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This paper deals with the early 19th century of the Church Reformation Movement and the revival within the National Church, which was led by Oxford ministers, had risen against national policies for about 10 years in 1833 to 1845. Historically, English churches of which Theology and Services had been mixed up with those of Catholic and Protestantism since the Reformation. As these two separated elements became united in views of national unification, Protestantism as it came to power with the Glorious Revolution of 1688, subordinated the ultimate authority of faith to the nation. Thus, it threatened the autonomy of the national church and in fact made numerous believers break away from the mother church, had simultaneously created independent bodies and churches, including the Baptist. At that time, the government abolished a law imposing the Eucharist of the Anglican Church on the officials of government organizations and public offices, and then pushed through to enact the laws which used to restrict the Roman Catholic authority. For this reason, many people regarded the Anglican Church as dismissive and losing its related property. However, a significant number of devoted Anglicans would insist the church should not rely on the nation, but restore the authority by proclaiming the Christian truth, while bishops advocated it should base its authority upon the apostolic succession.
Catholic tradition, especially the advocating of the High Church for its theological tradition caused a movement to forge so-called the autonomy of a national church. At this time, Anglican bishops had been coerced in Ireland. Such being the case, J. Keble’s sermon “People’s Apostacy”, followed by J. H. Newman’s 41 booklets in distribution, contradicting theological bases and ideas of Movement, begot Oxford Movement in rapidity and met its climax in 1839. Newman’s writing called “Booklet 90” in 1841 stated all of the English Church’s prayers and confessions should be interpreted upon a catholic basis. The English Church asserted its doctrines on apostolic succession by ministers, and on the autonomy and absolution held by the nation, as well as by the Church. They were no better than to claim the Roman Catholic faith and practice prior to the Reformation.
Nevertheless, these claims ended as J. Newman and his radical followers converted their faith to Catholicism. In result, this movement contributed to awakening the English Church to re-establish the authority of the ministry. It also founded nunneries and monasteries, and the autonomous activities of the Anglican Church were restored by the revival of holding priesthood councils in the Canterbury and York parish in 1852. As of now in June 2018, the Anglican Church still has inner denominations known as the High, Low, and Broad Church. Still, the point remains that people have started showing interests in the churches that had neglected Liberalism of the 19th century. Therefore, we should take this movement as a challenge and reflection to re-establish our reformed theology. For this, we’d better walk the walk concretely for Truth, not just talk the talk fancying ourselves as reformers or conservatives. Otherwise, we are nothing but a dead orthodox.
Catholic tradition, especially the advocating of the High Church for its theological tradition caused a movement to forge so-called the autonomy of a national church. At this time, Anglican bishops had been coerced in Ireland. Such being the case, J. Keble’s sermon “People’s Apostacy”, followed by J. H. Newman’s 41 booklets in distribution, contradicting theological bases and ideas of Movement, begot Oxford Movement in rapidity and met its climax in 1839. Newman’s writing called “Booklet 90” in 1841 stated all of the English Church’s prayers and confessions should be interpreted upon a catholic basis. The English Church asserted its doctrines on apostolic succession by ministers, and on the autonomy and absolution held by the nation, as well as by the Church. They were no better than to claim the Roman Catholic faith and practice prior to the Reformation.
Nevertheless, these claims ended as J. Newman and his radical followers converted their faith to Catholicism. In result, this movement contributed to awakening the English Church to re-establish the authority of the ministry. It also founded nunneries and monasteries, and the autonomous activities of the Anglican Church were restored by the revival of holding priesthood councils in the Canterbury and York parish in 1852. As of now in June 2018, the Anglican Church still has inner denominations known as the High, Low, and Broad Church. Still, the point remains that people have started showing interests in the churches that had neglected Liberalism of the 19th century. Therefore, we should take this movement as a challenge and reflection to re-establish our reformed theology. For this, we’d better walk the walk concretely for Truth, not just talk the talk fancying ourselves as reformers or conservatives. Otherwise, we are nothing but a dead orthodox.
목차
1. 서론
2. 시대적 배경
3. 옥스포드 운동의 배경, 기원과 발전 및 목적
4. 옥스포드 운동의 신학사상
5. 이 운동의 영향과 결과
6. 결론: 평가
Abstract
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