Pusey, Edward Bouverie

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Pusey, Edward Bouverie

(pyo͞o`zē), 1800–1882, English clergyman, leader in the Oxford movementOxford movement,
religious movement begun in 1833 by Anglican clergymen at the Univ. of Oxford to renew the Church of England (see England, Church of) by reviving certain Roman Catholic doctrines and rituals.
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. Having studied at Christ Church College, Oxford, Pusey was elected a fellow of Oriel College (1823) and thus became associated with John KebleKeble, John
, 1792–1866, English clergyman and poet. His career (1807–11) at Corpus Christi College, Oxford, was one of unusual distinction. Made fellow of Oriel College in 1811 and ordained in 1816, he became tutor and examiner, but resigned in 1823 to become his
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, John Henry NewmanNewman, SaintJohn Henry,
1801–90, English churchman, theologian, and writer, cardinal of the Roman Catholic Church, one of the founders of the Oxford movement, b. London. Newman was canonized in 2019 by Pope Francis.
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, and their group. He studied theology and Semitic languages at Göttingen and Berlin and then wrote (1828–30) a critical history of German theology; however, the work was misunderstood as a defense of German rationalism, and Pusey later withdrew it. In 1828 he was ordained an Anglican priest, was made regius professor of Hebrew at Oxford, and was appointed canon of Christ Church, a position he retained for the rest of his life. In late 1833 he formally aligned himself with the Oxford movement; the tracts on fasting (1834) and baptism (1836) in the series Tracts for the Times were Pusey's. As his tract on fasting was the first one not published anonymously the movement was sometimes known, usually derogatorily, as Puseyism. From 1836, Pusey was editor of the influential Library of Fathers and contributed several studies of patristic works. When Newman withdrew from the Oxford movement in 1841, Pusey became its leader. His influence in the High Church party was widened when he was suspended from preaching for two years because of the ideas expressed in his sermon, "The Holy Eucharist, a Comfort to the Penitent" (1843). He advocated the doctrine of the Real Presence, which holds that the body and blood of Christ are actually (and not symbolically or figuratively) present in the sacrament. In 1845 he assisted in the establishment of the first Anglican sisterhood and throughout his life continued his efforts toward establishing Anglican orders. His sermon "The Entire Absolution of the Penitent" (1846) claimed for the Church of England the right of priestly absolution, thus establishing the Anglican practice of private confession. His sermon "The Rule of Faith" (1851) was credited with checking the secessions to Roman Catholicism that had been accelerated by his suspension and by the controversy over the Gorham case, which involved the right of the privy council to adjudicate on matters of church doctrine. In the 1850s and 60s he published several works on the Real Presence and on the faults of rationalist methods of contemporary biblical scholarship. He strongly defended High Church doctrines that supported ritualism, although he was never a ritualist himself. His Eirenicon (3 parts, 1865–70), an endeavor to find some ground for reuniting Roman Catholicism and the Church of England, was answered by Cardinal Newman and generated considerable controversy. His name is perpetuated in Pusey House at Oxford, where his library is maintained.


See biographies by H. P. Liddon (4 vol., 1893–97), M. Trench (1900), and G. L. Prestige (1933); C. C. Grafton, Pusey and the Church Revival (1914); G. Faber, Oxford Apostles (1933).

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No Puseyite,[1] or conservative of any school, was ever more inflexibly attached to time-honored inconveniences than Dinah.
Anglicans attended both to encourage the "Old Catholic" movement, which rejected infallibility; and to attempt a rapprochement with the Orthodox churches on the basis of national church "independence." The Bonn movement includes, along with Puseyites, American Episcopalians and British anti-Catholics of doctrinal positions that alienated the Orthodox participants.
This could be followed by his "Catholicity of the English Church" and his famous letters to the Times, signed under the pseudonym "Catholicus," which brought both attention and wrath against the Puseyites. Also helpful would be his Tracts for the Times, especially Tract 90, in which he attempted to demonstrate that the 39 Articles might be more broadly interpreted than the narrow hermeneutic of Reformation Protestantism allowed.
volume (July-December 1842), "Puseyites" were regularly and
Victoria felt less troubled by actual converts to Rome than by the followers of Edward Bouverie Pusey, who insisted on transforming the Anglican Church from within, and during the next several decades she strongly discouraged successive prime ministers from recommending "Puseyites or Romanisers" as Church of England bishops.
lies in our own divisions, and in the extraordinary conduct of the Puseyites."(17)
has been sacrificed to the religious quarrels of American Independents, English Puseyites, and French Roman Catholics" (p.
(20) See Peter Groves, "Gerard Among the Puseyites: New Light from Old Archives on Hopkins's Undergraduate Religion," HQ 30 (2003): 83-97.
While the young Hopkins did describe himself as a "Tractarian," (1) historical hindsight might prefer "ritualist," or "early Anglo-Catholic," and contemporary opponents would have chosen "Romanist" or "Puseyite." Readers of Victorian literature, however, can observe in his poetry and his theory stylistic and intellectual traits which belong in the tradition of Keble and of Newman.
These letters claim that Clough's religious subjects (like those of The Nemesis) were simply more important than any subject of Arnold's: Never mind, if the Puseyites hate it[;] they must fear it and it will work in the minds they have made sick.
In one of these, Peter Groves looks at Hopkins' years as an undergraduate Oxonian Anglican ("Gerard among the Puseyites: New Light from Old Archives on Hopkins' Undergraduate Religion," HQ 30, nos.
I argue that Tennyson's swerve from the reverential tone of "Sir Galahad" and from Arthurian tradition in representing the grail quest in the Idylls derived from the dilemma he faced as laureate of a monarch energetically opposed to "Puseyites" and in addressing readers for whom religious ritual, medieval relics, and celibate monks and nuns were inseparable from recent theological scandals and unease about gender and sexuality.