Journal articles: 'Evangelicalism – Church of England'

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Kent, John. "Anglican Evangelicalism in the West of England, 1858–1900." Studies in Church History. Subsidia 7 (1990): 179–200. http://dx.doi.org/10.1017/s0143045900001393.

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The Church of England Clerical and Lay Association (Western District) for the maintenance of Evangelical Principles was started in 1858 as part of a ‘more comprehensive plan for a general organized association’ of Anglican Evangelicals. The case for such an association was graphically made by an anonymous clerical pamphleteer: Now that the Church of England seems called upon to choose, whether she will give her allegiance to Christ, or to Anti-Christ either as Roman or Neologian or a compromise of both—now that hundreds have actually passed away to Rome, and also that so considerable a number of the younger Clergy are more or less under the seductive influence of her errors so as to render it difficult to meet with like-minded men as fellow-helpers,—now that the State, hitherto bound up with the Church, apparently either contemplates casting her adrift or reducing her to a conation of political servitude,—under these, our present exigencies, the desire for union becomes more intense and irresistible. We want to know each other’s thoughts and feelings. We are in great need of mutual information and counsel. We thirst for sympathy and encouragement. We want to act together as one man.

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Smith, Mark. "The Mountain and the Flower: The Power and Potential of Nature in the World of Victorian Evangelicalism." Studies in Church History 46 (2010): 307–18. http://dx.doi.org/10.1017/s042420840000067x.

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In the middle decades of the nineteenth century a new wind could be felt rustling in the branches of the Church of England. The transforming effect of the Oxford Movement on the High Church tradition is the most prominent example of this phenomenon but also well established in the literature are the transformations in contemporary Anglican Evangelicalism. David Bebbington in particular has stressed the impact of Romanticism as a cultural mood within the movement, tracing its effects in a heightened supernaturalism, a preoccupation with the Second Advent and with holiness which converged at Keswick, and also an emphasis on the discernment of spiritual significance in nature. But how did this emphasis play out in the lives of Evangelicals in the second half of the century and how might it have served their mission to society? This paper seeks to address the evangelical understanding of both the power and potential of nature through the example of one prominent Anglican clergyman, William Pennefather, and one little-known evangelical initiative, the Bible Flower Mission.

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Bebbington, D. W. "Evangelicalism in the Church of England, c.1790–c.1890: A Miscellany." English Historical Review CXXI, no. 490 (February 1, 2006): 324–25. http://dx.doi.org/10.1093/ehr/cej088.

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Cocksworth, Christopher. "Evangelicalism in the Church of England c.1790–c.1900: A Miscellany." International journal for the Study of the Christian Church 15, no. 3 (July 3, 2015): 256–58. http://dx.doi.org/10.1080/1474225x.2015.1091268.

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Bray, Gerald. "Simeon and the Restoration of Israel." Unio Cum Christo 8, no. 2 (October 1, 2022): 149. http://dx.doi.org/10.35285/ucc8.2.2022.art11.

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Charles Simeon, one of the leading founders of modern Anglican Evangelicalism, was a staunch advocate of missions to the Jews, whom he regarded as God’s chosen people. Basing himself entirely on the witness of the prophets and apostles, he believed that the church held the gospel message in trust against the day when those for whom it was originally intended would hear it and turn to Christ. The church had a responsibility to proclaim the message of salvation to the Jewish people but was failing in its duty. In his sermons on the subject, Simeon called Christians back to faithful witness among Jews and did much to further the cause of Jewish evangelism in the Church of England and beyond. KEYWORDS: Jews, Israel, conversion, restoration, prophecy, fulfillment, miracle, mission

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Atherstone, Andrew. "George Reginald Balleine: Historian of Anglican Evangelicalism." Journal of Anglican Studies 12, no. 1 (October 7, 2013): 82–111. http://dx.doi.org/10.1017/s1740355313000338.

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AbstractA History of the Evangelical Party in the Church of England(1908) by G.R. Balleine (1873–1966) is the classic narrative history of the Anglican evangelical movement, still enduringly popular more than a century after its publication. It has long outlived its author but is usually read without reference to him. This paper examines Balleine's approach to historical research and demonstrates how his personal theological priorities shaped hisHistory. In particular, it highlights his concerns in his parish ministry in Bermondsey, south London, for innovative evangelism, political activism and loyal Anglican churchmanship; his disinterest in doctrinal definitions and his abhorrence of ecclesiastical controversy. The paper argues that Balleine's lively account of Anglican evangelicalism's past in the eighteenth and nineteenth centuries was also an apologia and mandate for the future direction of the movement as it entered the twentieth century. It concludes by pointing to the sharp irony that while theHistoryhas gained a reputation for impeccable evangelical credentials, the historian was on a divergent trajectory away from his evangelical roots.

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Cocksworth, Christopher. "Evangelicalism and the Church of England in the Twentieth Century: Reform, Resistance and Renewal." International Journal for the Study of the Christian Church 16, no. 1 (January 2, 2016): 88–89. http://dx.doi.org/10.1080/1474225x.2016.1152445.

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Strhan, Anna. "‘I Want There to be no Glass Ceiling:’ Evangelicals’ Engagements with Class, Education, and Urban Childhoods." Sociological Research Online 22, no. 1 (February 2017): 146–60. http://dx.doi.org/10.5153/sro.4259.

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While class has been an enduring focus for sociologists of education, there has been little focus on the interrelations between class, religion, and education, despite widespread public anxieties about faith schools potentially encouraging both social class segregation and religious separatism, which have become more pronounced as the expansion of free schools and academies in England has increased opportunities for religious bodies’ engagement in educational provision. This article explores the importance of class in relation to the intersections of religion and education through examining how an ‘open evangelical’ church engages with children in schools linked with it, drawing on eighteen months’ ethnographic fieldwork with the church, its linked schools, and other informal educational activities run by the church. Through analyzing the everyday practices through which evangelical leaders seek to affect children's lives and how they speak about their involvements with children, the article reveals the significance of class in this context, providing insight into how evangelicals’ primary aspiration in this setting is for children's ‘upward mobility’, as their ambitions are shaped through middle-class, entrepreneurial norms, in which developing a neoliberal ethic of individual self-discipline and ‘productivity’ is privileged. Through focusing on the ‘othering’ of the urban poor in these discourses, the article adds to our knowledge of the complex interrelations between evangelicalism and class, and deepens understanding of how secular neoliberal norms become interwoven with an alternative evangelical moral project of forming the self.

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Atherstone, Andrew. "The Keele Congress of 1967: A Paradigm Shift in Anglican Evangelical Attitudes." Journal of Anglican Studies 9, no. 2 (March 22, 2011): 175–97. http://dx.doi.org/10.1017/s1740355311000039.

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AbstractThe National Evangelical Anglican Congress which took place at Keele University in April 1967 is widely acknowledged as a major watershed for the evangelical movement in the Church of England. This paper offers a fresh analysis of the event, based on detailed archival research. It argues that there was a decisive attitudinal shift at the congress, driven especially by the younger generation – from piety to policy, conservatism to radicalism, homogeneity to diversity, and exclusivism to ecumenism. It shows how in these four areas the Keele Congress established a new agenda for Anglican evangelicalism, a legacy which still continues today.

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Randall, Ian M. "Baptist Revival and Renewal in the 1960s." Studies in Church History 44 (2008): 341–53. http://dx.doi.org/10.1017/s0424208400003703.

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According to Callum Brown in The Death of Christian Britain, from 1963 Christianity in Britain went on a downward spiral. More generally, Brown sees the 1960s as the decade in which the Christian-centred culture that had conferred identity on Britain was rejected. This claim, however, which has received much attention, needs to be set alongside David Bebbington’s analysis of British Christianity in the 1960s. In Evangelicalism in Modern Britain, Bebbington notes that in 1963 charismatic renewal came to an Anglican parish in Beckenham, Kent, when the vicar, George Forester, and some parishioners received the ‘baptism of the Holy Spirit’ and began to speak in tongues. During the next quarter of a century, Bebbington continues, the charismatic movement became a powerful force in British Christianity. Both Brown and Bebbington view the 1960s as a decade of significant cultural change. Out of that period of upheaval came the decline of cultural Christianity but also the emergence of a new expression of Christian spirituality – charismatic renewal. Within the evangelical section of the Church this new movement was an illustration of the ability of evangelicalism to engage in adaptation. To a large extent evangelical Anglicans were at the forefront of charismatic renewal in England. The Baptist denomination in England was, however, deeply affected from the mid-1960s onwards and it is this which will be examined here.

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Village, Andrew. "Liberalism and Conservatism in Relation to Psychological Type among Church of England Clergy." Journal of Empirical Theology 32, no. 1 (July 15, 2019): 138–54. http://dx.doi.org/10.1163/15709256-12341384.

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Abstract Liberalism and conservatism have been important stances that have shaped doctrinal, moral and ecclesial beliefs and practices in Christianity. In the Church of England, Anglo-catholics are generally more liberal, and evangelicals more conservative, than those from broad-church congregations. This paper tests the idea that psychological preference may also partly explain liberalism or conservatism in the Church of England. Data from 1,389 clergy, collected as part of the 2013 Church Growth Research Programme, were used to categorise individuals by church tradition (Anglo-catholic, broad church or evangelical), whether or not they had an Epimethean psychological temperament, and whether or not they preferred thinking over feeling in their psychological judging process. Epimetheans and those who preferred thinking were more likely to rate themselves as conservative rather than liberal. Conservatism was associated with being Epimethean among those who were Anglo-catholic or broad-church, but with preference for thinking over feeling among evangelicals.

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Village, Andrew. "Traditions within the Church of England and Psychological Type: A Study among the Clergy." Journal of Empirical Theology 26, no. 1 (2013): 22–44. http://dx.doi.org/10.1163/15709256-12341252.

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Abstract This study examines the relationship of psychological type preferences to membership of three different traditions within the Church of England: Anglo-catholic, broad church and evangelical. A sample of 1047 clergy recently ordained in the Church of England completed the Francis Psychological Type Scales and self-assigned measures of church tradition, conservatism and charismaticism. The majority of clergy preferred introversion over extraversion, but this preference was more marked among Anglo-catholics than among evangelicals. Anglo-catholics showed preference for intuition over sensing, while the reverse was true for evangelicals. Clergy of both sexes showed an overall preference for feeling over thinking, but this was reversed among evangelical clergymen. The sensing-intuition difference between traditions persisted after controlling for conservatism and charismaticism, suggesting it was linked to preferences for different styles of religious expression in worship. Conservatism was related to preferences for sensing over intuition (which may promote preference for traditional worship and parochial practices) and thinking over feeling (which for evangelicals may promote adherence to traditional theological principles and moral behaviour). Charismaticism was associated with preferences for extraversion over introversion, intuition over sensing, and feeling over thinking. Reasons for these associations are discussed in the light of known patterns of belief and practice across the various traditions of the Church of England.

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Harding, John. "The Prayer-Book Roots of Griffith Jones's Evangelism*." Journal of Religious History, Literature and Culture 6, no. 1 (June 1, 2020): 1–19. http://dx.doi.org/10.16922/jrhlc.6.1.1.

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This article discusses Griffith Jones (1683–1761) an influential Church of England rector in West Wales from 1711, who is usually described as a precursor of Welsh Methodism and Evangelicalism. It refers to an undated, damaged notebook, in the National Library of Wales, containing sermon notes in Jones's own hand. The article seeks to trace the source of his evangelistic outlook, noting his conformist loyalty to the Church of England's doctrine, order and worship. Contrary to the opinion which attributes his pursuit of evangelism, with its seeking of conversions, to supposed Puritan influences, the article shows that the Book of Common Prayer was its inspiration. Preaching is discussed as the predominant component of worship. Jones's thought as a popular evangelist is examined, with reference to the brief sermon outlines in Welsh. The article discusses Jones's view of the defiance of Christian standards and ignorance of the faith, in Wales. Jones's practice was to summon people to faith. He preached this to those within the 'visible' national Church, which included infants, adding a strong demand for moral conformity. His concept of 'membership' was not postEnlightenment voluntarism, but of a statutory and biblical duty. For Griffith Jones the liturgy was not a disincentive to piety, contrary to some Dissenters' misgivings. His wish was for spiritual and moral renewal, not further reformation of Anglican doctrine or practice. He saw catechizing as a means against schismatical vagaries. His famous Circulating Schools reinforced this policy.

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Village, Andrew. "What Does the Liberal-Conservative Scale Measure? A Study among Clergy and Laity in the Church of England." Journal of Empirical Theology 31, no. 2 (November 21, 2018): 194–216. http://dx.doi.org/10.1163/15709256-12341371.

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Abstract The Liberal-Conservative (LIBCON) scale is a seven-point semantic differential scale that has been widely used to measure identity within the Church of England. The history of the development of liberalism in the Church of England suggests that this scale should be associated with specific beliefs and attitudes related to doctrine, moral issues and church practices. This study tests this idea among a sample of 9339 lay and ordained readers of the Church Times (the main newspaper of the Church of England) using twelve summated rating scales measuring a range of beliefs and attitudes. Of these twelve variables, eleven were correlated with the LIBCON scale. Discriminant function analysis produced a linear function of these variables that correctly identified 35% of respondents on the scale, and 69% to within one scale score. The best predictors were scales related to either doctrine or moral issues, and these performed consistently across traditions (Anglo-catholic, Broad church or Evangelical) and between clergy and laity. Scales related to church practices suggested ‘conserving tradition’ was also involved in the liberal-conservative dimension, but this was less so for clergy and for Evangelicals. The scale is commended as an empirical measure of one dimension of Church of England identities, especially if used alongside a parallel scale measuring church tradition.

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Village, Andrew, and Leslie J. Francis. "An Anatomy of Change: Profiling Cohort Difference in Beliefs and Attitudes among Anglicans in England." Journal of Anglican Studies 8, no. 1 (July 10, 2009): 59–81. http://dx.doi.org/10.1017/s1740355309990027.

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AbstractConservatism in theological belief, moral values and attitude toward ecclesiastical practices was measured in a sample of 5967 ordained and lay Anglicans in the Church of England. Average scores were compared between those who classed themselves as Anglo-catholic, broad church or evangelical, and by six different age cohorts. Overall, most measures of conservatism showed decline among more recent cohorts, but there were marked differences between traditions. Younger evangelicals showed little or no decline in theological or moral conservatism, and, in the case of Bible beliefs, were more conservative than their older counterparts. In ecclesiastical variables, however, Anglo-catholics were often more conservative and younger evangelicals showed less conservatism than other traditions or older evangelicals. The findings suggest that the divide between traditions is increasing among younger generations mainly because those in Anglo-catholic and broad-church traditions are becoming more liberal on theological or moral matters, whereas evangelicals are maintaining traditional conservative views of theology and morality but becoming less traditional in matters ecclesiastical.

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Spicer, Andrew. "Archbishop Tait, The Huguenots and the French Church at Canterbury." Studies in Church History 49 (2013): 219–35. http://dx.doi.org/10.1017/s0424208400002151.

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Archibald Campbell Tait was enthroned as archbishop of Canterbury in February 1869. It was an inauspicious time to assume the primacy of the Church of England, which was riven by internal conflicts and religious differences. Furthermore, Gladstone had recently swept to power with the support of the Nonconformists. The new prime minister had a mandate to disestablish the Irish church and his political supporters sought to challenge the privileges and status of the Church of England. As primate, Tait attempted to defend the Church of England as the established church and restrict those parties that held particularly narrow and dogmatic beliefs, regardless of whether they were Evangelicals or Ritualists. The archbishop strove to straddle these religious differences and to achieve his aims through a policy of compromise and tolerance, but some of his actions served to cause further divisions within the Anglican church. Tait’s efforts to restrict elaborate ceremonial and services through the Public Worship Regulation Act (1874) alienated the Ritualists, for example. Many more clergy were opposed to his concessions to Nonconformists in the Burials Bill (1877), which would have allowed them to be interred in parish churchyards. Amidst the wider religious tensions and political conflicts that marked his primacy, the archbishop also took a close interest in the French Protestant Church at Canterbury, whose history he regarded as reflecting some important attributes of the Church of England, its past, and its current status in the world.

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Village, Andrew. "Biblical Conservatism and Psychological Type." Journal of Empirical Theology 29, no. 2 (December 6, 2016): 137–59. http://dx.doi.org/10.1163/15709256-12341340.

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The Village Bible Scale, a measure of biblical conservatism, was completed by 3,243 Church of England readers of the Church Times in 2013 alongside a measure of psychological type. Overall, biblical conservatism was higher for men than women, for those under 60 than those over 60, for those with school-level than those with university-level qualifications, for laity than clergy, and higher among evangelicals and charismatics than among those in Anglo-catholic or broad-church traditions. For the sample as a whole, the perceiving process was the only dimension of psychological type to predict biblical conservatism, which was positively correlated with sensing and negatively correlated with intuition. Within church traditions, sensing scores predicted biblical conservatism in Anglo-catholic and broad-church traditions, but not for evangelicals. Thinking function scores were positively correlated with biblical conservatism among evangelicals, but negatively correlated among Anglo-catholics. The findings point to the possible roles of psychological preferences in influencing predispositions for retaining or changing theological convictions.

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Bebbington, David W. "The Evangelical Discovery of History." Studies in Church History 49 (2013): 330–64. http://dx.doi.org/10.1017/s0424208400002229.

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‘From some modern perspectives’, wrote James Belich, a leading historian of New Zealand, in 1996, ‘the evangelicals are hard to like. They dressed like crows; seemed joyless, humourless and sometimes hypocritical; [and] they embalmed the evidence poor historians need to read in tedious preaching’. Similar views have often been expressed in the historiography of Evangelical Protestantism, the subject of this essay. It will cover such disapproving appraisals of the Evangelical past, but because a high proportion of the writing about the movement was by insiders it will have more to say about studies by Evangelicals of their own history. Evangelicals are taken to be those who have placed particular stress on the value of the Bible, the doctrine of the cross, an experience of conversion and a responsibility for activism. They were to be found in the Church of England and its sister provinces of the Anglican communion, forming an Evangelical party that rivalled the high church and broad church tendencies, and also in the denominations that stemmed from Nonconformity in England and Wales, as well as in the Protestant churches of Scotland. Evangelicals were strong, often overwhelmingly so, within Methodism and Congregationalism and among the Baptists and the Presbyterians. Some bodies that arose later on, including the (so-called Plymouth) Brethren, the Churches of Christ and the Pentecostals (the last two primarily American in origin), joined the Evangelical coalition.

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MORRIS, JEREMY. "Evangelicalism in the Church of England, c. 1790–c. 1890. A miscellany. Edited by Mark Smith and Stephen Taylor. (Church of England Record Society, 12.) Pp. xii+342. Woodbridge: Boydell Press (for the Church of England Record Society), 2004. £50. 1 84383 105 8; 1351 3087." Journal of Ecclesiastical History 58, no. 2 (March 28, 2007): 360–61. http://dx.doi.org/10.1017/s0022046906000534.

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Village, Andrew, and Leslie J. Francis. "Churches and Faith: Attitude Towards Church Buildings During the 2020 covid-19 Lockdown Among Churchgoers in England." Ecclesial Practices 8, no. 2 (December 24, 2021): 216–32. http://dx.doi.org/10.1163/22144471-bja10025.

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Abstract Attitude toward church buildings was assessed among a sample of 6,476 churchgoers in England during the first covid-19 pandemic lockdown in 2020. The six-item Scale of Attitude toward Church Buildings (sacb) assessed a range of aspects of attitude that included the importance of buildings for Christian faith generally, and buildings as central to the expression of Christian faith. Anglo-Catholics and Roman Catholics showed similar positive attitude towards buildings, Anglican Evangelicals showed a less positive attitude on average that was similar to those from Free-Churches, while Broad-Church Anglican attitude lay between these two extremes. Younger people had a more positive attitude than older people, especially among Catholics. On average, men had more a positive attitude than women, and lay people a more positive attitude than clergy. These findings suggest that the significance of buildings varies among traditions in ways that may still reflect historical issues of the Reformation.

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Kollar, Rene, and Randle Manwaring. "From Controversy to Co-Existence: Evangelicals in the Church of England, 1914-1980." American Historical Review 91, no. 4 (October 1986): 930. http://dx.doi.org/10.2307/1873389.

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Yates, Timothy. "The Idea of a ‘Missionary Bishop’ in the Spread of the Anglican Communion in the Nineteenth Century." Journal of Anglican Studies 2, no. 1 (June 2004): 52–61. http://dx.doi.org/10.1177/174035530400200106.

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ABSTRACTIn the 1830s, among those associated with the Tractarian revival in England and also among certain figures in the (then) Protestant Episcopal Church of the United States (PECUSA), the idea of the ‘missionary bishop’ was propagated, which presented the bishop as a pioneer evangelist as the apostles were understood to be in New Testament times and saw the planting of the Church as necessarily including a bishop from the beginning for the ‘full integrity’ of the Church to be present. This view of the bishop as the ‘foundation stone’ was not held by the Evangelicals of the Church Missionary Society (CMS), who saw the bishop by contrast as the ‘crown’ or coping stone of the young churches. Two main protagonists were the High Churchman, Samuel Wilberforce, Bishop of Oxford, and the honorary secretary and missionary strategist, Henry Venn. The party, led by C.F. Mackenzie as Bishop and mounted by the Universities’ Mission to Central Africa (UMCA) in 1861 to the tribes near Lake Nyassa, was the outworking of this Tractarian ideal.

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McIvor, Méadhbh. "Rights and Relationships: Rhetorics of Religious Freedom among English Evangelicals." Journal of the American Academy of Religion 87, no. 3 (June 11, 2019): 860–88. http://dx.doi.org/10.1093/jaarel/lfz029.

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AbstractThis paper uses evangelical reflections on the meaning of “rights” to explore the juridification of religion in contemporary England. Drawing on sixteen months of participatory fieldwork with evangelicals in London, I argue that English evangelicals’ critiques of Christian-interest litigation reflect the interaction of local theologies with developments in the law’s regulation of religion, developments that have contributed to the relativization of Protestant Christianity even as historic church establishment is maintained. Through an exploration of the tension between the goals of (rights-based) individualism and (Christian) relationalism as they concern the law, I show how litigation can affect religious subjectivity even in the absence of a personal experience with the pageantry of the court.

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Singleton, John. "The Virgin Mary and Religious Conflict in Victorian Britain." Journal of Ecclesiastical History 43, no. 1 (January 1992): 16–34. http://dx.doi.org/10.1017/s0022046900009647.

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The Virgin Mary was a powerful and evocative figure around whom the competing religious parties of Victorian Britain arrayed their forces. She was at the forefront of controversy whenever Scottish and English Protestants clashed with Irish Catholics, and whenever evangelicals attempted to purge the Church of England of ritualism. Roman Catholic leaders placed the cult of the Virgin at the centre of their campaign to evangelise Britain after 1840. This article analyses the development of Marian Catholicism in Victorian Britain, and considers Anglo-Catholic and Protestant responses to the growth of the Marian cult.

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Howson, Barry. "Eschatology in Sixteenth and Seventeenth Century England." Evangelical Quarterly: An International Review of Bible and Theology 70, no. 4 (September 12, 1998): 325–50. http://dx.doi.org/10.1163/27725472-07004004.

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This essay examines the eschatological thought of seventeenth-century England. In the introduction a brief background study of sixteenth-century Continental and English Protestant eschatology is given. The rest of the essay is a comparative study looking at the eschatological thought of a variety of seventeenth-century commentators from different denominations. In particular, it examines: their thought on the nearness and nature Christ’s Return; their interpretations of the Book of Revelation; their views on the signs of the end, the Papacy, the Jews, the Turks, the Millennium; their date setting; and their practical application of Christ’s Return to believers. In the conclusion of the essay some practical lessons from this study are made. The historical value of this essay is that it concisely presents the details of seventeenth-century English eschatology that so dominated the thoug.ht of a wide range of people. The practical value is that it helps twentieth-century evangelicals see that eschatology has been a dominate theme of the church in the past from which we can draw lessons for the present.

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Maiden, John G. "Discipline and Comprehensiveness: The Church of England and Prayer Book Revision in the 1920s." Studies in Church History 43 (2007): 377–87. http://dx.doi.org/10.1017/s0424208400003351.

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The Prayer Book revision controversy was among the most significant events in the Church of England during the twentieth century. The proposals to revise the 1662 Book of Common Prayer provoked considerable opposition from both Evangelicals and Anglo-Catholics, and culminated with the House of Commons rejecting a revised book in 1927 and a re-revised version in 1928. This paper will argue that two issues, ecclesiastical authority and Anglican identity, were central to the controversy. It will then suggest that the aims and policy of the bishops’ revision led to the failure of the book. In taking this angle, it will analyse the controversy from a new perspective, as previous studies have focused on liturgical developments, Church parties and disestablishment. The controversy is bound up with the broader and ongoing problem of maintaining discipline and diversity within the Anglican Communion. The Anglo-Catholic -Evangelical tensions of the 1920s were a precursor to Liberal – Evangelical conflicts on issues such as the ordination of women and sexuality. Therefore, by examining the revision controversy from the angle of discipline and comprehensiveness, a longer perspective is given to later Anglican difficulties.

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MCLEOD, HUGH. "Evangelicalism in the Church of England in the Twentieth Century: Reform, Resistance and Renewal. Edited by Andrew Atherstone and John Maiden. Boydell. 2014. x + 325pp. $99.00/£60.00." History 101, no. 345 (March 21, 2016): 321–23. http://dx.doi.org/10.1111/1468-229x.12222.

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Atkins, Gareth. "‘Idle Reading’? Policing the Boundaries of the Nineteenth-Century Household." Studies in Church History 50 (2014): 331–42. http://dx.doi.org/10.1017/s0424208400001819.

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In April 1805 the Christian Observer reviewed George Burder’s Lawful Amusements, a sermon preached earlier that year in London and recently published. Burder was a leading Independent minister, ‘a serious man, employed about serious things’, his son later recalled, and the Christian Observer might have been expected to approve. Yet it was clear that the reviewer thought he had gone too far. The sermon, he complained, ‘might more properly be entitled “Unlawful Amusements’”, given that only one out of its thirty-eight pages told readers what they could do with their leisure hours. Walking, riding, reading biography, history and natural philosophy, and music ‘in moderation’ were the only permissible pursuits. ‘Visiting the sick and poor in their abodes of penury and pain’ was, in Burder’s eyes, lawful, but the reviewer doubted whether it was, strictly speaking, an amusement. Nevertheless, to see Burder’s comments as symptomatic of a joyless religiosity in which every recreational minute was a minute wasted is to misunderstand them. For, as Evangelicalism gained a foothold in the Church of England during the 1780s and 1790s and came to thrive among well-heeled Nonconformist congregations, there was a growing consensus that leisurely pursuits were permissible and even necessary. However, not everyone agreed as to where the boundaries lay. Those who wrote for the Christian Observer, for instance, were clearly more relaxed about pastimes, but took a very dim view of Burder’s earthy vehemence. Indeed, one of the reviewer’s chief complaints about Lawful Amusements was the saltiness of its language, especially its ‘very strong, as well as coarse, Philippic against the theatre’, from which the reviewer fastidiously declined even to quote.

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Root, Michael. "Ecumenism in a Time of Transition." Horizons 44, no. 2 (November 7, 2017): 409–14. http://dx.doi.org/10.1017/hor.2017.118.

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To assess the present state and future possibilities of personal and ecclesial ecumenism between Protestant and Catholic Christians is a difficult task. On the one hand, the diversity among Protestants is so great few generalities hold for all of them. The challenges involved in Catholic relations with the Church of England are quite different than those involved in relations with the Southern Baptist Convention, and different in yet other ways from those involved in relations with a Pentecostal church in South Africa. In a broad sense, one can think of a spectrum of Protestant churches, some with whom Catholic relations might be close, and then a series of churches at a greater distance from Catholicism with whom relations would be more limited. That picture is only partially true, however. On many social issues, Catholics can work more closely with Evangelicals, with whom there are deep differences over sacraments and ecclesiology, than they can with more socially liberal representatives of, say, the Lutheran or Anglican traditions. In this brief reflection, I will be concerned with the Protestant communities with whom the greatest possibilities of a wide spectrum of closer relations seem to exist, such as the Anglican, Lutheran, and Reformed churches.

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GOLDIE, MARK. "VOLUNTARY ANGLICANS Restoration, reformation, and reform, 1660–1828: archbishops of Canterbury and their diocese. By Jeremy Gregory. Oxford: Oxford University Press, 2000. Pp. 355. ISBN 0-19-820830-8. £45.00. The church in an age of danger: parsons and parishioners, 1660–1740. By Donald A. Spaeth. Cambridge: Cambridge University Press, 2000. Pp. 279. ISBN 0-521-35313-0. £40.00. The Quakers in English society, 1655–1725. By Adrian Davies. Oxford: Oxford University Press, 2000. Pp. 262. ISBN 0-19-8280820-0. £40.00. Hawksmoor's London churches: architecture and theology. By Pierre de la Ruffinière du Prey. Chicago: University of Chicago Press, 2000. Pp. 179. ISBN 0-226-17301-1. £26.50 (hb); 2003. ISBN 0-226-17303-8. £17.50 (pb). The national church in local perspective: the Church of England and the regions, 1660–1800. Edited by Jeremy Gregory and Jeffrey S. Chamberlain. Woodbridge, Suffolk: Boydell Press, 2003. Pp. 315. ISBN 0-85115-897-8. £50.00." Historical Journal 46, no. 4 (December 2003): 977–90. http://dx.doi.org/10.1017/s0018246x03003388.

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The historiography of the eighteenth-century Church of England remains peculiarly preoccupied with vindicating that institution from the condemnation heaped upon it by Anglo-Catholics and Evangelicals in the nineteenth century. The chapters of Jeremy Gregory's Restoration, reformation, and reform characteristically begin with quotations from Victorians on the somnolence and negligence of the Hanoverian Establishment. The starting point is, as it were, a Hogarth cartoon of a corpulent curate and a snoozing congregation. In part this preoccupation is indicative of how little has been done on the subject since the Victorians. Norman Sykes, writing between the 1930s and 1950s, remains an almost solitary beacon for the church's institutional history, though much of his work was biographical, dwelling on clerical high politics rather than on the social fabric of the church in the parishes. About the Hanoverian parish we know little, and probably care less, because without Reformation or Revolution – or nuns or witches – there is little to move the secular-minded to take an interest. It would not, of course, be true to say that nothing has recently been done. There has been something in the field of intellectual history. One thinks of Brian Young's fine Religion and enlightenment in eighteenth-century Britain (1998), a filling out of John Pocock's sketch of an English ‘clerical Enlightenment’ – though most intellectual history of that era prefers the wilder shores of deism, freethinking, and the radical assault on priestcraft. There have been valuable probings of the early eighteenth-century politics of religion (the Sacheverell affair, the charity school movement, the Societies for the Reformation of Manners) and of the late Hanoverian roots of nineteenth-century high churchmanship.

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Chapman, Alister. "Anglican Evangelicals and Revival, 1945–59." Studies in Church History 44 (2008): 307–17. http://dx.doi.org/10.1017/s0424208400003673.

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This essay is a study of the religious revival that didn’t quite happen in Britain after the Second World War. It focuses on conservative evangelical Anglicans, whose own renaissance during these years puts them at the centre of discussions about the post-war increase in churchgoing. Its central contention is that human agency and cultural peculiarities are just as important for understanding this chapter of English religious history as any seemingly inexorable, broad-based social changes inimical to religious practice. More particularly, the chapter focuses on Anglican evangelical clergy and their attitudes to religious revival. In so doing, it highlights the fact that the practices and prejudices of church people are an essential part of the story of post-war English religious life. Scholars looking to explain religious malaise in post-war Britain have frequently looked everywhere except the decisions made by the churches and their leaders, the assumption seeming to be that because decline was unavoidable there was nothing pastors, priests or their congregations could do to stem the tide. This chapter seeks to redress the balance by examining the ways in which evangelical Anglican clergy pursued revival in England, some of the obstacles they faced in this pursuit, and how they responded when they felt they had failed. Among the things they discovered was that ‘revival’ was a word to be handled with care.

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Sachs, William L. "Evangelicals in the Church of England, 1734–1984. By Kenneth Hylson-Smith. Edinburgh: T. & T. Clark, 1988. ix + 411 pp. $39.95." Church History 61, no. 1 (March 1992): 122–23. http://dx.doi.org/10.2307/3168042.

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Toon, Peter. "From Controversy to Co-Existence: Evangelicals in the Church of England, 1914–1980 by Randle Manwaring (Cambridge University Press, 1985. 227 pp. £19.50)." Evangelical Quarterly: An International Review of Bible and Theology 60, no. 2 (September 6, 1988): 187–88. http://dx.doi.org/10.1163/27725472-06002008.

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Bebbington, D. W. "Evangelicals in the Church of England, 1734-1984 by Kenneth Hylson-Smith (Edinburgh: T. & T. Clark, 1988. ix + 411 pp. hb. £19.95)." Evangelical Quarterly: An International Review of Bible and Theology 63, no. 1 (September 6, 1991): 85–87. http://dx.doi.org/10.1163/27725472-06301014.

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Pitts, W. L. "Evangelicals in the Church of England, 1734-1984. By Kenneth Hylson-Smith. Edinburgh, Scotland: T. & T. Clark Ltd., 1988. 411 pp. $39.95." Journal of Church and State 32, no. 4 (September 1, 1990): 878–80. http://dx.doi.org/10.1093/jcs/32.4.878.

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Smith, Greg. "Evangelicals and the Encounter with Islam: Changing Christian Identity in Multi-Faith Britain." Entangled Religions 5 (November 21, 2018): 154–209. http://dx.doi.org/10.46586/er.v5.2018.154-209.

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Over the last fifty years, British society has changed from a Christendom model, where the default religious identity was Church of England, to a religiously diverse society, where religious identity is a significant marker for minorities in the population. Among Christians, strong religious belief and belonging is most likely to be expressed by those who identify as evangelical. In many parts of the world, and especially in the USA, evangelical discourse on the subject of non-Christian faiths, especially Islam, suggests profound antipathy to ‘other’ beliefs and sometimes hostility to their adherents. In contrast, evidence presented in this paper from a recent Evangelical Alliance panel survey suggests a range of nuanced viewsin the community of evangelical Christians in the UK. Although over 80% affirmed that Jesus is the only way of salvation, and 84% thought Christianity is the only path to God, more extended comments show that a wide range of views exist, from the paranoid or exclusive to a view that is tolerant and broadly inclusive. The paper will examine the associations between these views and various demographic and theological factors and seek to explain the data in terms of the patterns of contemporary everyday inter-faith encounters, with specific emphasis on the Abrahamic faiths, especially Islam. The situation is discussed in a framework of dynamics and stability, where religious contact between faith communities has both crystallized beliefs and identities and opened up new possibilities for alliances against the secular world.

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Sachs, William. "Evangelicals in the Church of England, 1734-1984. Kenneth Hylson-SmithEvangelicalism in Modern Britain: A History from the 1730s to the 1980s. D. W. Bebbington." Journal of Religion 72, no. 1 (January 1992): 114–16. http://dx.doi.org/10.1086/488810.

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Orens, John Richard. "From Controversy to Co-Existence: Evangelicals in the Church of England, 1914–1980. By Randle Manwaring. New York: Cambridge University Press, 1985. xi + 277 pp. $34.50." Church History 55, no. 3 (September 1986): 393–94. http://dx.doi.org/10.2307/3166863.

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Robbins, Keith. "Evangelicals in the Church of England, 1734–1984. By Kenneth Hylson-Smith Pp ix + 411. Edinburgh: T. & T. Clark, 1989. £19.95. 0 567 09454 5." Journal of Ecclesiastical History 41, no. 2 (April 1990): 351. http://dx.doi.org/10.1017/s0022046900075060.

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Hutchinson, Mark. "Evangelicalism and the Church of England in the twentieth century. Reform, resistance and renewal. Edited by Andrew Atherstone and John Maiden . (Studies in Modern British Religious History, 31.) Pp. x + 328. Woodbridge: The Boydell Press, 2014. £60. 978 1 84383 911 8." Journal of Ecclesiastical History 67, no. 2 (March 3, 2016): 456–58. http://dx.doi.org/10.1017/s0022046915002584.

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Robbins, Keith. "From Controversy to Co-existence. Evangelicals in the Church of England, 1914–1980. By Randle Manwaring. Pp. xi + 227. Cambridge: Cambridge University Press, 1985. £19.50. 0 521 30380 X." Journal of Ecclesiastical History 37, no. 4 (October 1986): 664. http://dx.doi.org/10.1017/s0022046900022430.

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Letham, Robert, and Donald Macleod. "Is Evangelicalism Christian?" Evangelical Quarterly: An International Review of Bible and Theology 67, no. 1 (September 6, 1995): 3–34. http://dx.doi.org/10.1163/27725472-06701002.

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Two theologians belonging to the Reformed tradition discuss the nature of contemporary evangelicalism. Letham argues that it has cost the balanced God-centred, trinitarian structure of the Reformers and its churchly character, and has become man-centred. It is in danger of capitulating to philosophical voices from outside the church. Macleod discusses at greater length the historical roots of evangelicalism in the Scottish context and the difficulties of defining the movement. He largely agrees with Letham’s strictures on modern evangelicalism and offers some comments on the way forward.

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Cox, Jeffrey. "On the Limits of Social History: Nineteenth-Century Evangelicalism - Evangelicals in the Church of England, 1734–1984. By Kenneth Hylson-Smith. Edinburgh: T. & T. Clark, Ltd., 1988. Pp. ix + 411. $49.95. - The Age of Atonement: The Influence of Evangelicalism on Social and Economic Thought, 1785–1865. By Boyd Hilton. New York: Clarendon Press, 1988. Pp. xiii + 407. $69.00. - Religion and Society in a Cotswold Vale: Nailsworth, Gloucestershire, 1780–1865. By Albion M. Urdank. Berkeley and Los Angeles: University of California Press, 1990. Pp. xviii + 448. $47.50." Journal of British Studies 31, no. 2 (April 1992): 198–203. http://dx.doi.org/10.1086/386005.

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Kretzschmar, Louise. "Evangelical Spirituality: a South African Perspective." Religion and Theology 5, no. 2 (1998): 154–75. http://dx.doi.org/10.1163/157430198x00039.

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AbstractThis article begins by providing definitions of spirituality and evangelicalism. It then introduces the multifaceted reality of South African evangelicalism. This is necessary because of the historical complexity of the origins of evangelicalism in South Africa and because of the variety of people, churches and missionary societies which propagated an evangelical approach. It explains the differences between evangelicals and ecumenicals and goes on to distinguish between conservative, moderate and radical evangelicalism It outlines the background to the establishment of the Evangelical Alliance of South Africa (TEASA) and argues that radical evangelicalism, because of its understanding of conversion, salvation and mission, and the actions that issue from these convictions, can make a significant contribution of the transformation of church and society in South Africa today.

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Lee, Eun Seon. "Korean War and American Evangelicalism and Korean Church." Journal of Youngsan Theology 44 (June 30, 2018): 199–237. http://dx.doi.org/10.18804/jyt.2018.06.44.199.

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Royal, Susan. "Reforming Household Piety: John Foxe and the Lollard Conventicle Tradition." Studies in Church History 50 (2014): 188–98. http://dx.doi.org/10.1017/s0424208400001716.

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That the ecclesia in antiquity met in private homes was well known to first- and second-generation English reformers who sought to reshape the late medieval established Church. In the wake of Catholic accusations of novelty – and thus illegitimacy – evangelicals developed a history of their movement that stretched back through the generations to the early Church itself, and none more successfully than John Foxe (d. 1587), author of Acts and Monuments and England’s major martyrologist. A crucial link in this historical chain would prove to be the Lollards, medieval English heretics whose ‘privy assemblies’ saw the reading of vernacular Scripture and its exposition, recitation of the Ten Commandments and the Lord’s Prayer, and even hints of liturgical activity, all in the private space of the home.

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Dawson, Connie. "Evangelicalism and the Emerging Church: A Congregational Study of a Vineyard Church." Pneuma 33, no. 1 (2011): 130–31. http://dx.doi.org/10.1163/157007411x554857.

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Gatiss, Lee. "The Anglican Doctrine of the Visible Church." Evangelical Quarterly 91, no. 1 (April 26, 2020): 25–49. http://dx.doi.org/10.1163/27725472-09101002.

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This article examines what the Church of England’s historic Thirty-nine Articles of Religion actually mean in context when they define the visible church as ‘a congregation of faithful men in which the pure Word of God is preached, and the sacraments be duly ministered according to Christ’s ordinance in all those things that of necessity are requisite to the same.’ The article clarifies the meaning of the words ‘a congregation’ here in their historical and polemical context during the Reformation, giving this significant attention for the first time in print, in order to correct common evangelical mis-readings and misappropriations of Article 19. It also unpacks the Anglican view of the marks of the church against the confessional divides of the 16th century, to locate this Article in its Reformed Protestant context against Rome. It outlines ten challenges which a properly understood Anglican ecclesiology presents for evangelicals today.

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Loss, Daniel S. "Missionaries, the Monarchy, and the Emergence of Anglican Pluralism in the 1960s and 1970s." Journal of British Studies 57, no. 3 (June 29, 2018): 543–63. http://dx.doi.org/10.1017/jbr.2018.83.

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AbstractIn the late twentieth century, a new justification for the Church of England's establishment emerged: the church played an important social and political role in safeguarding the interests of other religious communities, including non-Christian ones. The development of this new vision of communal pluralism was shaped by two groups often seen as marginal in postwar British society: the royal family and missionaries. Elizabeth II and liberal evangelicals associated with the Church Missionary Society contributed to a new conception of religious pluralism centered on the integrity of the major world religions as responses to the divine. There were, therefore, impulses towards inclusion as well as exclusion in post-imperial British society. In its focus on religious communities, however, this communal pluralism risked overstating the homogeneity of religious groups and failing to protect individuals whose religious beliefs and practices differed from those of the mainstream of their religious communities.

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Macleod, Alasdair J. "The Days of the Fathers: John Kennedy of Dingwall and the Writing of Highland Church History." Scottish Church History 49, no. 2 (October 2020): 123–40. http://dx.doi.org/10.3366/sch.2020.0032.

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Between 1843 and 1900, the evangelical Presbyterianism of the Highlands of Scotland diverged from that of Lowland Scotland. That divergence was chiefly the product of Lowland change, as southern evangelicals increasingly rejected Calvinistic theology, conservative practices in worship, and high views of Biblical inspiration. The essay addresses the question why this divergence occurred: why did the Highlands largely reject this course of change? This article argues for the significance of the historical writings of John Kennedy (1819–84), minister of Dingwall Free Church, the ‘Spurgeon of the Highlands’. In his book, The Days of the Fathers in Ross-shire (1861), Kennedy offered a commendatory if sentimental account of the history of a conceptualised Highland Church, which, by implication, challenged readers of his own day to uphold the same priorities. This article demonstrates that by his writing of history, Kennedy helped to guide the trajectory of evangelicalism in the Highlands in a conservative direction that emphasised personal piety, self-examination of religious experience, and theological orthodoxy, in consistency with the Highland ‘fathers’. Kennedy's work was influential in instilling a new confidence and cohesion in the Highland Church around its distinctive principles, in opposition to the course of Lowland evangelicalism. Finally, Kennedy's influence became evident in the divergence between Highland and Lowland evangelicalism, which led eventually to divisions in 1893 and 1900, when his heirs took up separate institutional forms, as the Free Presbyterian Church and continuing Free Church, to maintain these principles.

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Journal articles on the topic 'Evangelicalism – Church of England'

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