By Joshua Rodda
With a spotlight on England from the accession of Elizabeth I to the mid-1620s, this ebook examines the perform of direct, scholarly disputation among essentially opposing and normally adversarial Catholic, Protestant and nonconformist puritan divines. Introducing a sort of discourse hitherto missed in stories of non secular controversy, the amount works to rehabilitate a physique of fabric purely formerly tested as a part of the good, subjective mass of polemic produced within the wake of the Reformation. In so doing, it argues that public non secular disputation â€“ debate among opposing priests, prepared in response to strict educational formulae â€“ can provide new insights into modern ideals, suggestion methods and conceptions of non secular id, in addition to an obtainable and dramatic window into the key theological controversies of the age. Formal disputation crossed confessional strains, and the following presents a chance for a wide, comparative research. greater than the other kind of interplay or fabric, those encounters â€“ and the dialogic debts they produced â€“ displayed the shared tools underpinning spiritual divisions, permitting Catholic and reformed priests to satisfy at the related box. the current quantity asserts the importance of public spiritual disputation (and debts thereof) during this regard, and explores their use of formal common sense, educational strategy and recorded discussion shape to strengthen non secular controversy. during this, it additional demonstrates how we would start to flow from the surviving resource fabric for those encounters to the occasions themselves, and the way the disputations then provide a impressive new glimpse into the development, explanation and expression of post-Reformation spiritual argument.
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Extra resources for Public Religious Disputation in England, 1558-1626
130; James V. Holleran, A Jesuit Challenge: Edmund Campion’s Debates at the Tower of London in 1581 (New York, 1999), p. 180. 119 Lake, Moderate Puritans, pp. 94–5; see Morgan, Godly Learning, pp. 53, 67. 120 Fulke, True Reporte, sig. A7r–v; George Walker, The Summe of a Disputation (1624), sig. F2r–v; Thomas More, The Complete Works of Thomas More (15 vols, New Haven, 1963–97), vol. 6/1, pp. 345–6; McCutcheon, ‘Heresy and Dialogue’, esp. pp. 358, 362, 367. 121 The influence of academic systems, with a focus on the defence of the church, and the role of the intellect and the will, was – as we have seen – enough to uphold the role of logic and reason in controversy.
White and D. Featly (1625), p. 17. , Barlow MS 13, fol. 80v. See Alan Ford, James Ussher: Theology, History, and Politics in Early Modern Ireland and England (Oxford, 2007), p. 61. 20 Public Religious Disputation in England, 1558–1626 42 insistence on adherence to the topic at hand. Disputation represented both institutional tradition and a long-standing method of reasoning: deviation was a cardinal sin, often interpreted as a sign of doubt or error. 27 In religious controversy, deviation was oftentimes a matter of perspective, but it was not insignificant.
If we hold disputation to have been a clerical pursuit, how do we classify those instances where a minister was questioned by a lay member of his congregation? Further to our concerns about adherence to the format, it could be argued that there is no great difference between the more spontaneous clerical disputations and debate with or between laymen. At a 1626 debate between Featley and the Jesuit Thomas Everard, the first objections were raised by their host, Viscountess Falkland. 146 Many members of the higher gentry were equipped for controversy, and – through a range of training – for structured debate.
Public Religious Disputation in England, 1558-1626 by Joshua Rodda