Journal articles: '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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MacCulloch, Diarmaid. "Richard Hooker: Invention and Re-invention." Ecclesiastical Law Journal 21, no. 2 (April 12, 2019): 137–52. http://dx.doi.org/10.1017/s0956618x19000036.

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This study traces the way in which a typical Elizabethan Reformed Protestant became something slightly different during a ministerial career prematurely terminated by death in his forties, and what he became in the centuries that followed. It explains the background of divided theologies in the national Church of Elizabethan and Jacobean England, the emergence of ‘avant-garde conformism’, and the way in which Hooker was used by opposing sides to justify their positions, particularly after the Restoration of 1660, when the term ‘Anglicanism’ first becomes fully appropriate for the life and thought of the Church of England. As the Church moved from national monopoly to established status, Hooker became of use in different ways to both Tories and Whigs, though in the nineteenth century the Oxford Movement largely monopolised his memory. His views on the construction of authority may still help Anglicanism find its theological way forward.

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Helmholz, Richard. "Richard Hooker and the European IUS Commune." Ecclesiastical Law Journal 6, no. 28 (January 2001): 4–11. http://dx.doi.org/10.1017/s0956618x00004221.

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Placing Richard Hooker (d 1600) within the history of European thought has never been easy. The work of this Elizabethan defender of the English Church seems to defy exact categorisation. Publication in the Folger Library Edition of Hooker's complete works has, however, made knowledge about him easier to acquire than it once was, and in particular it makes possible a more accurate assessment of a question of interest to readers of this Journal. How much did he know about the ius commune, the amalgam of Roman and canon laws that governed practice in the tribunals of the Church? More than that, because the Folger Edition includes all Hooker's surviving writing—even his sermons and autograph notes—it is possible to discover more about the ways in which Hooker made use of the legal sources at his disposal, including those from the Roman and canon laws.

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Hobday, Philip P. "Richard Hooker and Mission and Ministry in Covenant." Journal of Anglican Studies 18, no. 2 (June 5, 2020): 215–34. http://dx.doi.org/10.1017/s1740355320000194.

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AbstractDrawing on the theological method of one of Anglicanism’s foremost theologians, this article defends key proposals of the recent Church of England-Methodist report, Mission and Ministry in Covenant. Some Anglicans have argued that it would be inconsistent with Anglican order to accept the proposed temporary period where Methodist ministers who had not been ordained by a bishop could serve in presbyteral Church of England roles. It finds clear theological rationale for the move in Hooker’s understanding of the episcopate which is matched in Anglicanism’s official formularies and its recent ecumenical dialogues. Highlighting clear historic and recent precedents for such a move, it demonstrates that bishops have never been considered so essential for Anglican order that they could never be dispensed with. Proposals like those in MMC can therefore be conscientiously accepted as consistent with Anglican self-understanding by the Church of England and other provinces considering such steps.

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Neelands, David. "The Use and Abuse of John Calvin in Richard Hooker's Defence of the English Church." Perichoresis 10, no. 1 (January 2012): 3–22. http://dx.doi.org/10.2478/v10297-012-0001-9.

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The Use and Abuse of John Calvin in Richard Hooker's Defence of the English Church At times Richard Hooker (1554-1600), as an apologist for the Church of England, has been treated as “on the Calvinist side”, at others as an “anti-Calvinist”. In fact, Hooker and his Church were dependent on John Calvin in some ways and independent in others. Hooker used recognized sources to paint a picture of Calvin and his reforms in Geneva that would negatively characterize the proposals and behaviour of those he opposed in the Church of England, and yet he adopted Calvinist positions on several topics. A judicious treatment of Hooker’s attitude to John Calvin requires careful reading, and an understanding of the polemical use of the portrait of Calvin. Calvin was indeed grave and learned, but he was human and, as an authority, inferior to the Church Fathers, who were formally recognized as authorities in the Church of England.

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Sagovsky, Nicholas. "Hooker, Warburton, Coleridge and the ‘Quadruple Lock’: State and Church in the Twenty-first Century." Ecclesiastical Law Journal 16, no. 2 (April 15, 2014): 140–46. http://dx.doi.org/10.1017/s0956618x14000052.

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This lecture – delivered before the Marriage (Same Sex Couples) Act 2013 became law – discusses three conceptions of the relation of Church and state: those of Richard Hooker, Thomas Warburton and Samuel Taylor Coleridge. Hooker and Coleridge bind Church and state together more closely than does Warburton in The Alliance between Church and State (1736). It is argued is that the Marriage (Same Sex Couples) Act points to an increasingly Warburtonian, superficial, pragmatic understanding of the relation between state and Church, which can all too easily be pulled apart. The subtler positions of Hooker and Coleridge are excluded. The ‘quadruple lock’, by which the Government affirms that it protects the position of the Church of England in upholding a traditional doctrine of marriage, has been put in place as promised, but the Act marks a significant step on the road to the disestablishment of the Church of England.

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LeTourneau, Mark. "Richard Hooker and the Sufficiency of Scripture." Journal of Anglican Studies 14, no. 2 (March 4, 2016): 134–55. http://dx.doi.org/10.1017/s174035531500025x.

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AbstractThis article compares the doctrine of scripture in Richard Hooker’s Lawes of Ecclesiasticall Politie with that of John Calvin’s Christianae religionis institutio (Institutes of the Christian Religion) to assess Hooker’s Reformed credentials in this domain. Hooker departs from Reformed orthodoxy in two ways: first, as is generally recognized, in denying the autopisticity of Scripture; second, though less widely recognized, in decoupling autopistis from the internal testimony of the Holy Spirit. These departures must be weighed against countervailing considerations: the unanimity between Hooker and Calvin on the substance of autopistis and the need for Church testimony in attesting to Scripture; their disparate audiences and exigencies, including, in Hooker’s case, possible Puritan association of autopistis with scriptural omnicompetence; Hooker’s reliance on Article 6 of the Articles of Religion in its entirety in defending scriptural sufficiency; and the silence of Hooker’s contemporary critics regarding his denial of autopistis.

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McGrade, Arthur Stephen. "Richard Hooker on the Lawful Ministry of Bishops and Kings." Studies in Church History 26 (1989): 177–84. http://dx.doi.org/10.1017/s0424208400010950.

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The part of Hooker’s Of the Laws of Ecclesiastical Polity most attractively relevant to the theme of this conference is Book V, the first spiritually constructive exposition of the religion of the Book of Common Prayer. Hooker’s edifying account of the public duties of religion in the first seventy-five chapters of Book V and of the ordained ministry in the concluding six chapters can readily be appreciated today on its merits, leaving aside the fact that the religion of the Prayer Book was legally prescribed for all English Christians when Hooker wrote. It is on this currently unattractive fact of legal prescription that I want to concentrate, however, for it sets the historical context for the public devotional theology of Book V. To understand Hooker’s justificatory account of this fact is to become clearer about an essential difference between what is going on today when people minister and are ministered to in accordance with Anglican religious forms and what Hooker, at least, held to be going on when these forms were used in the sixteenth century.

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Grislis, Egil. "The Influence of the Renaissance on Richard Hooker." Perichoresis 12, no. 1 (June 1, 2014): 93–116. http://dx.doi.org/10.2478/perc-2014-0006.

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ABSTRACT Like many writers after the Renaissance, Hooker was influenced by a number of classical and Neo-Platonic texts, especially by Cicero, Seneca, Hermes Trimegistus, and Pseudo-Dionysius. Hooker’s regular allusions to these thinkers help illuminate his own work but also his place within the broader European context and the history of ideas. This paper addresses in turn the reception of Cicero and Seneca in the early Church through the Middle Ages and Renaissance, Hooker’s use of Ciceronian and Senecan ideas, and finally Hooker’s use of Neo-Platonic texts attributed to Hermes Trismegistus and Dionysius the Areopagite. Hooker will be shown to distinguish himself as a sophisticated and learned interpreter who balances distinctive motifs such as Scripture and tradition, faith, reason, experience, and ecclesiology with a complex appeal to pagan and Christian sources and ideas.

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State, Stephen. "Hobbes and Hooker; Politics and Religion: A Note on the Structuring of Leviathan." Canadian Journal of Political Science 20, no. 1 (March 1987): 79–96. http://dx.doi.org/10.1017/s0008423900048952.

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AbstractThe article compares the Ecclesiastical Polity of Richard Hooker with Thomas Hobbes's Christian Commonwealth focussing primarily on the political dimension of religious life. The comparison serves to undermine the position—still surprisingly widespread—which sees Hobbes as sacrificing religion to political stability by displaying the extent to which and the way in which Hooker takes religious practice (since Constantine) to be a matter of public policy requiring authoritative determination. Also, a somewhat novel suggestion is elaborated regarding the relationship between the “rational” and “religious” parts of Leviathan. It is suggested that the first part of Leviathan is a kind of conceptual primer—a guide to Scriptural exegesis—and that the parts of Leviathan thus form an integrated whole.

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O'Donovan, Oliver. "What Kind of Community is the Church?: The Richard Hooker Lectures 2005." Ecclesiology 3, no. 2 (May 1, 2007): 171–93. http://dx.doi.org/10.1177/1744136607073345.

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Brandi Portorrico, Sandra. "Política y religión: el "juicioso"Hooker como icono del anglicanismo y soporte del "Status Quo" entre 1660-1688." Revista Española de Derecho Canónico 73, no. 181 (July 1, 2016): 341–56. http://dx.doi.org/10.36576/summa.45860.

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Richard Hooker fue un teólogo fundamental de la Iglesia Anglicana, un maestro de prosa inglesa y de Filosofía del Derecho. En su magnum opus titulada Of the Laws of Ecclesiastical Polity, defendió el establecimiento isabelino y el poder del gobierno temporal sobre el régimen eclesiástico, todo esto apoyado en la ley natural según un régimen racional, estando el monarca sujeto a la «ley del Commonwealth ». Considera- mos fundamental entender el uso político de las ideas de Hooker. Durante el siglo XVII se construyó un mito sobre la autoridad de nuestro «juicioso» autor. Por ello es que pre- tendemos hacer la crónica de las etapas que consideramos esenciales en la construc- ción de Hooker como emblema icónico del anglicanismo, con todas sus complejidades y ambigüedades. Las enseñanzas de nuestro autor sobre las relaciones entre la Iglesia y el Estado tienen una serie de puntos clave y conforman una verdadera teología política anglicana, que surge de su propia obra y de las reinterpretaciones que de ella se hicie- ron, y que se consolidaron durante la restauración de los Estuardo en 1660. Veremos como tanto los tories como los whigs usaron el pensamiento de Hooker para sostener sus respectivas ideas políticas. Sobre las interpretaciones realizadas en dicha etapa nos ocupamos en este trabajo

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Williams, Rowan. "Of the Laws of Ecclesiastical Polity: A Critical Edition with Modern Spelling, written by Richard Hooker." Ecclesiology 12, no. 2 (May 21, 2016): 225–28. http://dx.doi.org/10.1163/17455316-01202007.

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Almasy, Rudolph P. "The “Public” of Richard Hooker’s Book 7 of the Laws: Stitching Together the Unjoined." Renaissance and Reformation 41, no. 1 (April 19, 2018): 131–62. http://dx.doi.org/10.33137/rr.v41i1.29523.

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This article begins with the notion that a text can create and influence a “public,” that is, a group of individuals with common values and aspirations. Richard Hooker’s Of the Laws of Ecclesiastical Polity (1594–1662) is the focus here; specifically, this article shows how book 7, which defends the prelacy, stitches together civil and ecclesiastical governors throughout the commonwealth in order to persuade this public not to embrace a Presbyterian ecclesiology and rid England of its bishops. Accordingly, Hooker’s text, composed with this public in mind, links together the nature and role of the civil and ecclesiastical by arguing that both are “of God,” by giving his public the intellectual skills to understand his defense of bishops, and by concentrating on public authority, public wisdom, and the public good which the magistrates must protect. Hooker’s goal is to encourage various estates to understand the threat to their power by the Presbyterian call for change. The hope is that the magisterial community, which runs the country and includes bishops, will consider the whole of the commonwealth and the value of the status quo before joining with the Presbyterians for change. Cet article se penche sur l’idée qu’un texte peut créer et influencer un « public », c’est-àdire, un groupe d’individus ayant en commun des valeurs et des aspirations. On explore cette hypothèse plus particulièrement à travers l’oeuvre de Richard Hooker intitulée Of the Laws of Ecclesiastical Polity (1594–1662), et plus spécifiquement, en montrant comment le livre 7, qui défend la prélature, rassemble dirigeants civils et ecclésiastiques de la communauté afin de les dissuader d’adopter l’ecclésiologie presbytérienne ou de débarrasser l’Angleterre de ses évêques. Pour ce faire, le texte de Hooker, écrit avec ce public en tête, rapproche par la nature et par leur rôle le civil et l’ecclésiastique en avançant que les deux relèvent de Dieu, en fournissant à son public les connaissances intellectuelles nécessaires à la compréhension de sa défense des évêques, et en se concentrant sur l’autorité, la sagesse, et le bien commun publics que les magistrats doivent protéger. Le but visé par Hooker est d’encourager les diverses instances à comprendre la menace que constitue pour leur pouvoir l’appel presbytérien au changement. Il espère ainsi que toute la magistrature, qui dirige le pays et inclut les évêques, prendra en considération l’ensemble de la communauté et les mérites du statu quo avant de rejoindre les Presbytériens dans le mouvement pour le changement.

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Gazal, André A. "‘By Force of Participation and Conjunction in Him’: John Jewel and Richard Hooker on Union with Christ." Perichoresis 12, no. 1 (June 1, 2014): 39–56. http://dx.doi.org/10.2478/perc-2014-0003.

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ABSTRACT The author of a Christian Letter cited a passage from John Jewel’s A Reply to Harding’s Answer in which the first major apologist of the Elizabethan Settlement spoke of the role of faith and the sacraments in union with Christ. Andrew Willet, the likely author of this work, quoted it against Richard Hooker in order to show how the latter contravened the sacramental theology of the national Church as interpreted by Jewel as one of the foremost expositors of its doctrine. Jewel, however, in his Reply to Harding’s Answer, enumerates four means of the Christian’s union with Christ: the Incarnation, faith, baptism, and the Eucharist-a fact overlooked in A Christian Letter by its author in his endeavor to impeach Hooker’s orthodoxy. Proceeding from the observation that both Jewel and Hooker believed that the locus of Christian salvation is union with Christ, this essay compares the two divines’ respective views of this union by examining the manner in which they understand the role of each of these means forming and maintaining this union. On the basis of this comparison, the essay argues that A Christian Letter misrepresented Jewel’s position and that Hooker’s view of union with Christ was essentially the same as the late bishop of Salisbury’s, notwithstanding some differences in detail and emphases. The article concludes with the opinion that Hooker represents continuity of a particular soteriological emphasis in the Elizabethan Church that can possibly be traced back to Jewel as a representative of the Reformed tradition stressing this doctrine.

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Kaye, Bruce. "Book Review: Richard Hooker on Anglican Faith and Worship. Of the Laws of Ecclesiastical Polity: Book V." Ecclesiology 1, no. 3 (2005): 111–12. http://dx.doi.org/10.1177/174413660500100309.

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Vickers, B. "ARTHUR STEPHEN MCGRADE (ed.). Richard Hooker. Of the Laws of Ecclesiastical Polity. A Critical Edition with Modern Spelling." Review of English Studies 66, no. 275 (February 18, 2015): 575–77. http://dx.doi.org/10.1093/res/hgv008.

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Dominiak, Paul. "‘From the Footstool to the Throne of God’: Methexis, Metaxu, and Eros in Richard Hooker’s of the Lawes of Ecclesiastical Polity." Perichoresis 12, no. 1 (June 1, 2014): 57–76. http://dx.doi.org/10.2478/perc-2014-0004.

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ABSTRACTCommentators have commonly noted the metaphysical role of participation (methexis) in Richard Hooker’s Of the Lawes of Ecclesiastical Polity: participation both describes how creation is suspended from God and also how believers share in Christ through grace. Yet, the role in Hooker’s thought of the attendant Platonic language of ‘between’ (metaxu) and ‘desire’ (eros) has not received sustained attention. Metaxu describes the ‘in-between’ quality of participation: the participant and the participated remain distinct but are dynamically related as the former originates from and returns to the perfection of the latter. Within this metaxological dynamic, desire (eros) acts as the physical and psychic motor driving the move between potentiality and perfect actuality, that is to say from multiplicity to divine unity: desire aims at goodness and so ultimately tends towards that which is goodness itself, namely God’s nature. For Hooker, desire becomes couched in amorous affectivity and has an erotic register. This essay explores, then, how Hooker appeals to a language of ‘between’ and ‘desire’ within his accounts of participation. First, it examines how human beings exist between the footstool and throne of God in Hooker’s legal ontology. Here, angelic desire acts as a hierarchical pattern of and spur to erotic participation in the divine nature. Second, this essay examines how theurgy transforms desire in Hooker’s account of liturgical participation as a redemptive commerce between heaven and earth. Here, angels still act as invisible, hierarchical intermediaries within earthly worship, but soon give way to immediate grace through participation in Christ within the sacraments.

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Quinn, Frederick. "Covenants and Anglicans." Journal of Anglican Studies 6, no. 2 (December 2008): 139–52. http://dx.doi.org/10.1177/1740355308097406.

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ABSTRACTAlthough there is a strong movement within Anglicanism to produce a Covenant, this article argues against such an approach. Postponing dealing with today's problems by leaving them for a vaguely worded future document, instead of trying to clarify and resolve them now, and live in peace with one another, is evasive action that solves nothing. Also, some covenant proposals represent a veiled attempt to limit the role of women and homosexuals in the church.The article's core argument is that covenants were specifically rejected by Anglicans at a time when they swept the Continent in the sixteenth century. The Church of England had specifically rejected the powerful hierarchy of the Roman Catholic Church and the legalism of the Puritans in favor of what was later to become the Anglican via media, with its emphasis on an informal, prayerful unity of diverse participants at home and abroad. It further argues the Church contains sufficient doctrinal statements in the Creeds, Chicago-Lambeth Quadrilateral of 1886, 1888, and the Baptismal Covenant in the American Church's 1979 Book of Common Prayer.Covenant proponents argue their proposed document follows in the tradition of classic Anglicanism, but Quinn demonstrates this is not the case. He presents Richard Hooker and Jeremy Taylor as major voices articulating a distinctly Anglican perspective on church governance, noting Hooker ‘tried to stake out parameters between positions without digging a ditch others could not cross. Hooker placed prudence ahead of doctrinal argument.’ Taylor cited the triadic scripture, tradition and reason so central to Anglicanism and added how religious reasoning differs from mathematical and philosophical reasoning. The author notes that the cherished Reformation gift of religious reasoning is totally unmentioned in the flurry of documents calling for a new Anglican Covenant.

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Milward, Peter. "‘The Eye of the Typhoon’: Shakespeare and the Religious Controversies of his Time." Recusant History 29, no. 4 (October 2009): 449–58. http://dx.doi.org/10.1017/s0034193200012358.

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In between those two great humanist lawyers and lord chancellors, Sir Thomas More and Sir Francis Bacon, it may be maintained without undue exaggeration that there is a wide gap, even a yawning chasm, in the understanding of all too many scholars concerning the intellectual history of what has come to be known as ‘Early Modern England’. When we ask whose were the main intellectual and spiritual influences on the minds of Englishmen during the period, the names commonly offered for consideration are mostly those of foreigners such as Machiavelli and Montaigne, Erasmus and Rabelais, Luther and Calvin—if in English translation. Closer to home may be added the names of More himself, his adversary William Tyndale, John Foxe with his Book of Martyrs, and Richard Hooker with his Laws of Ecclesiastical Polity.

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Coster, William. "‘From Fire and Water’: the Responsibilities of Godparents in Early Modern England." Studies in Church History 31 (1994): 301–11. http://dx.doi.org/10.1017/s0424208400012948.

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Richard Hooker, in justifying the formula of the baptismal rite of the Elizabethan Prayer Book, objected to the Puritan preference for referring to godparents as witnesses ‘… as if they came but to see and to testify what is done’, adding, It savoureth more of piety to give them their old accustomed name of Fathers and Mothers in God, whereby they are well put in mind what affection they ought to bear towards those innocents, for whose religious education the Church accepteth them as pledges.

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Gazal, Andre A. "’That Ancient and Christian Liberty’: Early Church Councils in Reformation Anglican Thought." Perichoresis 17, no. 4 (December 1, 2019): 73–92. http://dx.doi.org/10.2478/perc-2019-0029.

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Abstract This article will examine the role the first four ecumenical councils played in the controversial enterprises of John Jewel (1522-71) as well as two later early modern English theologians, Richard Hooker (1553-1600) and George Carleton (1559-1628). In three different polemical contexts, each divine portrays the councils as representing definitive catholic consensus not only for doctrine, but also ecclesiastical order and governance. For all three of these theologians, the manner in which the first four ecumenical councils were summoned and conducted, as well as their enactments touching the Church’s life provided patristic norms for its rightful administration. Jewel, Hooker, and Carleton each argued that the English Protestant national Church as defined by the Elizabethan Settlement exemplified a faithful recovery of patristic conciliar ecclesiastical government as an essential component in England’s overall endeavor to return to the true Church Catholic. Jewel employed these councils in order to impeach the Council of Trent’s (1545-63) status as a general council, and to justify the transfer of the authority of general councils to national and regional synods under the direction of godly princes. Hooker proposes the recovery of general councils as a means of achieving Catholic consensus within a Christendom divided along national and confessional lines while at the same time employing the pronouncements of the first four general councils to uphold the authoritative patristic and catholic warrant for institutions and practices retained by the Elizabethan Church. Finally, amid the controversy surrounding the Oath of Allegiance during the reign of James VI/1 (r. 1603-25), George Carleton devoted his extensive examination of these councils to refute papal claims to coercive authority with which to depose monarchs as an extension of excommunication. In so doing, Carleton relocates this ‘coactive jurisdiction’ in the ecclesiastical authority divinely invested in the monarch, making the ruler the source of conciliar authority, and arguably of catholic consensus itself.

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Littlejohn, W. Bradford. "‘The Edification of the Church’: Richard Hooker’s Theology of Worship and the Protestant Inward / Outward Disjunction." Perichoresis 12, no. 1 (June 1, 2014): 3–18. http://dx.doi.org/10.2478/perc-2014-0001.

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ABSTRACT Sixteenth-century English Protestants struggled with the legacy left them by the Lutheran reformation: a strict disjunction between inward and outward that hindered the development of a robust theology of worship. For Luther, outward forms of worship had more to do with the edification of the neighbour than they did with pleasing God. But what exactly did ‘edification’ mean? On the one hand, English Protestants sought to avoid the Roman Catholic view that certain elements of worship held an intrinsic spiritual value; on the other hand, many did not want to imply that forms of worship were spiritually arbitrary and had a merely civil value. Richard Hooker developed his theology of worship in response to this challenge, seeking to maintain a clear distinction between the inward worship of the heart and the outward forms of public worship, while refusing to disassociate the two. The result was a concept of edification which sought to do justice to both civil and spiritual concerns, without, pace Peter Lake and other scholars, conceding an inch to a Catholic theology of worship

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Graham, Kenneth J. E. ""Clear as heav'n:" Herbert's Poetry and Rhetorical "Divinitie"." Renaissance and Reformation 41, no. 2-3 (January 1, 2005): 183–201. http://dx.doi.org/10.33137/rr.v41i2-3.9528.

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Cet article montre que George Herbert, tout comme d'autres interprètes de cette période, a probablement utilisé une herméneutique rhétorique dans le but de mettre en contexte et d'harmoniser des textes bibliques en apparence contradictoires. On donne premièrement des exemples de ce processus herméneutique à l'aide des réponses d'Érasme et Thomas Swynnerton au problème d'interprétation des textes bibliques sur le pouvoir de la volonté. On examine ensuite l'approche de Herbert dans son exégèse biblique du Country Parson et de la «Divinitie». On montre finalement que l'interprétation de Herbert des passages du Nouveau Testament sur le pouvoir des clés dans le «The Priesthood» et le «Church-Lock and Key», tout comme ceux de Luther, Calvin et Richard Hooker, suggère une influence des habitudes rhétoriques de la pensée.

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Kirby, Torrance. "‘Divine Offspring’: Richard Hooker’s Neoplatonic Account of Law and Causality." Perichoresis 13, no. 1 (June 1, 2015): 5–17. http://dx.doi.org/10.1515/perc-2015-0001.

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Abstract Richard Hooker’s (1554-1600) adaptation of classical logos theology is exceptional and indeed quite original for its extended application of the principles of Neoplatonic apophatic theology to the concrete institutional issues of a particular time and place-the aftermath of the Elizabethan Religious Settlement of 1559. Indeed, his sustained effort to explore the underlying connections of urgent political and constitutional concerns with the highest discourse of hidden divine realities-the knitting together of Neoplatonic theology and Reformation politics-is perhaps the defining characteristic of Hooker’s distinction mode of thought. Hooker’s ontology adheres to a Proclean logic of procession and reversion (processio and redditus) mediated by Aquinas’s formulation of the so-called lex divinitatis whereby the originative principle of law remains simple and self-identical as an Eternal Law while it emanates manifold, derivative and dependent species of law, preeminently in the Natural Law accessible to human reason and Divine Law revealed through the Sacred Oracles of Scripture. For Hooker, therefore, ‘all thinges’-including even the Elizabethan constitution in Church and Commonwealth, are God’s offspring: ‘they are in him as effects in their highest cause, he likewise actuallie is in them, the assistance and influence of his deitie is theire life.’

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Donaldson, Margaret. "The Voluntary Principle in the Colonial Situation: Theory and Practice." Studies in Church History 23 (1986): 381–90. http://dx.doi.org/10.1017/s0424208400010718.

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When the London Missionary Society (LMS) came into being in 1795 two principles formed the twin pillars of its existence: the Fundamental Principle, which declared that the Society existed to preach the gospel to the heathen and not to promote any particular form of church polity: and the voluntary principle, which declared that financial responsibility for a church devolved upon its members, and not upon the government or, in the long term, upon the missionary society. This paper examines the problems of applying the voluntary principle in a colonial situation. The investigation focuses on the work of the Revd Richard Birt, LMS missionary in South Africa from 1838 to 1892. Birt was a supporter of the voluntary principle by conviction, by background and by commitment to the LMS. In practice, however, his life’s work was to show the difficulty of maintaining the voluntary principle in a pioneering missionary situation.

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Williams, Rowan. "Theological Doubt and Institutional Certainty: An Anglican Paradox." Studies in Church History 52 (June 2016): 250–65. http://dx.doi.org/10.1017/stc.2015.14.

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Explicating John Donne's ‘doubt wisely’, this essay argues for the theological and psychological sophistication of Richard Hooker's distinction of wise from unwise doubt and shows why this led him to support compulsory adherence to the Church of England. Framed by consideration of how his ideas were adopted by Thomas Browne's Religio Medici (1643), it explores Hooker's thinking on what is certain in itself and where we can properly doubt. If true, the revealed character of God and the consequent acknowledgement of God as faithful to his elect, is true by necessity, or definition, and may be held with certainty of adherence: whatever my emotional state, adhering is proof that I have not denied my faith and am therefore sincere in my profession. It is wise to doubt the absolute importance of issues such as the right definition of Christ's presence in the sacrament, the God-given character of any specific Church order, and assumptions about the spiritual state of any other baptized person. We cannot, however, be doubtful about the Church to which allegiance is commanded by law. For Hooker, legal enforcement of conformity is a pastoral good: it enables the unsure to establish a practice likely to offer them some anchorage for fluctuating convictions and ‘affections’.

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Clayton, Tom. "The Holocaust of His Discretion." Church History and Religious Culture 100, no. 2-3 (September 3, 2020): 342–63. http://dx.doi.org/10.1163/18712428-bja10007.

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Abstract This essay establishes the significance of the concept of “discretion” to the scope and nature of episcopal power in the early Stuart Church. Examples are drawn from the Church’s constitutional documents and the ecclesiology of Richard Hooker, where “discretion” named a faculty of judgment and the particularly controversial form of autonomous power over adiaphora, or “things indifferent,” proper to the clergy. Turning to the manuscript and print records of a dispute between Bishop of Lincoln John Williams and the Archiepiscopal regime of William Laud, the essay argues that contrasting interpretations of discretion within the Church’s institutional culture characterized divergent approaches to conformity. These differences were established through the metaphors that translated between objects at the edges of episcopal jurisdictions and the concerns closest to the Church’s doctrinal identity. Disputes over these metaphors aggravated constitutional tensions in the years preceding the civil wars.

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38

Little, David. "God v Caesar: Sir Edward Coke and the Struggles of His Time." Ecclesiastical Law Journal 18, no. 3 (August 8, 2016): 291–99. http://dx.doi.org/10.1017/s0956618x16000521.

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In the 1580s at Temple Church, a youthful Edward Coke, recently admitted to the bar, most likely witnessed the ‘Battle of the Pulpit’ waged between the Anglican Richard Hooker, who preached on Sunday morning, and the Puritan Walter Travers, who answered him on Sunday afternoon. That contest symbolised a broader conflict between the Anglicans and the Puritans in late sixteenth- and early seventeenth-century England over economic and political affairs that Coke would, in his own way, try to reconcile in both the theory and practice of English law. Embracing Hooker's emphasis on the past and the seamless continuity of the English legal tradition, Coke would endeavour to make it look as though the strong contemporary impulses in favour of economic freedom and parliamentary government, close to the hearts of many Puritans such as Travers, were but a normal expression of the ‘ancient constitution’ associated with the reign of Edward the Confessor in the first half of the eleventh century. Though Coke temporarily succeeded in conciliating some of the Puritans, the compromise would not satisfy everyone.

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39

Mccullough, Peter. "Of the Laws of Ecclesiastical Polity: A Critical Edition with Modern Spelling. Richard Hooker. Ed. Arthur Stephen McGrade. 3 vols. Oxford: Oxford University Press, 2013. 1,152 pp. $420." Renaissance Quarterly 68, no. 1 (2015): 354–55. http://dx.doi.org/10.1086/681395.

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Cleugh, Hannah. "Arthur Stephen McGrade (ed.), Richard Hooker, Of the Laws of Ecclesiastical Polity: A Critical Edition with Modern Spelling (3 vols.; Oxford: Oxford University Press, 2013, ISBN 978-0-19-960495-1 (hbk). £225.00." Journal of Anglican Studies 14, no. 1 (May 27, 2015): 107–8. http://dx.doi.org/10.1017/s174035531500008x.

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Parker, D. C. "Of the Laws of Ecclesiastical Polity. Preface, Book 1, Book 2. By Richard Hooker. (Cambridge Texts in the History of Political Thought). Edited by A. S. McGrade. Cambridge University Press, 1989. Pp. xxxvi + 247. £25.00." Scottish Journal of Theology 44, no. 2 (May 1991): 249. http://dx.doi.org/10.1017/s0036930600039211.

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Thompsett, Fredrica Harris. "The Folger Library Edition of The Works of Richard Hooker. Volume 4, Of the Laws of Ecclesiastical Polity: Attack and Response. Edited by John E. Booty. Cambridge: Harvard University Press, 1982. 1 + 274 pp. $45.00." Church History 55, no. 1 (March 1986): 143. http://dx.doi.org/10.2307/3165489.

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Bray, Gerald. "The Laws of Ecclesiastical Polity in Modern English. Vol. 1, Preface and Books I–V. By Richard Hooker. Edited by Bradford Littlejohn, Brian Marr, and Bradley Belschner. Lincoln, Nebr.: Davenant, 2019. xlix + 349 pp. $22.95 paper." Church History 88, no. 4 (December 2019): 1063–66. http://dx.doi.org/10.1017/s0009640719002646.

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Spinks, Bryan. "Durham House and the Chapels Royal: their liturgical impact on the Church of Scotland." Scottish Journal of Theology 67, no. 4 (October 10, 2014): 379–99. http://dx.doi.org/10.1017/s0036930614000179.

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AbstractEver since the laying of the foundation stone of the present Norman building, Durham Cathedral has had an ambiguous relationship with Scotland – some good (the huge contribution of Dean William Whittingham through liturgy, metrical psalms and the Geneva Bible) and some extremely negative (the cathedral served as the prison for the Scottish prisoners after the battle of Dunbar). Amongst the more negative are the liturgical ideals and practices of the Durham House group, more commonly though inaccurately known as ‘Laudians’. The members of the group, which did include William Laud, were the protégés of the bishop of Durham, Richard Neile, and they met in his house in London. He promoted many as prebendaries at Durham Cathedral, and there they developed their liturgical ideals and practices. These ideals were ones which Neile shared with his contemporaries and close friends, Bishops Lancelot Andrewes and John Buckeridge. This article argues that the origin and precedent for these practices were the Chapels Royal with which most of the ‘players’ had affiliation in some way or other. Elizabeth I insisted on liturgical ceremonial and furnishings that supported or matched the grandeur of court ceremonial. It was a style which she hoped would also be adopted in English cathedrals. It was a style of worship which also appealed to James VI and through the Chapels Royal in Scotland he attempted to introduce a similar liturgical style. He also sought to conform the Church of Scotland to the Church of England, both in polity and liturgical text. The policy was continued by Charles I, who attempted to extend it to the Scottish cathedrals. Opponents of this court liturgical style and ‘Englishing’ of the liturgy found it convenient to blame the bishops who were given the task of implementing the liturgical changes rather than attack the source, namely the monarchy. The ultimate outcome was that, rather than the Church of Scotland adopting the 1637 Book of Common Prayer and Durham House ceremonial, it eventually even lost the liturgy which Scottish tradition had ascribed to John Knox, but the lion's share of which was more probably the work of Dean William Whittingham. Instead the Church of Scotland accepted the Directory of Public Worship, itself mainly the work of English divines. It became one of the few Reformed churches that did not have a set form for its public worship.

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Holloway, David. "RICHARD HOOKER AND THE AUTHORITY OF SCRIPTURE TRADITION AND REASON: Reformed Theologian of the Church of England? by Nigel Atkinson, Paternoster Press, 1997 xxii + 138 pp (paperback £11.99) ISBN 0-85364-801-8." Ecclesiastical Law Journal 5, no. 26 (January 2000): 369–71. http://dx.doi.org/10.1017/s0956618x00003859.

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Kollar, Rene. "Richard Hooker: Of Laws of Ecclesiastical Polity, Preface, Book I, Book VIII. Edited by Arthur Stephen Mcgrade. Cambridge Texts in the History of Political Thought. New York: Cambridge University Press, 1989. xxxvi + 247 pp. $39.50 cloth; $12.95 paper." Church History 61, no. 1 (March 1992): 138–39. http://dx.doi.org/10.2307/3168057.

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Clifford, Alan C. "Richard Hooker and the Authority of Scripture, Tradition and Reason: Reformed theologian of the Church of England? by Nigel Atkinson (Carlisle: Paternoster Press, 1997, xii + 138 pp. pb. £11.99 ISBN 0-85364-801-8)." Evangelical Quarterly 73, no. 2 (April 16, 2001): 188–90. http://dx.doi.org/10.1163/27725472-07302016.

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DOE, NORMAN. "RICHARD HOOKER, OF THE LAWS OF ECCLESIASTICAL POLITY: A CRITICAL EDITION WITH MODERN SPELLING edited by Arthur StephenMcGrade, Oxford University Press, Oxford, 2013, Vol. I, pp. cxiv + 242, Vol. II, pp. viii + 334, Vol. III, pp. viii + 418, £275.00, hbk." New Blackfriars 96, no. 1064 (June 5, 2015): 513–15. http://dx.doi.org/10.1111/nbfr.12134_4.

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Askew, Reginald. "Book Review: Richard Hooker: Ecclesiastical Polity Selections edited by Arthur Pollard Carcanet Press 1990 199 pp. £6.95 p/b; Jeremy Taylor: Selected Writings Edited by G. H. Sisson Carcanet Press 1990 134 pp. £6.95 p/b; William Law: Selected Writings Edited by Janet Louth Carcanet Press 1990 116 pp. £6.95 p/b." Theology 94, no. 761 (September 1991): 368–71. http://dx.doi.org/10.1177/0040571x9109400521.

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Voak, Nigel. "Richard Hooker. ‘Of the laws of ecclesiastical polity’. A critical edition with modern spelling, I: Preface, books I to IV; II: Book V; III: Books VI–VIII. Edited by Arthur Stephen McGrade. Pp. cxiv+242; viii+334; viii+418. Oxford: Oxford University Press, 2013. £225. 978 0 19 960491 3; 978 0 19 960492 0; 978 0 19 960493 7; 978 0 19 960495 1." Journal of Ecclesiastical History 65, no. 4 (September 11, 2014): 923–24. http://dx.doi.org/10.1017/s0022046914000980.

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

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