Book contents
- Frontmatter
- Preface
- Contents
- Contributors
- Abbreviations
- Public welfare and social legislation in the early medieval councils (Presidential Address)
- National synods, kingship as office, and royal anointing: an early medieval syndrome
- The case of Berengar of Tours
- Ecclesiastica and Regalia: Papal investiture policy from the Council of Guastalla to the First Lateran Council, 1106–23
- Viri religiosi and the York election dispute
- Councils and synods in thirteenth-century Castile and Aragon
- The Byzantine reaction to the Second Council of Lyons, 1274
- The Council of London of 1342
- Education in English ecclesiastical legislation of the later Middle Ages
- The representation of the universitas fidelium in the councils of the conciliar period
- Nicholas Ryssheton and the Council of Pisa, 1409
- The condemnation of John Wyclif at the Council of Constance
- Some aspects of English representation at the Council of Basle
- The Council of Basle and the Second Vatican Council
- The Colloquies between Catholics and Protestants, 1539–41
- King James I's call for an ecumenical council
- John Hales and the Synod of Dort
- Assembly and Association in Dissent, 1689–1831
- The Convocation of 1710: an Anglican attempt at counter-revolution
- Laymen in synod: an aspect of the beginnings of synodical government in South Africa
- The First Vatican Council
- Kikuyu and Edinburgh: the interaction of attitudes to two conferences
King James I's call for an ecumenical council
Published online by Cambridge University Press: 12 March 2010
- Frontmatter
- Preface
- Contents
- Contributors
- Abbreviations
- Public welfare and social legislation in the early medieval councils (Presidential Address)
- National synods, kingship as office, and royal anointing: an early medieval syndrome
- The case of Berengar of Tours
- Ecclesiastica and Regalia: Papal investiture policy from the Council of Guastalla to the First Lateran Council, 1106–23
- Viri religiosi and the York election dispute
- Councils and synods in thirteenth-century Castile and Aragon
- The Byzantine reaction to the Second Council of Lyons, 1274
- The Council of London of 1342
- Education in English ecclesiastical legislation of the later Middle Ages
- The representation of the universitas fidelium in the councils of the conciliar period
- Nicholas Ryssheton and the Council of Pisa, 1409
- The condemnation of John Wyclif at the Council of Constance
- Some aspects of English representation at the Council of Basle
- The Council of Basle and the Second Vatican Council
- The Colloquies between Catholics and Protestants, 1539–41
- King James I's call for an ecumenical council
- John Hales and the Synod of Dort
- Assembly and Association in Dissent, 1689–1831
- The Convocation of 1710: an Anglican attempt at counter-revolution
- Laymen in synod: an aspect of the beginnings of synodical government in South Africa
- The First Vatican Council
- Kikuyu and Edinburgh: the interaction of attitudes to two conferences
Summary
King James I was not, in the commonly accepted view, a reconciler of religious differences. Yet there is considerable evidence from the first years of his reign in England—the very period of the Hampton Court Conference, which established for him a reputation of intolerance—that James was actively interested in reconciling religious differences. Surviving documents reveal, moreover, that he had a plan for attaining this objective, the essential feature of which was a proposal that an ecumenical council be convened, representing both Rome and the major Reformation traditions.
James referred publicly to his plan in his speech to the first parliament of his reign, on 19 March 1604. In this speech, in which he expressed his gratitude for the friendly reception so far given him in England, he talked at length about the blessings of peace. His coming had brought outward peace, in that the war with Spain had been ended. He had also brought inward peace, in that in him were combined the royal lines of Lancaster and York, and of England and Scotland, which circumstance, he hoped, would mean the end of internal wars in the island. He also talked about religious peace. In the section dealing with Roman Catholics James expressed the wish that the differences between the churches might be reconciled, and he pledged his willingness to help effect such a reconciliation. ‘I could wish from my heart’, he said, that it would please God. to make me one of the members of such a generall Christian vnion in Religion, as laying wilfulnesse aside on both hands, wee might meete in the middest, which is the Center and perfection of all things.
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- Councils and Assemblies , pp. 267 - 276Publisher: Cambridge University PressPrint publication year: 1970