Tom Woolford

Originally published on the Church Society blog in October 2016, this is a series of three short papers on why priests/presbyters in the Church of England - including evangelicals - should use the 'you' form (rather than 'us') in pronouncing absolution.

[From the Editorial] There is at least a case for some careful use of satire in Christian communication, as Dr Tom Woolford points out in his article on the use of that comedic device in the book of Isaiah. After studiously defining what satire is, and its various types, he exegetes certain passages in Isaiah to show how the prophet repeatedly uses not only subtle but also biting satire to make his points. Examining and unpacking the implications of this for us today, he is also wise to note that there are certain controls on the use of satire, which mean that zealous firebrands in social media groups ought to be wary about its use, and cognisant of the usual effects of it before they leap in. This is a provocative article, and those wishing to critique its conclusions will surely need to indulge in equally careful exegesis and learned exposition.

Despite some great strides in relating certain areas of Christian doctrine to the study of the natural world, the category ‘natural theology’ has often been subject to anachronism and misunderstanding. The term itself is difficult to define; it is most fruitful to think of natural theology as the answer to the wuestion, ‘what can be known about God and religion from the
contemplation of the natural world?’ There have been several erroneous assumptions about natural theology – in particular that it only consisted of rational proofs for the existence of God,
that it was ecumenical in outlook, and that it was defined as strictly separate from Scriptural revelation. These assumptions are shown to be uncharacteristic of the late-sixteenth and early-seventeenth century.
The study of natural theology needs to be better integrated into three contexts – the doctrinal, confessional, and chronological. Doctrinally, natural theology does not stand alone but needs to
be understood within the context of the theology of revelation, justification, and the effects of the Fall. These doctrines make such a material difference that scholars always ought to delineate clearly between the threefold state of man (original innocence, state of sin, state of grace) when approaching the topic of ‘natural’ knowledge of God. Confessionally, scholars need to recognise that the doctrine of natural theology received different treatments on either side of the sectarian divide. In Catholicism, for instance, there were considerable spiritual benefits of natural theology for the non-Christian, while in Protestantism its benefits were restricted to those saved
Christians who possessed Scriptural insight. Chronologically, natural theology does not remain uniform throughout the history of Christian theology but, being subject to changes occasioned by philosophical and theological faddism and development, needs to be considered within a particular chronological locus. Research here focuses on late sixteenth-century orthodoxy as defined in confessional and catechismal literature (which has been generally understudied), and
demonstrates its application in a number of case-studies.
This thesis begins the work of putting natural theology into these three contexts. An improved understanding of natural theology, with more rigorous and accurate terminology and better nuanced appreciation of confessional differences, makes for a better framework in which to consider the theological context of early modern natural philosophy.

An overview of the history and general principle of distinctive clerical dress for leading divine worship, followed by a discussion concerning the most common robes and vestments currently worn in the Church of England. The paper concludes with some evaluative thoughts and questions.

This paper comprises first, a summary of the evangelical egalitarian (women may exercise exactly the same range of ministries and roles as men may) position, and of the evangelical complementarian (there are some roles/offices reserved for men alone); second, an historical overview of women in ministry; and third, a discussion of the various different expressions of complementarianism in principle and practice, together with a grid laying out the range of positions.

Contrary to what most might expect, the early Protestant Reformers' views on the Blessed Virgin Mary lay within the scope of Western Church ('Catholic') orthodoxy as it stood at the time of the beginning of the Reformation, with near-univocal belief in Mary's exalted status as Mother of God and in her perpetual virginity, considerable reserve around the question of her sin/Immaculate Conception, and even some respect for the possibility of her Assumption. By the end of the C16th, however, Mary had become a divisive figure.