Though Bishop John Jewel did not say much against the institution of monasticism in his Apologia ... more Though Bishop John Jewel did not say much against the institution of monasticism in his Apologia Ecclesiae Anglicanae, he does have much to say about it in his other works. An examination of his opinions on monasticism show that he is in general agreement with other Reformation-era views of monasticism, including some Anglican divines as well as Martin Luther, John Calvin and Ulrich Zwingli. The Roman Catholic Thomas Harding’s A confutation of a booke intituled An apologie of the Church of England took Jewel to task for his misunderstanding of monasticism. Jewel, in due course, responded to Harding in his A defence of the Apologie of the Churche of Englande by stitching together a litany of quotations from the early and medieval Church to show that Harding was mistaken. Though Jewel’s rhetorical strategy in this instance has been called a ‘polemical duplicity’ by Gary Jenkins, it is part of Jewel’s larger rhetorical strategy. This article investigates the writings of Jewel to discern his understanding of monasticism, showing that Jewel’s rejection of monasticism falls under the principle of abusus tollit usum (‘abuse removes use’), whereas Harding’s response conforms to traditional Catholic Reformation understandings of the monastic life. An analysis of Jewel’s litany of patristic and medieval sources that supposedly oppose monasticism shows how he often misuses his sources. At all times due consideration is given to both Jewel’s and Harding’s rhetorical strategies in their disagreement. In the end, Jewel’s views of monasticism, though in agreement with many other Reformers, are not wholly consistent with 16th-century views of monasticism in England.
By the late 1830s, John Henry Newman and Edward Bouverie Pusey were discussing the re-introductio... more 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
More than one person has joked over the years that Evangelical believers do not have an ecclesiol... more More than one person has joked over the years that Evangelical believers do not have an ecclesiology. In one sense, that is absurd: Evangelical churches (especially if you include Pentecostals in that group) are some of the fastest-growing, most vibrant churches in the world. Evangelicals are proclaiming the gospel, praising the Lord, reading the Bible, and loving the poor. But there is a case to be made that the Evangelical devotion to the mission of the church has left Evangelicals with little time to reflect on the church itself. In this collection of essays, first given at annual meetings of the Evangelical Theological Society, the authors take time to reflect on the nature of the church in an Evangelical context, asking after the way in which it is one, holy, catholic, and apostolic.https://digitalcommons.biola.edu/faculty-books/1310/thumbnail.jp
Ever since Richard Foster wrote Celebration of Discipline in 1978, evangelicals have hungered for... more Ever since Richard Foster wrote Celebration of Discipline in 1978, evangelicals have hungered for a deeper and more historic spirituality. Many have come to discover the wealth of spiritual insight available in the Desert Fathers, the medieval mystics, German Pietism and other traditions. While these classics have been a source of life-changing renewal for many, still others are wary of these texts and the foreign theological traditions from which they come. The essays in this volume provide a guide for evangelicals to read the Christian spiritual classics. The contributions fall into four sections. The first three answer the big questions: why should we read the spiritual classics, what are these classics and how should we read them? The last section brings these questions together into a brief reading guide for each of the major traditions. Each essay not only explores the historical and theological context, but also expounds the appropriate hermeneutical framework and the significance for the church today. Ch.
Richard Froude wrote in 1833 to John Henry Newman that the present state of things in England mak... more Richard Froude wrote in 1833 to John Henry Newman that the present state of things in England makes an opening for reviving the monastic system Seemingly original words at the time. Yet, monasticism is one of the most ancient and enduring institutions of the Christian church, reaching its zenith during the High Middle Ages. Although medieval monasteries were regularly suppressed during the Reformation and the magisterial Reformers rejected monastic vows, the existence of monasticism has remained within the Reformation churches, both as an institution and in its theology. This volume is an examination of Protestant theologies of monasticism, examining the thought of select Protestant authors who have argued for the existence of monasticism in the Reformation churches, beginning with Martin Luther and John Calvin and including Conrad Hoyer, John Henry Newman, Karl Barth, and Donald Bloesch. Looking at the contemporary church, the current movement known as the New Monasticism is discussed and evaluated in light of Protestant monastic history.https://digitalcommons.biola.edu/faculty-books/1029/thumbnail.jp
The origins of Christian monasticism are buried deep in the shadows of Christian history, but wit... more The origins of Christian monasticism are buried deep in the shadows of Christian history, but without doubt it came to full fruition during the fourth century and continued to grow nearly unabated for the next millennium and a half [...]
Though Bishop John Jewel did not say much against the institution of monasticism in his Apologia ... more Though Bishop John Jewel did not say much against the institution of monasticism in his Apologia Ecclesiae Anglicanae, he does have much to say about it in his other works. An examination of his opinions on monasticism show that he is in general agreement with other Reformation-era views of monasticism, including some Anglican divines as well as Martin Luther, John Calvin and Ulrich Zwingli. The Roman Catholic Thomas Harding’s A confutation of a booke intituled An apologie of the Church of England took Jewel to task for his misunderstanding of monasticism. Jewel, in due course, responded to Harding in his A defence of the Apologie of the Churche of Englande by stitching together a litany of quotations from the early and medieval Church to show that Harding was mistaken. Though Jewel’s rhetorical strategy in this instance has been called a ‘polemical duplicity’ by Gary Jenkins, it is part of Jewel’s larger rhetorical strategy. This article investigates the writings of Jewel to discern his understanding of monasticism, showing that Jewel’s rejection of monasticism falls under the principle of abusus tollit usum (‘abuse removes use’), whereas Harding’s response conforms to traditional Catholic Reformation understandings of the monastic life. An analysis of Jewel’s litany of patristic and medieval sources that supposedly oppose monasticism shows how he often misuses his sources. At all times due consideration is given to both Jewel’s and Harding’s rhetorical strategies in their disagreement. In the end, Jewel’s views of monasticism, though in agreement with many other Reformers, are not wholly consistent with 16th-century views of monasticism in England.
By the late 1830s, John Henry Newman and Edward Bouverie Pusey were discussing the re-introductio... more 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
More than one person has joked over the years that Evangelical believers do not have an ecclesiol... more More than one person has joked over the years that Evangelical believers do not have an ecclesiology. In one sense, that is absurd: Evangelical churches (especially if you include Pentecostals in that group) are some of the fastest-growing, most vibrant churches in the world. Evangelicals are proclaiming the gospel, praising the Lord, reading the Bible, and loving the poor. But there is a case to be made that the Evangelical devotion to the mission of the church has left Evangelicals with little time to reflect on the church itself. In this collection of essays, first given at annual meetings of the Evangelical Theological Society, the authors take time to reflect on the nature of the church in an Evangelical context, asking after the way in which it is one, holy, catholic, and apostolic.https://digitalcommons.biola.edu/faculty-books/1310/thumbnail.jp
Ever since Richard Foster wrote Celebration of Discipline in 1978, evangelicals have hungered for... more Ever since Richard Foster wrote Celebration of Discipline in 1978, evangelicals have hungered for a deeper and more historic spirituality. Many have come to discover the wealth of spiritual insight available in the Desert Fathers, the medieval mystics, German Pietism and other traditions. While these classics have been a source of life-changing renewal for many, still others are wary of these texts and the foreign theological traditions from which they come. The essays in this volume provide a guide for evangelicals to read the Christian spiritual classics. The contributions fall into four sections. The first three answer the big questions: why should we read the spiritual classics, what are these classics and how should we read them? The last section brings these questions together into a brief reading guide for each of the major traditions. Each essay not only explores the historical and theological context, but also expounds the appropriate hermeneutical framework and the significance for the church today. Ch.
Richard Froude wrote in 1833 to John Henry Newman that the present state of things in England mak... more Richard Froude wrote in 1833 to John Henry Newman that the present state of things in England makes an opening for reviving the monastic system Seemingly original words at the time. Yet, monasticism is one of the most ancient and enduring institutions of the Christian church, reaching its zenith during the High Middle Ages. Although medieval monasteries were regularly suppressed during the Reformation and the magisterial Reformers rejected monastic vows, the existence of monasticism has remained within the Reformation churches, both as an institution and in its theology. This volume is an examination of Protestant theologies of monasticism, examining the thought of select Protestant authors who have argued for the existence of monasticism in the Reformation churches, beginning with Martin Luther and John Calvin and including Conrad Hoyer, John Henry Newman, Karl Barth, and Donald Bloesch. Looking at the contemporary church, the current movement known as the New Monasticism is discussed and evaluated in light of Protestant monastic history.https://digitalcommons.biola.edu/faculty-books/1029/thumbnail.jp
The origins of Christian monasticism are buried deep in the shadows of Christian history, but wit... more The origins of Christian monasticism are buried deep in the shadows of Christian history, but without doubt it came to full fruition during the fourth century and continued to grow nearly unabated for the next millennium and a half [...]
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