Richard Hooker and the problem of authority in the Elizabethan church

Journal of Ecclesiastical History

Volumn 49, Issue 1, 1998, Pages 29-60

  Perrott, M E C ^a  

^a NONE

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EID: 33644949460     PISSN: 00220469     EISSN: 14697637     Source Type: Journal    
DOI: 10.1017/S0022046997005654     Document Type: Review

References (29)

1. Almasy, 'The purpose of Richard Hooker's polemic', 251
2. Lake, Anglicans and Puritans?, 159-60
3. For accounts of this change in ecclesiastical policy see Patrick Collinson, The Elizabethan Puritan movement, London 1967, 70-6
4. M. M. Knappen, Tudor Puritanism: a chapter in the history of idealism, Chicago 1939, 193-7
5. J. H. Primus, The vestments controversy: an historical study of the earliest tensions within the Church of England in the reigns of Edward VI and Elizabeth, Kampen 1960, 104
6. Knappen, Tudor Puritanism, 234-7
7. Collinson, Elizabethan Puritan movement, 266-70
8. That said, Nicholas Tyacke and, subsequently, Jacqueline Eales have indicated that the Puritan hope for reform of church liturgy and government did not die out with the classis movement but was maintained throughout the early Stuart period, was stimulated in reaction to Laudian policies and then articulated in the Long Parliament: Nicholas Tyacke, The fortunes of English Puritanism, 1603-40 (Friends of Dr William's Library Forty-Fourth Lecture), London 1990
9. Jacqueline Eales, 'A road to revolution: the continuity of Puritanism, 1559-1642', in Christopher Durston and Jacqueline Eales (eds), The culture of English Puritanism, 1560-1700, London 1996, 184-209
10. On the execution of the separatists see Collinson's 'Separation in and out of the church: the consistency of Barrow and Greenwood', Journal of the United Reformed Church History Society v (1994), 239-58
11. 'Restitution or Reformation? Cartwright and Hooker on the Elizabethan Church', Historical Magazine of the Protestant Episcopal Church xlvi (1977), 85-106
12. Walter Travers: paragon of Elizabethan Puritanism, London 1962, 86-8
13. Cargill Thompson, 'The philosopher of the "politic society"', 17-24
14. In return Brendan Bradshaw has questioned Cargill Thompson's suggestion that Hooker's work had no claim to originality either from an intellectual or a polemical standpoint: 'Richard Hooker's ecclesiastical polity', this JOURNAL xxxiv (1983), 438-44
15. Idem, 'Richard Hooker's polemic', 265
16. Idem, 'Richard Hooker's address to the Presbyterians', 470
17. Cartwright, Replye, 14
18. Whitgift, Defense, 85
19. Whitgift, Answere, 31
20. Cartwright, Second replie, 56
21. For this reason, such orders were not to be used in the Elizabethan Church. This stands in contrast to Whitgift's claim that traditional rites could be retained and that 'If in case, any of the people be perswaded that these things favoure Papisme, Monachisme, or Iudaisme, let them be told the contrary, and perfectly instructed therein': Answere, 61
22. Almasy, 'Richard Hooker's polemic', 267
23. The positive authority which Whitgift did explicitly refer to in his writings was that of Scripture, although as we have seen, he gave it a far more restricted and passive role than that which Cartwright ascribed to it. J. H. Primus supports this contention when he observes that 'Whitgift never denies that Scripture must be the fundamental authority; he would insist that this is his authority as well as Cartwright's, but he utterly rejects the Puritan use and application of this authority': The vestments controversy, 163
24. For further consideration of the relation between the thought of Hooker and Aquinas see A. P. d'Entrèves, The medieval contribution to political thought: Thomas Aquinas, Marsilius of Padua, Richard Hooker, Oxford 1939, 88-142
25. and Paul E. Forte, 'Richard Hooker's theory of law', Journal of Medieval and Renaissance Studies xii (1982), 133-57
26. Ibid
27. Ibid
28. Hooker, Laws, i. 27-8 (i. 164)
29. W. Speed Hill argues that Hooker was alarmed by what he saw as the Presbyterians' rejection of the public authority of reason and its replacement by individual judgement aided only by idiosyncratic interpretations of Scripture: 'Doctrine and polity in Hooker's Laws', English Literary Renaissance ii (1972), 192