Restoration Church of England, 1646-1689

Spurr, John

doi:10.2307/j.ctt211qx3d

Cited by 277 publications

(23 citation statements)

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“…The idea sank once more as the Lord Protector moved in the direction of a more conservative and authoritarian religious regime. 68 There was, however, a gasp of life from the manuscript before it expired in England; it was presented by Richard Baxter at the Restoration as a scheme for establishing a united, inclusive and peaceful Church. Baxter had long been a convert to Ussher's scheme once declaring that, 'You could not [except a Catholick Christian] have truelier called me than an Episcopal-Presbyterian-Independent'.…”

Section: The Ussherian Espiscopacy: a Sequel To The Eireniconmentioning

confidence: 98%

TheEireniconand the ‘Primitive Episcopacy’ of James Ussher: An Irish Panacea For Britannia's Ailment

Cunningham

2006

Reformation & Renaissance Review

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James Ussher, Primate of the Church of Ireland (as Archbishop of Armagh), arrived in England in the early 1640s, a time when the country was in political turmoil. Scots and significant sections of English society were campaigning for the abolition of the episcopacy. During this turmoil Ussher proposed a scheme of limited episcopacy that came to be known by the keyword: the Eirenicon. This scheme offered to keep the bishops but in a form that made them answerable to a team of Presbyters. The Eirenicon failed and Ussher embarked on a literary campaign that defended the divine institution of episcopacy. This move has long been regarded as a U-turn. This paper will argue that rather than there being a change of mind, the Eirenicon and the pro-episcopal writings of Ussher should be seen as a whole, offering a compromise form of 'primitive episcopacy'.

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Section: The Ussherian Espiscopacy: a Sequel To The Eireniconmentioning

confidence: 98%

TheEireniconand the ‘Primitive Episcopacy’ of James Ussher: An Irish Panacea For Britannia's Ailment

Cunningham

2006

Reformation & Renaissance Review

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“…He and others tried to preserve the episcopal succession and elaborated theories of a reduced or "primitive episcopacy" that might be more acceptable to the current regime. 47 Thus his efforts were reminiscent of William Allen's campaign on behalf of Elizabethan Catholicism.…”

Section: Anglicanism As a Lay Initiativementioning

confidence: 99%

Interpreting Seventeenth-Century English Religion as Movements

Sommerville

2000

Church Hist

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A number of historians have indicated, perhaps unconsciously, that the concept of religious movement would be useful in reference to seventeenth-century English religious history. But while some have used the term “movement” in describing some religious initiatives, no one has explored the implications of that concept for understanding either religious life or the England of that day. Rather, we continue to force things into the terms of “church” and “sect,” with apologies for a loose fit. And yet a disestablished Catholicism, as well as Puritanism, Quakerism, and an emerging ideological “Anglicanism,” are transformed when understood as movements.

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“…In this reading Luther was not only the man ‘whom the Lord did ordain and appoint … to be the principal organ and minister under him, to reform and re‐edify again the desolate ruins of his religion’, but he was also a fervent believer in the freedom of the press. Despite being a deliberate misinterpretation of history, this analysis provided Tindal's argument with an effective history that painted Protestant priests as hypocrites if they denied their flock the right to read and listen to all arguments and responses. Although Tindal's interpretation was wrong, Luther had never believed in a free press, it was an effective argument.…”

Section: IImentioning

confidence: 99%

‘Why don't those lazy priests answer the book?’MatthewTindal, Censorship, Freedom of the Press and Religious Debate in Early Eighteenth‐CenturyEngland

Barber

2013

History

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This article engages with recent work on the consequences of the lapse of licensing (1695) that has emphasized that many people embraced the new opportunities offered by the end of pre‐publication censorship. It is argued here, instead, that many people opposed the press and lobbied enthusiastically for books and authors to be prosecuted. Far from the lapse of licensing being an important precursor to the emergence of a self‐confident and modern nation it initiated a period of political and religious turbulence. Nevertheless, the intention here is not to revise a simplistic view of censorship as a series of discrete moments devoid of ideological importance. Rather, this article contends that the consequences of the lapse of licensing can only be understood by considering the interaction between acts of censorship and theories of the freedom of the press. To this end the article considers the disputes between freethinkers and clerics to establish the answers to a series of vital questions: why and when should authors, books and publishers be prosecuted? Who had responsibility to initiate prosecutions – government, church or public? How much publicity should be given to censorship trials so that they acted as forms of deterrence? This article, then, by considering both the promotion of a free press and the subsequent clerical responses, sheds new light on the vitality of the confrontation between freethinker and cleric in the early eighteenth century.

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Restoration Church of England, 1646-1689

Cited by 277 publications

References 0 publications

TheEireniconand the ‘Primitive Episcopacy’ of James Ussher: An Irish Panacea For Britannia's Ailment

TheEireniconand the ‘Primitive Episcopacy’ of James Ussher: An Irish Panacea For Britannia's Ailment

Interpreting Seventeenth-Century English Religion as Movements

‘Why don't those lazy priests answer the book?’MatthewTindal, Censorship, Freedom of the Press and Religious Debate in Early Eighteenth‐CenturyEngland

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