“Edward Stillingfleet”的意思、由来-开放百科全书

He was born in Cranborne, Dorset. He went at the age of thirteen to St John's College, Cambridge, where he graduated B.A. in 1652.^[3] He became vicar of Sutton, Bedfordshire in 1657.^[4]

In 1665, after he had made his name as a writer, he became vicar at St Andrew, Holborn. He preached at St Margaret, Westminster on 10 October 1666, the 'day of humiliation and fasting' after the Great Fire of London, with such an attendance that there was standing room only. Samuel Pepys recorded that he could not get in to hear the sermon, eating a meal of herrings in a pub instead.^[5]

He then held many preferments, including a Royal Chaplaincy, and the Deanery of St Paul's (1678), the latter involving him in work connected with the building of the new St Paul's Cathedral. He became Bishop of Worcester in 1689. He was a frequent speaker in the House of Lords, and had considerable influence as a churchman.

He supported Richard Bentley, who lived in his household as a tutor for a number of years, from shortly after his graduation in 1693. Bentley would later be his chaplain and biographer, and describe him as "one of the most universal scholars that ever lived".^[6]^[7]

In 1691, at his request, Queen Mary II wrote to the magistrates of Middlesex, asking for stronger enforcement of the laws against vice. This was an early move in the campaign of the Society for the Reformation of Manners.^[8]

At his death Stillingfleet left a library of some 10,000 printed books, which were purchased by Narcissus Marsh and today are part of Marsh's Library in Dublin, Ireland. His manuscript collection was purchased by Robert Harley, 1st Earl of Oxford and Earl Mortimer (1661–1724), and passed with the Harleian Manuscripts to the British Museum in 1753 as one of the foundation collections.

Patronage, politics and views

Stillingfleet had to wait many years for a bishopric, a fact linked to his disfavour at Court in the 1680s. He never, though, lacked for well-connected patrons. The first was Sir Roger Burgoyne, 2nd Baronet, a barrister and MP in the Long Parliament, in whose gift was Sutton, Bedfordshire, his living; followed by Francis Pierrepont, a Parliamentarian colonel and younger brother of Henry Pierrepont, 1st Marquess of Dorchester (a Royalist) and William Pierrepont (like Francis a Parliamentarian). These both offered him tutoring positions. He was also supported by Harbottle Grimstone, who as Master of the Rolls gave him a preaching position in the Rolls Chapel.^[9]

The transition at the Restoration was certainly problematic. Earl of Southampton presented Stillingfleet to St Andrew, Holborn. Humphrey Henchman, Bishop of London, employed him to write a vindication of William Laud's answer to John Percy (alias Fisher).^[4] According to Jon Parkin,

Stillingfleet was a leader within the Church of England of the "latitudinarians", the group of Anglicans thus defined pejoratively. Latitudinarism as doctrine was considered to have grown from the teaching of the Cambridge Platonists, but in practical terms conditions at the Restoration did not favour it. Quite a number of its Cambridge adherents left an unpromising career in religion for the law, or had to rely for patronage on those who had done so.^[10]

Stillingfleet was most closely associated, in his attitudes, with such as Isaac Barrow, Robert South and John Tillotson. They agreed, for example, on a literal interpretation to Biblical exegesis, discarding allegorical readings.^[11] With Tillotson he favoured the so-called Erastian view, that the ruler had great powers over the Church, from the days of 1660; after the Glorious Revolution they became Low Church moderates.^[12] With Gilbert Burnet, Benjamin Hoadly, Simon Patrick, William Powell and William Whiston, he held some High Church views also.^[13]

With Thomas Tenison, Stillingfleet and Tillotson preached on behalf of reason and natural religion. They were broadly Arminian rather than Calvinist, took the stock of core beliefs to be a small set of fundamentals, and in Stillingfleet's case supported reconciliation with Presbyterians.

In 1674 they met with Richard Baxter and Thomas Manton, in an attempt to draft a reconciliation with the nonconformists.^[15]

They were largely sympathetic with the new science of their times.^[16] Stillingfleet did draw the line at the materialist tendency in the views of Edmond Halley, whom he examined with the help of Richard Bentley in 1691, when Halley applied for the Savilian Chair of Astronomy.^[17]

Works

A keen controversialist, he wrote many treatises, with a general but learned concern to defend Anglican orthodoxy.

Doctrine and the Church

His first book was [https://books.google.com/books?id=lVAXAAAAYAAJ&dq=Irenicum&source=gbs_navlinks_s The Irenicum] (1659) advocating compromise with the Presbyterians; following a Latitudinarian approach, he there shows the influence of John Selden and takes a close interest in the synagogue as a model of church structure.^[18] The philosophical basis was natural law and the state of nature. The arguments of the Irenicum were still live in the 1680s, when Gilbert Rule produced a Modest Answer.^[19]

It was followed by [https://books.google.com/books?id=YGD3Cq598bIC Origines Sacrae, Or, A Rational Account of the Grounds of Christian Faith, as to the Truth and Divine Authority of the Scriptures, and Matters Therein Contained] (1662) and [https://books.google.com/books?id=2sc8AQAAIAAJ&source=gbs_navlinks_s A Rational Account of the Grounds of Protestant Religion] (1664). It included an attack on Catholicism, and Edward Meredith replied on the Catholic side. [https://books.google.com.mx/books?id=87oPhxj2WN4C&printsec=frontcover#v=onepage&q&f=false A Discourse Concerning the Idolatry Practised in the Church of Rome] (1671) formed part of a controversy with the recusant Catholic Thomas Godden^[20] and noted Church scholar Serenus de Cressy.^[21]

Philosophical controversy

In 1697, Stillingfleet issued [https://books.google.com.mx/books?id=v9x8AgAAQBAJ&printsec=frontcover#v=onepage&q&f=false A Discourse in Vindication of the Doctrine of the Trinity] (1697)

It had three intentions: repelling the Unitarians, shoring up the unity of the orthodox trinitarians, and doctrinal defence of the Trinity. Under the third heading, Stillingfleet took on John Locke, and his Essay on Human Understanding.^[31] He wrote [https://books.google.com.mx/books?id=xAbkaNTvO3oC&source=gbs_navlinks_s Three Criticisms of Locke] (1697)

Stillingfleet engaged in a debate through correspondence (later published) with Locke. He argued in favor of dualism, and claimed that Locke's Essay argued against dualism as he understood it. He also considered that the epistemology of the Essay opened the door to Unitarianism.^[32] Locke himself had taken an interest in Stillingfleet (with James Tyrrell and Sylvester Brounower) from 1681.^[33]

The controversy drew in the playwright Catherine Cockburn, who wrote in defence of Locke, but to the detriment of her career as author.^[34]

Antiquarian scholarship

Another work going back to the roots was * [https://books.google.com.mx/books?id=Fj07AQAAMAAJ&printsec=frontcover#v=onepage&q&f=false Origines Britannicae: Or, The Antiquities of the British Churches] (1685)

The Discourse of the True Antiquity of London appeared in 1704 bundled with [https://books.google.com/books?id=I3JbAAAAQAAJ&dq=Discourse+of+the+True+Antiquity+of+London&source=gbs_navlinks_s The Second Part of Ecclesiastical Cases]. It was a work of high scholarship on Roman London; it however ignored the new archaeological evidence that was available but not yet in literary form.^[37]

Notes

1. ^{{cite EB1911 |year=1911a |wstitle=Sermon |volume=24 |page=674}}
2. ^David C. Douglas, English Scholars (1939), p. 254.
3. ^{{acad|id=STLT648E|name=Stillingfleet, Edward}}
4. ^¹{{cite EB1911 |year=1911b|wstitle=Stillingfleet, Edward |volume=25 |page=921}}
5. ^Adrian Tinniswood, By Permission of Heaven: The Story of the Great Fire of London (2003), p. 181.
6. ^encyclopedia.jrank.org
7. ^british-history.ac.uk
8. ^Deborah Payne Fisk, The Cambridge Companion to English Restoration Theatre (20000, p. 212.
9. ^John Trevor Cliffe, The Puritan Gentry Besieged, 1650-1700 (1993), p. 40.
10. ^Parkin, p. 27.
11. ^B. W. Young, Religion and Enlightenment in Eighteenth-Century England: Theological Debate from Locke to Burke (1998), p. 190.
12. ^Tony Claydon, Europe and the Making of England, 1660-1760 (2007), p. 330.
13. ^William Gibson, Altitudinarian Equivocation: George Smalridge's Churchmanship, p. 57 in William Gibson, Robert G. Ingram (editors), Religious Identities in Britain, 1660-1832 (2005).
14. ^anglicanbooksrevitalized.us {{webarchive|url=https://web.archive.org/web/20090226001003/http://www.anglicanbooksrevitalized.us/Peter_Toons_Books_Online/History/hypercal1.htm |date=26 February 2009 }}
15. ^newblehome.co.uk
16. ^british-history.ac.uk
17. ^Andrew Pyle (editor), Dictionary of Seventeenth Century British Philosophers (2000), article Halley, Edmond, pp. 376-9.
18. ^James E. Force, Richard Henry Popkin (editors), Newton and Religion: Context, Nature, and Influence (1999), p. 157.
19. ^John Robertson, A Union for Empire: Political Thought and the British Union of 1707 (1995), p. 160.
20. ^Costas Douzinas, Lynda Nead, Law and the Image: The Authority of Art and the Aesthetics of Law (1999), p. 109.
21. ^S. de Cressy, "Fanaticism fanatically imputed to the Catholick church by Doctour Stillingfleet: and the imputation refuted and retorted by S.C. a Catholick", English College, Douai, 1672
22. ^John Marshall, John Locke: Resistance, Religion and Responsibility (1994), p. 95.
23. ^Richard Baxter's Answer to Dr Edward Stillingfleet's charge of separation (1680)
24. ^A Brief Vindication of Nonconformists from the Charge of Schism, tecmalta.org
25. ^Richard Ashcraft, Latitudinarianism and Toleration, p. 159 in Richard W. F. Kroll, Richard Ashcraft, Perez Zagorin (editors), Philosophy, Science, and Religion in England, 1640-1700 (1991).
26. ^Tony Claydon, Europe and the Making of England, 1660-1760 (2007), p. 298.
27. ^ {{Dead link|August 2011|date=August 2011}}
28. ^A Letter to a Deist
29. ^{{cite EB1911 |year=1911c |wstitle=Deism |volume=7 |page=933}}
30. ^Jonathan Israel, The Radical Enlightenment (2001), p. 603.
31. ^¹Philip Dixon, Nice and Hot Disputes: The Doctrine of the Trinity in the Seventeenth Century (2005), p. 143-4.
32. ^John Marshall, Locke, Socinianism, "Socinianism", and Unitarianism, p. 111 in M. A. Stewart (editor), English Philosophy in the Age of Locke (2000),
33. ^libraries.psu.edu
34. ^Richard H. Popkin, The Pimlico History of Western Philosophy (1999), p. 768.
35. ^Margaret T. Hodgen, Early Anthropology in the Sixteenth and Seventeenth Centuries (1971 edition), pp. 248-9.
36. ^Colin Kidd, British Identities Before Nationalism: Ethnicity and Nationhood in the Atlantic World, 1600-1800 (1999), p.40 and p. 59.
37. ^Joseph M. Levine, Dr. Woodward's Shield: History, Science and Satire in Augustan England (1977), pp. 136-7.

Life