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England (United Kingdom) (search for this): entry protestant-churches
proaching each other with friendly overtures; the tendencies seem now to be towards reunion rather than division. In Great Britain the Non-conformist bodies have formed a strong federation by which they are able to act together for many common purp science with the essential facts of Christianity. The most important religious movement of the nineteenth century in England is a reversion to sacramentalism, led by Newman and Pusey and William George Ward. Its ruling idea is that the sacramenand degraded classes it is doing more, perhaps, than has ever been done by any other branch of the Christian Church in England. The remainder of the Protestants of Great Britain—the Broad Churchmen, the Non-conformists, the Scotch PresbyteriansGreat Britain—the Broad Churchmen, the Non-conformists, the Scotch Presbyterians of the Established Church, and of the United Free Church—with the entire Protestant body of the United States, have been subject to similar influences, and have been passing through similar theological transitions. Some branches of the Protestant <
United States (United States) (search for this): entry protestant-churches
Protestant churches. On the progress of the Protestant faith in general, and in the United States during the nineteenth century in particular, the Rev. Washington Gladden, D. D., Ll.D., writes as follows: Besides a number of minor sects, such as the Abyssinians, the Copts, the Arminians, the Nestorians, and the Jacobites, numbering in all 4,000,000 or 5,000,000, we have the three grand divisions of Christendom—the Holy Orthodox Greek Church, with 98,000,000 of adherents; the Protestaristian Church in England. The remainder of the Protestants of Great Britain—the Broad Churchmen, the Non-conformists, the Scotch Presbyterians of the Established Church, and of the United Free Church—with the entire Protestant body of the United States, have been subject to similar influences, and have been passing through similar theological transitions. Some branches of the Protestant Church have been greatly affected by the prevailing scientific and critical inquiries, and some have bee<
John Philip Newman (search for this): entry protestant-churches
the educated German to find a philosophy of religion which reconciles modern science with the essential facts of Christianity. The most important religious movement of the nineteenth century in England is a reversion to sacramentalism, led by Newman and Pusey and William George Ward. Its ruling idea is that the sacraments have power in themselves to convey grace and salvation. This is essentially the doctrine of the old Church, and the movement gradually took on the form of a reaction; the adoration of the consecrated wafer, prayers for the dead, the use of incense—various Roman Catholic practices —were adopted one by one. In due time Newman and Faber and Ward entered the Catholic communion; since their departure, the ideas and practices for which they stood have been rapidly gaining ground in the English Church. How far this doctrinal reaction is likely to go, it would not be safe to predict. But it must be said of the High Church party that it is not wasting all its energies
Roman Catholic (search for this): entry protestant-churches
e essential facts of Christianity. The most important religious movement of the nineteenth century in England is a reversion to sacramentalism, led by Newman and Pusey and William George Ward. Its ruling idea is that the sacraments have power in themselves to convey grace and salvation. This is essentially the doctrine of the old Church, and the movement gradually took on the form of a reaction; the adoration of the consecrated wafer, prayers for the dead, the use of incense—various Roman Catholic practices —were adopted one by one. In due time Newman and Faber and Ward entered the Catholic communion; since their departure, the ideas and practices for which they stood have been rapidly gaining ground in the English Church. How far this doctrinal reaction is likely to go, it would not be safe to predict. But it must be said of the High Church party that it is not wasting all its energies upon vestments and ceremonies; it is taking hold, in the most energetic manner, of the probl
Washington Gladden (search for this): entry protestant-churches
Protestant churches. On the progress of the Protestant faith in general, and in the United States during the nineteenth century in particular, the Rev. Washington Gladden, D. D., Ll.D., writes as follows: Besides a number of minor sects, such as the Abyssinians, the Copts, the Arminians, the Nestorians, and the Jacobites, numbering in all 4,000,000 or 5,000,000, we have the three grand divisions of Christendom—the Holy Orthodox Greek Church, with 98,000,000 of adherents; the Protestant churches, with an aggregate of 143,000,000, and the Roman Catholic Church, with 230,000,000. No statistics are at hand showing the relative growth of the number of adherents of these three great divisions. But the growth of the populations under their rule is thus set forth by comparison: The Roman Catholics, in the year 1500, were ruling over 80,000,000 of people; in 1700, over 90,000,000, and in 1891, over 242,000,000. The Greek Catholics, in 1500, were governing 20,000,000; in 1700, 33,
William George Ward (search for this): entry protestant-churches
a philosophy of religion which reconciles modern science with the essential facts of Christianity. The most important religious movement of the nineteenth century in England is a reversion to sacramentalism, led by Newman and Pusey and William George Ward. Its ruling idea is that the sacraments have power in themselves to convey grace and salvation. This is essentially the doctrine of the old Church, and the movement gradually took on the form of a reaction; the adoration of the consecrated wafer, prayers for the dead, the use of incense—various Roman Catholic practices —were adopted one by one. In due time Newman and Faber and Ward entered the Catholic communion; since their departure, the ideas and practices for which they stood have been rapidly gaining ground in the English Church. How far this doctrinal reaction is likely to go, it would not be safe to predict. But it must be said of the High Church party that it is not wasting all its energies upon vestments and ceremon
Sabatier (search for this): entry protestant-churches
ly affected by the prevailing scientific and critical inquiries, and some have been less disturbed by them, but the intellectual ferment has reached most of them; and modifications, more or less radical, have been made in all their creeds. These theological changes are not wholly due to the new conceptions of the world and of man which modern science has introduced. Some of them—and these not the least important—are the fruit of a purified ethical judgment. The dogmas of the Church, as Sabatier has shown, spring from the life of the Church. If the spirit of Christ is abiding in the hearts of his disciples, their views of truth will be constantly purified and enlarged. Many of the changes in theological theory which have taken place within the past century are to be thus explained. The practical disappearance of the hard Calvinistic interpretations which were prevalent in most of the Reformed churches 100 years ago has resulted from the cultivation of humaner feelings and from a
Hegel (search for this): entry protestant-churches
rties, and the duty of co-operation rather more than the right of private judgment. The past century has been a period of theological agitation and upheaval in Protestant Christendom. The progress of physical science, the rise of the evolutionary philosophy, and the development of Biblical criticism have kept the theologians busy with the work of reconstruction. Germany has been the theological stormcentre. Kant's tremendous work had been done before the century came in, but Herder and Hegel and Schleiermacher were digging away at the foundations in the early years, and those who have come after them have kept the air full of the noises of hammer and saw and chisel as the walls have been going up. Much of the theology made in Germany has appeared to be the product of the head rather than of the heart; formal logic deals rudely with the facts of the spiritual order. But the great theologians of the last half of the century—Dorner and Rothe and Nitzsch and Ritschl—although workin
Rothe (search for this): entry protestant-churches
ore the century came in, but Herder and Hegel and Schleiermacher were digging away at the foundations in the early years, and those who have come after them have kept the air full of the noises of hammer and saw and chisel as the walls have been going up. Much of the theology made in Germany has appeared to be the product of the head rather than of the heart; formal logic deals rudely with the facts of the spiritual order. But the great theologians of the last half of the century—Dorner and Rothe and Nitzsch and Ritschl—although working on different lines, have abundantly asserted the reality of the spiritual realm; and it is now possible for the educated German to find a philosophy of religion which reconciles modern science with the essential facts of Christianity. The most important religious movement of the nineteenth century in England is a reversion to sacramentalism, led by Newman and Pusey and William George Ward. Its ruling idea is that the sacraments have power in thems
Schleiermacher (search for this): entry protestant-churches
duty of co-operation rather more than the right of private judgment. The past century has been a period of theological agitation and upheaval in Protestant Christendom. The progress of physical science, the rise of the evolutionary philosophy, and the development of Biblical criticism have kept the theologians busy with the work of reconstruction. Germany has been the theological stormcentre. Kant's tremendous work had been done before the century came in, but Herder and Hegel and Schleiermacher were digging away at the foundations in the early years, and those who have come after them have kept the air full of the noises of hammer and saw and chisel as the walls have been going up. Much of the theology made in Germany has appeared to be the product of the head rather than of the heart; formal logic deals rudely with the facts of the spiritual order. But the great theologians of the last half of the century—Dorner and Rothe and Nitzsch and Ritschl—although working on different
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