Introduction

Beneke, Chris; Grenda, Christopher S.

doi:10.9783/9780812204896.1

The First Prejudice 2011

DOI: 10.9783/9780812204896.1

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Introduction

Chris Beneke¹,

Christopher S. Grenda²

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2022

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“…27 Anglican catholicity mandated ecclesiastical independence from state interference, without, however, accepting either of what historians Chris Beneke and Christopher Grenda deem the bedrock principles of religious liberty in the new republic: "the essential interiority of belief and the inevitability of religious difference." 28 The claim to catholicity, with its externalization of religion exclusively in historically transmitted forms and orders, could not abide either of these precepts. The catholic identification with the historical church, and its unbroken succession of officers and the sacramental prerogatives that the priesthood alone possessed, precluded the conception of religion as either an interior state of belief or a voluntary association of likeminded souls.…”

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“The Manifest Distinction Established by Our Holy Religion”: Church, State and the Consecration of Samuel Seabury

Sirota¹

2022

Religion and Am. Culture

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The consecration of Samuel Seabury as bishop of the Protestant Episcopal Church in Connecticut in November 1784 is typically taken to mark the threshold that divides the magisterial pretensions of the old-world confessional state from the pluralism of the new-world denominational order. In such accounts, a chastened Anglicanism reluctantly sacrificed its royalism and claims to establishment in acquiescence to the pluralistic religious ecology of the republican United States. The Church of England, in this telling, possessed no native conception of the separation of church and state. The Americanization of Anglicanism, therefore, entailed the acceptance of ecclesiological premises foreign and inimical to its tradition—stemming largely from the intellectual world of the enlightenment and Protestant nonconformity. Such a narrative of denominational beginnings, this article demonstrates, fails to grapple seriously with the strain of antiestablishmentarian thought within Anglicanism itself. The separation of church and state necessarily implicated in Seabury's securing of “a free, valid and purely Ecclesiastical Episcopacy” was neither an alien imposition nor a mere epiphenomenon of American religious liberty. The catholic tendency in Anglicanism had long developed its own conception of ecclesiastical independence, which rejected both state superintendence as well as religious voluntarism. The consecration of Samuel Seabury, this article argues, was secured and defended in an Atlantic milieu characterized by this dual-sided antipathy. By setting the events and controversies surrounding the Seabury consecration back into this broader Atlantic milieu, we will glean a clearer sense of the imperative of ecclesial separateness and distinctiveness that characterized American Episcopalianism in the early republic. American Episcopalianism in the nineteenth century, particularly that of the high church tendency, was remarkably free of the establishmentarian and political impulses of other denominations because it was founded in explicit rejection of them.

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“The Manifest Distinction Established by Our Holy Religion”: Church, State and the Consecration of Samuel Seabury

Sirota¹

2022

Religion and Am. Culture

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Introduction

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“The Manifest Distinction Established by Our Holy Religion”: Church, State and the Consecration of Samuel Seabury

“The Manifest Distinction Established by Our Holy Religion”: Church, State and the Consecration of Samuel Seabury

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