Relevant bibliographies by topics / Puritan theology

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Puritan theology'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 August 2024

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Journal articles on the topic "Puritan theology"

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Lado, Gatsper Anderius. "Implikasi Teologi Kaum Puritan bagi Kehidupan Gereja di Indonesia." HARVESTER: Jurnal Teologi dan Kepemimpinan Kristen 9, no. 1 (June 30, 2024): 106–18. http://dx.doi.org/10.52104/harvester.v9i1.201.

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The lack of correct understanding and weak teachings of the church regarding holiness are actual problems throughout time. Political influences and a world that has been damaged by sin have become a challenge for believers to live a holy life. The church needs to be purified constantly. The church's weak understanding and teaching about biblical holiness will have an impact on the weak quality of Christian faith. The Puritans who emerged in the 16th century AD in England were famous for their teachings which prioritized the application of biblical teachings, holy living behavior and missionary duties. The theology of the Puritans was then believed by theologians to be the forerunner for the development of the Evangelical (Evangelical) Movement today. For this reason, Puritan theology is worthy of study and becomes a guide for improving the quality of church life today, including in Indonesia. Using literature study research methods, this article highlights the emphasis and characteristics of Puritan theology only, and does not discuss the entire Puritan theological building as a topic of discussion. This paper aims to examine matters related to Puritan theology or teachings using a literature study approach. The research results show that Puritan theology emphasizes the importance of churches in Indonesia to teach and practice Puritan theology as a benchmark for remaining firm in upholding the teachings of the Bible as a basis for conducting theology and living holy lives in a holistic manner and faithfully preaching the Gospel of Christ.AbstrakKurangnya pemahaman yang benar dan lemahnya pengajaran gereja perihal kekudusan menjadi permasalahan aktual di sepanjang masa. Pengaruh politik dan dunia yang sudah dirusak oleh dosa, menjadi tantangan bagi orang percaya untuk menjalankan perilaku hidup kudus. Gereja perlu dimurnikan senantiasa. Lemahnya pemahaman dan pengajaran gereja tentang kekudusan yang alkitabiah, akan berdampak pada lemahnya kualitas iman Kristen. Kaum Puritan yang muncul Abad ke-16 Masehi di Inggris terkenal dengan pengajaran yang mengutamakan penerapan ajaran alkitab, perilaku hidup kudus dan tugas misi.Teologi Kaum Puritan kemudian diyakini para teolog menjadi cikal bakal bagi berkembanganya Gerakan Injili (Evangelikal) pada masa kini. Untuk itu, teologi Kaum Puritan layak dipelajari dan menjadi panduan bagi peningkatan kualitas kehidupan gereja masa kini, tak terkecuali di Indonesia. Dengan menggunakan metode penelitian Studi Pustaka, artikel ini menyorot penekanan dan ciri khas teologi Kaum Puritan saja, dan tidak membahas keseluruhan bangunan teologi Kaum Puritan sebagai topik diskusi. Paper ini bertujuan untuk mengkaji hal-hal yang berhubungan dengan teologi atau ajaran kaum Puritan dengan memakai pendekatan Studi Pustaka. Hasil penelitian menunjukkan bahwa teologi Kaum Puritan menekankan pentingnya gereja-gereja di Indonesia untuk mengajarkan dan mempraktekkan teologi Kaum Puritan menjadi patokan untuk tetap teguh memegang ajaran Alkitab sebagai landasan dalam berteologi dan berperilaku hidup kudus secara holistik serta setia memberitakan Injil Kristus.
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Skaggs, Jacob. ""Before His Head was Cold": Puritan Piety and the Pipe Organ." Nota Bene: Canadian Undergraduate Journal of Musicology 17, no. 1 (June 18, 2024): 51–73. http://dx.doi.org/10.5206/notabene.v17i1.17192.

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It is well known that musical activity in colonial New England was quite low; this was in no small part caused by the Puritan emphasis on the unaccompanied singing of psalms in their churches. What is often neglected when discussing Puritan musical activity is how Calvinism’s grip on Puritan theology loosened throughout the seventeenth and eighteenth centuries, leaving room for changes to worship traditions. The same Puritans who destroyed pipe organs across England in the seventeenth century started building these instruments in their New England meeting houses towards the end of the eighteenth century. This paper uses primary sources to compare the Puritan theology of the Westminster Confession to statements of belief from Boston’s most progressive Congregationalist churches in the late eighteenth century. Such comparisons, when paired with a timeline of rhetoric surrounding instruments in worship music, connect doctrines of separation to the destruction of organs and doctrines of unity to the reinstatement of organs.
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Bolitho, Riley. "The New England Puritans: History, Social Order, and Gender." Perspektywy Kultury 34, no. 3 (November 30, 2021): 59–72. http://dx.doi.org/10.35765/pk.2021.3403.05.

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The article will address the history of the Puritan migration from England to early colonial America, contextualizing their social order and gender in culture in the New World given special emphasis to their theology. The methodology employed is qualitative analysis of factors that: caused Puritan emigration and their early experience in Massachusetts Bay; organized their social structure; and illuminated the position of gender in culture. Generally, Puritans migrated out of New England for varying reasons but primarily out of deep-seated theological frustrations with the Church of England. Their theology is then described and assigned its place as the organizing principle of society; understanding this, gender is consequentially realized as not a particularly useful category of culture for the Puritans although we can observe how cultural works articulated women’s position in society—which was principally as wives, mothers, and worshipers.
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LUTTMER, FRANK. "Persecutors, Tempters and Vassals of the Devil: The Unregenerate in Puritan Practical Divinity." Journal of Ecclesiastical History 51, no. 1 (January 2000): 37–68. http://dx.doi.org/10.1017/s0022046999002882.

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During the late Tudor and early Stuart age, England's parish ministries were increasingly occupied by energetic Puritan preachers who sought to convert souls and build ‘godly’ communities. Together with ‘godly’ magistrates and lay supporters, these preachers laboured to replace a culture rooted in traditional festivals, ales, dances and games with a culture sustained by frequent sermons, Scripture-reading and a strict observance of the Sabbath. Not everyone, however, heeded the call of the preachers. Many people, in most places probably a significant majority, were unable or unwilling to embrace the Puritan theology of grace and were opposed to Puritans' interference in their lives. Resistance to Puritans surfaced in different forms and degrees, ranging from indifference and passivity to organised demonstrations and protests, to street fighting and violence. Verbal abuse seems to have been common; the preferred term of abuse, ‘Puritan’, remained a potent and wounding accusation in spite of its common currency. From about the 1570s and 80s, when Puritan evangelism emerged as a significant movement in England, to the period of the Civil War, tensions between Puritans and anti-Puritans periodically surfaced in towns and villages across the kingdom, with divisions in communities cutting across class lines.
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Baskerville, Stephen. "The Family in Puritan Political Theology." Journal of Family History 18, no. 2 (March 1993): 157–77. http://dx.doi.org/10.1177/036319909301800202.

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The article examines the role of the family in Puritan theology, as expressd in popular and political sermons. It does not treat the extensive Puritan household manuals, nor does it argue that Puritan strictures on the family were especially unique or original. However, by examining the often figurative use of the family in Puritan theology, it argues that the Puritan obsession with the subject reflected a deep crisis in contemporary family relations and that the emotions produced by this crisis were then exploited by the preachers to create both Puritanism itself and the radical political ideology of the 1640s.
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Whitford, David. "A Calvinist Heritage to the “Curse of Ham”: Assessing the Accuracy of a Claim about Racial Subordination." Church History and Religious Culture 90, no. 1 (2010): 25–45. http://dx.doi.org/10.1163/187124110x506509.

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AbstractThis article assesses the validity of the claim that Puritan theology was “preset for racism” and that it played a preeminent role in establishing racial hatred in America. It does so by examining a number of Puritans beliefs regarding the most important theological justification for slavery, the socalled Curse of Ham.
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Pryor, C. Scott, and Glenn M. Hoshauer. "Puritan Revolution and the Law of Contracts." Texas Wesleyan Law Review 11, no. 2 (March 2005): 291–360. http://dx.doi.org/10.37419/twlr.v11.i2.7.

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The revolutionary political, economic, and religious changes in England from the time of Henry VIII through the execution of Charles I accompanied the creation of the modern law of contracts. Most legal historians have ignored the impact of the Protestant Reformation and the rise of Puritanism on the development of the common law. Only a few historians have considered the influence of Puritanism on the law but have come to conflicting conclusions. This paper considers the question of Puritanism's impact on three aspects of the common law of contracts: the rise of the writ of assumpsit, the rationalization of the doctrine of consideration, and the independence of promissory conditions. The Authors conclude that Puritan theology was irrelevant to assumpsit and consideration but could have influenced the framework of analysis of the application of virtually absolute liability in Paradine v. Jane. 1 Second, the Puritan emphasis on discipline-personals, ocial, and ecclesiastical- represents an independent source of influence on the development of the common law of contracts. The disciplined life grew in cultural significance with the Reformation and the subsequent process of confessionalization. Of the three confessional traditions arising from the Reformation, the Reformed, which included the Puritans, implemented discipline to the greatest extent. The Puritan tools of discipline-self-examination, literacy, catechizing, and local ecclesiastical implementation-proved effective. The emerging modern state valued a disciplined citizenry and eventually co-opted the social gains produced by Puritanism. The particular forms of Puritan theology and discipline were contributing factors to the English Civil War. The Civil War both precipitated the monopolization of judicial power in the common law courts and exacerbated the need for the imposition of social order from above. These factors also underlay the decision in Paradine v. Jane.2 Thus, the Authors believe that Puritan social practice influenced the common law of contracts.
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Brachlow, Stephen. "Puritan Theology and General Baptist Origins." Baptist Quarterly 31, no. 4 (January 1985): 179–94. http://dx.doi.org/10.1080/0005576x.1985.11751706.

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PARNHAM, DAVID. "The Humbling of ‘High Presumption’: Tobias Crisp Dismantles the Puritan Ordo Salutis." Journal of Ecclesiastical History 56, no. 1 (January 2005): 50–74. http://dx.doi.org/10.1017/s0022046904002143.

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Tobias Crisp presented a sophisticated, if highly tendentious, critique of the Puritan way to salvation. Having taken the view that the Puritan ordo salutis required of its practitioners a works-based devotion that sprang from a principal commitment to ‘law’ rather than ‘grace’, Crisp attacked both the theological and pastoral shortcomings of Puritanism. He then proceeded to develop a counter-theology of his own that promised a pastoral direction very different from that presided over by Puritan divines. This article addresses these dimensions of Crisp's discourse, and also assesses the self-defence mounted by Puritan respondents to Crisp.
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Evans, Vella Neil. "Benjamin Coleman and Compromise: An Analysis of Transitional Puritan Preaching." Journal of Communication and Religion 10, no. 1 (1987): 1–8. http://dx.doi.org/10.5840/jcr19871012.

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Benjamin Colman, 1673 to 1747, preached a traditional Puritan theology while incorporating such liberal elements as Newtonian science, Lockean psychology, and the new humanism of his age. His compromise between traditional and liberal perspectives is also manifest in contradictions in form. Colman employed the structural logic of Ramus, the fourpart division of sermons, and the strong appeals to reason characteristic of traditional Puritan discourse. He liberalized the form of his sermons, however, by inserting emotional appeals in the Doctrine and Reasons sections and by augmenting the conventional "plain style" with the "variation" that Cicero recommends to teach, please and move an audience. While Benjamin Colman is now overlooked, in the early 1700s he formed the style and sensibility of New England. He bridged the ministries of Cotton Mather and Jonathan Edwards and succeeded Mather as the most famous of the divines. He was more successful in reconciling seventeenth century Puritan theology with eighteenth century Enlightenment than either Mather or Edwards. Thus his discourse merits investigation.
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Dissertations / Theses on the topic "Puritan theology"

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Smith, Derek Thomas. "Semiotics, Textuality, and the Puritan Collective: "Speaking to Yourselves in Psalms"." Fogler Library, University of Maine, 2001. http://www.library.umaine.edu/theses/pdf/SmithDT2001.pdf.

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Shin, Ho Sub. "The imputation of Christ's active obedience in Puritan theology." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p036-0360.

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LaFountain, Jason David. "The Puritan Art World." Thesis, Harvard University, 2013. http://dissertations.umi.com/gsas.harvard:11006.

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In this dissertation, I argue that the iconoclastic and anti-materialistic "art of living to God" is the central theoretical preoccupation of English and American Puritan intellectuals. I call attention to a wealth of previously unacknowledged writing about image, art, architecture, and form in Puritan literature, while highlighting how recent materialist analyses of Puritan culture have effectively obscured evidence of iconoclasm and anti-materialism in this milieu. In the first chapter, I explore the Puritan inheritance of John Calvin's theology of the "living image," which defines human beings as God-made pictures and greater than all images that are man-made. I explain how Puritan image theory is wedded to a theorization of the art of living to God, such that Puritan art and image theory are one and the same. The second chapter delineates various ways in which the imitation of Christ undergirds the conceptualization of "art work" in Puritanism. Here I focus on how Puritan ideas about both art and image intersect with their theorizations of happiness, shining, walking, and printing/pressing. I examine the theology of "edification" in my third chapter, probing how godly Puritans were understood to be "living architecture" and "living plants." In Chapter 4 I consider how Puritan anti-formalism contributes to and complicates Puritan art and image theory. More than anything else, a preoccupation with theorizing image, art, architecture, and form is what makes intellectual Puritanism a coherent tradition across space (England and the Netherlands to New England) and time (ca. 1560-1730). In the fifth and concluding chapter, I address an aspect of Puritan ministerial writings in which pastoral practice is defined not as art work but in terms of image curatorship and conservation. I then suggest that Puritan biographical literatures are archives or histories of artful and edificatory performativity. I argue that texts such as broadside elegies, funeral sermons, the monumental collections of lives by Samuel Clarke and Cotton Mather, and perhaps even gravestones should be understood as histories of Puritan art and architecture.
History of Art and Architecture
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Kim, Do Hoon. ""By prophesying to the wind, the wind came and the dry bones lived" : John Eliot's puritan ministry to New England Indians." Thesis, University of Edinburgh, 2012. http://hdl.handle.net/1842/6305.

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John Eliot (1604-1690) has been called ‘the apostle to the Indians’. This thesis looks at Eliot not from the perspective of modern Protestant ‘mission’ studies (the approach mainly adopted by previous research) but in the historical and theological context of 17th century puritanism. Drawing on recent research on migration to New England, the thesis argues that Eliot, like many other migrants, went to New England primarily in search of a safe haven to practise pure reformed Christianity, not to convert Indians. Eliot’s Indian ministry started from a fundamental concern for the conversion of the unconverted, which he derived from his experience of the puritan movement in England. Consequently, for Eliot, the notion of New England Indian ‘mission’ was essentially conversion-oriented, Wordcentred, and pastorally focussed, and (in common with the broader aims of New England churches) pursued a pure reformed Christianity. Eliot hoped to achieve this through the establishment of Praying Towns organised on a biblical model – where preaching, pastoral care and the practice of piety could lead to conversion – leading to the formation of Indian churches composed of ‘sincere converts’. The thesis starts with a critical historiographical reflection on how missiologists deploy the term ‘mission’, and proposes a perspectival shift for a better understanding of Eliot (Chapter 1). The groundwork for this new perspective is laid by looking at key themes in recent scholarship on puritanism, focusing on motives for the Great Migration, millenarian beliefs, and the desire for Indian conversion (Chapter 2). This chapter concludes that Indian conversion and millenarianism were not the main motives for Eliot’s migration to the New World, nor were his thoughts on the millennium an initial or lasting motive for Indian ministry. Next, the thesis investigates Eliot’s historical and theological context as a minister, through the ideas of puritan contemporaries in Old and New England, and presents a new perspective on Eliot by suggesting that conversion theology and pastoral theology were the most fundamental and lasting motives for his Indian ministry (Chapter 3). After the first three chapters, which relocate Eliot in his historical context, the last three chapters consider Eliot’s pastoral activities with the Indians. These have usually been understood as ‘mission’, without sufficient understanding of Eliot’s historical and theological context in the puritan movement and how he applied its ideas to Indian ministry. The thesis examines Eliot’s views on ‘Praying Towns’ as settlements for promoting civility and religion, and ‘Indian churches’ as congregations of true believers formed by covenant (Chapter 4). It investigates Eliot’s activities in the Indian communities, to apply puritan theology and ministerial practice to the Indians as his new parishioners (Chapter 5). Finally, the thesis offers a comparison of puritan and Indian conversion narratives, to try to recover Praying Indians’ own voices about conversion and faith (Chapter 6). This analysis finds both similarities and differences. The extent of the similarities does not necessarily mean (as some have alleged) that puritanism was unilaterally imposed on the Indians. The evidence equally well suggests a nuanced picture of Eliot’s engagement with the Indians from the perspective of 17th century puritanism and its conversion-oriented parish ministry.
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Baskerville, Stephen. "The political theology of puritan preaching in the English Revolution, c.1640-53." Thesis, University of London, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.265824.

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Tumbleson, Beth E. "The bride and bridegroom in the work of Richard Sibbes, English Puritan." Portland, Or. : Theological Research Exchange Network (TREN), 2005.

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Yoon, Jang-Hun. "The significance of John Owen's theology on mortification for contemporary Christianity." Thesis, University of Wales Trinity Saint David, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683189.

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Horton, Michael S. "Thomas Goodwin and the Puritan doctrine of assurance continuity and discontinuity in the Reformed tradition, 1600-1680 /." Thesis, Online version, 1998. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.483977.

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Seifferth, Craig S. "John Owen a Puritan critique of the exchanged life / by Craig S. Seifferth." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Hall, Robert G. "Church discipline in Puritan New England an expression of covenantal order /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Books on the topic "Puritan theology"

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McGrath, Gavin J. Grace and duty in Puritan spirituality. Bramcote: Grove, 1991.

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Rohr, John von. The covenant of grace in Puritan thought. Atlanta, Ga: Scholars Press, 1986.

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Guitton, Jean. L' impur. Paris: Desclée de Brouwer, 1991.

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Rowse, A. L. Milton the Puritan: Portrait of a mind. Lanham, MD: University Press of America, 1985.

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Zakai, Avihu. Exile and kingdom: History and apocalypse in the Puritan migration to America. Cambridge: Cambridge University Press, 1992.

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Rowe, Karen E. Saint and singer: Edward Taylor's typology and the poetics of mediation. Cambridge: Cambridge University Press, 1986.

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John, Owen. Triumph over temptation: Pursuing a life of purity. Colorado Springs, Colo: Victor, 2005.

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

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Spijker, W. van 't. Het puritanisme: Geschiedenis, theologie en invloed. Zoetermeer: Boekencentrum, 2001.

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Beeke, Joel R. Heirs with Christ: The Puritans on adoption. Grand Rapids, Mich: Reformation Heritage Books, 2008.

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Book chapters on the topic "Puritan theology"

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Capern, Amanda L. "Jane Lead and the Tradition of Puritan Pastoral Theology." In Jane Lead and her Transnational Legacy, 91–117. London: Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/978-1-137-39614-3_5.

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Ratschiller Nasim, Linda Maria. "The Religious Space of Knowledge: The Basel Mission, Worldwide Webs and Pietist Purity." In Cambridge Imperial and Post-Colonial Studies, 49–103. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-27128-1_2.

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AbstractThis chapter examines the ideological and social context in which the Basel Mission emerged and scrutinises the changing meaning of Pietist purity over the nineteenth century. The Basel Mission drew upon the support of wealthy and powerful patrician families from Basel and far-flung Pietist networks across Europe and beyond. However, it swiftly transformed into a grassroots movement, funded by small donations from a large number of people in urban and rural areas of Switzerland and Germany. The Basel Mission’s evangelising efforts abroad were linked to charitable activities at home, which tackled the ostensible problem of de-Christianisation within Europe and fundamentally depended on voluntary work, especially by women and children. Although healing had been part of Pietism ever since the movement gained momentum, most adherents had reservations about the morality and efficacy of scientific medicine, discernible in their preference for healing and deliverance theology. The Basel missionaries’ prolonged experience of death and illness in West Africa, however, allowed for the reformulation of Pietist concepts of purity and healing through the integration of scientific theories of disease and hygiene.
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Depkat, Volker. "Sicherheit in der föderalen Theologie der Puritaner im kolonialen Neuengland." In Bundesrepublik Amerika / A new American Confederation, 117–28. Köln: Böhlau Verlag, 2023. http://dx.doi.org/10.7788/9783412528454.117.

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Depkat, Volker. "Sicherheit in der föderalen Theologie der Puritaner im kolonialen Neuengland." In Sicherheit in der Frühen Neuzeit, 206–16. Köln: Böhlau Verlag, 2013. http://dx.doi.org/10.7788/boehlau.9783412217082.206.

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"Puritan Origins." In American Protestant Theology, 3–16. McGill-Queen's University Press, 2013. http://dx.doi.org/10.1515/9780773589513-003.

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Gordis, Lisa M. "Theology." In A History of American Puritan Literature, 145–71. Cambridge University Press, 2020. http://dx.doi.org/10.1017/9781108878425.011.

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"Calvin's theology and the puritan mind." In The Puritan-Provincial Vision, 1–25. Cambridge University Press, 1990. http://dx.doi.org/10.1017/cbo9780511570483.002.

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"Weep for yourselves: the Puritan theology of mourning." In The American Puritan Elegy, 69–100. Cambridge University Press, 2000. http://dx.doi.org/10.1017/cbo9780511485510.005.

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Doran, Susan. "Protestants and Puritans." In From Tudor to Stuart, 321–52. Oxford University PressOxford, 2024. http://dx.doi.org/10.1093/oso/9780198754640.003.0012.

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Abstract James was far keener on theology and preaching than Elizabeth had been but, in most other respects, continuities outweigh the contrasts in their style of governing the Church. Although James was prepared to compromise on clerical subscription, like Elizabeth he insisted upon conformity to the prayer book, which contained phrases and rituals offensive to Puritans. Consequently, for several years, there was a war of attrition between the king and anti-Puritan bishops on the one hand and the nonconforming clergy and their supporters on the other. Despite these destructive divisions in the English Church, English Protestants were united in their hatred of Catholicism, their shared predestinarian theology, and calls for a learned preaching ministry. In addition to making efforts to tackle absenteeism and inadequate preaching, the king and bishops gave backing to the Puritan demand for a new translation of the bible, which was published in 1611.
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"Puritan Theology and the Pressure of War." In Godly Violence in the Puritan Atlantic World, 1636–1676, 1–19. Boydell & Brewer Ltd, 2024. http://dx.doi.org/10.2307/jj.5558129.7.

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Conference papers on the topic "Puritan theology"

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McCartney, Patrick. "Sustainably–Speaking Yoga: Comparing Sanskrit in the 2001 and 2011 Indian Censuses." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.3-5.

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Sanskrit is considered by many devout Hindus and global consumers of yoga alike to be an inspirational, divine, ‘language of the gods’. For 2000 years, at least, this middle Indo-Aryan language has endured in a post-vernacular state, due, principally, to its symbolic capital as a liturgical language. This presentation focuses on my almost decade-long research into the theo-political implications of reviving Sanskrit, and includes an explication of data derived from fieldwork in ‘Sanskrit-speaking’ communities in India, as well as analyses of the language sections of the 2011 census; these were only released in July 2018. While the census data is unreliable, for many reasons, but due mainly to the fact that the results are self reported, the towns, villages, and districts most enamored by Sanskrit will be shown. The hegemony of the Brahminical orthodoxy quite often obfuscates the structural inequalities inherent in the hierarchical varṇa-jātī system of Hinduism. While the Indian constitution provides the opportunity for groups to speak, read/write, and to teach the language of their choice, even though Sanskrit is afforded status as a scheduled (i.e. recognised language that is offered various state-sponsored benefits) language, the imposition of Sanskrit learning on groups historically excluded from access to the Sanskrit episteme urges us to consider how the issue of linguistic human rights and glottophagy impact on less prestigious and unscheduled languages within India’s complex linguistic ecological area where the state imposes Sanskrit learning. The politics of representation are complicated by the intimate relationship between consumers of global yoga and Hindu supremacy. Global yogis become ensconced in a quite often ahistorical, Sanskrit-inspired thought-world. Through appeals to purity, tradition, affect, and authority, the unique way in which the Indian state reconfigures the logic of neoliberalism is to promote cultural ideals, like Sanskrit and yoga, as two pillars that can possibly create a better world via a moral and cultural renaissance. However, at the core of this political theology is the necessity to speak a ‘pure’ form of Sanskrit. Yet, the Sanskrit spoken today, even with its high and low registers, is, ultimately, various forms of hybrids influenced by the substratum first languages of the speakers. This leads us to appreciate that the socio-political components of reviving Sanskrit are certainly much more complicated than simply getting people to speak, for instance, a Sanskritised register of Hindi.
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