DOCSLIB.ORG

The Anglican Calendar. 1) Charles I's

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

lxii Dedication : The Anglican Calendar . 1) Charles I’s Day (30 Jan.). 2) The nexus between Charles I’s Day and Charles II’s Day. a) General; b) Some sites I have visited of interest to Charles I, Charles II, James II, & William III. c) Traditional Diocese of Sydney Low Church Evangelicalism, NOT Puritan and semi-Puritan trends from 1970s. 3) The “Father” Huddleston Saga. 4) The Test Acts and 1689 Religious Toleration to English & Irish Puritans. 5) The Restoration in the Scottish Context of the Williamite Settlement. 6) The Battle of Vinegar Hill (1798 Ireland & 1804 NSW): “Rebellion is as the sin of witchcraft” (I Sam. 15:23). 7) Charles II’s Day (29 May). a) My Baptist Grandmother. b) St. Helier. c) A General Introduction to Royal Oak Day. d) Royal Oak Hotels. e) Royal Oak Streets and other place names. f) Royal Oak Naval Ships of the Fleet. g) Royal Oak Day Sermons. h) Royal Oak Day Celebrations. i) The London Oak Apple Day Parade. a) Preamble on “the Shaver’s” repentance; b) General on London Oak Apple Day; c) KJV translators Daniel Featley et al. j) Charles II lands at Dover ☺. k) The Restoration Prayer Book of 1662: its language a fruit of the AV. l) The Cross as a symbol of Christianity & some stingy Puritans get their bottoms “pinched” on Oak Apple Day. *m) Royal Oak Day Dedication. 1) Charles I Day (30 Jan.). King Charles I sometimes showed commendable Christian charity to his subjects. E.g., in June 1628, His Majesty King Charles accepted the Petition of Rights submitted by the House of Commons, so as to prevent arbitrary taxation or imprisonment. Or in 1635 he very generously opened up his Royal Mail service to the people. Thereafter, anyone could send a letter by the Royal Mail , and this great privilege has been extended throughout British Commonwealth or British Empire derived societies. Being able to post a letter is taken by most people for granted, but they would do well to remember that this was a privilege granted by the Crown, when King Charles the First extended access to his personal Royal Mail service to his subjects. lxiii When I circumaviated the globe on my fifth trip to London (Sept. 08-March 09), I returned to Australia from London via North America. From Washington D.C., USA, I went by train over the Potomac River and into the State of Virginia in order to see the Pentagon. The Pentagon is a major USA military Headquarters; and I there inspected the Pentagon Memorial Park to the “9/11” (September the 11 th , 2001) victims of a Mohammedan terrorist attack. (This was co-coordinated with Mohammedan terrorist attacks against the USA in the States of Pennsylvania and New York.) In stark contrast to this Mohammedan action against the American State of Virginia, at a time when what became the United States of America was still privileged to be under the Crown, in 1639 King Charles the First most wisely and kindly made a royal decree that the Virginia legislature should meet at least annually. Let us thank God for the Christian care and goodness he showed to his subjects, with such acts as the Petition of Rights, opening up the Royal Post to all in his realm, or granting the Virginia legislature a legal right to meet annually. “The king by judgment establisheth the land” (Prov. 29:4). In Ps. 105:15 we read, “Touch not mine anointed, and do my prophets no harm.” In Scripture, a king was anointed. Thus we read in I Samuel 9:27 and 10:1 of a bad king “Saul,” “Then Samuel took a vial of oil, and poured it upon his head, and kissed him, and said, Is it not because the Lord hath anointed thee to be captain over his inheritance?” And we also read in I Sam. 16:13 of a good king, “Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the Lord came upon David from that day forward.” So whether a generally bad king like Saul, or a generally good king like David, a king was anointed; and God here teaches us we must be loyal to the constitutionally established king, whether he is good, bad, or indifferent. Indeed, so solemn is this commandment from God, that when in II Samuel chapter 1, David learnt that an Amalekite had, upon the request of Saul himself, slain King Saul, we read in verses 14 to 16, “And David said unto him, How wast thou not afraid to stretch forth thine hand to destroy the Lord’s anointed? And David called one of the young men, and said, Go near, and fall upon him. And he smote him that he died. And David said unto him, Thy blood be upon thy head; for thy mouth hath testified against thee, saying, I have slain the Lord’s anointed.” (Even though this was a false claim made by the Amalekite to try and ingratiate himself with David, I Sam. 31:4-6.) You see in I Peter 2:17 we are commanded, “Fear God. Honour the king.” And this was said in New Testament times with respect to some very gruesome and ungodly Roman Emperors indeed. Nevertheless, we are told in Romans 13:1, “the powers that be are ordained of God.” And so even if we have a bad king, like Saul, and even if he were to ask us to kill him, yet we may not do so. For what saith the Scripture in Ps. 105:15? “Touch not mine anointed.” And so we must “Honour the king.” But the Puritan republican revolutionaries of the 1640s and 1650s, men such as Samuel Rutherford from Scotland and Oliver Cromwell from England, set aside this command. For in conjunction with the writings of Rutherford’s book, Lex Rex , lxiv Cromwell not only had King Charles I killed in 1649, but he also attempted, without success, to have Charles II killed in 1651. In one of my letters published in the British Church Newspaper of 15 January 2010, the Editor put the headline, “Cavaliers and Roundheads,” to my words which started with, among other things, my statements, “Like the old-time Cavaliers fighting the Roundheads in the 1640s and 1650s, we modern-time Cavaliers who fight with the pen and not the sword against modern day Roundheads … are reminded of our Lord’s words, ‘Full well ye reject the commandment of God, that ye may keep your own tradition’ … Mark 7:9 …,” which I then applied to such passages as Romans 13:1,2, which says that those who “seditiously attack ‘the higher powers’ … ‘receive’ ‘damnation’.” Now while the Cavaliers were militarily defeated by Cromwell’s republican Roundheads in the 1640s and 1650s, by the grace of God, come the third day , they were back in town with the Restoration of 1660. That is because God can bring victory out of defeat. We read in Revelation 11 of what St. John calls in Revelation 11:4, “the two candlesticks,” that is, the Old and New Testaments; for we read in Psalm 119:105, “Thy word is a lamp unto my feet, and a light unto my path.” But in Revelation 11:7 we also read of the Antichrist’s desire to “kill them,” that is, to “kill” God’s Word. And in Revelation 11, it looks, in human terms, as though he has in some way succeeded, for we read in verse 8 that “their dead bodies shall lie in the street of” the place where “our Lord was crucified.” Now while our Lord was crucified in Jerusalem, it was part of the wider Roman Empire which was under the City State of Rome. And so the place where “our Lord was crucified” refers to Rome, and the desire of Papal Rome to kill God’s Word. They did it after the Council of Trent and before the Vatican II Council by claiming only the Latin was Divinely Preserved, not the Byzantine Greek or Greek church writers; and they do it after the Vatican II Council by joining up with the Neo-Alexandrians. But either way, Rome is targeting the Received Text of Holy Scripture, and seeking to “kill” it. Now we read in Revelation 17:5, that the Roman whore of Babylon is “the mother of harlots.” And so she evidently has some daughter whores under her. These include, e.g., the Eastern Orthodox Churches who in embracing the Second Council of Nicea of 787, embrace the Romish idolatry of veneration and invocation of saints, such as Mariolatry. But we read in II John 7 and 11, that if one bids “God speed” to “an antichrist,” then one becomes a “partaker of his evil deeds.” And it is with deep regret we must admit that many Protestants have now gone into such apostasy, and have become daughters of the Papal Roman whore, by giving their spiritual recognition to Rome in various ways. E.g., we find that the Committee which produced the contemporary neo-Alexandrian’s NU Text was a combination of apostate Protestants such as Bruce Metzger and Kurt Aland, and the Papist, Cardinal Carlo Martini, who as both a Cardinal and a Jesuit, was very much in the Pope’s pocket, and did the Papal Antichrist’s biddings. And so today, with various apostate Protestants joined up with Papal Rome, it may seem to some that with the triumph of the Neo-Alexandrian School which has lxv produced the NU Text and other corrupted neo-Alexandrian New Testament texts, and to a much lesser extent also the Majority Text Burgonite School; with such views promulgated in most of the universities and colleges, and among the publishers; it may seem that we of the Neo-Byzantine School who uphold the Received Text of Holy Scripture, have in some ways, been defeated by these forces.
Recommended publications
  • The Churchma.Nship of the Homilies

    The Churchma.Nship of the Homilies

    THE· CHURCHMANSHIP OF THE HOMILIES 4r THE CHURCHMA.NSHIP OF THE HOMILIES. BY THE REV. GEORGE MARTIN, :M.A.., Vicar of St. John's, Kilburn. T may be questioned if the vast majority of the laity have ever I read the Homilies. It would hardly be rash, perhaps, to go further, and suggest that even the great body of the clergy are more or less unacquainted with them. There is little, if any, excuse for leaving them in such a state of neglect. In the following pages an attempt is made to sketch their history, to show their authority, to indicate their character and teaching, and, finally, to ascertain what is the type of churchman­ ship which they represent, and to which some kind of conformity is due. The First Book of Homilies was published in r547, which was the year of Edward VI's accession. It was issued by royal authority, through the influence of Cranmer, who was the author of several of the Homilies in it. But in spite of the fact that Convocation gave no sanction for its publication, it really owed its origin to the resolve which was made by that body, in the year r542, "to make certain homilies for stay of such errors as were then by ignorant preachers sparkled among the people." These Homilies ceased to be used on the accession of Queen Mary, but were again put forth by the authority of Queen Elizabeth in the year r559. There were twelve Homilies in this Book. A Second Book of Homilies was drawn up by Convocation in r562-3 and was published in r563.
  • David Neelands, Diocese of Toronto

    David Neelands, Diocese of Toronto

    Commission on the Marriage Canon Anglican Church of Canada 80 Hayden Street Toronto, ON M4Y 3G2 Dear Canon Falby and colleagues, Attached is a report for your commission. I have taken seriously as my theme the reference to the Solemn Declaration of 1893 in the amended Resolution C003. I believe that the Solemn Declaration is the best reference we have to Anglican norms for considerations of doctrine and order in our Church, and that a careful consideration of various parts of the Declaration may help us in this process. My paper is long, tedious and the worst kind of scholarship – historical. History was added only in the last 150 years to the theological curriculum, although theologians have forever talked about a past of their own choice. Theological historians, like other academic historians, deal with histories, books about histories, and discussions about books about histories. We are the bane of the systematic theologians. Perhaps we can be of some use to those who must consider the precedents of order. I offer you this in all humility and, I hope, charity. This is my own personal statement, although it represents input from many students, faculty colleagues and parishioners over some years. When we began to talk about some of these matters, we did not dream that our country would alter the laws on marriage. The changes is statute law have made things clearer, but also more difficult, since our Church law is always tied so closely to the law of the land, and we take more care about our church law than about our teachings.
  • Commemoration and Oblivion in Royalist Print Culture, 1658-1667, Palgrave Studies in the History of the Media, DOI 10.1007/978-3-319-50475-9 150 BIBLIOGRAPHY

    Commemoration and Oblivion in Royalist Print Culture, 1658-1667, Palgrave Studies in the History of the Media, DOI 10.1007/978-3-319-50475-9 150 BIBLIOGRAPHY

    BIBLIOGRAPHY PRIMARY MATERIALS Acts and State Papers “An Act for preventing the frequent Abuses in printing seditious treasonable and unlicensed Bookes and Pamphlets and for regulating of Printing and Printing Presses (1662)” in Statutes of the Realm, 5 (1628–1680), 428–435. “An Act for Safety and Preservation of his Majesty’s person and government against treasonable and seditious practices and attempts (1661)” in The Statutes at large, from Magna Charta to the Eleventh Parliament of Gt. Brit., Anno 1761, 8:2 (Cambridge, 1762–1869). “An Act of Free and General Pardon Indemnity and Oblivion” in Statutes of the Realm, 5 (1628–80), 226–234. “An Act of this Present Parliament for Constituting a Counsell of State for the Comonwealth of England (February 1649)”, in Firth, C.H. and R. S. Rait (eds.) Acts and Ordinances of the Interregnum, 1642–1660 (London 1911), 2–4. Charles II, By the Kings Most Excellent Majestie a Declaration to all His Majesties loving subjects in his Kngdoms [sic] of England, Scotland, and Ireland, &c. (Antwerp, 1660). Charles II, By the King. A Proclamation, for Observation of the Thirtieth day of January as a day of Fast and Humiliation according to the late Act of Parliament for that purpose. (London: 1661). © The Author(s) 2017 149 E. Peters, Commemoration and Oblivion in Royalist Print Culture, 1658-1667, Palgrave Studies in the History of the Media, DOI 10.1007/978-3-319-50475-9 150 BIBLIOGRAPHY Charles II, By the King, a Proclamation to the Observation of the Lords Day, and for renewing a former proclamation against vitious, debauched and profane persons (London, 1663).
  • This Work Is Protected by Copyright and Other Intellectual Property Rights and Duplication Or Sale of All Or Part Is Not Permitt

    This Work Is Protected by Copyright and Other Intellectual Property Rights and Duplication Or Sale of All Or Part Is Not Permitt

    This work is protected by copyright and other intellectual property rights and duplication or sale of all or part is not permitted, except that material may be duplicated by you for research, private study, criticism/review or educational purposes. Electronic or print copies are for your own personal, non- commercial use and shall not be passed to any other individual. No quotation may be published without proper acknowledgement. For any other use, or to quote extensively from the work, permission must be obtained from the copyright holder/s. EYE (SUFFOLK) in the y e a r s of uncertainty 1520-1590 And they are all the names of men once as warm with life as we are at the present moment; they were not mere names in a book; there was a time when they had their hopes and fears, their troubles and trials, their joys and sorrows, their loves and hates ... men of like passions as ourselves, each had his own work to do, each had his own message to deliver, each was a link in that manifold chain which conveyed the electric spark from the early to the present century. G. M. Maclear, Peeps at Eye in the Olden Times (a public lecture delivered at Eye Town Hall on 10th January 1862) Thesis submitted for MARGARET A. COOK the degree of Doctor of Philosophy, 198^*2- fgggf" K. ■ Church of St Peter & St Paul, Eye CONTENTS page Abstract i Map ii List of abbreviations iii Introduction 1 Chapter 1 : The Town of Eye 9 Chapter 2: Life and Faith in Pre-Reformation Eye 15 Chapter 3? The Priory 38 Chapter ki The Grammar School 55 Chapter 5s A Parlous World: the
  • GOSPEL in Haiti

    GOSPEL in Haiti

    Spreading the GOSPEL in Haiti When serving in Haiti, our mission team works with Haiti Mission, Inc. (HMI), which By Nancy Greenhaw provides many material needs to those living in Haiti. COUNTRY COORDINATOR through, they stacked hands, and he for HAITI ST. JOSEPH & PRISON MINISTRY Lloyd’s first talk was on the feast of St. had them repeat the prayer to invite Joseph. Lloyd gave an amazing talk Jesus into their hearts and change their Lloyd and Nancy Greenhaw lives. It was extremely powerful! minister in the United States, about the Great Patriarch, Beloved Haiti, Papua New Guinea, Spouse, Terror of Demons, and model I, with my team of women, spoke to the Ethiopia, and several other for his manhood. An interesting point women prisoners. They have a cell and countries in Africa. They con- I had never considered before was how a small covered courtyard. As I spoke, duct missions, conferences, and St. Joseph shows us to forgive. Lloyd said they saw we were not there to waste their retreats for adults and youth. St. Joseph found out Mary was pregnant time, but to speak to them about the They also are involved in prison before the angel appeared to him in a love of God and who they are in Christ. ministry and work with the dream—and he decided to divorce her I quoted Jeremiah 29:11, homeless. quietly rather than expose her to the “For I know well the plans I have for you, Nancy and Lloyd live in Texas Law. Lloyd said most men would have plans for your welfare not for woe, plans and have two daughters, four- felt rejected, betrayed, and revengeful to give you a future full of hope.” teen grandchildren, and eleven for such humiliation, but St.
  • The Fathers in the English Reformation

    The Fathers in the English Reformation

    Durham E-Theses The study of the fathers in the Anglican tradition 16th-19th centuries Middleton, Thomas Arthur How to cite: Middleton, Thomas Arthur (1995) The study of the fathers in the Anglican tradition 16th-19th centuries, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/5328/ 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 ir-ji.r,;;s.;','is THE STUDY OF THE FATHERS IN THE ANGLICAN TRADITION iiiilli 16TH-19TH CENTURIES iliii ii^wiiiiiBiiiiiii! lililiiiiliiiiiln mom ARTHUR MIDDLETON The Study of the Fathers in The Anglican Tradition 16th-19th Centuries The copyright of this thesis rests with the author. No quotation from it should be pubhshed without his prior written consent and information derived from it should be acknowledged. By The Revd. Thomas Arthur Middleton Rector of Boldon 1995 M.Litt., Thesis Presented to UieFaculty of Arts 1MAY 1996 University of Durham Department of Theology Acknowledgements The author expresses his thanks to the Diocese of Durham for the giving of a grant to enable this research to be done and submitted.
  • SKCM News the Magazine of the Society of King Charles the Martyr American Region Edition: December 2018

    SKCM News the Magazine of the Society of King Charles the Martyr American Region Edition: December 2018

    SKCM News The Magazine of the Society of King Charles the Martyr American Region Edition: December 2018 Charles I at Canterbury Cathedral Photo by Benjamin M. Guyer ‘Remember!’ WWW.SKCM-USA.ORG Table of Contents Society News 4 Obituary 5 Ordination and Consecration Anniversaries 7 Articles President’s Address The Rev’d Steven C. Rice 9 Sermon Remember! The Rev’d Gary Eichelberger 10 Texts and Studies Charles I’s 1646 Vow to Return Church Lands Introduced by Benjamin M. Guyer 13 Reports Annual Membership Report 17 Annual Financial Report 29 Membership Rosters (including Benefactors) 20 Societies of Interest 25 Board of Trustees 26 Contact Information 28 SKCM Goods List 29 3 Society News Upcoming Annual Masses New Members (continued) XXXVI Annual Mass: Nashotah House, Nashotah, WI, 26 January 2019. Garwood The Rev’d Fr Jason A. Hess, of Cobbs P. Anderson, PhD, Interim Dean/President. Creek, VA The Revd Alexander Pryor, Director of The Rev’d Scott Matthew Hoogerhyde, of St. Music, Worship & Residential Life. Louis, MO Thomas Edward Jacks, of Mandeville, LA XXXVII Annual Mass: St. Stephen’s Patricia Raeann Johnson, PhD, of Des Church, Providence, RI, 25 January 2020. Moines, IA The Revd Dr. John D. Alexander, Ph.D., Michael V. Jones, of Charleston, SC SSC, OL*, Rector. The Rev’d Kevin L. Morris, SCP, of Rockville Centre, NY (reinstated) XXXVIII Annual Mass: Trinity Church, The Rev’d David Radzik, of Seven Hills, OH Clarksville, TN, 30 January 2021. The Revd The Very Rev’d Dr. Steven G. Rindahl, Roger E. Senechal*, Chaplain, Tennessee FSAC, of Cibolo, TX Chapter.
  • Glimpses of Our Ancestors in Sussex

    Glimpses of Our Ancestors in Sussex

    ..•• .-•^T-— !|f Glimpses OF OUR Sussex Ancestors SBCOJVD SERIES. ILLUSTRAI'1-JD "••^-•^-w ^^ Ex Libris C. K. OGDEN THE LIBRARY OF THE UNIVERSITY OF CALIFORNIA LOS ANGELES Glimpses of our Ancestors in Sussex AND Gleanings in East and West Sussex. Printed i;t Fakncombe & Co., Lewes. The Pelham Monument, in St. ]\Iichael's Church, Lewes. GLIMPSES OK OUR ANCESTORS in SUSSEX; AND GLEANINGS IN EAST & WEST SUSSEX. BY C H ARLE S FLEET, ^' Author of Tales and Sketches,^' "The City Merchant," 6^c. ILLUSTRATED. ' ' I have some rights of memory in this County,' Which now to claim my vantage doth invite me." — Sliukipeare. SECOND SERIES. LEWES: " " FARNCOMBE & CO., PRINTERS, EAST SUSSEX NEWS OFFICES. 1883. P R E FA C E HE favor with which the first Volume of Glimpses of our Ancestors in Sussex was received by the Public and the Press has encouraged the Author to issue a Second Volume, partly devoted to the same class of subjects which fill the first volume and partly to subjects of a more descriptive and topographical character. Trusting that an equal measure of indulgence will be extended to this as was received by the former publication, the Author leaves it to the kind judgment of the Public. 1C59?SS ERRATUM. Noble Sussex Family," read,— At page 13, line 27, of "A "This Ducal Pelham married the Lady Mary Godolphin, the Duke of "a grand-daughter of John Churchill, great "Marlborough." DEDICATED, BY PERMISSION, TO THE RIGHT HONOURABLE HENRY THOMAS PELHAM (EARL OF CHICHESTER), Lord Lieutenant of the County of Sussex. LIST OF ILLUSTRATIONS.
  • Septuagesima Sexagesima Quinquagesima Quadragesima

    Septuagesima Sexagesima Quinquagesima Quadragesima

    The Bi-Monthly Magazine of the Prayer Book Society MVolume 29, Number 1 andatJanuary / FebruaryE 2006 In This Issue Where can I find a church that uses the 1928 BCP? Page 2 b Editor’s Desk, The Network Page 3 b Those Latin words Page 4 b Evangelicalism and Reformed Catholicism Watch out for Page 5 b Septuagesima to Septuagesima Quinquagesima Pages 6 & 7 (February 12) b The Hymnal, 1940 Pages 8 & 9 Sexagesima b Quadragesima (February 19) Page 10 b Priesthood & Quinquagesima “Homosexuality” Pages 11& 12 (February 26) b Should we use the word “Homosexual”? Pages 13 & 14 before b The Altar Book Page 14 Ash Wednesday b PBS Order Form Page 15 and then don’t miss, b What the PBS is all about Page 16 Quadragesima (March 5) See further pages 4, 5, 6 & 10 Where can I find a church that uses the 1928 Prayer Book? e will list parishes that use the ishes that use the 1928 BCP. An excellent Book. It makes us glad to know of such 1928 BCP according to state or reference is the “Directory of Traditional places, and also that folks are reading area, mentioning their ecclesi- Anglican and Episcopal Parishes,” pub- Mandate. Some have written to tell us of Wastical jurisdiction (Episcopal Church or lished by the Fellowship of Concerned parishes that use 1928 that we have already one of the “Continuing Churches”), and Churchmen. This directory does not tell listed. It might be a good idea to keep the all of their services, if from the 1928, or the what prayer book is used.
  • The Political Consequences of King Charles II's Catholic Sympathies In

    The Political Consequences of King Charles II's Catholic Sympathies In

    Tenor of Our Times Volume 6 Article 10 2017 The olitP ical Consequences of King Charles II's Catholic Sympathies in Restoration England Nathan C. Harkey Harding University, [email protected] Follow this and additional works at: https://scholarworks.harding.edu/tenor Part of the History Commons Recommended Citation Harkey, Nathan C. ( 2017) "The oP litical Consequences of King Charles II's Catholic Sympathies in Restoration England," Tenor of Our Times: Vol. 6, Article 10. Available at: https://scholarworks.harding.edu/tenor/vol6/iss1/10 This Article is brought to you for free and open access by the College of Arts & Humanities at Scholar Works at Harding. It has been accepted for inclusion in Tenor of Our Times by an authorized editor of Scholar Works at Harding. For more information, please contact [email protected]. THE POLITICAL CONSEQUENCES OF KING CHARLES II’S CATHOLIC SYMPATHIES IN RESTORATION ENGLAND By Nathan Harkey Religion now will serve no more To cloak our false professors; There’s none so blinde but plainly sees Who were the Lands Oppressors. – a pre-Restoration Royalist Propaganda rhyme1 In 1660, after spending over a decade in exile, Charles Stuart was invited back to the throne of England by a parliament that was filled with recently elected Royalists. He had spent his exile on mainland Europe, appealing to various other Royal powers to help him take back his kingdom. Fortunately for Charles, he was welcomed back by his people, who had for the most part suffered under a bland and morally strict regime following the execution of his father, Charles I.
  • Reading the Books of Homilies Today a Report by the Sydney Diocesan Doctrine Commission 10 August, 2018

    Reading the Books of Homilies Today a Report by the Sydney Diocesan Doctrine Commission 10 August, 2018

    Reading the Books of Homilies Today A Report by the Sydney Diocesan Doctrine Commission 10 August, 2018 Preamble On 4 May 2017, the Archbishop wrote to the chairman of the Doctrine Commission requesting that the Commission “explore the import of Article XXXV of the Articles of Religion for today.” As the Archbishop went on to explain, he had “received reports of concern from certain quarters that the Homily on the State of Matrimony in Book II at certain places is couched in language which might not be described as conveying ‘godly and wholesome Doctrine.’” He also noted that the Article speaks of the Homilies as being “necessary for these times” and so wondered “to what extent this necessity translates to the times of the 21st century, as well as the judgment of the authors of the Article that they be ‘read in Churches by Ministers, diligently and distinctly, that they may be understanded of the people.’” The following report is a response the Archbishop’s request. 1. The Content of Article XXXV The text of Article XXXV of the 39 Articles of Religion reads as follows: Article XXXV: Of Homilies The second Book of Homilies, the several titles whereof we have joined under this Article, doth contain a godly and wholesome doctrine and necessary for these times, as doth the former Book of Homilies which were set forth in the time of Edward the Sixth: and therefore we judge them to be read in Churches by the ministers diligently and distinctly, that they may be understanded of the people. Of the Names of the Homilies 1.
  • James Kirkton's History of the Covenanters Ralph Stewart

    James Kirkton's History of the Covenanters Ralph Stewart

    Studies in Scottish Literature Volume 24 | Issue 1 Article 8 1989 A Gust of the North Wind: James Kirkton's History of the Covenanters Ralph Stewart Follow this and additional works at: https://scholarcommons.sc.edu/ssl Part of the English Language and Literature Commons Recommended Citation Stewart, Ralph (1989) "A Gust of the North Wind: James Kirkton's History of the Covenanters," Studies in Scottish Literature: Vol. 24: Iss. 1. Available at: https://scholarcommons.sc.edu/ssl/vol24/iss1/8 This Article is brought to you by the Scottish Literature Collections at Scholar Commons. It has been accepted for inclusion in Studies in Scottish Literature by an authorized editor of Scholar Commons. For more information, please contact [email protected]. Ralph Steu)art A Gust of the North Wind: |ames Kirkton's History of the Covenanters After the restoration of Charles II in 1660, the Presbyterian Church of Scofland was replaced with an Episcopalian one. Many ministers refused to accept the new regime, and were consequently expelled from their parishes and forbidden to preach. They and their supporters were known as Covenanters because they adhered to the principles of the Scottish "National Covenant" of 1638, according to which the church was largely independent of the state. The ministers who did continue preaching, in churches, houses, or out-of-doors "conventicles," faced increasingly heavy penalties. In 1670 the offence became capital, and after L675 the more notorious ministers were "intercommuned"-anyone associating with them faced the same penalties as the ministers; after 1678 any landowner on whose estate a conventicle had taken place, or a fugitive assisted, could be treated similarly.