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In The Eucharistic Theology of Edward Bouverie Pusey (1800-1882 and Regius Professor of Hebrew at Oxford University from 1828 to 1882), Brian Douglas offers a critical account of Pusey’s eucharistic theology set in the context of his life and work at Oxford and as the leader of the nineteenth century Oxford Movement. Pusey has often been characterised as conservative and obscurantist but in this book Douglas critically assesses Pusey’s eucharistic theology as a consistent expression of moderate realism which is both wise and creative. The book analyses Pusey’s extensive written output on eucharistic theology and ends with a reassessment of Pusey as a theologian, portraying him as a thinker owing much to Scripture, the early church Fathers, Anglican divines and philosophical reflection. Pusey is also seen to anticipate modern eucharistic theology. Reassessments of Pusey in the modern era are rare and this book contributes to a significant gap in the literature.
Offering a decisive challenge to the older reception of Pusey as a paragon of backwards scholarship, Tobias A. Karlowicz argues that Pusey is properly understood as a penetrating and original theologian whose work anticipated contemporary conversations about the nature of theology, and a pivotal figure in the history of Anglican theology. Karlowicz locates the heart of Pusey's project in a theological perception which looks through the physicality and concreteness of language, to discern Christ at the centre of both Scripture and the physical creation. This 'sacramental vision,' which grew from Pusey's critique of Christianity's decay and his formative engagement with patristic hermeneutics and ontology, forms his teaching on the sacraments as vehicles for a Christian life of eucharistic self-oblation in union with Christ, and demonstrates the relevance of his thought to contemporary theology.
The Oxford Movement, initiating what is commonly called the Catholic Revival of the Church of England and of global Anglicanism more generally, has been a perennial subject of study by historians since its beginning in the 1830s. But the leader of the movement whose name was most associated with it during the nineteenth century, Edward Bouverie Pusey, has long been neglected by historical studies of the Anglican Catholic Revival. This collection of essays seeks to redress the negative and marginalizing historiography of Pusey, and to increase current understanding of both Pusey and his culture. The essays take Pusey's contributions to the Oxford Movement and its theological thinking seriously; most significantly, they endeavour to understand Pusey on his own terms, rather than by comparison with Newman or Keble. The volume reveals Pusey as a serious theologian who had a significant impact on the Victorian period, both within the Oxford Movement and in wider areas of church politics and theology. This reassessment is important not merely to rehabilitate Pusey's reputation, but also to help our current understanding of the Oxford Movement, Anglicanism and British Christianity in the nineteenth century.
Theological reflection upon the Eucharist is dominated by two paradigms: One approach interprets the Eucharist almost exclusively in theological terms, shaped by Scholasticism and the Reformation. Most discussions about the nature of the Eucharist, Eucharistic presence or the role of the priest follow these categories, even if they come in modern disguise. The other reads the Eucharist as an event which can be explored empirically. O'Loughlin develops a new understanding of the Eucharist. This can be done by looking afresh at the historical evidence and bringing it in dialogue with modern theology. In the past decades, historical research and new discoveries have changed our view of the origins and the development of the Eucharist. By bringing history into a fruitful dialogue with sacramental and liturgical theology, he shows not only ways how theology and practice can be brought closer together again, but also how current ecumenical divisions can be overcome. His book makes an important contribution to eucharistic theology, both for individual church traditions as well as for ecumenical dialogues.
Anglican eucharistic theology varies between the different philosophical assumptions of realism and nominalism. Whereas realism links the signs of the Eucharist with what they signify in a real way, nominalism sees these signs as reminders only of past and completed transaction. This book begins by discussing the multifomity of the philosophical assumptions underlying Anglican eucharistic theology and goes on to present extensive case study material which exemplify these different assumptions from the Reformation to the Nineteenth century. By examining the multiformity of philosophical assumptions this book avoids the hermeneutic idealism of particular church parties and looks instead at the Anglican eucharistic tradition in a more critical manner.
This book examines the history, theology and liturgy of the Eucharist in the Anglican Church of Australia from its earliest foundation after the arrival of British settlers in 1788 to the present.
Offering a decisive challenge to the older reception of Pusey as a paragon of backwards scholarship, Tobias A. Karlowicz argues that Pusey is properly understood as a penetrating and original theologian whose work anticipated contemporary conversations about the nature of theology, and a pivotal figure in the history of Anglican theology. Karlowicz locates the heart of Pusey's project in a theological perception which looks through the physicality and concreteness of language, to discern Christ at the centre of both Scripture and the physical creation. This 'sacramental vision,' which grew from Pusey's critique of Christianity's decay and his formative engagement with patristic hermeneutics and ontology, forms his teaching on the sacraments as vehicles for a Christian life of eucharistic self-oblation in union with Christ, and demonstrates the relevance of his thought to contemporary theology.
The Oxford Handbook of the Oxford Movement reflects the rich and diverse nature of scholarship on the Oxford Movement and provides pointers to further study and new lines of enquiry. Part I considers the origins and historical context of the Oxford Movement. These chapters include studies of the legacy of the seventeenth-century 'Caroline Divines' and of the nature and influence of the eighteenth and early nineteenth-century High Church movement within the Church of England. Part II focuses on the beginnings and early years of the Oxford Movement, paying particular attention to the people, the distinctive Oxford context, and the ecclesiastical controversies that inspired the birth of the Movement and its early intellectual and religious expressions. In Part III the theme shifts from early history of the Oxford Movement to its distinctive theological developments. This section analyses Tractarian views of religious knowledge and the notion of 'ethos'; the distinctive Tractarian views of tradition and development; and Tractarian ecclesiology, including ideas of the via media and the 'branch theory' of the Church. The years of crisis for the Oxford Movement between 1841 and 1845, including John Henry Newman's departure from the Church of England, are covered in Part IV. Part V then proceeds to a consideration of the broader cultural expressions and influences of the Oxford Movement. Part VI focuses on the world outside England and examines the profound impact of the Oxford Movement on Churches beyond the English heartland, as well as on the formation of a world-wide Anglicanism. In Part VII, the contributors show how the Oxford Movement remained a vital force in the twentieth century, finding expression in the Anglo-Catholic Congresses and in the Prayer Book Controversy of the 1920s within the Church of England. The Handbook draws to a close, in Part VIII, with a set of more generalised reflections on the impact of the Oxford Movement, including chapters on the judgement of the converts to Roman Catholicism over the Movement's loss of its original character, on the spiritual life and efforts of those who remained within the Anglican Church to keep Tractarian ideas alive, on the engagement of the Movement with Liberal Protestantism and Liberal Catholicism, and on the often contentious historiography of the Oxford Movement which continued to be a source of church party division as late as the centennial commemorations of the Movement in 1933. An 'Afterword' chapter assesses the continuing influence of the Oxford Movement in the world Anglican Communion today, with special references to some of the conflicts and controversies that have shaken Anglicanism since the 1960s.
Christina Rossetti (1830-94) is regarded as one of the greatest Christian poets to write in English. While Rossetti has firmly secured her place in the canon, her religious poetry was for a long time either overlooked or considered evidence of a melancholic disposition burdened by faith. Recent scholarship has redressed reductive readings of Christian theology as repressive by rethinking it as a form of compassionate politics. This shift has enabled new readings of Rossetti's work, not simply as a body of significant nineteenth-century devotional literature, but also as a marker of religion's relevance to modern concerns through its reflections on science and materialism, as well as spirituality and mysticism. Emma Mason offers a compelling study of Christina Rossetti, arguing that her poetry, diaries, letters, and devotional commentaries are engaged with both contemporary theological debate and an emergent ecological agenda. In chapters on the Catholic Revival, Pre-Raphaelite Brotherhood, contemporary debates on plant and animal being, and the relationship between grace and apocalypse, Mason reads Rossetti's theology as an argument for spiritual materialism and ecological transformation. She ultimately suggests that Rossetti's life and work captures the experience of faith as one of loving intimacy with the minutiae of creation, a divine body in which all things, material and immaterial, human and nonhuman, divine and embodied, are interconnected.