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Thames Valley Papists from Reformation to Emancipation 1534 - 1829
Thames Valley Papists From Reformation to Emancipation 1534 - 1829 Tony Hadland Copyright © 1992 & 2004 by Tony Hadland All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form, or by any means – electronic, mechanical, photocopying, recording or otherwise – without prior permission in writing from the publisher and author. The moral right of Tony Hadland to be identified as author of this work has been asserted in accordance with the Copyright, Designs and Patents Act, 1988. British Library Cataloguing-in-Publication Data A catalogue for this book is available from the British Library. ISBN 0 9547547 0 0 First edition published as a hardback by Tony Hadland in 1992. This new edition published in soft cover in April 2004 by The Mapledurham 1997 Trust, Mapledurham HOUSE, Reading, RG4 7TR. Pre-press and design by Tony Hadland E-mail: [email protected] Printed by Antony Rowe Limited, 2 Whittle Drive, Highfield Industrial Estate, Eastbourne, East Sussex, BN23 6QT. E-mail: [email protected] While every effort has been made to ensure accuracy, neither the author nor the publisher can be held responsible for any loss or inconvenience arising from errors contained in this work. Feedback from readers on points of accuracy will be welcomed and should be e-mailed to [email protected] or mailed to the author via the publisher. Front cover: Mapledurham House, front elevation. Back cover: Mapledurham House, as seen from the Thames. A high gable end, clad in reflective oyster shells, indicated a safe house for Catholics. -
Robert M. Andrews the CREATION of a PROTESTANT LITURGY
COMPASS THE CREATION OF A PROTESTANT LITURGY The development of the Eucharistic rites of the First and Second Prayer Books of Edward VI ROBERT M. ANDREWS VER THE YEARS some Anglicans Anglicanism. Representing a study of have expressed problems with the Archbishop Thomas Cranmer's (1489-1556) Oassertion that individuals who were liturgical revisions: the Eucharistic Rites of committed to the main tenets of classical 1549 and 1552 (as contained within the First Protestant theology founded and shaped the and Second Prayer Books of Edward VI), this early development of Anglican theology.1 In essay shows that classical Protestant beliefs 1852, for example, the Anglo-Catholic were influential in shaping the English luminary, John Mason Neale (1818-1866), Reformation and the beginnings of Anglican could declare with confidence that 'the Church theology. of England never was, is not now, and I trust Of course, Anglicanism changed and in God never will be, Protestant'.2 Similarly, developed immensely during the centuries in 1923 Kenneth D. Mackenzie could, in his following its sixteenth-century origins, and 1923 manual of Anglo-Catholic thought, The it is problematic to characterize it as anything Way of the Church, write that '[t]he all- other than theologically pluralistic;7 nonethe- important point which distinguishes the Ref- less, as a theological tradition its genesis lies ormation in this country from that adopted in in a fundamentally Protestant milieu—a sharp other lands was that in England a serious at- reaction against the world of late medieval tempt was made to purge Catholicism English Catholic piety and belief that it without destroying it'.3 emerged from. -
A Descriptive Catalogue of the Manuscripts in the Library of Corpus Christi College, Cambridge
252 CATALOGUE OF MANUSCRIPTS [114 114. PARKER'S CORRESPONDENCE. \ ~, ' [ L . jT ames vac. Codex chartaceus in folio, cui titulus, EPISTOL^E PRINCIPUM. In eo autem continentur, 1. Epistola papae Julii II, ad Henricum VIII. in qua regem orat ut eum et sedem apostolicam contra inimicos defendat, data 14 Martii 1512, p. 4. 2. Henry VIII's recommendatory letter for Dr. Parker to be master of Corpus Christi College, dated Westminster ultimo Nov. anno regni 36°. original, p. 5. 3. Letter from queen Katherine [Parr] recommending Randall Radclyff to the bayliwick of the college of Stoke, dated Westm. 14 Nov. 36 Hen. VIII. p. 7. 4. Warrant for a doe out of the forest of Wayebrige under the sign manual of Henry VIII. dated Salisbury Oct. 13, anno regni 36, p. 8. 5. Letter from queen Elizabeth to the archbishop directing him to receive and entertain the French ambassador in his way to London. Richmond May 14, anno regni 6*°. p. 13. 6. From the same, commanding the archbishop to give his orders for a general prayer and fasting during the time of sickness, and requiring obedience from all her subjects to his directions, dated Richmond Aug. I, anno regni 5*°. p. 15. 7. From the same, directing the archbishop and other commissioners to visit Eaton-college, and to enquire into the late election of a provost, dated Lea 22 Aug. anno regni 3*°. p. 21. 8. Visitatio collegii de Eaton per Mattheum Parker archiepiscopum Cantuariensem, Robertum Home episcopum Winton et Anthonium Cooke militem, facta 9, 10 et 11 Sept. 1561, p. -
How English Baptists Changed the Early Modern Toleration Debate
RADICALLY [IN]TOLERANT: HOW ENGLISH BAPTISTS CHANGED THE EARLY MODERN TOLERATION DEBATE Caleb Morell Dr. Amy Leonard Dr. Jo Ann Moran Cruz This research was undertaken under the auspices of Georgetown University and was submitted in partial fulfillment for Honors in History at Georgetown University. MAY 2016 I give permission to Lauinger Library to make this thesis available to the public. ABSTRACT The argument of this thesis is that the contrasting visions of church, state, and religious toleration among the Presbyterians, Independents, and Baptists in seventeenth-century England, can best be explained only in terms of their differences over Covenant Theology. That is, their disagreements on the ecclesiological and political levels were rooted in more fundamental disagreements over the nature of and relationship between the biblical covenants. The Baptists developed a Covenant Theology that diverged from the dominant Reformed model of the time in order to justify their practice of believer’s baptism. This precluded the possibility of a national church by making baptism, upon profession of faith, the chief pre- requisite for inclusion in the covenant community of the church. Church membership would be conferred not upon birth but re-birth, thereby severing the links between infant baptism, church membership, and the nation. Furthermore, Baptist Covenant Theology undermined the dominating arguments for state-sponsored religious persecution, which relied upon Old Testament precedents and the laws given to kings of Israel. These practices, the Baptists argued, solely applied to Israel in the Old Testament in a unique way that was not applicable to any other nation. Rather in the New Testament age, Christ has willed for his kingdom to go forth not by the power of the sword but through the preaching of the Word. -
Free Speech, Free Minds, Free Religion UCOT, Taos, NM Rev
Free Speech, Free Minds, Free Religion UCOT, Taos, NM Rev. Munro Sickafoose June 4, 2017 So.. let’s delve into a little history. Our religious heritage traces back to the English Dissenters – Protestant Christians who separated from the Church of England in 16th, 17th and 18th centuries. At that time, church and state were largely inseparable entities, and they dictated what people could officially believe and how they worshipped. Religion reinforced the authority of the monarchy, and the state enforced the standards of the church. Dissenters were those who disagreed with this state of affairs in one way or another. But the Reformation and the Enlightenment had unleashed the winds of freedom, and dissenting religious and political factions abounded in England at the time. It’s an intriguing exercise to read the names of some of them: Anabaptists, Barrowists, Behmenists, Brownists, Diggers, Enthusiasts, Grindletonians, Levellers, Muggletonians, Puritans, Quakers, Ranters, Rationalists, Sabbatarians, Seekers, Socinians. Whatever their flavor, the dissenters typically paid a heavy price by standing up for their beliefs – they were, after all, speaking out against the church or the state, or both. It was illegal to gather to worship in the way they wanted to. And punishments were severe in those times. One could lose a nose, or an ear, irrevocably marked as a traitor for life. Prisons were brutal exercises in survival. And transport to the New World became a way to rid the Isles of these dangerous men and women. Many of them, of course, also came voluntarily to the new American colonies, seeking a place where they could practice their religious beliefs and implement their political ideas, and the great majority of American religions have been from one dissenting tradition or another – even those we consider mainstream, like Baptists and Methodists. -
The Interaction of Scottish and English Evangelicals
THE INTERACTION OF SCOTTISH AND ENGLISH EVANGELICALS 1790 - 1810 Dudley Reeves M. Litt. University of Glasgov 1973 ProQuest Number: 11017971 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 11017971 Published by ProQuest LLC(2018). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 ACKNOWLEDGMENTS I gratefully acknowledge my indebtedness to the following: The Rev. Ian A. Muirhead, M.A., B.D. and the Rev. Garin D. White, B.A., B.D., Ph.D. for their most valuable guidance and criticism; My wife and daughters for their persevering patience and tolerance The staff of several libraries for their helpful efficiency: James Watt, Greenock; Public Central, Greenock; Bridge of Weir Public; Trinity College, Glasgow; Baptist Theological College, Glasgow; University of Glasgow; Mitchell, Glasgow; New College, Edinburgh; National Library of Scotland, Edinburgh; General Register House, Edinburgh; British Museum, London; Sion College, London; Dr Williams's, London. Abbreviations British and Foreign Bible Society Baptist Missionary Society Church Missionary Society London Missionary Society Ii§I I Ii§I Society for Propagating the Gospel at Home SSPCK Scottish Society for the Propagation of Christian Knowledge CONTENTS 1. -
The Anglo-Catholic Tradition in Australian Anglicanism Dr David
The Anglo-Catholic Tradition in Australian Anglicanism Dr David Hilliard Reader in History, Flinders University Adelaide, Australia Anglicanism in Australia has had many Anglo-Catholics but no single version of Anglo-Catholicism.1 Anglo-Catholics have comprised neither a church nor a sect, nor have they been a tightly organised party. Within a framework of common ideas about the apostolic succession, the sacraments and the central role of ‘the Church’ in mediating salvation, they were, and remain, diverse in outlook, with few organs or institutions to link them together and to promote common goals. Since the mid-nineteenth century, in Australia as in England, two very different trends in the movement can be identified. There were Anglo- Catholics who were primarily concerned with personal religion and the relationship of the individual soul to God, and those, influenced by Incarnational theology, who were concerned to draw out the implications of the Catholic 1 Published works on Anglo-Catholicism in Australia include: Brian Porter (ed.), Colonial Tractarians: The Oxford Movement in Australia (Melbourne, 1989); Austin Cooper, ‘Newman—The Oxford Movement—Australia’, in B.J. Lawrence Cross (ed.), Shadows and Images: The Papers of the Newman Centenary Symposium, Sydney, August 1979 (Melbourne, 1981), pp. 99-113; Colin Holden, ‘Awful Happenings on the Hill’: E.S. Hughes and Melbourne Anglo-Catholicism before the War (Melbourne, 1992) and From Tories at Prayer to Socialists at Mass: St Peter’s, Eastern Hill, Melbourne, 1846-1990 (Melbourne, 1996); Colin Holden (ed.), Anglo-Catholicism in Melbourne: Papers to Mark the 150th Anniversary of St Peter’s, Eastern Hill, 1846-1996 (Melbourne, 1997); L.C Rodd, John Hope of Christ Church St Laurence: A Sydney Church Era (Sydney 1972); Ruth Teale, ‘The “Red Book” Case’, Journal of Religious History, vol. -
Understanding Calvinism: B
Introduction A. Special Terminology I. The Persons Understanding Calvinism: B. Distinctive Traits A. John Calvin 1. Governance Formative Years in France: 1509-1533 An Overview Study 2. Doctrine Ministry Years in Switzerland: 1533-1564 by 3. Worship and Sacraments Calvin’s Legacy III. Psycology and Sociology of the Movement Lorin L Cranford IV. Biblical Assessment B. Influencial Interpreters of Calvin Publication of C&L Publications. II. The Ideology All rights reserved. © Conclusion INTRODUCTION1 Understanding the movement and the ideology la- belled Calvinism is a rather challenging topic. But none- theless it is an important topic to tackle. As important as any part of such an endeavour is deciding on a “plan of attack” in getting into the topic. The movement covered by this label “Calvinism” has spread out its tentacles all over the place and in many different, sometimes in conflicting directions. The logical starting place is with the person whose name has been attached to the label, although I’m quite sure he would be most uncomfortable with most of the content bearing his name.2 After exploring the history of John Calvin, we will take a look at a few of the more influential interpreters of Calvin over the subsequent centuries into the present day. This will open the door to attempt to explain the ideology of Calvinism with some of the distinctive terms and concepts associated exclusively with it. I. The Persons From the digging into the history of Calvinism, I have discovered one clear fact: Calvinism is a religious thinking in the 1500s of Switzerland when he lived and movement that goes well beyond John Calvin, in some worked. -
The Booth Family of Benenden, Kent
THE BOOTH FAMILY OF BENENDEN, KENT Thomas BOOTH Married Sarah BENTLEY 1743 at Benenden Died after 1777 At Cranbrook ? __________________________][___________________________ Sarah BOOTH Stephen BOOTH Bapt. 1744 Born c.1746 Cranbrook Baptist Cranbrook ? Died 1828 Benenden Married 1771 Benenden Sarah BARNES Bapt. 1749 Benenden Died 1828 Benenden __________________________________________________________][___ Stephen George Charlotte William Mercy David BOOTH BOOTH BOOTH BOOTH BOOTH BOOTH 1772 1773 1775 1777 1778 1780 -1823 -1850 ? -1786 ? ? Married Married Married Married Married 1793 1794 1795 ? 1811 1) Jane Jane William John Mary BROWN WENMAN YOUNG JURY GOODWIN 1773 -1802 -1854 _________][____________________________________________________ Edward George Jane Harriet Martha Louisa Maria Stephen Haffenden BOOTH BOOTH BOOTH BOOTH BOOTH BOOTH BOOTH WENMAN 1796 1801 1804 1806 1809 1812 1815 1792 - ? -1879 ? -1864 ? ? ? ? Married Married Married Married Married Married Married Married ? c. 1815 ? 1830 ? 1832 ? 1843 Cobham Frindsbury Elizabeth George John Sarah ? PERRIN EVERETT FOARD 1793-1857 1803-1852 lived at lived at lived at lived at Benenden Aylesford Chatham Beddington THE BARNES FAMILY OF BENENDEN Richard BARNES and Sarah SAXBY ( Bur. 8 Dec 1793 ) Married 2 Oct 1733 at Benenden Children Henry BARNES 28 Jul 1734 - 8 Jan 1764 Richard BARNES 8 Aug 1736 – 12 Jul 1800 Mary BARNES 15 Nov 1741– 13 Dec 1760 John BARNES 15 Jan 1744 – 30 Mar 1823 married Susannah HARDEN Sarah BARNES 13 Oct 1745 – 1745 ? Margaret BARNES 19 Apr 1747 – 20 Apr 1827 married Thomas BAKER Sarah BARNES 5 Mar 1749 – 13 Dec 1828 married Stephen BOOTH Hannah BARNES 21 Oct 1750 - ? married Philip WILKINS Anne BARNES 22 Mar 1752 - ? Elizabeth BARNES 11 Nov 1753 - ? married Henry WENMAN Martha BARNES 25 Apr 1756 - ? All researchers have assumed that the father of Richard BARNES was Henry BARNES because Richard named his first son Henry and a Henry was married at Benenden earlier. -
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American Research Journal of Humanities Social Science (ARJHSS)R) 2019 American Research Journal of Humanities Social Science (ARJHSS) E-ISSN: 2378-702X Volume-02, Issue-03, pp-47-53 March-2019 www.arjhss.com Research Paper Open Access The United States and TheUnited Kingdom: A Special Relationship? Dr David Fincham Senior Lecturer and HEA Senior Fellow St Mary's University Strawberry Hill Twickenham London TW1 4SX ABSTRACT: -The purpose of this paper is to explore the origins and development of common religious and cultural relationships between the United States and the United Kingdom during the seventeenth and eighteenth centuries, which have continued to link the two nations until the present day. It examines how the opposition to the monarchy during the English Civil War, which culminated in the regicide of Charles 1 in 1649, had a bearing on the opposition to the monarchy during the American War of Independence, which led to the metaphorical regicide of George III in 1776. The difference was that, in Britain, the king was removed by his execution, whereas in America, the king was removed by revolution. The seminal influence of the Pilgrim Fathers on American identity and the impact of groups such as the Levellers and the Quakers on political and religious attitudes in both countries will be considered. I. INTRODUCTION This paper intends to explore my personal reflections on the impact of conflicting ideas, emerging from the prevailing political and religious culture in Britain during the English Civil Wars, upon the foundational values of the United States of America. My argument is that powerful ideas that appeared during the religious reformation of the sixteenth century and culminated in the momentous events of the English Civil Wars in the seventeenth century influenced the American Revolution and continue to resonate in the politics of both countries to the present day. -
The English Reformation in Image and Print: Cultural Continuity, Disruptions, and Communications in Tudor Art
University of Central Florida STARS Electronic Theses and Dissertations, 2004-2019 2010 The English Reformation In Image And Print: Cultural Continuity, Disruptions, And Communications In Tudor Art Jessica Hoeschen University of Central Florida Part of the History Commons Find similar works at: https://stars.library.ucf.edu/etd University of Central Florida Libraries http://library.ucf.edu This Masters Thesis (Open Access) is brought to you for free and open access by STARS. It has been accepted for inclusion in Electronic Theses and Dissertations, 2004-2019 by an authorized administrator of STARS. For more information, please contact [email protected]. STARS Citation Hoeschen, Jessica, "The English Reformation In Image And Print: Cultural Continuity, Disruptions, And Communications In Tudor Art" (2010). Electronic Theses and Dissertations, 2004-2019. 4353. https://stars.library.ucf.edu/etd/4353 THE ENGLISH REFORMATION IN IMAGE AND PRINT: CULTURAL CONTINUITY, DISRUPTIONS, AND COMMUNICATIONS IN TUDOR ART by JESSICA LYNN HOESCHEN B.A. University of Central Florida, 2007 A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in the Department of History in the College of Arts and Humanities at the University of Central Florida Orlando, FL Spring Term 2010 © 2010 Jessica L. Hoeschen ii ABSTRACT In the sixteenth century, Martin Luther‟s Protestant Reformation generated multiple reform movements and political transformations in Europe. Within this general period of reform, political and cultural changes from the Tudor era (1485-1603) created a separate English Reformation. The English Reformation evolved from the different agendas of the early Tudor monarchs and occurred in two distinct waves: an initial, more moderate Henrician Reformation and a later, more complete Edwardian Reformation. -
The Elizabethan Protestant Press: a Study of the Printing and Publishing of Protestant Literature in English
THE ELIZABETHAN PROTESTANT PRESS: A STUDY OF THE PRINTING AND PUBLISHING OF PROTESTANT RELIGIOUS LITERATURE IN ENGLISH, EXCLUDING BIBLES AND LITURGIES, 1558-1603. By WILLIAN CALDERWOOD, M.A., B.D. Submitted for the Ph.D. degree, University College. (c\ (LONBI 2 ABSTRACT Uninterrupted for forty-five years, from 1558 to 1603, Protestants in England were able to use the printing press to disseminate Protestant ideology. It was a period long enough for Protestantism to root itself deeply in the life of the nation and to accumulate its own distinctive literature. English Protestantism, like an inf ant vulnerable to the whim of a parent under King Henry VIII, like a headstrong and erratic child in Edward's reign, and like a sulking, chastised youth in the Marian years, had come of age by the end of the Elizabethan period. At the outset of Elizabeth's reign the most pressing religious need was a clear, well-reasoned defence of the Church of England. The publication of Bishop Jewel's Apologia Ecclesiae Anglicanae in 1562 was a response to that need and set the tone of literary polemics for the rest of the period. It was a time of muscle- flexing for the Elizabethan Church, and especially in the opening decades, a time when anti-Catholicism was particularly vehement. Consistently throughout the period, when Queen and country were threatened by Catholic intrigues and conspiracies, literature of exceptional virulence was published against Catholicism. But just as the press became an effective tool for defenders and apologists of the Church of England, it soon was being used as an instrument to advance the cause of further reform by more radical Protestants.