The Common-Sense Philosophy of Religion of Bishop Edward Stillingfleet 1635–1699


Book Description

I. Reason and Religion "Si on soumet tout a la raison, notre religion n'aura rien de mysterieux et de surnaturel; si on choque les principes de la raison, notre religion sera absurde et ridicule",l In this passage from his Pensees Pascal summarizes what is perhaps the most basic problem for the defender of the reasonableness of Christianity: the necessity of upholding beliefs which Reason is incapable of judging, while at the same time claiming that those beliefs are reasonable. Pascal does not state the problem in precisely these terms regarding the limits of Reason, yet it seems clear that the dilemma he is indicating involves the question of the relation of religious beliefs to the compass of Reason. He does not, however-at least in the passage cited-indicate that the problem is a question of either/or: either Reason and no Religion, or Religion and Irrationality. Rather, he seems to be simply stating what he perceives to be a simple matter of fact. If Reason is allowed to be the judge of all Religion, then all Religion must abandon any elements that are either contrary to reason or cannot be shown to be in accord with Reason. On the other hand, if Reason is not allowed to judge Religion at all, then Religion will be absurd and ridiculous.







Jansenism and England


Book Description

Jansenism and England: Moral Rigorism across the Confessions examines the impact in mid- to later-seventeenth-century England of the major contemporary religious controversy in France, which revolved around the formal condemnation of a heresy popularly called Jansenism. The associated debates involved fundamental questions about the doctrine of grace and moral theology, about the life of the Church and the conduct of individual Christians. Thomas Palmer analyses the main themes of the controversy and an account of instances of English interest, arguing that English Protestant theologians who were in the process of working out their own views on basic theological questions recognised the relevance of the continental debates. The arguments evolved by the French writers also constitute a point of comparison for the developing views of English theologians. Where the Jansenists reasserted an Augustinian emphasis on the gratuity of salvation against Catholic theologians who over-valued the powers of human nature, the English writers examined here, arguing against Protestant theologians who denied nature any moral potency, emphasised man's contribution to his own salvation. Both arguments have been seen to contain a corrosive individualism, the former through its preoccupation with the luminous experience of grace, the latter through its tendency to elide grace and moral virtue. These assessments are challenged here. Nevertheless, these theologians did encourage greater individualism. Focusing on the affective experience of conversion, they developed forms of moral rigorism which represented, in both cases, an attempt to provide a reliable basis for Christian faith and practice in the fragmented intellectual context of post-reformation Europe.




The Writings of Julian of Norwich


Book Description

Julian of Norwich (ca. 1343&–ca. 1416), a contemporary of Geoffrey Chaucer, William Langland, and John Wyclif, is the earliest woman writer of English we know about. Although she described herself as &“a simple creature unlettered,&” Julian is now widely recognized as one of the great speculative theologians of the Middle Ages, whose thinking about God as love has made a permanent contribution to the tradition of Christian belief. Despite her recent popularity, however, Julian is usually read only in translation and often in extracts rather than as a whole. This book presents a much-needed new edition of Julian&’s writings in Middle English, one that makes possible the serious reading and study of her thought not just for students and scholars of Middle English but also for those with little or no previous experience with the language. &• Separate texts of both Julian&’s works, A Vision Showed to a Devout Woman and A Revelation of Love, with modern punctuation and paragraphing and partly regularized spelling. &• A second, analytic edition of A Vision printed underneath the text of A Revelation to show what was left out, changed, or added as Julian expanded the earlier work into the later one. &• Facing-page explanatory notes, with translations of difficult words and phrases, cross-references to other parts of the text, and citations of biblical and other sources. &• A thoroughly accessible introduction to Julian&’s life and writings. &• An appendix of medieval and early modern records relating to Julian and her writings. &• An analytic bibliography of editions, translations, scholarly studies, and other works. The most distinctive feature of this volume is the editors&’ approach to the manuscripts. Middle English editions habitually retain original spellings of their base manuscript intact and only emend that manuscript when its readings make no sense. At once more interventionist and more speculative, this edition synthesizes readings from all the surviving manuscripts, with careful justification of each choice involved in this process. For readers who are not concerned with textual matters, the result will be a more readable and satisfying text. For Middle English scholars, the edition is intended both as a hypothesis and as a challenge to the assumptions the field brings to the business of editing.




The Church of England and Christian Antiquity


Book Description

Today, the statement that Anglicans are fond of the Fathers and keen on patristic studies looks like a platitude. Like many platitudes, it is much less obvious than one might think. Indeed, it has a long and complex history. Jean-Louis Quantin shows how, between the Reformation and the last years of the Restoration, the rationale behind the Church of England's reliance on the Fathers as authorities on doctrinal controversies, changed significantly. Elizabethan divines, exactly like their Reformed counterparts on the Continent, used the Church Fathers to vindicate the Reformation from Roman Catholic charges of novelty, but firmly rejected the authority of tradition. They stressed that, on all questions controverted, there was simply no consensus of the Fathers. Beginning with the 'avant-garde conformists' of early Stuart England, the reference to antiquity became more and more prominent in the construction of a new confessional identity, in contradistinction both to Rome and to Continental Protestants, which, by 1680, may fairly be called 'Anglican'. English divines now gave to patristics the very highest of missions. In that late age of Christianity - so the idea ran - now that charisms had been withdrawn and miracles had ceased, the exploration of ancient texts was the only reliable route to truth. As the identity of the Church of England was thus redefined, its past was reinvented. This appeal to the Fathers boosted the self-confidence of the English clergy and helped them to surmount the crises of the 1650s and 1680s. But it also undermined the orthodoxy that it was supposed to support.