DOCSLIB.ORG

Durham E-Theses

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Durham E-Theses Durham E-Theses Richard Hooker and Episcopal Ecclesiology in the Church of England SHIPP, ELIZABETH,ANN How to cite: SHIPP, ELIZABETH,ANN (2021) Richard Hooker and Episcopal Ecclesiology in the Church of England, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/13940/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 RICHARD HOOKER AND EPISCOPAL ECCLESIOLOGY IN THE CHURCH OF ENGLAND BY ELIZABETH ANN SHIPP SUBMITTED FOR THE DEGREE OF DOCTOR OF PHILOSOPHY AT THE UNIVERSITY OF DURHAM DEPARTMENT OF THEOLOGY AND RELIGION 2020 Abstract This thesis argues that in the Lawes of Ecclesiastical Polity, Richard Hooker presented a coherent and skilful defence of the 1559 Settlement as being congruent with wider Protestantism. It then explores how Hooker’s theory of episcopal ecclesiology as presented in the Lawes has influenced the contemporary episcopal polity of the Church of England. The question of how far the Church of England’s doctrine and practice was congruent with wider Protestantism was a key theme of the controversies with which Hooker engaged. Throughout the Lawes, Hooker constructs a defence of the 1559 Settlement as sitting within that doctrinal tradition. Whilst scholars have long noted Hooker’s arguments for the apostolic origin of the episcopate in selected passages of Hooker’s Lawes, the practical, theological, and political outcomes of his defence of episcopacy in the 1559 Elizabethan Settlement, and especially its influence upon the Oxford Movement and contemporary twenty- first century episcopal ecclesiology, have not been explored in detail, and this is one of the main focuses of this thesis. Chapters two to five show how Hooker, in the Lawes, uses a theological and political framework in order to provide a systematic defence of the place of the Royal Supremacy, the division of ecclesiastical jurisdiction between the monarch and the clergy, and the place and power of bishops in the 1559 Settlement. This thesis shows that the subsequent attempt to claim Hooker for the cause of the Tractarians in the nineteenth century (chapter six) was far-fetched, and that by the twenty-first century (chapter seven), Hooker had largely fallen out of use in episcopal ecclesiology as viewed by traditionalist catholics. In so doing, this thesis firmly places Hooker in the ambiguous central ground of contemporary Anglican episcopacy. Hooker’s ability to write simultaneously both theologically and politically needs to be taken seriously. It is only by doing so that his dexterous rootedness in these two spheres can be used to demonstrate Hooker’s intention: that the Lawes presented a 2 sufficient defence of the doctrine and practice of the Church of England, and especially that of episcopal ecclesiology, as being sited within a wider Reformed Protestant understanding. 3 Statement of Copyright The copyright of this thesis rests with the author. No quotation of it should be published in any format, including electronic, without the author’s prior written consent. All information derived from this thesis must be acknowledged appropriately. 4 Declaration This work has been submitted to the University of Durham in accordance with the regulations for the degree of Doctor of Philosophy. It is my own work, and no part of it has been previously submitted to the University of Durham or in any other university for a degree. 5 Contents Abstract 2 Statement of Copyright 4 Declaration 5 Acknowledgements 7 Textual Note 9 1 Introduction 10 2 Hooker’s Lawes and the Royal Supremacy 47 3 Hooker on State Power, Natural Law, Community, and Dominion 72 4 Hooker and Ecclesiastical Jurisdiction 126 5 The Lawes and Episcopal Power 181 6 The 1836 Edition of Hooker’s Lawes of Ecclesiastical Polity, Edited by John Keble 235 7 Usage of Hooker in Contemporary Episcopal Ecclesiology in the Church of England. 287 8 General Conclusion 331 General Bibliography 339 6 Acknowledgements No work of this magnitude can be completed in isolation from the kindness and generosity of a great number of people. I am blessed to have been surrounded throughout my research with such support. I am thankful to the Women’s Continuing Ministerial Trust of the Church of England, the St Luke’s College Foundation, the Ministry Department of the Diocese of Worcester, the Ministry Department of the Diocese of Ely, and the Ely Diocesan Theological College Trust for their generous grants which have enabled the financing of this degree. Profound thanks must go to Professor Alec Ryrie as he supervised this thesis: his exacting, diligent, and encouraging support carried me through moments when the end never seemed in sight. Thanks, too, to The Revd Canon Professor Simon Oliver, as Second Supervisor. Any errors in this work reflect my own failings, and not the quality of the academic advice or support given by Professor Ryrie or Professor Oliver. Other people have, at many and various times, greatly aided me by showing an interest in my research, giving me hope and inspiration. In this regard, I am especially indebted to The Revd Dr Hannah Cleugh, The Revd Dr Sarah Brush, The Revd Dr Rob Mackley, The Revd Canon Dr Georgina Byrne, The Revd Canon Dr Alvyn Pettersen, The Revd Canon Dr Michael Brierley, The Venerable Rob Jones, The Rt Revd Dr John Inge, the late Dr Denise Inge, The Rt Revd Stephen Conway, Mrs Catrine Ball, Mrs Sam Setchell, Mrs Emma Pettifer, and Dr Bridget Nichols. Also, to Jen Garrett, who reminded me that there is more to life than Richard Hooker. Thanks, too, must go to The Very Revd Dr Tony Curtis and Dr Jessica van ‘t Westeinde, and finally to The Revd Professor Sarah Coakley and The Revd Professor Mark Chapman, whose comments many years ago sparked off this pursuit of Richard Hooker. At other times, groups of people have shown me great love and support, especially the Cathedral Community of The Blessed Mary the Virgin of Worcester, and the parishes 7 of All Saints’, Melbourn, and Holy Trinity, Meldreth. These communities of saints have kept me going through the difficulties of studying part-time, away from an academic community, in the midst of demanding full-time jobs. I am also grateful to the staff of Durham University Library and Cambridge University Library. Above everyone else, however, I dedicate this work to two main sources of support. First, to my husband, Dr Thomas Murgatroyd, whom I married as I worked on this thesis, and to our dogs, Albigensian, Audrey, Dorothy, and Patricia, who have brought joy in the midst of blood, sweat, and tears. Tom has inspired me with his own scholarly endeavours and enthusiasm, having far greater trust in my own ability than I ever managed to show. Second, to my mother Daphne and father Peter, whose constant love and support has made me who I now am. Ad majorem Dei gloriam. 8 Textual Note Two scholarly editions of the Lawes have been published since Keble’s edition of 1836. The Folger Library Edition of the Works of Richard Hooker was first published in 1977, edited by a committee led by W. S. Speed-Hill and Georges Edelen. In addition to this, in 1972, Speed-Hill edited Studies in Richard Hooker: Essays Preliminary to an Edition of His Works. The Folger Library Edition is still held to be the most accurate and thorough edition of Hooker’s Lawes. In 2013, the most recent edition of the Lawes was published, edited by A. S. McGrade, in which the decision was taken modernize the spelling and phraseology of Hooker’s text. This thesis uses the Keble (1836) edition of the Lawes, unless otherwise stated (references to ‘FLE’ = ‘Folger Library Edition’). This is due to the difficulty and cost of obtaining a copy of the Folger edition due to location as a distance student, as well as accessibility and movement restrictions resulting from the COVID-19 pandemic. After the initial citation in each chapter, the format adopted follows the convention of ‘book, chapter, verse’. The same is true for citations from the works of John Whitgift, John Jewel, and John Calvin. Citations from the editorial preface of Keble’s 1836 edition of the Lawes are clearly marked as such. Citations from Luther’s works are from the Weimar (1883–2009) edition. 9 1 Introduction This thesis examines the construction and influence of Richard Hooker’s episcopal ecclesiology in the Church of England. In particular, it investigates the episcopal polity advocated in Hooker’s magnum opus, The Lawes of Ecclesiastical Polity (the ‘Lawes’), which has had a significant influence upon Anglican ecclesiology since its publication. Argument of the Thesis This thesis argues that Hooker was able to present the episcopal ecclesiology of the 1559 Religious Settlement as being congruent with wider Protestantism, in answer to Puritan calls for further reformation and the parity of ministers. This thesis then argues that Hooker’s presentation of an episcopal ecclesiology congruent with wider Protestantism was subject to attempts by John Keble, in his editorial preface to his 1836 edition of the Lawes, to claim that Hooker took a higher view of the authority and prestige of the episcopate than was in fact the case.
Load more

Recommended publications
  • 27882 CTJ NOV05 Text.Qxp
    CTJ 40 (2005): 248-266 The Two Kingdoms: A Reassessment of the Transformationist Calvin1 David VanDrunen At least since the appearance of H. Richard Niebuhr’s classic study, Christ and Culture,2 those advocating a transformationist approach to cultural issues have often claimed John Calvin as one of their own. Although the term trans- formation is somewhat ambiguous, capable of various permutations, the idea behind it suggests a conviction not only that Christians ought to adopt a posi- tive stance toward cultural engagement but also that they should aim to bring the effects of God’s redemptive work in Christ to bear upon the various spheres of culture.3 Although thinkers of other theological persuasions have flocked to embrace one or another version of the transformationist paradigm, Reformed theologians of late have claimed transformationism as the Reformed approach to culture and even as a chief characteristic of Reformed Christianity alto- gether. Many of these contemporary Reformed theologians find inspiring precedent in the labors of the great Dutch theologian, journalist, and states- man Abraham Kuyper, who sought to infuse the various spheres of life with the claims of Christ. Beyond Kuyper, many Reformed theologians look back to Calvin himself and, with Niebuhr, find a representative of the transformation- ist vision.4 Is such a characterization of Calvin helpful and accurate? In this article, I argue that Calvin’s approach to cultural and social matters diverges at crucial 1 An earlier version of this article was presented at the Symposium on Religion and Politics, sponsored by the Henry Institute at Calvin College, on April 30, 2004.
    [Show full text]
  • Provosts Template
    TAble oF ConTenTs Table of illustrations ix Foreword xi Preface xv Acknowledgements xix ChAPTer 1 Adam loftus 1 ChAPTer 2 Walter Travers 15 ChAPTer 3 henry Alvey 28 ChAPTer 4 William Temple 32 ChAPTer 5 William bedell 41 ChAPTer 6 robert ussher 61 ChAPTer 7 William Chappell 67 ChAPTer 8 richard Washington 76 ChAPTer 9 Faithful Teate 78 ChAPTer 10 Anthony Martin 82 ChAPTer 11 samuel Winter 86 ChAPTer 12 Thomas seele 101 ChAPTer 1 3 Michael Ward 108 ChAPTer 14 narcissus Marsh 112 ChAPTer 15 robert huntington 127 ChAPTer 16 st george Ashe 140 ChAPTer 17 george browne 148 ChAPTer 18 Peter browne 152 ChAPTer 19 benjamin Pratt 159 ChAPTer 20 richard baldwin 168 ChAPTer 21 Francis Andrews 185 ChAPTer 22 John hely-hutchinson 198 ChAPTer 2 3 richard Murray 217 ChAPTer 24 John Kearney 225 ChAPTer 25 george hall 229 ChAPTer 26 Thomas elrington 236 ChAPTer 27 samuel Kyle 247 ChAPTer 28 bartholomew lloyd 259 ChAPTer 29 Franc sadleir 275 ChAPTer 30 richard MacDonnell 290 ChAPTer 31 humphrey lloyd 309 ChAPTer 32 John hewitt Jellett 324 ChAPTer 33 george salmon 334 ChAPTer 34 Anthony Traill 371 ChAPTer 35 John Pentland Mahaffy 404 ChAPTer 36 John henry bernard 450 references 493 bibliography PublisheD WorKs 535 books 535 edited books 542 sections of books 543 Journals and Periodicals 544 Dictionaries, encyclopedias and reference Works 549 Pamphlets and short Works 550 histories of the College 550 newspapers 551 other Works 551 unPublisheD WorKs 553 index 555 viii TAble oF illusTrATions The illustrations are portraits, unless otherwise described. With the exception of the portrait of bedell, all the portraits of the Provosts are reproduced from those in the collection of the College by kind permission of the board of Trinity College Dublin.
    [Show full text]
  • History and the Shaping of Irish Protestantism
    Journal of the Irish Christian Study Centre Vol. 2 1984 History and the Shaping of Irish Protestantism (Based on the Annual Theological Lectures delivered at the Queen's University of Belfast, 21st and 22nd February, 1983) by DESMOND BOWEN 'History has mauled Ireland, but if we can prove ourselves able to learn from it, we may once again find ourselves in a position to teach'. James Downey, Them and Us: Britain, Ireland and the Northern Question, 1969-1982, (Dublin, 1983) The History In a world filled with insurgent ethnic groups the importance of the role of 'peoples' in world development is being increasingly recognized in our day, and Arnold Toynbee has gone so far as to argue "it is the only intelligible unit of historical study" .1 The Protestants of Ireland have until now formed a people unit with a strong sense of identity based on a configuration of political and religious symbols by which they explain their history. The social orders in both north and south which have long nurtured them are changing rapidly, however, and as a people they are now suffering from what in modern jargon is called 'an identity crisis'. They are confused with their self-image, the understanding of themselves historically, and their relationship with other peoples, which has traditionally given them their identity. This paper addresses itself to this crisis, suggesting that a new consideration of Irish Protestant historical development might be of value to them in both self-understanding, and in terms of what they might contribute to the world as a consequence of their unique historical experience.
    [Show full text]
  • The-Two-Kingdoms-Preview.Pdf
    DAVENANT GUIDES seek to offer short and accessible introductions to key issues of current debate in theology and ethics, drawing on a magisterial Protestant perspective and defending its contemporary relevance today. THE TWO KINGDOMS A Guide for the Perplexed BY W. BRADFORD LITTLEJOHN Copyright © 2017 The Davenant Trust All rights reserved. ISBN: 0692878173 ISBN-13: 978-0692878173 Cover design by Rachel Rosales, Orange Peal Design CONTENTS 1 INTRODUCTION: WHICH TWO 1 KINGDOMS? 2 THE TWO KINGDOMS FROM LUTHER 12 TO CALVIN 3 THE TWO KINGDOMS FROM CALVIN 31 TO HOOKER 4 CONTRIBUTIONS OF TWO- 48 KINGDOMS THOUGHT 5 TWO KINGDOMS IN THE CHURCH 55 6 TWO KINGDOMS IN THE STATE 72 7 TWO KINGDOMS IN THE MARKET 88 8 CONCLUSION 100 BIBLIOGRAPHY 105 I: INTRODUCTION: WHICH TWO KINGDOMS? FOR the past few years, the narrow world of conservative North American Reformed theology has been torn by one of its regular bouts of internecine strife. This latest round, however, holds more than the usual interest, representing as it does but one form of an identity crisis afflicting every Christian communion in the late modern world. How should we understand the relationship between the public and private dimensions of faith in the aftermath of the breakdown of Christendom and the paradigms for public faith that it offered? These, however imperfect, at least provided some framework for the intersection of Christian faith and citizenship. And of course, although the modern form of this identity crisis is new, the questions behind it are timeless: how do we reconcile loyalty to God, our highest authority, but a hidden one, with loyalty to the very visible earthly authorities that He has set above and around us? How, moreover, does our calling as followers of Christ relate to our calling as sons of Adam and daughters of Eve, our spiritual and heavenly good relate to the goods of the earth we have been to protect and serve.
    [Show full text]
  • The Two Kingdoms and the Social Order: Political and Legal David Vandrunen Theory in Light of Robert B
    Journal of Markets & Morality Volume 14, Number 2 (Fall 2011): 445–462 Copyright © 2011 The Two Kingdoms and the Social Order: Political and Legal David VanDrunen Theory in Light of Robert B. Strimple Professor God’s Covenant of Systematic Theology and * Christian Ethics with Noah Westminster Seminary California Many Reformed writers before and into the twentieth century viewed broader cultural activity, particularly political and legal life, through a doctrine of the two kingdoms. This doctrine asserts that God’s rule of the world is twofold, a preser- vative and temporary reign over civil life and a redemptive reign over his church that will be consummated in the heavenly Jerusalem. According to this paradigm, Christians should indeed be actively and righteously involved in the many arenas of human culture, but, in their political and legal activity, they serve as agents of God’s general and providential rule of this present world—not as agents of his redemptive work in advancing the eschatological kingdom of Christ. Specifically, I focus on the postdiluvian covenant with Noah in Genesis 8:20–9:17. I argue that the Noahic covenant provides substantive theological foundation for believers seeking to build a political or legal theory consistent with Christian truth, offering crucial rudiments from which Christian legal and political theorists can build using their own prudence and expertise. Reformed social thought over the past century has been largely dominated by the “neo-Calvinist” movement, which conceives of Christian cultural activity as a participation in the redemption of all creation through Jesus Christ. One of the many attractive things about neo-Calvinism is its interest in the broad spectrum of human culture and its promise of identifying distinctively Christian ways of thinking about and pursuing its various tasks.1 The neo-Calvinist movement, however, arguably represents a deviation from older patterns of Reformed social thought in certain respects.
    [Show full text]
  • “The Doctrine of the 'Two Kingdoms' and 'Natural Law': Evaluating A
    MAJT 25 (2014): 7-33 CHRIST’S KINGSHIP IN ALL OF LIFE: BUTCHERS, BAKERS, AND CANDLESTICK-MAKERS IN THE SERVICE OF CHRIST by Cornelis P. Venema 1. Introduction SOME YEARS AGO I received a questionnaire from the Christian acade- my I attended while a teenager in northern California. Like many schools, my alma mater was interested in maintaining contact with its alumni and ascertaining what they were doing in life, especially whether their alumni were putting their Christian education to good use. As I read through the questionnaire, my eyes fixed on one of the first questions: “Are you presently engaged in full-time or part-time Christian service?” (emphasis mine). Upon reading this question, I couldn’t resist the temptation to write in the margin, “I am engaged, or attempting to be engaged, in ‘full-time Christian service,’ but I re- ject the assumption of this question. All believers are, or ought to be, engaged in some form of full-time Christian service.” No doubt the question was well-intentioned, but it assumed a common notion that, unless you are a minister or a missionary, or engaged in some form of direct or indirect service within the institu- tional church of Jesus Christ, your work or calling is not part of your Christian service as a member of Christ. In the case of the Christian academy I attended, which was a ministry of the local General Asso- ciation of Regular Baptist congregation in Walnut Creek, California, this assumption was not surprising. At this school, the only Bible worth reading was the Scofield Reference Bible, preferably in its first edition, and the view of God’s administration of his purposes throughout history was thoroughly dispensational.
    [Show full text]
  • Our Role in God's Rule: Lutheran and Mennonite Views on Moral Agency Waldemar Janzen
    Consensus Volume 22 Article 1 Issue 2 Essays Ecumenical and Historical 11-1-1996 Our Role in God's Rule: Lutheran and Mennonite Views on Moral Agency Waldemar Janzen Harry Huebner Follow this and additional works at: http://scholars.wlu.ca/consensus Recommended Citation Janzen, Waldemar and Huebner, Harry (1996) "Our Role in God's Rule: Lutheran and Mennonite Views on Moral Agency," Consensus: Vol. 22 : Iss. 2 , Article 1. Available at: http://scholars.wlu.ca/consensus/vol22/iss2/1 This Articles is brought to you for free and open access by Scholars Commons @ Laurier. It has been accepted for inclusion in Consensus by an authorized editor of Scholars Commons @ Laurier. For more information, please contact [email protected]. Our Role In God’s Rule: Lutheran And Mennonite Views On Moral Agency Waldemar Janzen and Harry Huebner Canadian Mennonite Bible College, Winnipeg, Manitoba Introduction This article is a comparative study of Lutheran and Men- nonite ethics, viewed from a Mennonite perspective. Instead of engaging in a general survey we have focused attention on the respective understandings of moral agency, believing this to be the area of greatest ethical divergence between the two confes- sions. In other words, we want to address primarily the ques- tion of the Christian’s place and role in doing the will of God, as understood by Lutherans and Mennonites, respectively. A recent Lutheran-Mennonite dialogue in Germany con- firms this choice of focus. ^ It identifies the areas of baptism and ethics as those of greatest divergence between the two confes- sions. Within the realm of ethics, the dialogue isolates the eth- ical relevance of the humanity of Jesus {die ethische Relevanz des Menschseins Jesu) as the central area of tension.
    [Show full text]
  • Chapter IV – the English and Irish Reformation. England. in 1521
    Chapter IV – The English and Irish Reformation. England. In 1521 the English monarch forwarded to Rome a copy of the treatise he had just completed in refutation of “Martin Luther the heresiarch”:* On this occasion, Clerk, the envoy** who presented the sumptuous manuscript to Leo X, expatiated on the perfect orthodoxy of his countrymen and their entire devotion to the Roman pontiff; – little dreaming that in the course of the next thirty years an era fatal to the old opinions would have dawned on every shire of England as on other parts of Western Christendom, and least of all anticipating that one of the prime movers in the changes then accomplished would be Henry VIII himself, who in return for his chivalrous vindication of the schoolmen had been dubbed “Defender of the Faith.”*** *[Above: cf. Audin’s narrative in his Hist. de Henri VIII. I. 259 sq. Paris, 1847. The zeal of the monarch was inflamed and his arguments supported by the leading prelates of the day. Thus Fisher bp. of Rochester preached at St Paul’s (May 12, 1521) “again ye pernicious doctryn of Martin Luther”; his sermon professing to have been “made by assyngnement of ye moost reuerend fader in God ye lord Thomas cardinal of York” [i.e. Wolsey]. Two years later appeared the same prelate’s more elaborate defense of Henry VIII entitled Adsertionis Lutheranae Confutatio, and also Powel’s Propugnaculum, the title of which characterizes Luther as an infamous friar and a notorious “Wicklifist”. On subsequent passages between the two chief antagonists, Henry VIII and Luther, see Waddington, II.
    [Show full text]
  • A Comparative Analysis of the Question of Natural Law in Modern Reformed Conversation
    A COMPARATIVE ANALYSIS OF THE QUESTION OF NATURAL LAW IN MODERN REFORMED CONVERSATION By Landon Rowland An Integrative Thesis submitted to the faculty of Reformed Theological Seminary in partial fulfillment of the requirements for the degree of Master of Arts (Religion) April 2010 Approved: Thesis Advisor: ________________________________ James Anderson, Ph.D. RTS/Virtual President: ___________________________ Andrew J. Peterson, Ph.D. ii ABSTRACT A Comparative Analysis of the Question of Natural Law in Modern Reformed Conversation Landon Rowland The topic of natural law has been the focus of renewed interest in the contemporary Reformed community. Some writers have argued for a recovery of the natural law doctrine found in the Reformed heritage, while others have maintained that natural law is of limited usefulness due to the noetic effects of sin. This topic is presently being vigorously debated within the Reformed community. The thesis of this work is that both natural law and Scriptural arguments are permissible and valuable for ethical and civil government discussions in the public square. Following the introduction in chapter 1, biblical and historical surveys are given in chapters 2 and 3. The views of David VanDrunen and John Frame are examined, as representative proponent and critic of natural law, respectively, in chapters 4 and 5. The topic is then analyzed under two major headings: epistemological considerations in chapter 6, and natural law and Scripture in chapter 7. Following the analysis, chapter 8 discusses the difficulties in making natural law arguments. Chapter 9 presents the conclusion and offers suggestions for the relevance of this topic to the life of the church.
    [Show full text]
  • Friends Acquisitions 1964-2018
    Acquired with the Aid of the Friends Manuscripts 1964: Letter from John Dury (1596-1660) to the Evangelical Assembly at Frankfurt-am- Main, 6 August 1633. The letter proposes a general assembly of the evangelical churches. 1966: Two letters from Thomas Arundel, Archbishop of Canterbury, to Nicholas of Lucca, 1413. Letter from Robert Hallum, Bishop of Salisbury concerning Nicholas of Lucca, n.d. 1966: Narrative by Leonardo Frescobaldi of a pilgrimage to the Holy Land in 1384. 1966: Survey of church goods in 33 parishes in the hundreds of Blofield and Walsham, Norfolk, 1549. 1966: Report of a debate in the House of Commons, 27 February 1593. From the Fairhurst Papers. 1967: Petition to the Ecclesiastical Commissioners by Miles Coverdale and others, 1565. From the Fairhurst Papers. 1967: Correspondence and papers of Christopher Wordsworth (1807-1885), Bishop of Lincoln. 1968: Letter from John Whitgift, Archbishop of Canterbury, to John Boys, 1599. 1968: Correspondence and papers of William Howley (1766-1848), Archbishop of Canterbury. 1969: Papers concerning the divorce of Henry VIII and Catherine of Aragon. 1970: Papers of Richard Bertie, Marian exile in Wesel, 1555-56. 1970: Notebook of the Nonjuror John Leake, 1700-35. Including testimony concerning the birth of the Old Pretender. 1971: Papers of Laurence Chaderton (1536?-1640), puritan divine. 1971: Heinrich Bullinger, History of the Reformation. Sixteenth century copy. 1971: Letter from John Davenant, Bishop of Salisbury, to a minister of his diocese [1640]. 1971: Letter from John Dury to Mr. Ball, Preacher of the Gospel, 1639. 1972: ‘The examination of Valentine Symmes and Arthur Tamlin, stationers, … the Xth of December 1589’.
    [Show full text]
  • Concordia Journal (ISSN 0145-7233) Publisher Faculty Dale A
    Concordia Journal COncordia Summer 2009 ournal | J volume 35 number 3 Summer 2009 volume 35 | number How Many Seminaries? The Stars and the Stripes John Calvin’s Five Hundredth Birthday 3 Reaching Out Without Losing Balance Self-Righteousness Through Popular Science COncordia Journal (ISSN 0145-7233) publisher Faculty Dale A. Meyer David Adams Erik Herrmann Paul Robinson President Charles Arand Jeffrey Kloha Robert Rosin Executive EDITOR Andrew Bacon Robert Kolb Henry Rowold Andrew Bartelt Reed Lessing Timothy Saleska William W. Schumacher David Berger David Lewis Leopoldo Sánchez M. Dean of Theological Joel Biermann Thomas Manteufel David Schmitt Research and Publication Gerhard Bode Richard Marrs Bruce Schuchard EDITOR James Brauer David Maxwell William Schumacher Travis J. Scholl Kent Burreson Dale Meyer William Utech Managing Editor of William Carr, Jr. Glenn Nielsen James Voelz Theological Publications Anthony Cook Joel Okamoto Robert Weise EDITORial assistant Timothy Dost Jeffrey Oschwald Quentin Melanie Appelbaum Thomas Egger David Peter Wesselschmidt assistants Jeffrey Gibbs Paul Raabe David Wollenburg Christopher Born Bruce Hartung Victor Raj Carol Geisler Theodore Luebkeman James Prothro All correspondence should be sent to: Rev. Travis Scholl CONCORDIA JOURNAL 801 Seminary Place St. Louis, Missouri 63105 [email protected] Issued by the faculty of Concordia Seminary, St. Louis, Missouri, the Concordia Journal is the successor of Lehre und Wehre (1855-1929), begun by C. F. W. Walther, a founder of The Lutheran Church—Missouri Synod. Lehre und Wehre was absorbed by the Concordia Theological Monthly (1930-1972) which was also pub- lished by the faculty of Concordia Seminary as the official theological periodical of the Synod.
    [Show full text]
  • Living in God's Two Kingdoms: a Biblical Vision for Christianity and Culture (Pp
    Living In God’s Two Kingdoms: A Biblical Vision for Christianity and Culture David VanDrunen Chapter 1: Christianity, Culture, and the Two Kingdoms In perhaps the most famous bookever written on the topic of Christianity and culture, H. Richard Niebuhr stated: “It is helpful to remember that the question of Christianity and civilization is by no means a new one; that Christian perplexity in this area has been perennial, and that the problem has been an enduring one through all the Christian centuries.”1 You have begun reading another in a long line of books that deal with this perplexing and perennial topic. I have written such a volume for two primary reasons. First, the issue of Christianity and culture is one of immense importance and relevance. If you are a serious Christian, you probably think about the Christianity and culture question on a regular basis, whether you realize it or not. Every time you reflect upon what your faith has to do with your job, your schoolwork, your political views, the books you read, or the movies you see, you confront the problem of Christianity and culture. When you consider what responsibilities your church might have with respect to contemporary political controversies or economic development, you again come face-to-face with the Christianity and culture issue. It is no accident that so many of the greatest minds in the history of the Christian church have wrestled with this problem and that so many books have been written about it. Just think how much time, energy, and passion topics like religion and modern science or faith and politics generate in the Christian community.
    [Show full text]