By Robert M Andrews (Ho
Lay Activism and the excessive Church stream of the overdue Eighteenth Century: The existence and regarded William Stevens, 1732-1807, via Robert M. Andrews, is the 1st full-length learn of Stevens' existence and proposal. Historiographically revisionist and contextualised inside of a missed background of lay excessive Church activism, Andrews provides Stevens as an influential excessive Church layman who dropped at Anglicanism not just his piety and theological studying, yet his wealth and enterprise acumen. With wide social hyperlinks to varied excessive Church figures in overdue Georgian Britain, Stevens' lay activism is proven to be significant to the achievements and effectiveness of the broader excessive Church circulation in the course of the past due eighteenth and early 19th centuries.
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Extra resources for Lay Activism and the High Church Movement of the Late Eighteenth Century: The Life and Thought of William Stevens, 1732-1807
74 Varley, The Last of the Prince Bishops, 109. 75 Varley, The Last of the Prince Bishops, 11, 63. 76 Mather, High Church Prophet. 77 Mather speculates that this was perhaps owing to his middle-class origins (Mather, High Church Prophet, 191). ”79 In arguing this Mather provided much detail that elucidated the many important High Church figures who associated with Horsley, and who provided the context from which the Hackney Phalanx later emerged. 82 It seems reasonable to conclude that the combined weight of these works sufficiently modifies, at the very least, the more extreme denunciations of the High Church tradition during the late eighteenth and early nineteenth centuries.
His support of the interdenominational British and Foreign Bible Society and the Church Missionary Society were certainly not High Church characteristics. Nonetheless his biographer, John Scandrett Harford, regarded him as a devout High Churchman (see John Scandrett Harford, The Life of Thomas Burgess, London, 1840, 179), as do a number of other contemporary scholars (see Corsi, Science and Religion, 27; Nockles, Oxford Movement in Context, 26 n104). 114 David A. Dowland, Nineteenth Century Anglican Theological Training: The Redbrick Challenge, Oxford: Clarendon Press, 1997, 9–23.
Nonetheless, strong monarchical views that abhorred the grave sin of political rebellion led to the idea of “passive obedience” or “non-resistance” as a central part of High Church political theology. 18 It does need to be stressed that not all High Churchmen lived within the political right; indeed, a number of Anglican figures over the centuries have combined a “high” ecclesiology and sacramental theology with Whig political views. 20 In the case of North America, the eighteenth century would show that it was even possible to be a High Churchman without owing any obedience to 17 Nockles, Oxford Movement in Context, 26.
Lay Activism and the High Church Movement of the Late Eighteenth Century: The Life and Thought of William Stevens, 1732-1807 by Robert M Andrews (Ho