Summary
Chronology:
1529-47:
Henry VIII
1547-53:
Edward XI (Prot.)
1553-58:
Mary (Roman)
1558-1603:
Elizabeth
(Bridge)
Then,
the Stuarts of Scotland :
James I and Charles I
1640
Long's Settlement
1640-1660:
English Revolution
1660:
Charles II
1662:
Reestablishment of the Elizabeth Settlement, plus a change
1685:
James II (Roman)
1689:
Bill of Toleration
Deliberate:
No clear church authority
Assp; no infallability of a human
church
So,
no Anglican confession; no magisterium.
Background
of the reformation:
The
decline of the papacy. The papacy which
could control the church in Europe began in
eleventh century (Innocent III). In the early Church, the pope was elected by
the laity as were other bishops. In the
eleventh century, the pope was elected by the college of cardinals. Roman nobility gained power, from which the
pope gained power. The high-water mark was by Innocent in the thirteenth
century. Seeds of decline then: he took money from folks in Europe
and judged cases. By 1302, Boniface
VIII, the Unum Sanctum Bull: the pope is the supreme arbiter in secular and
spiritual matters. The king of France
imprisoned him. The Babylonian
captivity. By 1309, seat of the papacy
was moved to Avalon , France Rome and another in Avalon. 1417, Martin V ends the schism. By then, the papacy is one power among others
in Europe , and the papacy was
bureaucracy.
Anti-clericalism:
Clerics were ignorant. Also, a question about their lack of values (e.g. many
priests had common-law wives). Qu. Eliz.
opposed clerical marriage because she did not like the type of women who would
marry such priests. Also, clerics could
have several parishes, getting income from each, hiring others to help. This
abuse was not eliminated until the nineteenth century.
The
Devotio moderna: Gart Devote (1380-1334) founded an order, the Brethren of the
common life, which lived in the world and was to serve the world. Common life,
poverty, and humility. So, there were
currents of piety which were cut off from the institutional bureaucracy. A perception of a gap between them. Lorenzo Dolli, in the 1300, criticized the
papacy.
Humanists:
Erasmus, St. Thomas More, and Colet.
Also,
the Black death plague. Scapegoating
against Jews. Expelled from Spain in
1492. Witch burning. Also, rampant inflation in the sixteenth
century.
Nationalism: The nation-state was a new form in the
fifteenth century. In England ,
1300's-1493, the Hundred Year War (Eng. vs. Fr.). So, the 1300's: a transition from feudal
state to the nation state. Then, the War
of the Roses in Eng (yellow and red rose).
The tutor period unites the region in 1485 (Bosworth
field ). So, Henry VIII is
concerned to retain national authority. Henry VIII married Catherine of
Aragon(daughter of Francis and Isabella of Spain). She had married Henry's older deceased
brother. A papal bull was necessary for
this. No heir produced. God's judgement for marrying Henry's brother's
wife. To annul Henry's marriage, the new
pope would have to contradict the bull of the former pope on the marriage of a
widow of a dead brother. Also,
Catherine's nephew, Charles V, was around Rome . The pope was afraid of him. Henry VIII found that Cromwell would do what
Henry wanted.
1529-1534:
Parliamentary legislation. Medieval laws of the thirteenth century(praemunire)
had restricted papal involvement in England . Henry used these. 1534: Supreme Head Act-
Henry as the supreme head of the English
Church
Royal
Injunctions issued to show clergy how to run parishes. Issued in 1536. The
clerics had to implement the 10 articles: on reading scripture, on baptism
(God, rather than our works, saves), affirmation of the sacrament of penance,
on the Eucharist, images to stay in churches,but no kneeling to images. Praying to saints is fine, but not as
superstitious. Bearing of candles on
Candlemas day should be continued, but not to remit sin.
Henry
VII died in 1497. A top-down
reformation. First step: break ties with
the papacy. Dissolution of the
monasteries. Royal injunctions: 10
Articles, the Bishops' Book, and the 6 Articles. Changes in popular piety, but not extreme
changes. Theol. issue of the
reformation: how gain salvation: justification by faith or by the church and
its sacraments?
1536:
10 Articles. Penitence, Eucharist (corporal and substantial, but no mention of
transubstantiation or consubstantiation), and Baptism continued. Images in churches to be retained but not
worshipped (not processing, clothing, or lighting candles). Prayers for the dead were recognized. So, a moderate stance not wanting to offend
popular piety yet wanting to give some recognition to Luther's stance.
Henry
wrote a treatise refuting Luther's view.
St. Thomas Moore helped Henry to write it. So, the pope had given Henry the title
'Defender of the Faith'.
Bishops'
Book 1537: Restores the other four sacraments.
Hail Mary, Apos. creed, Lord's prayer restored too. So, rather conservative. Belief in justification by faith does not
mean that that sacraments are not important or that one need not do good
works. Acknow. that the ch. is
catholic--throughout the world. Branches
in every nation, no one above the the others (Bishops all being equal). So,
equal and independent branches, being in communion with each other.
The
6 Articles of 1539: Offended the reforming leaders. Seen as a 'backward step'. Eucharist: real presence; substance of bread
and wine not remain. Communion in both
kinds is not nec. Priests may not marry. Monastic vows reestablished (not
monasteries themselves). Private Masses allowed (this was disallowed after
Edward VI until present). Loyalty to the King.
When
Henry died, Edward VI (1547-53) became king.
He was young, so the regents ruled.
The reformers via the regents had their way. White Horse Tavern: Tindal, Coverdale,
Ladamer, Cramner, Ridley. They were
academic. They rejected prayers for the
dead. Cramner issued the Book of Homilies in 1547. Book of Common Prayer of 1547 and 1552:
conservative. 'Mass' in the title of the
1547 book only. Communion in title of
both. A rubric: abolish an altar.
substituting a table. More like a
meal. Lord's prayer, ten commandments,
collect for the day and for the king. Then the readings and the creed. Sermon.
Offertory. Confession of sin. Eucharistic prayer( Sanctus, prayer of
humble access, words of institution.
Short. In 1552, words of
administration meant to deny transubstantiation. The Black rubric (rubrics
should be in red): In receiving communion, don't kneel-- To avoid
idolatry. Denial of any corporal
presence of Christ in the Eucharist. The
next BCP was in 1662 which is still the official BCP in the Ch. of England.
42
Articles of 1553: A Lutheran influence.
Mary
1553-58. Catherine of Aragon's
daughter. Roman Catholic. Two repeals,
sending things back to before Henry VIII.
Restored England
to the Papacy. She married Phillip of
Spain (Charles' brother). She burnt reformer leaders (Ladamer, Cramner, and
Ridley). She issued a book of homilies. Monasteries did not come back until the
Oxford movement in the nineteenth century.
Mary associated Roman Cath. with tyranny and foreign intervention.
Hugh
Ladamer. Son of a farmer. Bishop of
Wister until 1639. Became a free-lance preacher. Burned by Mary in 1555. Leader
of the common wealth men: concerned with the social gospel. Attacked medieval abuses of putting money
into dead images, rather than the poor. Attacks on the bishops and clergy for
their luxuries.
So
far, not much theology. A little in the
prayer book and Ladamer. More in the
Edwardian homilies (Cramner wrote them).
Duffy
(Stripping of the Altars): the Reformation stuck only because it was imposed by
force from above. Pelikan: All protestants had in common: Justification by
faith.
Propaganda:
one function of these homilies. Sermons
were rare in the parish church. Priests could preach only if licenced by the
Bishops. Not all priests could preach.
Henry
and Elizabeth were catholic, but nationalist as well. Religion and government
were not separate.
Cramner
wrote all of the assigned sermons except the second. The first sermon seems like Luther. The latter three seem like Bucer
(reformers). Mixed. Greer: Cramner treats scripture as does
Hooker: scripture as the prime authority. To Hooker, unlike the puritans,
scripture shows only what is nec.for salvation and is not easily understood.
Cramner
on justification by faith: An Augustinian original sin emphasized. We are
deprived. To Augustine, the death that we inherent from Adam is the separation
of out soul from God. The second death
is the separation of soul from body for eternal damnation. Spiritual and
literal deaths. Justification by faith actualizes the possibility of salvation;
applies the benefits of Christ's atonement to our salvation. Paul does not use
the word 'forgiveness' because we don't have to do anything for salvation. To
Paul, faith: indicative (like being in love) and the imperative (duty). A free
obedience. Greer: Justification by faith, like falling in love, is not
something we can make happen ourselves. But, can 'mix and mingle'. Cramner is
saying the same thing: be humble and repent; this puts one in the place where
justification can happen. Anglicanism is penitential in emphasis.
The
Eliz. Settlement: Comprehension and uniformity of worship
Greer:
The settlement was not a compromise bet. Roman and British Churches
Act
of Supremacy: Eliz. as head of the Church of England (not as strong as Henry's
title).
Eliz.'s
prayer book: like the book of 1552, but the Black Rubric (kneeling before the
Eucharist does not necessarily mean adoration for or worship of, the species)
was omitted. It reappeared in the 1662 prayer book, but only in that no
corporal presence of J.C. was said to be in the Eucharist. Also, the prayer book of 1552 contained the
Ornaments Rubric which stated that ornaments in use during the reign of Edward
VI were permitted (those used during Mary's reign were not permitted).
Eliz.'s
Injuctions of 1559: based on those of Edward VI. Sermons were insisted upon at least once per
month; an English Bible in every parish; tithes, a poor-box; marriage of
priests; wooden table(priest facing the people who surrounded the table). Greer: these were protestant-oriented.
Due
to the St. Bartholomew's Day Massacre against the French Hugonuts and the
execution of the Duke of Dorfolk in 1572, the English people feared papal
power. So, when Mary Qu. of Scots went
to England
in 1568, there was persecution against her.
In 1569, there was the Northern Rebellion which supported Mary and/or
Roman Catholicism. She was Catholic and actually held right to the throne more
so than did Eliz. So, Mary was executed
in 1587. Also, Eliz. executed Jesuit
missionaries (e.g. Edmund Campion).
John
Jewel (1522-1571): swayed by Lutheran theology. A scholar at Oxford , became the Bishop of Sulsbury. To him, scripture was the chief authority,
but a recognition that teachers must be listened to. He believed in the
trinity, the incarnation, two sacraments, symbolic presence of J.C. in the
species of the Eucharist, given a spiritual presence within the person after
ingested. Jewel wrote: Challenge Sermon
(1559): Eucharist of the primitive church urged to be restored: two kinds, not
a sacrifice, not adored.[1] He also wrote Apologia(1562): Argued against Thomas Harding (a Jesuit) that the
Eliz. settlement was not divisive within England .
The
Puritan Front:
The
puritans were those who wanted more extensive reform than that of the Eliz.
settlement. Several controversies. In
1563, The Vestrarian Controversy: Matthew Parker's Advertisements. Convocation
was a forum for puritans. They wanted to
make the surplus optional; they wanted to wear black (Geneva ) gown.
They objected to kneeling at communion.
Agn. pipe organs; wanted psalms sung.
Omit sign of cross at baptism. No
holy days except for Sundays and principle feasts of Christ; no saint
days. Parson facing the people. These proposals-defeated by one vote.
So,
Parker was able to issue instructions on the Prayer Book contrary to puritan
ideas. Parker was the first Archbishop
of Cant. under Eliz. She did not O.K. them, so not clear if they are of
official status. A godly commonwealth: Church and State not separate. Uniformity of public worship assumed to be
nec. for unity and peace. Today, this is
not assume. Regular preaching.
Non-preaching clergy can read the homilies.
Req. communion four times a year (this was a lot, given medieval
practice of rare communion). No one had been willing to receive it often, so it
was not offered much. Surplice with
hood. Cover table with cloth. Ten commandments on the wall. Bells are
important. Sunday- no business. All this is in the context of how to use the
Prayer Book.
The
Admonition controversy: of polity. 1570:
Thomas Cartwright was expelled from Cantab.
He wanted a Presbyterian, rather than episcopal, polity. Whitgift, the other Regis Divinity prof. in England , had
Cartwright expelled. In Parliament, John
Field issued an Admonition in 1572, urging further reform. Reform needed in the pure word, and the Bk of
Common Prayer, as well as a matter of polity. Whitgift and Cartwright argue
over this. Hooker refers to them. Travers, Walter, was a lecturer at the temple
in London : a
collegiate establishment for lawyers.
The puritans established lecturers, because difficult to secure
ecclesiastical appointments. At one time Hooker was Master of the temple and
Travers was lecturer. The puritans did
not object to bishops unless they had wealth.
Letters circulated on the bishops' 'dirty laundry'. 1575: Edmund Grindal
succeed parker. He was a puritan. Two issues: prophesizings (like the later
methodist meetings) and the classis(presbyteries) movement (establishment of
local authority). 1577, Grindal was removed from Archbishop. 1583: John
Whitgift Archbishop.
Hooker
was an Eliz. Anglican. He was not Anglo-Catholic. Hooker (1554-1600). By 1579, Regis prof. of
Hebrew at Oxford . Friend of George Cranmer and Sanwich. John Renolds was his tutor. Puritan contacts. Then victor and then
chaplain of the lawyer's temple. Issac
Walton wrote on Hooker after the English Revolution. Hooker wrote agn the
puritans: The laws of Eccles. polity. Eight books. In 1593, the first four
books were published. They were on the
theoretical part of his effort. He
revised bk 5, and published it in 1697.
The manuscript of book six in two forms.
Hooker defends bishops because he sees them as useful as bridges to the
monarch. The 'divine right' of bishops
came later.
On
Hooker's books: a measured tone. It
rises above the controversial issues.
His aim: to rise above polemic so to have a positive defense of the
BCP. The first book: tomistic view of law. Law eternal: two parts- God's law for
himself-his being is a law for his working; God's law for his creation. Law: used for the process of the way
something develops. According to
Acquinus, God is actuality. So, the
first law: God's essence and existence are the same; the second law: the law
describes the normative development for God's creation.
How
human life relate to this? By the
exercise of reason, access to the eternal law to apply. Make deductions from it to establish states
(pos. human law). The authority of pos. human law is not infallible and can
contradict the eternal law. Due to the
Fall, human reason is impaired. So, the Law Eternal is revealed in
scripture. So, we need not be limited to
reason. Reason is meant to reap the
fruits of scripture. So, from an Arist./Stoic approach to that of
scripture.
In
bks 2,3,4, he looks at scripture and the puritans. Like the latter, he agrees scripture is the
supreme auth. But, scripture does not
reveal everything (e.g. the polity of a Xian ch.). Matters of indifference. Puritans disagree: scripture tells
everything. Puritans also think
scripture is easily intelligible.
Hooker: our interp.s of scripture do not have the infallibility that
scripture itself has.
If
the Eliz. settlement needs to be maintained against the Roman Catholics and the
puritans, it also needs to be maintained against the ignorance of the clergy.
Few clergy could preach. Also,
indifference to deal with.
The
Marprelate letters (1588) consisted of attacks on the bishops and the Lambeth
Articles (1595) by Whitgift on Calvinist ideas. He endorsed Calvinist ideas.
Hooker
was a protestant. He believed in Justification by faith, predestination. In our reading, he argues a Christology
involving both divine and human nature, the former making the latter
omnipresent.
On
the Eucharist. Agreed that Christ's
presence is in man's soul who partakes.
Debated: is the presence in the elements? Hooker: the real presence is in the
reciprient, rather than the elements. The issue of the latter is not important.
Calvin: the elements are the vehicles by which the presence is given to the
receiver. Hooker seems like Calvin here
(Greer). Other Anglicans view the
presence in both the hand and the heart.
To Hooker, a sacrement is a moral instrument. To Hooker, the distinction of 'real' vs.
'symbolic' is a later Western dicotomy.
The ancient church would have argued that this is not a dicotomy. Greer:
to hooker, a sacrament is what it signifies. Yet, not so with the Eucharist to
him. He rejects the 'symbolic', transub,
and consub. Only the worthy
receiver. Greer: 'worthy' as justified
by faith. Agn Rome, he is agn. an
infallable Church. Agn the puritans, he is agn an infallable scripture.
Greer:
Anglican theme: fallibility of the church.
On
the union of us and Christ: predestination for salvation, worked out concretely
in steps (i.e. the church is the body of the elect). Later in his book, he
backs down from this limitation on the Church.
God foreknows his elect, worked out by grace by Christ's impartation to
the elect. Imputation (justif. by
faith--done equally for all) and infusion (sanctification). So, both justif (ie. baptism) and the
infusing sacraments are valid. He is
here a bridge between the Puritans and the Catholics.
Greer:
Hooker appeals first to justif. as more important, but he doesn't want it to
rule out partic. in the sacraments and the church. Access to God primarily through individual
experience, backed up by the church. In the 1600's, the puritans run with the
former, whereas the Arminians run with the latter.
Hooker's
Christology: two natures (divine and human), united in one person. Divine nature: 3 persons-Father, Word, and
Spirit. Human nature: in Christ, the human nature expresses itself in the Word. So, His human nature was not like ours. Different in kind, rather than degree from
our human nature, without losing his identity as a man or the reality of his
human experience. This is the
Christology of Aquinus as well as hooker.
Hooker emphasizes the union of the natures. He risks the divine nature overcoming the
human. There are also Christologies which emph. the distinction and separation
between them.
9/20/94:
Lecture
James
I and Charles I: prelude to the English Civil War. This period is a much debated one. Emergence
of the modern constitutional monarchy came out of this period in 1689 after the
Civil War when the divine right of Kings was thrown down. Similarly in France. Also, origins of Capitalism. So, the seventeenth century was a time between
the middle ages and modern times. A
serious religious dimension.
Nicholas
Tiak argues that the Arminians repudiated the Calvinist in the English civil
war. Greer: No; rather, two extreme
parties emerge. Already in Eliz.' reign,
a high Calvinist party had manifested.
Later, the Arminians (anti-Calvinists) emerged. Polarization emerges. Charles I erred in siding with the Arminians. A 'Crown-High Church' alliance as well as a
Parliament--Calvinist alliance. Aug.22,
1642: Crown-High Church alliance formalized.
So, the religious dimension is important. No separation between Church and state.
James
I(1603-25): Eliz. never married or
designated an heir. James I was the son
of Mary Qu. of Scots (who had been executed). Scotland and England were united
via the same king, even though formally they are two separate countries. Scotland was Calvinist while England was
Episcopal.
James'
public policy: Calvinists were against it.
1604: treaty with Spain
(as well as the Hopsburg diminions).
Seen as reaching toward Catholicism. 1612: his daughter Eliz married
Frederick, who was a prince in the Holy Roman Empire
(Germany
and Austria )--a
configuration of many principalities. Frederick was a
Lutheran. The Defenestration of Pragu in
1618 was the beginning of the 30 yr. war.
Began as a Catholic-Protestant war: the emperor in Bohemia decided that the protestants must be
contained. A rapid conquest by the Catholics through southern Germany . France aided the protestants. A religious war becomes political. James was
expected to came to the defence of Eliz and Frederick (protestant Queen and
king of Bohemia ),
yet he did not.. So, James I looked 'anti-protestant. Also, in 1616, Coke was dismissed. Also, James I wanted Charles I to marry a
Roman Catholic from Spain . He didn't, but he married a Catholic.
Religious
policy. 1603, the Millenary Petition submitted to James I. Requests: anti-catholic. For instance, to
abolish bishops. James summons the Hampton Court Conference. He didn't like the
petition. The puritans were disappointed
in the conference. James had had enough
of the Presbyterians in Scotland . In 1611, the conference produced the King
James version of the bible.
1605:
the Gunpowder plot: a Catholic plot to blow up parliament and kill the
king. Failed. Reaction: popular
anti-catholic sentiment. In 1618, the Declaration of Sports. Puritans had taken sports away from folks on
the Sabbath. James I allowed some
sports. Also in 1618, James sent reps to
the Synod of Dort as reps of Arinianism.
On
Arinianism (from Armineaus in Scotland ):
rejected predestination of the elect.
Rejected that the elect could not fall from grace. Dort
vindicated the Calvinist position and repudiated the Arminian view. James' reps agreed with the more moderate
Calvinists.
James'
reign produces some unsettlement with the king by the parliament. Charles I (1625-49) under suspicion by the
House of Common. In 1628, he was
presented with the petition of right: that he rule out any taxation not O.K.'d
by parliament. Habius Corpus
included. No martial law without
permission of Parliament. By 1629, he
rules without Parliament. So, a bitter
struggle through four years. From
1629-40, he rules without Parliament, by divine right. In 1626 and 1629, various resolutions passed by
parliament on Arminianism. A book agn
Calvinists was censured by Parliament.
L. Andrewes was an Arminian who was a bishop.
Parliament's
definition of Arminianism: against election, justification, predestination, and
two sacraments; also, refusal to acknowledge Parliament.; also those who foster
Roman Catholic practices.
In
1629, a series of resolutions agn Arminians by Parliament. In the continent,
Roman Catholicism is gaining strength. Ireland 'overrun' with
papists. Some in the Church of England. Spread thereof, due to suspension of laws agn papists. So, erection of 'high altar' with candles,
crossing too much. 1629, Parliament is dissolved. Charles implements policies in line with Wm Laud. Laud, a bishop
in Wales ,
had a conference with Fisher ( a Jesuit missionary). Laud debated Fisher. 1633, Laud was
Archbishop of Cant. He was
Arminian. Imposed a Romish custom. When he did so in Scotland , he imposed a BCP and
episcopacy. Presbyterians revolted. A war between Scotland and England . England
lost. England had to pay money to
Scotland. Trouble raising taxes by
divine right. So, he summoned parliament
(didn't like it), so 'short parliament'.
Then, another formed until 1640 (the long-Parliament).
John
Donne (1572-1631):
From
a Roman Catholic family, became Anglican.
Loved Anne Moore (of a higher social class). Fired when his marriage discovered by his
boss, her uncle. 1615: James I wanted
him ordained. A good preacher and
poet. Theology in poetic and
rhetoric. Themes: an exiled pilgrim, yet
by the grace of Christ's blood, he is justified by faith. Trust only in God's grace that will give him
forgiveness. Emphasis on his sins and the need for God's grace necessary for
forgiveness. His poems: justification by
faith has not yet occurred (unlike Baxter). Yet, single predestination. One never fully overcomes one's sinfulness;
God's mercy is still needed. A Prayer
Book (until the present edition) piety: sin and mercy.
Greer:
Hooker sought to place justification within a Church context. Donne likewise.
George
Herbert (1593-1633):
Arminian. Like Donne, justification is perennial. A
foreword-looking view. Herbert was a
poet too. Unlike Donne, he was
upper-class. He was in government. With
the death of James I, he decided to become ordained. Themes in his poetry: sin and mercy. An emph. on the
cross--where they are found. Justif. is
a transaction bet. one and Christ--not based on any merit of the sinner. Same
piety as was Donne's. Another theme: the
presence of God everywhere (omnipresence).[2]
Jeremy
Taylor (1613-67):
A
break with Donne and Herbert. Grace and
justification are not emph.d. He sees
grace as a gift. So, the use of grace is
imp. Unlike, Cramner, Hooker, Donne, and
Herbert, grace itself is not at the top.
Instead, what we do with it is what is imp. So, a new view of the Fall: Adam was deprived
of supernatural grace, but not his ability to do good. Understanding of orig. sin as before
Augustine. Grace defined such as to
leave room for human freedom and responsibility. Andrews agrees. Both see grace in the sacraments. Emphasis is on human freedom and responsibility.
His view of grace was that of the ancient church. He drew on ancient and
eastern sources for his liturgies. He
emph. reason in dealing with religious disputes. Unlike Locke, human freedom is not viewed by
him as a human right. He was made an Irish Bishop late in his life. Not in England due to his view of original
sin. He wrote a treatise on moral
theology (Aristotelian in a biblical context).
Lancelot
Andrewes:
He
was a Bishop. He died just after James I died.
He was a scholar. Greer: the most learned of the Church of England
writers. He was an Arminian. On the use
of reason: he distinguishes bet. faith and reason, saying that reason cannot be
used to base faith. Yet, he does so.
Greer:
not clear why Andrewes goes to such lengths to justify instructing in the
faith. Is he arguing against the view
that only adults can be converted? Is he
arguing agn the Anabaptists? He uses
Augustine's distinction bet. 'the faith' as prolemgated by the church
(extrinsic to the individual), and 'faith' that a Christian has within. Greer:
Andrewes assumes that it is the Church that makes Christians, rather than
Christians that make the Church. You
become a Christian via the church. It is not individuals that make the church,
but it is the church that makes the individuals. Greer: Andrewe's true emph. is
on 'holy living'. Our responsibility to live holy lives so to come to God. Contemplation is part of it, but it isn't
sufficient to get one to God.
Greer:
he does not mention original sin or justification by faith or grace. He repudiates predestination. We have the capacity to turn towards God and
that God will assist us. This is a shift
in Anglican view. A repudiation of an Augustinian view of grace. Andrewes stresses not that grace is a gift,
but how we use it. Andrewes uses natural
law (stoicism). A natural gift in the
indiv. soul is important for faith.
Gifts given according to our natural capacities.
Greer:
Andrewes stresses holy living and moral responsibility. The idea of the church coming before the
individual may not be in Andrews. Also, because our natural capacities. a hint
of plagianism. He says scripture is the prime means of authority.
Classical
roots of Anglicanism[3]:
lively faith[4],
grace sovereign[5],conversion[6], Erastianview[7]. Arminianism[8], lively faith (holy living), grace
gift[9],
sacraments, Apostolic view[10]
Greer:
these two roots make Anglicanism confusing.
Setting
(1640-60):
1640
Long Parliament
Charles
I had dissolved parliament, but he needed money to pay Scots. So, he summoned
the parliament. Dec. 11,
1640 , Root and Branch Petition submitted to parliament (House).
Government of Bishops, etc. are regarded as part of the government of the
state. The petition was agn. them.
Bishops claim apostolic 'divine right' to rule.
The petition was against this.
So, replace the episcopacy with the bible. A radical platform. Liturgical (anti-papal)
reforms.
During
this period, a high Calvinist as well as an Arminian party. A process of polarization. Charles I favors the Arminians. An alliance bet. king and church. House of
Commons becomes controlled by the Calvinists(this group began in England with
Whitgift's articles during Eliz.).
1641
The authors of this petition were executed.
1641
Grand Remonstrance: another petition to the parliament. Accepted by a close margin. So, radicals didn't dominate the House. It called for a synod to adjudicate these
religious questions. The Westminster Assembly
1642
August- 1646: First Civil War Due to
Oliver Cromwell, the royalists were defeated. Charles I surrendered to the
Scots. Handed over to Parliament which was basically Presbyterian.
1643
Westminster
Assembly
1648-49
Second Civil War: Only the radicals were
allowed into the House. They agreed by
a narrow margin to try the king.
1649
Charles I was executed. Europe and the other
Isles repudiated that action. Charles II
in exile in France
and then Holland . At the restoration of Charles II in 1661, the
judges who had killed Charles I fled to the American colonies.
1958
Cromwell died.
Although
parliament was Presbyterian, its army was of independents. So it was the Presbyterians in the Parliament
who restored Charles II.
1640
until 1661: attempts to make the revolution permanent.
1640-60:
Trend toward a holy living emph. During
this period, the prayer book was outlawed. So, tolerance for all but Anglicans
and Catholics.
(Presbyterians)
To
re-work the Ch. of England along Calvinist lines. 151 members nominated by the House. 121 of
which were ordained. Included Archbishop
Usher. 9 Anglicans (2 of which actually
attended). The majority were Presbyterian.
A
small group of independents who eventually left the assembly. By 1645, it issued an alternative liturgy to
that of the prayer book. Didn't last. Then, the Confession was issued in
'46. In '47, a larger and shorter
catechism were adopted. After '49,
commissioned ministers. Failed because
the army of the Parliament was dominated by the Independents. Also,
Presbyterianism was seen as Scottish.
The House had a Calvinist (Presbyterian) majority. The Independents gained control, so the
Presbyterians put up Charles II in 1662.
The Presbyterians felt betrayed by Charles II who reinstated the Prayer
Book.
The
Confession and Catechisms: scripture as the sole authority. Reason, tradition, and the church are not
part of it. On polity: no bishops. Reform more in line with scripture and with the
reformed churches abroad. Some Presbyterians were not opposed to bishops per
se; rather they opposed bishops as prelates (having roles in civil government)
not as 'super presbyters' who preached.
Double-predestination
superlapterian(before the Fall). Yet, some passages hedge away from this: steps
in the implementation of God's decrees.
So, can't see God's decrees. So,
cautious about individual people's status.
Greer: a works righteousness in that one thinks that one is saved by
being virtuous. Key: knowing God's process but not his outcomes. Covenant of works: God established a covenant
of grace by which God is willing to count our insufficient efforts of
righteousness as sufficient. Moving away from justification by faith. This was mostly within Calvinist
scholasticism. Backing away from the
conclusion that if it is assumed that grace is that which is salient in
predestination that one need not therefore be responsible. So, some works righteousness coupled with
predestination.
Greer:
loopholes in this: predestination but our works matter (Plegian). Pure
protestant doctrines undermined with moralistic ideas of holy living.
Independents
(Congregationalists):
John Owen 1616-83
George Fox 1624-91
John Bunyan 1628-88
Diggers(revolutionary-political
as well as religious), Levellers(abolish class), Ranters, Quakers, Fifth
Monarchy Men, Muggletonians (denied the trinity, agn prayer and preaching, as
well as reason)
Christopher
Hill, The Experience of Defeat. Quakers were millenialists. It did not come, so the inner light and
passivism as a response to the experience of defeat.
Richard
Baxter
Cambridge
platonist
Had
a Savoie Conference. New England
activity.
The
issue of the church: people are converted by God's grace individually apart
from sacraments. Then, they form a
congregation. There is not a
church. Sinners are not allowed in the
congregation. Congregations are their
own authority. Baptism and ordination
were up to the congregation. Baxter
tried to establish the Woshister Congregation to put some order in this
diversity: agreed on truth of scripture, a pastor, sacraments, no civil office
for pastors. Midway between an
established church and pure independence.
Brown
and Greenwood wrote on the independents.
9/30/94:
Seminar
Baxter:
gets holy-living in by changing structures(single rather than double
predestination--he alters Calvinism, opening up a role for holy living). He lived through the revolution and Charles
II until Wm and Mary. Influenced by
puritan thinking. He was in the
parliamentary army. But associated more
so with presbyterians than the independents.
He created the Wirsher Assn. He
was a puritan leader when Charles II was reinstated. A liberty for tender consciences. He expected that the ch. of England would be
resettled. It did not. Charles II had the Savoie Conference in 1662
(the religious settlement) where he was stonewalled by Anglican Bishops. From 1662-89 9(when the Act of Toleration was
enacted), he was excluded. He was a
presbyterian.
On
the Fall: we are born spiritually dead. Augustinian. Predestination, yet an
internal moral responsibility. Two justifications: by faith and then a final
one. Hypothetical universalism: single predestination. Elect are saved; others have a choice. Some
folks have more grace than do others. A
psychological emphasis: heaven and hell.
Covenant
theology: a covenant of works--had Adam obeyed, he would have had
salvation. He disobeyed, so grace
nec.(covenant of grace). Some move is
needed, so it is not pure justif. by faith.
Baxter uses this: one must make a move (see sin as misery and have a
conviction for Christ). Greer: it is
like falling in love, faith (being chosen) overrides any choices. If you start with grace, free-will is
cancelled. and Vice versa. The ancient
church: both operate at different levels, rather than cancelling each other
out. Protestantism: have both at the
same level: on the elect. Baxter is
protestant (predestination), yet he adds 'choice'. Toward plagianism.
Cambridge
Platonists:
Henry
Moore: against predestination.
They
are anti-Calvinists. Also, against
Hobbs.
Natural
vs. Revealed Religion. They favor
natural law.
Reason
(image of God: our personality: the God within). An intuitive grasp of God. Like is known by
like (Plato). So, we can know God. also,
to know good is to do good (Plato). So,
we intuitively know God by doing good.
These are natural. We naturally,
by capacity, know God. Smith has
different types of persons on the basis of reason. Reason, while a gift of God, is a capacity
that needs to be actualized by virtue.
Greer: what about Jesus or scripture?
They do not throw it out; the assume that their way and the old way are
congruent. Greer: their approach is like that of Origen.
Reason
gives us an intuitive grasp of the image of God and thus good.
A
mysticism of reason.
Antinomianism:
there is no law as a check. The Cam.
platonists are antinomian. An external law is not natural.
Plotinous:
non-being is not good. Smith: you should get away from the body and toward the
soul.
10/4/94:
Lecture
The
revolution did not resolve the problems.
The long parliament, by reconciling Presbyterians, was re-convened and
brought back Charles II out of exile. In 1660, he had a declaration of Breda,
which declared a general amnesty to all but those who had voted to execute
Charles I. A free parliament. A 'liberty for tender consciences' as long as
it does not disturb the security of the kingdom. This would thus exclude Catholics, due to
their link to a foreign power (the pope was a temporal ruler). It would be parliament which would make such
determination.
Because
the parochial structure had not been disturbed, it came back. The prayer book was brought back. Bishops were consecrated. Wm. Justin, as Archbishop of Canterbury. Baxter and other reconciling Presbyterians
became upset at this. Charles II
summoned the Savoy Conference in 1661.
Baxter was one of the leaders of the Presbyterian party at the
conference. He proposed additions to the
book of common prayer. liturgical reforms as additions. This was twarted by the Bishops. So, that
conference made Baxter more nervous. The
Act of Uniformity in 1662 was a settlement of the religious question. It was a rather narrow Anglicanism, with a
revised prayer book of 1662. Everyone
had to use it. 760 ministers refused to go along. That prayer book of 1662 was not much
different from Eliz. book of 1559 (based on the 1552 book--more protestant than
the 1549 book). Revision: some
distinctions added bet. different types of ordinations. A new liturgy for adult baptisms (as distinct
from infant baptism). Ornament rubric
added. An order that the priest consume
the remainder of the Eucharist. The
black rubric was reinserted but revised: kneeling did not necessitate a Corporeal
presence (allowing for a spiritual presence).
A
high church (emph. on the church) direction.
The
Clarendon Code--a series of acts to insure uniformity. To hold office, one must receive the
sacrament in the Ch. of England.
Nonconformists would take communion at their home parishes. Also, an act making assemblies of worship
outside the ch. of England illegal. A
slap in the face for folks like Baxter.
In
1669, the Duke of York became a Roman Catholic. This was James II, the heir
apparent. Charles II treatied with
France for a declaration of indulgence for Roman Catholics in England. Charles II based this on his divine right of
kingship. So, Charles II was viewed as
sympathetic to Catholics. On the grounds
that only a protestant could be 'supreme governor' of the Ch. of England,
Parliament acted to exclude James II from the throne. The Tories opposed this
(the Whigs were more constitutional). Political parties came on the scene at
this time. The Whigs lost. James II became King in 1665. Charles II was baptized before death as a
Roman Catholic.
The
coronation of Charles II led to the Glorious Revolution in 1688-89. 1664, protestants were not tolerated in
France. This exacerbates anti-papal
feeling in England. James II tried to
Romanize Oxford. He issued a declaration of indulgence in 1687. Really to tolerate Catholics, but put forth
as toleration for Protestants(Puritans).
He wanted it read in parishes. This backfired. Seven bishops, including
the Archbishop, refused to obey. The
bishops were arrested and acquitted.
This was the fuse of the revolution.
This led to the summoning of Wm III (grandson of Charles I) to the
throne. James II fled to France. The
revolution was a bloodless coup. Wm. II
had married Mary II (daughter of James II; granddaughter of Charles II). William and Mary!
No
act deposing James II and he didn't abdicate.
So, parliament declared the throne 'vacant'. Banned regal authority without
parliament. Church courts. Right of subjects to petition king. King can't raise an army in time of
peace. Freedom of speech. A Bill of Rights. An imp. point in the
constitutional monarchy. No divine rt.
of kings.
Also,
the act of toleration. All religions
tolerated except for Catholics. Non-
conformists not allowed to be in public office, or attain the universities of
Oxford or Cambridge. The act was called the indulgence. So, non-conformists were not thought to be
part of the country, yet their religious expression was tolerated. Non-conformists were protestants. Catholics were renesants, who had not right
of worship. The act of toleration was not based on Lock's right for toleration.
The effect: encourage non-participation in church. Greer: until the end of the 1800s, a trend toward
toleration. The trianual act mandated
that the parliament be in session at least every three years.
10/6/94:
Lecture
Anne(granddaughter
of Elizabeth(not the Queen) who was Charles I's sister) followed Wm & Mary.
Then, George I (from Germany). The
present royal family come from George (i.e. Germans).
Around
1689, restoration Anglicanism bifurcated into the High Church party(not on
liturgy; rather, they took a high/strong view of the church) and the
latitudinarians(who dominated in the 1700's).
The Tory's were with the former; the Whigs were with the latter. The Whigs dominated Parliament in the 1700's.
All
bishops had taken an oath to James II.
Some refused to give an oath
later to Charles II. The non-jurors
refused to take an oath to Wm & Mary. These were the same folks, basically. (Archbishop)Sancroft and Ken were quite
passive, retiring to the country. Ken
was the bishop of Bath and Wales. He
continued to function for non-juror clergy until he was released of his
duties. Bishops were appointed by the
Queen. Some non-jurors wanted to sever
this link, separating ch. and state.
Hickes and Wagstaff were consecrated secretly by James II in exile. In 1689, the whole Church of Scotland became
non-jurors. The Scottish, non-juring
bishops, later consecrated Seabury of America.
Questionable English connection.
Yet, a united Episcopal Church was established without ties to Scotland
or England.
In
short, the non-jurors were suspected of being in favor of the exiled Stuart
King. They were interested in the
liturgy, especially of the Eastern and ancient Churches. They were scholars. The non-jurors were in the high church
party. They weakened it.
Queen
Anne, 1702-14:
1709-10:
sacheverell case. Anne was against the
Whig party. Assp: the Whig party would
weaken the ch. New bishops had to pay a
tax to the state. Anne turned this tax
into an endowment. Dr. Henry
Sacheverell, a Master at Oxford, preached a sermon to a traveling court. He
said the Church was in danger from the Whig party. By 1710, he was censored by the House. A hysteria among the high church party that
the ch. is in danger. Produces two acts
of Parliament which didn't last long.
1711: Occasional Conformity Act.
Fine and ineligibility for office for those office-holder who attended a
non-Church of England church after they were in office. 1714: Schism Act: all schools run by
non-conformist were shut. All teachers
must be members of the ch. of England.
Repealed in 1719. Parliament had
become less Anglican.
Convocation-Bangorian
controversies (until 1717, after the death of Anne). A convocation is a medieval church
convention. A bicameral body: an upper
house (bishops) and a lower house (representative presbyters). Prayer book reforms suggested. 'Minister' rather than 'priest', standing
rather than kneeling. These moves to broaden the BCP to get the Presbyterians
back. High Church party used it to
strengthen the church. Also, Trinity and
christological theol. issues were dealt with in convocation. Also against the deists who were against
revealed religion. Convocation closed
with the Bangorian controversy. A
non-juror concentrated bishop (Holdley?) wrote a paper. Church of England bishops found out he was
that type of bishop. He argued that
Christ is the sole law-giver and judge.
No visible human authority or interpreter upon whom His people should be
held. Wm Laud argued agn this statement
by Hodley. A stale-mate bet. the lower
and upper houses of the convocation.
From 1717 until 1847, no deliberative body in the Church of
England. Increasingly, parliament became
less Anglican.
The
high church view valued the church establishment, regarding grace primarily via
the Church and sacraments. Grace is
persuasive, rather than sovereign. So,
important how it is used. Also, an
emphasis on holy living. Similar to the
restoration church From the Arminians.
10/7/94:
Seminar
Wm.
Law:
Like
works-righteousness, but it is the intension, not just the work itself, that
matters.
The
Fall weakened our ability to do good, but did not destroy it. He has a weaker sense of the Fall and
original sin than did Augustine. Law
emph.s our efforts to do good to gain salvation(Plagian). His idea of piety emph.s obedience. Aug: because our will is distorted, we can
only do evil on our own. Law; a human
capacity to behave the good. Is this the
gift of grace? He does not deny the
need for divine grace. Grace as God's gifts.
The gift is only effective to the extent that it is used. Augustine uses grace differently, giving its
role more salience in salvation. No
sharp distinction between nature and grace. Nature as reason, not in the
ecological sense. The relationship bet. natural and biblical religion. Deism: bible not useful. Law is not a Deist. Nature and bible are both in Law's
theology.
On
the sacraments: Law is in the High Church party (supported the Church--not
necessarily high church liturgy). Law sees baptismal vows as the basis of one's
holy living. Live out the meaning of
your baptism.
Greer:
the danger of the 'Christ' approach of Paul is individualism and the danger of
the 'Church' approach of others is collectivism.
Greer:
a danger of moralizing in Law. Also, a
naive assumption that one has control over one's intentions. Also, the class element is problematic.
10/11/94:
Lecture
The
Latitudinarians:
They
were the forerunners of the 'broad church' branch. Origins in the late 1600's. The Newtonian
scientific world view via Descartes was in the context. No sense of a schism bet. the new science and
religion.
Forerunners:
John Pearson (1612-86): Wrote a theological textbook: a restoration on the
creed. He was a royalist during the civil war.
He was an academic at Cambridge.
He was a member of the Scientific society. On his textbook: Faith as assent is fallible
and is tied to God's revelation which in turn had been at one time testified to
by miricles. Immediate revelation is
confined to scripture. This is in John Christindom and in early Augustine. After the apostles, miricles ceased and
scripture must be relied upon for God's revelation. We no longer had direct access to
revelation. So, faith becomes assent to
revelation indirectly given in scripture.
Faith is (almost an intellectual) assent, rather than a mystcism or
reason as in the Platonists. So, reason
is emphasized via the indirect means of revelation.
Wm.
Chillingworth 1602-44): He became Catholic. In 1631, he returned to the Church
of England and to Oxford and wrote a book favoring Protestantism. A middle ground between infallible faith and
solipcism. He appeals to divine revelation,
rather than to the individual. God has
implanted certain instinctive intuitions (e.g. knowledge of right and wrong;
that God exists) that prevent solipcism and are not infallible. Reason ajudicates bet. indiv. faith and such
common notions. Reason becomes the judge
on whether one can acent to the common notions as faith as fallible.
Latitudinarian:
used in 1689. A text by Fowler which
emphasized rational and nature and morality.
It referred to the moderates in the Church of England. They do not abandon the scriptures or
revealed religion. So, they were not
deists.
Joseph
Glanvill (1636-80) wrote a book on the vanity of dogmatising. On the Christian story (e.g. Adam and the
Fall, etc.). Greer: science as a remedy
for the Fall: Adam did not need specticles or telescopes. The Fall dulled his
senses and produced ignorance. The Fall is the problem; redemption is the
solution via the use of reason. problem: reason is often undone by
fantasy(dogmas accepted without the use of reason). Free it, and we have a moral knowledge. We
can't return to that of Adam by it, but can grow toward our proper end. The bottom line is moral in character.
Edward
Stillingfleet (1635-99): an academic.
Wrote books. One: the Rational
Grounds of Protestant Religion. Science
via reason as a criterion by which we accent to and judge revelation. Convincing proofs.
Greer:
reason weakened by the Fall, but instinctive common intuitive notions and
revelation (from scripture, indirectly) help it.
John
Tillotson (1630-94): A preacher and Archbishop of Canterbury. One in a series
of Latitudinarian Archbishops. Scripture is nec. for its purposes. Not sola scripture view, though. Good life: not nec. for salvation but for our
lives. Religion is a simple thing: we
know how to do the good. Don't fight
over making religion too complex.
Revealed religion improves natural religion. Jesus as a moral example and a moral
teaching. Few references to Christ. Few to scripture, although he noted that it
was important.
Greer:
very moralizing in character. Nature is
rescued from satin and given back to God.
Yet , loss Christ in the process. God revealing himself through the
created order. Duties follow from this.
No incarnation.
10/18/94:
Lecture
Wm
& Mary, 1689-1702
Anne,
1702-14
George
I, 1714-27
1715 Jacobite Rebellion
1717 Bangorian Controversy
George
II, 1727-60
1700's
Context:
In
the 1700's, the balance of power of nations in Europe was increasingly
salient. In 1700, Parliament passed a
Settlement in which only a Protestant could be King or Queen of England. This holds to this day. In 1715 and 1745, rebellions, the latter of
which crushed the Scottish clan system.
Otherwise, stable. Whigs dominate
the central government. So, an age of
reason and stability until the end of the century when three revolutions:
industrial, American, and French. In the
century, a shift in mood and sentiment from the wars of the past century and
the scientific inventions: a greater attn to this life. 'The proper study of mankind is man'. Instead of 'why?', 'what can we do?'. Led to an optimism. But, Samual Johnson wrote agn. the optimism
of the Deists: on the vanity of human wishes.
So. a darker side to the century.
Church
Life:
See
Norman Sitz, Church and State in the
Eighteenth Century. Bishops were
members of the House of Lords, so they were in London most of the year. Their political role was paramount. They were Whigs and
Latitudinarians(relatively tolerant).
The country clergy were Tory and high church( a high sense of the
importance of the Ch. of England--less tolerant). Among the bishops, a hier. of stipends( a
large variance). So, common for some
bishops to be given multiple jobs (stipends) and migrations from see to
see. Poor livings aided by Queen Anne's
bounty; larger posts were endowed. Also,
church rates, or taxes to support the church (until the 1800s).
The
Bishops had two church functions: ordinations and confirmations. Ordinations done by Bishops themselves
(examining candidates included).
Confirmations done 'en masse'.
This shows that the Church was not dead in the 1700's.
On
the clergy: an oversupply.
Parson
Woodforde's Diary (1759-1802). A
pastoral care ideal had developed in the century. Also, clergy were members of the community
and may have had farms.
Mood
of the age: cool, tolerant, willing to take things as they are. The ensuing evangelical revival would be
against this.
10/20/94:
Lecture
John
Locke, 1632-1704
1695:
The Reasonableness of Christianity as Delivered in the Scriptures.
1689-92:
Letters Concerning Toleration.
He
was not a deist.
Go
back to scriptures, individual interpretations.
The Fall: redemption and gospels founded on the Fall of Adam. N.T. not mention original sin. We inherit mortality only from Adam. Everyone is responsible for his own sin. As a consequence of the Fall, we cant fulfil
the law of works. God alone can
justify. We can, however, still fulfil
the law of faith. Greer: justification
by faith modified by a conventional theol. Like Baxter. Peculiarities in his notion of faith,
though. Faith is an assent to the
proposition that Jesus is the Messiah and redeemer. Greer: faith is being
redefined as the assent. So, one must
follow the morality of Jesus. The faith
here emph's J.'s teaching. Natural
religion consists in the revelation in how we can act morally and gain
forgiveness. Greer: an equation bet.
natural religion and scripture. So, is
revealed religion unnec.? The function
of revealed religion is to reveal a natural religion. The former makes clear what is revealed in
nature. Hooker: scripture revealed as a
way of making clear what fallen creatures can no longer discern in nature. For Locke, the function of revealed religion
is to hold out the life to come as a sanction for morality in this life. Greer: what about the resurrection? He recognizes that there is supernatural
grace in revealed religion, however.
Revealed religion reveals that which is above reason but not contrary to
it. Natural religion: the idea that God
implants in us at birth notions of right and wrong, that of a creator, the immortality
of the soul. So, innate senses of these
inner knowledges. So, natural rel. involves the laws of nature. Hume denies that the law of nature is equiv.
to the use of reason. To Locke, the law
of nature is the law of reason.
The
Deists: four classes: the watchmakers: god as the creator; god as creator and
exercises still except in matters of morality and spirituality; god as creator
and exercises in all but the future life; god in all but in revelation. See, for eg., Voltare.
John
Toland, 1660-1722: A Deist
1696
Christianity-- Not Mysterious.
He
was an Irish academic.
Reason:
a power of faculty for affirming or denying, and so of loving and hating. Simple ideas are the matter in the
understanding. Reason is a kind of judge
of ideas according to agreeing or disagreeing., loving or hating. A denial of a fall that impairs our ability
to use reason. We all have a faculty of
reason. Reason as a judge of what is
true as well as what is good. Not as in
Platonism as a mystical intuitive sense of the logos.
Natural
and revealed religion: doctrines received not only from scripture, but
according to reason. Reason as judge of
revealed rel. The latter is subordinate
to natural religion. Mystery in N.T. is
not in principle above reason. The gospel
is an unveiling of what was mysterious, showing it in line with reason. Once revealed, it can be seen as
reasonable. This is done by reason. Unlike Locke, he denies anything above
reason. Revelation has a role, but
subordinated to reason. Also unlike
Locke, he ignores the after-life.
Matthew
Tindal, 1657-1733; a deist.
1730
Christianity as old of the Creation
A
lawyer and a non-juring bishop. Taught
at Oxford. Wm Law answered him.
Natural
religion: the belief of God and practice of duties by reason. Reason=nature. Goodness 'sown in their hearts'. Religion is the practice of those duties
which are instinctive and reasonable: doing good. Important: duties of doing the good. Superstition engenders the idea that one can
please God by tormenting oneself (monasticism, sacrifice, circumcism). Function of Christian revelation is to free
folks from superstition. The bible is
thus not above reason, but is in accord with it. Revealed religion separates natural rel. from
superstition and sanctions the duty to do good.
Greer: revelation is given a negative function: to sanction morality and
separate natural religion from superstition.
1736:
Butler's Analogy. Against Tindal.
David
Hume, 1711-76. A Deist.
1779
Dialogues Concerning Natural Religion.
1739-40:
Essays on Human Nature
1748:
Human Understanding.
He
reduces reason to a process of experience.
Almost: To be is to be perceived.
Solipsistic direction. Denies
causality. A skepticism. He questions reason. A miracle is a violation of the laws of
nature. Religion is based not on reason,
but on nature or faith. Nature is a
habit of the mind. Prefers nature and
faith to reason. Faith above
reason. Religion is irrational. He is agnostic. An attack on revealed rel. as well as natural
rel. based on reason. Nature and faith
above reason. Reason is rooted in
experience(the constant conjunction or associations of sense impressions
(rather than causation). Belief is the
product of imagination(relies on memory, putting together sense impressions). There is no knowledge; only belief based on
past exp. (memory). Skeptical about the
use of reason. Religion is useful in
reinforcing the feeling of doing good. A morality of character rather than of
law. Morality founded on sentiments
(sympathy).
Butler
and Paley were apologists against Deism.
Prophesy
and miracles: proofs for the truth of the revelation as given in
scripture. They show that revelation is
not given after the bible.
A
shift in perspective: from 'how attain salvation' to 'how can rel. be
understood as a sanction for the moral life'.
A shift in the terms of the debate.
The coming evangelical revival came as a response to this.
Deism:
the issue was on natural (reason) as opposed to revealed religion. Some Deists would see revealed rel. as unnec;
other deists would see it as harmful.
10/21/94:
Seminar
Butler's
Analogy:
He
was born Presbyterian, conformed to Church of England. He ended up as a bishop. His theme:
probablity is the guide of life. He
wrote the Analogy to refute the Deists.
The
Analogy:
With
God, certainty rather than probability.
With creatures, no possibility of certainty so can only have
probability. This world: gloomy. Not
much faith in this world. But we have free-will and the responsibility to act
so as to get to an afterlife of happiness. In the first chapter, he wants to
show that the book of nature is hard to read and is full of difficulties. So, the deists shouldn't say that revealed
religion should be discarded because it has difficulties.
On immortality:
the persistance of the living agent through changes. The soul continues after death. He presupposes that everyone recognizes this
awa the existance of God. He is proving
what everyone already accepts. His
arguments, liking 'likeness' to 'proof' or 'logic', doesn't hold up.
On
Christianity: Natural religion is churchless.
Patristic: Christ preserves the natural law. Christianity includes things not discovered
by reason: the trinity and incarnation. Our knowledge of God the Father can
come from reason, whereas that of the Son and Holy Spirit can't. So, baptising relates and overlaps the two.
Moral
precepts: reasons of which we see; positive precepts: reasons not seen. The latter: fasting, etc. Scripture gives preference to moral precepts. Positive precepts indirectly support moral
precepts. Moral precepts: discoverable
by reason; pos. precepts not so.
If
revelation only reveals probabilities, is it really a revelation? Is it any better than natural reason, as both
have difficulties?
10/27/94:
Lecture
John
Wesley, 1703-91
He
began as a high church, holy living Anglican. Then, he went to Georga. Then, a pius understanding of Christianity
from the Monravions. He turns agn the latter's view of total conversion, the
view that one can do what one wishes due to prevalient grace, and the view that
no sacraments until total conversion. So
he sets up his own meets. His theology:
original sin(total deprevity-Calvinist and Augustinian), prevenient
grace(Calvinist and Augustinian, though he argues that it is universal),
justification, new birth, sanctification. Prevenient grace is in the
conscience. Grace is in the beginning of
progress in the spiritual life. Christian
journey takes a long time, involving a reciprocity between grace and freedom. Via our conscience, we know that we have
grace. Conviction that one is a sinner.
Need for Christ as a redeemer. Allows one to move into repentence. Leads to
justification which God has done to us in Christ. Leads to the new birth that
Christ has done in us, which leads to sanctification. A re-working of the Protestant platform. Original sin, justif., and sanctification are
salient here. Baptism is an outward sign
of an internal regeneration that can occur later. Euch, not bap. as a means of grace.
Christian
Perfection: Wesley had a unique view.
Prevalent view: perfection in this life not possible. The medicine begins a process; the cure is in
the age to come. To Wesley, perfection
expected in this life. This is the
holy-living Anglicanism. No logical
contradiction since works follow faith.
Yet, a difference in sensibilities.
What does he mean by perfection?
Unclear. It is not an achienve
state, but is an orientation or movement.
Like love. This leaves room for
other imperfections. Yet, he argues that
perfection is a deliverance from sin.
But, he views sin as a breach in a relationship. If one loves God, then lack of sin does not
mean we don't have other weaknesses. He
has a mixing of sensibilities: holy-living Anglican and Monrovian.
Origin
of Methodism and the schism: methodist societies within the Angican
Church. Not meant to compete with the
latter. No intent to become schismatic. Yet, he steps on other clergys' parish. Parishes were geographical. Not so now in U.S. He organized his societies in circuits and
rounds. Methodist chapels built where no
Anglican churches (e.g. in industrial areas).
He ordained priests in Scotland.
In 1784, American Methodists organized as a church independent. Later, the Methodists in England separated
from the Anglican Church.
The
Clapham Sect.
Henry
Venn, 1725-97. A curate in Clapham (in
London) in 1754. His son John Venn was
then the curate. Emph. evan. revival. Did social work: bible study, for ex. Invention of Sunday School and the abolishion
of slavery came out of this sect. Hannah
More founded schools and did social work.
William Wilberforce was a layman at Clapham. He wrote Practical
View (1797). In his book, he writes
of 'real Christianity' in society. Not just a religious movement, but political
as well. Religious principles behind temporal civic polity. The nation will
sink unless a solid group of 'real Christians'. Real Christianity based on
scripture. The fall becomes the basis of theol. It is the problemthat must be
solved by redemption. He stops short of
total deprivity (so some Arminianism). Holiness follows reconciliation. Faith in Christ gives rise to the
reconciliation. Deliverance is offered to us.
We can respond by faith, alone sufficent for salvation. It is our responsibility to respond. Words
follow from faith. Reformed morals. A reformed theol. in a holy living
direction. A revival element. A moral
life sought, characterized by thrift and industry. Greer: he is holding together individual
issues (indiv. conversion) and the reform of society. These have split in American Evangelicalism.
American Evangelicalism began Calvinist (J. Edwards) then became Arminian.
Wilberforce
founded missionary and bible societies.
He abolished the slave trade in 1807.
In 1833, the emancipation act abolished slavery in the British Empire.
Unlike Wesley and the Methodists, a social gospel coupled with the
evangelicalism.
Charles
Simeon. Was at Cambridge. He was an evangelical.
The
emphasis in the evangelical revival was not on theology but on life. Christianity not as speculation but as a
cause. The real issue here was the
relation bet indiv. piety and social reform.
A tension. Plum argues that the net effect of Wesley's preaching was to
make the poor content with their lot.
Defused social tensions. In the 1960's when the Methodists in England
offered to rejoin the Church of England, the latter refused.
10/28/94:
Seminar
John
Wesley
From
the Monrovians, he got justification by faith. From the high church Anglicans,
he got Christian piety. He discounted
the validity of the use of reason in knowing God, except in knowing that God
exists. A revival of ideas. Greer: the revived ideas are not exactly what
they were before.
Prevalient
grace. An Augustinian view of original
sin. A spiritual, physical, and eternal
death in the fall. Though Wesley, unlike Augustine, would say that Adam was
created perfect. Total deprivity.
Prevalient grace takes this away.
He views prevalient grace as our conscience. Our conscience is
retrospective. Prevalient grace gives us
a moral sensibility. For Wesley,
prevaliant grace is universal which acts in a soveriegn nature upon us(agn
Augustine). Greer: Wesley can be seen as
a combo of Wm. Law and Edwardian Homilies.
He is Arminian (agn predestination).
He seems to take some of human nature and attributes it to grace.
Grace
and free-will: a dialectic bet. grace and freedom. Not clear.
Grace is a gift yet our choices matter.
He
always starts with the problem: original sin.
Not lose the natural image, but lose the moral image. Justification is what God does for us;
sanctification is what God does in us; the double work of God. Of Christ is the former; of the Spirit is the
latter. Justification and sanctification
occur at the same time.
Christian
perfection: entire sanctification. The
new birth begins sanctification. Like
Clement of Alex: a process-- refraining from outward sin; then not even wanting
it. This perfection can be lost. Christian perfection can be seen as
love. An overwhelming love of God, such
that no other feeling can rise into consciousness. Only deliberate sin is overcome in
perfection. Sinlessness is overcoming a
breach in relationship with God.
Greer: his use of Christian
perfection should be a bridge between justification and union with God. Wesley discounts a mystical union with
Christ. It makes more sense to view his
view of perfection not as a final status but as a sensibility.
11/1/94:
Lecture
Rethinking
the Establishment:
At
the late 1700's, the Church risked becoming a dinosour. Nineteenth and twentieth centuries: Anglican
churches (communion) left.
1829
Catholic Emancipation. Political emancipation--due to union with Ireland. To
allow Catholics into Parliament as a way to defuse the sit. in Ireland. Certain
offices excluded. Also, recall: Property and gender qualifications to
voting. 1629 Act of Toleration did not extend
to Catholics. The act of unification bet
Scotland and England in 1707 introduced Scottish members into Parliament. Also, protestant discenters. The House was no longer Anglican. The established ch. was no longer the
Anglican church.
The
1830 election returned only eight Irish Catholics to Parl.
1832
Reform Bill: A rotten district: a field having representatives. A pocket district: in the pocket of a
lord. This bill produced a
constitutional crisis. It passed the
House but not the Lords. The treat of
packing the Lords pressured them to pass it.
A shuffling of members in the House.
To put reform in the air. Demands for representation reforms, rather
than social or economic.
Proposals
for reform in the church were in the context of political reform
movements. Owan Chadwick writes on the
church reforms. Proposals to level
income of bishops, remove them from the Lords, and limit each bishop to one
see. Also, altering cathedrals into
parish churches. Also, bishops were not
to be appointed by the prime minister.
These reforms have not all been implemented. The prime minister still appoints
bishops. Also, a proposal that all but
catholics, unitarians, and quakers should belong to the Church of England. Gladstone's proposal in 1838: the Church of
England was the true Catholic church in England. He later disestablished the Church of
Ireland. He later removed taxation going
to the Church of England.
1833
Irish church Temporalities Act: Abolished Irish bishops.
1834
Peel's Tamworth Manifesto: a way of reconciling the Tories who were against the
1832 bill. The reforms introduced were
to protect the Church of England. So he
established a church commission that proposed reform acts on the church for
Parliament.
1838:
the pluralities act: Bishops and clerics could not have five of six different
jobs, and hire someone else to do the job.
1868:
abolished church rates.
The
act that triggered the Oxford movement: the Irish church Temporalities
Act--Parliament abolished eight Irish bishops and removed tax of the Irish for
the church of england. This left
endowments open. John Keble was
displeased that Parliament would have power over the bishops. Yet, he did not
believe that the Church should be separate from the state. Key: apostolic right. In July of 1833, he
preached on national aposticies his Assize Sermon: charging parliament with
invading the church's territory. Argued
for the independence of the church and apostlisity. John Keble (1792-1866) and the others went to
Oxford. He went to the country when it
was clear that the Ch. of England would not go along. Edward Pusey (1800-82) went to Orial College,
Oxford. An O.T. scholar. He repudiated the modern critical approach of
the O.T. John Henry Newman was converted
to an evangelical at Oxford. In 1822, he
became a professor at Orial college and rector of the University Church. He went from evalgelicalism to broad church
to anglo-catholic to roman catholic.
Faber, The Oxford Apostles:
Psychological crises: an authority complex.
He depends on an external authority (Rome) and yet makes himself the
authority when he became a Catholic priest, so he goes into self-destruction
because he can no longer depend on another authority for security.
Hurrell
Froude, 1803-36, too was involved in the
Oxford movement.
11/3/94:
Lecture
The
Oxford Movement:
In
the early years (1834-45), ritualism, revival of monasticism, and settlement
work not part of the movement.
A
dilemma: where is authority from: the church or individual experience? Oxford: the church.
1833-45
July
1833 Keble's Assize Sermon. They issued
Tracts for the Time (50 by the end of 1834).
Published in 1840. Revival of
doctrines which had become obsolete or withdrawn: apostolic progression. Assp: the Catholic view was latent in
England. The appeal is to the seventeenth
century--the Arminians (the Carolinian Divines). Tract one was written by Newman agn the
clergy. Agn. authority of clerics based
on civic authority. Apostolic decent is
the proper basis of the clerics' authority.
'Apostolic' was the key term of this movement.
They
wanted to revive the church by reviving the clergy.
Other
works: The Library of the Fathers (English trans. by Newman). The ancient church fathers. Also, The Library of Anglo-Catholic
Theology. A straight line from the
ancient church to the Carolinian Divines to the Oxford movement. The evangelicals, on the other hand had
appealed to the Eliz. settlement.
Also,
the movement published Lives of the Saints.
1837:
Newman On the Prophetual Office of the Church.
--his view of the church. He used
the pulpit.
Work
among the poor. Ritual appeals to the senses.
It involves people. Greer: this
would appeal to the poor.
Greer:
then, the mistakes begin:
1838
The first volume of Froude's Remains. He
had died, so his writings were collected.
Not very political: 'I hate the Reformation'. In 1841, Tract 90 by Newman. He read the 39 articles as being congruent
with the basic principles of the Oxford movement. They can be read like a contract. They opposed popular Roman supersticious
doctrine rather than the Roman doctrine per se.
The Bishop of Oxford made a compromise: Newman would not be put on
ecclesiastical trial if he stopped publishing tracts. Few folks believed that the Book of Common
Prayer was Catholic in character. In
1843, he published a retraction against the things he said against the Roman
Catholic church. In 1845 he became a
Catholic. He was a liberal
catholic. He was against the
ultramuntane party of the Roman church.
Terms
of the movement: Oxford movement, Puzisim, Tractarianism. High thoughts of the two sacraments, the
episcipite, the church. Also, a high
regard for ordinances that discipline us.
Regard for the visible part of the devotion. Reverence for the ancient church. Reference to the ancient church instead of the
reformers. Chadwick assessed the
movement: it weakened the church by weaking the Tory government. Puzite appeal to the universal church fueled
anti-Roman fears.
Later
developments:
Ritualism. Associated with the gothic revival via John
Mason Neal. Ritualism began to
spread. 1859: the English Church Union
was formed. They violated the rubrics of
the Prayer Book. For example, candles on
altars.
Revival
of Monasteries. By 1845, sisterhoods at
Oxford.
Newman:
include the resurrection in the atonement.
In 1845, he wrote the Development of Doctrine. Doctrine is something that grows organically
through the ages. So, can't bypass
church history. To go back to the
ancient church, can't skip the church history in between. The growth of Christianity is
historical. The question for him: which
of the developments are legitimate.
Seven tests thereof.
Protestantism has reputed history and cut itself off from
Christianity. He argued that the Roman
church was flexible moreso than that of the protestants. He distinguished between a notional assent
(does not stir the heart) and real assent (stirs the heart). Theology is of the former; religion of the
latter. He urged complex assent: putting
both assents in dialogue. This is true
religious assent giving one certitude.
Not probability(as Butler would argue), but certitude which can change
the way organic doctrine can change. The
religious life is that which internalizes the faith. This goes back to Augustine.
The
impact of the movement was not until the twentieth century.
11/4/94:
Seminar
Oxford
Movement
Irinean
view: tradition (rule of faith) should be used to interpret scripture (narrower
than in Roman view). Apostolic faith
emphasized. The gospels were the product
of an oral tradition. So, trad. did not
come out of scripture. Also, tradition is not necessarily opposed to scripture.
Key: the apostolic eye-witness. The 39
Articles regard scripture as primary. Greer:
there were loopholes for tradition in them.
The
church is not infallible (unlike the Roman view).
Newman's
early view of catholic simplicity: go back to the formative period (til the
fourth council 481). Then, the east vs. west division.
He
sought suffering (from God).
Heavy
emph. on the church and yet an individualistic emotional piety (an
introspective Augustinian piety).
11/15/94:
Lecture
1800's:
Questioning of Christianity:
In
the 1800's, Biblical criticism rather than science was really putting Xnity
into question. There was a general
perception it was a period of transition(that old institutions were doomed).
There
was a mood that Christianity was untrue.
Why?
1.
Geology: 1820-40. A break with the
Mosiac account of creation. Also,
Darwin's 36 Voyage of Beagle (1831), The Origins of Species (1959), and The Descent of Man (1871). In
1864, Pope Pius IX condemned Democracy and Evolution.
2.
Biblical criticism: Universities were
secularized in Germany, where source criticism came from. E. Strauss's Life of Jesus (1835): Jesus as a moral example or prophet. Marian Evans and John Sterling followed. Also, Westcott and Hort published a new
critical edition of the Bible. Joseph Lightfoot was influenced by this biblical
criticism. However, the English view in
general was: don't separate the Jesus Christ of faith and the historical Jesus
at the start of one's biblical criticism.
Rather, start with the Christ of the creeds.
Eccleiastical
Controversies:
1850:
The Gorham Case. Gorham denied baptismal
regeneration. To him, regeneration came from conversion. This case provoked Manning to become Roman
Catholic.
1860:
Fred Temple, Badin Powell, Mark Pattison, and Ben Joey read scripture as an
ordinary book. Themes: a gap between
Christian doctrine and the beliefs of educated people. Don't take scripture as literal in everything
as historical. This was the forerunner
of the Broad Church.
1863-9:
The Colenso Case. Colenso was a disciple
of F.D. Maurice. He questioned the
historicity of the O.T. He was tried for
heresy and was excommunicated. The trial
started the Anglican Communion (a schism).
11/17/94:
Lecture
Critical
Response to Christainity:
Benjamin
Jowett (1817-93): Although he did not deny that the Bible could be
theologically interpreted, he appeared to deny the revelation of it. He read it
as any other book, and thus supported the use of historical criticism. He wanted to get behind the Protestant
theological doctine to what was behind it: Rightousness by faith. Don't
elaborate theological abstractions; rather, approach scripture as a child. Go
back to the Bible, which is behind the systems and abstractions of theology.
Greer: a liberal plea, using the historical critical method. For instance, on atonement: no foundation in
scripture. Biblical 'atonement' is
moral/spiritual. Jesus was a living sacrifice to put an end to the practice of sacrifice
other than in a moral or spiritual sense. He emphasized an appeal to the
heart, to the Bible, and to moral sense.
Greer: But what of salvation?
Lux
Mundi(1889-a book?): He was an Anglo-Catholic.
He wanted to reshape the old theology, considering new social and
intellectual conditions. The Church had
to be renewed because the social order had changed. An appeal to Darwin and the early Church,
bypassing the Reformation. Jesus'
passion and resurrection are central to Christianity. They imply the divine and
human natures of Christ. So, the incarnation was the entire story of Jesus
Christ (Greer: this was the view of the early Church). Sacraments are ways to get to the
incarnation. Salvation is not just
overcoming the Fall, but fulfilling creation.
So, atonement is not an end, but a means to another end. This evolutionary pattern lends itself to
Darwin (history as evolutionary--history as teleolgical). An emphasis on the person (incarnation) and
morality.
B.F. Westcott, The Gospel of Life (1892): Consistent with Mundi, though not
Anglo-Catholic. Problems of the self,
world, and God are solvable only by faith in consideration of our own age and
culture. The key to this is the incarnation.
Emphasis: The community of humans in Jesus Christ. Greer: this is similar to Mundi in that
the incarnation and the cosmic Christ are
important (similar to the early Church view).
Redemption is not just a reversal of the Fall, but is the fulfillment of
creation. Redemption is more than the
forgiveness of sins.[11]
Greer:
revealed religion (e.g. the incarnation) over nature (reason). In the 1700's, the trend had been: nature
over revelation.
Charles
Gore (1853-1932):
Issue:
what is to be done with history? He saw the virgin birth and the resurrection
as historical events. He advocated the
social gospel. Jesus was wrong on the
author of the Psalms. He advocated
ritualism and wrote The Reconstruction of
Belief. The problem of Gore's time
was doubt in God. This anti-theism was
due to doubt in the design argument of God.
This argument (that God designed the universe) collapsed due to the
questioning of the infallibility of scripture, the revolt of moral
consciousness against the atonement doctrine, and a strengthening individualism
and a loss of a community ideal. These
trends were caused by democracy, moral confusion, psychology, novel religions,
and the impact of WWI.
Gore
had an allegorical interpretation of scripture.
The humanity of J.C. is not as an individual man Jesus. Rather, J.C. is
as Word, self-emptying (knosis). No separation between the human subject and
the Word as the center of personality.
Prince and Pauper view (held too in early Alexandrian Christology): a
loss of divine prerogatives (loss of omniscience). So, Jesus could have been wrong on the author
of Psalms (ignorance is part of the self-emptying). In Jesus Christ is a paradigm of what is true
of all humans. Gore was against the
modernist view of Jesus Christ as an inspired man. Rather, an anhypostatic christology: the
Word, rather than the man, is the subject.
Greer: the historical Jesus is not accounted for by Gore. To Gore, in the incarnation, the Son remains
unchanged; only the nature of the revelation of his two natures has
changed. His human nature is
supernatural (human perfection, or the completion of humanity) in that he did
not have the freedom to sin. This is due
to his union with God.
11/29/94:
Lecture
The
Incarnational Theology (con't): the Lux Mundi writers (Gore, Moberly, and
Illingworth):
This
trend was from 1889 to 1944(the death of Temple) It was not limited to Anglo-Catholics, so was
not a party theology.
On
Gore (con't):
Frank
Weston, The One Christ (1907)
continued Gore's Christology of self-emptying.
Typically, human personality was exclusive (isolation of the human
indvidual). This was not so for Jesus
Christ, whose his divine personality was inclusive (mutual action is essential
to the beings of the three persons in one God).
In the incarnation, Jesus Christ lived as a human person, yet while not
losing his divine personhood. So, his
human nature was inclusive. Greer: a
Cappadocian theology combined with the view of personality in the 1800's. The incarnation, while preserving the
identities of both the human and divine natures, transforms the human
nature. The divine nature is
self-emptied. Jesus Christ's human
nature must be inclusive so all can be saved.
A prince-pauper christology. There
is no concrete individual Jesus who is united with God. This implies a denial of the historical
Jesus. So, whereas German theology
started from the standpoint of the historical Jesus, English theology started
with the incarnation.
Moberly: The
Ministerial Priesthood. Emphasis:
atonement and personality. Jesus Christ
alone is a priest. So, it is from
Christ, through the Church, that the ministry of the priesthood comes.
Illingworth:
Personality, Human and Divine. God as
a person. Divine Transcendence. God
and his relation to the world.
William
Porcher Dubose (an American): He starts from an appeal to experience: the
experience is viewed as something that pre-exists itself. Specifically, an appeal is made to the
experience of Christ living in oneself.
The theology or history of Christianity is not as important as the
experience of Christ within. The essence of Christianity is the
incarnation. This is a process completed
when the resurrection has taken place.
There is a universal drawing of humanity to Christ: a natural drawing of
all life to its natural end. An
evolutionary goal. Redemption: the
completion of the perfection of creation rather than just overcoming the
Fall. Greer: this is a patristic notion
of redemption. Redemption as the forgiveness
of sins only came in the Reformation. It is easier to fit the narrower view of
redemption into the broader one than vice versa.
William
Temple (1881-1944):
His
father had been an Archbishop of Canterbury.
In 1914, Wm was the rector of St. James Pecadilly. He was involved there in the Life and Liberty
Revival after WWI. Church
self-government advocated as a prerequisite of a revival. This was successful. Parlement retained only
its power over the prayer book. So, the Church became disentangled with
the state. This did not mean that the
Church was 'disestablished'.
1921--Bishop
of Manchester. He was active in the social gospel.
1929--Archbishop
of York.
1942--Archbishop
of Canterbury. Issues: 1. The emergence
of the Anglican communion. It was begun
back in 1867. Lamneth Conferences in
1867, 1930, and 1948. In these
conferences, colonial churches were granted independence. 2. The founding of the World Council of
Churches in 1938. Executed in 1948.
His
writings: His articles in Foundations
in 1912 show certain fundamental beliefs.
For instance, on the divinity of Christ and on the Church. He
doubted the virgin birth. Christ:
the key to the means of nature, humanity, and God. A
Christocentric metaphysics. He saw
himself more as a philosopher than as a theologion. Whitehead had influenced his thought.
Other
writings: Meus Creatrix (1917), Christus
Veritas (1924), Nature, Man, and God (1934), Readings in St. John's Gospel
(1939), and Christianity and the Social
Order(1942).
12/1/94:
Lecture
William
Temple (1881-1944):
Christus Veritas (1924):
He
wanted the incarnation doctrine at
center. Concentric circles, such that one can move into the core
(incarnation) and back out. The outer
circle is nature whereas the inner circle is humanity. Nature and humanity are incomplete without a
special account of God. Reality is structured in a hierarchy. Gore and Butler also saw orders to
reality. Grades of reality: matter, life, mind, and spirit. This implies certain
values and a will to realize them. Reality is a progress. A theology of revelation (the focus of
response, the movements of which are fulfilled in the incarnation) and of
response (of nature and humanity).
Nature, Man, and God (1934):
Western
thought has been corrupted by a subject-object dicotomy. Revelation and response overcomes this
dualism. Mind (God) and nature (created
order) interact. So, values and the
presence of God are in us and in nature.
Also, God is seen as immanent as well as transcendent. The sacramental universe is correlative to
mind and nature.
Christianity and the Social Order (1942):
Economic,
Politic, and Social questions. Unlike F.D. Maurice, Temple believed in
social change. He saw a role for the Church in it. A duty. The Church's aim:a socio-economic political
order like the natural order (as God would have it). Social justice should be worked for. The Church should not advocate a particular
policy. Rather, speak out in terms of
principles such as freedom, social fellowship,
and service.
Modernism:
A
critical approach to the Bible, as well as a view of subordinating doctrine to
practice. A teleological view of
history: a progression toward modernism.
1898:
Churchman's Union Society
1911:
The Modern Churchman Newspaper
1921:
The Girton College Conference.
H.
Major founded the society and the paper.
This
was counter to the incarnational theology school between 1889 and 1944. Modernism was out of the broad church
tradition, rather than being from the Erastian or High Church traditions. Modernism stresses our lack of knowledge of
God. Its creed: God is Spirit, Light, and Love.
Jesus Christ is the Son of God.
They emphasized the immanence of God over that of his
transcendence. They opposed the doctrines of the Trinity and that of eternal damnation
as well as original sin as total depravity, the virgin birth, and the
resurrection of the body. They looked
for the Kingdom of God on earth. Eternal life was viewed as of the soul
without a body. Jesus's divinity was
different in degree rather than in kind from that in the rest of mankind. Greer: this denies the divinity of
Christ. The authority of scripture, the
creeds, and the ministry of the Church was not respected.
Greer:
after 1945, hard to see patterns in the thought. For instance, in Soundings in 1963, a claim that theology was in disarray. That publication tried to find something
solid. The collapse of theology was due
to: the historical critical method to the study of scripture, analytical vs.
Biblical theology, science and psychology, Xnity vis a vis other religions (Xn
theol. not account for other religions), and empiricism(a denial of the
transcendent). Result: a fragmentation
of world-views, with a dominating empiricism.
Positive
themes: rejection of the Church's or the Bible's infallibility doesn't mean
that they lose their authority. See: Christ, Faith, and History, 1972, for a
Chistology, Xn Believing, 1976, Myth of God Incarnate, 1977, Believing in the Church (diversity and
pioneers are good, and so is tradition. They check and balance each
other).
Also,
Steven Seitz, The Integrity of
Anglicanism, The church of England recognizes that contradictory views are
held within it. This is wrong; the
church needs to stand for something.
Greer:
granted that unity does not mean uniformity, what are the limits to diversity
in the Church? In modernism, the value
for different forms of believing implies that conflict is a good thing. The danger of modernism is that inclusiveness
may be valued for its own sake. Also,
the idea that anything goes is problematic.
Needed: both foot-draggers and pioneers.
[1]But
what were his sources for early church liturgical custom? One good book on this is The Shape of the Liturgy, by Gregory Dix.
[2]How might one distinguish the
theologies of Donne and Herbert? On what
did they conflict? They came from
different socio-economic backgrounds. SW
[3]For instance, Herbert and Donne.
Evangelicalism movement later may be tied to this.
[4]Justification by faith.
[5]Grace operates apart from what we
can do. Grace is something God does to
us. Augustinian. E.g. Jeremy Thaylor.
[6]Justification by faith. Key: a relationship bet. the believer
and Christ.
[7]Regard Bishops as good because
they are established by the monarch.
[8]Begun by Andrewes. Laud was one
too. Oxford movement may have come from this.
[9]Grace as persuasive. God gives us talents or gifts. This is like
that of the ancient church (pre-Augustinian).
[10]Bishops are good on account of
their link to the apostles.
[11]This is essentially Greer's interpretation
of Christianity in general and the early church in particular. SW
