Bampton Lectures

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The Bampton Lectures at the University of Oxford were founded by a bequest of John Bampton,[1]. They have taken place since 1780.

They were a series of annual lectures; since the turn of the twentieth century they have typically been biennial. They continue to concentrate on Christian theological topics. The lectures are traditionally been published in book form. On a number of occasions, notably at points during the nineteenth century, they attracted great interest and controversy.

A similar series of Bampton Lectures in America are given at Columbia University.[2]

Contents

[edit] Lecturers (incomplete list)

[edit] 1780-1799

[edit] 1800-1824

  • 1800 - George Richards The Divine Origin of Prophecy Illustrated and Defended
  • 1801 - George Stanley Faber Horae Mosaicae[4]
  • 1802 - George Frederic Nott Religious Enthusiasm
  • 1803 - John Farrer Sermons on the Mission and Character of Christ and on the Beatitudes
  • 1804 - Richard Laurence An attempt to illustrate those articles of the Church of England, which the Calvinists improperly consider as Calvinistical
  • 1805 - Edward Nares A View of the Evidences of Christianity at the End of the Pretended Age of Reason[5]
  • 1806 - John Browne
  • 1807 - Thomas Le Mesurier The Nature and Guilt of Schism
  • 1808 - John Penrose An Attempt to Prove the Truth of Christianity
  • 1809 - John Bayley Somers Carwithen A view of the Brahminical religion
  • 1810 - Thomas Falconer Certain Principles in Evanson's Dissonance of the 'Four generally received Evangelists'
  • 1811 - John Bidlake The Truth and Consistency of Divine Revelation
  • 1812 - Richard Mant An Appeal to the Gospel
  • 1813 - John Collinson A Key to the Writings of the Principal Fathers of the Christian Church
  • 1814 - William Van Mildert The General Principles of Scripture-Interpretation[6]
  • 1815 - Reginald Heber The Personality and Office of the Christian Comforts
  • 1816 - John Hume Spry Christian Union Doctrinally and Historically Considered
  • 1817 - John Miller The Divine Authority of Holy Scripture
  • 1818 - Charles Abel Moysey The Doctrines of Unitarians Examined
  • 1819 - Hector Davies Morgan A Compressed View
  • 1820 - Godfrey Fausset
  • 1821 - John Jones The Moral Tendency of Divine Revelation
  • 1822 - Richard Whately The Use and Abuse of Party Feeling in Matters of Religion
  • 1823 - Charles Goddard
  • 1824 - John Josias Conybeare

[edit] 1825-1849

  • 1825 - George Chandler The Scheme of Divine Revelation Considered
  • 1826 - William Vaux The Benefits Annexed to a Participation in the Two Christian Sacraments of Baptism and the Lord's Supper
  • 1827 - Henry Hart Milman Character and Conduct of the Apostles Considered as an Evidence of Christianity
  • 1828 - Thomas Horne The Religious Necessity of the Reformation
  • 1829 - Edward Burton Inquiry into the Heresies of the Apostolic Age
  • 1830 - Henry Soames An inquiry into the doctrines of the Anglo-Saxon church
  • 1832 - Renn Dickson Hampden The Scholastic Philosophy considered in its relation to Christian Theology[7]
  • 1833 - Frederick Nolan Analogy of Revelation and Science Established
  • 1834 - Richard Laurence An Attempt to illustrate those Articles of the Church of England which the Calvinists improperly consider as Calvinistical
  • 1836 - Charles Atmore Ogilvie Eight Sermons
  • 1837 - Thomas S. L. Vogan The Principal Objections against the Doctrine of the Triniy
  • 1838 - Henry Arthur Woodgate The Authoritative Teaching of the Church
  • 1839 - William Daniel Conybeare
  • 1840 - Edward Hawkins Connected Principles
  • 1841 - Samuel Wilberforce
  • 1842 - James Garbett Christ, as Prophet, Priest, and King
  • 1843 - Anthony Grant The Past and Prospective Extension of the Gospel By Missions to the Heathen
  • 1844 - R. W. Jelf An inquiry into the means of grace, their mutual connection, and combined use, with especial reference to the Church of England
  • 1845 - Charles P. Heurtley Justification
  • 1846 - Augustus Short The Witness of the Spirit with our Spirit
  • 1847 - Walter Augustus Shirley[8]
  • 1848 - Edward Garrard Marsh The Christian Doctrine of Sanctification[9]
  • 1849 - Richard Michell The Nature and Comparative Value of the Christian Evidences[10]

[edit] 1850-1874

  • 1850 - Edward Meyrick Goulburn The Resurrection of the Body
  • 1851 - Henry Bristow Wilson The Communion of Saints
  • 1852 - Joseph Esmond Riddle The Natural History of Infidelity and Superstition in contrast with Christian Faith
  • 1853 - William Thomson The Atoning Work of Christ viewed in Relation to some Ancient Theories
  • 1854 - Samuel Waldegrave New Testament Millenarianism[11]
  • 1855 - John Ernest Bode The Absence of Precision in the Formularies of the Church of England
  • 1856 - Edward Arthur Litton The Mosaic Dispensation Considered as Introductory to Christianity
  • 1857 - William Edward Jelf Christian Faith, Comprehensive, not Partial; Definite, not Uncertain
  • 1858 - Henry Longueville Mansel The Limits of Religious Thought
  • 1859 - George Rawlinson Historic Evidence for the Truth of the Christian Records
  • 1860 - James Augustus Hessey On Sunday: its Origin, History, and Present Obligation
  • 1861 - John Sandford The Mission and Extension of the Church at Home
  • 1862 - Adam Storey Farrar A Critical History of Free Thought in reference to the Christian Religion
  • 1863 - J. Hannah The Relation between the Divine and Human Elements in Holy Scripture
  • 1864 - Thomas Dehany Bernard Progress of Doctrine in the New Testament
  • 1865 - James Bowling Mozley Miracles[12]
  • 1866 - Henry Parry Liddon The Divinity of Our Lord and Saviour Jesus Christ
  • 1867 - Edward Garbett Dogmatic Faith, an inquiry into the relation subsisting between revelation and dogma
  • 1868 - George Moberly The Administration of the Holy Spirit in the Body of Christ
  • 1869 - Robert Payne-Smith Prophecy a Preparation for Christ
  • 1870 - William Josiah Irons Christianity as Taught by St. Paul
  • 1871 - George Herbert Curteis Dissent, in Its Relation to the Church of England
  • 1872 - John Richard Turner Eaton The Permanence of Christianity
  • 1873 - I. Gregory Smith Characteristics of Christian Morality
  • 1874 - Stanley Leathes The Religion of the Christ

[edit] 1875-1899

[edit] 1900-1949

  • 1901 - Archibald Robertson Regnum Dei
  • 1903 - William Holden Hutton The Influence of Christianity Upon National Character
  • 1905 - F. W. Bussell Christian Theology and Social Progress
  • 1907 - J. H. F. Peile Reproach of the Gospel: An Inquiry into the Apparent Failure of Christianity
  • 1909 - W. Hobhouse Church and the World: in Idea and in History
  • 1911 - John Huntley Skrine Creed and the Creeds: Their Function in Religion
  • 1913 - George Edmundson The Church in Rome in the First Century
  • 1915 - Hastings Rashdall The Idea of Atonement in Christian Theology
  • 1920 - A. C. Headlam Doctrine of the Church and Christian Reunion
  • 1922 - L. Pullan Religion Since the Reformation
  • 1924 - Norman Powell Williams The Ideas of the Fall and of Original Sin
  • 1926 - Alfred Edward John Rawlinson New Testament Doctrine of the Christ
  • 1928 - Kenneth E. Kirk The Vision of God: The Christian Doctrine of the Summum Bonum ISBN 0-8192-2087-6
  • 1930 - L. W. Grensted Psychology and God: A Study of the Implications of Recent Psychology for Religious Belief and Practice
  • 1932 - B. H. Streeter Buddha and the Christ
  • 1934 - Robert Henry Lightfoot History and Interpretation in the Gospels
  • 1936 - Frank Herbert Brabant Time and eternity in Christian thought
  • 1938 - Alfred Guillaume Prophecy and Divination among the Hebrews and other Semites
  • 1940 - George Leonard Prestige Fathers and Heretics ISBN 0-281-00452-8
  • 1942 - Trevor Gervase Jalland Church and the Papacy: a Historical Study
  • 1944 - S. Leeson Christian Education
  • 1946 - Philip Arthur Micklem The Secular and the Sacred[15]
  • 1948 - Austin Farrer The Glass of Vision

[edit] 1950-1999

  • 1952 - R. L. P. Milburn Early Christian Interpretations of History
  • 1954 - H. E. W. Turner The Pattern of Christian Truth: A Study in the Relations Between Orthodoxy and Heresy in the Early Church
  • 1955 - Thomas Maynard Parker Christianity and the State in the Light of History
  • 1956 - E. L. Mascall Christian Theology and Natural Science: Some Questions on their Relations
  • 1958 - J. G. Davies He Ascended Into Heaven
  • 1962 - Alan Richardson History Sacred and Profane
  • 1964 - Stephen Neill Church and Christian Union
  • 1966 - David Edward Jenkins The Glory of Man
  • 1968 - F. W. Dillistone Traditional Symbols and the Contemporary World
  • 1974 - P. Baelz Forgotten Dream: Experience, Hope and God
  • 1976 - Geoffrey W. H. Lampe God As Spirit ISBN 0-19-826644-8
  • 1978 - A. R. Peacocke Creation and the World of Science
  • 1980 - Anthony E. Harvey Jesus and the Constraints of History
  • 1984 - J. A. T. Robinson The Priority of John
  • 1986 - Maurice Wiles God's Action in the World
  • 1990 - Alister E. McGrath Genesis of Doctrine: a Study in the Foundations of Doctrinal Criticism
  • 1992 - Colin Gunton The One, the Three and the Many: God, Creation and the Culture of Modernity ISBN 0-521-42184-5
  • 1994 - Eric William Heaton The School Tradition of the Old Testament
  • 1996 - Ursula King Christ in All Things: Exploring Spirituality With Teilhard De Chardin ISBN 1-57075-115-3

[edit] 2000-

  • 2000 - John Habgood Varieties of Unbelief
  • 2001 - David Fergusson Church, State and Civil Society ISBN 0-521-52959-X
  • 2005 - Paul S. Fiddes Seeing the world and knowing God: ancient wisdom and modern doctrine
  • 2007 - announced as Raymond Plant Religion, Citizenship and Liberal Pluralism

[edit] Bampton Lectures in America at Columbia University

  • Paul Ramsey Ethics at the Edges of Life: Medical and Legal Intersections
  • Paul Ricoeur, George H. Taylor, Lectures on Ideology and Utopia

[edit] Notes

  1. ^ [1]. Bampton bequeathed funds for the annual preaching of eight divinity lecture sermons on the leading articles of the Christian faith, of which 30 copies are to be printed for distribution among the heads of houses. [2]. Date accessed: 20 December 2006.
  2. ^ These are supported by a bequest of Ada Byron Bampton Tremaine.
  3. ^ [3]; in book form as A comparison of Islam and Christianity in their history, their evidence and their effects (1784).
  4. ^ His 1801 Bampton Lectures Horae Mosaicae make one tantalising reference to geology "while the bowels of the earth are ransacked to convince the literary world of the erroneousness of the Mosaical Chronology."[4] In volume I Faber argued that pagan accounts of creation, the Deluge, and the period from the Deluge to the Exodus confirmed the truth of Moses’ writings.[5], note 219.
  5. ^ Nares used de Luc to support a conservative stance in his 1805 Bamptons, which was still sympathetic to geology unlike his later works.[6]
  6. ^ He affirmed that correct interpretation depended on a due reverence for Scripture as a work of divine inspiration and on a willingness to obey and believe what was learned from Scripture. He insisted on the absolute authority of Scripture over tradition (especially the Catholic Church and Pope), human reason, and supposed direct communications from God; Scripture must be interpreted from Scripture.[7]
  7. ^ Strongly attacked by John Henry Newman's pamphlet Elucidations of Dr. Hampden's Theological Statements[8].
  8. ^ Bishop Shirley died, having given only two of the lectures.[9]
  9. ^ The Bampton Lectures for 1848 were given by another Evangelical, Edward G. Marsh, a former Fellow of Oriel, and now incumbent of Aylesford, Kent.[10]
  10. ^ Concise Dictionary of National Biography
  11. ^ After one of the most comprehensive and learned reviews of the history of the doctrine, he came out infavor of a qualified millennialist view. Papal Rome is certainly the mystical Babylon, and although its fall has not yet truly taken place, it is shortly to be expected. ((PDF)
  12. ^ The book is the last statement, by a great English Protestant theologian, of a world of divinity which henceforth vanished except in the scholastic manuals. (PDF)
  13. ^ In his Bampton Lectures of 1884 he defended the proposition that the physical operation of the universe was determined, implying that God does not interfere with it. Temple asserted that God's superintendence of the world, including the evolution of life, was guaranteed through God's original creative decree. In his view the theory of evolution left the argument for an intelligent creator stronger than before.[11]
  14. ^ For many years the Bampton Lectures at Oxford had been considered as adding steadily and strongly to the bulwarks of the old orthodoxy. [...] But now there was an evident change. The departures from the old paths were many and striking, until at last, in 1893, came the lectures on Inspiration by the Rev. Dr. Sanday, Ireland Professor of Exegesis in the University of Oxford. In these, concessions were made to the newer criticism, which at an earlier time would have driven the lecturer not only out of the Church but out of any decent position in society ...[12]

[edit] External links

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