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Relevant bibliographies by topics / Hooker, Richard, Church polity

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Academic literature on the topic 'Hooker, Richard, Church polity'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 February 2022

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Journal articles on the topic "Hooker, Richard, Church polity"

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Williams, Rowan. "Richard Hooker: The Laws of Ecclesiastical Polity Revisited." Ecclesiastical Law Journal 8, no. 39 (July 2006): 382–91. http://dx.doi.org/10.1017/s0956618x00006682.

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Richard Hooker's book, The Laws of Ecclesiastical Polity, is much more than a museum piece or a dissertation on how to run churches. It is a classic of doctrinal reflection, and is topically relevant. His main opponents at the time belonged to the militant Puritan wing of the English Church, and in answering them Hooker provides a still-rich line of thought. Theologically speaking, the most basic sense of law, for Hooker, is God's acceptance of the logic of a limited creation. A crucial concept is ‘compatible variety’, and this should be kept in mind when reading Hooker on the laws of nature, the laws of society, and the law that regulates the Church. Also of importance is the distinction between the unchangeable basics, in Church or state, and those laws that contribute to the maintenance of this or that particular society or Christian community. For Hooker, the mistake of his Puritan opponents was to think that the Bible is an exhaustive source of laws of both kinds. The Bible is neither a complete nor an incomplete law book. Law, as the form of compatible variety, is also the form in which God's ‘abundance’ is to be perceived and experienced. Outside the abiding truths about the sort of life God's life is and the dignity given to creatures, human intelligence and ingenuity and prudence have a wide remit. According to Hooker, the most basic rebellion is to refuse the limits that make compatible variety possible. Law assumes, then, that we do not ‘begin socially as a set of unrelated atoms, whether individuals, classes, races or interest groups. Our basic position is one of potential agents in a negotiation through which we discover our welfare, and discover something we do not know at the start. Key theological notions are creation and the Body of Christ.

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Avis, Paul. "Polity and Polemics: The Function of Ecclesiastical Polity in Theology and Practice." Ecclesiastical Law Journal 18, no. 1 (December 10, 2015): 2–13. http://dx.doi.org/10.1017/s0956618x15000800.

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This article affirms the importance of ecclesiastical polity as a theological–juridical discipline and explores its connection to ecclesiology and church law. It argues that the Anglican Communion, though not itself a church, nevertheless has a lightly structured ecclesiastical polity of its own, mainly embodied in the Instruments of Communion. It warns against short-term, pragmatic tinkering with Church structures, while recognising the need for structural reform from time to time to bring the outward shape of the Church into closer conformity to the nature and mission of the Church of Christ. In discussing Richard Hooker's contention that the Church is a political society, as well as a mystical body, it distinguishes the societal character of Anglican churches from the traditional Roman Catholic conception of the Church as a societas perfecta. In the tradition of Hooker, the role of political philosophy in the articulation of ecclesiology and polity is affirmed as a particular outworking of the theological relationship between nature and grace. The resulting method points to an interdisciplinary project in which ecclesiology, polity and church law, informed by the insights of political philosophy, serve the graced life of the Church in its worship, service and mission.

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PERROTT, M. E. C. "Richard Hooker and the Problem of Authority in the Elizabethan Church." Journal of Ecclesiastical History 49, no. 1 (January 1998): 29–60. http://dx.doi.org/10.1017/s0022046997005654.

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In the spring of 1593 Richard Hooker published the first part of his work Of the laws of ecclesiastical polity which has come to be known as the most famous attempt to persuade Elizabethan Puritans to conform to the laws of the English Church. Hooker's writings have received more scholarly attention than those of any other contemporary church polemicist but no consensus has, as yet, been arrived at regarding the nature of his argument or the way in which his ideas addressed the major issues of Elizabethan church controversy. It is my intention in this essay to focus on these issues and thus provide some insight into the details of Hooker's theory of law and its broader significance as an argument relating to the legislative authority of the Church of England.

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Stafford, John K. "Richard Hooker’S Pneumatologia." Perichoresis 11, no. 2 (December 1, 2013): 12–37. http://dx.doi.org/10.2478/perc-2013-0008.

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ABSTRACT In the Lawes of Ecclesiastical Polity, Richard Hooker defended the Elizabethan Settlement against what he took to be the excesses of Puritan reform. In this paper, it is argued that the theological cohesion of the Lawes took its centre from Hooker’s dynamic and pervasive understanding of God’s providence through both the objective reality of Scripture, sacrament, noetic redemption, church and Holy Spirit. Yet it was also the secret and mystical operations of the Holy Spirit that created and transformed objectivity into lived experience by which divine grace could be understood and received, joining us to Christ, and incorporating believers in mystical union.

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Musiewicz, Piotr. "Główne kategorie myśli politycznej Richarda Hookera." Politeja 16, no. 4(61) (January 31, 2020): 441–61. http://dx.doi.org/10.12797/politeja.16.2019.61.24.

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The Main Categories of Richard Hooker’s Political Thought This article outlines the main philosophical and political issues of this late-Tudor Anglican divine. Hooker’s ideas, developed in Of the Laws of Eccclesiastical Polity, provide some atypical answers to typical questions about the state and itsconnection with the church. The first issue presented is the nature of law and reason: Hooker’s approach bears a strong resemblance to St. Thomas Aquinas’ thought here. We can also observe the naissance of a theory of a “social contract”, as society enters an agreement to nominate a governor over them. Hooker seems to be applying this theory to both the origins of the state and of the church. Indescribing the role of tradition in law-making, Hooker can be called the pioneer of the Conservative doctrine. We shall indicate the role of the Revelation in Hooker’s outlook and his polemics with the Puritans here. Finally, we will come to Hooker’s criticism of the theory of two powers, his favour of monism and its historical proponents, and to his arguments for the royal supremacy in England.

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Grislis, Egil. "Jesus Christ – The Centre of Theology in Richard Hooker's Of the Lawes of Ecclesiastical Polity, Book V." Journal of Anglican Studies 5, no. 2 (December 2007): 227–51. http://dx.doi.org/10.1177/1740355307083648.

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ABSTRACTRichard Hooker (1554–1600), while respected in his own time, has become famous in the twenty-first century. For a generally secular age of postmodernism, Hooker offers a remarkably coherent foundational methodology and presents a vigorous case for conservative Christianity. With central attention to Jesus Christ, he celebrates faith, appreciates tradition, and honours reason. Of course, Hooker wrote for his own times. But he has remained relevant, since he cherished truth that does not age. Of the eight books of his Lawes, in Book V Hooker recorded what may be called the most powerful witness for Evangelical and Catholic Christianity in a profound Anglican formulation. While the central orientation to Christ was characteristic of all of Hooker's works, Book V combined his methodological concerns with such central doctrines as the Church, the definition of prayer, Christology, and the holy sacraments. At the same time Hooker also reflected on the theological dimensions of a great variety of liturgical issues. This brief statement, however, precludes a detailed concern with all that is valuable, and focuses on the major doctrines. Moreover, Book V can also be viewed as a creative celebration and defence of the Book of Common Prayer.

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O'Donovan, Joan Lockwood. "The Church of England and the Anglican Communion: a timely engagement with the national church tradition?" Scottish Journal of Theology 57, no. 3 (August 2004): 313–37. http://dx.doi.org/10.1017/s0036930604000237.

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The following is a critical appreciation of the Reformation theological foundations of English church establishment which seeks to demonstrate their importance not only for the Church of England in the current political and legal climate, but also for non-established Anglican churches and for the Anglican Communion. It identifies as their central structure the dialectic of church and nation, theologically articulated as the dialectic of proclamation and jurisdiction. The enduring achievement of this dialectic, the paper argues, is to hold in fruitful tension the two unifying authorities of sinful and redeemed human society: the authority of God's word of judgement and grace and the authority of the community of human judgement under God's word. The historical analysis traces the evolving ecclesiastical and civil poles of the dialectic through their Henrician, Edwardian and Elizabethan formulations, from William Tyndale and the early Cranmer to John Whitgift and Richard Hooker, clarifying the decisive late medieval and contemporary continental influences, and the key schematic contribution made by the humanist Thomas Starkey. A continuous concern of the exposition is with the paradigmatic place occupied by interpretations of monarchical Israel in the shifting constructions of both civil and ecclesiastical polity, with the attendant dangers from a relatively undialectical relation between the ‘old Israel’ and the ‘new Israel’. The concluding evaluation and application focuses on the contemporary need for a theological construction of the nation and the church that grasps the complexities of the dialectic of proclamation and jurisdiction, especially as they bear on the unity and discontinuity of ecclesiastical and secular law at the national and international levels.

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Graves, Daniel F. "1 Corinthians 14:26-40 in the Theological Rhetoric of the Admonition Controversy." Perichoresis 12, no. 1 (June 1, 2014): 19–37. http://dx.doi.org/10.2478/perc-2014-0002.

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ABSTRACT This paper discusses competing notions of the concept of ‘order’ in the Admonition Controversy with respect to the interpretation of the decorum of 1 Corinthians 14:26-30, a text principally concerned with order in worship. As the controversy ensued the understanding of ‘order’ broadened to include church discipline and polity, both Puritan and Conformist alike constructed their polemic with a rhetorical appeal to the Pauline text in question-interpretations at odds with each other. Furthermore, both sides understood their interpretation as standing faithfully in the tradition of Calvin. This paper follows the appeals to 1 Corinthians 14:26-40 by Advanced Protestants and Conformists from its use in the treatise ‘Of Ceremonies’ found in the Book of Common Prayer, through the Admonition to the Parliament, the responses of John Whitgift and Thomas Cartwright, and finally Richard Hooker’s Preface to the Lawes of Ecclesiastical Politie.

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Almasy, Rudolph Paul, and Arthur Stephen McGrade. "Richard Hooker: Of the Laws of Ecclesiastical Polity." Sixteenth Century Journal 21, no. 4 (1990): 694. http://dx.doi.org/10.2307/2542206.

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Fox, Rory. "Richard Hooker and the Incoherence of 'Ecclesiastical Polity'." Heythrop Journal 44, no. 1 (January 2003): 43–59. http://dx.doi.org/10.1111/1468-2265.00213.

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Dissertations / Theses on the topic "Hooker, Richard, Church polity"

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Joyce, Alison Jane. "Ethics and Anglicanism : a study in Richard Hooker." Thesis, University of Birmingham, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.369201.

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Brydon, Michael Andrew. "The evolving reputation of Richard Hooker : an examination of responses to the Ecclesiastical Polity, 1640-1714." Thesis, Durham University, 1999. http://etheses.dur.ac.uk/1163/.

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This thesis considers the contribution of seventeenth-century responses to the Polity towards the creation of Hooker's Anglican identity. It begins with an examination of the growing tensions between the old Refonned understanding of Hooker, and the new Laudian desire to comprehend the Polity as the expression of a distinctive doctrinal religious settlement. Although the dominance of the latter group was temporarily eclipsed by the Civil War it was their understanding of Hooker which emerged as the authentic opinion of the English Church at the Restoration. The examination of the Restoration response to Hooker considers how his recently established image as an Anglican father was perpetuated, the methods used to suppress rival assessments, and the weaknesses of this interpretation. The accession of the Catholic James effectively challenged the Restoration Hooker-sponsored belief in passive obedience, and challenged his Anglican credentials through the large numbers of Catholics who cited the Polity in support of the Roman Church. The long term effects of this upon Hooker are evaluated during the reign of William and Mary. The Whig desire to justify William encouraged them to exploit Hooker's belief in an original political compact, and to encourage more latitudinarian ideas within the Church. Restoration ideologies, however, were far from moribund. Several Tories were able to reconcile their opinions to the change of monarchs, and others waited until the reign of Anne where they endeavoured to put the political and religious clock back. This dominance was only temporary, however, since the advent of the Hanoverians led to the swift resurgence of the Whigs. Nevertheless this did nothing to undermine the now universal belief that Hooker was the leading exponent of the English Church. Although Hooker had anticipated that the Polity would be read as, a Reformed text, it had been turned into a specifically Anglican work within a century of his death.

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Voak, Nigel. "Richard Hooker and reformed theology : a study of reason, will, and grace /." Oxford : Oxford university press, 2003. http://catalogue.bnf.fr/ark:/12148/cb38953768b.

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Kirby, W. J. Torrance. "The doctrine of the royal supremacy in the thought of Richard Hooker." Thesis, University of Oxford, 1987. http://ora.ox.ac.uk/objects/uuid:c7daf0c8-7415-400f-b5f8-819f5cb73428.

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The subject of this dissertation is Richard Hooker's defence of the royal headship of the church in the final book of his treatise Of the Lawes of Ecclesiasticall Politie. His treatment of this political question is remarkable for its depth of theological analysis. Hooker approaches the issue of the royal headship from three main theological angles: first, from the standpoint of the crucial distinction of Reformation soteriology between the so-called 'Two Realms' or 'Two Kingdoms'; secondly, according to the categories and distinctions of basic systematic doctrine, notably Chalcedonian Christology and Trinitarian dogma; and thirdly, he applies the magisterial reformers' test of ecclesiological orthodoxy. Modern students of Hooker's political thought have been very reluctant to bridge the gulf between the theological and political realms of his discourse. As a result, the theological matrix of Hooker's doctrine of the Royal Supremacy has been quite neglected. The erection of such a bridge is indispensable to our understanding of the alien mentalite which underlies this important Elizabethan controversy. We shall attempt to demonstrate that Hooker's employment of theological argument in defence of the Royal Supremacy was central to his ultimate apologetic purpose. He wrote the Lawes with a view to 'resolving the consciences' of the Disciplinarian-Puritan critics of the Elizabethan Settlement. He sought to convince these opponents by the most compelling mode of argument they knew - theological argument - that the royal headship was wholly consistent with the cardinal principles of the ecclesiology and political theory of the magisterial Reformation. In the first chapter there is a consideration of the methodological difficulties of modern Hooker scholarship. This is followed by an examination of Hooker's apologetic intention and a division of the chief theological elements of the controversy over the Royal Supremacy. Chapter two explores the soteriological foundations of Hooker's doctrine of the Two Realms and Two Regiments as well as his relation to the authority of the magisterial reformation. Chapter three examines Hooker's ecclesiology as the pivotal link between his soteriological 'first principles' and his political theory. Finally, in chapter four, the considerations of the previous chapters will be applied directly to the interpretation of Hooker's theology of the royal headship as presented by him in Book VIII of the Lawes.

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Perrott, Mark Edward Croome. "Richard Hooker and the problem of authority in the context of Elizabethan Church controversies." Thesis, University of Cambridge, 1996. https://www.repository.cam.ac.uk/handle/1810/272704.

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Irish, Charles W. ""The participation of God himself" : law and mediation in the thought of Richard Hooker." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=29508.

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This study focuses on the relationship between Hooker's doctrine of law and his concept of "participation," which is an important feature of his sacramental doctrine. In The Lawes of Ecclesiasticall Politie (V.50--67), Richard Hooker discusses the saving work of Christ and man's participation in him through faith and the sacraments. How does Hooker understand participation in God? Hooker speaks of the Atonement, Justification and sacraments in the vocabulary of the magisterial Reform, but (perhaps uniquely) understands the same doctrines within the framework of law, the instrument by which God orders his creation. Hooker defines law in terms of Aristotelian causes to describe a process of participation: the causes that inform the natures, operations and ends of creatures accomplish a hierarchical process of emanation of being from God and return to God. Law therefore mediates between God and creation. Creatures participate in God through the natural law, but after the fall, man's participation is restored through the divine law. Hooker's account of the Incarnation and Atonement, justification through faith, and sacramental participation---the main features of the divine law---therefore takes into account the idea of law. Hooker's treatment of participation, then, is based on categories in classical physics, and his doctrine of law influences his treatment of specific theological loci.

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Simut, Corneliu C. "Continuing the Protestant tradition in the Church of England : the influence of the continental magisterial reformation on the doctrine of justification in the early theology of Richard Hooker as reflected in his "A learned discourse of justification, workes, and how the foundation of faith is overthrown" (1586)." Thesis, University of Aberdeen, 2003. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=158915.

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This dissertation demonstrates that Richard Hooker’s doctrine of justification, as reflected in his A learned Discourse of Justification, Workes, and How the Foundation of Faith is Overthrown, continues the Protestant tradition of Lutheran and Reformed theology, in spite of various claims which associate Hooker with Catholicism and via media Anglicanism. Though it stays in the line established by W. J. Torrance Kirby and Nigel Atkinson, who limited their arguments in favour of Hooker’s Reformed theology to Martin Luther and John Calvin, this thesis makes reference also to Philip Melanchthon, Ulrich Zwingli, Martin Bucer and Theodore Beza. As a result of the fact that the vast majority of studies in Richard Hooker’s theology have concentrated on his later theology of the Laws of Ecclesiastical Polity, this dissertation is limited to his early theology and more specifically, to his A Learned Discourse of Justification. The first chapter is an updated study in Richard Hooker scholarship, with comments on the most important works in the field. The next three chapters present fundamental aspects of the doctrine of justification in Lutheran, Early Reformed, and Classical Reformed theology with special reference to the ideas which were taken over by Richard Hooker himself. A chapter on the doctrine of justification in the time of Richard Hooker follows and introduces the debates which shaped his soteriology. The last four chapters provide a detailed analysis and some concluding remarks on Richard Hooker’s understanding of justification and especially on his concept of righteousness as the essence of justification. The righteousness of justification as objective faith centres on Hooker’s concern with the salvation of Catholics, which provides the starting point of his minute analysis of justification. The practical implications of this doctrine are revealed in Hooker’s treatment of the righteousness of sanctification as subjective faith, which discloses his fundamental belief in the importance of Scripture for the salvation of humanity.

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Gomes, Carla Alexandra Larouco. "Richard Hooker e a defesa da Via media em Of the laws of ecclesiastical polity." Master's thesis, 2007. http://hdl.handle.net/10451/398.

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Anonby, David. "Shakespeare and soteriology: crossing the Reformation divide." Thesis, 2020. http://hdl.handle.net/1828/12439.

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My dissertation explores Shakespeare’s negotiation of Reformation controversy about theories of salvation. While twentieth century literary criticism tended to regard Shakespeare as a harbinger of secularism, the so-called “turn to religion” in early modern studies has given renewed attention to the religious elements in Shakespeare and his contemporaries. Yet in spite of the current popularity of early modern religion studies, there remains an aura of uncertainty regarding some of the doctrinal or liturgical specificities of the period. This historical gap is especially felt with respect to theories of salvation, or soteriology. Such ambiguity, however, calls for further inquiry into historical theology. As one of the “hot-button” issues of the Reformation, salvation was fiercely contested in Shakespeare’s day, making it essential for scholarship to differentiate between conformist (Church of England), godly (puritan), and recusant (Catholic) strains of soteriology in Shakespearean plays. I explore how the language and concepts of faith, grace, charity, the sacraments, election, free will, justification, sanctification, and atonement find expression in Shakespeare’s plays. In doing so, I contribute to the recovery of a greater understanding of the relationship between early modern religion and Shakespearean drama. While I share Kastan’s reluctance to attribute particular religious convictions to Shakespeare (A Will to Believe 143), in some cases such critical guardedness has diverted attention from the religious topography of Shakespeare’s plays. My first chapter explores the tension in The Merchant of Venice between Protestant notions of justification by faith and a Catholic insistence upon works of mercy. The infamous trial scene, in particular, deconstructs cherished Protestant ideology by refuting the efficacy of faith when it is divorced from ethical behaviour. The second chapter situates Hamlet in the stream of Lancelot Andrewes’s “avant-garde conformity” (to use Peter Lake’s coinage), thereby explaining why Claudius’s prayer in the definitive text of the second quarto has intimations of soteriological agency that are lacking in the first quarto. The third chapter argues that Hamlet undermines the ghost’s association of violence and religion, thus implicitly critiquing the proliferation of religious violence on both sides of the Reformation divide. The fourth chapter argues that Calvin’s theory of the vicarious atonement of Christ, expounded so eloquently by Isabella in Measure for Measure, meets substantial resistance, especially when the Duke and others attempt to apply the soteriological principle of substitution to the domains of sexuality and law. The ethical failures that result from an over-realized soteriology indicate that the play corroborates Luther’s idea that a distinction must be maintained between the sacred and secular realms. The fifth chapter examines controversies in the English church about the (il)legitimacy of exorcising demons, a practice favoured by Jesuits but generally frowned upon by Calvinists. Shakespeare cleverly negotiates satirical source material by metaphorizing exorcisms in King Lear in a way that seems to acknowledge Calvinist scepticism, yet honour Jesuit compassion. Throughout this study, my hermeneutic is to read Shakespeare through the lens of contemporary theological controversy and to read contemporary theology through the lens of Shakespeare.
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2021-11-20

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Books on the topic "Hooker, Richard, Church polity"

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Richard, Hooker. Of the laws of ecclesiastical polity: And other works by and about Mr. Richard Hooker. Ellicott City, Md: Via Media, 1994.

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Covell, William. William Covel's: A just and temperate defence of the five books of Ecclesiastical polity written by Richard Hooker. Lewiston: E. Mellen Press, 1998.

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Richard, Hooker. Richard Hooker on Anglican faith and worship: Of the laws of Ecclesiastical polity, book V : a modern edition. London: SPCK, 2003.

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Rocca, Alberto. L'ideale politico-religioso di Richard Hooker: Supremazia regia ed ecclesiastical dominion. Roma: Bulzoni, 2010.

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L'ideale politico-religioso di Richard Hooker: Supremazia regia ed ecclesiastical dominion. Roma: Bulzoni, 2010.

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The Theology of Richard Hooker in the context of the magisterial reformation. Princeton, N.J: Princeton Theological Seminary, 2000.

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Richard, Hooker. The sermons of Richard Hooker: The power of faith, the mystery of grace. London: SPCK, 2001.

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Richard Hooker's doctrine of the royal supremacy. Leiden: E.J. Brill, 1990.

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Spinks, Bryan D. Two faces of Elizabethan Anglican theology: Sacraments and salvation in the thought of William Perkins and Richard Hooker. Lanham, Md: Scarecrow Press, 1999.

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McGrade, A. S. Richard Hooker. Edited by William J. Abraham and Frederick D. Aquino. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199662241.013.23.

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This chapter identifies epistemic goods in Hooker’s Of the Laws of Ecclesiastical Polity. Hooker de-epistemizes scripture by arguing that it neither claims to provide nor can provide a particular warrant for every act of ordinary life or an immutably binding plan of church governance. This frees us from stressful searching of scripture and encourages us to use reason. Both reason and tradition foster Hooker’s emphasis on community, evident in his sympathy with other churches and with devout adherents of non-Christian religions. He values public worship as an important epistemic good in itself and as a source of other such goods. He also focuses on virtues—godliness or piety as supreme, classical virtues such as justice, courage, and practical wisdom, and the Christian virtues of faith, hope, and charity—and argues convincingly for the inseparability of politics and religion.

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Book chapters on the topic "Hooker, Richard, Church polity"

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Neelands, W. David. "Richard Hooker on the Identity of the Visible and Invisible Church." In Studies in Early Modern Religious Reforms, 99–110. Dordrecht: Springer Netherlands, 2003. http://dx.doi.org/10.1007/978-94-017-0319-2_7.

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"Chapter Twelve. The church." In A Companion to Richard Hooker, 305–36. BRILL, 2008. http://dx.doi.org/10.1163/ej.9789004165342.i-670.60.

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"Richard Hooker: Defender, Apologist and Champion of the Church?" In Richard Hooker, Beyond Certainty, 21–76. Routledge, 2016. http://dx.doi.org/10.4324/9781315606422-8.

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"Christ and the Church: a ‘Chalcedonian’ Ecclesiology." In Richard Hooker, Reformer and Platonist, 91–108. Routledge, 2016. http://dx.doi.org/10.4324/9780754652885-13.

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"‘That Glorious Beam of the English Church’:." In Richard Hooker and the Vision of God, 16–26. The Lutterworth Press, 2013. http://dx.doi.org/10.2307/j.ctt1cgf2b6.7.

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"A PREFACE. TO them that seek (as they term it) the reformation of Laws, and orders Ecclesiastical, in the Church of ENGLAND." In Hooker: Of the Laws of Ecclesiastical Polity, 1–51. Cambridge University Press, 1989. http://dx.doi.org/10.1017/cbo9781139168144.006.

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"Ecclesiological Ambiguities in Anglican Support for Episcopacy: Richard Hooker and the Caroline Divines." In The Church in Anglican Theology, 57–78. Routledge, 2016. http://dx.doi.org/10.4324/9781315614687-9.

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King, Pamela M. "Patronage, Performativity, and Ideas of Corpus Christi." In History of Universities, 59–80. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198848523.003.0005.

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This chapter details relations between Church and state in Richard Fox’s age. The break with Rome, the royal supremacy, and the dissolution of the monasteries irreversibly altered the way in which the early Tudor polity would be conceived. Already in the sixteenth century, accounts of this period were informed by the Reformation. Incidents such as Bishop Fox’s change of plan at Oxford—transforming a primarily monastic ‘Winchester College‘ into the secular Corpus Christi College—became overlaid with foreshadowed significance. Ultimately, Fox’s was the last great age of bishops founding university colleges, since the requisite mix of authority and wealth seldom coalesced so favourably thereafter and certainly could not during the assault on episcopal incomes later in the sixteenth century. Clerical dominance in Church and state made Corpus.

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Mortimer, Sarah. "The Science of Politics." In Reformation, Resistance, and Reason of State (1517-1625), 224–45. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780199674886.003.0011.

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In 1576 Louis Le Roy published a new and expanded edition of his translation of Aristotle’s Politics. In the late-sixteenth century, the starting point for academic political reflection remained the Politics, a text which underlined the importance of participation in the constitution. Although Bodin’s alternative concept of sovereignty was widely admired, many readers were troubled by Bodin’s political and religious ideas and wanted to preserve a role for the Aristotelian idea of political justice and for the Church. The effect was a revitalization of politics as an academic disciple or science, in which the civil community was examined alongside the Church. Leading figures in this process include John Case and Richard Hooker in England and Pierre Grégoire in France. In Emden, Johannes Althusius developed a political theory which he described as a reworking of Aristotle; he emphasized the concept of ‘consociation’ and used it to defend the sovereignty of the people. Henning Arnisaeus challenged Althusius’s claims, preferring to see sovereignty as divisible, shared in the Holy Roman Empire between the Emperor and the Princes, and requiring the use of arcana imperii or secrets of state. This chapter shows that the Aristotelian tradition remained important as a way of portraying a hierarchically organized political society as natural to human beings, but that in the wake of Bodin’s writing there was a shift in emphasis away from questions of virtue and distributive justice and towards a discussion of the nature of sovereign power.

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