War against the Idols: The Reformation of Worship from by Carlos M. N. Eire

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By Carlos M. N. Eire

Within the moment decade of the 16th century medieval piety abruptly started to be attacked in a few locations as ''idolatry,'' or fake faith. This examine calls cognizance to the significance of the idolatry factor throughout the Reformation.

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Extra resources for War against the Idols: The Reformation of Worship from Erasmus to Calvin

Sample text

Earlier eighteenth-century ‘secessions’ had come together in 1847 to form the United Presbyterian Church, a body committed to the voluntary principle. Throughout the latter decades of the nineteenth century, committees from the Free and United Presbyterian Churches engaged in discussions—which sometimes had to be broken oV because they appeared to be deadlocked—with a view to achieving a union. The strong commitment of the latter to disestablishment was one obstacle. It had seemed, on the Free Church side, that to advocate a purely secular state was a form of unbelief.

It reminded its readers that Ireland was merely one site in a global struggle in which Rome and the Reformation were still striving for mastery. The battle was by no means over. 52 In the Ireland of the 1890s, it was far from clear how this situation would be resolved. Violence, or the threat of violence, was never far below the surface. 53 In any case, while the strength of the Catholic Church in Ireland was unique in the British Isles, the island shared, though in markedly diVerent proportions, the ecclesiastical pluralism of Britain—with the presence of Anglicans, Presbyterians, Methodists—the three largest—together with Baptists, Congregationalists, Quakers and Unitarians and other even smaller bodies.

32 Speaking to his diocesan conference in 1881, J. C. Ryle, bishop of Liverpool, thought a diocese should involve and ‘command the aVection of the middle classes’. Martin Wellings, ‘J. C. Ryle ‘‘First words’’. 1890 (Woodbridge, 2004), 303. 33 ‘New’ bishops (but no more than ‘old’), on their extensive travels, did not join Methodist ministers in third-class carriages. No additional provision was made in the House of Lords for their increased number. The job speciWcation for a bishop remained imprecise.

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