RELIGIOUS ENCYCLOPEDIA
Tractarianism Tradition
the national Church according to the tendency of the reign of Edward VI. On the claim of historical, dogmatic, and organic continuity 6. Sacred from the primitive Church and the re- Art, pudiation of Roman medieval abuses, it insisted upon both names of reformed and Catholic. Dogmatically, the Oxford movement signified the transmutation of the ideal subjective life values into objective sensible facts; of inner experience into outer representation, of faith into works. Its aim was a church of outer realities, for which, as a final organism, it cherished the control of all activities, religious, educational, domestic, economic, and political. The wide and varied influence of the Oxford movement is in the highest degree apparent in a revival and deepening of the church spirit. It redeemed the Establishment from barren inactivity, spiritless superficiality, the ease of indulgence, and slavish formalism. It charged it with the priestly spirit, and spurred it to those heroic deeds that spring from the depths of the soul and lead to the heights of the passion for eternity. The truth and goodness that it contained worked on, while only its extreme Romanizing tendencies were lost behind. Undisputed results appear on the field of social effort and redemption. In its elevation of art Tractarianism created an ecclesiastical esthetic which served to reclaim many from the upper strata of society estranged from the Church. The danger of " perversion to Rome," so feared in the fifth and sixth decades of the last century, no longer exists, and it is now perceived that the Tractarians give to those of a mystical craving the satisfaction the lack of which would lead them to the faith of Rome. The results of the Roman propaganda have been brought to abeyance, and in the High-church party, into which it infused its cultus and cure of souls, ritualism has obtained a broad footing in the life of the Church. The Tractarian love for the early Catholic period has likewise influenced ecclesiastical architecture, painting, and music. Largely through its members, anticipated, as they were, by the Church Building Society in 1818-33, many ancient cathedrals and parish churches have been restored to their early beauty and stripped of hideous " improvements." New churches have been erected according to the best ancient models, and the interiors have been richly and tastefully decorated. In religious painting they have been pioneers, and it is no mere coincidence that the Pre-Raffaelites found their inspiration in the days of Tractarianism, seeking their ideal, like the Oxford movement, in the past, when all things visible confessed Christ, and when art, the handmaid of the Church, endeavored to express first truth, and then beauty. In music, by returning to the classics and by the formation of admirable choirs, the Tractarians checked the spreading dilettanteism, and, as in other instances, they transmitted their wholesome influence to all church circles. (Rudolph BuddensiegI-.)
Bibliography: Consult the articles in this work on the participants in the movement, the literature named in and under those articles, and further, the following: Tracts for the Times, by Members of the University of Oxford, 6 vols., and Index, London, 1833-42; J. B. Mozley, Remains of Richard Hurrell Froude, 4 vols., ib. 1838-39;
J. Pridham, The Church of England, as to her Excellencies and Defects, ib. 1842; W. Palmer, Narrative of Events Connected with the Publication of the Tracts for the Times, ib. 1843; I. Taylor, Ancient Christianity and the Doctrines of the Oxford Tracts for the Times, ib. 1844; W. S. Bricknell, The Judgment of the Bishops upon the Tractarian Theology, ib. 1845; H. H. Beamish, Truth Spoken in Love; or Romanism and Tractarianism refuted by the Word of God, ib. 1853; J. C. Hare, The Contest with Rome, in Charges to the Clergy, vol. iii., Cambridge, 1856; E. G. Browne, Annals of the Tractarian Movement, 1842-60, London, 1861; C. H. Collette, Dr. Newman and his Religious Opinions, ib. 1866; J. J. Overbeck, Catholic Orthodoxy and Anglo-Catholicism, ib. 1866; Sir J. T. Coleridge, A Memoir of the Rev. John Keble, 2d ed., 2 vols., ib. 1874; J. Tulloch, Movements of Religious Thought . during the 1 9th Century, new ed., Edinburgh, 1874; T. Mozley, Reminiscences chiefly of Oriel College and the Oxford Movement, 2 vols., Boston, 1882; N. Pattison, Memoirs, London, 1885; E. A. Abbott, The Anglican Career of Cardinal Newman, 2 vols., ib. 1892; R. W. Church, The Oxford Movement . . 1843-65, new ed., London and New York, 1892; W. Ward, William George Ward and the Oxford Movement, 2d ed., London, 1890; idem, William George Ward and the Catholic Revival, ib. 1893; G. Worley, The Catholic Revival of the 19th Century, ib. 1895; G. Wakeling, Oxford Church Movement, London and New York, 1895; J. Hunt, Religious Thought in the 19th Century, London, 1896; G. H. F. Nye, Story of the Oxford Movement, ib. 1899; J. H. Rigg, Oxford High Anglicanism and its chief Leaders, ib. 1899; W. Walsh, Secret Hist, of the Oxford Movement, ib. 1899; idem, Hist, of the Romeward Movement in the Church of England, ib. 1900; G. W. E. Russell, The Household of Faith, ib. 1903; W. S. Lilly, in his Studies in Religion and Literature, London and St. Louis, 1904; F. Meyrick, Memories of Life at Oxford, London, 1905; Sir S. Hall, Short. Hist, of the Oxford Movement, ib. 1906; A. B. Donaldson, Five Great Oxford Leaders, new ed., ib. 1908.
TRACY, CHARLES CHAPIN: Presbyterian; b. at Smithfield, Pa., Oct. 31, 1838. He was educated at Williams College (B.A., 1864) and Union Theological Seminary (1867). In 1867 he went to Marsovan, Turkey, as a missionary of the American Board of Commissioners for Foreign Missions. With the exception of three years (1870-73) spent in Constantinople, he has since remained at Marsovan, where, in 1884, he established a high school that developed into Anatolia College, of which he has been president since 1886. Of his English works the most important are Myra: or, A Child's Story of Missionary Life (Boston, 1876) and Talks on the Veranda in a Far- A way Land (1893).
TRADITION: In present-day Protestant usage, the body of faith and practise resting upon oral testimony in distinction from the written record of Holy Scripture. This limitation of the term was not known to the early Church. Primitive Christians received the apostolic message by word of mouth as well as by pen and passed it on orally from generation to generation by public preaching and catechetical instruction (cf. Irenseus, Hcer., III., iii., iv. 1-2; G. Thomasius, Dogmengeschichte, i. 37 sqq., Erlangen, 1874). Naturally, therefore, they considered and called the entire and complete message " tradition " (traditio from tradere, " to hand on ") regardless of the form in which it was delivered or preserved. The manner of transmission was rather that of free reproduction, yet the matter received early more or less of a fixed form; and a noteworthy agreement in essential content, which had its beginnings at least before the controversy with Gnosticism (cf. Irenaeus, Hcer., I., x. 2), is atr-
Tradition Trajan