Ebook Episcopal Vision / American Reality: High Church Theology and Social Thought in Evangelical America, by Robert Bruce Mullin
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The first book to study the Episcopal high church movement within the context of nineteenth-century American culture. Mullin traces the history of the Episcopal Church from its rise in the early nineteenth century, when it was seen as a refuge from the "excesses" of evangelical Protestantism, to 1870, when the antebellum high church synthesis had largely collapsed. His book not only sheds light on the reasons for the flourishing of this alternative social and intellectual vision but also helps to account for the general crisis confronting religion in America at the turn of the century.
- Sales Rank: #2693630 in Books
- Published on: 1986-09-10
- Original language: English
- Number of items: 1
- Dimensions: 9.02" h x .75" w x 5.98" l, 1.30 pounds
- Binding: Hardcover
- 254 pages
From the Back Cover
The high church movement within the Episcopal Church was antithetical to both the intellectual and social worlds of antebellum America, for it challenged the underlying assumptions of evangelicalism and held itself aloof from reform impulses.
About the Author
Robert Bruce Mullin is Society for the Promotion of Religion and Learning Professor of History and World Mission and Professor of Modern Anglican Studies at General Theological Seminary in New York City. He is the author of numerous books and articles.
Most helpful customer reviews
5 of 5 people found the following review helpful.
A must-read for students of U.S. Episcopal History
By Richard Gillespie Proctor
In Episcopal Vision/American Reality, R. Bruce Mullin turns a thoroughly researched doctoral dissertation into an easy-reading, two-part book that charts the high church movement within the American Episcopal Church beginning at the turn of the 19th century and continuing through the period immediately following the American Civil War. The first half Mullin's book focuses on John Henry Hobart, who served as the bishop of the Episcopal Diocese of New York from 1816 - 1830, and who more than any other individual spearheaded the "Episcopal Vision" referred to in the book's title. In the process of tracking Hobart's influential ecclesiastical career, Mullin coins an original term - "Hobartian" (i.e. the Hobartian Synthesis)"- which has found its way beyond the pages of Episcopal Vision and into the vocabulary of those speaking about Hobart and/or the high church movement in the Episcopal Church. The Hobartian Synthesis refers to Hobart's threefold approach to "theology, piety, [and] social perspective that were unique in antebellum America and that served as a basic alternative to the religious and social assumptions of American evangelism." (p.60) The spirit of the Hobartian Synthesis (and the high church movement) was Hobart's response to the "emotionalism" and "subjectivism" of American Protestant evangelicalism. (p.63) Hobart and company challenged the evangelicals' emphasis on baptism being an emotional conversion experience by proposing that entrance into the covenant shouldn't depend on one emotional conversion experience. Justification was understood intellectually rather than emotionally, and piety wasn't experimental or moral, but rather a devotional piety practiced within the walls of the church. The high church Episcopalians saw charity as a private enterprise rather than a part of a larger social reform movement. In an effort to distance themselves from any association with England, the Hobartians advocated for a strict separation of church and state. They had little use for the social reform tendencies of evangelical Protestants, and they strictly forbid politics to be mentioned in the pulpit.
The Hobartian Synthesis wasn't as much about broad-reaching theological issues and debates as much as it was about Hobart's narrow focus on ecclesiastical authority. Since the Episcopalians generally didn't have the heavy artillery of serious scholarship that the likes of the Presbyterians coming out of Princeton and Andover had (though Hobart himself was a Princeton graduate!), they instead fired back with the argument of apostolic succession and their link to the primitive church. For Hobart, true authority came from the witness of the pre-Nicene church (the primitive, or pure church) and the patristics from that era. Any theology or scriptural interpretation that came after that period was deemed unorthodox, and any sacrament or ordination outside of this apostolic line were considered to be invalid. And since Anglican/Episcopalian clergy claimed apostolic succession traceable back to the primitive church, they were in a sense attempting to end the conversation with their evangelical opponents on those grounds alone. So one of the primary goals of the high church movement in the Episcopal Church was to serve as an alternative to the evangelical Protestant churches that had gained so much ground in the wake of the 2nd Great Awakening. Hobart and company wanted to remain distinct from other churches, and thus, Hobart wanted no part of joining the ecumenical Bible Societies that had emerged. While Congregationalists and Presbyterians were discussing unification in the early 19th century, the Episcopalians in New York wanted nothing to do with these ecumenical efforts. This exclusive and inward-facing approach to church growth contrasted greatly from evangelical Protestantism, and as Mullin points out, one of the results of their looking inward is that they ended up primarily staring at homogenous assemblies struggling to pay for their extravagant neo-gothic churches (and pew rents), while other denominations grew in the early 19th Century.
In the second part of his book, Mullin focuses on the American Reality portion of the title. By the end of the first part of the book, the reader has gotten a detailed description of what Hobart's Vision was for the Episcopal Church in America. He had proposed a very distinct, narrow alternative to 19th century evangelistic Protestantism. Though most of the conflict that was mentioned in the first part of the book was between high church Episcopalians and evangelical Protestants, a lot of the American Realities that the Episcopal Church faced towards the middle and later part of the 19th century were political, as well as within the Episcopal/Anglican Churches themselves. But the first reality that the Episcopal Church in New York faced in 1830 was the death of Hobart. Though many would disagree with Hobart's theology and ecclesiology, none could deny his fervent, rigorous leadership, and none of his successors were individually able to provide the influential leadership that he provided during his fifteen-year episcopacy. As the middle of the 19th century approached, the Hobartian Synthesis became more and more difficult for even high church Episcopalians to reconcile with what was going on politically, socially, and theologically in America. The United States was becoming more and more politically divided over the issues of temperance and slavery, and it was harder and harder for the Episcopalians to remain silent in the spirit of Hobart's insistence that they not meddle in politics. The high church Episcopalians had a choice to make about whether or not they would grow as American grew, or remain inward-focused and small, but clearly distinct. Hobartianism became less and less appealing as the Anglican community was energized by the writings of Samuel Taylor Coleridge, which contrasted deeply with Hobart's theology. In the midst of these tensions came the Oxford Movement, which caused theological/theological discord from within rather than outside the Anglican community. At first the Hobartians seemed to be rather unmoved by the Tracts of the Oxford Movement, after all, it was happening in England. But Tracts began making their way to the United States, and "the dilemma of the Tracts for the Hobartians lay in the fact that they aroused the sense of piety and appreciation for the church that had characterized the older tradition while undermining the theological superstructure." (p. 159)
While the evangelical churches had their own struggles in the middle of the 19th century, and while the Old and New School Presbyterians battled with one another, and while reasonable, moderate people were turned off by the Puritan-lead temperance movement, one might think that Episcopal Church would have had a chance to flourish. But the high church never found a leader as rigorous as Hobart, and as modern science and social politics became more and more prevalent in the United States (and in the world), the Hobartian Synthesis became a more and more irrelevant means of doing church and theology. The rather narrow appeal to the primitive church and apostolic succession, devotional piety, as well as inward-focused social engagement simply did not translate into church growth in the middle and later part of the 19th century.
0 of 3 people found the following review helpful.
Disappointing
By Lisa R. Jones
This purchase was for a gift. We expected that new and for this price it would be a much more impressive book. It is dinky and cheap looking. Had to buy an additional gift. Ridiculously priced
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