Episcopal polity

In another place, Walton speaks of his orders yet more fully.

He had disowned, he says, the English established Church and Episcopacy, and went to Geneva and afterwards to Antwerp to be ordained minister, as he was by Villers and Cartwright and others the heads of a congregation there, and so came back again more confirmed for the discipline.

Villers and Cartwright are in like manner examples of Presbyterianism within the Church of England, which was common enough at that time.

But perhaps nothing can better give us a lively sense of its presence there than this history of Travers, which is as if Mr. Binney were now afternoon reader at Lincoln's Inn or the Temple, were to be a candidate, favored by the Benches and by the Prime Minister for the Mastership, and were only kept out of the post by the accident of the Archbishop of Canterbury's influence with the Queen carrying a rival candidate.

It was so strong in the original Reformed Church of England that one cannot help doubting whether any settlement which suppressed it could have been really permanent and whether it would not have kept appearing again and again and causing dissension.

Well then, if culture is the disinterested endeavor after man's perfection, will it not make us wish to cure the provincialism of the Nonconformists? Not by making churchmen provincial along with them, but by letting their popular church discipline, formerly found in the national church and still found in the affections and practice of a good part of the nation, appear in the national church once more, and thus to bring Nonconformists into contact again, as their greater fathers were, with the mainstream of national life.

Why should not a Presbyterian or Congregational church, based on this considerable and important, though not essential principle, of the congregation's power in the church management, be established, with equal rank for its chiefs, with the chiefs of Episcopacy, and with admissibility of its ministers under a revised system of patronage and preferment to benefices, side by side with the Episcopal Church, as the Calvinist and Lutheran churches are established side by side in France and Germany? Such a Congregational church would unite the main bodies of Protestants who are now separatists, and separation would cease to be the law of their religious order.

Then, through this concession on a really considerable point of difference, that endless splitting into whole and corner churches on quite inconsiderable points of difference, which must prevail so long as separatism is the first law of a non-conformist religious existence, would be checked.

Well then, if culture is the disinterested endeavor after man's perfection, will it not make us wish to cure the provincialism of the Nonconformists? Not by making churchmen provincial along with them, but by letting their popular church discipline, formerly found in the national church and still found in the affections and practice of a good part of the nation, appear in the national church once more, and thus to bring Nonconformists into contact again, as their greater fathers were, with the mainstream of national life.

Why should not a Presbyterian or Congregational church based on this considerable and important, though not essential principle of the congregation's power in the church management be established with equal rank for its chiefs, with the chiefs of Episcopacy, and with admissibility of its ministers under a revised system of patronage and preferment to benefices side by side with the Episcopal Church, as the Calvinist and Lutheran churches are established side by side in France and Germany? Such a Congregational church would unite the main bodies of Protestants who are now separatists, and separation would cease to be the law of their religious order.

Then, through this concession on a really considerable point of difference, that endless splitting into hole and corner churches on quite inconsiderable points of difference, which must prevail so long as separatism is the first law of a Nonconformist religious existence, would be checked.

Culture would then find a place among English followers of the popular authority of elders, as it has long found it among the followers of Episcopal jurisdiction.

In another place Walton speaks of his orders yet more fully.

He had disowned, he says, the English established Church and Episcopacy, and went to Geneva and afterwards to Antwerp to be ordained minister, as he was by Villers and Cartwright and others the heads of a congregation there, and so came back again more confirmed for the discipline.

Villers and Cartwright are in like manner examples of Presbyterianism within the Church of England, which was common enough at that time.

But perhaps nothing can better give us a lively sense of its presence there than this history of Travers, which is as if Mr. Binney were now afternoon reader at Lincoln's Inn or the Temple, were to be a candidate, favoured by the benchers and by the Prime Minister for the Mastership, and were only kept out of the post by the accident of the Archbishop of Canterbury's influence with the Queen carrying a rival candidate.

Thank you very much for having me, Andrew.

Justin, you have a fascinating Christian journey that has roots in what seems like a myriad of places and, and, and sources from Orthodoxy to Evangelicalism to Anglican Episcopacy.

Uh, please tell us just briefly, um, how do these diverse backgrounds form your faith and how, and I mean, this is sort of a second part, did this lead you to eventually enter the ministry?

Yeah.

Well, um, first I should say, uh, I was never Orthodox myself.

My family was Orthodox, and, um, and I'm not a bishop, so I am Anglican, but I, I didn't enter the Anglican Episcopacy per se.

Um, uh, yeah, so I-- my whole family is Greek.

My parent-- both my parents are Greek, uh, and I come from Greek immigrant stock, and my parents were raised Greek Orthodox, uh, but became Evangelical Christians in the late '70s, right around when I was born.

It was so strong in the original reformed Church of England that one cannot help doubting whether any settlement which suppressed it could have been really permanent and whether it would not have kept appearing again and again and causing dissension.

Well then, if culture is the disinterested endeavor after man's perfection, will it not make us wish to cure the provincialism of the Nonconformists, not by making churchmen provincial along with them, but by letting their popular church discipline, formerly found in the national church and still found in the affections and practice of a good part of the nation, appear in the national church once more, and thus to bring Nonconformists into contact again, as their greater fathers were, with the mainstream of national life? Why should not a Presbyterian or Congregational church, based on this considerable and important, though not essential, principle of the congregation's power in the church management, be established with equal rank for its chiefs, with the chiefs of Episcopacy, and with admissibility of its ministers under a revised system of patronage and preferment to benefices side by side with the Episcopal Church, as the Calvinist and Lutheran churches are established side by side in France and Germany? Such a Congregational church would unite the main bodies of Protestants who are now separatists, and separation would cease to be the law of their religious order.

Then, through this concession on a really considerable point of difference, that endless splitting into hole-and-corner churches on quite inconsiderable points of difference, which must prevail so long as separatism is the first law of a Nonconformist religious existence, would be checked.

Culture would then find a place among English followers of the popular authority of elders, as it has long found it among the followers of episcopal jurisdiction.

It was so strong in the original Reformed Church of England that one cannot help doubting whether any settlement which suppressed it could have been really permanent and whether it would not have kept appearing again and again and causing dissension.

Well then, if culture is the disinterested endeavor after man's perfection, will it not make us wish to cure the provincialism of the nonconformists, not by making churchmen provincial along with them, but by letting their popular church discipline, formerly found in the national church and still found in the affections and practice of a good part of the nation, appear in the national church once more, and thus to bring nonconformists into contact again, as their greater fathers were, with the mainstream of national life? Why should not a Presbyterian or Congregational church, based on this considerable and important, though not essential principle of the congregation's power in the church management, be established? With equal rank for its chiefs, with the chiefs of Episcopacy, and with admissibility of its ministers under a revised system of patronage and preferment to benefices side by side with the Episcopal Church, as the Calvinist and Lutheran churches are established side by side in France and Germany.

Such a Congregational church would unite the main bodies of Protestants who are now separatists, and separation would cease to be the law of their religious order.

Then, through this concession on a really considerable point of difference, that endless splitting into hole-and-corner churches on quite inconsiderable points of difference, which must prevail so long as separatism is the first law of a nonconformist religious existence, would be checked.

Well then, if culture is the disinterested endeavor after man's perfection, will it not make us wish to cure the provincialism of the Nonconformist? Not by making churchmen provincial along with them, but by letting their popular church discipline formerly found in the national church and still found in the affections and practice of a good part of the nation appear in the national church once more, and thus to bring Nonconformists into contact again as their greater fathers were with the mainstream of national life.

Why should not a Presbyterian or Congregational church based on this considerable and important, though not essential, principle of the congregation's power in the church management be established with equal rank for its chiefs, with the chiefs of Episcopacy, and with admissibility of its ministers under a revised system of patronage and preferment to benefices side by side with the Episcopal Church as the Calvinist and Lutheran churches are established side by side in France and Germany? Such a Congregational church would unite the main bodies of Protestants who are now separatists, and separation would cease to be the law of their religious order.

Then through this concession on a really considerable point of difference, that endless splitting into hole and corner churches on quite inconsiderable points of difference which must prevail so long as separatism is the first law of a Nonconformist religious existence would be checked.

Culture would then find a place among English followers of the popular authority of elders as it has long found it among the followers of episcopal jurisdiction, and this we should gain by merely recognizing, regularizing, and restoring an element which appeared once in the reformed national church and which is considerable and national enough to have a sound claim to appear there still.

To some Covenanters he represented betrayal.

He had once supported Presbyterianism and he had become Archbishop and he had helped to restore Episcopacy.

In their eyes he symbolised the policies that had led to years of suffering.

That did not mean all Covenanters approved of his death, far from it, but what it does explain why reactions varied so greatly.

In another place, Walton speaks of his orders yet more fully.

He had disowned, he says, the English established Church and Episcopacy, and went to Geneva and afterwards to Antwerp to be ordained minister, as he was by Villers and Cartwright and others, the heads of a congregation there, and so came back again, more confirmed for the discipline.

Villers and Cartwright are in like manner examples of Presbyterianism within the Church of England, which was common enough at that time.

But perhaps nothing can better give us a lively sense of its presence there than this history of Travers, which is as if Mr. Binney were now afternoon reader at Lincoln's Inn or the Temple, were to be a candidate, favored by the Benches and by the Prime Minister for the Mastership, and were only kept out of the post by the accident of the Archbishop of Canterbury's influence with the Queen carrying a rival candidate.

It is so predominant in the practice of other Reformed churches.

It was so strong in the original Reformed Church of England that one cannot help doubting whether any settlement which suppressed it could have been really permanent, and whether it would not have kept appearing again and again and causing dissension.

Well then, if culture is the disinterested endeavor after man's perfection, will it not make us wish to cure the provincialism of the Nonconformists, not by making churchmen provincial along with them, but by letting their popular church discipline, formerly found in the National Church and still found in the affections and practice of a good part of the nation, appear in the National Church once more, and thus to bring Nonconformists into contact again, as their greater fathers were, with the mainstream of national life? Why should not a Presbyterian or Congregational church, based on this considerable and important, though not essential principle of the congregation's power in the church management, be established with equal rank for its chiefs, with the chiefs of Episcopacy, and with admissibility of its ministers under a revised system of patronage and preferment to benefices side by side with the Episcopal Church, as the Calvinist and Lutheran churches are established side by side in France and Germany? Such a Congregational church would unite the main bodies of Protestants who are now separatists, and separation would cease to be the law of their religious order.

Then, through this concession on a really considerable point of difference, that endless splitting into hole-and-corner churches on quite inconsiderable points of difference, which must prevail so long as separatism is the first law of a Nonconformist religious existence, would be checked.

In another place, Walton speaks of his orders yet more fully.

He had disowned, he says, the English established Church and Episcopacy, and went to Geneva and afterwards to Antwerp to be ordained minister, as he was by Villers and Cartwright and others the heads of a congregation there, and so came back again more confirmed for the discipline.

Villers and Cartwright are in like manner examples of Presbyterianism within the Church of England, which was common enough at that time.

But perhaps nothing can better give us a lively sense of its presence there than this history of Travers, which is as if Mr. Binney were now afternoon reader at Lincoln's Inn or the Temple, were to be a candidate, favoured by the Benchers and by the Prime Minister for the Mastership, and were only kept out of the post by the accident of the Archbishop of Canterbury's influence with the Queen carrying a rival candidate.

It was so strong in the original reformed Church of England that one cannot help doubting whether any settlement which suppressed it could have been really permanent and whether it would not have kept appearing again and again and causing dissension.

Well then, if culture is the disinterested endeavor after man's perfection, will it not make us wish to cure the provincialism of the Nonconformist? Not by making churchmen provincial along with them, but by letting their popular church discipline formerly found in the national church and still found in the affections and practice of a good part of the nation appear in the national church once more, and thus to bring Nonconformists into contact again as their greater fathers were with the mainstream of national life.

Why should not a Presbyterian or Congregational Church based on this considerable and important, though not essential, principle of the congregation's power in the church management be established with equal rank for its chiefs, with the chiefs of Episcopacy, and with admissibility of its ministers under a revised system of patronage and preferment to benefices side by side with the Episcopal Church as the Calvinist and Lutheran churches are established side by side in France and Germany? Such a Congregational Church would unite the main bodies of Protestants who are now separatists, and separation would cease to be the law of their religious order.

Then through this concession on a really considerable point of difference, that endless splitting into hole and corner churches on quite inconsiderable points of difference, which must prevail so long as separatism is the first law of a Nonconformist religious existence, would be checked.