cromwell to the earldom of Essex, most observors were both dazzled by the ceremony and deceived as to its significance. The French ambassador Marillac had taken the measure of events, however. He had speculated that Cromwell would lose authority in religious matters, while perhaps retaining it in worldly affairs. Those whom Cromwell had put in the shade reserved “une bonne pensée” for him, Marillac said. And Cromwell's close ties to religious radicals (Friar Barnes and the Calais Sacramentarians) provided weapons to his enemies. Norfolk and his conservative friends feared further reformation might provide occasions for new waves of rebellion in a country already under diverse threats at home and abroad. They would not miss their chance to cast down the upstart.Modern historians have dismissed Marillac's chief point, that Cromwell would fall because he had used his powers to make a ‘party’ in the State. Foxe, Hall and Burnet had seen the king's minister in that light. Many of Cromwell's contemporaries held such views. But the weight of Professor Elton's opinion has lain heavily on the subject. He dismissed Marillac as little more than an ill-in-formed gossip. Then, turning to the evidence of the Act of Attainder passed against Cromwell, the Cambridge wizard treated it with equal severity. Allegations that Cromwell had illegally retained heretical men, in order to have a force with which to defend error with sword in hand, were obviously contrived.

scholarly journals On the state of the Abbey Church of Holyrood subsequently to the devastations committed by the English Forces in the years 1544 and 1547

1854 ◽  
Vol 1 ◽  
pp. 101-115
Author(s):  
David Laing
Keyword(s):  
17Th Century ◽  
The State ◽  
Privy Council ◽  
Historical Account ◽  
Charles I ◽  
History Of ◽  
The Subject ◽  
The Church

David Laing presents a historical account of this church from its founding in 1128 to the proposed visit of Charles I in the 17th century. He includes a series of original letters and Acts of Privy Council from 1626-1641 relating to the alterations and repairs made for this visit. He then briefly outlines the later history of the church that led to its ruined state. Laing concludes by arguing that there is no point in the Society proposing a restoration of the old edifice or the construction of a new one, but that clearing the soil and grass from the original foundations and installing a gravel path around them would allow visitors to view what is left of the site. His proposal that the Society present a Memorial on the subject was accepted by those present and a committee was appointed to draft the Memorial.

Conclusion

2018 ◽  
Author(s):  
Robert G. Ingram
Keyword(s):  
Eighteenth Century ◽  
Seventeenth Century ◽  
Church Of England ◽  
Modern State ◽  
English Reformation ◽  
Wars Of Religion ◽  
Late Eighteenth Century ◽  
The Reformation ◽  
The Subject ◽  
The Church

The conclusion explains why the English Reformation ended in the late eighteenth century. It discounts a secular and secularizing Enlightenment as an explanation. Rather, it offers three other reasons for the Reformation’s ending. Firstly, by the last quarter of the eighteenth century enough time had passed to make the seventeenth-century wars of religion less threatening than they had seemed earlier in the century. Secondly, the Reformation issues with which the eighteenth-century English dealt got supplanted by other, more urgent ones, often having to do with England’s expanding empire. Finally, and importantly, the Reformation ended because the polemical divines who are the subject of this book failed fully in their tasks of defining truth and of defending the autonomy of the established Church of England. In the end, the modern state took on the role as truth’s arbiter and made the Church a subordinate, dependent institution.

The Struggle for Religious Liberty

1941 ◽  
Vol 10 (2) ◽  
pp. 95-124 ◽  
Author(s):  
Roland H. Bainton
Keyword(s):  
Political Authority ◽  
The State ◽  
Religious Liberty ◽  
Factors Affecting ◽  
The Subject ◽  
The Church

A sketch of the struggle for religious liberty during the course of the last four hundred years will be attempted in this paper. Attention will first be focussed on the theories and factors affecting persecution and tolerance on the part of both Catholics and Protestants. Then the administrative aspects of the subject will be considered alike from the broader standpoint of the structure of the church and of the state and from the more specific angle of the handling of dissent by political authority. Finally brief consideration will be devoted to residual and perennial problems of constraint and freedom.

Wyclif and the Independence of the Church in England

1923 ◽  
Vol 7 ◽  
pp. 131-155 ◽  
Author(s):  
William Alva Gifford
Keyword(s):  
Fifteenth Century ◽  
Religious Movement ◽  
Henry Viii ◽  
English Society ◽  
The Subject ◽  
The Right ◽  
John Wyclif ◽  
The Church ◽  
Better Than

I was moved to investigate the subject of this study by an admiration of long standing for John Wyclif, and by the feeling that James Gairdner, the latest historian of Lollardy, had done scant justice to the religious movement that began with Wyclif, and that survived through a century and a half to lend powerful aid to Henry VIII, when the hour struck for the rejection of the Roman jurisdiction. When the work was finished, I found myself at a goal not far removed from that of Dr. Gairdner, although I had reached it with less reluctant feet. Dr. Gairdner had the spirit of the true archivist.1 He had no aversion to dust; he could endure even dirt; but disorder, never. And Lollardy, in English society in the fifteenth and early sixteenth centuries, was a source of disorder. I do not revolt at disorder when great changes are necessary. Unlike Dr. Gairdner, I can find great uses for the man who “refused to recant or bow to the opinion of trained judges,” even though they “presumably understood such questions better than himself.” I cannot view the literature of Lollardy, admittedly crude, as “poisonous.” And I respectfully dissent from the view that an admission of the right of sects to exist is “fatal to the essence of Christianity itself.” But I have found ever increasing reason to concur in the conclusion to which Dr. Gairdner's unrivalled knowledge led him, viz., that Lollardy survived through the troubled days of the fifteenth century to “help Henry VIII put down the Pope,” that Henry's reformation of the Church was “precisely on Lollard lines,” and that “Lollardy affected the Church more and more after his death.”

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