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Relevant bibliographies by topics / English Puritanism

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Journal articles

Academic literature on the topic 'English Puritanism'

Author: Grafiati

Published: 4 June 2021

Last updated: 2 February 2022

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Journal articles on the topic "English Puritanism"

1

Pederson, Randall J. "Reformed Orthodoxy in Puritanism." Perichoresis 14, no. 3 (2016): 45–59. http://dx.doi.org/10.1515/perc-2016-0015.

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Abstract This paper explores the relationship between early modern English Puritanism and Reformed orthodoxy through a fresh examination of three ministers who have been described as Puritans: John Owen, Richard Baxter, and John Goodwin. By assessing their attitudes toward the Bible and specifically the doctrine of justification, this paper uncovers an evolving consensus of orthodox thought in the period. Their attitudes and approaches to doctrine and church tradition led to diverse interpretations and directions in the codification of their religion. Their theological interpretations reflect an inherent pattern of diversity within English Puritanism, especially in its attitudes towards the formation of orthodoxy. The relation of Reformed orthodoxy to Puritanism, then, is more complex than older modes of scholarship have allowed. For the Puritan mainstream, Reformed orthodoxy served as a theological compass and thermostat that tested ideas and was to govern both the direction and temperament of Reformed doctrine. For those outside the pale, such orthodoxy and their alleged disloyalty to the Bible and Reformed church tradition was vehemently contested.

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2

Haefeli, Evan. "America Discovers English Puritanism." Reviews in American History 31, no. 1 (2003): 24–31. http://dx.doi.org/10.1353/rah.2003.0006.

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3

Greene, Douglas G., and John Spurr. "English Puritanism, 1603-1689." Albion: A Quarterly Journal Concerned with British Studies 31, no. 4 (1999): 647. http://dx.doi.org/10.2307/4053147.

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4

Spurr (book author), John, and Elizabeth Sauer (review author). "English Puritanism, 1603-1689." Renaissance and Reformation 35, no. 3 (1999): 109–10. http://dx.doi.org/10.33137/rr.v35i3.10752.

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5

Gunther, Karl. "The Origins of English Puritanism." History Compass 4, no. 2 (2006): 235–40. http://dx.doi.org/10.1111/j.1478-0542.2006.00321.x.

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6

Johnston, Alexandra F. "English Puritanism and Festive Custom." Renaissance and Reformation 27, no. 4 (2009): 289–97. http://dx.doi.org/10.33137/rr.v27i4.11813.

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7

TYACKE, NICHOLAS. "THE PURITAN PARADIGM OF ENGLISH POLITICS, 1558–1642." Historical Journal 53, no. 3 (2010): 527–50. http://dx.doi.org/10.1017/s0018246x1000018x.

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ABSTRACTTraditionally puritanism has been treated as a religious phenomenon that only impinged on the world of that ‘secular’ politics to a limited extent and mainly in relation to church reform. Such an approach, however, is to employ a misleadingly narrow definition which ignores the existence of a much more all-embracing puritan political vision traceable from the mid-sixteenth century. First clearly articulated by some of the Marian exiles, this way of thinking interpreted the Bible as a manifesto against tyranny whether in church or state. Under the successive regimes of Elizabeth I, James I, and Charles I, puritans can be found who continued to judge the actions of government by the same biblical criterion, which also helps to explain among other things their prominence in opposing unparliamentary taxation. Puritan ideology itself was transmitted down the generations partly via a complex of family alliances, underpinned by teaching and preaching, and this in turn provided a basis for political organization. Moreover, the undiminished radical potential of puritanism is evident from responses to the assassination of Buckingham in 1628. Given these antecedents the subsequent resort to Civil War appears less surprising than historians often claim.

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8

Okie, Laird. "Daniel Neal and the ‘Puritan Revolution’." Church History 55, no. 4 (1986): 456–67. http://dx.doi.org/10.2307/3166368.

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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.

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9

Duffy, Eamon. "The Reformed Pastor in English Puritanism." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 83, no. 1 (2003): 216–34. http://dx.doi.org/10.1163/187607502x00130.

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10

COFFEY, JOHN. "PURITANISM AND LIBERTY REVISITED: THE CASE FOR TOLERATION IN THE ENGLISH REVOLUTION." Historical Journal 41, no. 4 (1998): 961–85. http://dx.doi.org/10.1017/s0018246x98008103.

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In recent years historians have grown sceptical about attempts to trace connections between puritanism and liberty. Puritans, we are told, sought a godly society, not a pluralistic one. The new emphasis has been salutary, but it obscures the fact that a minority of zealous Protestants argued forcefully for the toleration of heresy, blasphemy, Catholicism, non-Christian religions, and even atheism. During the English revolution, a substantial number of Baptists, radical Independents, and Levellers insisted that the New Testament paradigm required the church to be a purely voluntary, non-coercive community in the midst of a pluralistic society governed by a ‘merely civil’ state. Although their position was not without its ambiguities, it constituted a startling break with the Constantinian assumptions of magisterial Protestantism.

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