Ever since its emergence in the course of the sixteenth century, the Church of England has represented a coalition of more or less disparate interests. Heterogeneity indeed is arguably of the ‘Anglican’ essence. Over time these diverse elements have undergone change and, in the process, acquired a variety of labels. The different groups involved have also tended to vie with one another for dominance. Certainly

in The later Stuart Church, 1660–1714
The clergy of the later Stuart Church

In 1713, Edmund Gibson, archdeacon of Surrey, published his two-volume Codex Juris Ecclesiastici Anglicani , a vast edited collection of documents organised by theme to illustrate the structures and legal authorities of the Church of England. For Gibson, it was self-evident that ‘ England is governed by two distinct Administrations: one Spiritual , for matters of a Spiritual nature; and the other

in The later Stuart Church, 1660–1714

The second problem alluded to in the introduction to the last chapter was how buffered individuality reinforced the paradigm of the individual as radically autonomous. Cavanaugh’s analysis of the secular State indicates the role such individualism played in the genesis of contractual political theories. What he calls the mythos of the secular city was built on the ‘assumption of the essential individuality of the human race’, rather than on its essential unity or potential to be gathered in unity into the Church. 1

in Catholic literature and secularisation in France and England, 1880–1914

4147 Inglis–Are the Irish different_BB_Layout 1 29/07/2014 09:26 Page 99 10 Sexual abuse and the Catholic Church Marie Keenan The revelations of the Cloyne report have brought the Government, Irish Catholics and the Vatican to an unprecedented juncture. It’s fair to say that after the Ryan and Murphy Reports Ireland is, perhaps, unshockable when it comes to the abuse of children. But Cloyne has proved to be of a different order. Because for the first time in Ireland, a report into child sexual-abuse exposes an attempt by the Holy See, to frustrate an Inquiry in

in Are the Irish different?
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the working out of 210 210 Church, state and social science in Ireland the national good in the economic sphere’ (Department of Finance 1958: 9). But discord between churchmen and economic planning enthusiasts soon put in an appearance. When Patrick Lynch spoke at a Tuairim seminar in April 1959 he referred to Bishop Philbin as being ‘a distinguished source of Mr. Whitaker’s inspiration’. But he was also quoted by the Irish Times as saying that ‘we shall welcome the day when churchmen generally courageously address themselves to public affairs and indicate, by

in Church, state and social science in Ireland
The Reformation heritage

4035 The debate.qxd:- 9/12/13 08:36 Page 98 4 The Church of England in crisis: the Reformation heritage Introduction In the nineteenth century the debate on the English Reformation took place not among members of an academic historical profession (as in the twenty-first century) but among men who were partisan in the struggles about the nature of the Church of England. They were often university men but they were not historians per se and they did not make a conscious contribution to the development of history as a discipline. Nineteenth-century Britain

in The Debate on the English Reformation

At various points in this book we have seen how the Church of England adapted itself to the culture of voluntarism that took root in the empire of European settlement in the second quarter of the nineteenth century. One of the reasons why the Church was able to negotiate the political changes of the 1830s and 1840s was because it managed to establish voluntary institutions, such

in An Anglican British World

A ROUND the year 1000, the Latin Church in many ways defined western Europe. Through a string of chapels, churches, monasteries and clergy extending from Ireland into eastern Europe and beyond the Elbe and Saale Rivers, from the Scandinavian countries to the northern Iberian peninsula, and especially in the European heartlands of Italy, France and the German Empire, the Latin Church was beginning physically to dominate the landscape of western Europe. It also began the immense task of trying to reshape the thought patterns of its many peoples. Led by the

in Reform and papacy in the eleventh century
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01-ChurchNationRace_001-035 28/11/11 14:32 Page 1 1 Introduction Just in time for the millennial celebrations in 2000, Pope John Paul II received the document We Remember: A Reflection on the Shoah, researched and written by the Commission for Religious Relations with the Jews. Eleven years before, he had asked the Commission to establish the degree of the Church’s responsibility for the Holocaust and indeed in the introduction of We Remember the Pope urges Catholics to take responsibility for sins committed in the past. This atonement was also to include

in Church, nation and race

4 Evolution and docility of mind The new science The nineteenth century was theologically fraught not just for Catholicism but for Christianity in general. As the Church struggled to face the challenges thrown up by modern science, Logue maintained a simple faith. Along with a commitment to the idea of clerical control over education, he retained an orthodox view of the role of the clergy in Ireland. The bishops stood as guardians over the faith and morals of their flocks and it was the duty of the priesthood to hand down the faith and traditions of the Church

in Michael Logue and the Catholic Church in Ireland, 1879–1925