Accommodating high churchman

The Constitution of the Church in High Church Anglicanism and Non-juror Thought, Newark, University of Delaware Press, 1993, and J. The Clergy of Sussex, 1700-1745, Chicago, University of Illinois Press, 1997. The term High Church was first used about the end of the 17th century to express this particular emphasis within the Church of England.Historically, however, High Church attitudes, like Low Church (Evangelical) attitudes, were evident within the Church of England from the time of Elizabeth I (1533–1603).To complicate matters further, Elizabeth I, and some of her Bishops, particularly Ghest and Cheney, were not yet ready to go that far, so Article 29 was suppressed from 1563 to 1571 in order to accommodate the 'Lutheran Tendency.' Even after 1571, the Articles cut their own path between Wittenberg and Geneva being closer to the former on Baptism and Predestination, and the latter on the Lord's Supper.Later attempts by Archbishop Whitgift to move the position of the Church of England closer to that of mainstream Calvinism fell foul of, first, Queen Elizabeth I, and then after his death of James I's reluctance to accommodate the Puritans, and Charles I's Arminianism.

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Certainly in the initial phase after the Marian Reaction, Elizabeth and her counsellors could not afford to exclude anyone except the diehard Papists, and the initial settlement reflected this, with the Supremacy, and the BCP being restored in 1559, but the drawing up of a confession was postponed until 1562/3, and even then it was to be 1571 before the Settlement attained the shape it was to very largely retain until modern times.The Oxford Movement and Anglo-Catholicism renewed this emphasis within Anglicanism.Broad Church, moderate movement that emerged as one of the three parties in the Church of England during the mid-19th century.However, in order to understand where "the Settlement" came from, one needs to take a quick look at the development of the three major formularies of the English Reformation - the Articles of Religion, the Book of Common Prayer, and the Homilies.Not one of the three falls simply into a Lutheran or Reformed model, and the three of them track slightly different developmental paths, so naturally, we have to ask ourselves what was going on in each case.

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