This book which is devided into seven parts reflects the rich and diverse nature of scholarship on the Oxford Movement and provides pointers to further study and new lines of enquiry.
Religion
The British Critic: Newman and Mozley, Oakley and Ward
June 2017
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Chapter
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The Oxford Handbook of the Oxford Movement
This book which is devided into seven parts reflects the rich and diverse nature of scholarship on the Oxford Movement and provides pointers to further study and new lines of enquiry.
Religion
'A triumph of the rich': Tractarians and the Reformation
April 2014
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Journal article
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Bulletin of the John Rylands Library
That hostility to the Reformation was a feature of the Oxford Movement's outlook is a truism, but Tractarians’ anti-Reformation sentiments went much further than the purely theological. Tractarians consistently held that in its repudiation of antiquity and elevation of sola scriptura, the Reformation had launched a wider rationalism whose socio-economic as well as religious consequences they abhorred. If a Tractarian paternalism – which mourned the welfare consequences of the dissolution of the monasteries, and the rise of capitalism and its bourgeoisie – had much in common with other nineteenth-century social criticism, a crucial difference emerged at the point of prescription. Their uncompromising advocacy of the church as the sole agency of amelioration, and promotion of such schemes as sisterhoods, sharply distinguished Tractarians from advocates of legislative intervention or ethical socialism. Tractarians therefore looked not forward, to the ideal of a welfare state, but back, to the ideal of a welfare church.
Oriel to Oliver Twist: Noetics and Tractarians at Large
November 2013
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Chapter
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The History of Oriel College, Oxford
This is the first history of Oriel College, Oxford for over a hundred years. It is an account of a distinctive society, the college of Thomas More, Walter Raleigh, Gilbert White, Thomas Arnold, John Henry Newman and Cecil Rhodes, written by a group of specialist scholars whose aim it is to place the body of Orielenses in the context not only of Oxford but of British and international history. It is therefore more than a domestic history of the college; it explores the ideas which have animated, and often divided, the members of the college in every generation since 1326, especially during the brilliant Noetic era of the early nineteenth century and the Oxford movement which succeeded it; and it considers the impact of Oriel on national life, including sport and the government of the British Empire. Though designed to conform to the highest standards of historical scholarship, the chapters are accessible to the general reader, and are fully illustrated throughout. Maps and plans are provided to make the physical development of the college easy to follow.
Religion
October 2013
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Chapter
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Languages of Politics in Nineteenth-Century Britain
Given that even the crudest renderings of nineteenth-century Britain recognise the inherence of religion in ‘Victorian values’, and that caricatures of the age — starting famously with Lytton Strachey’s — fasten onto the piety and prudery of its manners and morals, it may seem odd to assert the need to rehabilitate religion in any aspect of the historiography of nineteenth-century Britain. But the dialogue particularly between its political and religious historians has, until fairly recently, lacked intimacy. Much deeper into the century than is typically appreciated, religion and politics — though often separable analytical categories for the historian — were for many coterminous: if the repeal of the Test Acts and Catholic emancipation were central to the passing of an ancien régime, successive issues, such as Irish Church reform, the Ecclesiastical Commission, the Maynooth grant, Jewish relief, the universities, church rates, disestablishment, burials, education and in some senses ultimately Bradlaugh, were the pith and marrow of political debate. For much of the century, the language of politics was freighted with commonplace, dog-whistle associations between church, state, property and hierarchy — a Burkean ‘wisdom of ancestors’1 — on the one side, and dissent, emancipation, pluralism, and progress — the ‘march of intellect’2 — on the other.
A Response to Eamon Duffy
July 2012
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Journal article
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The Journal of Ecclesiastical History
At the close of his epistolary protest at Ian Ker's contemptuous review of John Henry Newman in the Times Literary Supplement in 2002, Frank Turner remarked: ‘Ker's review raises the larger issue of whether modern British and European religious history will continue as an arena for professional research and critical analysis or succumb to the parochial constraints and contentions of denominational and intra-denominational discourse. Ian Ker has made his choice in the matter, and I have made mine.’ My article in this Journal in October 2010, ‘History versus hagiography: the reception of Turner's Newman’, sought to demonstrate that professional research and critical analysis were altogether suffocated by the contentions of denominational discourse after that book's publication in 2002. The article was careful not in any simple way to legitimise Turner's conclusions – indeed, it set out schematically and at length the interpretative retorts which they invited – but rather his purpose and method. I concluded:
What is at stake … in the fuss over Turner's Newman, is not the plausibility or otherwise of his interpretation. It far transcends that. What is at stake is the legitimacy and remit of historical inquiry itself, when confronted with a vocal interest group whose principles and prejudices are seldom acknowledged. The difference between the book and the great majority of its critics, therefore, is not between Catholicism and Protestantism, nor even religion and secularism, but between history itself and hagiography – a difference not of prejudice, but of methodology.
A great – though mortal – man once wrote, in the Tracts for the Times, no. 1, ‘Choose your side’. In his response to my article on ‘History versus hagiography’, it is at once enlightening and dispiriting to see Eamon Duffy choosing his.
'A triumph of the rich: Tractarians and the Reformation
January 2012
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Chapter
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Re-inventing the Reformation
History versus Hagiography: the Reception of Turner's Newman
October 2010
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Journal article
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Journal of Ecclesiastical History
Tractarians and the 'Condition of England'
November 2004
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Book
Miscellanous entries on writers, clerics, and motorcycle racers
January 2004
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Chapter
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Oxford Dictionary of National Biography
'The Duty of the State': Keble, the Tractarians and Establishment
January 2004
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Chapter
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John Keble in Context
Liberalism and Mammon: tractarian reaction in the age of reform
March 1999
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Journal article
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Journal of Victorian Culture
4702 Cultural Studies, 4705 Literary Studies, 43 History, Heritage and Archaeology, 47 Language, Communication and Culture, 4303 Historical Studies
John Henry!Newman, the Tractarians and the 'British Critic' (An examination of political and theological anti-orthodox movements and their publications in the mid-nineteenth-century Church of England)