This thesis examines the history and development of the first "semi-official" face-to-face meetings between members of the Church of England and the Roman Catholic Church since the Reformation. The series of meetings were held at Malines, Belgium, under the presidency of Cardinal Mercier, and extended from 1921-1925. The initiative for these meetings came from private individuals, principally from Lord Halifax (2nd Viscount) on the Anglican side, and Abbe Fernand Portal, a French Roman Catholic priest. By involving Cardinal Mercier in these "private conversations", the participants succeeded in obtaining a guarded measure of authorization from the leadership of both Churches, from Randall Davidson, Archbishop of Canterbury, and from Pope Pius XI. When news of these Conversations at Malines eventually became public, it occasioned considerable negative reaction both from Evangelical Anglicans and the more ultramontane English Roman Catholics. The Evangelicals objected that the Anglican participants at these meetings were principally Anglo-Catholics and not representative of the whole Anglican Church, and the Roman Catholics objected to the fact that the meetings were being held on the Continent, and that English Roman Catholics had been excluded from the group of participants. The theological movements and historical conditions of the times militated against the success of these meetings, both in terms of arriving at a common and acceptable theological meeting point, and also in terms of the growing difference in organizational structures of both Churches. It was principally the enthusiasm and vision of Halifax, Portal and Mercier for preparing the groundwork of a united Christendom which provided the momentum for continued meetings. The Malines meetings in themselves did not result in any major ecumenical advance in their own time, but in several substantial ways they have initiated and contributed important elements in methodology and content to the present ecumenical work of the ARCIC Commission and in Anglican/Roman Catholic relations.

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This thesis provides the first large-scale reintegration of anti-Methodism into the wider theological controversies of the eighteenth century. It argues that there was a close connection - and in many cases, a direct link - between anti-Methodist writers and those involved in other theological controversies. Moreover, it shows that anti-Methodist polemics interacted with and were informed by contemporary debates on such issues as Deism, miracles, and the afterlife. This study also explores authors who used anti-Methodism as a forum to voice heterodox views. The fact that these heterodox ideas were often disagreeable to both evangelicals and High Churchmen is significant because it suggests that - on various points of theology - John Wesley and George Whitefield differed little from their ‘orthodox' Anglican opponents. By highlighting these theological similarities between evangelicals and High Churchmen, this thesis challenges the traditional stereotype that the eighteenth-century Church of England had become indifferent to theology. Chapter One introduces Wesley and Whitefield's key Anglican opponents, and discusses the print culture of early anti-Methodist literature. Chapter Two locates the soteriological disputes between Methodist and anti-Methodist divines as part of a long-standing debate on faith and works, which can be traced back to earlier clashes between Reformed and Arminian divines during the Restoration period. Chapter Three analyses Methodist teachings on self-denial, and considers the ways in which anti-Methodist clergymen reconciled their attacks on evangelical asceticism with their seemingly contradictory charges of antinomianism. Chapter Four explores how anti-Methodism was used as a platform to voice heterodox views on original sin and the afterlife. Chapters Five and Six provide a fundamental reappraisal of the relationship (and perceived relationship) between evangelicalism and irreligion by showing that anti-Methodism overlapped with anti-Deism and the eighteenth-century miracles debate. The final chapter shows that anti-Methodist authors often adopted a decidedly partisan approach to historical writing, which was modelled on seventeenth-century polemical historiography.

In his "Onderwys in Kaapland, 1652 - 1939", Dr. P.S. du Toit makes special references to the educational work of the Anglican Church, indicating that there is some contribution. This attitude has as its aim to expose more of the reef of which the outcrops receive attention by Dr. du Toit ... much can happen between 1807 and 1829, and some of what did is described in these pages. One of Dr. du Toit's interests is the effect of the attempt to make English and instruction in English the basis of all education. Chap. 1, p. 1.

John Donne was indisputably the foremost English preacher of his day. Many studies have focussed on his instructional methods; fewer have concentrated on how he tries to move his hearers. Donne especially liked preaching on the psalms. Since Christian antiquity, the seven psalms known as the penitential psalms have enjoyed a privileged place in church worship. They are central to the sacrament of penance. By Donne's time, changes in the Church of England's sacramental theology had all but eliminated the practice of penance. Nevertheless, Donne considers penance or, as it had become known, repentance, to be a crucial part of believers' lives. With his sermons on the penitential psalms Donne contributes to the vast body of literature surrounding the sacrament of penance, but his contribution is unique. He thinks that since the second person of the Trinity is identified with the Word of God, the institution of preaching God's Word is incarnational. In the sacraments, the priest ushers in the Body of Christ; in the sermon, Donne believes, the preacher's role is similar. For Donne, sermonizing is sacramental in effect. In his sermons he attempts to bring the real presence of God to his listeners. Moreover, his sermons display a "sacramental mimesis": they enact their subject matter by their very words and try to effect change in the listeners as the words are uttered. Further, Donne thinks that since God established all the ordinances of the church, none of them should be ignored. Therefore, Donne's twenty-one sermons on the penitential psalms reveal a preacher who is on the one hand a conservative churchman and on the other a startlingly innovative preacher. / Arts, Faculty of / English, Department of / Graduate

The term, Elizabethan Settlement, when applied solely to the adoption of the Prayer Book in 1559 or the Thirty-nine Articles in 1563, is misleading. The final form of the Settlement was the result of a creative struggle which involved Elizabeth and her advisers, together with the bishops and the local populace. The bishops introduced the Settlement in their dioceses and began a process of change which involved the laity and the local clergy. Through the ensuing implementation process the ultimate form of religion in England was defined.

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in two volumes.

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