Academic literature on the topic 'Dissenting ministers'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Dissenting ministers.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Dissenting ministers"
1
Westaway, Jonathan, and Richard D. Harrison. "‘The Surey Demoniack’: Defining Protestantism in 1690s Lancashire." Studies in Church History 32 (1996): 263–82. http://dx.doi.org/10.1017/s042420840001545x.
Full textAbstract:
Between 29 April 1689 and 24 March 1690 a number of Dissenting ministers in northern Lancashire conducted a series of meetings at which they examined the eighteen-year-old Richard Dugdale. A gardener by trade, Dugdale had been exhibiting what he and his family claimed were evidences of demonic possession. The Dissenting ministers involved were all convinced of the supernatural origins of Dugdale’s strange behaviour, and over the course of the year regularly prayed and fasted in an attempt to exorcise the young man. These meetings ended as abruptly as they began in March 1690, when the ministers claimed to have successfully exorcised him. Seven years after the final meeting a narative of these events was published by two of the Dissenting minsters involved, a step that provoked a hostile exchange of pamphlets. These pamphlets, commonly referred to as the Surey Demoniack pamphlets, form the basis of this article.
2
Montluzin, E. L. d. "ALAN RUSTON (ed.), Obituaries of Dissenting Ministers in the Gentleman's Magazine 1801-1837." Notes and Queries 56, no. 2 (May 11, 2009): 291–92. http://dx.doi.org/10.1093/notesj/gjp053.
Full text
3
Johnson, Rosalind, and Roger Ottewill. "Memorializing 1662: Hampshire Congregationalists and the 250th Anniversary of the Great Ejection." Studies in Church History 49 (2013): 236–47. http://dx.doi.org/10.1017/s0424208400002163.
Full textAbstract:
Edwardian Congregationalists regarded 1662 as their annus mirabilis, to be venerated and celebrated in equal measure. For them it was the year when all that they revered, such as the enthronement of conscience, had been thrown into sharp relief by the Great Ejection. This event, which helped to shape the identity of historically minded Congregationalists, had acquired a mythical quality and become part of the denomination’s folk lore. The Ejection involved the removal of ‘some 2,000 ministers … from their livings because they could not swear their “unfeigned assent and consent to … everything contained and prescribed” in the new Prayer Book, or meet some of the other requirements of the new Act of Uniformity’. Many ejected ministers attracted followers, who became the founding members of Dissenting congregations which later evolved into self-governing Congregational churches.
4
Brown, Stewart J. "Religion and the Rise of Liberalism: The First Disestablishment Campaign in Scotland, 1829–1843." Journal of Ecclesiastical History 48, no. 4 (October 1997): 682–704. http://dx.doi.org/10.1017/s0022046900013464.
Full textAbstract:
On 18 May 1843, the Established Church of Scotland was broken up by the Disruption, as most of the Evangelical party walked out of the annual meeting of the General Assembly. They left in protest over lay patronage in appointments to church livings and what they perceived as the State's refusal to recognise the Church's spiritual independence. In all over a third of the ministers and perhaps half the lay membership left the establishment. On the day of the Disruption, the prominent Edinburgh Dissenting minister, Dr John Brown of the United Secession Church, Broughton Place, felt called to play a part in the event. Early that afternoon, his biographer related, he was in a peculiarly solemn mood and ‘could not resist the impulse’ to enter the still empty Tanfield Hall where the outgoing ministers were to gather. He took a seat on the platform and waited. In time, the procession of outgoing ministers and elders arrived followed by the immense crowd. As they streamed into the hall, Brown stepped forward to greet them. He was, however, immediately enveloped in the crowd and his gesture passed unnoticed. It was a telling moment. During the past decade, Brown had been one of the most stern and unbending of the Scottish Voluntaries, those who believed that church membership must be entirely voluntary and who opposed in principle the connection of Church and State. A leading campaigner for the disestablishment of the Church of Scotland, Brown had refused to pay the Edinburgh church rate, or Annuity Tax, in highly publicised case of civil disobedience.
5
Knight, Frances. "Ministering to the Ministers: The Discipline of Recalcitrant Clergy in the Diocese of Lincoln 1830–1845." Studies in Church History 26 (1989): 357–66. http://dx.doi.org/10.1017/s0424208400011049.
Full textAbstract:
By 1830, the effectiveness of the Church of England’s ministry was believed to have become seriously compromised, because it still possessed no adequate means for disciplining its clergy. It had long been recognized that the Church’s structure, and in particular the strength of the parson’s freehold, made it impossible for it to exercise the same sort of authority over its ministers as the dissenting bodies, or even the Church of Scotland. The view that the inadequacy of disciplinary measures was detrimental to the standing of the Established Church was in fact shared both by those hostile to and those supportive of it. On the one hand, John Wade’s Extraordinary Black Book, published in 1831 and intended as an indictment of corruption, rapacity, and jobbery within the Establishment, made the exposure of abuses in Church discipline one of its principal objectives. Not unnaturally, loyal churchmen also expressed considerable anxiety at the spectacle of bishops almost powerless in the face of clerical malefactors within their dioceses. Throughout the 1830s, the correspondence of clergy and the speeches of senior Anglicans in Parliament reflect an urgent desire that appropriate measures be swiftly introduced in order to combat cases of clerical irregularity.
6
Arnold, Jonathan. "Radical, Baptist Eschatology: The Eschatological Vision of Vavasor Powell, Hanserd Knollys, and Benjamin Keach." Perichoresis 17, no. 2 (June 1, 2019): 75–93. http://dx.doi.org/10.2478/perc-2019-0018.
Full textAbstract:
Abstract Amidst the politically-charged climate of seventeenth-century England, a small, but influential makeshift group of Baptist divines developed an eschatological system that both encouraged their congregations to greater holiness and threatened the very existence of the proto-denomination. Even as most of the nascent group of dissenting congregations known as Baptists sought acceptance by the more mainstream dissent, those divines who accepted this particular form of millenarianism garnered unwanted attention from the authorities as they pressed remarkably close to the line of radical dissidence. Three of those Baptist divines—Vavasor Powell, Hanserd Knollys, and Benjamin Keach—provide helpful insights both into the range of millenarianism adopted by this group of Baptists and into the legitimacy of the charges of radicalism. This article examines the published works of these three ministers, comparing their visions for the eschatological future and analyzing the charges of radicalism placed against them by their contemporaries.
7
Waters, Ormonde D. P. "The Rev. James Porter Dissenting Minister of Greyabbey, 1753-1798." Seanchas Ardmhacha: Journal of the Armagh Diocesan Historical Society 14, no. 1 (1990): 80. http://dx.doi.org/10.2307/29742440.
Full text
8
WILLIMAN, DANIEL. "Schism within the Curia: The Twin Papal Elections of 1378." Journal of Ecclesiastical History 59, no. 1 (January 2008): 29–47. http://dx.doi.org/10.1017/s0022046907002503.
Full textAbstract:
The Great Western Schism divided Latin Christendom along national lines, but it began in 1378 not as a conflict between two national factions of cardinals in the conclave, but in two successive elections by the same college of cardinals, none dissenting. Each of the two new popes had the same usual claim to canonical legitimacy, but since each election was flawed in its circumstances and procedure, each pope could and did condemn and excommunicate his rival. Investigating the activities of the two leading bureaucrats of the Roman Curia, the archbishops who headed its two most powerful ministries, the Chancery and Camera, this paper explores an alternative interpretation of the two elections. According to this narrative, there were two extraordinary interventions in the succession to Pope Gregory xi: the disorderly papal election of 9 April 1378 was captured by one papal minister, the deputy director of the papal Chancery, Bartolomeo Prignano, archbishop of Bari; the second election, of 20 September, which began the Great Western Schism, was a counter-coup managed by the minister in charge of the Camera Apostolica, the chamberlain Pierre de Cros, archbishop of Arles.
9
TOMBS, ROBERT. "‘LESSER BREEDS WITHOUT THE LAW’: THE BRITISH ESTABLISHMENT AND THE DREYFUS AFFAIR, 1894–1899." Historical Journal 41, no. 2 (June 1998): 495–510. http://dx.doi.org/10.1017/s0018246x98007833.
Full textAbstract:
Queen Victoria, her court, the embassy in Paris, the prime minister, and the press, led by The Times, were early and impassioned sympathizers with Alfred Dreyfus and bitter critics of his persecutors. This article traces the development of their views and the information available to them, analyses the principal themes as they saw them, and attempts to explain how and why they formed their opinions. It considers why the Dreyfusard position was so congenial to them. It argues that their own principles and prejudices – conservative, patriotic, Anglo-Saxon, and Protestant – were confirmed by a critique of French political culture, seen as corrupted by a combined heritage of absolutism, revolution, Catholicism, and demagoguery. This appears to be confirmed by contrast with the few dissenting voices in Britain, on one hand Catholic and Irish, on the other, anti-Semitic socialist, who showed little sympathy with the Dreyfusards, and even less with the views of their British supporters.
10
Okie, Laird. "Daniel Neal and the ‘Puritan Revolution’." Church History 55, no. 4 (December 1986): 456–67. http://dx.doi.org/10.2307/3166368.
Full textAbstract:
Daniel Neal's The History of the Puritans was a standard eighteenth-century source for modern historians and, as will be shown, prefigured nineteenth-century Whig conceptions of Puritanism. Published in four volumes between 1732 and 1738, Neal's work went through at least twenty-one editions or reprints; the last one was done in 1863. New editions were printed in London, Bath, Dublin, New York, and Portsmouth, New Hampshire, and the History was twice expanded by continuators in the late eighteenth century and early nineteenth century. The History of the Puritans was not a narrowly religious or sectarian study: Neal strove to elucidate the Puritan contribution to the state. A Congregationalist minister, Neal produced the closest thing we have to an official Dissenting history of England, one which glorified the role of Puritanism in fostering English liberty. To study Neal's History is to gain insight into the historical and political ideology of early eighteenth-century Dissent.
Dissertations / Theses on the topic "Dissenting ministers"
1
Thorpe, J. "'The Cause of Religion' : Coleridge's dissenting ministry 1794-8." Thesis, University of Liverpool, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.433771.
Full textBooks on the topic "Dissenting ministers"
1
Rutherford, Mark. The autobiography of Mark Rutherford: Dissenting minister. Oxford [England]: Oxford University Press, 1990.
Find full text
2
Weller, Patrick. Prime Ministers, Party, and Parliament. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199646203.003.0007.
Full textAbstract:
If they are to keep their job, prime ministers need to maintain support in their party and a majority in the parliament. They need to actively work among their colleagues to keep them on side. In Britain rebellion on the floor of the House reflects the divisions within ruling parties. In the other three countries, prime ministers can be assured that their MPs will vote with them but they can be assailed in the weekly party room meeting where criticisms can be fierce and where dissenting views will be expressed directly to cabinet members. This chapter explores how prime minister intersect with their parliamentary supporters and the ways they try to ensure continued support. It examines the way prime ministers prepare for that setpiece drama, prime minister’s questions. It shows how different institutional arrangements ensured a range of strategies, not all successful, were needed.
3
Whitehouse, Tessa. Dissenting Print Culture. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198702245.003.0021.
Full textAbstract:
Print culture was expanding rapidly in the eighteenth century. Yet religious literature remained the largest category of printed book and Dissenters were significant contributors to this genre. From 1695 pre-publication censorship disappeared within England so print was an important mechanism through which Dissenting identity was created and sustained. Religious works could be doctrinal, controversial, or practical and it was the latter category that had the largest lay readership. Material related to Scripture, either translated or paraphrased, accounted for much of the printed religious output but life writing and poetry were also influential. Many of the authors were ministerial and male, although the audiences for which they were writing were more varied. While it is easier to trace the uses to which material designed to educate ministers was put, there were also significant examples of Dissenters using print to fashion a wider sense of community, often through the use of non-commercial publishing models.
4
R, Ruston Alan, ed. Obituaries and marriages of dissenting ministers in the Gentleman's Magazine in the 18th century. Watford: Alan Ruston, 1996.
Find full text
5
Williams, S. C. Gender. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0020.
Full textAbstract:
Ministerial training throughout the nineteenth century was dogged by persistent uncertainties about what Dissenters wanted ministers to do: were they to be preachers or scholars, settled pastors or roving missionaries? Sects and denominations such as the Baptists and Congregationalists invested heavily in the professionalization of ministry, founding, building, and expanding ministerial training colleges whose pompous architecture often expressed their cultural ambitions. That was especially true for the Methodists who had often been wary of a learned ministry, while Presbyterians who had always nursed such a status built an impressive international network of colleges, centred on Princeton Seminary. Among both Methodists and Presbyterians, such institution building could be both bedevilled and eventually stimulated by secessions. Colleges were heavily implicated not just in the supply of domestic ministers but also in foreign mission. Even exceptions to this pattern such as the Quakers who claimed not to have dedicated ministers were tacitly professionalizing training by the end of the century. However, the investment in institutions did not prevent protracted disputes over how academic their training should be. Many very successful Dissenting entrepreneurs, such as Charles Haddon Spurgeon, Thomas Champness, William Booth, and Adoniram Judson Gordon, offered unpretentious vocational training, while in colonies such as Australia there were complaints from Congregationalists and others that the colleges were too high-flying for their requirements. The need to offer a liberal education, which came to include science, as well as systematic theological instruction put strain on the resources of the colleges, a strain that many resolved by farming out the former to secular universities. Many of the controversies generated by theological change among Dissenters centred on colleges because they were disputes about the teaching of biblical criticism and how to resolve the tension between free inquiry and the responsibilities of tutors and students to the wider denomination. Colleges were ill-equipped to accommodate theological change because their heads insisted that theology was a static discipline, central to which was the simple exegesis of Scripture. That generated tensions with their students and caused numerous teachers to be edged out of colleges for heresy, most notoriously Samuel Davidson from Lancashire Independent College and William Robertson Smith from the Aberdeen Free Church College. Nevertheless, even conservatives such as Moses Stuart at Andover had emphasized the importance of keeping one’s exegetical tools up to date, and it became progressively easier in most denominations for college teachers to enjoy intellectual liberty, much as Unitarians had always done. Yet the victory of free inquiry was never complete and pyrrhic in any event as from the end of the century the colleges could not arrest a slow decline in the morale and prospects of Dissenting ministers.
6
Ledger-Lomas, Michael. Introduction. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0001.
Full textAbstract:
The nineteenth century was a very good century for Congregationalism in England and Wales. This chapter documents the significant numerical growth it achieved during this period, and its energetic efforts in the area of missions, both foreign and domestic. Congregationalists provided the lifeblood of the large, well-funded London Missionary Society, and the most celebrated missionary of the age, David Livingstone, was a Scottish Congregationalist. Throughout this chapter the question of whether generalizations about Congregationalism in England were also true of Wales, Scotland, and Ireland is kept in view. This chapter explores the denomination’s raison d’être in its distinctive view of church polity as local and the way that it was increasingly in tension with the strong trend towards greater union among the churches. Founded in 1831, the Congregational Union of England and Wales waxed stronger and stronger as the century progressed, and Congregational activities became progressively more centralized. Although women were excluded from almost all official positions in the churches and the Congregational Unions and generally were erased from denominational histories, they were nevertheless often members with full voting rights at a time when this was not true in civic elections. Women were also the force behind the social life of the congregations, including the popular institutions of the church bazaar and tea meeting. They were the main energizing power behind works of service and innumerable charitable and outreach efforts and organizations, as well as playing a significant part in fundraising. The self-image of Victorian Congregationalism as representing the middle classes is explored, including the move towards Gothic architecture and the ideal of the learned ministry. A mark of their social aspirations, the Congregational Mansfield College, founded in 1886, was the first Protestant Dissenting Oxbridge college. Congregationalists also gave leadership to the movement towards a more liberal theological vision, to an emphasis on ‘Life’ over dogma. English, Welsh, Scottish, and Irish Congregationalists all participated in a move away from the Calvinist verities of their forebears. Increasingly, many Congregational theologians and ministers were unwilling to defend traditional doctrines in regards to substitutionary atonement; biblical inspiration, historicity, authorship, dating, and composition; and eternal punishment. A particularly important theme is Congregationalism’s prominent place of leadership in Dissenting politics. The Liberation Society, which led the campaign for the disestablishment of the Church of England, was founded by the Congregational minister Edward Miall in 1844, and Dissenting Members of Parliament were disproportionately Congregationalists. Many Christians emphatically and passionately knew themselves to be Dissenters who were relatively indifferent about which Nonconformist denomination they made their spiritual home. In such an environment, Congregationalism reaped considerable, tangible benefits for being widely recognized as the quintessential Dissenting denomination.
8
Gillian, Rickard, ed. Kent dissenting minister's declarations, 1689-1836. Canterbury: G. Rickard, 1995.
Find full text
9
Dissenter, Orthodox. Candid Thoughts on the Late Application of Some Protestant Dissenting Ministers to Parliament, for Abolishing the Subscription Required of Them by the Toleration Act. by an Orthodox Dissenter. HardPress, 2020.
Find full text
10
Davies, Michael, Anne Dunan-Page, and Joel Halcomb, eds. Church Life. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198753193.001.0001.
Full textAbstract:
These original essays from ten leading experts in early Dissenting history, literature, and religion address the rich, complex, and varied nature of ‘church life’ experienced by England’s Baptists, Congregationalists, and Presbyterians during the seventeenth century. Spanning the period from the English Revolution to the Glorious Revolution, and beyond, they examine the social, political, and religious character of England’s ‘gathered’ churches and reformed parishes: how pastors and their congregations interacted, how Dissenters related to their meetings as religious communities, and what the experience of church life was like for ordinary members as well as their ministers, including notably John Owen and Richard Baxter alongside less well-known figures, such as Ebenezer Chandler. Moving beyond the religious experience of the solitary individual, often exemplified by conversion, this volume redefines the experience of Dissent, concentrating instead on the collective concerns of a communally-centred church life through a wide spectrum of issues: from questions of liberty and pastoral reform to matters of church discipline and respectability. With a substantial ‘Introduction’ that puts into context the key concepts of ‘church life’ and the ‘Dissenting experience’, these studies offer fresh ways of understanding Protestant Dissent in seventeenth-century England: through differences in ecclesiology and pastoral theory, and via the buildings in which Dissent was nurtured to the building-up of Dissent during periods of civil war, persecution, and revolution. To do so, they draw on a broad range of printed and archival materials: from the minutes of the Westminster Assembly to the manuscript church books of early Dissenting congregations.
Book chapters on the topic "Dissenting ministers"
1
Thies, Henning. "White, William Hale: The Autobiography of Mark Rutherford, Dissenting Minister." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_17376-1.
Full text
2
Thompson, David M. "Debate on Sidmouth’s Protestant Dissenting Ministers’ Bill, 1811." In Nonconformity in the Nineteenth Century, 29–30. Routledge, 2021. http://dx.doi.org/10.4324/9781315629094-5.
Full text
3
Capp, Bernard. "Dissent Empowered." In The Oxford History of Protestant Dissenting Traditions, Volume I, 334–52. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198702238.003.0016.
Full textAbstract:
The collapse of Charles I’s Personal Rule brought the swift reversal of Laudian innovations, and soon led on to the abolition of Episcopacy, Christmas and other festivals, the removal of hundreds of ministers, and the suppression of the prayer-book. The chapter explores Puritan efforts to build a reformed Church and ministry, and shows how reconstruction proved far harder than demolition, with Presbyterianism taking firm hold only in London and Lancashire. The Puritan movement became increasingly fragmented by the rise of Independents, Baptists, and Quakers. The chapter then turns to the parish experience: the ministry and services, and disputes over access to the sacraments, and over weddings and funerals. Finally, it assesses Puritan attempts to drive forward a reformation of manners, through campaigns designed to suppress blasphemy, immorality and profanation of the Sabbath.
4
Hazlitt, William. "My First Acquaintance with Poets." In Selected Writings. Oxford University Press, 2009. http://dx.doi.org/10.1093/owc/9780199552528.003.0024.
Full textAbstract:
My father was a Dissenting Minister at W—m* in Shropshire; and in the year 1798 (the figures that compose that date are to me like the ‘dreaded name of Demogorgon’)* Mr Coleridge came to Shrewsbury, to succeed Mr Rowe in...
5
Park, Gene, Saori N. Katada, Giacomo Chiozza, and Yoshiko Kojo. "The Monetary Policy Network." In Taming Japan's Deflation, 84–111. Cornell University Press, 2018. http://dx.doi.org/10.7591/cornell/9781501728174.003.0005.
Full textAbstract:
This chapter focuses on the formal monetary policy process specified by the Bank of Japan Law (New BOJ Law), identifying the central actors in the monetary policy network. The New BOJ Law, which came into effect in April 1998, has placed the Policy Board at the center of the BOJ's monetary policymaking. Formally, the Policy Board is not only independent, but it sits atop the entire BOJ organization. In practice, however, the larger BOJ organization has exercised influence in key ways over the composition of the Policy Board and monetary deliberations. Central to this influence is the ability of the BOJ to maintain a relatively closed monetary policy network that limited dissenting views. The key groups in the policy network are the Prime Minister's Office, the Diet, the BOJ Policy Board, the Ministry of Finance (MOF), and the BOJ itself.
6
Crisp, Roger. "Price." In Sacrifice Regained, 170–86. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198840473.003.0014.
Full textAbstract:
This chapter discusses the views on self-interest and morality of the Welsh dissenting minister, theologian, probability theorist, and philosopher, Richard Price (1723–91). Price’s deontological pluralism is described, and his distinction between practical and abstract virtue elucidated. Price’s volitionalism is compared with the views of Adam Smith. The question of whether Price believes partial virtue sufficient for virtue is discussed. Price’s view of supererogation, and his opposition to rational egoism are explained. Price’s identification of the truth about duty with God is elucidated, along with its implications for any conflict between morality and self-interest.
7
Pilli, Toivo, and Ian M. Randall. "Free Church Traditions in Twentieth-Century Europe." In The Oxford History of Protestant Dissenting Traditions, Volume IV, 261–91. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199684045.003.0013.
Full textAbstract:
This chapter focuses on the Free Church traditions, the heirs of earlier dissenting movements, in Europe in the twentieth century. This century posed major challenges to Free Church believers. The chapter explores five main areas: evangelistic witness, church and state relations, theology and spirituality, issues of identity, and social and global involvements. The chapter shows that while some Free Church denominations saw numerical decline, others—particularly Pentecostals—grew. It explores how some Free Churches have been reluctant to get involved in wider political issues, while others have been deeply engaged; how in theology and spirituality European Free Church scholars have made a contribution; how Free Churches have related in different ways to ecumenical endeavour; and how they have been involved in social ministry. Finally, although Europe has become a missionary-receiving part of the world, this chapter suggests that global mission has remained an essential part of European Free Church identity.
8
Lindhardt, Martin. "Chilean Pentecostalism." In The Oxford History of Protestant Dissenting Traditions, Volume IV, 338–58. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199684045.003.0016.
Full textAbstract:
The first independent Pentecostal denomination in Latin America was founded in early twentieth-century Chile after a schism within the Methodist Episcopal Church. This chapter explores the origins of Chilean Pentecostalism, focusing particular attention on historical and theological connections with Methodism. I argue that although scholars are certainly right in paying careful attention to intrinsic developments, Chilean agency, and processes of indigenization, the history of Chilean Pentecostalism is in fact closely related to the history of global Pentecostalism because of a shared Methodist heritage. The chapter demonstrates that some of the internal, social, and theological tensions that caused the schism within the Methodist Episcopal Church, resulting in the foundation of a new Pentecostal ministry, have deep roots within North American Methodism. What Chilean Pentecostalism inherited from certain branches of Methodism was a strong revivalist urge and a contestatory cultural character that often clashed with a ‘high church’ push towards respectability.
9
Fisher, David. "Argon and the Rest." In Much Ado about (Practically) Nothing. Oxford University Press, 2010. http://dx.doi.org/10.1093/oso/9780195393965.003.0008.
Full textAbstract:
The discovery of Argon is a great example of how little bitty precise measurements of stuff everyone knows sometimes lead to tremendous leaps of basic knowledge, because we don’t always know what we think we know. The story has a long and meandering lead-in, beginning with Aristotle’s idea that “air” was one of the four earthly primeval elements, an idea which lasted some two thousand years—until the eighteenth century, when an Englishman named Joseph Priestley began to fool around in his homemade laboratory next door to a brewery. Priestley by name, he was also priestly by nature. Educated as a dissenting minister, neither Church of England nor Roman Catholic, he taught and preached in a vigorously antiestablishment manner. Though he supported the American Revolution, he made no enemies in England for that, for there was as large a proportion of Englishmen as Americans who believed that the colonists were in the right. But when, a few years later, he sounded loud public hurrahs for the French Revolution, applauded the beheading of King Louis, and called for the same action against King George, he went a shout too far. Members of parliament called for action against the seditious minister, a mob broke into his home and ravaged it, and all in all he decided it might be time to sail away. He was welcomed in America, where he was honored more for his theology than his scientific work (an opinion which he shared), until his thoughts evolved to the realization that the Christ story was simply an old superstition dressed up in Hebraic dress: God—Zeus, Wotan, Jupiter, Jehovah, take your pick—impregnates a human woman and the resulting child is less godly than the godfather but more so than the human mother. Jesus was only the most recent incarnation of the tale; Pythagoras, Alexander the Great, and a whole host of others share the same superstitious glory. But trying to convince his new compatriots was a losing game; his popularity waned, and the model community he planned was never populated. Never mind. For us his importance lies in his chemical researches, which had been completed twenty years previously in Leeds.
10
Heap, R. B. "Animals and the Human Food Chain." In Feeding a World Population of More Than Eight Billion People. Oxford University Press, 1998. http://dx.doi.org/10.1093/oso/9780195113129.003.0025.
Full textAbstract:
The argument that the population explosion presents a serious challenge to the ability of the world to feed itself and a serious threat for the recovery potential of the planet has been well rehearsed. The Reverend Thomas Malthus, an ordained minister of the Anglican church and a Fellow of Jesus College, Cambridge, stated in his famous essay nearly 200 years ago that “population, when unchecked, increases in a geometrical ratio. Subsistence increases only in an arithmetical ratio” (Malthus, 1798). Since 1950 the human population has doubled, and U.N. projections indicate that it is set to reach about 8 billion by the year 2020 and 9.5 billion in 2050. The trajectory of the sigmoid model predicts that the current exponential increase will stabilize around a figure of 10 billion by 2100. A different model is the J-shaped curve, in which exponential growth during favorable conditions is followed by a dramatic, if recoverable, crash resulting from density-dependent destruction of the environment. Whichever model will apply in future, population growth will be checked somehow, depending on the influence of food security, fertility control, and socioeconomic factors. Many of the chapters in this book have focused on land resources and the opportunities that exist for improvements in crop production. While a substantial component of the planet’s biomass consists of vegetation, it would be unwise to underestimate the direct and indirect contributions of livestock to food security. In this chapter I consider the impact of scientific advances on animal production and the human food chain and examine the reasons there are strong dissenting voices raised against the adoption of some technologies and to what extent such concerns affect progress. The Brundtland Commission (1987) defined food security as secure ownership of, or access to resources, assets, and income-earning activities to offset risks, ease shocks, and meet contingencies. In other words, not everyone is intended to be a subsistence fanner, but everyone must possess the means to acquire an adequate diet. For most of the world’s population this is a rational interpretation of food security, with the prosperous producing that which is surplus to indigenous needs and the less developed areas benefiting from that surplus’s distribution to areas of scarcity.