Evangelicals and the Oxford Movement Centenary

Atherstone, Andrew

doi:10.1111/j.1467-9809.2012.01177.x

Cited by 4 publications

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“…According to Close, this tendency to superstition manifested itself not only in crude idolatry, but more subtly, in "multiform inventions to create or quicken devotion by means of external sights and sounds," all of which were "remote from the true worship of that God who is a Spirit, and will be worshipped in spirit and in truth." 79 Nor was admiration of Butler a guarantee of approval of the growing emphasis on ceremony. George Crooks, a Methodist minister who edited one of the many nineteenth-century American editions of Butler's Analogy, felt that, worthy though Butler's intentions were in the Charge, he had been mistaken in his strategy, for "The form is the symbol of an inward feeling and life .…”

Section: Resultsmentioning

confidence: 99%

Hume, Bishop Butler, and the Revival of Ritual in Anglophone Protestantism

Savonius-Wroth¹

2018

Journal of Religious History

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A sweeping reassessment of the role of ritual, ceremony, and aesthetics took place in anglophone Protestantism between the late eighteenth and the late nineteenth centuries. While the nineteenth‐century developments themselves have been extensively studied, little scholarly attention has been paid to the importance of the earlier emergence of philosophical language capable of explaining and justifying, in a Protestant context, the ritual and aesthetic dimensions of religious practice. I argue that this language, paradoxically, grew out of a symbiosis of sceptical modernity, traditional religious apologetics, and the religious “enthusiasm” of the early eighteenth century. I approach the topic through the interconnected oeuvres (and careers) of David Hume and Joseph Butler, presenting the first synoptic account of their ideas about the psychological underpinnings of religious worship, and the use made of their ideas by later generations of anglophone Protestants. As mainstream Anglicans, Episcopalians, and Presbyterians confronted the challenges presented by Methodism and Evangelicalism, they found support in a synthesis of Butler's and Hume's ideas. Eventually, the beneficial role of ritual and aesthetics in religious worship came to be widely accepted throughout the anglophone Protestant world.

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Section: Resultsmentioning

confidence: 99%

Hume, Bishop Butler, and the Revival of Ritual in Anglophone Protestantism

Savonius-Wroth¹

2018

Journal of Religious History

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“…As an exception, we can mention the Ph.D. thesis of V. Santos Sotelo, and historiographic sections in the monographs of P. Nockles and S. Skinner [2; 3, p. 1-43; 4, р. [2][3][4][5][6][7][8][9][10][11][12][13][14][15][16][17].…”

Section: Introductionmentioning

confidence: 99%

“…A detailed analysis of the situation, with references to specific studies, is given.in the article of A. Atherstone[17].…”

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confidence: 99%

The Oxford movement studies: Main historiographical problems and trends

Stetckevich

Chumakova

Sergei³

2019

Vestnik SPbSU. Philosophy and Conflict Studies

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“…Характерно, что большинство публикаций, подготовленных к столетнему юбилею движения, отмечавшемуся в 1933 г., продолжало носить полемический характер (см. : [12]). Некоторое, хотя и не слишком решительное смягчение конфессионализма, выразившееся в стремлении к большей объективности, обозначится лишь к середине XX в.…”

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J.H.Newman’s path from Anglicanism to Catholicism: The most important historiographical assessments

Stetckevich¹

2023

Vestnik SPbSU. Philosophy and Conflict Studies

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The most important event in the life of the outstanding Christian theologian J.H.Newman (1801–1890) was his transition from Anglicanism to Catholicism, which took place in 1845. That event made a huge impression on contemporaries. Interest in it has remained even further. This article attempts to analyze the historiography of the Newman’s conversion process, highlight the most important stages, and consider research concepts. The first stage in the development of the historiography of Newman’s conversion took 1845 to 1864. The writings of that time were distinguished with emotionality and were completely based on confessional preferences. Many Anglicans who shared traditional anti-Catholic beliefs perceived Newman’s departure as treason. The second stage covered the period from 1865 to the mid 20th century. The appearance of such sources as Newman’s autobiography “Apologia Pro Vita Sua” (1864), the publication of his selected letters made it possible to look at the problem more broadly. The confessional approach continued to dominate. Highly ecclesiastical authors (W.Palmer, R.Church, S.Ollar), regretting Newman’s departure from the Church of England, assigned a decisive role to unfavorable circumstances, while radical Protestants saw in Newman a figure initially aspiring to Rome (W.Walsh). The third stage, started in the middle of the last century, was marked with a gradual departure from Confessionalism and the appearance of a number of works specifically devoted to the process of Newman’s conversion (R.Imberg, J.Hammond, W.Conn). That question is also considered in detail by Newman’s biographers (F.Turner, I.Ker, S.Gilley). Currently, a research consensus has been reached in understanding Newman’s movement to Rome as a long-term process determined by both internal and external factors. But there is no consensus in understanding what combination of those factors turned out to be decisive.

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Evangelicals and the Oxford Movement Centenary

Cited by 4 publications

References 1 publication

Hume, Bishop Butler, and the Revival of Ritual in Anglophone Protestantism

Hume, Bishop Butler, and the Revival of Ritual in Anglophone Protestantism

The Oxford movement studies: Main historiographical problems and trends

J.H.Newman’s path from Anglicanism to Catholicism: The most important historiographical assessments

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