Category Archives: London

Tracts for the Times: “Remember your calling!”

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The series Tracts for the Times urged the English clergy to remember that they were priests of God rather than minor functionaries of the British government.

I have always been a firm believer in the power of tracts to educate people and that such education can produce results in changed lives. In my parish, I wrote several tracts that were available in the back of the church; many of these proved to be extremely popular and were reprinted several times. Another series of church tracts, the Tracts for the Times, were even more popular and led to significant changes in the Church of England.

The first of the Tracts for the Times, a series of 90 pamphlets to educate English Christians about Church history as well as classic Christian belief and practice, appeared on September 9, 1833. The tracts were widely available and very inexpensive; the popularity of the tracts, produced by the leaders of the Oxford Movement who wanted the Church of England to reclaim her status as a Church and not simply the “Religious Department” of the British government, resulted in many people using the name “Tractarian” to refer to this movement to restore pre-Reformation thought and practice.

The first 20 tracts appeared in 1833, with 30 more in 1834; the series concluded with Tract 90 in 1841. After that the pace slowed, but the later contributions were more substantive on doctrinal matters. Initially these publications were anonymous, pseudonymous, or reprints from theologians of previous centuries. The authorship details of the tracts were recovered by later scholars of the Oxford Movement. The tracts also provoked a secondary literature from opponents. Significant replies came from evangelicals, including that of William Goode in “Tract 90 Historically Refuted” (in 1845) and others.

Tract 1, by John Henry Newman, was primarily addressed to English clergy and urged them to remember that they were priests of God and not simply functionaries of the British government. The tract mourned that too many clergy were more concerned about social status and privilege than with preaching the Gospel, teaching their people, and celebrating the services of the Church. The tract urged the clergy to remember that they were ordained in the Apostolic Succession and that this gift was not to be taken lightly.

“Therefore, my dear Brethren, act up to your professions. Let it not be said that you have neglected a gift; for if you have the Spirit of the Apostles on you, surely this is a great gift: “Stir up the gift of God which is in you.” Make much of it. Show your value of it. Keep it before your minds as an honorable badge, far higher than that secular respectability, or cultivation, or polish, or learning, or rank, which gives you a hearing with the many. Tell them of your gift…. Speak out now, before you are forced, both as glorying in your privilege, and to ensure your rightful honor from your people. A notion has gone abroad, that they [British politicians] can take away your power. They think they have given and can take it away. They think it lies in the Church property, and they know that they have politically the power to confiscate that property. They have been deluded into a notion that present palpable usefulness, [measurable] results, acceptableness to your flocks, that these and such like are the tests of your Divine commission. Enlighten them in this matter. Exalt our Holy Fathers the Bishops, as the Representatives of the Apostles, and the Angels of the Churches; and magnify your office, as being ordained by them to take part in their Ministry.”

The tract warned that there was a coming conflict. The conflict would be between those who considered the Church of England to be the Body or Bride of Christ and those who thought the church was simply a convenient institution to be amended however they saw fit. These two radically opposed viewpoints would force clergy to take a stand and the tract warned clergy that they would face the consequences of their choice align with one side or the other on Judgement Day.

May 29: A Day of Contrasts

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The fall of Constantinople in 1453 signaled a shift in history and the end of the Byzantium Empire. Roger Crowley’s readable and comprehensive account of the battle between Mehmet II, sultan of the Ottoman Empire, and Constantine XI, the 57th emperor of Byzantium, illuminates the period in history that was a precursor to the current conflict between the West and the Middle East.

May 29? A day of infamy and a day of celebration!

May 29, 1453 – The city of Constantinople was captured by the Turks, who renamed it Istanbul. This marked the end of the Byzantine Empire as Istanbul became the capital of the Ottoman Empire.

May 29, 1660 – The English monarchy was restored with Charles II on the throne after several years of a Commonwealth under Lord Protector Oliver Cromwell.

Known as “Black Monday,” the day that Constantinople fell to the Turks, was a tragedy of epic proportions. The Ottoman Empire, established in the newly-conquered territory, allowed Jews and Christians to practice their religion but with great difficulty. Many were killed for their faith. The treatment of the Greeks and the Armenians by the Ottomans is said to have inspired Hitler’s plans for the Final Solution; “Who speaks today of the extermination of the Armenians?” Hitler asked, just a week before the September 1, 1939 invasion of Poland. An excellent study of the heartbreaking events of Black Monday can be found here.

King Charles I, the Martyr, was King of England, Scotland and Ireland from 1625 until his execution on 30 January 1649 by Oliver Cromwell, a stern and rigid Puritan. Cromwell ruled until his death from natural causes in 1658 and was buried in Westminster Abbey. The Royalists returned to power along with King Charles II in 1660, and they had Cromwell’s corpse dug up, hung in chains, and beheaded. Charles II was one of the most popular and beloved kings of England, known as the Merry Monarch in reference to both the liveliness and hedonism of his court and the general relief at the return to normality after over a decade of rule by Cromwell and the Puritans.

Also on May 29, 1913 – Igor Stravinsky’s ballet score The Rite of Spring receives its premiere performance in Paris, France, provoking a riot.

Guy Fawkes Day: “Remember, remember the 5th of November!”

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In the 2005 film “V for Vendetta,” Hugo Weaving’s character wears a Guy Fawkes mask.

November 5 is celebrated as Guy Fawkes’ Day in Britain. It is the anniversary of the failed “Gunpowder Plot” to blow up the Houses of Parliament and King James I in 1605.

Guy Fawkes was a member of a group of provincial English Catholics. He travelled to Spain to seek support for a Catholic rebellion in England without success. He later met Thomas Wintour, with whom he returned to England. Wintour introduced Fawkes to Robert Catesby, who planned to assassinate King James I and restore a Catholic monarch to the throne. The plotters leased an undercroft beneath the House of Lords and Fawkes was placed in charge of the gunpowder they stockpiled there. Prompted by the receipt of an anonymous letter, the authorities searched Westminster Palace during the early hours of 5 November and found Fawkes guarding the explosives. Over the next few days, he was questioned and tortured and eventually confessed. Immediately before his execution on 31 January, Fawkes jumped from the scaffold where he was to be hanged and broke his neck, thus avoiding the agony of the mutilation that would have followed.

The night of November 5 is celebrated with bonfires and fireworks. Every year people throw scarecrow-like effigies of Guy Fawkes onto bonfires, and each year new effigies reappear only to be consumed by fire as well. Is it possible that the witty author of the Harry Potter books, J.K. Rowling, named Professor Dumbledore’s pet phoenix Fawkes after Guy Fawkes? For legend has it that each year the phoenix bird bursts into flames only to be reborn out of the ashes.