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Henry the 8th and the catholic church
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Last week, this author spent several hours researching background information on the Church of England and the English Puritan beliefs centering on the fate of the Jews in eschatology. As it was determined, and with the actions of King Henry the VII, and the restrictive nature of the clergy, the Church of England found itself going through its own sort of reformation which was separate from the Protestant Reformation started by Luther. Therefore, it was concluded that the Church of England was both in disarray and a breeding ground for dispensational thoughts and beliefs. Thus, the focus of this week’s research, using Ehlert’s Bibliography of Dispensationalism and Watson’s text, Dispensationalism Before Darby, centered on identifying the major players and their beliefs about dispensationalism just prior to Darby.
As it was discovered, the year 1825 was the dividing line between old dispensationalism and new dispensationalism, and prior to that year, the word dispensation was never used (Ehlert, 1944). In fact, Millennialism, periods, and ages were the words most often
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It was discovered that there was a dividing line between old dispensationalism and new dispensationalism that was delineated by the year 1825. Many of the major proponents of dispensationalism were also discovered along with their beliefs. Furthermore, it was also revealed that the word dispensation was not used prior to the dividing line and was characterized by the terms Millennialism, periods, and ages. Finally, it was revealed through research that many dispensationalists in the period before Darby drew their beliefs on the separation of history through the early church fathers. Next week, it this author’s intent to examine the teachings of Darby and how they led to the rise of modern dispensationalism and the teachings of a pre-tribulation
In the first chapter of Nathan Hatch’s book, The Democratization of American Christianity, he immediately states his central theme: democratization is central to understanding the development of American Christianity. In proving the significance of his thesis, he examines five distinct traditions of Christianity that developed in the nineteenth century: the Christian movement, Methodists, Baptists, Mormons and black churches. Despite these groups having diverse structural organization and theological demeanor, they all shared the commonality of the primacy of the individual conscience.
Jeanne de Jussie, a dedicated Catholic nun, recorded events that took place in Geneva during the Reformation as the official chronicler for the Saint Clare convent. Although littered with biases, Jeanne de Jussie’s experiences reflect broader trends during the Reformation; therefore, The Short Chronicle is a valid source and not merely a personal attack against the Protestants. Her experiences and beliefs, including those concerning celibacy, reflected those of many members of the Catholic Church during the Reformation. Also, her categorization of Protestants as ‘heretics’ was consistent with the practices of the Catholic Church. Although biased, her fears about Protestant views on celibacy and marriage were legitimate and consistent with
This event changed the role of American religion during the early nineteenth century. Non-traditional religions such as Mormonism resulted from this religious revival movement as well. The religious revivals that emphasized individual choice of humans over predestination of God continuously shook New England Calvinism. The “cult of Matthias” was unlike any other religious groups during the time period.
A. “The Church in the Age of Enlightenment and Revolution”. Verbal Conscience. March 2012. Web. The Web.
“Religion is the backbone of evolution.” Without the cultural differences and belief systems we would not have a regulated religious base. It is evident some religions can be both alike but yet still very different. The historical William Bradford and Jonathan Edwards demonstrate this theory. William Bradford portrays more leniencies while allowing for more religious tolerance within the puritan community. With some contrasting beliefs but familiar goals, Jonathan Edwards, pursued a stricter religious background. Both of these author’s play an important role in sculpting the puritan way of life.
The thesis of this book is that George Whitefield (1714-1770) changed the nature of Christianity by promoting and conducting mass revivals that exploited the weaknesses of institutional Christianity.
With any new monarch’s ascension to the throne, there comes with it changes in the policies of the country. From Elizabeth’s new council, to Henry’s documented polices and even to William the Silent’s inaction in response to threats were all policies that needed to be worked out by the new rulers. This group of rulers all had something in common; they chose to let their people make their religious preference solely on their beliefs but they all differed in their ways of letting this come about. This was monumental for the time period in which they lived, but it was something that needed to be done to progress national unity.
Religion of the protestant church was an important factor in the pre-war timeline culture. The Second great awakening, which occurred in the 19th century, greatly impacted American society. This new point of view in terms and matters of faith led northerners to cherish the theory of Christian perfection, a theory that in fact was applied to society in an attempt to eliminate social imperfection. On the other hand, southerners reacted by cherishing a faith of personal piety, which focused mainly on a reading of the Bible; however, it expressed very little concern in addressing society’s problems.1
O'Brien, Susan. 1986. “A Transatlantic Community of Saints: The Great Awakening and the First Evangelical Network, 1735-1755”. The American Historical Review 91 (4). [Oxford University Press, American Historical Association]: 811–32. doi:10.2307/1873323.
In 1534, King Henry VIII formally instigated the English Reformation. He therefore passed the Act of Supremacy, which outlawed the Catholic Church and made him “the only supreme head on earth of the Church of England” (Roark, 68). Puritans were looking for a more Protestant church and received what they wanted. Along with it, came the King’s total control over the Church. This is what the Puritans didn’t want. Puritans believed that ordinary Christians, not a church hierarchy, should control religious life. They wanted a distinct line between government and the Church of England. Puritans also wanted to eliminate the customs of Catholic worship and instead focus on an individual’s relationship with God developed through Bible study, prayer, and introspection (Roark, 68).
Spitz, Lewis. The Protestant Reformation. 1st. 1. New York: Haper & Row, 1985. 384-01. Print.
Martin Luther is considered one of the most instrumental individuals in Christian history for his role in the sixteenth century Protestant Reformation that severed the powerful religious, political, and social grip the Catholic Church had upon European society (1). Luther did not set out to be a revolutionary, but simply questioned the church 's marketing of indulgences that offered the buyer or their deceased loved one absolution from the penalty of sin (2). Luther’s famous “Disputation on the Power and Efficacy of Indulgences,” or “95 Theses” argued against the sale of indulgences, but Luther also ultimately disagreed with many of the fundamental religious philosophies of the medieval Catholic Church. The religious ideas of Martin Luther differed from late medieval Catholicism on key elements of theology: spiritual authority, justification of sin, free will, and the sacraments.
In this essay I will identify the issues which brought about this papal encyclical in 1891, specifically the social conditions of people, resulting from industrialisation and the church’s Christological role in declaring human dignity in terms of God’s plan for mankind. I will set out the historical position in Britain in this late Victorian era within the context of European radical political upheaval, as part of the need for reform and a response from the Church. These issues will be compared with the encyclical one hundred years later, to analyse the development of policy in1891 and 1991 in terms of the church’s teaching, within the context of the wider social and political movements of the late twentieth century. I will determine that whilst John Paul II used the centenary in 1991 to publish Centesimus Annus and see it as a ‘re-wording’ of the original, it ultimately failed to take forward the radical change envisaged in Rerum Novarum, with limited exceptions.
A Century of Theological and Religious Studies in Britain, 1902–2007 by Ernest Nicholson 2004 pages 125–126