Church polity and politics in the British Atlantic Chapter 9 The association movement and the politics of church settlement during the interregnum1 Joel Halcomb F ew issues plagued the Commonwealth and Protectoral regimes more than religious settlement. The rise of new religious sects fractured the unity of the national church, and questions over how far to tolerate these new groups, many of which were key supporters of the interregnum regimes, kept the cases for a ‘state church’ and for ‘liberty for tender consciences’ at the centre of parliamentary and of

in Church polity and politics in the British Atlantic world, c. 1635–66

signified a broader dispute that had emerged within Catholicism during the post-war years – what, or more pointedly who, constituted the ‘Church’? This question continues to represent a point of dispute amongst members of the Catholic community, but is only beginning to be engaged with by historians of religious change. As such, this chapter will adopt a broader, historically accurate, definition of the term

in The Pope and the pill

5 Canto VI – the Church’s mission to the Gentiles Although canto iii ends with Una’s abduction by Sans Loy (which is clearly only the beginning of a new episode), two cantos intervene before we learn any more of Una’s fate. When, however, this narrative thread is picked up (at I.vi.2–3), the concluding action of canto iii is reiterated. The overlap, which is at one level needless, ensures that we understand that Una’s (still forthcoming) adventures are dependent upon her previous predicament. And (as always) what is literally the case is allegorically telling

in God’s only daughter

As the very foundation of the medieval Church’s attitude to the Jews was Scripture, it is proper to begin with some of the texts which particularly influenced the teaching given to Catholics. Included here are some verses from the Gospels and from one of Paul’s epistles. These passages are presented in the Latin of the Vulgate Bible, in which they would

in The Jews in western Europe 1400–1600

5 Reform and the Merovingian Church Ian Wood The Carolingian Church has long been recognised as marking a highpoint in the religious history of the early Middle Ages, though our understanding of that Church has been radically and sympathetically transformed in recent years by a remarkable generation of (predominantly female) scholars, and not least by Mayke de Jong.1 By contrast, the Merovingian Church has been rather less sympathetically treated. The standard picture is that from the end of the sixth century it was an institution that was in need of reform

in Religious Franks
Negotiating religious selfhoods in post-1945 England

’. Under such conditions, pondered Culhane, would Irish ‘boys and girls’, then crossing to England in their thousands, be able to preserve their faith? How is the faith of the Irish Catholic immigrants affected by this climate? Does it show something of the weakness of the hothouse plant? In a word, have many of the Irish Catholics who have went to Britain in recent years denied to the Church the benefit of the faith of their childhood? 1 For most of Culhane’s contemporaries the signs were ominous. In the sizeable literature generated around the immigrant, the

in Life history and the Irish migrant experience in post-war England
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The Church of England and the royal supremacy

The Restoration Church of England rested on a paradox. It proudly proclaimed itself the church ‘by law established’, constitutionally entitled to unique uniformity and ubiquity; the nation – not just the nascent Tory party – at prayer. As the national church, it professed its outstanding allegiance to the monarchy: obedience was ‘the main Article that distinguishes ours from all other Communions’. 1 Yet it was

in The later Stuart Church, 1660–1714
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The later Stuart church in context

hand, & Popery, Symonie & Atheisme on ye other hand. (William Gulston, bishop of Bristol, 1683) 2 The later Stuart church inherited many of the problems that had been faced by its antecedents at institutional, social, and intellectual levels, but was also rocked by several new and profound challenges. 3 It is important, therefore, to locate the established church within a

in The later Stuart Church, 1660–1714

recently, however, scholars such as Alfred Stepan and Elizabeth Prodromou have suggested that there are both pragmatic and theological factors encouraging a stronger Orthodox engagement with democracy – perhaps recast and without some of the accompanying liberal assumptions – in the future. Analysing the Orthodox engagement with democracy and democratisation is far more problematic than with Western Christianity, for a number of reasons, and most sources have focused on the reasons underlying the tendency of the Orthodox churches to support

in Christianity and democratisation
St James’, Bury St Edmunds, 1692–1720

2 The national Church in a Suffolk parish: St James’, Bury St Edmunds, 1692–1720 The Church of England c.1689–c.1833: from toleration to Tractarianism is widely regarded as one of the best general surveys of the national Church in the long eighteenth century. One of its main contentions is that the Church of England in this period was a vigorous, dynamic and relatively well-run institution.1 A complementary work, The national Church in local perspective, published ten years later, lent even more weight to this argument by demonstrating – through examination of

in Witchcraft and Whigs