Literary Contributions of Catholics in Nineteenth-Century Mexico

1944 ◽  
Vol 1 (2) ◽  
pp. 179-206
Author(s):  
Francis Borgia Steck
Keyword(s):  
Nineteenth Century ◽  
Mexican Literature ◽  
Native Land ◽  
Half Century ◽  
History Of ◽  
The Church

Two Poets, both laymen, stand out like brilliant stars on Mexico’s firmament, shedding the luster of the faith they loyally professed on the land they loved with equal loyalty, unfolding for Mexico’s glory the wealth of their poetic genius at a time when the storm clouds were gathering visibly and days of gloom and sorrow lowered over the Church and the faith to which their native land owed so much of her high and enviable culture. The two laymen in question are Manuel Carpio, who died in 1860, and José Joaquín Pesado, whose death occurred a year later. It is generally granted that Carpio and Pesado will always be cited in the history of Mexican literature as the leading revivers and exponents of classicism in their native land, without breaking away completely from the more popular and appealing forms of romanticism. It may be said that, as classicists, Carpio and Pesado took up and brought to fruition the movement begun by Martinez de Navarette and Sánchez de Tagle a half century earlier.

Hymnody and Liturgy

2019 ◽  
pp. 491-506
Author(s):  
Jonathan Hehn
Keyword(s):  
Nineteenth Century ◽  
Seventeenth Century ◽  
Sixteenth Century ◽  
North American ◽  
John Calvin ◽  
Church Of Scotland ◽  
Metrical Psalmody ◽  
History Of ◽  
The Church

This chapter outlines the history of Presbyterian worship practice from the sixteenth century to the present, with a focus on North American Presbyterians. Tracing both their hymnody and their liturgy ultimately to John Calvin, Presbyterian communions have a distinct heritage of worship inherited from the Church of Scotland via seventeenth-century Puritans. Long marked by metrical psalmody and guided by the Westminster Directory, Presbyterian worship underwent substantial changes in the nineteenth century. Evangelical and liturgical movements led Presbyterians away from a Puritan visual aesthetic, into the use of nonscriptural hymnody, and toward a recovery of liturgical books. Mainline North American and Scottish Presbyterians solidified these trends in the twentieth and twenty-first centuries; however, conservative North American denominations and some other denominations globally continue to rely heavily on the use of a worship directory and metrical psalmody.

Lamennais

1947 ◽  
Vol 9 (2) ◽  
pp. 205-229 ◽  
Author(s):  
Waldemar Gurian
Keyword(s):  
Nineteenth Century ◽  
Catholic Church ◽  
Early Church ◽  
The Third ◽  
Vatican Council ◽  
Papal Infallibility ◽  
History Of ◽  
The Church ◽  
The Catholic Church

The history of the Catholic Church includes men who, after brilliant services to the Church, died outside her fold. Best known among them is Tertullian, the apologetic writer of the Early Church; less known is Ochino, the third vicar-general of the Capuchins, whose flight to Calvin's Geneva almost destroyed his order. In the nineteenth century there were two famous representatives of this group. Johann von Doellinger refused, when more than seventy years old, to accept the decision of the Vatican Council about papal infallibility. He passed away in 1890 unreconciled, though he had been distinguished for years as the outstanding German Catholic theologian. Félicité de la Mennais was celebrated as the new Pascal and Bossuet of his time before he became the modern Tertullian by breaking with the Church because Pope Gregory XVI rejected his views on the relations between the Church and die world. As he lay deathly ill, his niece, “Madame de Kertanguy asked him: ‘Féli, do you want a priest? Surely, you want a priest?’ Lamennais answered: ‘No.’ The niece repeated: ‘I beg of you.’ But he said with a stronger voice: ‘No, no, no.

Deification in the Long Nineteenth Century

2019 ◽  
pp. 55-81
Author(s):  
Ruth Coates
Keyword(s):  
Higher Education ◽  
Nineteenth Century ◽  
Twentieth Century ◽  
Political Culture ◽  
Institutions Of Higher Education ◽  
Religious Thought ◽  
History Of ◽  
Cultural Expressions ◽  
Russian Religious Thought ◽  
The Church

Chapter 2 sets out the history of the reception of deification in Russia in the long nineteenth century, drawing attention to the breadth and diversity of the theme’s manifestation, and pointing to the connections with inter-revolutionary religious thought. It examines how deification is understood variously in the spheres of monasticism, Orthodox institutions of higher education, and political culture. It identifies the novelist Fedor Dostoevsky and the philosopher Vladimir Soloviev as the most influential elite cultural expressions of the idea of deification, and the primary conduits through which Western European philosophical expressions of deification reach early twentieth-century Russian religious thought. Inspired by the anthropotheism of Feuerbach, and Stirner’s response to this, Dostoevsky brings to the fore the problem of illegitimate self-apotheosis, whilst Soloviev, in his philosophy of divine humanity, bequeaths deification to his successors both as this is understood by the church and in its iteration in German metaphysical idealism.

Joseph Milner and his Editors: Eighteenth- and Nineteenth-Century Evangelicals and the Christian Past

2017 ◽  
Vol 69 (1) ◽  
pp. 86-104 ◽  
Author(s):  
PAUL GUTACKER
Keyword(s):  
Nineteenth Century ◽  
English Language ◽  
Church History ◽  
Church Of Christ ◽  
Historical Narratives ◽  
Religious Identities ◽  
History Of ◽  
The Church

Joseph Milner's ‘History of the Church of Christ’ (1794–1809) was the most popular English-language church history for half a century, yet it remains misunderstood by many historians. This paper argues that Milner's Evangelical interpretation of church history subverted Protestant historiographical norms. By prioritising conversion over doctrinal precision, and celebrating the piety of select medieval Catholics, Milner undermined the historical narratives that undergirded Protestant exceptionalism. As national religious identities became increasingly contested in the 1820s and 1830s, this subversive edge was blunted by publishers who edited the ‘History’ to be less favourable toward pre-Reformation Christianity.

A Chapter in The History of The Ecumenical Quest: Schelling and Schleiermacher

1964 ◽  
Vol 33 (3) ◽  
pp. 322-337
Author(s):  
Klaus Penzel
Keyword(s):  
Nineteenth Century ◽  
Ecumenical Movement ◽  
History Of ◽  
The Church

It must appear somewhat strange that the ecumenical ideas which were developed by German Protestantism in the first half of the nineteenth century have never, to the best of my knowledge, been treated systematically and exhaustively, especially in view of the fact that these decades were unusually fruitful in producing various serious contributions to the discussion of the question of the unity and disunity of the Church.1 The brief remarks, for instance, in RouseNeill (eds.), A History of the Ecumenical Movement, 1517–1948, are quite inadequate.2 I have set myself the task in this paper merely to call attention to two of these nineteenth century German contributions to the ecumenical discussion, namely Schelling's and Schleiermacher's.

The History of Scottish Theology, Volume II

2019 ◽  
Keyword(s):  
Nineteenth Century ◽  
Scottish Enlightenment ◽  
Women's Poetry ◽  
Scottish Literature ◽  
Civic Architecture ◽  
Church Of Scotland ◽  
Liturgical Reform ◽  
The Usa ◽  
History Of ◽  
The Church

This second volume in The History of Scottish Theology comprises 29 essays ranging from the early Enlightenment to the end of the ‘long nineteenth century’. Attention is devoted to key doctrinal and apologetic themes relating to the inheritance of Reformed orthodoxy and the appearance of deism, as well as to newer challenges and revisionist approaches that later emerged. The extent to which the mid eighteenth-century scholars of the Church of Scotland were committed to the movement that later became known as ‘the Scottish Enlightenment’ is discussed by several contributors who explore the importance of Moderate and Evangelical trends. The influence of nineteenth-century continental developments, including kenotic Christology, idealism, and biblical criticism, is also registered, alongside exploration of the issues raised by religious scepticism, slavery, and the natural sciences. Several essays are devoted to describing the wider dissemination and refraction of theological ideas in Gaelic women’s poetry, Scottish literature, liturgical reform, preaching, hymn writing, and civic architecture. The international influence of Scottish theology is also described, both through the work of important thinkers who migrated to the USA and in the establishment of Scots colleges in Europe.

Terrible Revolution

2020 ◽  
Author(s):  
Christopher James Blythe
Keyword(s):  
United States ◽  
Nineteenth Century ◽  
The United States ◽  
American People ◽  
Latter Day Saints ◽  
History Of ◽  
National Norms ◽  
Violent Images ◽  
The Relationship ◽  
The Church

The relationship between Mormons and the United States was marked by anxiety and hostility. Nineteenth-century Latter-day Saints looked forward to apocalyptic events that would unseat corrupt governments across the globe but would particularly decimate the tyrannical government of the United States. Mormons turned to prophecies of divine deliverance by way of plagues, natural disasters, foreign invasions, American Indian raids, slave uprisings, or civil war unleashed on American cities and American people. For the Saints, these violent images promised an end to their oppression. It also promised a national rebirth as part of the millennial Kingdom of God that would vouchsafe the protections of the U.S. Constitution. Blythe examines apocalypticism across the history of the Church of Jesus Christ of Latter-day Saints, particularly as it would take shape in localized and personalized forms in the writings and visions of ordinary Latter-day Saints outside of the church’s leadership. By following the official response of church leaders to lay prophecy, Blythe shows how the hierarchy, committed to a form of separatist nationalism of their own, encouraged apocalypticism during the nineteenth century. Yet, after Utah obtained statehood, as the church sought to accommodate to national norms for religious denominations, leaders sought to lessen the tensions between themselves and American political and cultural powers. As a result, visions of a violent end to the nation became a liability, and leaders began to disavow and regulate these apocalyptic narratives especially as they showed up among the laity.

The study of the catholic tradition of the Kirk: Scoto-Catholics and the worship of the reformers

1997 ◽  
Vol 33 ◽  
pp. 517-527
Author(s):  
Douglas M. Murray
Keyword(s):  
Nineteenth Century ◽  
Late Nineteenth Century ◽  
Church Of Scotland ◽  
Ecclesiastical History ◽  
History Of ◽  
Late Nineteenth ◽  
Apostolic Succession ◽  
Classic Form ◽  
Catholic Tradition ◽  
The Church

James Cooper, Professor of Ecclesiastical History at Glasgow University and a prominent High Churchman, once remarked that one of the main reasons for the Catholic revival in the Church of Scotland in the late nineteenth century was the renewed study of the history of the Scottish Church. The Catholic revival, or Scoto-Catholic movement, found expression in the formation of the Scottish Church Society in 1892. The High Churchmen who formed the Society considered that a Catholic position was no novelty in the Kirk. According to Henry J. Wotherspoon, one of the leading theologians of the movement, the Presbyterian was from the first ‘the High Catholic of Puritanism’, and it followed that the material for a catholic revival lay at hand in the traditions of the Church. In its classic form and confessional position, he said, Presbyterianism discerned the Kingship of Christ; it asserted the Church as a Divine imperium, ‘visible, universal, and divinely ordered’, independent and autonomous; it maintained Episcopate, none the less that it was Episcopate put into commission; it asserted for the Presbyterate Apostolic Succession; it held a very distinct sacramental system, cumbered only by the endeavour to combine it with a doctrine of election; it exercised a vigorous discipline; it adhered to the oecumenical creeds in every term of their definitions and on that ground claimed to be acknowledged as Catholic.

The Closing of the Mixed Courts of Egypt

1950 ◽  
Vol 44 (2) ◽  
pp. 303-312 ◽  
Author(s):  
Jasper Y. Brinton
Keyword(s):  
New Era ◽  
Half Century ◽  
History Of ◽  
The Church

The Mixed Courts of Egypt closed their doors on October 15th, 1949. At their inauguration in 1875, the Khedive Ismail had used these words: “This day, gentlemen, will mark the commencement of a new era of civilisation in the history of Egypt.“ This was a bold prophecy to make for an institution to whom the Powers had given only five years of life. The event, however, amply justified the Khedive's prediction, and proved once more the truth of the Egyptian proverb, “Only the provisional endures.” The institution survived every test. Twenty times its life was successively renewed for periods varying from two to five years. The well-known words of Sir Maurice Amos, spoken in 1925, when the Courts were rounding the half-century mark, might still challenge contradiction a quarter of a century later, as they reached the end of their life: “I have often taken occasion to remark that next to the Church, the Mixed Courts are the most successful institution in history.”

Henry Venn's Instructions to Missionaries

1977 ◽  
Vol 5 (4) ◽  
pp. 467-485 ◽  
Author(s):  
Wilbert R. Shenk
Keyword(s):  
Nineteenth Century ◽  
Cutting Edge ◽  
History Of ◽  
Church Missionary Society ◽  
The Church

In the relatively brief history of Protestant missiology, no name is more respected than that of Henry Venn. As one of his successors in the leadership of the Church Missionary Society, Max Warren, observed, “On almost any reckoning, Venn was the outstanding European missionary leader, thinker and administrator of the nineteenth century.” Author Shenk goes to the primary record of Venn's missiological thought — the Letters of Instructions to missionary appointees — and provides us with a balanced summary of his reflections on some major themes. Viewed realistically in his Victorian context, Venn was clearly a man on the cutting edge. An Anglican of firm evangelical principles, his writings mirror an irenic mind and an ecumenical spirit as he sought to develop the praxis of the Church Missionary Society.

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