DOCSLIB.ORG

Downloaded from Manchesterhive.Com at 10/01/2021 11:30:13AM Via Free Access

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Downloaded from Manchesterhive.Com at 10/01/2021 11:30:13AM Via Free Access Republican politics after 1714 6 . Sapere aude: ‘commonwealth’ politics under George I, 1714–22 n the night of 1 March 1710, London was convulsed by rioting crowds. ODuring the course of the evening dissenting meeting-houses were attacked and destroyed, lords, earls and bishops were insulted and affronted in the streets, and many citizens were beaten, assaulted and even killed. Any who refused to join in with the chant of ‘High Church and Sacheverell’ were ‘knocked down’ by armed and increasingly violent men.1 Abigail Harley writing to Edward Harley in Oxford the day after the tumult, commented that ‘now we hear nothing but drums’.2 The cause of all this disorder was a conflict over whether Christian culture was determined by men of reason and toleration, or men of God and authority. The Whig prosecution defended the Erastian principle, ‘by which all ecclesiastical jurisdiction … is made subject to the civil power’, and reinforced its commitment to Protestant civil liberties by prose- cuting the High Church clergyman Henry Sacheverell.3 Toland was intimate with many of the leading actors in the public trial. Despite Sacheverell’s conviction, his reputation as a defender of ‘the church in danger’ set the scene for the triumph of the Tory party that was swept to power in the following General Election. Clerical politics was civil politics under another name. Toland saw the trial as a critical moment in the republican war against priestcraft. In a number of works published between 1710 and 1714 he struggled to establish the dangers of such clericalism to public virtue, addressing much of the argument to the Hanoverian court. His account of the trial itself, ‘Fit to be kept in all Families as a storehouse of arguments in defence of the Consti- tution’ warned the Protestant population at large against the deceit and danger of the High Church. Again by skilful editorial labour, he accented the extremism of Sacheverell’s hostility towards ‘revolution principles’.4 Pruning much of Sacheverell’s defence, and indeed, censoring some of the defence material which cast aspersions on the religious integrity of his own work, Toland established that the High Church was dangerous to the constitution of Britain.5 141 141 Justin Champion - 9781526137630 Downloaded from manchesterhive.com at 10/01/2021 11:30:13AM via free access MUP/Champion_07_Ch6 141 27/2/03, 10:23 am The war against tyranny and prejudice This clarion call against the incipient threat of dangerous priests, was reiterated in a number of other pamphlets which were shrill and unbridled in their critique of the Church. ‘Busie and seditious clergymen’ needed restraint.6 ‘High Church drummers’ used their pulpits to broadcast sedition and encourage Jacobite restoration. Pulpits were ‘wooden Engines’ for the advance of passive obedience and other ‘slavish notions’. They had been the ‘armed instruments of Tyranny … in most countries’. To allow oneself to be ‘prated out’ of liberty and property was foolish: ‘will not the world think that we do not value as we ought our happy constitution if they see its greatest enemies permitted twice a week to banter, ridicule, libel and insult it?’7 One implication of the Sacheverell trial was, as Toland pointed out, ‘that Clergymen shou’d not (under penalty of incapacity during life) meddle with the civil government in their pulpits, nor pretend to decide questions in Politicks’. This ‘protestant popery’ was concerned only with ‘advancing the pride and power of priests’. Sacheverell, like ‘the Dunstans, the Anselms, the Becketts, the Huberts, or the Langtons’, was in a long line of wicked priests who had challenged the authority of the civil state. Not only were the clergy immoral and drunk, haunting taverns and coffee-houses, but had become riotous and seditious, unhinging all ‘wholesome order and Government’.8 This battle of ideas against the priests, manifest in the public trial of Sacheverell, was fundamental to Toland’s lifetime commitment as a public writer. After the disastrous electoral defeats of 1710, Toland focused his energies on defending the succession and remaining vigilant against popish tyranny. It was his firm conviction that the enemy within, the false clergy, were the most dangerous threat to liberty. Most of this writing was defensive, establish- ing the legitimacy of the Hanoverians and exposing the menace of the priests. With the successful accession of George I, all of the years of writing for, and socialising with, the Whig political elite came to fruition. Now Toland had the opportunity to campaign for reforms that would have the possibility of real political effect. Between 1716 and 1719 there was a radical attempt to trans- form the confessional foundations of the constitution. Measures limiting the exercise of liberty of conscience were repealed, the Convocation of the Church of England was suspended, and a project to fundamentally remodel the constitutional balance between the three estates was attempted.9 Toland, briefly, was right at the heart of these projects. Republican ambitions had come home. That Toland saw radical opportunity can be seen in one of the first works he published under the new monarchy –The reasons for naturalising the Jews (1714) – which advanced one of the most radical defences of social toleration in the eighteenth century.10 A deliberately provocative work, it was dismissed by contemporaries as the work of a violent ‘Republican Atheist’.11 Traditionally 142 Justin Champion - 9781526137630 Downloaded from manchesterhive.com at 10/01/2021 11:30:13AM via free access MUP/Champion_07_Ch6 142 27/2/03, 10:23 am Republican politics after 1714 this text has been regarded as a key contribution to the evolution of ‘Enlightened’ attitudes towards Judaism.12 At root Toland’s arguments were political rather than religious. He wished to establish that there were ‘common principles’ in favour of a ‘General Naturalisation’. These ‘common reasons for a General Naturalisation, are as strong in behalf of the Jews, as of any other people whatsoever’. The point was not simply to tolerate Jews, but to break the confessional foundations of politics. All individuals (Jewish, Christian, what- ever) should have rights of full citizenship as long as they ‘wou’d not only be good subjects, but who wou’d also be as useful and advantageous to the public weal, as any of those Protestant Churches’. Aware that his proposal would not be popular he counter-argued that ‘I may propose to serve my country … [and] the most effectual way to do so, is the promoting of humanity, and the doing good to all mankind’.13 Religious confession was irrelevant to civic identity. Hostility to the Jewish community was one of the ‘prejudices’ that Toland aimed to dispel. Such attitudes were ‘silly … exciting at once laughter, scorn and pity’. For Toland, naturalisation was good policy because Jews were simply like other people: some were ‘sordid wretches, sharpers, extortioners, villains of all sorts and degrees’ but others were ‘men of probity and worth, persons of courage and conduct, of liberal and generous spirits’. Jews as humans, deserved to be regarded ‘under the common circumstances of human nature’ and as ‘creatures of the same species’. The diversity of manners ‘and especially contrary rites or doctrines in religion’ led to hatred, cruel perse- cution and murder.14 The experience of dissenting Protestants under the lash of ‘popery’ was similar.15 Typically, for Toland, the sad experience of the Jews was not the result of accident but the design of corrupt priests who acted like ‘ravenous wolves’. ‘Their most inveterate enemies were the Priests’ who conspired with rapacious princes to plunder Jewish property, ‘but also to acquire the reputation of zeal and sanctity among the credulous vulgar’. Driven by priestly prejudice, kings had turned the sword of state against them such ‘that their condition under Christian princes was farr worse than that of their forefathers under Pharao’. The tragedy of Jewish suffering was an exemplar of how ‘dangerous and destructive a monster is superstition, when rid by the Mob, and driven by the Priests’.16 The promotion of ‘common humanity and genuine religion’ was now a possibility which would benefit both ‘private and public interest’.17 Aware that many critics would claim that he was blind to the dangers of Jewish religion, he had taken ‘no inconsiderable pains’ to investigate their rites and ceremonies. His research suggested that Judaism was a tolerable and natural religion. Contrary to commonplace Christian accounts Toland, echoing Spinoza, insisted that the rites and ceremonies of that religion were ‘solely calculated for their own Nation and Republic’. Jews did not wish to convert Christians but simply ‘are every where enjoin’d to magnify to all the world the divine goodness, 143 Justin Champion - 9781526137630 Downloaded from manchesterhive.com at 10/01/2021 11:30:13AM via free access MUP/Champion_07_Ch6 143 27/2/03, 10:23 am The war against tyranny and prejudice wisdom, and power, with those duties of men, and other attributes of God, which constitute Natural Religion’.18 As humans, like other religious dis- senters, Jews were ‘safe and sociable’.19 Religious ceremony, as long as it did not prompt execrable persecution (like priestly Christianity) was immaterial to the status of individuals in a civic sense. Toland’s defence of toleration was premised not upon the theological credibility of the Jewish religion but upon the nature of civil society. All individuals were equal regardless of religious confession. Human society was structured by ‘ties of kindred, acquaintance, friendship, or confederacy’. Because human beings took longer to rear than other species they were ‘absolutely incapable to subsist afterwards without the company of other men’. The web of dependent relations was intimate and social. Building on relations formed in the family, humanity developed ‘notions of acquaintance, neighbourhood, friendship, affinity, association, confederacy, subjection and superiority’.
Load more

Recommended publications
  • A Brief History of Christ Church MEDIEVAL PERIOD
    A Brief History of Christ Church MEDIEVAL PERIOD Christ Church was founded in 1546, and there had been a college here since 1525, but prior to the Dissolution of the monasteries, the site was occupied by a priory dedicated to the memory of St Frideswide, the patron saint of both university and city. St Frideswide, a noble Saxon lady, founded a nunnery for herself as head and for twelve more noble virgin ladies sometime towards the end of the seventh century. She was, however, pursued by Algar, prince of Leicester, for her hand in marriage. She refused his frequent approaches which became more and more desperate. Frideswide and her ladies, forewarned miraculously of yet another attempt by Algar, fled up river to hide. She stayed away some years, settling at Binsey, where she performed healing miracles. On returning to Oxford, Frideswide found that Algar was as persistent as ever, laying siege to the town in order to capture his bride. Frideswide called down blindness on Algar who eventually repented of his ways, and left Frideswide to her devotions. Frideswide died in about 737, and was canonised in 1480. Long before this, though, pilgrims came to her shrine in the priory church which was now populated by Augustinian canons. Nothing remains of Frideswide’s nunnery, and little - just a few stones - of the Saxon church but the cathedral and the buildings around the cloister are the oldest on the site. Her story is pictured in cartoon form by Burne-Jones in one of the windows in the cathedral. One of the gifts made to the priory was the meadow between Christ Church and the Thames and Cherwell rivers; Lady Montacute gave the land to maintain her chantry which lay in the Lady Chapel close to St Frideswide’s shrine.
    [Show full text]
  • Proquest Dissertations
    UNIVERSITY D'OTTAWA - ECOLE UES GRADUES EFFORTS IN THE FIELD OF RELIGIOUS TOLERATION IN THE EARLY POLITICAL CAREER OF EDMUND BURKE, I765-I782 by John Edmund O'Brien Thesis presented to the Faculty of Arts of the University of Ottawa through the Department of History as partial fulfill­ ment of the requirements for the degree of Doctor of Philosophy. -sit>tee d'd'o0( ^ <^ "*YJ ^ \ s* m Ottawa v y t , L.ttKAKicS » Ottawa, Canada, 1955 UNIVERSITY OF OTTAWA - SCHOOL OF GRADUATE STUDIES UMI Number: DC53435 INFORMATION TO USERS The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleed-through, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. UMI UMI Microform DC53435 Copyright 2011 by ProQuest LLC All rights reserved. This microform edition is protected against unauthorized copying under Title 17, United States Code. ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106-1346 _ UN1VERSITE D'OTTAWA - ECOLE PES GRADUES ACKNOWLEDGMENTS This thesis was prepared under the guidance of Doctor George Buxton of the department of History of the University of Ottawa. ; ; The writer wishes to express his gratitude to the ; I j I following people or institutions that helped in the work of i ithe thesis: to Doctor Ross Hoffman and Doctor Paul Levack of i the Graduate School of Fordham University for introducing the! writer to the field of Burke studies; to Earl Fitzwilliam and; i his trustees for permission to quote from Burke letters in ! i the Wentworth Manuscripts and to J.
    [Show full text]
  • Coversheet for Thesis in Sussex Research Online
    A University of Sussex PhD thesis Available online via Sussex Research Online: http://sro.sussex.ac.uk/ This thesis is protected by copyright which belongs to the author. This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the Author The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the Author When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given Please visit Sussex Research Online for more information and further details ‘Providence and Political Economy’: Josiah Tucker’s Providential Argument for Free Trade Peter Xavier Price PhD Thesis in Intellectual History University of Sussex April 2016 2 University of Sussex Peter Xavier Price Submitted for the award of a PhD in Intellectual History ‘Providence and Political Economy’: Josiah Tucker’s Providential Argument for Free Trade Thesis Summary Josiah Tucker, who was the Anglican Dean of Gloucester from 1758 until his death in 1799, is best known as a political pamphleteer, controversialist and political economist. Regularly called upon by Britain’s leading statesmen, and most significantly the Younger Pitt, to advise them on the best course of British economic development, in a large variety of writings he speculated on the consequences of North American independence for the global economy and for international relations; upon the complicated relations between small and large states; and on the related issue of whether low wage costs in poor countries might always erode the competitive advantage of richer nations, thereby establishing perpetual cycles of rise and decline.
    [Show full text]
  • Edmund Burke and the Common Law Tradition Reconsidered
    イギリス哲学研究 第 33 号（2010 年） Edmund Burke and the Common Law Tradition Reconsidered Sora Sato Introduction: John Pocock’s ‘Edmund Burke and the Ancient Constitution’ In The Ancient Constitution and the Feudal Law (first published in 1957, reissued in 1987), J.G.A. Pocock argues: Every one of Burke’s cardinal points, as just enumerated, can be found in Hale rebuking Hobbes, in Coke rebuking James I, or in Davies rebuking the partisans of written law;... From what sources Burke derived it, and with what elements of eighteenth-century thought and his own genius he enriched it, are questions for the specialist; but that Burke’s philosophy is in great measure a revitalization of the concept of custom and the common-law tradition may be safely asserted as part of the present study’s contentions.（1） In his essay entitled ‘Burke and the Ancient Constitution’, （2） Pocock repeats his argument that Burke’s traditionalism should be understood in the context of the common law tradition, and also that Burke was aware of this tradition. At the end of this essay he also writes: in order to explain Burke’s traditionalism, there is no need to suppose more than his continued employment and highly developed understanding of certain concepts which came from the common law (as he [Burke] recognized) and were generally in use ＊ This essay is largely based upon the present author’s MSc dissertation submitted to University of Edinburgh in August 2009. I would like to thank Professors Thomas Ahnert, Harry Dickinson, Tamotsu Nishizawa, Kenji Fujii and two anonymous referees for their valuable comments.
    [Show full text]
  • Protestants, Evangelicals, and the Religious Order: Christianity and Political Conservatism in the United Kingdom and United States from 1530 to 1950
    Protestants, Evangelicals, and the Religious Order: Christianity and Political Conservatism in the United Kingdom and United States from 1530 to 1950 An Honors Thesis Presented by Duncan Mayer Robb to Curriculum and Honors Committee Department of Political Science in partial fulfillment of the requirements for a degree with honors of Bachelor of Arts University of Oregon June 2009 Thesis Advisor: Dr. Craig Parsons Second Reader: Dr. Joseph Lowndes 2 The British monarch holds a number of titles and distinctions. “Defender of the Faith and Supreme Governor of the Church of England” is only one of them and carries little practical importance – no more than “Commandant-in-Chief of the Royal Air Force” or “Lord High Admiral of the Royal Navy.” But, the former distinction, bestowed upon all Sovereigns of the United Kingdom of Great Britain and Northern Ireland, is perhaps the most obvious example of the tie that exists between Church and State there. However, while this link is born of a historic symbiotic relationship between the Church of England and British government, politics and public life today have a distant association with religious matters. Prayer in schools, though mandated by British common law, is often not practiced daily, weekly, or even monthly (Lords 19 Apr. 2007). While Church of England bishops do sit in the House of Lords, which indeed possesses some real power, most notably derived from its judicial authority roughly equivalent to the American Supreme Court, the upper house’s power and influence pales in comparison to that of the House of Commons across the hall (Nash).
    [Show full text]
  • Ordination Sermons: a Bibliography1
    Ordination Sermons: A Bibliography1 Aikman, J. Logan. The Waiting Islands an Address to the Rev. George Alexander Tuner, M.B., C.M. on His Ordination as a Missionary to Samoa. Glasgow: George Gallie.. [etc.], 1868. CCC. The Waiting Islands an Address to the Rev. George Alexander Tuner, M.B., C.M. on His Ordination as a Missionary to Samoa. Glasgow: George Gallie.. [etc.], 1868. Aitken, James. The Church of the Living God Sermon and Charge at an Ordination of Ruling Elders, 22nd June 1884. Edinburgh: Robert Somerville.. [etc.], 1884. Allen, William. The Minister's Warfare and Weapons a Sermon Preached at the Installation of Rev. Seneca White at Wiscasset, April 18, 1832. Brunswick [Me.]: Press of Joseph Grif- fin, 1832. Allen, Willoughby C. The Christian Hope. London: John Murray, 1917. Ames, William, Dan Taylor, William Thompson, of Boston, and Benjamin. Worship. The Re- spective Duties of Ministers and People Briefly Explained and Enforced the Substance of Two Discourses, Delivered at Great-Yarmouth, in Norfolk, Jan. 9th, 1775, at the Ordina- tion of the Rev. Mr. Benjamin Worship, to the Pastoral Office. Leeds: Printed by Griffith Wright, 1775. Another brother. A Sermon Preach't at a Publick Ordination in a Country Congregation, on Acts XIII. 2, 3. Together with an Exhortation to the Minister and People. London: Printed for John Lawrance.., 1697. Appleton, Nathaniel, and American Imprint Collection (Library of Congress). How God Wills the Salvation of All Men, and Their Coming to the Knowledge of the Truth as the Means Thereof Illustrated in a Sermon from I Tim. II, 4 Preached in Boston, March 27, 1753 at the Ordination of the Rev.
    [Show full text]
  • Patronage, Performance, and Reputation in the Eighteenth-Century Church
    PATRONAGE, PERFORMANCE, AND REPUTATION IN THE EIGHTEENTH-CENTURY CHURCH DANIEL REED OXFORD BROOKES UNIVERSITY Thesis submitted in partial fulfilment of the requirements of the award of Doctor of Philosophy in History SEPTEMBER 2019 1 Lancelot Blackburne, Archbishop of York. After unknown artist. Mezzotint, sold by Thomas Bakewell. 1724 or after. Private collection of Daniel Reed. 2 For Freya 3 Abstract The perceived success of the revisionist programme in dissipating the ‘longest shadow in modern historiography’ calls into question the ongoing relevance of ‘optimistic’ versus ‘pessimistic’ interpretations of the Church of England in the long eighteenth century. And yet, the case of Lancelot Blackburne, Archbishop of York (1724-1743), has not benefitted from the ‘revisionist turn’ and represents an unparalleled problem in accounts of the Georgian episcopate. Whilst Benjamin Hoadly has been the most maligned bishop of the period for his theology, Blackburne is the most derided for his personal imperfections and supposed negligence of his episcopal duties. These references are often pernicious and euphemistic, manifesting in several quasi-apocryphal tales. The most regularly occurring being accounts of Blackburne’s lasciviousness, speculation over the paternity of his chaplain Thomas Hayter, and the Archbishop’s association with piracy. As long as these bastions of resistance to revisionism remain, negative assumptions will linger on in contemporary studies of the Church, regardless of whether they are reframed by current trends. As such, this thesis utilises under-explored archival sources to reorient Blackburne’s case to its historical context. This is achieved through an exploration of the inter-connected themes of patronage, performance, and reputation.
    [Show full text]
  • The Activity and Influence of the Established Church in England, C. 1800-1837
    The Activity and Influence of the Established Church in England, c. 1800-1837 Nicholas Andrew Dixon Pembroke College, Cambridge This dissertation is submitted for the degree of Doctor of Philosophy. November 2018 Declaration This dissertation is the result of my own work and includes nothing which is the outcome of work done in collaboration except as declared in the Preface and specified in the text. It is not substantially the same as any that I have submitted, or, is being concurrently submitted for a degree or diploma or other qualification at the University of Cambridge or any other University or similar institution except as declared in the Preface and specified in the text. I further state that no substantial part of my dissertation has already been submitted, or, is being concurrently submitted for any such degree, diploma or other qualification at the University of Cambridge or any other University or similar institution except as declared in the Preface and specified in the text. It does not exceed the prescribed word limit for the relevant Degree Committee. Nicholas Dixon November 2018 ii Thesis Summary The Activity and Influence of the Established Church in England, c. 1800-1837 Nicholas Andrew Dixon Pembroke College, Cambridge This thesis examines the various ways in which the Church of England engaged with English politics and society from c. 1800 to 1837. Assessments of the early nineteenth-century Church of England remain coloured by a critique originating in radical anti-clerical polemics of the period and reinforced by the writings of the Tractarians and Élie Halévy. It is often assumed that, in consequence of social and political change, the influence of a complacent and reactionary church was irreparably eroded by 1830.
    [Show full text]
  • “Before Democracy: the Production and Uses of Common Sense”
    Before Democracy: The Production and Uses of Common Sense Author(s): Sophia Rosenfeld Source: The Journal of Modern History, Vol. 80, No. 1 (March 2008), pp. 1-54 Published by: University of Chicago Press Stable URL: http://www.jstor.org/stable/10.1086/529076 Accessed: 27-02-2016 21:25 UTC Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at http://www.jstor.org/page/ info/about/policies/terms.jsp JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. University of Chicago Press is collaborating with JSTOR to digitize, preserve and extend access to The Journal of Modern History. http://www.jstor.org This content downloaded from 73.234.171.93 on Sat, 27 Feb 2016 21:25:37 UTC All use subject to JSTOR Terms and Conditions Before Democracy: The Production and Uses of Common Sense Sophia Rosenfeld University of Virginia And all henceforth, who murder Common-Sense, Learn from these Scenes that tho’ Success you boast, You shall at last be haunted with her Ghost. (HENRY FIELDING1) Many of the factors that shaped modern political life remain obscure to us. Some of these factors are now imperceptible because they were private, illegal, off-limits, or socially marginal. Others were, in Alain Corbin’s elegant phrase, simply too banal ever to have been much remarked upon, even if they made whole categories of thought and experience possible.2 Corbin was famously talking about what we call sense experiences: smell- ing, touching, and the like.
    [Show full text]
  • History Protestant Reformation
    HISTORY OF THE PROTESTANT REFORMATION IN ENGLAND AND IRELAND; SHOWING HOW THAT EVENT HAS IMPOVERISHED THE MAIN BODY OF THE PEOPLE IN THOSE COUNTRIES IN A SERIES OF LETTERS ADDRESSED TO ALL SENSIBLE AND JUST ENGLISHMEN ---------------------------------- BY WILLIAM COBBETT ---------------------------------- ------------------------------------------------- Published by the Ex-classics Project, 2009 http://www.exclassics.com Public Domain TABLE OF CONTENTS INTRODUCTION TO THE EX-CLASSICS EDITION……………………………...1 INTRODUCTION. ........................................................................................................3 LETTER II. ..................................................................................................................14 ORIGIN OF THE CATHOLIC CHURCH. HISTORY OF THE CHURCH, IN ENGLAND, DOWN TO THE TIME OF THE "REFORMATION." BEGINNING OF THE "REFORMATION" BY KING HENRY VIII. LETTER III..................................................................................................................26 RESISTANCE TO THE KING'S MEASURES. EFFECTS OF ABOLISHING THE POPE'S SUPREMACY. DEATH OF SIR THOMAS MORE AND BISHOP FISHER. HORRIBLE MURDERS OF CATHOLICS. LUTHER AND THE NEW RELIGION. BURNING OF CATHOLICS AND PROTESTANTS AT THE SAME FIRE. EXECRABLE CONDUCT OF CRANMER. TITLE OF DEFENDER OF THE FAITH. LETTER IV. ................................................................................................................38 HORRID TYRANNY. BUTCHERY OF THE COUNTESS OF SALISBURY. CELIBACY OF THE CLERGY.-- BISHOPS OF
    [Show full text]
  • Reading the Irish Woman: Studies in Cultural Encounter and Exchange, 1714–1960
    Reading the Irish Woman: Studies in Cultural Encounter and Exchange, 1714–1960 Meaney, Reading the Irish Woman.indd 1 15/07/2013 12:33:33 Reappraisals in Irish History Editors Enda Delaney (University of Edinburgh) Maria Luddy (University of Warwick) Reappraisals in Irish History offers new insights into Irish history, society and culture from 1750. Recognising the many methodologies that make up historical research, the series presents innovative and interdisciplinary work that is conceptual and interpretative, and expands and challenges the common understandings of the Irish past. It showcases new and exciting scholarship on subjects such as the history of gender, power, class, the body, landscape, memory and social and cultural change. It also reflects the diversity of Irish historical writing, since it includes titles that are empirically sophisticated together with conceptually driven synoptic studies. 1. Jonathan Jeffrey Wright, The ‘Natural Leaders’ and their World: Politics, Culture and Society in Belfast, c.1801–1832 Meaney, Reading the Irish Woman.indd 2 15/07/2013 12:33:33 Reading the Irish Woman Studies in Cultural Encounter and Exchange, 1714–1960 GerArdiNE MEANEY, MARY O’Dowd AND BerNAdeTTE WHelAN liVerPool UNIVersiTY Press Meaney, Reading the Irish Woman.indd 3 15/07/2013 12:33:33 reading the irish woman First published 2013 by Liverpool University Press 4 Cambridge Street Liverpool L69 7ZU Copyright © 2013 Gerardine Meaney, Mary O’Dowd and Bernadette Whelan The rights of Gerardine Meaney, Mary O’Dowd and Bernadette Whelan to be identified as the authors of this book have been asserted by them in accordance with the Copyright, Designs and Patents Act 1988.
    [Show full text]
  • I Queen Anne's Upbringing, Education, and Their Impact
    QUEEN ANNE’S UPBRINGING, EDUCATION, AND THEIR IMPACT ON HER REIGN AND INFLUENCE OVER THE CHURCH OF ENGLAND A Thesis submitted by Troy A. Heffernan, BA, MA For the award of Doctor of Philosophy 2017 I ABSTRACT Three hundred years of historical study has shaped current understandings of Queen Anne, but little has been written about the influence she believed she held in shaping England’s politics and religion, or how both shaped her actions as Queen and Supreme Governor of the Church of England. This thesis begins by examining the implications of Anne’s unremarkable place in the line of succession. It assesses why the Catholic suspicions surrounding her father and uncle (James, Duke of York and King Charles II) unexpectedly shaped the approach of a future queen regnant to her sovereignty. An evaluation of Anne’s upbringing and beliefs concerning the Church’s role in government and society establishes that her political and religious views were defined before and during James II’s reign, leading up to the 1688 Revolution, and continued to mature throughout William III’s rule. The consequence of the political landscape she inherited, and her education and beliefs, is that she was destined to face conflict with the Whig-majority in the House of Lords and Whig-sympathetic bishops in the episcopate. After Anne became queen, she attempted to protect the Church by increasing its voting influence in Parliament and the episcopate by filling the episcopal bench with Tory-sympathetic bishops who shared her vision. She was nonetheless often defeated by her inability to combat the Whiggish strength in Parliament and influence in the episcopate that had grown during William’s reign, but Anne adapted and she represents a new expression of monarchical rule with minimal royal prerogative or authority.
    [Show full text]