Relevant bibliographies by topics / Execution sermons

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Academic literature on the topic 'Execution sermons'

Author: Grafiati
Published: 4 June 2021
Last updated: 4 March 2023

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Journal articles on the topic "Execution sermons"

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CONNOLLY, S. J. "The Church of Ireland and the Royal Martyr: Regicide and Revolution in Anglican Political Thought c. 1660–c. 1745." Journal of Ecclesiastical History 54, no. 3 (July 2003): 484–506. http://dx.doi.org/10.1017/s0022046903007279.

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The survival in published form of a range of sermons commemorating the execution of Charles I provides an opportunity to examine the character and limits of political debate within the Church of Ireland. After 1688 the task of condemning the regicide of 1649 without seeming to question the legitimacy of the Revolution presented serious difficulties. In the longer term the anniversary ceased to be contentious, as defenders of the Hanoverian establishment appropriated much of the traditional Anglican rhetoric of obedience to lawful authority. That appropriation provides the context for a significant 30 January sermon by Jonathan Swift.
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Cohen, Daniel A. "In Defense of the Gallows: Justifications of Capital Punishment in New England Execution Sermons, 1674-1825." American Quarterly 40, no. 2 (June 1988): 147. http://dx.doi.org/10.2307/2713065.

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LACEY, ANDREW. "The Office for King Charles the Martyr in the Book of Common Prayer, 1662–1685." Journal of Ecclesiastical History 53, no. 3 (July 2002): 510–26. http://dx.doi.org/10.1017/s0022046901008740.

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This article investigates the development of the use of texts and images in commemorating the regicide of Charles I , from private commemoration among Royalists during the Republic, to its official institution after the Restoration. The article will argue that the Office gave official sanction to an image of the virtuous suffering king which had been in existence even before his execution. The Office also presented a particular view of the king's moral character, the causes of the Civil War and the Restoration which was to become the accepted account expounded in commemorative sermons for the next 150 years. Drawing on Old Testament themes, the Office also aimed to point a political moral used by successive governments, namely that attacks on the established order incurred divine punishment.
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Yost, Benjamin S. "Kant's Justification of the Death Penalty Reconsidered." Kantian Review 15, no. 2 (July 2010): 1–27. http://dx.doi.org/10.1017/s1369415400002417.

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It is hard to know what to think about Kant's ‘passionate sermons’ on capital punishment. Kant clearly feels that it is one of the most important punishments in the state's arsenal. But his vehement insistence on the necessity of execution strikes many readers as philosophically suspect. Critics argue that Kant's embrace of the death penalty is incompatible with, or at least not required by, the fundamental tenets of his moral and legal philosophy (Schwarzschild 1985; Merle 2000; Potter 2002; Hill 2003). These arguments typically employ one of two strategies. The first is to deny that execution is required by retribution in even a prima facie sense; arguments along this line typically question the coherence of Kant's doctrine of the ius talionis (Sarver 1997). The second is to show that there are inviolable moral principles that render the death penalty illegitimate; this criticism typically appeals to the value of human dignity or the right to life (Radin 1980; Pugsley 1981; Schwarzschild 1985; Merle 2000; Potter 2002). There is a third strategy that could be used to criticize Kant, although it is not aimed at him specifcally. This strategy invokes legal principles of fairness or due process. It asserts that, regardless of capital punishment's moral appropriateness or legitimacy, capital punishment is unjust due to the fallibility of legal actors and institutions (Nathanson 2001). Someone adopting the third strategy might claim that, while Kant's justifcation may be acceptable in principle, it fails to justify the death penalty in the world we live in.
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TRODD, ZOE. "John Brown's Spirit: The Abolitionist Aesthetic of Emancipatory Martyrdom in Early Antilynching Protest Literature." Journal of American Studies 49, no. 2 (May 2015): 305–21. http://dx.doi.org/10.1017/s0021875815000055.

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Before his execution in 1859, the radical abolitionist John Brown wrote a series of prison letters that – along with his death itself – helped to cement the abolitionist aesthetic of emancipatory martyrdom. This article charts the adaptation of that aesthetic in antilynching protest literature during the decades that followed. It reveals Brown's own presence in antilynching speeches, sermons, articles, and fiction, and the endurance of the emancipatory martyr symbol that he helped to inaugurate. Between the 1880s and the 1920s, black and white writers imagined lynching's ritual violence as a crucifixion and drew upon the John Brown aesthetic of emancipatory martyrdom, including Frederick Douglass, Stephen Graham, James Weldon Johnson, Walter White, black Baptist ministers, and black educators and journalists. Fusing martyrdom and messianism, these antilynching writers made the black Christ of their texts an avenging liberatory angel. The testamentary body of this messianic martyr figure marks the nation for violent retribution. Turning the black Christ into a Brown-like prophetic sign of God's vengeful judgment, antilynching writers of the late nineteenth and early twentieth centuries warned of disaster, demanded a change of course, challenged white southern notions of redemption, and insisted that African Americans must reemancipate themselves and redeem the nation.
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Salyer, Matt. ""Between the Heavens and the Earth": Narrating the Execution of Moses Paul." American Indian Culture and Research Journal 36, no. 4 (January 1, 2012): 77–106. http://dx.doi.org/10.17953/aicr.36.4.f285w07601257343.

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The 1772 execution of the Mohegan sailor Moses Paul served as the occasion for Samson Occom's popular Sermon, reprinted in numerous editions. Recent work by Ava Chamberlain seeks to recover Paul's version of events from contemporary court records. This article argues that Paul's "firsthand" account of the case and autobiographical narrative submitted in his appeal illustrate the importance of approaching confessional texts such as Paul's as fundamentally coauthored documents. I argue that both Occom's Sermon and Paul's Petition, which was cowritten with his attorney William Samuel Johnson, construct mediated, communal definitions of "Indianness" and provide an unintentional space for individual narrative autonomy.
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Seing, Ida, Nina Thórný Stefánsdóttir, Jeanette Wassar Kirk, Ove Andersen, Tine Tjørnhøj-Thomsen, Thomas Kallemose, Evert Vedung, Karsten Vrangbæk, and Per Nilsen. "Social Distancing Policies in the Coronavirus Battle: A Comparison of Denmark and Sweden." International Journal of Environmental Research and Public Health 18, no. 20 (October 19, 2021): 10990. http://dx.doi.org/10.3390/ijerph182010990.

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Social distancing measures have been a key component in government strategies to mitigate COVID-19 globally. Based on official documents, this study aimed to identify, compare and analyse public social distancing policy measures adopted in Denmark and Sweden regarding the coronavirus from 1 March 2020 until 1 October 2020. A key difference was the greater emphasis on laws and executive orders (sticks) in Denmark, which allowed the country to adopt many stricter policy measures than Sweden, which relied mostly on general guidelines and recommendations (sermons). The main policy adopters in Denmark were the government and the Danish Parliament, whereas the Public Health Agency issued most policies in Sweden, reflecting a difference in political governance and administrative structure in the two countries. During the study period, Sweden had noticeably higher rates of COVID-19 deaths and hospitalizations per 100,000 population than Denmark, yet it is difficult to determine the impact or relative effectiveness of sermons and sticks, particularly with regard to broader and longer-term health, economic and societal effects.
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Bracken, Christopher. "The deaths of Moses: The death penalty and the division of sovereignty." Critical Research on Religion 6, no. 2 (June 5, 2018): 168–83. http://dx.doi.org/10.1177/2050303218774894.

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Derrida insists that any effort to think theological–political power “in its possibility” must begin with the death penalty. In this paper, I revisit the death of Moses Paul, “an Indian,” executed in New Haven in 1772 for the murder of Moses Cook, a white man. The Mohegan minister Samson Occom delivered Paul’s execution sermon and accompanied him to the gallows. Revised, Occom’s sermon was one of the first works published by a Native American author in English. Occom suggests there can be a theological–political power that signals itself not by decreeing the death penalty, but by opposing it. Hence sovereignty can be thought, with and against Derrida, as the theologico-political power to restore life. By opposing death to grace, moreover, Occom achieves a division of sovereignties, creating an opening for Indigenous nations within the scaffolding of the settler state. Working in collaboration, then, Occom and Paul produce a political theology.
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Maguire, Nancy Klein. "The Theatrical Mask/Masque of Politics: The Case of Charles I." Journal of British Studies 28, no. 1 (January 1989): 1–22. http://dx.doi.org/10.1086/385923.

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Britain now wear's the sock; the Theater's clean Transplanted hither, both in Place and Scene.Martin Butler and Jonathan Dollimore have recently documented the importance of drama in English political life before 1642. Such scholarship, however, has stopped cold at the great divide of 1642. Except for Lois Potter in “‘True Tragicomedies’ of the Civil War and Interregnum,” no one has considered the relationship between politics and theater while the theaters were officially closed. Scholars have thereby missed a seminal question in understanding the discourse and complex political maneuvering enveloping the act of regicide in 1649. What is the relationship between the theatrical tradition and the execution of Charles I?Even though historians frequently comment on the “tragic” nature of the execution of Charles I, thus far neither historian nor literary person has bothered to examine the immediate and popular reactions to the act of regicide. This is understandable. An odd mix of imaginative projection and verifiable fact enshrines the execution of Charles, and documentation is admittedly difficult. The available assortment of primary literature, however, indicates that many Englishmen responded to the execution as theater, more specifically, the dramatic genre of tragedy. A 1649 sermon (attributed to the Royalist Robert Brown) exemplifies both the tragic response to the act of regicide and the mid-century employment of the theatrical tradition: Brown describes the execution as “the first act of that tragicall woe which is to be presented upon the Theater of this Kingdome, likely to continue longer then the now living Spectators.”
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Klemp, P. J. "Civil War Politics and the Texts of Archbishop William Laud's Execution Sermon and Prayers." English Literary Renaissance 43, no. 2 (March 2013): 308–42. http://dx.doi.org/10.1111/1475-6757.12010.

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Dissertations / Theses on the topic "Execution sermons"

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Cornevin, Gérard. ""Cedant arma togae..." : l'institution militaire dans la pensée constitutionnelle et politique de l'an III (1795) à 1962." Thesis, Aix-Marseille, 2014. http://www.theses.fr/2014AIXM1018.

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La sagesse politique est de faire vivre un gouvernement libre, et une puissance armée. Etude portant sur l'organisation de la force armée dans la pensée constitutionnelle, et son action dans la pensée politique depuis l'an III (1795) à 1962, sur une période de 167 ans, sa déclinaison dans l'iconographie politique, à l'aune de la politique, portant sur les dix régimes politiques- souverains et républicains - au travers des guerres et évènements sociétaux. La conclusion rappelle l'obéissance des armées au pouvoir civil pour la période considérée, une interaction du politique et des armées et ouvre une perspective nouvelle, dans la relation politique-armées, exposant un aperçu sur les grandes puissances économiques, dans leurs rapports politique-armées
Political wisdom is to live a free government, and military power. Study on the organization of armed force in the constitutional thought, and action in political thought since the year III (1795) to 1962, over 167 years, its variation in the political iconography to yardstick of politics, on the ten-political sovereign and republican regimes - through wars and societal events. The conclusion reminds the obedience of armies of the civil power for the period, an interaction of political and armed and opens a new perspective in the political-military relationship, exposing an overview of the major economic powers in their relations policy-armies
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"The Wicked Man's Portion Discourses of Vice and Boundaries of Moral Citizenship in Early New England." Doctoral diss., 2013. http://hdl.handle.net/2286/R.I.18109.

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abstract: "The Wicked Man's Portion" uses crime writing as a means to measure modernity in early America. Crime writing does things all too familiarly "modern"; it imagines audiences in need of moral instruction, citizens questioning the decisions of those in power, and men and women seeking reassurance that their community was safe, just, and moral. Crime writing pries open the dialectic between the expectations of authority and individuals' experiences. What emerges is the concept of a moral citizen, a self-reliant individual sharing responsibility for a well-ordered community. The first chapter examines typological interpretations of scripture in execution sermons revealing the interrelation between religion and law. Chapters two and three focus on the interaction between criminal law and beliefs in the supernatural; chapter two looks at supernatural crimes and forensic methods, such as those surrounding witch trials, and chapter three examines arguments for capital punishment that hinged upon divine involvement in human affairs. The fourth chapter discusses gallows publications' functions in the public sphere and contributions to inchoate democracy. The final chapter asks how equity defined punishment in economic terms. This chapter pays particular attention variations of punishment determined by race, class, and gender.
Dissertation/Thesis
Ph.D. English 2013
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Books on the topic "Execution sermons"

1

Hanging between heaven and earth: Capital crime, execution preaching, and theology in early New England. DeKalb: Northern Illinois University Press, 2009.

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Execution sermons. New York: AMS Press, 1994.

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Sermons: The Life And Character Of John Brown; On Slavery And Its Hero-Victim; The Execution Of John Brown. Kessinger Publishing, LLC, 2007.

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Hofreiter, Christian. Violent Readings. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198810902.003.0006.

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The chapter addresses the question in how far herem texts have inspired and shaped war and violent behaviour in the real world. It briefly reviews passages in Ambrose and Augustine that arguably constitute patristic antecedents to later violent readings. This review is followed by a detailed treatment of the reception of herem texts during the medieval crusades, which draws on crusading chronicles, songs, poems, epics, and sermons; then by briefer sections on the medieval inquisition, the Spanish conquest of the New World, the ‘Christian holy war’ in sixteenth- and seventeenth-century authors, and colonial wars in North America. The chapter demonstrates that the OT generally and herem texts specifically provided narratives, categories, and labels by which Christians understood themselves and their ‘enemies’. Herem texts were sometimes used to justify massacres ex post facto; at the same time, it cannot be demonstrated that they shaped the planning or execution of mass slaughters.
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Andrew, William Wayte. Sermon Preached ... After the Execution of J.B. Rush, for the Murder of Isaac Jermy, Esq. Arkose Press, 2015.

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Patterson, W. B. Scholar and Controversialist. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198793700.003.0005.

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Fuller faced an uncertain future on his return to London in the wake of the royalist collapse. Friends assisted him, and he found convenient lodging at Sion College. In 1648 he was appointed minister of Waltham Abbey by James Hay, earl of Carlisle, the church’s patron. Fuller published a major work on the history and geography of the Holy Land, a collection of biographies of Protestant divines, and an edition of the debates in Parliament in 1628-9. He lamented the trial and execution of King Charles in a published sermon. He also defended in print practices of the Church that had been abolished or were being undermined by the ecclesiastical changes of the late 1640s and 1650s, especially under Oliver Cromwell. In this environment he published his major work, The Church-History of Britain (1655), in part to stimulate the nation’s memory of its religious heritage.
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Lapidge, Michael. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198811367.003.0001.

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Introduction: The forty passiones translated in this volume represent a genre of Christian-Latin literature that has seldom attracted attention and is poorly understood; yet in sum they constitute a remarkable body of literature composed during the period between 425 and 675, and provide valuable evidence of the sentiments and beliefs of ordinary Christians of that time — their aversion to pagan practices, their admiration for virginity, their firm commitment to orthodoxy — as well as evidence for the machinery of Roman legal procedure. Since the passiones appear to have been composed by the clerics who were custodians of the martyrial churches and shrines in Rome, in response to the ever-increasing volume of pilgrim traffic to these shrines, and since these clerics appear not to have received the benefit of the highest grade of Roman education, they provide first-hand evidence for the sub-élite Latin of the time. The passiones are works of pure fiction: they abound in absurd errors of chronology, and of the Roman magistrates who figure in them, very few can be identified (this is one of the reasons why the passiones have largely been ignored by historians of late antiquity). Of the forty passiones, some twenty-one treat martyrs who are attested in sources earlier than c. 384, and who may be considered ‘authentic’ martyrs (which is not to say that the descriptions of their arrest, trial, torture and execution — which are often described in ludicrous terms — are similarly ‘authentic’). The remaining passiones treat persons concerning whom there is no reliable evidence that they were martyrs: some are the names of pious persons who donated property to the church; others are the result of pure invention. In any case, there is very little evidence that large numbers of Christians were martyred at Rome in the period before the ‘Peace of the Church’ (c. 312): certainly not the large numbers implied by the fictional passiones. No records of trials of Christians from the period before c. 312, so for their accounts of the trials the authors of the fictitious passiones were obliged to model their accounts on genuine accounts of trial proceedings involving Christians in proconsular Africa (the so-called acta proconsularia); but many features of the trials described in the passiones are imaginary: for example, the lengthy debates between the presiding magistrate or judge and the martyr on questions of Christian belief (the virtues of virginity, the evils of paganism), some of which devolve into lengthy sermons by the martyrs. In any case, the martyrs in the passiones never succeed in converting the judge, and are accordingly sentenced to torture (often described in excruciating, and sometimes absurd, detail) and execution. In most passiones, the bodies of the martyrs are recovered by pious Christians and buried in identifiable shrines (usually in suburban cemeteries).
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A sermon preached in Boston, July 23, 1812: The day of publick fast appointed by the Executive of the commonwealth of Massachusetts, in consequence of the declaration of war against Great Britain. Boston: Printed by Greenough and Stebbins, 1985.

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Bartol, C. A., Henry Wilder Foote, and James Freeman Clarke. Sermons Preached in Boston on the Death of Abraham Lincoln: Together with the Funeral Services in the East Room of the Executive Mansion at Washington. Creative Media Partners, LLC, 2018.

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various. Sermons Preached In Boston On The Death Of Abraham Lincoln: Together With The Funeral Services In The East Room Of The Executive Mansion At Washington. Kessinger Publishing, LLC, 2007.

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Book chapters on the topic "Execution sermons"

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"Sixteen. The Sermons: Concept and Execution." In The Princeton Companion to Jonathan Edwards, 243–57. Princeton University Press, 2005. http://dx.doi.org/10.1515/9780691210278-020.

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Christian, Margaret. "“a goodly amiable name for mildness”: Mercilla and other Elizabethan types." In Spenserian Allegory and Elizabethan Biblical Exegesis. Manchester University Press, 2016. http://dx.doi.org/10.7228/manchester/9780719083846.003.0008.

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The 1570 “Homelie against Disobedience” and court sermons responding to the Northern Rebellion and the threat posed by Mary Stuart employ biblical figures to develop a spiritual interpretation of current events. Public sermons in 1587, the year of Mary Stuart’s execution, and in 1589 likewise use biblical typology which shades into nationalism. Recent critics see the Mercilla episode, in its idealization of Elizabeth’s attitude and inaccurate presentation of Mary Stuart’s trial, as evidence of Spenser’s bad faith or a sophisticated critique of power. Rather, his allegory recalls preachers’ use of typology to spiritualize recent events and present them as reflecting well upon Elizabeth and God’s care of England.
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Wills, David. "The Time of the Trap Door." In Killing Times, 54–86. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823283521.003.0003.

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This chapter offers an examination of the refining of the instant of execution that takes place with the introduction of trap door gallows in the seventeenth century and, more spectacularly and explicitly, in the late eighteenth century with the French Revolution and the guillotine. The death penalty is thereby distinguished from torture and a post-Enlightenment conception of punishment is introduced, lasting to the present. But the guillotine is bloody, and that underscores a complex visuality of the death penalty that also obtains during the same time period, playing out across diverse genres such as the execution sermon, political and scientific discourses relating to the guillotine, Supreme Court descriptions of crimes, and practices of an entity such as the Islamic State. What develops concurrent with the guillotine—yet remains constant through all those examples--is a form of realist photographic visuality.
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"Out of Egypt: Richard Fletcher's Sermon before Elizabeth I after the Execution of Mary Queen of Scots." In Dissing Elizabeth, 118–50. Duke University Press, 2020. http://dx.doi.org/10.1515/9780822396604-008.

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Compton, John W. "The Battle for the Clergy." In The End of Empathy, 89–115. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190069186.003.0005.

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Covering the period from 1945 to 1960, this chapter examines a series of clergy education initiatives that attempted to build support for libertarian economic ideas. Launched by conservative activists and organizations, these programs sought to undermine clerical support for the New Deal–era welfare state, but they mostly ended in failure. With financial support from the wealthy oil executive J. Howard Pew, organizations like Spiritual Mobilization and the Christian Freedom Foundation spread the gospel of free enterprise using newsletters, radio broadcasts, and sermon contests. But polls funded by Pew himself found they had little impact on the political or economic views of rank-and-file ministers. The National Association of Manufacturers’ (NAM) clergy-industry program was marginally more successful, though its organizers were similarly disappointed at their inability to stoke clerical opposition to the New Deal/Fair Deal agenda. The chapter concludes with a series of observations on why Christian Libertarianism gained little traction with either ministers or lay people during the 1950s.
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