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Updated: July 9, 2025
For instance, early in the first volume he gives us his view of the English Reformation, as a kind of middle term, emerging out of the antagonist struggles of the Catholics and Calvinists: and it is impossible not to see that, between the three parties, he awards to the Catholics the merit of unity and consistency; to the Calvinists, of reason and independence; to the Anglicans, the lowest motives of expediency and compromise.
It is in Egypt that we first find Moslem and missionary at close grips arrayed against each other. Cairo is a perfect cockpit of creeds. Christianity is represented by Catholics, Copts, Orthodox Greeks and Protestants, these last being subdivided into Anglicans, Presbyterians, Wesleyans and American Presbyterians and Congregationalists.
Or he may argue with others: "What is more natural than to imagine that Joseph of Arimathea, driven from Palestine, sailed away to Britain." In proof of this assumption, we are shown the chapel of St. Joseph, the remains of the oldest Christian church, where the holy-thorn blossoms earlier than in any other part of England. Many Anglicans wisely regard all this as legendary.
Would the Church bear to be told of its defaults? Would it allow to the maintainers of Catholic and Anglican principles the liberty which others claimed, and which by large and powerful bodies of opinion was denied to Anglicans?
W. Miller developed the Christian College. But the way for the harvest now being reaped by the Evangelicals and Anglicans of the Church of England, by the Independents of the London Missionary Society, the Wesleyans, and the Presbyterians of Scotland and America, was prepared by the German Ziegenbalg and Schwartz under Danish protection.
They were not merely to restore the Moravian Church; they were to establish a broader, comprehensive Church, to be known as the "Church of the Brethren"; and that Church would be composed of men from every tropus under heaven. Some would be Lutherans, some Reformed, some Anglicans, some Moravians, some Memnonites, some Pilgrims in the foreign field.
Moreover, of these writers some became Catholics, some remained Anglicans, and others have professed what are called free or liberal opinions. The immediate cause of the resignation of my living is stated in the following letter, which I wrote to my Bishop: "August 29, 1843. It is with much concern that I inform your Lordship, that Mr.
The first of these was what may be called, in a large sense of the word, the sacramental system; that is, the doctrine that material phenomena are both the types and the instruments of real things unseen, a doctrine, which embraces, not only what Anglicans, as well as Catholics, believe about sacraments properly so called; but also the article of "the Communion of Saints" in its fulness; and likewise the mysteries of the faith.
By the terms of this bill the remainder of the reserved land was to be sold and the proceeds were to form a fund, the income from which should be distributed annually among the Church of England, the Church of Scotland, and other specified religious bodies, 'in proportion to their respective numbers. This measure was not really acceptable to the Reformers, who wanted to see the land used in the cause of education; it was distasteful to the Kirk men; it was gall and wormwood to extreme Anglicans like Bishop Strachan.
And the 25th Article declares the second book of Homilies to contain "a godly and wholesome doctrine and necessary for these times"! Probably this "godly and wholesome doctrine" is no longer obliged to be read and taught by Anglicans; probably they no longer consider it either "godly" or "wholesome," but quite the reverse. This we are quite ready to admit.
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