The first part of the correspondence between Friedrich August Tholuck, the leading theologian of the German Revival Movement, and Edward Bouverie Pusey, later the head of the Anglo-catholic Oxford-Movement, shows Pusey as a “pupil” of his German friends Tholuck, August Neander and Karl Heinrich Sack, whom he met while studying in Germany. In his “Enquiry into Theology” he wrote a remarkably liberal refutation of Hugh James Rose's confessionalistic high-church criticism of the “State of the protestant religion (...) in Germany”. Based on the protestant “sola scriptura” Pusey rejected any “check and restraint over the human mind” and took the stance of what he called an “animated science” mediating between free scientific enquiry and pious belief in one's personal need of salvation from sin through Jesus Christ. Thus Tholuck's and Pusey's standpoint came to somewhat unclearly oscillate between personal experience as the fundamentum inconcussum of their belief and the endeavour to base this belief on the authority of the historically secured messianic understanding of the prophecies of the Old Testament and the factual credibility of the gospel history. (shrink)

This paper addresses the second and third volumes of Edward Bouverie Pusey's Eirenicon, which were published as open letters to John Henry Newman. Written in the run up to the First Vatican Council in 1870, these books discuss respectively the Marian dogmas and infallibility. Like the first volume they reveal the profound difference between Pusey's Anglo-Catholicism, which was a ‘catholicism of the word’ defined by the explicit doctrinal formulations of the undivided church, and Newman's Roman Catholicism (...) with its emphasis on the doctrine of development. Compared to the first volume, which provoked significant discussion, the impact of the second and third volumes was modest primarily because the declaration of infallibility meant that ecumenical discussion no longer seemed possible. Pusey's hopes for reunion were completely dashed and he removed himself from ecumenical discussion permanently. (shrink)

This paper discusses the theology of Alexander Penrose Forbes, Bishop of Brechin in the Scottish Episcopal Church and the first Anglican bishop in the British Isles to be deeply influenced by Tractarianism. A close confidant of Edward Bouverie Pusey, he extended Pusey's patristic proof-texting method into discussion of the Church of England formularies, especially the Thirty-nine Articles of Religion. His main work was an explanation of this key reformation text, which offers a good illustration of a (...) historicist understanding of Catholicism. Like Pusey, Forbes was involved in ecumenical discussion with Roman Catholics, and was motivated principally by the attempt to find a common conservative front against the perceived liberalism that seemed to be affecting European religion and politics in the mid-nineteenth century. (shrink)

By the late 1830s, John Henry Newman and Edward Bouverie Pusey were discussing the re-introduction of monastic/religious life into the Church of England. Though Newman did not remain in the Church of England long enough to see the full flowering of this effort, his writings as an Anglican theologian reveal that he viewed the monastic/religious life as a central way in which a person could grow in holiness and also a means of fostering the holiness of the (...) Church as a whole. (shrink)

This article examines some of the links between the nineteenth century Tractarian leader Edward Pusey and the Romantic poets, particularly Samuel Taylor Coleridge, in relation to eucharistic theology, especially Pusey's 1836 ‘Lectures on Types and Prophecies of the Old Testament’. Pusey's sacramental theology was affected by the Romantic poets in the expression of moderate realism which also played an important part in the Oxford Movement. Like the Romantic poets, Pusey saw nature as pointing to and (...) conveying the presence of God and this had clear connections for Pusey to a moderate realist sacramental theology where the presence of the divine was known through the material: things like bread and wine and water. (shrink)

This paper investigates how Edward Pusey, a nineteenth century Anglican clergy and scholar responded to Edward Manning’s claim that the Church of England is not an authentic church. This led the former to write his Eirenicon, as an intellectual justification and a response to apostolicity and catholicity of the Anglican faith. Eirenicon is an example in rigorous dialogue on religious faith claims. The ecumenical rapprochement suggested by Pusey is very insightful: emphasis on the elements that unites (...) Roman Catholics and Anglicans as rooted in traditions of the Apostolic Church. After more than 152 years, this work seeks for the relevance of Pusey’s Eirenicon in contemporary Roman Catholic–Anglican faith relationship. -/- . (shrink)

Schon als Schüler erlernte Ignaz von Döllinger so hervorragend die englische Sprache, dass ihn später viele seiner britischen Korrespondenzpartner und Freunde für einen native speaker hielten. Seine ausgezeichneten Englisch-Kenntnisse ermöglichten dem Münchner Kirchenhistoriker und Präsidenten der Bayerischen Akademie der Wissenschaften nicht nur eine intensive Wahrnehmung und Lektüre englischsprachiger Publikationen, darunter auch politischer Zeitungen und Zeitschriften, sondern auch eine sehr genaue Beobachtungen der kirchenpolitischen Auseinandersetzungen in der Church of England, die er als die faszinierendste aller nachreformatorischen Kirchenbildungen hoch schätzte. Der Beitrag (...) macht zunächst an Döllingers The Church and the Churches aus dem Jahre 1861, sodann an den kurz nach der deutschen Reichsgründung, 1872 gehaltenen Lectures on the Reunion of the Churches, weiterhin an den von Döllinger initiierten Bonner Unionskonferenzen 1874/75 und kurz auch an The History of Religious Freedom die wachsende Sympathie Döllingers für den anglikanischen Kirchentypus deutlich. Zwar litter stark unter Edward B. Puseys Ablehnung der Bonner Konsensgespräche. Aber langfristig bereitete Döllinger mit seinen zahlreichen ökumenischen Initiativen den Weg für die 1931 vereinbarte Abendmahlsgemeinschaft zwischen Anglikanern und Altkatholiken. (shrink)

After Newman’s decision to become a Roman Catholic in 1845, Oxford witnessed a fierce battle over the future of the university: would Oxford remain a Christian and Anglican institution, or would it become a purely national, and secular, endeavor? On the Anglican side, the most weighty protagonist was Newman’s former colleague, Edward Pusey. Among those arguing for a national and secular university was Henry Halford Vaughan. In the early 1850s, Pusey and Vaughan engaged in a written controversy, (...) in which they respectively championed a tutorial and a professorial model of learning. However, the issues at stake were much broader than mere pedagogy, and went to the heart of the nature of the institution as a whole. (shrink)

Book reviewed in this article: In Search of History: Historiography in the Ancient World and the Origins of Biblical History. By John Van Seters. The Hidden God: The Hiding of the Face of God in the Old Testament. By Samuel E. Balentine. Theodicy in the Old Testament. Edited by James L. Crenshaw. Ce Dieu censé aimer la Souffrance. By François Varone. Evil and Evolution, A Theodicy. By Richard W. Kropf. ‘Poet and Peasant’ and ‘Through Peasant Eyes’: A Literary‐Cultural Approach to (...) the Parable in Luke. By Kenneth Bailey. The Biblical Foundations for Mission. By Donald Senior and Carroll Stuhlmueller. New Testament Foundations of Ministry. By Colin Kruse. Church, Ministry and Unity. By James E. Griffiss. Theology of Ministry. By Thomas Franklin O'Meara. Yesterday and Today: A Study of Continuities in Christology. By Colin E. Gunton. I believe in the Holy Spirit. By Yves Congar. Between Jesus and Paul. By Martin Hengel. From Nicaea to Chalcedon: A Guide to the Literature and its Background. By Frances Young. Alan of Lille: The Frontiers of Theology in the Later Twelfth Century. By G.R. Evans. Mystic and Pilgrim: The Book and the World of Margery Kempe. By Clarissa W. Atkinson. Church, Politics and Society: Scotland 1408–1929. Edited by N. Macdougall. Renaissance and Reform: The Italian Contribution. Collected Essays, Volume II. By Frances A. Yates. Seven‐Headed Luther: Essays in Commemoration of a Quincentury, 1483–1983. Edited by Peter Newman Brooks. Ökumenische Erschliessung Martin Luthers. Edited by Peter Manns and Harding Meyer. Luther's Ecumenical Significance, An Interconfessional Consultation. Edited by Peter Manns and Harding Meyer, in collaboration with Carter Lindberg and Harry McSorley. States of Mind: A Study of Anglo‐Irish Conflict 1780 to 1980. By Oliver MacDonagh. The Parish Clergy in Nineteenth‐Century Russia: Crisis, Reform, Counter Reform. By Gregory L. Freeze. Pusey Rediscovered. Edited by Perry Butler. Between Two Worlds: George Tyrrell's Relationship to the Thought of Matthew Arnold. By Nicholas Sagovsky. The Concept of Glaubenslehre. By Walter E. Wyman, Jr. The Existence and Nature of God. Edited by Alfred J. Freddoso. Faith and Reason. By Anthony Kenny. Logic and The Nature of God. By Stephen T. Davis. Personal Responsibility and Christian Morality. By Josef Fuchs. Morality and Conflict. By Stuart Hampshire. Realism and Imagination in Ethics. By Sabina Lovibond. Intentionality. By John R. Searle. Philosophical Papers, I: Practical Reason. By G.H. von Wright. Philosophical Papers, II: Philosophical Logic. By G.H. von Wright. A Model of Making: Literary Criticism and its Theology. By Ruth Etchells. The Return of the Goddess: Femininity, Aggression and the Modern Grail Quest. By Edward Whitmont. The Power of the Poor in History. By Gustavo Gutierrez, translated by Robert R. Barr. The God of the Xhosa. By Janet Hodgson. Our Hymn Tunes: Their Choice and Performance. By Donald Webster. The Almighty Wall: The Architecture of Henry Vaughan. By William Morgan. An Introduction to Plato's Laws. By R.E. Stalley. Plato's Late Ontology: A Riddle Resolved. By Kenneth M. Sayre. Plato's ‘Parmenides’: Translation and Analysis. By R.E. Allen. Politics in the Ancient World. By M.I. Finley. (shrink)

In this essay I will assume that all well-developed discussions of the authenticity of responsibility are metaphysical ones. But as I intend to make use of the notion of being at a number of crucial points, I will call responsibility ontic responsibility rather than metaphysical responsibility. If ontic responsibility should be authentic, both social responsibility and its most important particular instance, legal responsibility, will be qualified by it, and we shall not be able to capture their full meaning in terms (...) of de facto accountability. As for moral responsibility, its status will also depend upon whether or not ontic responsibility is authentic. Indeed, many readers might prefer to say that "ontic responsibility" is simply another name for moral responsibility--that the question whether we are so constituted in our ontological natures as to make accountability appropriate, just, and seemly is merely the question whether moral responsibility is authentic. But there are some grounds for thinking that ontic responsibility is a wider category and that, if it is authentic, moral responsibility is a special case of it--ontic responsibility exercised in certain well-defined and very important circumstances. It is clear, for instance, that ontic responsibility covers all acts whatsoever, or at least all acts that admit of degree of excellence, so that all our work in science, in the arts, and indeed in the entire practical-productive sphere comes under it. Thus, all Max Planck's work in science from his 1879 doctoral dissertation to his famous 1900 paper would exemplify it. But most of us would probably say that only some of the ontically responsible acts performed in the course of his scientific work were also instances of moral responsibility--perhaps only those which involved relations with other persons. At any rate, in this essay I will assume that, if ontic responsibility is authentic, moral responsibility is a special case of it. It will be clear, then, that we want the notion of ontic responsibility to function in many of the ways in which the notion of free will functions in other settings. We shall see that there is some advantage in thus avoiding that vexed notion in what follows. (shrink)

Liberation theology is in retreat. Once orthodox Catholics, starting with Pope John Paul II, recognized liberation theology's cultural challenge, they effectively countered it. They insisted on a traditional Catholic hierarchy of values. They undercut liberation theology's appeal by taking back key words and precepts that liberationists tried to appropriate. The Magisterium's sensus fidei included practical steps to demonstrate the weakness of liberation theology's hold, especially on poor people. Orthodox Catholics thus used the theological and practical weapons that the Church always (...) had at her disposal. The response of many liberation theologians has been to change some of liberation theology's precepts. (shrink)

"Pioneers of Evolution" is a 1896 treatise by English Edward Clodd within which he explores the early proponents of evolution and the scientific answers to the origin of humankind. Looking at the world of such notable figures as Charles Darwin and Gerbert Spencer, this fascinating volume is not to be missed by those with an interest in evolution and the history of related ideas. Contents include: "Pioneers of Evolution From Thales to Lucretius," "The Arrest of Enquiry," "From the Early (...) Christian Period to the Time of Augustine," "From Augustine to Bacon," "The Renascence of Science," "Modern Evolution," "Darwinism and Wallace," "Herbert Spencer," "Thomas Henry Huxley," etc. Edward Clodd (1840 - 1930) was an English writer, banker, and anthropologist famous for his various and notable literary and scientific friends, including the likes of Edward Fitzgerald, Samuel Butler, Andrew Lang, and others. Other notable works by author include: "The Childhood of the World" (1872), "Jesus of Nazareth" (1880), and "Nature Studies" (1882). Many vintage books such as this are increasingly scarce and expensive. It is with this in mind that we are republishing this volume now in an affordable, modern, high-quality edition complete with a specially-commissioned new biography of the author. (shrink)

The American School of Empire considers how an American idea of empire evolved in the 1790s and would shape and be shaped by the literature and art of the early US. Hamilton's introductory essay suggests that empire was as important to the foundation of the US as concepts like democracy, freedom, nation, and republic. This book thus begins from the premise that the history of empire in the United States can be traced back to the inception of the country, if (...) not earlier. It contends that the United States was conceived as an empire, culturally, politically, and legally. Empire, as a broad theory for organizing not only the state but also the understanding of difference and the relationship to space, in other words, was a crucial conceptual frame shaping the culture of the early US"--Provided by publisher. (shrink)

The reader begins with an original paper by the editors that introduces the social-personality perspective on motivational science and provides an integrated review of empirical and theoretical contributions. Major issues in motivational science are identified that form the basis for the organization of the book. Each section of the book also has a brief introduction, suggested additional readings, and questions for discussion.

Scholars have long remarked on the frequency with which Japanese myths portrayed gods (kami) as old men or okina. Many of these “sacred elders” came to be featured in premodern theater, most prominently in Noh. In the closing decades of the twentieth-century, as the number of Japan’s senior citizens climbed steadily, the sacred elder of premodern myth became a subject of renewed interest and was seen by some as evidence that the elderly in Japan had once been accorded a level (...) of respect unknown in recent times. In Buddhism and the Transformation of Old Age in Medieval Japan, Edward Drott charts the shifting sets of meanings ascribed to old age in medieval Japan, tracing the processes by which the aged body was transformed into a symbol of otherworldly power and the cultural, political, and religious circumstances that inspired its reimagination. Drott examines how the aged body was used to conceptualize forms of difference and to convey religious meanings in a variety of texts: official chronicles, literary works, Buddhist legends and didactic tales. In early Japan, old age was most commonly seen as a mark of negative distinction, one that represented the ugliness, barrenness, and pollution against which the imperial court sought to define itself. From the late-Heian period, however, certain Buddhist authors seized upon the aged body as a symbolic medium though which to challenge traditional dichotomies between center and margin, high and low, and purity and defilement, crafting narratives that associated aged saints and avatars with the cults, lineages, sacred sites, or religious practices these authors sought to promote. Contributing to a burgeoning literature on religion and the body, Buddhism and the Transformation of Old Age in Medieval Japan applies approaches developed in gender studies to “denaturalize” old age as a matter of representation, identity, and performance. By tracking the ideological uses of old age in premodern Japan, this work breaks new ground, revealing the role of religion in the construction of generational categories and the ways in which religious ideas and practices can serve not only to naturalize, but also challenge “common sense” about the body. (shrink)