This thesis intends to show how some of the Laudian high church and high Tory clergy of the Restorian era were impelled to reject the Glorious Revolution of 1688 and its consequences for the church because of their close association with the anti-Exclusion policies of the crown in the later years of Charles II. Passive obedience, non-resistance and hereditary divine right were political theories based on scripture, the early church, the sufferings of the early martyrs and of Christ himself. The clergy, as a special class of educated professionals, could advance themselves significantly in their calling by preaching and writing in favour of the currently favourable political ideology of the later Stuarts. Fortified by the glorious deaths of King Charles the Martyr and Archbishop Laud, passive obedience and nonresistance were regarded as vital moral precepts of the Christian faith. The sufferings of the Church of England and its faithful confessors during the Great Rebellion had made anglicanism a martyr faith, passionately held. In this golden age of anglican patristic scholarship, the works of Ignatius of Antioch and Cyprian re-emphasized the conviction that episcopacy was of divine right and an essential part of Christ's church. Political opposition or religious nonconformity were alike considered as sinful and perverse.For the Church of England the double blows of James II's ungrateful treachery and the Revolution itself were shattering shocks. The minority of bishops and clergy who refused the new oaths and accepted deprivation regarded their removal as being as invalid as the deposition of James II. The consecration of Tillotson and the other Revolution 'intruders' caused the nonjuror bishops to go beyond the intended precedents of the Interregnum and to consecrate new bishops in secret. A great controversy was begun by the ousted nonjurors using high sacramental theology, eucharistic doctrine, the apostolic succession of bishops and priests, and the essential independence of the church from the state. The whole relationship of church and state since Henry VIII and Elizabeth was thus radically called in question, and the nonjurors developed a powerful attack on the complying 'Revolution church' more revolutionary than the Revolution itself.The career of George Hickes ideally illustrates the rise of a late restoration divine who strongly supported Charles II. He achieved eminence just before James II attacked the Anglican church's monopoly, defended the church strongly against the king's aggression and took an uncompromising stand against the Revolution settlement in church and state. A clandestine bishop and rigid high churchman of a logically hard, ruthless and consistent mind, Hickes outstandingly represented the nonjurors' position in ecclesiastical matters as well as Jacobitism. He finally opposed Henry Dodwell's return to the established church in 1710 and established his own leadership of the diehard rump of nonjurors and secured further episcopal consecrations to ensure the continuance of the nonjuror schism.

The main theme is the differences in response among the churches to the Shinto Shrine Issue in Korea under Japanese colonialism. The central focus is an inquiry into the possible reasons why some religious groups, including the Catholic and Methodist Churches, should choose the way of compromise, while others, such as the Presbyterian Church, represented by individual missionaries and the Non-Shrine Worship Movement and the Mount Zion Sect, chose the way of radical challenge and withdrawal. It is proposed in this study to concentrate on three major churches - the Roman Catholic, the Methodist and the Presbyterian.This study offers, firstly, a detailed analysis of the content of the debate, the attitudes and actions of the three churches towards the shrine problem in their historical evolution since 1931; secondly, an attempt is made to explain the different positions of the three churches in terms of the sociology of religion and the sociology of missions. The sociological consequences of religious experience provide a general framework. The main assumption is that the difference in ideological elements is more important in religious institutions than has been usually thought. In explaining the differences of position in the three churches, the following eight factors are proposed: (1) Theological emphasis; (2) Church structure; (3) World view; (4) Mission policy; (5) Relationship to nationalism; (6) Relationship to non-Christian religions; (7) Early historical experience; and (8) Nationalities of missionaries.The thesis is divided into two parts: (1) Part I (Chapters One to Three) reviews the theoretical and methodological literature relevant to the study of the Shinto Shrine Issue. It also surveys the introduction of the two principal forms of Christianity (Roman Catholicism and Protestantism) in Korea, and examines modern Japan, State Shinto and Christianity.(2) Part II (Chapters Four and Five) comprises a detailed analysis of the positions of the three Christian churches towards the shrine problem, and a systematic comparison of the different responses of the three churches by employing the above-mentioned eight factors.Three key factors are proposed in respect of the denominational division in the matter of the Shinto shrine question: theological emphasis, mission policy and church structure. Attention is also drawn to the historical discontinuity in motivation between the Non-Shrine Worship Movement by the fundamentalists and the recent political struggle for justice by the liberals. The legacy of the ordeal of the Shinto shrine controversy in the 1930s remains as an obstacle to the reconciliation between ultra-conservative theology and liberal 'minjung' theology. It is therefore demonstrated in this thesis that the particular form of religious outlook is a relevant factor in its own right, which is not to be reduced to other variables. Thus for the purpose of this study, the tools of Weber seem to prove more effective than do those of Marx.