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Journal articles on the topic 'Dissenter's, Religious'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2025

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1

Zinovieva, E. A. "English Dissenters in Discussion on Matters of American Independence." Izvestiya of Saratov University. History. International Relations 12, no. 3 (2012): 27–30. http://dx.doi.org/10.18500/1819-4907-2012-12-3-27-30.

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The article deals with the problem of relations of the English «rational» dissenters to the American Revolution and independence. Analysis is based on works of the key figures of dissenter’s movement, who had a great influence on English and American social and religious life in the late XVIII century.

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2

Stetckevich, M. S. "ПАРЛАМЕНТСКАЯ РЕФОРМА 1832 ГОДА В АНГЛИИ — РЕЛИГИОЗНЫЙ КОНФЛИКТ?" Konfliktologia 13, № 2 (2018): 109. http://dx.doi.org/10.31312/2310-6085-2018-13-2-109-127.

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The article is devoted to the analysis of the struggle for the first parliamentary reform in England (1830–1832) in order to get an answer on the question of the possibility of classifying this conflict as a religious one. The author proceeds from the previously formulated concept, according to which the most important feature, allowing to classify the conflict as religious, is the division of the subjects of the conflict on religious grounds, and not the presence, as many researchers believe, of religious motivation of the opposing sides. The article analyzes the position of the two main conf

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Stetckevich, M. S. "ПАРЛАМЕНТСКАЯ РЕФОРМА 1832 ГОДА В АНГЛИИ — РЕЛИГИОЗНЫЙ КОНФЛИКТ?" Konfliktologia 13, № 2 (2018): 119. http://dx.doi.org/10.31312/2310-6085-2018-13-2-119-136.

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The article is devoted to the analysis of the struggle for the first parliamentary reform in England (1830–1832) in order to get an answer on the question of the possibility of classifying this conflict as a religious one. The author proceeds from the previously formulated concept, according to which the most important feature, allowing to classify the conflict as religious, is the division of the subjects of the conflict on religious grounds, and not the presence, as many researchers believe, of religious motivation of the opposing sides. The article analyzes the position of the two main conf

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4

MOORE, R. LAURENCE. "CHARTING THE CIRCUITOUS ROUTE TOWARD RELIGIOUS LIBERTY." Modern Intellectual History 2, no. 1 (2005): 109–20. http://dx.doi.org/10.1017/s1479244304000344.

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Arguably, with respect to religious practice, the United States Constitution sought to metamorphose what had been restricted practices of religious toleration into what we more commonly and with more generous spirit call religious tolerance. The provisions of toleration laws, making legal concessions under the aegis of an official religion, were better than burning heretics at the stake, a practice that after the bloody Thirty Years War in Europe (1618–48) usually caused more trouble than it was worth. Still they extended only a grudging permission to “dissenters.” The category “dissenter” did

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5

Mack, Phyllis. "Religious Dissenters in Enlightenment England." History Workshop Journal 49, no. 1 (2000): 1–23. http://dx.doi.org/10.1093/hwj/2000.49.1.

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6

Michalska-Górecka, Paulina. "Nazwy sekwatywne w Słowniku języka polskiego Samuela Bogumiła Lindego nienotowane w Słowniku polszczyzny XVI wieku." Poznańskie Studia Polonistyczne. Seria Językoznawcza 27, no. 2 (2020): 99–111. http://dx.doi.org/10.14746/pspsj.2020.27.2.6.

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The article aims to discuss the names of Reformation-related religious dissenters included in Samuel Bogumił Linde’s Słownik języka polskiego (Polish language dictionary) which are not listed in Słownik polszczyzny XVI wieku (16th-century Polish language dictionary). The analysis of the material shows that Linde’s dictionary is a valuable, multi-layer complement to the sixteenth-century vocabulary listed inSłownik polszczyzny XVI wieku in the area of names of Reformation-related religious dissenters. First, Linde records sixteenth-century vocabulary related to the religious fractions of the ti

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7

Gais, Amy. "“Want of Zeal for It”: Pierre Bayle on Religious Radicalization." Religions 15, no. 6 (2024): 674. http://dx.doi.org/10.3390/rel15060674.

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This article argues that Pierre Bayle (1647–1706) is not merely a theorist of religious toleration but also a theorist of religious radicalization. By exploring how religious dissenters experienced religious conformity as a kind of mental and spiritual torture akin to conventional forms of corporeal punishment, I demonstrate that Bayle’s influential defense of toleration and liberty of conscience hinges on his account of the psychological mechanism of religious radicalization. Demands for religious conformity do not convince dissenters of their error but of their lack of zeal for their faith.

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8

Thompson, David M. "Book Reviews : Itinerant Dissenters." Expository Times 100, no. 5 (1989): 192–93. http://dx.doi.org/10.1177/001452468910000520.

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9

Ogle, Tanner. "Republicans Resurrected: Memories of the English Civil War and Peaceful Transatlantic Resistance in the Beginning Of The American Revolution (1762–1765)." Journal of Religious History, Literature and Culture 6, no. 1 (2020): 50–70. http://dx.doi.org/10.16922/jrhlc.6.1.3.

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At the inception of the American Revolution a transatlantic network of Real Whig Dissenters worked tirelessly to prevent what they understood to be the resurgence of seventeenth-century tyranny. For this group, religion and politics were so intertwined that a threat to one posed a threat to the other. However, recent scholarship has underestimated the importance of religion as a leading cause of the American Revolution by diminishing the civil significance of the Bishop Controversy and downplaying the religious implications of civil policies such as the Sugar and Stamp Acts. Drawing from a ric

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10

Lewis, Simon. "The Reception of Thomas Delaune's Plea for the Non-Conformists in England and America, 1684–1870." Church History 91, no. 1 (2022): 41–61. http://dx.doi.org/10.1017/s0009640721002869.

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AbstractIn a 1683 sermon, Benjamin Calamy, an Anglican priest, claimed that the separation of Dissenters from the Church of England was unjustifiable. Thomas Delaune, a London Baptist schoolmaster, responded in A Plea for the Non-Conformists (1684), which compared seventeenth-century Dissenters to sixteenth-century Reformers who had escaped from the “Church of Rome.” The Restoration authorities judged the book to be a seditious libel, for which Delaune was arrested, tried, and imprisoned in Newgate, where he was soon joined by his poverty-stricken wife and two children. By 1685, the whole fami

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11

Seed, John. "Gentlemen Dissenters: The Social and Political Meanings of Rational Dissent in the 1770s and 1780s." Historical Journal 28, no. 2 (1985): 299–325. http://dx.doi.org/10.1017/s0018246x00003125.

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Conventional wisdom has long maintained that eighteenth-century religious dissent was a significant source of opposition to the Hanoverian status quo. For Trevelyan, for instance, dissenters were ‘vigilant champions of liberty and critics of government’. The high political visibility of rational dissenters in oppositional movements in the 1770s and 1780s – in opposition to the American war, the Test and Corporation Acts, slavery and the slave trade, the existing electoral system – has been particularly noted. However in recent years the political significance of religious dissent has been ques

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12

Rivers, Julian. "Law, Religion and Gender Equality." Ecclesiastical Law Journal 9, no. 1 (2007): 24–52. http://dx.doi.org/10.1017/s0956618x0700004x.

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This article traces the recent development of gender equality law, understood broadly to embrace sex, transsexual and sexual orientation discrimination. Against this background it considers the ‘problem’ of religion from two perspectives. First, religion is seen as representing a problematic obstacle to the pursuit of a modern gender equality programme, and this results in judicial tendencies to criticise religion and constrain its significance. Second, religions and religious bodies themselves have difficulties with the new ethic underlying recent legal changes. The tension between religious

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13

Watson, Natalie. "Faithful Dissenters? Feminist Ecclesiologies and Dissent." Scottish Journal of Theology 51, no. 4 (1998): 464–84. http://dx.doi.org/10.1017/s0036930600056854.

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The title of this article contains a paradox which I have chosen deliberately and the meaning of which will become clear during the course of it. The topic is ‘Women in Dissent’. A number of meanings could be attributed to this title. It could either be understood as ‘Women in the dissenting or non-conformist tradition’ or it could mean ‘dissenting women’ which is the option I have chosen. I want to discuss whether or not feminism, or to be more precise, feminist theology, can be understood as a form of dissent or in what respects it differs from the forms of dissent that would normally be stu

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14

Mallon, Ryan. "Presbyterian dissent and the campaign for Scottish education reform, 1843-72." Scottish Educational Review 53, no. 2 (2021): 54–73. http://dx.doi.org/10.1163/27730840-05302005.

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The debates surrounding the reform of national education in Britain and Ireland in the mid-nineteenth century were often framed as a binary struggle between the religious establishment, which sought to retain control of the national schools, and dissenters who viewed education reform as an important step towards dismantling the state churches’ traditional privilege and control over society. In Scotland, however, the picture was somewhat more complicated. While the 1843 Disruption, which split the Church of Scotland in two, was viewed by many within the non-established churches as a victory for

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15

Coffey, John. "Responses to Religious Dissenters and Refugees: Lessons from Early Modern History." Review of Faith & International Affairs 20, no. 1 (2022): 89–92. http://dx.doi.org/10.1080/15570274.2022.2031047.

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16

HAIGH, CHRISTOPHER. "‘Theological Wars’: ‘Socinians’ v. ‘Antinomians’ in Restoration England." Journal of Ecclesiastical History 67, no. 2 (2016): 325–50. http://dx.doi.org/10.1017/s0022046914002085.

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This article examines changes in content and tone in some polemical exchanges between Anglican conformists and Nonconformists in the reign of Charles ii. In response to the Dissenters' pleas for comprehension and/or toleration because of shared Protestant beliefs, some conformists accused them of holding an antinomian doctrine of justification that undermined morality and political order – and Dissenters retorted with accusations of Socinianism. The disputes were complicated by divisions over justification within rather than between Anglican and Nonconformist groups, and by the late 1670s the

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17

Tomlin, T. J. "Wellspring of Liberty: How Virginia's Religious Dissenters Helped Win the American Revolution and Secured Religious Liberty." American Journal of Legal History 52, no. 4 (2012): 542–45. http://dx.doi.org/10.1093/ajlh/52.4.542.

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18

Kuchin, Y. S. "The Joseph Addison’s idea of religious tolerance (based on materials of magazine «The Spectator»)." Belgorod State University Scientific bulletin. Series: History. Political science 46, no. 4 (2019): 647–56. http://dx.doi.org/10.18413/2075-4458-2019-46-4-647-656.

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The article is devoted to ideas of toleration of Joseph Addison, a famous English journalist of the early XVIIIth century. The author comes to conclusion that the concept of Addison's religious tolerance is heterogeneous, it consists of two separate programs. With regard to the population of England and the various directions of Protestantism, Addison proclaimed the freedom of conscience. He negatively wrote about the persecution of dissenters, urged the believers in England to be cleansed of fanaticism and superstition. Publicist sincerely believed that the Christian doctrine was too beautifu

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19

Panchenko, Alexander. "“Old Sects” in a New Light: How to Study Russian Religious Dissent, 1700–1900." State Religion and Church in Russia and Worldwide 38, no. 3 (2020): 7–37. http://dx.doi.org/10.22394/2073-7203-2020-38-3-7-37.

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The introductory paper to the thematic block deals with fundamental issues of present day historical, anthropological, and religious studies of the so called “old Russian sects” of the 18th and 19th centuries. Russian religious dissenters of this period could be hardly viewed as homogeneous or integrated religious culture both historically and socially. However, the study of these movements as well as their representation in various discursive and ideological contexts can tell us a lot about religion in Russia of the “Synodal period”. The paper discusses key aspects of Russian sectarianism in

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20

PATRICK HORNBECK, J. "Theologies of Sexuality in English ‘Lollardy’." Journal of Ecclesiastical History 60, no. 1 (2009): 19–44. http://dx.doi.org/10.1017/s0022046908005988.

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Using the records of heresy trials as well as the vernacular texts composed by English dissenters during the period 1381–1521, this article chronicles the development of Wycliffite and Lollard views about sexuality and lay and clerical marriage. John Wyclif's Latin writings reveal that he both professed caution about clerical marriage and articulated a culturally traditional theology of sexuality. Whereas his hesitation at the prospect of a married clergy gave way to enthusiasm among later dissenters, his ideas about lay sexuality resonated with dissenting and mainstream writers alike. The evi

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21

Kaplan, Benjamin J. "Diplomacy and Domestic Devotion: Embassy Chapels and the Toleration of Religious Dissent in Early Modern Europe." Journal of Early Modern History 6, no. 4 (2002): 341–61. http://dx.doi.org/10.1163/157006502x00185.

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AbstractIn the wake of Europe's religious wars, it became accepted that embassies could include chapels where forms of Christianity illegal in the host country could be practiced. In theory, only ambassadors and their entourage had the right to worship in such chapels, but in practice the latter became bases for full-fledged congregations of native religious dissenters. Constructed out of residential space, the chapels belonged to a broader category of edifice, the "clandestine church." They helped give birth to the modern doctrine of "extraterritoriality."

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22

Anderson, Owen. "Religious Dissenters, J.S. Mill, and the Importance of Starting Points for Apologetics." Reviews in Religion and Theology 12, no. 2 (2005): 207–12. http://dx.doi.org/10.1111/j.1467-9418.2005.00246.x.

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23

Hannak, Kristine, and Andrew Weeks. "Sebastian Franck, Johann Arndt, and the Varieties of Religious Dissent." Daphnis 48, no. 1-2 (2020): 319–27. http://dx.doi.org/10.1163/18796583-04801005.

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Sebastian Franck and Johann Arndt must be included among those dissenters inspired by the Lutheran Reformation who pursued reforming objectives that went beyond theology and devotion. Franck and Arndt are contrasting figures who reveal the breadth of the movement. The former was a radical and rebel whose studies included history and humanism; the latter turned to Paracelsus and strove to work within Lutheran institutions and retain the pastoral authority which Franck cast aside. Both rejected theological dispute and religiously motivated violence; and both were decisively attracted to the same

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24

Panchenko, A. A. "Who Were the Doukhobors Discussed by Herzen in "My Past and Thoughts"?" Russkaya literatura 1 (2020): 102–12. http://dx.doi.org/10.31860/0131-6095-2020-1-102-112.

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In the 4th part of "My Past and Thoughts", Herzen recalls his life in Novgorod in 1841–1842 and, inter alia, tells a story about a certain «Doukhobor leader», allegedly imprisoned by the Emperor Paul I. Even though the story looks rather far-fetched, it seems to stem from real historical events — the 1800 investigation into the religious dissenters from the Novgorod Gubernia and certain episodes from the life of Kondratiy Selivanov, the leader of the Scoptsy (Castrates) movement. The article deals with the social, historical, and religious contexts of the narrative told by Herzen.

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25

Chang, Gordon C., and Hugh B. Mehan. "Discourse in a religious mode." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 16, no. 1 (2006): 1–23. http://dx.doi.org/10.1075/prag.16.1.01cha.

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This study of the politics of representation illustrates the Bush Administration’s use of a religious mode of representation to make sense of the 9/11 events, to legitimize military actions against the Taliban, Afghanistan, and terrorism in general. The religious mode of representation is enabled by the construction and application of what we call the “War on Terrorism script,” which is grounded in the institution of “American civil religion.” We demonstrate the unique power of this mode of representation to create a coherent account at a time of national crisis, to establish connections betwe

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26

Ramsbottom, John D. "Presbyterians and ‘Partial Conformity’ in the Restoration Church of England." Journal of Ecclesiastical History 43, no. 2 (1992): 249–70. http://dx.doi.org/10.1017/s0022046900000907.

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In the early eighteenth century, the legacy of conflict among English Protestants found an outlet in the controversy over ‘occasional conformity’. During the years 1702–4, Tory backbenchers in the House of Commons introduced a series of bills designed to strengthen the Corporation and Test Acts (1661, 1673), which had required all officials of local government and holders of Crown appointments to adhere to the established Church of England. Since the passage of these legal tests, Protestant Nonconformists seeking office had circumvented their intent by taking communion in an Anglican parish as

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27

Michalska-Górecka, Paulina. "Nazwy sekwatywne związane z reformacją w słowniku S.B. Lindego." Język Polski 100, no. 4 (2020): 21–31. http://dx.doi.org/10.31286/jp.100.4.2.

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The article aims to discuss names of religious dissenters related to the Reformation recorded in the "Dictionary of the Polish Language" by S.B. Linde and thus look at the dictionary through the prism of this religious current. The material basis is the second edition of the lexicon (1854–1860). Linde noted 32 names of this type referring to identifying reforms. It seems that their number and selection indicate reformation as a phenomenon still alive in the lexicographer’s days. On the other hand, perhaps the more important motivation in the selection of material was the Lutheran confession of

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28

Koch, Bettina. "Religious Freedom and Majority Rule: Marsilius of Padua “on” Abdullahi Ahmed an-Na‘im and the “Secular” Islamic State." Politics and Religion 6, no. 1 (2013): 121–44. http://dx.doi.org/10.1017/s1755048312000715.

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AbstractThis article discusses Abdullahi Ahmed an-Na‘im's Islam and the Secular State from the perspective of Marsilius of Padua's political theory. Both authors share similar concepts of the relationship between religion, state policy, and the state, and allow for the integration of religious doctrines into state law. Nonetheless, the Marsilian conception provides stronger protection of unbelievers' and religious dissenters' civic rights. In the broader discourse on political theory of rights, Marsilius argues in favors of individual rights and a protection of minority rights, while an-Na‘im'

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29

Windholz, George. "Psychiatric Commitments of Religious Dissenters in Tsarist and Soviet Russia: Two Case Studies." Psychiatry 48, no. 4 (1985): 329–40. http://dx.doi.org/10.1080/00332747.1985.11024294.

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30

Božić, Marko. "Dissenters and dissidents: Religious conscientious objectors under Yugoslav Military Criminal Law 1945-1991." Pravni zapisi 14, no. 2 (2023): 384–411. http://dx.doi.org/10.5937/pravzap0-46917.

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The paper presents results of a research focusing on a four decades' struggle for legal recognition of the right to conscientious objection in Socialist Yugoslavia. Without a pretense to evaluate it, the paper aspires to describe and explain the evolution of Yugoslav Military Criminal Law by examining its distinctive historical causes and inner logic. Methodologically, the study relies on normative analysis of relevant legal sources that have been either understudied or simply disregarded. It analyzes especially the 1989 Amendment to the Military Service Obligation Act that introduced the righ

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31

Kunert, Jeannine, and Alexander van der Haven. "Jews and Christians United : The 1701 Prosecution of Oliger Paulli and his Dutch Printers." Studia Rosenthaliana: Journal of the History, Culture and Heritage of the Jews in the Netherlands 46, no. 1 (2020): 71–95. http://dx.doi.org/10.5117/sr2020.1-2.004.kune.

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Abstract Numerous religious texts were printed that would have been censored, elsewhere including Jewish religious texts. Yet freedom had its limits. In August 1701, Amsterdam’s judiciary council ordered the books authored by the Danish visionary Oliger Paulli, who advocated for a new religion uniting Jews and Christians, to be destroyed. In addition, the council sentenced Paulli to twelve years, imprisonment and later to permanent banishment, while two of his printers received hefty fines for printing his books. While earlier accounts have explained Paulli’s arrest by pointing to his heretica

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32

SEHAT, DAVID. "A MAINLINE MOMENT: THE AMERICAN PROTESTANT ESTABLISHMENT REVISITED." Modern Intellectual History 11, no. 3 (2014): 735–47. http://dx.doi.org/10.1017/s1479244314000274.

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William R. Hutchison had a complaint. Though he was a dean of American religious history and a gatekeeper of the field at Harvard, Hutchison could not shake the feeling that the discipline was going in the wrong direction. In 1989, when he wrote an introduction to his edited volume, Between the Times, his fellow religion scholars were busy examining trans-denominational movements like revivalism, smaller religious practices like voodoo in New York, and “dissenters and other outsiders” to the mainstream. But their efforts had ignored what Hutchison considered the most important subject of all,

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Fishburn, Janet F. "Gilbert Tennent, Established “Dissenter”." Church History 63, no. 1 (1994): 31–49. http://dx.doi.org/10.2307/3167831.

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Gilbert Tennent (1703–1764), an “Ulster Scot” born the same year as John Wesley, is usually remembered as a leader of revivals during the “Great Awakening” in the middle-colonies. John Witherspoon (1723–1794), a “champion of orthodoxy” from Edinburgh called to be the President of the College of New Jersey, is usually treated as a “founding father” of the Presbyterian Church in the United States. However, many events leading up to the first General Assembly in 1788 reflect the influence of Gilbert Tennet, the moderator of the newly re-united Synods of Philadelphia and New York in 1758.

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EARLE, JONATHON L. "DREAMS AND POLITICAL IMAGINATION IN COLONIAL BUGANDA." Journal of African History 58, no. 1 (2017): 85–105. http://dx.doi.org/10.1017/s0021853716000694.

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AbstractThis article explores the intellectual history of dreaming practices in the eastern African kingdom of Buganda. Whereas Muslim dissenters used their dreams to challenge colonial authority following the kingdom's late nineteenth-century religious wars, political historians such as Apolo Kaggwa removed the political practice of dreaming from Buganda's official histories to deplete the visionary archives from which dissenters continued to draw. Kaggwa's strategy, though, could only be pressed so far. Recently unearthed vernacular sources show that Christian activists, such as Erieza Bwete

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Buckley, Thomas E. "Wellspring of Liberty: How Virginia's Religious Dissenters Helped Win the American Revolution and Secured Religious Liberty (review)." Journal of the Early Republic 31, no. 3 (2011): 537–39. http://dx.doi.org/10.1353/jer.2011.0044.

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Weeks (book author), Andrew, and Erica Bastress-Dukehart (review author). "Valentin Weigel: German Religious Dissenter, Speculative Theorist, and Advocate of Tolerance." Renaissance and Reformation 36, no. 2 (2000): 75–77. http://dx.doi.org/10.33137/rr.v36i2.8608.

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RIVERS, ISABEL. "Responses to Hume on Religion by Anglicans and Dissenters." Journal of Ecclesiastical History 52, no. 4 (2001): 675–95. http://dx.doi.org/10.1017/s0022046901008648.

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David Hume's attacks on religion posed particular problems of method and approach for those who undertook to reply to them. This article is concerned with the responses of two main groups from the mid-eighteenth century to the early nineteenth: a number of Anglicans and Episcopalians, and a smaller group of rational Dissenters. The responses of some of these are well known, but those of others have not hitherto been investigated. The essay charts a definite shift from wit and ridicule to reasoned and mannerly response as the appropriate way to deal with infidelity. Most respondents assumed tha

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38

Gray, Patrick. "The Corinthian Dissenters and the Stoics - By Albert V. Garcilazo." Religious Studies Review 34, no. 3 (2008): 205. http://dx.doi.org/10.1111/j.1748-0922.2008.00299_62.x.

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Graczyk, Agnieszka. "Atheism and the changing image of Islam in Iraq." Review of Nationalities 10, no. 1 (2020): 169–80. http://dx.doi.org/10.2478/pn-2020-0012.

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Abstract The purpose of this article is to present the situation of atheists and apostates in Iraq, as the tendency to abandon religion is increasing in this country. With the fall of the regime of Saddam Hussein and his party, Shiites took power in the country who, guided by religious doctrine, often limit the freedoms and rights of citizens. In addition, the authorities in the country still maintain a policy of ethnic and religious divisions towards citizens, which leads to social conflicts. Another dangerous factor is the emergence of religious terrorist organizations and private militias t

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Babii, Mykhailo. "Religious Tolerance, Freedom of Conscience, Freedom of Religion and Belief in the period of Establishment of Christianity." Religious Freedom, no. 24 (March 31, 2020): 10–19. http://dx.doi.org/10.32420/rs.2020.24.1783.

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The author examines the process of establishment of Christian understanding of freedom of conscience and freedom of religion and tolerance. In doing so, he draws on the achievements of the Greek and Greek-Roman traditions of interpreting freedom of conscience. The time of late antiquity accounts for the time of organizational establishment and strengthening of the new religion - Christianity. Describing this period, the author notes the presence of a variety of cults and sects in which foreign gods (in particular, Egyptian and Iranian) were worshiped. In this situation, individuals were free t

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Pearson, Andrew L. "Wellspring of Liberty: How Virginia's Religious Dissenters Helped Win the American Revolution and Secured Religious Liberty - By John A. Ragosta." Religious Studies Review 38, no. 1 (2012): 31–32. http://dx.doi.org/10.1111/j.1748-0922.2011.01584_6.x.

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42

Dumler-Winckler, Emily. "Protestant Political Theology and Pluralism: From a Politics of Refusal to Tending and Organizing for Common Goods." Religions 10, no. 9 (2019): 522. http://dx.doi.org/10.3390/rel10090522.

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Protestant perspectives on pluralism in political theology are predictably plural. While prevalent narratives of modern decline bemoan Protestant pluralism and its ostensive side-effects, others celebrate pluralism as a good in its own right. One aim of this essay is to display the diverse perspectives in Protestant political theology regarding political theology itself, pluralism, secularism, and democracy, while clarifying and refining these terms. I do so by considering each theme in turn. Finally, I consider the ways that religious dissenters of the 1790s defy prominent depictions of Prote

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Bottoni, Rossella, and Cristiana Cianitto. "The Legal Treatment of Religious Dissent in Western Europe: A Comparative View." Ecclesiastical Law Journal 24, no. 1 (2022): 25–37. http://dx.doi.org/10.1017/s0956618x21000636.

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This article examines the legal treatment of religious dissent from a comparative perspective, by focusing on the legal evolution from intolerance to toleration, and from toleration to emancipation in France, Italy, Norway and the United Kingdom. Historically, in Europe, only people professing the official religion were regarded as full members of the political community. Those who professed another religion were expelled, persecuted, discriminated or – in the best cases – merely tolerated. Over the course of the nineteenth and twentieth centuries, in different degrees and forms according to t

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Bozeman, Theodore Dwight. "John Clarke and the Complications of Liberty." Church History 75, no. 1 (2006): 69–93. http://dx.doi.org/10.1017/s0009640700088338.

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In the historiography of English and American Baptist movements there is no more familiar convention than this: Baptists early and late championed freedom of the religious conscience, rejected the use of force in spiritual affairs, and, either expressly or by implication, accepted the corollary of religious pluralism. With few exceptions, modern scholars have either assumed or implied by the logic of their arguments that the historic Baptist commitment to religious liberty was not only strong but categoric. By implication also, it did not evolve but arose full blown in the initial Anglo-Americ

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Ghazvini, Mohammad Farajiha. "Respect for a Victim's Privacy during Police Procedure." Police Journal: Theory, Practice and Principles 75, no. 1 (2002): 67–77. http://dx.doi.org/10.1177/0032258x0207500107.

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Privacy has been an important element in the protection of civil liberties, used by religious and political dissenters to censor state action and maintain a sphere of freedom of action by restraining the powers of the state vis-à-vis the individual. Many countries expressly protect rights of privacy in their constitutions. However, there is a concrete quality about the concept of privacy not least in the language of everyday life which takes for granted personal, internal worlds. Our relationships with others rest on the recognition of those, and of our own private identity.

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Jacob, W. M. "The Impact of Legislative Reform on Baptisms, Marriages and Burials 1836–52, with particular reference to London." Studies in Church History 59 (June 2023): 265–88. http://dx.doi.org/10.1017/stc.2023.11.

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This article considers, with particular reference to London, the impact of legislation during the second quarter of the nineteenth century on the churches’ practice of rites of passage in relation to births, marriages and deaths. It investigates the religious, political and social reasons for legislation relating to these rites which many contemporaries and subsequent historians considered an attack on the Church of England and evidence of advancing secularization. It shows that despite significant constitutional, social and religious changes during these years, religiously motivated politicia

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BHATIA, GAUTAM. "Freedom from community: Individual rights, group life, state authority and religious freedom under the Indian Constitution." Global Constitutionalism 5, no. 3 (2016): 351–82. http://dx.doi.org/10.1017/s2045381716000228.

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Abstract:The religious freedom clauses of the Indian Constitution attempt to mediate between the competing claims of individuals, religious groups and the state, in a manner that is born out of specific historical circumstances. This article examines the controversial questions of whether, and to what extent, the Constitution grants individuals (specifically, dissenters) rights against the religious communities to which they belong. Taking as its point of departure a landmark Supreme Court judgment that struck down an anti-excommunication law, the article argues that the Indian Constitution is

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Judd, Steven C. "Ghaylan al-Dimashqi: The Isolation of a Heretic in Islamic Historiography." International Journal of Middle East Studies 31, no. 2 (1999): 161–84. http://dx.doi.org/10.1017/s0020743800054003.

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The meaning and significance of accusations of heresy are difficult to ascertain, regardless of the religious setting or historical milieu in which they appear. Scholars studying medieval European religious history have described heresy as opposition to the Christian church's doctrinal authority, emphasizing that heretics were not only religious but also political dissenters. They questioned church doctrine per se, but also, perhaps more significantly, challenged the church's authority to determine doctrine. In early Islamic history, concepts of heresy and orthodoxy are somewhat more difficult

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Urdank, Albion M. "Religion and Reproduction among English Dissenters: Gloucestershire Baptists in the Demographic Revolution." Comparative Studies in Society and History 33, no. 3 (1991): 511–27. http://dx.doi.org/10.1017/s0010417500017151.

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The growth of English Nonconformity during the era of the demographic revolution (circa 1750–1850) has long been regarded as an impediment to the reconstruction of reproductive behavior. Historical demographers have relied heavily on Church of England registers of baptisms, burials, and marriages, while treating Protestant dissenters from the Church of England secondarily, as a factor of underestimation in the Anglican record. Such treatment suggests that religious culture played no independent role in determining population growth. This assumption seems problematic, however, considering the c

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Brown, Jonathan AC. "Faithful Dissenters: Sunni Skepticism about the Miracles of Saints." Journal of Sufi Studies 1, no. 2 (2012): 123–68. http://dx.doi.org/10.1163/22105956-12341238.

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Abstract Belief in the miracles of saints (karāmāt al-awliyāʾ) is a requirement in Sunni Islam. Challenges to this position are generally seen as limited to Islamic modernists affected by Western historical criticism. This article demonstrates that there have actually been leading Sunni Muslim scholars from the fourth/tenth century until the modern period who held positions regarding the miracles of saints that were much more skeptical than the mainstream Sunni stance. These ‘faithful dissenters’ were motivated by both theological and social concerns, and the methodologies they presented for s

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