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Journal articles on the topic 'Puritan theology'
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1
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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Badgett, Jonathan P. "Undermining Moral Self-deception with the Help of Puritan Pastoral Theology." Journal of Spiritual Formation and Soul Care 11, no. 1 (May 2018): 23–38. http://dx.doi.org/10.1177/1939790917749305.
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Modernist philosophy and psychology have pursued a variety of methods and models for understanding the universal inclination of human persons toward moral self-deception. We tend, as the Scriptures reveal and as recent empirical studies have confirmed, to think more highly of ourselves and our personal moral caliber than we ought. Whereas, Freud, Sartre, and others have offered solutions to the “paradox” of self-deception—that is, how one can be both deceiver and deceived—their solutions ultimately fall short in terms of both coherence and explanatory power. From a Christian perspective, secular frameworks are bound to falter because they do not account for humanity’s status as fallen and sinful before a holy God. The gospel of Jesus Christ, on the other hand, offers means not only of understanding, but overcoming, moral self-deception. Historically, no movement of Christian spirituality has been more rigorously skeptical of the human ability to “know thyself” truly than the Puritans. This analysis of Puritan pastoral theology provides a helpful lens through which to view, and undermine, the deceitfulness of the human heart.
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Clifford, Alan C. "Reformed Pastoral Theology under the Cross: John Quick and Claude Brousson." Evangelical Quarterly: An International Review of Bible and Theology 66, no. 4 (September 6, 1994): 291–306. http://dx.doi.org/10.1163/27725472-06604001.
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The Huguenot pastor Claude Brousson (1647–98) is little known in the English speaking world. His ministry and martyrdom were first documented by an equally little-known English Puritan, John Quick (163–1706), himself no stranger to persecution. Broussons’s itinerant labours probably have no parallel in the seventeenth century. At a time when English Nonconformity was becoming moribund, Brousson displayed the zeal of purer times. While Reformed theology’s reputation for sterile orthodoxy has its origins in the seventeenth century, Brousson’s experiences of the Holy Spirit reveal a higher dimension. Fifty years before Anglo-Saxon Methodism, Brousson’s career anticipated those of Whitefield and the Wesleys, the Huguenot’s being pursued in far more hostile conditions. Like the English Puritans and the Scottish Covenanters, the French Huguenots had their militant episodes. Seen in the context of cruel persecution, graphically depicted in Quick’s little known narrative, Brousson’s teaching and example possess a unique challenge for today.
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Tulejski, Tomasz. "Problem tyranii w radykalnej myśli prezbiteriańskiej. Przypadek Samuela Rutherforda." Studia Europaea Gnesnensia, no. 19 (June 15, 2019): 31–53. http://dx.doi.org/10.14746/seg.2019.19.2.
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The article delves into the principles of the right to resistance in radical Presbyterian thought. As an example, the author discusses Samuel Rutherford’s political theology, which represents a consummation of the earlier concepts of tyranny and right to disobey that had been formulated largely within the Calvinistic camp. The theology in question became one of the chief arguments in support of the Puritan Revolution in England.
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Brownfield, Joshua. ":A Puritan Theology: Doctrine for Life." Sixteenth Century Journal 44, no. 4 (December 1, 2013): 1176–77. http://dx.doi.org/10.1086/scj24246371.
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Choi, Young Hyun. "하강과 상승: 한국개신교설교의 전망과 부정신학의 가능성." International Journal of Homiletics 3, no. 1 (September 7, 2018): 62–80. http://dx.doi.org/10.21827/ijh.2018.39456.
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This article proposes that the Korean Protestant Church, which has lost its dynamism and is declining, needs a theological reformation. Greatly influenced by Puritan theology, Korean Protestantism has deteriorated into a largely individualistic and consumerist faith. Its credibility has collapsed as it pursued power and turned away from the other. This article identifies Evagrius’ negative theology as a promising theological corrective for the Korean Protestant church. Evagrius’ mystical theology remains largely unknown but his ethical and devotional moral vision provides a viable model for the Korean Protestant Church, which stands at a crossroad today.
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Choi, Young Hyun. "Falling and Rising: Korean Protestant Preaching and the Possibility of Apophatic Theology." International Journal of Homiletics 3, no. 1 (September 7, 2018): 43–61. http://dx.doi.org/10.21827/ijh.2018.39451.
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This article proposes that the Korean Protestant Church, which has lost its dynamism and is declining, needs a theological reformation. Greatly influenced by Puritan theology, Korean Protestantism has deteriorated into a largely individualistic and consumerist faith. Its credibility has collapsed as it pursued power and turned away from the other. This article identifies Evagrius’ negative theology as a promising theological corrective for the Korean Protestant church. Evagrius’ mystical theology remains largely unknown but his ethical and devotional moral vision provides a viable model for the Korean Protestant Church, which stands at a crossroad today.
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Gładziuk, Nina. "Podpisana i przypieczętowana. Apoteoza umowy w purytańskiej teologii federalnej." Civitas. Studia z Filozofii Polityki 12 (January 29, 2010): 175–92. http://dx.doi.org/10.35757/civ.2010.12.08.
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What is the Federal Theology, born in the 17th century in New England? The authoress presents the characteristics of the Puritan Federal Theology, emphasising the significance of the concept of Covenant, which binds a man to God and God to man, in the constituting of a community. The covenants entered into by people are acts of mutual debt raising and of undertaking a mutual obligation to discharge it. It is because a covenant ob-liga-tes that it brings forth a league.
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Todd, Margo. "“All One with Tom Thumb”: Arminianism, Popery, and the Story of the Reformation in Early Stuart Cambridge." Church History 64, no. 4 (December 1995): 563–79. http://dx.doi.org/10.2307/3168838.
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Historians of early-seventeenth-century English religion are deeply divided over whether the church of the 1630s was characterized by more general theological and liturgical agreement and tolerant ecumenism, or by escalating conflict over theology and ceremonies, driven in part by virulent anti-popery and culminating in the violence of the 1640s. Those who see conflict acknowledge that such categories as Puritan and Anglican are unwarranted for what was really a spectrum of opinion, with the moderate range heavily occupied. Still, they find antecedents of the Civil War in longstanding quarrels over theology and ceremony. For those who find the Caroline church a consensual body, on the other hand, the causes of that war “remain elusive.” Having discarded as simplistic the plot line of the received version, which proceeds inexorably from Elizabethan dissent to “Puritan Revolution,” they now substitute short-term contingency and the sudden flourishing of a lunatic fringe. In the process of trying to sort out the complexity of contemporary theological opinion, they have lost the thread of the story they were trying to tell.
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Van Engen, Abram C., Evan Haefeli, Andrew Pettegree, Fred van Lieburg, and David D. Hall. "Puritanism in Transatlantic Perspective." Journal of Early American History 11, no. 1 (April 28, 2021): 47–87. http://dx.doi.org/10.1163/18770703-11010006.
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Abstract David D. Hall’s book comprises a transatlantic history of the Puritan movement from its sixteenth-century emergence to its heyday under Oliver Cromwell and its subsequent political demise after 1660. Hall provides insights into the movement’s trajectory, including the various forms of Puritan belief and practice in England and Scotland and their transatlantic migration. In Hall’s sweeping view, Puritanism was a driving force for cultural change in the early modern Atlantic world and left an indelible mark on religion in America. The four reviewers praise Hall’s book for its monumental achievement, with Abram Van Engen emphasizing the centrality of Puritan theology. They place it within its historiographical context, as Evan Haefeli does by comparing it with Michael Winship’s Hot Protestants: A History of Puritanism in England and America (2018) and as Fred van Lieburg does by reminding us of the centuries-old German tradition of Pietismusforschung. The reviewers also raise critical questions as to the audience of Puritan publications and point to the benefits of studying Puritanism in an even wider comparative framework, one that looks forwards and backwards in time and one that speaks to the large, overarching questions raised by global history and digital humanities, including Andrew Pettegree’s ustc project. In his response David Hall begins by acknowledging the decades of Anglo-American scholarship on the Puritan movement on which his book builds, replies to points raised by the reviewers, and reflects on the situation of Puritan studies in the United States at this moment in time.
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Bozeman, Theodore Dwight. "Federal Theology and the ‘National Covenant’: An Elizabethan Presbyterian Case Study." Church History 61, no. 4 (December 1992): 394–407. http://dx.doi.org/10.2307/3167793.
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Inquiry into puritan “federal” doctrine established decades ago the now standard distinction between the covenant of grace and the national covenant. Perry Miller provided the first extensive analysis of the gracious covenant, and apparently it was he, too, who first found—or emphasized—in puritan sources the idea that “a nation as well as an individual can be in covenant with God.” His basic proposal, that ”the ‘covenant of grace’ … refer[red] to individuals and personal salvation in the life to come, [whereas the national covenant] applied to nations and governed their temporal success in this world,” has become a virtual article of faith in puritanist scholarship, although few recent historians have shared his profound interest in the latter covenant. Indeed, relegation of communal and this-worldly themes to a separate and inevitably secondary category has narrowed dramatically the focus of inquiry. It suffices to note that the three most recent monographs on the subject in English virtually equate “federal theology” with a gracious individualized contract exclusive to the elect (and its antithesis, the “covenant of works”).
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Kim, Hyo-Nam. "Covenant Theology and the Puritan Doctrine of Preparation for Conversion." Journal of Historical Theology 42 (June 30, 2023): 72–117. http://dx.doi.org/10.26427/jht.42.3.
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Moga, Dinu. "Jonathan Edwards and His Understanding of Revival." Perichoresis 17, s1 (January 1, 2019): 37–54. http://dx.doi.org/10.2478/perc-2019-0003.
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Abstract From an early age Jonathan Edwards became intellectually equipped for the task of defining theology of the revival movements of North America. As a revivalist Edwards came from a Calvinistic theological tradition and moved along the plane of seventeenth- and eighteenth-century Puritan theology. Through his studies and meditations on God’s Word Edwards realised that the great need of his time was for a change in the way the old doctrine of sovereignty needed to be understood. The realisation of this fact led him to produce an explicitly and consistently Calvinistic theology of revival. For Edwards revival times represented unusual and extraordinary times. In his eyes, revival is a glorious and wonderful working of God when the Spirit of God is poured out in a far greater and more glorious measure.
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Atkins, Jonathan M. "Calvinist Bishops, Church Unity, and the Rise of Arminianism." Albion 18, no. 3 (1986): 411–27. http://dx.doi.org/10.2307/4049982.
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According to Nicholas Tyacke, the doctrine of predestination worked as a “common and ameliorating bond” between conformists and nonconformists in the late Elizabethan and Jacobean Church of England. Anglicans and Puritans both accepted Calvin's teachings on predestination as a “crucial common assumption.” Puritans were stigmatized either because of their refusal to conform to the church's rites and ceremonies or because of their rejection of the church's episcopal government, but their agreement with the episcopacy on predestinarian Calvinism imposed “important limits” on the extent of persecution. The Synod of Dort, a Dutch conference held in 1619 which included several English representatives, repudiated Arminianism and affirmed the Calvinist view of salvation, Tyacke calls “an event which has never received the emphasis it deserves from students of English religious history,” because the Synod “served to emphasize afresh the theology binding conformist and nonconformist together, and the limits which that common bond imposed on persecution.” The rise of Arminianism broke this common bond and contributed to the causes of the Civil War. To the Arminians, Puritans were those who opposed the new religious policies of King Charles I and archbishop William Laud. The Arminians' elimination of Calvinist influence in the church and at court, along with intensified persecution of Puritans, “generated a Puritan militancy” that erupted in 1640. By that date, Tyacke concludes, predestinarian Calvinism had been “transformed with relative ease into a call for ‘root and branch’ remedies”; at the same time, presbyterianism emerged as “the cure of Arminian disease.”
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Yeager, Jonathan. "Puritan or enlightened? John Erskine and the transition of Scottish Evangelical theology." Evangelical Quarterly 80, no. 3 (April 21, 2008): 237–53. http://dx.doi.org/10.1163/27725472-08003003.
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John Erskine was an eighteenth-century Scottish Evangelical who shared many of the theological beliefs of the Puritans while appropriating the techniques of the Enlightenment. He was thoroughly Calvinistic in affirming the total depravity of mankind, a denial of works and freewill in salvation, divine election and imputed righteousness. But, his method of preaching was more congenial to the Enlightenment since he abandoned the metaphysical speculations of the Puritans in favour of a simple, but clear message from the pulpit. He believed that the success of the Evangelical Revival depended on its leaders adopting these measures, so he became a leading propagator of books in order to enlighten his correspondents and assist them in making the gospel message more attractive in the current age.
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Регульский, Иван Тимофеевич. "Attempts to Identify the Theology of Isaac Newton: A Critical Analysis." Вопросы богословия, no. 2(6) (November 15, 2021): 67–80. http://dx.doi.org/10.31802/pwg.2021.6.2.005.
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Проблема идентификации богословия Ньютона возникла уже при его жизни. За прошедшиее столетия сформировалось несколько версий того, кем был Ньютон: англиканином, пуританином, сторонником Маймонида или социнианином. В работе даётся критический обзор данных версий. Автор приходит к выводу, что своебразие ньютоновского богословия не позволяет стопроцентно отждествить его ни с какой-либо из христианских конфессий, ни с иудаизмом. The problem of identification of Newton’s theology emerged during the life of Newton himself. Previous centuries brought to life a few versions of what Newton’s theological identity was: Arian, Socinian. Puritan, Anglican, or Maimonidean-like. This article provides a critical analysis of those versions. The author concludes that none of them can be fully attributed to Newton’s theology. Newton’s views can be reduced neither to any Christian confession nor to Judaism.
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Crisp, Oliver. "Jonathan Edwards and the Closing of the Table: Must the Eucharist be Open to All?" Ecclesiology 5, no. 1 (2009): 48–68. http://dx.doi.org/10.1163/174553108x378477.
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AbstractThe New England Puritan theologian, Jonathan Edwards (1703-1758) famously changed his mind on the question of the qualifications for communion in his church, a matter that led to his dismissal from the pastorate at Northampton. This paper sets Edwards' contribution to the Communion Controversy in New England into the broader context of his thought, especially his doctrine of the Church. I argue that, although there are objections to Edwards' position, his sacramental theology makes a constructive contribution to ecclesiology.
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Crisp, Oliver D. "John Owen on Spirit Christology." Journal of Reformed Theology 5, no. 1 (2011): 5–25. http://dx.doi.org/10.1163/156973111x565082.
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AbstractIn the recent literature, the Spirit Christology of the puritan theologian John Owen has been offered as a constructive contribution to Christian theology. In this article, Owen’s Spirit Christology is set out and criticized. Although there is much to commend in Owen’s approach, it is deficient in several important respects. In its place, an “Owenite” pneumatologically sensitive Christology is considered, drawing on the notion of divine hiddenness in the Incarnation, or divine krypsis. This succeeds in precisely the areas where Owen’s account is wanting.
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Davie, Martin. "Calvin's Influence on the Theology of the English Reformation." Ecclesiology 6, no. 3 (2010): 315–41. http://dx.doi.org/10.1163/174553110x518568.
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AbstractThis paper traces the influence of John Calvin on the English Reformation from the time of the breach with Rome under Henry VIII until the great ejection of dissenting puritan clergy from the ministry of the Church of England in 1662. It argues that Calvin's teaching only began to have an impact on the English Reformation during the reign of Elizabeth I and that although his theology had a widespread impact on both individuals and groups within the Church of England it never shaped the Church's official doctrine, liturgy or pattern of ministry, although it seemed likely that this would be the case at the time of the Westminster Assembly in the 1640s. It also raises the question of whether Calvin sought episcopacy from the Church of England in the reign of Edward VI.
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Sobolievskyi, Yaroslav. "PURITAN PHILOSOPHY OF THE AMERICAN THINKER JOHN COTTON." Bulletin of Taras Shevchenko National University of Kyiv. Philosophy, no. 7 (2022): 38–42. http://dx.doi.org/10.17721/2523-4064.2022/7-7/11.
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The article presents a historical and philosophical study of the main philosophical ideas of the American thinker of the Puritan era, John Cotton (1585–1652). The renowned thinker worked as a priest both in England and in the American colonies. He was known as an outstanding theologian and Puritan philosopher of the Massachusetts Bay Colony. The future philosopher received his education at Trinity College and Emmanuel College in Cambridge. His reputation was associated with his ability to preach and his knowledge of theology, but his views also contained a place for philosophical reflections. He was a supporter of Puritan philosophy and was opposed to Catholicism, which was reflected in his works. In addition, he opposed the Anglican Church, which he considered insufficiently separated from Catholicism. However, in his philosophy of religion, there was a desire to purify faith from unnecessary burden. His ideas and views on religion made it possible to create the Puritan movement, which placed great emphasis on personal faith and rejected many customs and rituals that were considered unnecessary. On the one hand, J. Cotton was a critic of the church institution, but on the other hand, he did not support separation from it. He maintained a balance in his views and believed that the expulsion of his ideological opponent, Roger Williams, was related to the danger of his ideas. He believed that man cannot save himself and depends on God's grace. The American thinker took part in important polemical discussions in the American colonies, where his religious philosophy determined the settlers' way of life. He was a supporter of philosophical dialogue and believed that truth arises only in dialogue.
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Chamberlain, Ava. "The Theology of Cruelty: A New Look at the Rise of Arminianism in Eighteenth-Century New England." Harvard Theological Review 85, no. 3 (July 1992): 335–56. http://dx.doi.org/10.1017/s0017816000003345.
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With the growth of Arminianism in the post-Awakening period, a decisive move away from Puritan orthodoxy occurred in New England. In this article I shall map the contours of this movement, using as my guide a recent work of the political theorist, Judith Shklar. In her book Ordinary Vices, Shklar describes the rise of Enlightenment thought in the West as primarily a shift in value structures. As a result of this shift from the moral universe defined by the seven deadly sins to one defined by the “ordinary vices,” traditional political, moral, and religious systems were viewed from a new perspective. From this perspective it was possible to perceive in these systems a deeply entrenched cruelty. I shall argue that Shklar's analysis can be fruitfully applied to changing trends in religious thought that were wrought by the Enlightenment in America. Specifically, I shall argue that the rise of Arminianism and the general liberalization of Christianity in eighteenth-century New England were informed by a perception, created by the influx of Enlightenment values into the colonies, of the systemic cruelty of the body of doctrine traditionally maintained by orthodox Puritan divines.
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Wilson, Catherine. "Managing Expectations: Locke on the Material Mind and Moral Mediocrity." Royal Institute of Philosophy Supplement 78 (July 2016): 127–46. http://dx.doi.org/10.1017/s1358246116000357.
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AbstractLocke's insistence on the limits of knowledge and the ‘mediocrity’ of our epistemological equipment is well understood; it is rightly seen as integrated with his causal theory of ideas and his theory of judgment. Less attention has been paid to the mediocrity theme as it arises in his theory of moral agency. Locke sees definite limits to human willpower. This is in keeping with post-Puritan theology with its new emphasis on divine mercy as opposed to divine justice and recrimination. It also reflects his view that human beings are (probably) essentially material machines.
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CROMARTIE, ALAN. "The Testimony of the Spirit, the Decline of Calvinism, and the Origins of Restoration Rational Religion." Journal of Ecclesiastical History 72, no. 1 (August 26, 2020): 71–94. http://dx.doi.org/10.1017/s0022046920000068.
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The mid-seventeenth century turn to moralism in English Protestant theology – exemplified here by ‘Ignorance’ in Bunyan's Pilgrim's progress – involved a clear rejection of the Calvinistic doctrine of the ‘internal testimony’ of Scripture. The upshot was the emergence of a religious impulse that emphasised the salience of a ‘rational account’ of Scripture's credibility. The shift is conventionally traced through Richard Hooker, William Chillingworth and the Cambridge Platonists. Hooker was, however, more Calvinist and Chillingworth more Laudian than has been recognised. The Cambridge Platonists and their ‘latitudinarian’ successors emerged from and were shaped by puritan culture.
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McMahon, S. "John Ray (1627-1705) and the Act of Uniformity 1662." Notes and Records of the Royal Society of London 54, no. 2 (May 22, 2000): 153–78. http://dx.doi.org/10.1098/rsnr.2000.0105.
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John Ray was one of the most influential British natural philosophers of the 17th century. His model of natural history served as an organizing principle for the philosophic understanding of living nature and his works on natural theology were seminal. Many modern historians have placed Ray within the Puritan tradition, primarily based on Ray's choice, as an ordained Anglican priest, to leave his fellowship at Cambridge rather than subscribe to the Act of Uniformity in 1662. However, Ray left no explicit evidence of either his religious or political views during this period and his reasons for refusing to subscribe to the Act are not transparent. My analysis of his early Essex environment, his friends and associates at Cambridge University, his correspondence during the crucial years of 1660–62 and the strategies he pursued in his only contemporary published work, the Catalogus Plantarum circa Cantabrigiam (1660) provide no evidence to situate Ray within a Puritan framework and much evidence to suggest that Ray remained committed to Anglican and loyalist principles throughout his career.
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Bartunek, Jean M., and Boram Do. "The sacralization of Christmas commerce." Organization 18, no. 6 (November 2011): 795–806. http://dx.doi.org/10.1177/1350508411416400.
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Discussions of Christmas sometimes focus on the paradox of its being both a Christian Holy Day and a secular shopping season, implicitly suggesting their equivalence. In this article we demonstrate the inadequacy of such statements. We explore the ongoing evolution of Christmas in the Northeast United States since the 17th century, and we show how, thanks in part to Calvinist theology brought by the early Puritan settlers, commerce associated with Christmas has been sacralized over time, become sacred, to the extent that it now, to a considerable extent, subsumes the religious commemoration of Christmas. We suggest some implications of this process.
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Bielik-Robson, Agata. "Teologia pracy: asceza, kenoza, apokalipsa." Civitas. Studia z Filozofii Polityki 26 (September 29, 2020): 13–45. http://dx.doi.org/10.35757/civ.2020.26.01.
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The subject of this essay is the modern theology of work. Contrary to neoplatonism that condemned matter as unworthy of spiritual investment, theology of work states that matter is an ontological material that deserves further processing. Therefore, if modernity is to be understood as the beginning of the materialistic philosophy of immanence, early modern theological transformations have deeply contributed to this. Namely, the appreciation of matter as a realistically existing material to work through, the not yet ready and not fully shaped element of creation justifying the creatio continua in the human version, has certainly inaugurated a turn towards temporality, far less random than Max Weber thought. In Weber’s classic approach, Puritan theology played the role of a catalyst for modernity, creating the concept of “intra-world asceticism”. It stood for work conceived as Beruf which, in line with the Lutheran concept, means “profession and vocation”. However, the author points to another – no more ascetic – theological genealogy of the modern idea of work, whose sources lie in the vision of the delayed apocalypse or, in other words, creative destruction. This extraordinary theology of work has its roots in the nominalism of Duns Scotus, the Kabbalah of Isaac Luria, then transformed into the Christian Kabbalah, Goethe’s Faust and particularly in Hegel’s dialectical concept of work performed by the destructive and yet suppressed negativity.
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Walsham, Alexandra. "Eating the Forbidden Fruit: Pottery and Protestant Theology in Early Modern England." Journal of Early Modern History 24, no. 1 (February 20, 2020): 63–83. http://dx.doi.org/10.1163/15700658-12342661.
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Abstract This article offers insight into Protestant attitudes towards food by exploring seventeenth- and eighteenth-century English delftware dishes and chargers decorated with the biblical motif of the Temptation of Adam and Eve in the Garden of Eden. It investigates the biblical story and doctrinal assumptions that underpinned this iconography and considers how objects decorated with it illuminate the ethics of eating in the godly household and reformed culture. Analyzing a range of visual variations on this theme, it approaches this species of Christian materiality as a form of embodied theology. Such pottery encouraged spectators to recognize the interconnections between sexual temptation and the sensual temptation presented by gluttony and to engage in spiritual and moral reflection. Probing the nexus between piety and bodily pleasure, the article also seeks to complicate traditional stereotypes about puritan asceticism.
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Aylmer, G. E. "Presidential Address: Collective Mentalities in mid Seventeenth-Century England: I. The Puritan Outlook." Transactions of the Royal Historical Society 36 (December 1986): 1–25. http://dx.doi.org/10.2307/3679057.
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IT may seem unwise, if not downright foolish, and hubristic too, for someone who is not a historian of religion or the Church to choose such a topic as mine today. In mitigation of my offence, religion in the seventeenth century is in truth not only too important to be left to the theologians, but likewise too protean in its ramifications to re-main the exclusive preserve of ecclesiastical historians. Not that I wish in any way to slight the achievements of those scholars (some of them present this afternoon), without whose work I should not have had the temerity to attempt such a study as this at all. The problem which I wish to address is as follows: there are several interpretations of the different factions, parties and tendencies within the Church of England before 1640. There are disagreements con-cerning both the nature and extent of the differences between these groups, and the causes and significance of such divisions. There are many studies of the ecclesiastical parties and denominations which emerged on the anti-Catholic and then the anti-episcopalian side in 1641 and after, and of their part in the general history of the Civil War and Interregnum. Moving forward in time, there are studies of the restored Church and of the Dissenters or Nonconformists after 1660–2. In spite of all that has been written about Puritans from that day to this, especially about their theology, ecclesiology, liturgical practices, their moral, social and political tenets, less attention has been paid to the question of what constituted a Puritan in the first place.
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Wolfe, Stephen M. "The Role of Nature in New England Puritan Theology: The Case of Samuel Willard." Perichoresis 20, no. 2 (May 9, 2022): 127–42. http://dx.doi.org/10.2478/perc-2022-0013.
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Abstract This article discusses the role of nature in the theological system of New England minister Samuel Willard (1640-1707). I focus specifically on his account of theological anthropology, the relationship of nature and grace, and the moral (or natural) law, and show how each relates to his views on civil government and civil law. Willard affirmed the natural law, natural religion, and natural worship, and he acknowledged and respected pagan civic virtue and grounded civil order and social relations in nature. Willard’s theological articulations are substantively the same as those found among the ‘Reformed orthodox’ theologians of 17th century Europe, which provides evidence for the thesis that Reformed orthodoxy was a transatlantic movement. His reliance on nature also corrects scholarship on the New England Puritans, which often assumes that they rejected the Christian natural law tradition.
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Samsul Fata, Badrus. "Kontestasi Loyalis, Kritikus dan Orientalis Tentang Wahhabisme." Tashwirul Afkar 38, no. 01 (November 23, 2020): 79–112. http://dx.doi.org/10.51716/ta.v38i01.4.
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Abstrak Sejak kemunculannya, Wahhabisme telah menjadi sasaran kontestasi antara loyalis dan kritikus. Para loyalis telah menggambarkan Wahhabisme sebagai gerakan puritan, revivalis, modern dan bahkan gerakan reformasi teologis Islam. Di sisi lain, para kritikus telah memposisikan Wahhabisme sebagai teologi sesat (bid'ah), ideologi dan gerakan subversif dan menyesatkan, menyimpang dari jalan salaf al-s{a>lih}. Apa yang masih hilang dalam potret ini adalah wacana orientalis tentang Wahhabisme. Dengan menggunakan teori postkolonial yang tersedia saat ini, makalah ini membahas wacana orientalis tentang Wahhabisme dan mengkaji bagaimana mereka telah membentuk studi Islam dalam lingkungan akademik kontemporer. Abstract Since its emergence, Wahhabism has been subject to contestation between loyalists and critics. The loyalists have been portraying Wahhabism as a puritan, revivalist, modern and even an Islamic theological reform movement. On the other hand, the critics have been positioning Wahhabism as a heretical theology (bid‘ah), a subversive and misleading ideology and movement, deviating from the pious paths of most forefathers (salaf al-s{a>lih}). What is still missing in the picture is the orientalist discourses on Wahhabism. Using the currently available postcolonial theories, this paper will discuss the orientalist discourses on Wahhabism and examine how they has been shaped Islamic studies in the contemporary academic milieu.
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Duby, Steven J. "Divine Simplicity, Divine Freedom, and the Contingency of Creation: Dogmatic Responses to Some Analytic Questions." Journal of Reformed Theology 6, no. 2 (2012): 115–42. http://dx.doi.org/10.1163/15697312-12341234.
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Abstract Recent work from analytic philosophers taking an interest in Christian theology has sought to uncover an apparent tension between divine simplicity and divine freedom. In response, this paper contends for the compatibility of the simplicity of God with the freedom of God and contingency of creation. This response is undertaken, not by developing new counterarguments also in the analytic vein, but by recovering older insights of various scholastic and Puritan authors. With the help of these authors’ expositions of divine simplicity and its theological moorings, the paper identifies problems with postulating divine complexity and then maintains the coherence of divine simplicity and divine freedom through discussions of God’s relative attributes, God’s will to create, and God’s omnipotence.
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Regulskiy, Ivan. "Theology of Isaac Newton: a problem of typology." St. Tikhons' University Review 103 (October 31, 2022): 50–66. http://dx.doi.org/10.15382/sturi2022103.50-66.
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Disputes about Newton's religious beliefs have already began during Sir Isaac’s life. Over the past two hundred years his beliefs been classified as Anglican, Puritan, Arian, Socinian, Deistic, and even Judaic. Now researchers have come to an unambiguous agreement about Newton's hetero-doxy - the first two versions are refuted, as well as the statement about Sir Isaac's deism. Howev-er, later divergences arose, emphasizing different traditions, whose influence, as different scholars suggest, had the greatest influence on Newton's theology. These discrepancies are related to two problems. First, they require a critical analysis of existing hypotheses, as well as their correlation with each other, in order to establish the validity of each one of them. Some scholars have empha-sized the originality of Newton's theology and rejected attempts to "squeeze" him into any particu-lar tradition. True in itself, this thesis suffers from vagueness, since the real uniqueness of New-ton's theology can be regarded as the specific combination of two theological traditions: Arianism with Socinianism. The author of the article, recognizing the fundamental importance of both for the thought of Sir Isaac, aims to show that the uniqueness of his theology is constituted by the combination of Socinian premises with Arian results in triadology. The version about the influ-ence of Judaism on Newton's antitrinitarianism is denied: though it has some grounds, after closer examination in turn out to be untenable. All the parallels and connections of Newton with Juda-ism, which the researchers has pointed out, are either false, or have analogues in the Christian tra-dition.
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Spurr, John. "‘Latitudinarianism’ and the Restoration Church." Historical Journal 31, no. 1 (March 1988): 61–82. http://dx.doi.org/10.1017/s0018246x00011997.
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Modern historians have been more confident than Restoration Englishmen in stating who the ‘latitudinarians’ were, what they held and where they dwelt. The ‘latitudinarians’ have been described as ‘the central force in the movement toward toleration which came from within the Restoration Church of England’ and as a clerical third force, neither anglican nor puritan, but united in an advocacy of ‘natural theology and rational Christianity’. Their ‘basic convictions’, as summarized by Professor Margaret Jacob, were thatrational argumentation and not faith is the final arbiter of Christian belief and dogma; scientific knowledge and natural philosophy are the most reliable means of explaining creation; and political and ecclesiastical moderation are the only realistic means by which the Reformation will be accomplished.
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Stafford, John K. "Richard Hooker “The Pelagian”. Is There A Case? Notes On The Christian Letter." Perichoresis 11, no. 2 (December 1, 2013): 1–11. http://dx.doi.org/10.2478/perc-2013-0007.
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ABSTRACT Richard Hooker explicitly rejected the charge of Pelagianism. In late 16th century Reformation England, this was no small charge. The extreme sensitivity of the question together with Puritan suspicions of actual or latent Catholic sympathies left Hooker on the defensive. This situation came together in the Christian Letter. Although Hooker’s marginalia is fragmentary, they reveal his considerable frustration at the question of his theological integrity. The anonymous author(s) of the Christian Letter attributed their suspicions to the density and ambiguity, as they saw the matter, of Hooker’s writing. For Hooker, this way of writing and thinking was simply what was needed in order to handle the subtleties of Christian theology, especially in times of religious disruption. Theology was not for him, a blunt instrument, but a reasoned and precise scalpel the wielding of which required a commensurate measure of skill to use properly. However, there were important points of departure between Hooker’s protagonist and his own outlook. The author of the Christian Letter had clearly set out to depict Hooker’s writing style as so excessively subtle and dependent on the Schoolmen that contrary motives might well lie behind it. If not Catholic, then Pelagian.
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Johnston, Margaret Anne. "The Confrontation Between Quakers and Clergy 1652-1656: Theology and Practice." Quaker Studies: Volume 26, Issue 2 26, no. 2 (December 1, 2021): 209–40. http://dx.doi.org/10.3828/quaker.2021.26.2.4.
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The conflict between the clergy and the earliest Quakers can be better understood in the context of the ‘mainstream’ Puritan tradition. Analysis of the pamphlets interchanged is used to investigate what the participants in the confrontation were hoping to achieve, what background they were were drawing on and what theological issues arose. Analysis of the pamphlets interchanged shows that the Quakers gave priority to the abolition of the paid professional ministry, while the clergy argued that the Quaker movement should be suppressed. The Quakers claimed to be guided by the inward light of Christ, but they supported their arguments with biblical references. Neither group were willing to admit to a source for their methods of biblical interpretation, but the clergy were clearly drawing on the patristic tradition, to which Jean Calvin and William Perkins were indebted; the Quakers may have learned from earlier radical groups. Each group used theological arguments to support very different codes of conduct. The clergy claimed to be entitled to the support of the magistracy in suppressing Quakers, but in the confused circumstances of the Interregnum the extent to which such support was forthcoming varied from place to place. This article focuses on different approaches to practice arising from these theological differences.
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Cohen, Charles L. "The Colonization of British North America as an Episode in the History of Christianity." Church History 72, no. 3 (September 2003): 553–68. http://dx.doi.org/10.1017/s0009640700100356.
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The proposition that, to paraphrase Carl Degler, Christianity came to British North America in the first ships, has long enjoyed popular and scholarly currency. The popular account, sometimes found today in evangelical Christian circles, holds that in the seventeenth and eighteenth centuries colonists erected a mighty kingdom of God whose gates the humanist barbarians have unfortunately breached. The scholarly variation derives from Perry Miller's eloquent melodrama about Puritanism's rise and fall. Miller anatomized Puritanism as a carapace of Ramist logic, covenant theology, and faculty psychology surrounding the visceral vitality of Augustinian piety, an intellectual body that grew in health and cogency in Tudor-Stuart England and then suppurated on the American strand, corrupted by internal contradictions, creeping secularism, and periwigs. Miller understood that he was describing one single Christian tradition—Reformed Protestantism of a particularly perfervid variety—but such was his narrative's majesty that his tale of New England Puritanism ramified into the story of Christianity in the colonies; in the beginning, all the world was New England, and, at the end, the extent to which the colonists had created a common Christian identity owed mightily to Puritan conceptions of the national covenant. Miller was too good a scholar to miss the pettiness of Puritan religious politics and the myriad ways in which even the founding generation of Saints failed to live up to their own best values, but his chronicle of Puritan decline parallels the popular vision that the colonial period represented the “Golden Age” of Christianity in America: the faith began on a fortissimo chord but has decrescendoed ever since. The logic of this declension scheme spotlights some historical issues while ignoring others. The central problem for declension theory is to explain how and why Christianity's vigor ebbed, whereas the creation of a Christian culture in the colonies—the erection of churches, the elaboration of governing apparatuses, the routinization of personal devotion and moral order—is made unproblematic: it just spilled out of the Mayflower and the Arbella onto Plymouth Rock and Shawmut.
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Thuesen, Peter J. "The “African Enslavement of Anglo-Saxon Minds”: The Beechers as Critics of Augustine." Church History 72, no. 3 (September 2003): 569–92. http://dx.doi.org/10.1017/s0009640700100368.
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Harriet Beecher Stowe, who achieved international fame for her 1852 antislavery novel,Uncle Tom's Cabin, is best known to historians of American religious thought as a critic of New England Calvinism and its leading light, Jonathan Edwards. But in airing her frustrations with the Puritan tradition, Stowe also singled out a much earlier source of the problem: Augustine, the fifth-century bishop of Hippo. At his worst, Augustine typified for Stowe not only theological rigidity but also the obdurate refusal of the male system-builders to take women's perspectives seriously. Consequently, in the New England of the early republic, when “the theology of Augustine began to be freely discussed by every individual in society, it was the women who found it hardest to tolerate or assimilate it.” In leveling such criticism, Stowe echoed her elder sister Catharine Beecher, a prominent educator and social reformer, whose well-known writings on the role of women in the home have often overshadowed her two companion volumes of theology, in which she devotes more attention to Augustine than to any other figure. Yet for all her extended critiques of Augustinian themes, Beecher buried her most provocative rhetorical flourish, as one might conceal a dagger, in the last endnote on the last page of the second volume. Seizing upon the African context of Augustine's career as a metaphor for his deleterious influence on Christian theology, she concluded that reasonable people have a duty to resist the “African enslavement of Anglo-Saxon minds” no less than to combat the “Anglo-Saxon enslavement of African bodies.”
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Walsh, Brendan C. "‘Physicians of the Soul’: Clerical Responses to Demonic Temptation and Possession in Early Modern Reformed English Protestant Theology." Parergon 40, no. 1 (2023): 73–97. http://dx.doi.org/10.1353/pgn.2023.a905415.
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Abstract: Recent scholarship has highlighted the centrality of demonic temptation (to commit sin) in early modern Reformed English Protestantism. This article develops this argument further by examining the manifestation of, and the clerical response to, demonic possession in late sixteenth- and early seventeenth-century England. Demonic possession is framed here as an expression of intense conflict with demonic temptation: a reading that emphasises the spiritual effects of this affliction on the soul. Moreover, it presents English clergymen—particularly those of Puritan convictions—as predominantly concerned with treating the effects of demonic temptation on the soul. In this role, they thereby fashioned themselves as ‘physicians of the soul’. Through examining a range of early modern English works of practical divinity, demonology, and demonic possession, this article establishes the broader ‘Godly’ concern with demonic temptation, along with how this concern shaped their conceptualisation of demonic assault and spiritual healing.
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Spinks, Bryan D. "Crawford Gribben, The Puritan Millennium: Literature and Theology, 15501682 (Dublin: Four Courts Press, 2000), pp. 224. 39.50." Scottish Journal of Theology 56, no. 1 (February 2003): 101–30. http://dx.doi.org/10.1017/s0336930603290187.
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Randall, Ian M. "‘Austere Ritual’: the Reformation of Worship in Inter-War English Congregationalism." Studies in Church History 35 (1999): 432–46. http://dx.doi.org/10.1017/s0424208400014194.
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Writing in 196s, Horton Davies, in his magisterial examination of worship and theology in England, gave a glowing account of advances made in Free Churches over previous decades towards ‘a worship that is deeply reverent, sacramentally rich, ecumenically comprehensive, and theologically faithful’. This study examines the pressure for reformation in worship which emerged, particularly in the 1930s, within English Congregationalism. Pressure came from an exploration of the Reformed and Puritan roots of the denomination and from the influence of wider forms of corporate devotion. By 1943, Nathaniel Micklem (1888-1976), Principal from 1932 of Mansfield College, Oxford, and the most formative theologian espousing new versions of Reformed thought, could write Congregationalism and the Church Catholic, affirming that ‘by the faithful preaching of the Word, the believing celebration of the sacraments and the exercise of Gospel discipline, the Church is kept in the doctrine and fellowship of the apostles and stands in true succession’. The inter-war years, a period of marked Anglo-Catholic dominance, saw Anglican and Free Church leaders who had been shaped by evangelical theology re-examining their practices in the light of higher forms of worship. In Congregationalism, which with almost 300,000 members in England was the largest of the older Dissenting denominations, this process had distinctive features deriving from its own history.
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Caporicci, Camilla. "The tyranny of immaterialism: Refusing the body in The Winter’s Tale." Sederi, no. 25 (2015): 31–54. http://dx.doi.org/10.34136/sederi.2015.2.
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The aim of this study is to analyse the way Shakespeare’s work reveals the failure – in both private and public lives – of a system of thought in which the body is construed as a mere receptacle of immaterial and “superior” entities, supposedly governed by rational kinds of political and social power. After a brief consideration of Measure for Measure as a play focused on the political danger of denying the material aspect of the individual, The Winter’s Tale will be seen as presenting a similar problem. Here, the aspiration to an ideal of absolute purity and the consequent demonization of the sexualized flesh, deriving from both Puritan theology and neo-Platonic philosophy, merges with the anxiety towards the “rebellious” body fostered by sixteenth century medical science, constituting the disruptive force that initiates the plot. This attitude of denial of the body, linked to political power, leads to both a psychological breakdown and, in the public sphere, to a regime of tyranny.