- The Oxford Handbook of the Oxford Movement
- List of Abbreviations
- List of Contributors
- The Legacy of the ‘Caroline Divines’, Restoration, and the Emergence of the High Church Tradition
- ‘The Communion of the Primitive Church’? High Churchmen in England <i>c.</i>1710–1760
- The Evangelical Background
- High Church Presence and Persistence in the Reign of George III (1760–1811)
- Tractarianism and the Lake Poets
- Pre-Tractarian Oxford: Oriel and the Noetics
- Keble, Froude, Newman, and Pusey
- ‘A Cloud of Witnesses’: Tractarians and Tractarian Ventures
- Conflicts in Oxford: Subscription and Admission of Dissenters, Hampden Controversy, University Reform
- The <i>Tracts for the Times</i>
- Tractarian Visions of History
- Protestant Reactions: Oxford, 1838–1846
- The Oxford Movement’s Theory of Religious Knowledge
- Tradition and Development
- The Ecclesiology of the Oxford Movement
- Scripture and Biblical Interpretation
- Justification and Sanctification in the Oxford Movement
- Mysticism and Sacramentalism in the Oxford Movement
- Tractarian Theology in Verse and Sermon
- The British Critic: Newman and Mozley, Oakeley and Ward
- Tract 90: Newman’s Last Stand or a Bold New Venture?
- Newman’s ‘Anglican Deathbed’: Littlemore and Conversions to Rome
- Social and Political Commentary
- The Parishes
- The Architectural Impact of the Oxford Movement
- Music and Hymnody
- The Revival of the Religious Life: The Sisterhoods
- Devotional and Liturgical Renewal: Ritualism and Protestant Reaction
- The Influence of the Oxford Movement on Poetry and Fiction
- Christina Rossetti and the Pre-Raphaelites
- Ireland, Wales, and Scotland
- The Oxford Movement in Europe
- Eucharistic Ecclesiology: The Oxford Movement and the American Episcopal Church
- The Oxford Movement and Missions
- The Oxford Movement and Ecumenism
- The Congress Movement: The High-Water Mark of Anglo-Catholicism
- The Prayer Book Controversy
- The Twentieth-Century Literary Tradition
- Did the Oxford Movement Die in 1851?
- Reconsidering the Movement after the 1845 Crisis
- Liberalism Protestant and Catholic
- Histories and Anti-Histories
- Afterword: The Oxford Movement Today— ‘The Things that Remain’
Abstract and Keywords
In the wake of an era of political and social turmoil, the Oxford Movement represented an effort to recover the Catholic and apostolic patrimony of the Church of England. It had its precursors and background context, but burst forth in 1833 as a potentially disruptive force, challenging contemporaries and provoking opposition. Although the personality and genius of John Henry Newman lay at its heart, the Movement proved greater and more enduring than Newman’s personal Anglican history and took on new life after his departure for Rome in 1845. As the Movement moved away from its Oxford origins to the parishes and wider world, it became increasingly problematic, especially in the context of the rise of Ritualism, as to who could be considered its genuine descendants. Yet the Movement also exercised a profound influence, developing many variations and permutations, and its legacy continues to inform Church life.
Stewart J. Brown is Professor of Ecclesiastical History at the University of Edinburgh. He has published widely on religious and social history in modern Britain and Europe. His books include: The National Churches in England, Ireland and Scotland 1801–46 (2001); Providence and Empire: Religion, Politics and Society in the United Kingdom 1815–1914 (2008); and The Oxford Movement: Europe and the Wider World 1830–1930 (co-edited with Peter B. Nockles) (2012).
Peter B. Nockles was a Librarian and Curator, Rare Books & Maps, Special Collections, the John Rylands Library, University of Manchester, and a one-time Visiting Fellow at Oriel College, Oxford. He is an Honorary Research Fellow, School of Arts, Languages & Cultures, University of Manchester. He is the author of The Oxford Movement in Context (1994) and co-edited with Stewart J. Brown, The Oxford Movement: Europe and the Wider World 1830–1930 (2012). He was a contributor to a History of Canterbury Cathedral (1995), to volume 6 of the History of the University of Oxford (1997), to Oriel College: A History (2013), and to Receptions of Newman (ed. Frederick D. Aquino and Benjamin J. King, 2015).
James Pereiro is a Research Fellow at the University of Navarra. He has been a member of Oxford University History Faculty and published extensively on nineteenth-century ecclesiastical history. His latest book is Theories of Development in The Oxford Movement (2015).
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