Schism and the Restoration Church

Spurr, John

doi:10.1017/s0022046900075217

J. Eccles. Hist.

1990

DOI: 10.1017/s0022046900075217

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Schism and the Restoration Church

John Spurr¹

Abstract: I cannot but take my selfe to be particularly concerned both in duty, and conscience, when I see the peace, order and union of the church over which God hath sett me, broken, and divisions come to that degree that learned Camero calls the highest, and schisme[sic] even when those that hold communion with us, not onely depart from our communion, but alsoe sett upp and use prayers, preaching and sacraments apart, and at the same time that we doe, and in the same Towne.

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‘A duty of the greatest moment’: Isaac Newton and the writing of biblical criticism

Mandelbrote

1993

Brit. J. Hist. Sci

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Will Ladislaw's words, which so disillusion the young Dorothea, might also depress the modern interpreter of Newton's theology. Encountering the bulk of Newton's manuscript theology, it is tempting to sympathize with Dorothea's eventual response to The Key to all Mythologies, and to want nothing of it. The assessment of John Conduitt, Newton's son-in-law and executor, that his ‘relief and amusement was going to some other study, as history, chronology, divinity, and chemistry’ has in the past provided an ample excuse for those who have wished to take such a course, and to ignore Newton's biblical criticism. In the last three decades, however, Newton scholarship has come to terms with its hero's twilight activities, and reclassified them as being at least as important to him as the natural philosophy of the Principia, and intimately bound up with the thinking behind that philosophy. But although many modern scholars are now reluctant to see Newton as Stephen Hawking in breeches, historians of science have tended to concentrate on the implications for Newton's philosophy of his religious and alchemical writings, and in the process often have distorted their religious context. Historians of ideas have been beguiled by Newton's disciples, and by the esoteric texts from Newton's library, to ride hobbyhorses of their own which do not always illuminate Newton's reasons for writing theology. There is a danger of ‘knowing what is being done by the rest of the world’ before troubling with what Newton was up to when he worried about religion and theology, channelling his energies into treatise after treatise on the interpretation of prophecy. I want to suggest what some of Newton's concerns may have been, by looking at his ideas of religious duty and of the Church, and to liberate Newton from his disciples for long enough to consider some of his ideas about the relationships of prophetic and natural philosophical explorations of divinity.

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‘A duty of the greatest moment’: Isaac Newton and the writing of biblical criticism

Mandelbrote

1993

Brit. J. Hist. Sci

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Suburban Models, or Calvinism and Continuity in London’s Seventeenth-Century Church Architecture

Guillery¹

2005

Architectural History

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The history of church architecture in seventeenth-century London lacks threads of continuity. It is dominated by two great men, Inigo Jones and Christopher Wren, whose contributions could not and did not straddle the whole metropolis or the whole of the century. Besides, the devising of a new church was too significant an act to be left entirely to those capable of architectural design. There is a related misconception that churches were seldom built in London between the Reformation and the Great Fire of 1666. Yet even within the City of London, numerous parish churches were rebuilt during this period, while Jones substantially remodelled Old St Paul’s Cathedral. Beyond the City, much more was happening. London’s earliest seventeenth-century suburban churches were broadly Gothic in style and medieval in type, while those built at the end of the century were entirely classical auditories. The same could be said of church building in a national context, although not without hefty qualification. What is fascinating, important, and insufficiently studied, is the nature of this transition and its wider historical meanings.

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Enlightenment and Religious Politics in Restoration England

Bulman

2012

History Compass

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This article encourages a fundamental re‐assessment of the religious struggles that defined political conflict in Restoration England. While the currently‐dominant narrative of religious politics in this period is rightly considered a corrective to older Whig historiography, this narrative is itself yet another Whig (or liberal) account of the period. This account is focused not on the broader eighteenth‐century Whig constitution, but a single pillar of it: religious toleration. There exists a broad consensus that the late Stuart era witnessed a conflict between intellectually‐innovative proponents of increased religious freedoms and intellectually‐backward opponents of those freedoms, who were led in their revanchism by the divines of the Church of England. This article focuses on the cultural underpinnings of Anglican conformism. It uses existing research on this front to cast doubt upon the currently‐accepted master narrative and to adumbrate a post‐liberal account of the period. It suggests that elite politics were characterized not by a natural alliance between intellectual and political progress, but by a struggle between competing programs of Enlightenment.

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Schism and the Restoration Church

Cited by 3 publications

References 3 publications

‘A duty of the greatest moment’: Isaac Newton and the writing of biblical criticism

‘A duty of the greatest moment’: Isaac Newton and the writing of biblical criticism

Suburban Models, or Calvinism and Continuity in London’s Seventeenth-Century Church Architecture

Enlightenment and Religious Politics in Restoration England

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