Talk:Oxford Movement

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University of Oxford Mid‑importance

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Much of the upheaval in Victorian England (including the Oxford Movement) is traceable to the effects of the Industrial Revolution. Many traditional farmers were forcibly removed from their land to free it for sheep and wool production. These displaced people had two choices, flee to Manchester, or borrow the means to flee to the Colonies (indentured servitude). Religious leaders in the South of England were very much aware of the human suffering in the North, and openly criticized it. This began a war of words between divines favoring "progress", industry and liberalized views of faith (in the North) versus conservatives who denounced the effects of the Industrial Revolution as ungodly (in the South).

Ref: "Democracy, Science and Industrialism (The Victorian Ag, 1832-1880), as found in "The Literature of England, An Anthology and a History", Volume 2, From the Dawn of the Romantic Movement to the World War. Edited by Woods, Watt and Anderson (1941).

See also Edward G. Engh, "Critical Thinking: Readings from the Literature of Business and Society" 2nd Ed. Pearson, Boston, 2013, pp. 353-374.

Economist Galbraith compares the social effects of the Industrial Revolution, such as the "Highland Clearances" to other great human tragedies. Ref: "The Age of Uncertainty", Houghton Mifflin, Boston, 1977, pp. 11-42.

Your case is slightly excessive: the Highland Clearances were 1746-7, and predate the Revolution (Watt's steam engine was 1776), so that detail's vwrong. What was actually going on is that in the aftermath of the Napoleonic Wars, Corn Laws favoured mercantile interests which discriminated heavily against the poor, forcing them off the land. We saw similar authoritarianism after WW2, in both instances losing credibility after some 15-20 years. This led to the rise of Methodism and Baptism as forms of disestablished faith, threatening the Church of England. Similar activity in belgium saw the power behind the throne place his eldest daughter Anna de Meeus at the head of the displaced lacemakers firstly restore church fittings before turning to head the Eucharistic Renewal, attracting John Henry Newman to Catholicism. Some connection is through Charlotte Bronte, who had been Edward Benson's childhood governess, before a year and a half in the same circle as Anna. Edward went on to become Archbishop of Canterbury. — Preceding unsigned comment added by 5.68.80.209 (talk) 09:10, 26 December 2021 (UTC)[reply]

Introduction

There are a lot of names being thrown at people in the introduction. Should it be limited to just the most notable? Perhaps it could be included elsewhere in the article? When I see too many names (and sometimes just too many wiki links) I tend to skip over a section. I postulate that other people do that as well. Killiondude (talk) 06:47, 20 October 2008 (UTC)[reply]

I find the information here sufficient. I am researching the Ecclesiastical clothing of the Anglican Church from 1832-2009 as a project for a fellowship grant. From my readings on other web sources on the Oxford Movement, this wiki page has a lot of good information. Leave the links and names and the reader may delve at their discretion. 60.240.184.203 (talk) 09:50, 25 November 2009 (UTC)[reply]

WOW! I am amazed that such a comprehensive encyclopedia has no article on the Tracts for the Times! Why don't we just redirect "Bible" to "Christianity" while we're at it ? --92.142.168.213 (talk) 19:32, 14 June 2010 (UTC)[reply]

Why the hell does "Catholic revival" redirect to the Oxford movement? Talk about Anglo-centrism! Hello?! Does anybody writing for this rag know that there as an entire world beyond the Anglosphere? Or even that the nineteenth century Catholic revival was strong in the United States? This is a lousy excuse for a reference source. —Preceding unsigned comment added by 160.39.35.50 (talk) 20:24, 21 December 2010 (UTC)[reply]

That was because the Tabernacle Societies were simply a local version of the Eucharistic Renewal expressed in terms suitable for local culture. They reported to Anna de Meeus' ArchiAssociation of the Eucharist. The Oxform Movement likewise, as seen in John Henry Newman's conversion, and then in JRR Tolkein's mother's affiliation to the Birmingham Oratory, who took him in on her death. That is equally reflected in CS Lewis' relationship with Joy Davidman. — Preceding unsigned comment added by 5.68.80.209 (talk) 09:57, 26 December 2021 (UTC)[reply]

There is no citation for the sentence in the section The Early Movement- "Men in the movement argued for the inclusion of traditional aspects of liturgy from medieval religious practice, as they believed the church had become too "plain"." This is very explicit and an important part of the movements stance and thus I would think merits a citation. — Preceding unsigned comment added by 128.186.142.34 (talk) 17:47, 29 November 2012 (UTC)[reply]

An important issue overlooked in the article is the question of the infallibility of the Pope. Missing from the bibliography is the best discussion of the history of the Oxford Movement in Lytton Strachey's Eminent Victorians, Chap 1 on Cardinal Manning. — Preceding unsigned comment added by 128.36.7.91 (talk) 18:01, 12 February 2017 (UTC)[reply]

The reason is that an anglo-centric viewpoint no longer held. With the fall of Napoleon, the Grand Tour became fashionable, bringing a first, very subjective, appreciation of history in neogothic romantisism. Catholic Emancipation in 1829 encouraged a pre-Tudor spirit of renewed communion to appear, and motivated a return to a more authoritarian style, where vernacular forms such as West Gallery bands could be supplanted by a more easily controlled Organist, working closely with the priest. This is a major element of Thomas Hardy's writings.

Of particular importance is the Continental Eucharistic movement. It's foundress, Anna de Meeus, used her high society contacts to progress social welfare, alongside her boyfriend, Pope Leo XIII, as seen in the works written for the Birmingham Triennial Music Festival, which range from the seminarist Charles Gounod's Mors et Vita to Sir Edward Elgar's setting of John Henry Newman's Dream of Gerontius. The rise of romanticism is from precisely the same neighbourhood in Brussels Anna was based in, she and Charlotte only missed each other by perhaps six montgs, and a hundred yards - indeed, many of Charlotte's pupils would have been Anna's friends. — Preceding unsigned comment added by 5.68.80.209 (talk) 09:43, 26 December 2021 (UTC)[reply]

The effect of the Oxford Movement on Church Music

One very significant effect is completely missed, the replacement of the West Quire with an organ. The performers of the Quire were usually anyone who could play an instrument, and they were generally also most welcome the previous evening in the local hostelries, for exactly the same reason. The result was that performances were frequently variable. The replacement of the hungover second-rate local hackers and bangers with someone formally trained in piano, and later organ, playing, meant the clergy had greater control over the congregation, and the capacity to drown out dissent with a well-timed blast. It had a secondary effect of resuscitating the reputations of a number of German composers, whose corpus of works for the organ had fallen into some disuetude. The handover is clearly documented by Thomas Hardy, whose father was a Quire player, in Under The Greenwood Tree. It is also a minor theme of Trollop's The Barchester Chronicles. — Preceding unsigned comment added by 90.218.129.144 (talk) 08:58, 18 August 2014 (UTC)[reply]

More on the effect of the Oxford Movement on Church music can be found on the wikipedia-page on the Hymns Ancient and Modern. — Preceding unsigned comment added by 83.128.144.16 (talk) 04:28, 26 December 2014 (UTC)[reply]

Needs sources

The final two paragraphs of “Influence and Criticism” cover a lot of ground but cite no sources. Someone more familiar with this area should remedy that. Claims and facts need third party sources. Josh a brewer (talk) 21:47, 5 January 2023 (UTC)[reply]