DOCSLIB.ORG

Durham E-Theses

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Durham E-Theses The character of Christ: the correlation of moral philosophy and Christology in Anglican theology 1830-1870 Sedgwick, Peter Humphrey How to cite: Sedgwick, Peter Humphrey (1982) The character of Christ: the correlation of moral philosophy and Christology in Anglican theology 1830-1870, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/7661/ 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 ABSTRACT Revd. Peter Sedqwick. The Correlation of Moral Philosophy and Christology in Anglican Theology, 1830-1870 The thesis argues that the influence of eighteenth-century moral philosophy on Victorian theology is seriously neglected. Its period is 3 830-187Q, but it looks baqk to Butler's work, and forward to thepublication of Lux Mundi in 1889. Moral philosophy conceptualized the idea of a moral agent in ways seminal for a theology of the humanity of Christ (or The Character of Christ). Tractarian systematic theology was concerned about this and informed on it. It reflects the influence of moral philosophy in its epistemology of faith ind its presentation of Christology, quite apart from ethical issues. Chapter One is an introduction justifying the theoretical position lying behind the chronological narrative and outlining the controversies that existed in 1830 in moral philosophy and Christology. Chapter Two shows the achievement of Butler in turning Anglican moralism into philosophical rigour and a theology of divine providential action. Chapter Three begins with the revival of systematic theology in 1830 by Newman and Robert Wilberforce, and demonstrates the complex inter• relationship of character, Christology and epistemology. Chapter Four contrasts the Anglican reception of the Butlerian tradition in moral philosophy with its handling by Mill* Determinism and agnosticism are the legacy which philosophical radicalism bequeathed to the nineteenth century theologian therefter. Chapter Five offers a freewill defence by Seeiey, Newman's view of Seeiey, and the greatest mid-Victorian attack on agnosticism, the 1866 Bamptons of Henry Liddon. This results in a virtual rejection by Liddon of the use of moral philosophy by previous theologians, and the establishment of a theological ghetto. Chapter Six summarizes the narrative, demonstrates that Lux Mundi revived the use of moral philosophy in using Bradley and Green, and draws further theoretical, conclusions on the relationship of character, moral philosophy and Christology. / - 3 - DECLARATION None of this material has been submitted for any previous degree. It is the result of my own work and includes nothing which is the result of joint research. The copyright of this thesis rests with the author. No quotation from it should be published without his prior consent and information derived from it should be acknowledged. PREFACE At every stage I have benefited from discussion with others. This thesis takes up my interest in English political philosophy, which I studied for a History degree at Cambridge, ethics, which I taught at Birmingham University from 1979-1982, and most of all Christology. I must in particular thank my academic supervisor, the Rev. Professor Stephen Sykes, for patiently bringing together my chaotic thoughts into this thesis. He suggested the initial subject, and without him it would never have become a unified subject. His time and insight has been incalculable. I must also mention my debt to many colleagues in the Birmingham University Department of Theology. Most of all I must thank Rev. Dan Hardy for his deep knowledge of historical theology and philosophy. This work would not have been possible without much financial assistance. In particular I am grateful to the Department of Education for an initial grant, the Bishop of Durham in appointing me to a small parish as a base for research, and to the Cleaver Trustees for a generous grant. Lastly, I must mention how much I owe to the loving support of my wife Helena, who gave me the determination to persevere through academic and parish commitments. It is dedicated to her. "THE CHARACTER OF CHRIST" THE CORRELATION OF MORAL PHILOSOPHY AND ' CHRISTOLOGY IN ANGLICAN THEOLOGY 1830-1870 A thesis submitted for the Degree of Doctor of Philosophy by PETER HUMPHREY SEDGWICK The copyright of this thesis rests with the author. No quotation from it should be published without his prior written consent and information derived from it should be acknowledged. Department of Theology University of Durham July 1982 \ •. 16. MltS&>\ - 5 - TABLE OF CONTENTS CHAPTEP l INTRODUCTION . ... P CHAPTER 2. CHARACTER IN BISHOP BUTLER'S MORAL THEOLOGY: 1720-1740 .. 23 Introduction: The Relevance of Butler .. •• •• .. 25 I. Butler on Character - Preliminary Considerations .. 29 1. Summary of Argument • • • - • • • - 29 2. The Nature of Butler's Thought .. .- 31 (a) Theistic .. .. •• •• 31 (b) Lack of Christology •• •• -• • • 34 (c) Unsystematic • - • • - • • • • - 36 3. Implications for the Thesis • . •• •• •- 38 II. The Presuppositions of Butler's Arguments •• •• 39 1. Ethical Objectivity . • •• •• •• 40 2. Human Nature as a Basic Dat^m .. -. .. .. 44 3. Empiricism and Fact .. .. .. .. 47 4. Creation, Design and Teleology .- .. •• 49 5. The Unity of the Four Presuppositions •• •• 52 III. The Role of Character in Butler's Thought .- .. 53 1. The Defence of Personal Identity .. .. .. 55 2. Character Defined .. .. .. .. •• 60 (a) Passions . • • • . • • • • • • 66 (b) Self-Love . 67 (c) Benevolence . 70 (d) Conscience . - - 71 (e) Summary . .. .. .. 74 3. The Formation of Character by Moral Discipline . 78 (a) The Character of God . .. 79 (b) The Character of Men .. .. .. 82 (c) The Formation of Human Character by God .. 88 IV. Summary: The Contribution of Butler to Theology . 96 CHAPTER 3. NEWMAN AND WILBERFORCE: 1830-1850 .. .. .. •• 97 I. Introduction to Tractarian Theology . .. .. 99 II. Newman's Christology and Moral Philosophy .. .. 106 1. Introduction . .. 106 2. The Idea of Christianity .. .. .. .. Ill (a) The Nature of the Idea .. .. .. .. Ill (b) The Expression of the Idea . .. 117 (c) The Apprehension of the Idea .. .. .. 122 (d) Conscience and Apprehension .. .. .. 125 - 6 - 3 The "Indwelling of Ch^isf - • • • • • • - 1 4 - 4. The Return to the Gospels -• • - •• •• 14b 5. Pain, Sin and Ignorance in Christ •- •• •• 150 6. The Character of Christ in Men .. .. .. 159 7. Summary • • •• •• •• •• 164 III Wilberforce's Christology and Moral Philosophy .. 167 1. Introduction • • • • •• •• •• •• 167 2. Rationalism and Idealism -• •• •• 169 3. The Character of Christ in Scripture .. .. 180 4. Pain, Sin and Ignorance in Christ •• •• •• 190 5. The Character of Christ and Mediation .• .- 194 6. Summary - - •• .. •• •• •. 210 IV Summary - Newman and Wilberforce .• •• • • • . 211 CHAPTER 4. JOHN STUART MILL AND THE DETERMINATION OF CHARACTER .. .. 214 I. Introduction to Philosophical Radicalism .. .. 216 II. John Stuart Will 1. Inductivism •• •• .. 221 2. Determinism •- •• •• .. 225 3. The Attack on Christianity .. .. .. .. 229 4. Mill's own view of character .. .. -. .. 233 ON LIBERTY III, Summary • • .. .. .. .. 248 CHAPTER 5 THE CHARACTER OF CHRIST I. Introduction •- .. .. .. .. 253 II. John Seeley's Ecce Homo .. .. .. .. .. 254 III. Reactions to Seeley; Newman on Ecce Homo .. .. 262 IV. H.P. Liddon .. .. .. .. .. .. .. 267 1. Introduction .. .. .. .. .. .. 267 2. The 1866 Bamptons 271 3. The Character of Christ .. .. .. .. .. 274 4. The Knowledge of Christ .. .. .. .. .. 280 5. The Obedience and Work of Christ .. ,. .. 290 6. The Presence and Example of Christ today: His .. 295 Presence in the Old Testament 7. Summary .. .. .. .. .. .. 304 - 7 - CHAPTER 6 CONCLUSIONS . .. .. 30^ APPENDIX TO THE THESIS Chapter Two - Note on books used . .. .. 33C APPENDIX TWO. Edward Talbot's Memoirs of Mill and Liddon .. .. 332 REFERENCES To Chapter 1 33€ To Chapter 2 - - •• •• •• • • •• •• 341 To Chapter 3 345 To Chapter 4 . .. .. 362 To Chapter 5 •• •• •• •• • • •• •• 365 PRIMARY BIBLIOGRAPHY SECONDARY BIBLIOGRAPHY CHAPTER ONE Introduction The original intention of the enquiry of which this thesis is the fruit was to study the use of the phrase and concent "the character of Cirist" in late nineteenth and early twentieth century theology„ This was a period when pop• ular apologetic for Christianity, abandoning the traditional "proofs" from miracle and prophecy, turned for ammunition to the apparently more acceptable realm of moral personhood. what happened to this apologetic under the corrosive influence of modern psyckolo: y v/as, it appeared, a story demanding an analytic narrator. It turned out, however, that the laying of the requisite foundation for this enterpri e itself revealed a con• siderable lacuna in the state of theological scholarship» I'or whereas the histories of Victorian theology had often describ .d the
Recommended publications
  • Pusey's Eucharistic Theology After the Sermon of 1843

    Pusey's Eucharistic Theology After the Sermon of 1843

    118 Chapter 4 Chapter 4 Pusey’s Eucharistic Theology after the Sermon of 1843 4.1 Introduction Pusey’s biographer, Henry Parry Liddon, describes the sermon of 1843, The Holy Eucharist: a Comfort to the Penitent as ‘the most important sermon of Pusey’s life’.1 The effort Pusey expended in the sermon and the reaction to it affected him greatly. His subsequent two year prohibition from preaching before the University of Oxford was a source of great pain to Pusey and may go some of the way to explaining why he did not write another major piece on the Eucha- rist until 1851, some eight years later, and why he did not preach on this subject again until 1853. Pusey’s first major statement on the Eucharist after the sermon of 1843 took the form of a letter to the Bishop of London, Bishop Blomfield, which was pub- lished in 1851.2 Pusey believed this letter was necessary since the Bishop in his Charge3 to the clergy of the Diocese of London in 1850 had made certain comments on eucharistic doctrine which Pusey saw as applying to him. Pusey states in a ‘Notice’4 placed before the letter that he believed that The Rev. Wil- liam Dodsworth5 had not only misunderstood his teachings on several mat- ters, including the Eucharist, suggesting a different sense to what Pusey had actually taught, but that in so doing he had unduly influenced the views of Bishop Blomfield as expressed in his Charge. Dodsworth had published a pub- lic letter6 to Pusey objecting to a perceived lack of strength in Pusey’s posi- tion on the crisis concerning baptismal regeneration in the Church of England.7 In addition Dodsworth made the claim that Pusey was ‘teaching the propitiatory sacrifice of the Holy Eucharist, as applicatory of the one sacri- fice of the cross, and by adoration of Christ really Present on the altar under 1 Liddon, Life of Pusey, II, p.
  • Philosophy, Religion, and Heterodoxy in the Philosophy of Henry More, Ralph Cudworth, and Anne Conway

    Philosophy, Religion, and Heterodoxy in the Philosophy of Henry More, Ralph Cudworth, and Anne Conway

    Church History Church History and and Religious Culture 100 (2020) 157–171 Religious Culture brill.com/chrc Philosophy, Religion, and Heterodoxy in the Philosophy of Henry More, Ralph Cudworth, and Anne Conway Sarah Hutton University of York, York, UK [email protected] Abstract Philosophers who hold the compatibility of reason and faith, are vulnerable to the charge of opening the way to atheism and heterodoxy. This danger was particularly acute when, in the wake of Cartesianism, the philosophy of Spinoza and Hobbes neces- sitated a resetting of the relationship of philosophy with religion. My paper discusses three English philosophers who illustrate the difficulties for the philosophical defence for religion: Henry More, Ralph Cudworth, and Anne Conway, for all of whom philo- sophical and religious truth were deeply intertwined. But each of them also subscribed to heterodox religious beliefs. This raises questions of whether there is a direct the rela- tionship between their philosophy and religious heterodoxy—whether they exemplify the charge that philosophy undermines religion, or indeed whether their defence of religion was a cover for heterodoxy. Keywords atheism – heterodoxy – Platonism – Descartes – More – Cudworth – Conway 1 Introduction Accusations of atheism occur relatively frequently in the philosophico-theo- logical polemics of the seventeenth century.1 This is particularly the case with 1 The term “atheism” itself had broader sense than it does today as a blanket term for irreligion © sarah hutton, 2020 | doi:10.1163/18712428-10002002 This is an open access article distributed under the terms of the CC BY 4.0Downloaded license. from Brill.com10/01/2021 08:06:06PM via free access 158 hutton Hobbes and Spinoza, but Cartesianism was seen by many as leading to athe- ism.
  • The Wesleyan Enlightenment

    The Wesleyan Enlightenment

    The Wesleyan Enlightenment: Closing the gap between heart religion and reason in Eighteenth Century England by Timothy Wayne Holgerson B.M.E., Oral Roberts University, 1984 M.M.E., Wichita State University, 1986 M.A., Asbury Theological Seminary, 1999 M.A., Kansas State University, 2011 AN ABSTRACT OF A DISSERTATION submitted in partial fulfillment of the requirements for the degree DOCTOR OF PHILOSOPHY Department of History College of Arts and Sciences KANSAS STATE UNIVERSITY Manhattan, Kansas 2017 Abstract John Wesley (1703-1791) was an Anglican priest who became the leader of Wesleyan Methodism, a renewal movement within the Church of England that began in the late 1730s. Although Wesley was not isolated from his enlightened age, historians of the Enlightenment and theologians of John Wesley have only recently begun to consider Wesley in the historical context of the Enlightenment. Therefore, the purpose of this study is to provide a comprehensive understanding of the complex relationship between a man, John Wesley, and an intellectual movement, the Enlightenment. As a comparative history, this study will analyze the juxtaposition of two historiographies, Wesley studies and Enlightenment studies. Surprisingly, Wesley scholars did not study John Wesley as an important theologian until the mid-1960s. Moreover, because social historians in the 1970s began to explore the unique ways people experienced the Enlightenment in different local, regional and national contexts, the plausibility of an English Enlightenment emerged for the first time in the early 1980s. As a result, in the late 1980s, scholars began to integrate the study of John Wesley and the Enlightenment. In other words, historians and theologians began to consider Wesley as a serious thinker in the context of an English Enlightenment that was not hostile to Christianity.
  • Paper 1: Linking Paper

    Paper 1: Linking Paper

    Paper 1: Linking Paper Table of Contents: Linking Paper 1. Introduction 4 2. The argument of the Portfolio Papers 4 3. Methodology 6 a) Philosophical perspective 6 b) Positioning of the author in the Portfolio 7 3 Paper 1: Linking Paper 1. Introduction This Portfolio consists of seven closely related Papers, of varying length, which propose an approach towards the Philosophy of Education congruent with Clinical Pastoral Education (CPE) as it has come to be practised in the State of New South Wales, Australia. 2. The argument of the Portfolio Papers Each Paper in the Portfolio develops a particular concept and that concept then, is integrated into the broad concept of education being proposed. i) This first Paper provides an overview that links the Papers of the Portfolio as an integrated project; it also provides relevant information about this author that positions the writer’s professional context in the Portfolio. ii) The second Paper examines three background matters relevant to any discussion of CPE as professional education. It begins by noting what is common in the practices of medical doctors and hospital Chaplains and what is distinctive in those practices before concentrating upon the role of the hospital Chaplain and outlining the current practice for the training and formation of Chaplains in the State of New South Wales. After a short comment on the issue of Modernity, the Paper notes the contribution of key figures in the history of CPE in the United States of America and the formulation of the signature pedagogy of the profession of the hospital Chaplain.
  • Philosophy.Pdf

    Philosophy.Pdf

    Philosophy 1 PHIL:1401 Matters of Life and Death 3 s.h. Contemporary ethical controversies with life and death Philosophy implications; topics may include famine, brain death, animal ethics, abortion, torture, terrorism, capital punishment. GE: Chair Values and Culture. • David Cunning PHIL:1636 Principles of Reasoning: Argument and Undergraduate major: philosophy (B.A.) Debate 3 s.h. Undergraduate minor: philosophy Critical thinking and its application to arguments and debates. Graduate degrees: M.A. in philosophy; Ph.D. in philosophy GE: Quantitative or Formal Reasoning. Faculty: https://clas.uiowa.edu/philosophy/people/faculty PHIL:1861 Introduction to Philosophy 3 s.h. Website: https://clas.uiowa.edu/philosophy/ Varied topics; may include personal identity, existence of The Department of Philosophy offers programs of study for God, philosophical skepticism, nature of mind and reality, undergraduate and graduate students. A major in philosophy time travel, and the good life; readings, films. GE: Values and develops abilities useful for careers in many fields and for any Culture. situation requiring clear, systematic thinking. PHIL:1902 Philosophy Lab: The Meaning of Life 1 s.h. Further exploration of PHIL:1033 course material with the The department also administers the interdisciplinary professor in a smaller group. undergraduate major in ethics and public policy, which it offers jointly with the Department of Economics and the PHIL:1904 Philosophy Lab: Liberty and the Pursuit of Department of Sociology and Criminology; see Ethics and Happiness 1 s.h. Public Policy in the Catalog. Further exploration of PHIL:1034 course material with the professor in a smaller group. Programs PHIL:1950 Philosophy Club 1-3 s.h.
  • The Canterbury Association

    The Canterbury Association

    The Canterbury Association (1848-1852): A Study of Its Members’ Connections By the Reverend Michael Blain Note: This is a revised edition prepared during 2019, of material included in the book published in 2000 by the archives committee of the Anglican diocese of Christchurch to mark the 150th anniversary of the Canterbury settlement. In 1850 the first Canterbury Association ships sailed into the new settlement of Lyttelton, New Zealand. From that fulcrum year I have examined the lives of the eighty-four members of the Canterbury Association. Backwards into their origins, and forwards in their subsequent careers. I looked for connections. The story of the Association’s plans and the settlement of colonial Canterbury has been told often enough. (For instance, see A History of Canterbury volume 1, pp135-233, edited James Hight and CR Straubel.) Names and titles of many of these men still feature in the Canterbury landscape as mountains, lakes, and rivers. But who were the people? What brought these eighty-four together between the initial meeting on 27 March 1848 and the close of their operations in September 1852? What were the connections between them? In November 1847 Edward Gibbon Wakefield had convinced an idealistic young Irishman John Robert Godley that in partnership they could put together the best of all emigration plans. Wakefield’s experience, and Godley’s contacts brought together an association to promote a special colony in New Zealand, an English society free of industrial slums and revolutionary spirit, an ideal English society sustained by an ideal church of England. Each member of these eighty-four members has his biographical entry.
  • ABSTRACT in the Early Nineteenth Century, the Church

    ABSTRACT in the Early Nineteenth Century, the Church

    ABSTRACT In the early nineteenth century, the Church of England faced a crisis of self- understanding as a result of political and social changes occurring in Britain. The church was forced to determine what it meant to be the established church of the nation in light of these new circumstances. In the 1830s, a revival took place within the Church of England which prompted a renewal of the theology and practice of the church, including the Eucharist. This revival, known as the Oxford Movement, breathed new life into the High Church party. A heightened emphasis was placed on the sacramental life and on the Eucharist as the focus of worship. Adherents of the Oxford Movement developed a Eucharistic theology which promoted a closer connection between the elements and Christ’s presence in the Eucharist than did the earlier Anglican tradition. One of the exponents of this Eucharistic theology was Robert Isaac Wilberforce (1802- 1857). The second son of anti-slavery crusader William Wilberforce, Robert was raised in a family of prominent Anglican Evangelicals. At the University of Oxford he came under the influence of his tutor, John Keble, who was one of the four leaders of the Oxford Movement during its heyday. The Gorham case, whose focus was ostensibly the question of baptismal regeneration, turned into a debate on the state’s control over the established church. Robert 1 Wilberforce was called upon to articulate the sacramental theology of the Oxford Movement, which he did in his three major works, The Doctrine of Holy Baptism: With Remarks to the Rev.
  • The Idealist Philosophers'

    The Idealist Philosophers'

    Document généré le 2 oct. 2021 16:48 Laval théologique et philosophique The Idealist Philosophers’ God Leslie Armour La question de Dieu Résumé de l'article Volume 58, numéro 3, octobre 2002 On tente de démontrer ici que les idées de Ralph Cudworth permettent de développer un concept philosophique de Dieu qui répond à plusieurs des URI : https://id.erudit.org/iderudit/000627ar perplexités de notre temps. L’association de l’amour et du réel ultime s’avère DOI : https://doi.org/10.7202/000627ar chez Cudworth une idée philosophique viable. Il y a lieu de se demander si la seule philosophie de la religion idéaliste réussie ne serait pas celle qui accorde Aller au sommaire du numéro la primauté au bien, et si ce n’est sa manifestation concrète comme amour qui seule puisse rendre intelligible le concept de Dieu, comme on le voit aujourd’hui dans l’oeuvre de Jean-Luc Marion. Éditeur(s) Faculté de philosophie, Université Laval Faculté de théologie et de sciences religieuses, Université Laval ISSN 0023-9054 (imprimé) 1703-8804 (numérique) Découvrir la revue Citer cet article Armour, L. (2002). The Idealist Philosophers’ God. Laval théologique et philosophique, 58(3), 443–455. https://doi.org/10.7202/000627ar Tous droits réservés © Laval théologique et philosophique, Université Laval, Ce document est protégé par la loi sur le droit d’auteur. L’utilisation des 2002 services d’Érudit (y compris la reproduction) est assujettie à sa politique d’utilisation que vous pouvez consulter en ligne. https://apropos.erudit.org/fr/usagers/politique-dutilisation/ Cet article est diffusé et préservé par Érudit.
  • Conclusion What Is the Subtle Body?

    Conclusion What Is the Subtle Body?

    1 ABSTRACT This dissertation traces the historical genealogy of the term “subtle body,” following it from its initial coinage among the Cambridge Platonists back to the Neoplatonic sources from which they drew, then forward into Indology, Theosophy, Carl Jung, and the American Counterculture, showing the expansion of the term’s semantic range to include Sanskrit, Tibetan, and Chinese materials. 2 Acknowledgements First thanks go to my committee members. I never would have entertained the possibility of doing a project like this were it not for the iconoclastic tendencies of Jeff Kripal and Anne Klein under whom a conventional dissertation would be nigh impossible to write. Thanks Jeff for helping me contact the daimon , and Anne for teaching me to read between the lines, to see the basic space in which text dances. Thanks to Deborah Harter for her careful, aesthetic editorial gaze. Beyond the committee, Bill Parsons’ genealogy of mysticism exerted no small impact on my own method. Niki Clements showed me the cool side of Hegel. And thanks to Claire Fanger, for the esotericism, and April DeConick, for the gnosis. Thanks to Gregory Shaw for the secrets of Iamblichean theurgy and to Michael Murphy for the siddhi camps out of which this genealogy was born. Thanks also to Pierre Delattre for reading an early version and providing magical feedback. I constantly bounced ideas off my infinitely patient classmates: Justin Kelley, Claire Villareal, Erin Prophet, Ben Mayo, Renee Ford, Anne Parker, Justine Bakker, Gregory Perron, Tim Grieve-Carlson, Tommy Symmes, Kassim Abdulbassit, Victor Nardo, Oihane Iglesias Telleria, and Namleela Free Jones.
  • Occasional Thoughts on the Masham-Astell Exchange1

    Occasional Thoughts on the Masham-Astell Exchange1

    1 [Please note that this is an earlier version of an article that is now published: Jacqueline Broad, ‘Adversaries or Allies? Occasional Thoughts on the Masham-Astell Exchange’, Eighteenth-Century Thought 1 (2003): 123-49. Please cite the published version.] Adversaries or Allies? Occasional thoughts on the Masham-Astell exchange1 Jacqueline Broad Monash University Abstract Against the backdrop of the English reception of Locke’s Essay, scholars have identified a little-known philosophical dispute between two seventeenth-century women writers: Mary Astell (1666-1731) and Damaris Cudworth Masham (1659-1708). On the basis of their brief but heated exchange, Astell and Masham are typically regarded as philosophical adversaries: Astell a disciple of the occasionalist John Norris, and Masham a devout Lockean. But in this paper, I argue that although there are many respects in which Astell and Masham are radically opposed, the two women also have a surprising amount in common. Rather than interpret their ideas solely in relation to the “canonical” philosophies of the time – Lockean empiricism and Malebranchean occasionalism – I examine the ways in which Astell and Masham are influenced by the metaphysical 1 This paper was originally derived from two chapters in my book, Women Philosophers of the Seventeenth Century (Cambridge: Cambridge University Press, 2003). I presented an earlier version of the paper at a symposium on “Women Philosophers in the Seventeenth and Eighteenth Centuries” at the Pacific Division of the American Philosophical Association meeting in Seattle, 29 March 2002. I am extremely grateful to Sarah Hutton and Catherine Wilson for their comments on that occasion, and to the organisers of the symposium, Eileen O’Neill and Bill Uzgalis.
  • Forming an Anglo-Catholic Parish

    Forming an Anglo-Catholic Parish

    ety under the care of the Bishop of Wakefield . Serving Tradition - alists in Calderdale. Sunday Mass 9.30am, Rosary/Benediction usually last Sunday, 5pm. Mass Tuesday, Friday & Saturday, parish directory 9.30am. Canon David Burrows SSC , 01422 373184, rectorofel - [email protected] BATH Bathwick Parishes , St.Mary’s (bottom of Bathwick Hill), Wednesday 9.30am, Holy Hour, 10am Mass Friday 9.30am, Sat - www.ellandoccasionals.blogspot.co.uk St.John's (opposite the fire station) Sunday - 9.00am Sung Mass at urday 9.30am Mass & Rosary. Fr.Richard Norman 0208 295 6411. FOLKESTONE Kent , St Peter on the East Cliff A Society St.John's, 10.30am at St.Mary's 6.00pm Evening Service - 1st, Parish website: www.stgeorgebickley.co.uk Parish under the episcopal care of the Bishop of Richborough . 3rd &5th Sunday at St.Mary's and 2nd & 4th at St.John's. Con - BURGH-LE-MARSH Ss Peter & Paul , (near Skegness) PE24 Sunday: 8am Low Mass, 10.30am Solemn Mass. Evensong 6pm. tact Fr.Peter Edwards 01225 460052 or www.bathwick - Weekdays - Low Mass: Tues 7pm, Thur 12 noon. parishes.org.uk 5DY A resolution parish in the care of the Bishop of Richborough . Sunday Services: 9.30am Sung Mass (& Junior Church in term http://stpetersfolk.church e-mail :[email protected] BEXHILL on SEA St Augustine’s , Cooden Drive, TN39 3AZ time) On 5th Sunday a Group Mass takes place in one of the 6 GRIMSBY St Augustine , Legsby Avenue Lovely Grade II Saturday: Mass at 6pm (first Mass of Sunday)Sunday: Mass at churches in the Benefice.
  • The Wesleyan Enlightenment

    The Wesleyan Enlightenment

    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by K-State Research Exchange The Wesleyan Enlightenment: Closing the gap between heart religion and reason in Eighteenth Century England by Timothy Wayne Holgerson B.M.E., Oral Roberts University, 1984 M.M.E., Wichita State University, 1986 M.A., Asbury Theological Seminary, 1999 M.A., Kansas State University, 2011 AN ABSTRACT OF A DISSERTATION submitted in partial fulfillment of the requirements for the degree DOCTOR OF PHILOSOPHY Department of History College of Arts and Sciences KANSAS STATE UNIVERSITY Manhattan, Kansas 2017 Abstract John Wesley (1703-1791) was an Anglican priest who became the leader of Wesleyan Methodism, a renewal movement within the Church of England that began in the late 1730s. Although Wesley was not isolated from his enlightened age, historians of the Enlightenment and theologians of John Wesley have only recently begun to consider Wesley in the historical context of the Enlightenment. Therefore, the purpose of this study is to provide a comprehensive understanding of the complex relationship between a man, John Wesley, and an intellectual movement, the Enlightenment. As a comparative history, this study will analyze the juxtaposition of two historiographies, Wesley studies and Enlightenment studies. Surprisingly, Wesley scholars did not study John Wesley as an important theologian until the mid-1960s. Moreover, because social historians in the 1970s began to explore the unique ways people experienced the Enlightenment in different local, regional and national contexts, the plausibility of an English Enlightenment emerged for the first time in the early 1980s.