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Books on the topic 'Conversion Conversion Puritans'

Author: Grafiati

Published: 4 June 2021

Last updated: 11 February 2022

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1

Kaufmann, Michael W. Institutional individualism: Conversion, exile, and nostalgia in Puritan New England. Hanover, NH: Wesleyan University Press, 1998.

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2

Caldwell, Patricia. Puritan conversion narrative: The beginnings of American expression. Cambridge: Cambridge Univeristy Press, 1986.

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3

The heart prepared: Grace and conversion in Puritan spiritual life. 2nd ed. Middletown, Conn: Wesleyan University Press, 1989.

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4

American spaces of conversion: The conductive imaginaries of Edwards, Emerson, and James. New York: Oxford University Press, 2011.

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5

Gifts and works: The post-conversion paradigm and spiritual controversy in seventeenth-century Massachusetts. Macon, Ga: Mercer University Press, 1991.

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6

Cohen, Charles Lloyd. God's caress: The psychology of Puritan religious experience. New York: Oxford University Press, 1989.

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7

God's caress: The psychology of Puritan religious experience. New York: Oxford University Press, 1986.

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8

Society, American Antiquarian, ed. Strangers in the house of God: Cotton Mather, Onesimus, and an experiment in Christian slaveholding. Worcester, Mass: American Antiquarian Society, 2007.

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9

1663-1728, Mather Cotton, ed. A token for children: Being an exact account of the conversion, holy and exemplary lives, and joyful deaths of several young children in two parts. Morgan, PA: Soli Deo Gloria Publications, 1994.

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10

Null, Ashley. Conversion to communion: Thomas Cranmer on a favourite puritan theme. [London: St Antholin's Lectureship Charity, 2000.

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11

Jung, Joanne J. Godly conversation: Rediscovering the Puritan practice of conference. Grand Rapids, Mich: Reformation Heritage Books, 2011.

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12

Bolton, Samuel, Thomas Watson, and Nathanael Vincent. The Puritans on Conversion (Puritan Writings). Soli Deo Gloria Ministries, 1997.

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13

Don, Kistler, ed. The Puritans on conversion. Morgan, PA: Soli Deo Gloria Publications, 1990.

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14

Richard Baxter and Conversion: A Study of the Puritan Concept of Becoming a Christian. Mentor Books, 2007.

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15

Caldwell, Patricia. The Puritan Conversion Narrative: The Beginnings of American Expression (Cambridge Studies in American Literature and Culture). Cambridge University Press, 1985.

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16

God's Caress: The Psychology of Puritan Religious Experience. Oxford University Press, USA, 1988.

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17

Conversão. Rio de Janeiro, Brasil: Silvio Dutra, 2016.

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18

Bailey, Richard A. Puritans and Race. Edited by Paul Harvey and Kathryn Gin Lum. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190221171.013.22.

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In scholarly discussions about “race” in the Americas, colonial New England often receives little attention. While race-based slavery perhaps never commanded the same attention in the northern colonies as in regions farther south, “race” factored into nearly every aspect of life in New England from the outset. This chapter not only discusses how scholars have approached this conversation but also investigates some of the ways in which New Englanders made sense of themselves and the peoples of varying ethnicities, relying at times on the specific theological context of New England puritanism. Focusing on the ways in which New Englanders wrestled with the dilemma of racial thinking within their theological system brings New England fully into the discussion of the intersections between “race” and religion in colonial America.

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19

Janeway, James, and Cotton Mather. A Token for Children: Being an Exact Account of the Conversion, Holy and Exemplary Lives, and Joyful Deaths of Several Young Children in Two Parts to Which Is Added a token. Soli Deo Gloria Pubns, 1997.

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20

Jung, Joanne J. The Lost Discipline of Conversation: Surprising Lessons in Spiritual Formation Drawn from the English Puritans. Zondervan, 2018.

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21

Jonathan Edwards, Religious Affections, and the Puritan Analysis of True Piety, Spiritual Sensation and Heart Religion (Studies in American Religion). Edwin Mellen Press, 2002.

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22

King, John O. The Iron of Melancholy : Structures of Spiritual Conversion in America from the Puritan Conscience to Victorian Neurosis. Books on Demand, 1987.

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23

The Iron of Melanchol: Structures of Spiritual Conversion in America from the Puritan Conscience to Victorian Neurosis. Wesleyan, 1987.

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24

Conversão e Santificação do Subconsciente. Rio de Janeiro, Brasil: Silvio Dutra, 2017.

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25

Mullett, Michael A. Bunyan’s Life, Bunyan’s Lives. Edited by Michael Davies and W. R. Owens. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199581306.013.2.

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The Nonconformist leader John Bunyan (1628–88) has left us a partial account of his life, Grace Abounding to the Chief of Sinners (1666), on the basis of which we can begin to assemble a fuller account of his life, which had at its central point the process of his transformative religion conversion in the 1650s. From an intensely self-preoccupied existence, Bunyan emerged as a fully public figure in the world of later seventeenth-century English Nonconformity. While subscribing to the prevalent Calvinism of the English Puritan tradition, in his preaching and writing Bunyan taught a vibrant practical and social morality, as well as disseminating a political code that helped to accommodate his faith to the realities of England under a securely restored Stuart monarchy.

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26

Puritanos. Rio de Janeiro, Brasil: Silvio Dutra, 2015.

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27

Givens, Terryl L. Worship. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780199794935.003.0010.

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Mormons have a very low liturgy in their worship services, in contrast to the high formalism of their temples. In its anti-formalism, Mormon worship may be closest to Quakerism. Mormons are strict Sabbatarians, with worship oriented around taking “the sacrament” of the Lord’s Supper, supplemented with “talks” and hymns (called the sacrament meeting). Scriptures are often employed in the talks, but there is no formal requirement to do so, no readings or recitations. And topics may include grace, or resurrection, or the beatitudes, but may also focus on practical matters of self-reliance or thrift. Mormons also practice fasting once a month and have a monthly service that is a blend of Quaker informalism and Puritan conversion narrative, which they call “testimony bearing.” Twice a year, they convene at a General Conference to hear from the leadership of the church.

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28

Tate, Andrew. The Novel. Edited by Joel D. S. Rasmussen, Judith Wolfe, and Johannes Zachhuber. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780198718406.013.30.

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The nineteenth-century novel in English is frequently defined by a theological shape. Fiction was sometimes regarded with suspicion by Christian readers, particularly those shaped by the legacies of the Puritan tradition. Yet alternative understandings of the pervasive influence of evangelical culture emphasize a more complex relationship with the novel, even after the advent of the ‘Higher’ biblical criticism. The chapter builds on Callum Brown’s analysis of what he names the ‘salvation economy’: a matrix of evangelical sermons, hymnody, and popular narrative shaped British culture in the nineteenth century. Conversion, fundamental in evangelicalism, is also a frequent trope in popular fiction. The chapter examines the animating presence of Christian thought in novels by, for example, Charles Dickens, Mary Ward, Emma Jane Worboise, and the Brontë sisters. The chapter gives particular focus to George Eliot whose fiction challenges assumptions regarding the apparent binaries of faith and scepticism and sacred and profane.

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29

Hindmarsh, D. Bruce. George Whitefield and the Emergence of Evangelical Devotion. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190616694.003.0002.

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True spirituality was described by the Wesley brothers as being like a fire from heaven, and the most fiery of preachers was George Whitefield. Examining his manuscript diaries, this chapter traces Whitefield’s early formation as a case study of the making of evangelical devotion. The key influences on Whitefield were the discipline of Oxford Methodism, the fearless enterprising spirit of Pietism, and the practical biblical emphases of Puritan-Nonconformist writers. These elements were fused together in the heat of experience as Whitefield discovered a new appreciation for the indwelling Holy Spirit as “the life of God in the soul of man.” After his conversion, he emerged as a force that ignited revival far and wide, and his letters and sermons display a taut dialectic of self-exertion and self-abasement, as his private spirituality was turned inside out in a public ministry of remarkable zeal.

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30

Hodgkins, Christopher. Settlers in New Worlds. Edited by Andrew Hiscock and Helen Wilcox. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199672806.013.31.

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Early modern colonial survival meant that imaginative writings about settlers in new worlds outnumbered imaginative writings by those settlers; yet new world settlers did leave literary artefacts of their interpretive communities. Writing about new worlds tended to fire the fancy, either in fantastic exploration narratives, fabulous colonial prospecti, reflective essays, or in the more outright fictions of dramatic and utopian literature, and of lyric and epic poetry. Writing in and from new worlds was often more quotidian, with nonfiction prose genres like ships’ logs, company reports, personal letters, spiritual diaries, and sermons predominating with a sprinkling of original poetry, proverb, and song. Old genres were modified, and new ones born, by necessity and invention: not only the traveller’s tale and ‘utopian’ fiction, but also the conquest story, the atrocity exposé, the settlers’ covenant, the captivity and conversion narrative, and the extended Eucharistic meditation and puritan jeremiad—and the novel.

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31

Hartford Puritanism: Thomas Hooker, Samuel Stone, and Their Terrifying God. Oxford University Press, Incorporated, 2015.

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32

Uma abordagem ao livro O pastor Reformado. Rio de Janeiro, Brasil: Silvio Dutra, 2016.

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33

O Bom Praticante. Rio de Janeiro, Brasil: Silvio Dutra, 2017.

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34

As Cartas às Sete Igrejas. Rio de Janeiro, Brasil: Silvio Dutra, 2017.

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35

A Crise. Rio de Janeiro, Brasil: Silvio Dutra, 2017.

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36

Felicidade. Rio de Janeiro, Brasil: Silvio Dutra, 2017.

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37

Sobre a Paciência de Deus. Rio de Janeiro, Brasil: Stephen CharnockSilvio Dutra, 2017.

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38

A Graça que que Atua Pelo Amor. Rio de Janeiro, Brasil: Silvio Dutra, 2017.

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39

A Palavra da Graça de Deus. Rio de Janeiro, Brasil: Silvio Dutra, 2017.

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40

A Preciosidade do Sangue de Cristo. Rio de Janeiro, Brasil: Silvio Dutra, 2017.

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41

Piedade Genuína. Rio de Janeiro, Brasil: Silvio Dutra, 2017.

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42

A Provação pelo Fogo do Trabalho de Cada Homem. Rio de Janeiro, Brasil: Silvio Dutra, 2017.

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43

A Necessidade da Influência do Espírito Santo. Rio de Janeiro, Brasil: Silvio Dutra, 2017.

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44

A Unção Preciosa. Rio de Janeiro, Brasil: Silvio Dutra, 2017.

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45

Misericórdia Cristã Explicada e Aplicada. Rio de Janeiro, Brasil: Silvio Dutra, 2017.

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46

A Fé em Relação à Santificação. Rio de Janeiro, Brasil: Silvio Dutra, 2017.

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47

O Conhecimento do Bem e do Mal. Rio de Janeiro, Brasil: Silvio Dutra, 2016.

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48

A Hora Silenciosa V. Rio de Janeiro, Brasil: Silvio Dutra, 2017.

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49

Vida – Seus Deveres e Disciplina. Rio de Janeiro, Brasil: Silvio Dutra, 2017.

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50

Declínio em Religião. Rio de Janeiro, Brasil: John Angell JamesSilvio Dutra, 2017.

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