Relevant bibliographies by topics / Puritans – England

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

Academic literature on the topic 'Puritans – England'

Author: Grafiati
Published: 4 June 2021
Last updated: 3 February 2022

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Journal articles on the topic "Puritans – England"

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Horton, Shaun. "Of Pastors and Petticoats: Humor and Authority in Puritan New England." New England Quarterly 82, no. 4 (December 2009): 608–36. http://dx.doi.org/10.1162/tneq.2009.82.4.608.

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Early Puritan humor usually endorsed Puritanism at the expense of non-Puritans, but during the eighteenth century, Puritans made bolder jokes at the expense of their own ministers. This article examines how Puritans used humor to undermine social authority and how changes in New England society led to changes in Puritan humor.
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Roekminto, Fajar Setiawan. "WAJAH PURITANISME DALAM DRAMA MOURNING BECOMES ELECTRA KARYA EUGENE O’NEILL." Adabiyyāt: Jurnal Bahasa dan Sastra 10, no. 1 (July 31, 2011): 117. http://dx.doi.org/10.14421/ajbs.2011.10106.

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It’s impossible to discuss American literature without mentioning Eugene O’Neill, including his renowned drama Mourning Becomes Electra (MBE). MBE is a drama that describes a Puritan family called the Mannons. The main characters in MBE live in a strict and severe Puritan society. Both the Mannons and Puritans establish a family and community on the same principles, the belief in covenant, a tenet that is taught by John Calvin. They also have the same dream about a new land, New Jerusalem for Puritans and Blessed Island for the Mannons. The article aims at disclosing the constricting Puritans society in New England and the cruelty of the central characters in MBE. In addition, the way in which Eugene O’Neill creates tragic characters at the end of the drama can be related to the decline of Puritanism. Goldmann’s sociology of literature is applied as an approach. The imaginary structure between an aesthetic and history—MBE and Puritan society—is discovered. The Mannons in MBE and Puritans in New England have similar attitudes. Both are cruel because they desire to be in power and control economic fields. The efforts to realize the dreams are challenged by other communities and it marks the beginning of puritanical decline in New England and the death of central character in MBE. The tragic visions of the Mannons and puritans guide them to death and fall.
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Sene, Birane. "The Puritans in Early American Society and the Premises of Religious Fundamentalism." Noble International Journal of Social Sciences Research, no. 63 (April 20, 2021): 24–29. http://dx.doi.org/10.51550/nijssr.63.24.29.

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Puritanism is historically a form of Protestantism, resulting from the movement of John Calvin affirmed in England, from the 1560s in reaction against official Anglicanism considered too close to idolatry. Puritans will leave England where they were persecuted and settle in the East of the United States later known as New England. This puritan community will serve as a model of a Protestant state based on religious principles. The rigor of the Calvinist doctrine determined social relations and guided the destiny of handpicked people for their moral rectitude. The principles that governed this Puritan society were already laying the foundations for a theocracy whose imprints are still visible in today’s American society. The puritans were pretending to be the light that should shine above the world and enlighten it with its values, and on this basis, they excluded any relationship of equality with others. Despite this theocratic ideal, the Protestant identity will gradually fade in favor of a secular state with a religious diversity and pluralism.
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Porterfield, Amanda. "Algonquian Shamans and Puritan Saints." Horizons 12, no. 2 (1985): 303–10. http://dx.doi.org/10.1017/s0360966900035003.

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AbstractThis paper compares the shamanism of seventeenth-century Indians in southern New England with the religion of the New England Puritans. The paper identifies shamanic elements within Puritan religion, focusing particular attention on the visionary experiences and social control the Puritans gained through praying, preaching, reading, and writing. Although the literacy and moralism essential to Puritan religion were absent in seventeenth-century Algonquian shamanism, the powers of Puritan literacy and moralism can be understood in shamanic terms.
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WINSHIP, MICHAEL P. "DEFINING PURITANISM IN RESTORATION ENGLAND: RICHARD BAXTER AND OTHERS RESPOND TO A FRIENDLY DEBATE." Historical Journal 54, no. 3 (July 29, 2011): 689–715. http://dx.doi.org/10.1017/s0018246x11000033.

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ABSTRACTAround 1670, a group of moderate Restoration puritans published extended explanations of their movement at a particularly tense and pregnant time, when the recently erected, unstable barriers between the institutional Church of England and puritanism were under extreme pressure. Their efforts are important and revealing for their analyses of Restoration puritanism's contemporary situation and its historical roots. These publications, however, have received little scholarly attention. Restoration scholars tend to use the term ‘puritan’ in a static even perfunctory way that bears little resemblance to the self-conscious, fluid approach of historians of earlier puritanism. This usage also bears little resemblance to how Restoration puritans understood themselves. A close examination of these treatises helps to locate Restoration puritanism as the latest evolution of a century-old movement and helps to evaluate and refine the analytical frameworks within which historians attempt to make sense of that movement.
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Carpenter, John B. "New England Puritans: The Grandparents of Modern Protestant Missions." Missiology: An International Review 30, no. 4 (October 2002): 519–32. http://dx.doi.org/10.1177/009182960203000406.

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New England Puritanism was decisive in preparing for the “Great Century of Missions.” Reaching the Native Americans was a leading rationale for the Puritans crossing the Atlantic in the first place. John Eliot established precedents that were looked to as models of missionary practice. David Brainerd joined Eliot as a model missionary, mostly through the writings of Jonathan Edwards, the last great Puritan. To that, Edwards added his emphasis on prayer and his theological struggles for an evangelistically minded Calvinism. His writings were key in teaching English Particular Baptists, among others, that God used means “for the conversion of the heathen.”
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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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Okie, Laird. "Daniel Neal and the ‘Puritan Revolution’." Church History 55, no. 4 (December 1986): 456–67. http://dx.doi.org/10.2307/3166368.

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Daniel Neal's The History of the Puritans was a standard eighteenth-century source for modern historians and, as will be shown, prefigured nineteenth-century Whig conceptions of Puritanism. Published in four volumes between 1732 and 1738, Neal's work went through at least twenty-one editions or reprints; the last one was done in 1863. New editions were printed in London, Bath, Dublin, New York, and Portsmouth, New Hampshire, and the History was twice expanded by continuators in the late eighteenth century and early nineteenth century. The History of the Puritans was not a narrowly religious or sectarian study: Neal strove to elucidate the Puritan contribution to the state. A Congregationalist minister, Neal produced the closest thing we have to an official Dissenting history of England, one which glorified the role of Puritanism in fostering English liberty. To study Neal's History is to gain insight into the historical and political ideology of early eighteenth-century Dissent.
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HARKINS, ROBERT. "ELIZABETHAN PURITANISM AND THE POLITICS OF MEMORY IN POST-MARIAN ENGLAND." Historical Journal 57, no. 4 (November 12, 2014): 899–919. http://dx.doi.org/10.1017/s0018246x14000417.

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ABSTRACTThis article presents a new perspective on Elizabethan puritanism. In particular, it examines the ways in which the memory of Marian conformity continued to influence religious and political controversy during the reign of Elizabeth I. Drawing upon extensive archival evidence, it focuses on moments when the chequered pasts of Queen Elizabeth, William Cecil, and other chief officers of English church and state were called into question by puritan critics. In contrast to the prevailing narrative of Elizabethan triumphalism, it argues that late Tudor religion and politics were shaped by lingering puritan distrust of those who had revealed a propensity for idolatry by conforming during the Marian persecution. This fraught history of religious conformity meant that, for some puritans, the Church of England had been built on unstable foundations.
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Dugre, Neal T. "Repairing the Breach: Puritan Expansion, Commonwealth Formation, and the Origins of the United Colonies of New England, 1630–1643." New England Quarterly 91, no. 3 (August 2018): 382–417. http://dx.doi.org/10.1162/tneq_a_00684.

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“Repairing the Breach” interprets the United Colonies of New England as a Puritan innovation in polity formation. Beginning in the 1630s, New England Puritans overcame the problem of expansion by reinforcing church and colony government with a confederation of neighbor colonies designed to make their commonwealth viable on a regional scale.
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Dissertations / Theses on the topic "Puritans – England"

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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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Gilsdorf, Joy. "The Puritan apocalypse New England eschatology in the seventeenth century /." New York : Garland Pub, 1989. http://catalog.hathitrust.org/api/volumes/oclc/19589831.html.

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Boone, Clifford. "Puritan evangelism : preaching for conversion in late-seventeenth century English puritanism as seen in the works of John Flavel." Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683232.

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Parry, David. "'A divine kind of rhetoric' : Puritanism and persuasion in early modern England." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609393.

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du, Toit Simon W. "The antitheatrical body Puritans and performance in early modern England, 1577-1620 /." College Park, Md. : University of Maryland, 2008. http://hdl.handle.net/1903/8101.

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Thesis (Ph. D.) -- University of Maryland, College Park, 2008.
Thesis research directed by: Dept. of Theatre. Title from t.p. of PDF. Includes bibliographical references. Published by UMI Dissertation Services, Ann Arbor, Mich. Also available in paper.
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Stanley, Alison. "Language and identity in the literature of the seventeenth-century New England Puritans." Thesis, King's College London (University of London), 2012. https://kclpure.kcl.ac.uk/portal/en/theses/language-and-identity-in-the-literature-of-the-seventeenthcentury-new-england-puritans(e8dcb8d8-a634-494f-80e3-d8dbd6078c69).html.

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Seventeenth-century migrants to New England found themselves in a new and unsettling situation, surrounded by alien European and indigenous groups, whose different languages, cultures and religious beliefs questioned and sometimes threatened the beliefs of the settlers. This thesis examines the points at which the colonists came into contact with other cultures, and analyses what these interactions can tell us about how identity was constructed and displayed in the period. I do this largely through analysis of the ways language was used and discussed in contemporary texts printed in London and Massachusetts which aimed to influence readers’ views of colonial identities. By looking at a series of specific challenges when language or issues relating to it became contentious or important, as detailed below, I argue that language was intrinsically connected to English Puritan identity in the period. My first chapter discusses contemporary language textbooks by Williams and Eliot, analysing the ways in which different presentations of similar Native American languages offer insights into the ways contemporary thought linked language to culture and identity. The next two chapters examine the ways language was linked to Puritan religious identity by discussing colonial responses to two new challenges to their beliefs in the 1650s: firstly, the request of the Praying Indians to be accepted into the colonial churches; and secondly, the denunciations of the colonial churches made by visiting Quakers. The final two chapters discuss questions of language and translation during the traumatic events of King Philip’s War. Chapter four analyses war writing which used Old Testament narratives to re-interpret early defeats, and to excuse acts of violence and destruction perpetrated by colonial forces. The final chapter examines depictions of Indian language during the war, and argues that refusals to discuss the problems of intercultural translation and descriptions of Indians speaking broken English are two manifestations of the same changing attitude to language and identity.
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Harmon, Sandra D. Bergstrom Peter V. "Colonial puritan New England women, 1620-1750 a study and teaching unit in the history of American women /." Normal, Ill. Illinois State University, 1990. http://wwwlib.umi.com/cr/ilstu/fullcit?p9115226.

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Thesis (D.A.)--Illinois State University, 1990.
Title from title page screen, viewed November 28, 2005. Dissertation Committee: Peter V. Bergstrom (chair), Ann P. Malone, Lawrence W. McBride, Carl J. Ekberg, Beverly A. Smith. Includes bibliographical references (leaves 306-325) and abstract. Also available in print.
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Belton, Douglas. "The Massachusetts Bay colony experience the Puritan hope /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1161.

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Chetney, Sara. "Conformity, Dissent, and the Death of Henry Barrow, 1570-1593." Scholarship @ Claremont, 2017. http://scholarship.claremont.edu/cgu_etd/104.

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This thesis explores the circumstances leading up to and surrounding the executions of London Separatist leaders Henry Barrow and John Greenwood on 6 April, 1593. Occurring after a lengthy prison term punctuated by official examinations conducted by authorities, the executions took place only after the men had been twice reprieved, performed so early as to avoid a crowd yet still in the appointed place of public execution. Focusing on Henry Barrow and the London Separatists, this thesis explores how a national climate of fear and violence led to a greater crackdown on religious dissidents, and argues that the strange circumstances of Barrow’s execution might be attributed to a reluctance to punish a fellow Protestant in the same manner as a Catholic recusant, and the great differences of opinion among both ecclesiastical and temporal state officials regarding the punishment of religious dissent. Though Conformist officials and authoritarianism would ultimately triumph over Puritan efforts to speed reform in the Church of England, the case of Henry Barrow illustrates the fractured state of opinion which was present even among the highest reaches of government.
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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 "Puritans – England"

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Radical Puritans in England, 1550-1660. London: Longman, 1990.

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First founders: American Puritans and Puritanism in an Atlantic world. Durham, N.H: University of New Hampshire Press, 2012.

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Adair, John Eric. Founding fathers: The Puritans in England and America. Grand Rapids, Mich: Baker Book House, 1986.

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Vaughan, Alden T. New England frontier: Puritans and Indians, 1620-1675. 3rd ed. Norman: University of Oklahoma Press, 1995.

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Shaping New Englands: Puritan clergymen in seventeenth-century England and New England. New York: Twayne, 1994.

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Puritan crisis: New England and the English Civil Wars, 1630-1670. New York: Garland Pub., 1989.

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Kraeger, Linda. Trust and treachery: An historical novel of early seventeenth-century England and New England. Lewiston: Mellen University Press, 1996.

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Religion and society in early Stuart England. Aldershot: Ashgate, 1998.

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Puritans at play: Leisure and recreation in colonial New England. New York: St. Martin's Griffin, 1996.

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New Israel/New England: Jews and Puritans in early America. Amherst: University of Massachusetts Press, 2011.

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Book chapters on the topic "Puritans – England"

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Rowse, A. L. "Catholics and Puritans." In The England of Elizabeth, 490–544. London: Palgrave Macmillan UK, 2003. http://dx.doi.org/10.1057/9780230599444_11.

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Bremer, Francis J. "Lay Puritans in Stuart England." In Lay Empowerment and the Development of Puritanism, 27–48. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137352897_4.

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Daniels, Bruce C. "Introduction: New England, Puritans, and American History." In New England Nation, 1–8. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137025630_1.

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Staples, Peter. "Patterns of purification: the New England Puritans." In The Quest for Purity, edited by W. E. van Beek, 63–90. Berlin, Boston: De Gruyter, 1988. http://dx.doi.org/10.1515/9783110860924-004.

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Ha, Polly. "Spiritual Treason and the Politics of Intercession: Presbyterians, Laudians and the Church of England." In Puritans and Catholics in the Trans-Atlantic World 1600–1800, 66–88. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137368980_5.

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Hall, David D. "Introduction." In The Puritans, 1–13. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691151397.003.0001.

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This introductory chapter provides an overview of Puritanism. To its parent, the Puritan movement owed the ambition to become the state-endorsed version of Christianity in England and Scotland. Theological principle lay at the heart of this ambition. On both sides of the Protestant–Catholic divide, theologians and civic leaders agreed that true religion could be readily defined. All others were false—entirely false or perhaps only in part. Either way, defending true religion against its enemies was crucial. Were error to overtake truth, vast numbers of people would never receive or understand the gospel promise of unmerited grace. Almost as crucial was a second principle, that God empowered godly kings or, as was also said, the “Christian prince,” to use the powers of the civil state in behalf of true religion. In early modern Britain and subsequently in early New England, Puritans took both of these assumptions for granted. A third principle concerned the nature of the church. Its role on earth was as a means of grace for all of humankind, a role complicated by the doctrine that only the faithful few would eventually be included within the gospel promise of salvation. Because the Puritan movement took a strong stand on the Bible as “law” and insisted that the state churches in England and Scotland eliminate all aspects of Catholicism, it became intensely controversial.
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Hall, David D. "From Protestant to Reformed." In The Puritans, 14–39. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691151397.003.0002.

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This chapter discusses the Reformed (or Calvinist) tradition. The Reformed tradition (or, alternatively, “Calvinism”) played a singular role in the making of the Reformation in England, Ireland, and Scotland and the development of New England. As early as the 1530s, Luther's theology, although available in translation, was giving way to connections direct and indirect with the Reformed international, connections nurtured by Thomas Cranmer, who became Archbishop of Canterbury in 1533. The chapter then looks at how the Reformed tradition was conveyed to British Protestants through books such as John Foxe's Acts and Monuments (1563 in English) and first-hand encounters with Reformed practice that happened in the 1550s during the reign of Mary Tudor (1553–58), when English and Scottish ministers—the “Marian exiles”—fled to the Continent. As Foxe and the martyrs whose faith he was documenting repeatedly declared, Catholicism was wrong because it was based on “human inventions” whereas their version of Christianity was restoring the “primitive” perfection of the apostolic church. The chapter also outlines how the Reformation in Scotland differed from the Reformation in England.
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Hall, David D. "Royal Policies, Local Alternatives." In The Puritans, 172–205. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691151397.003.0007.

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This chapter explores the early decades of the seventeenth century, when James VI of Scotland became James I of England and controversy about worship and the structure of the state church erupted anew in Scotland. When James I succeeded Elizabeth I in 1603 and added England, Wales, and Ireland to his native Scotland, the hopeful and the admiring outnumbered the detractors, for the godly knew that in 1592 he had endorsed presbyterianism in Scotland and, more recently, had disparaged Catholicism and Dutch Arminianism. Their hopes aroused, a small group of English activists initiated a petition the king received as he made his way to London. The “Millenary Petition,” so named because of the assertion it was endorsed by a thousand ministers, complained of pluralism and nonresidency, singled out bishops as pluralists although otherwise saying nothing about episcopacy, and called for higher standards in admitting men to the work of ministry. The Millenary Petition signaled the persistence of Puritan sympathies in England despite the damage done to the movement in the 1590s. The chapter also considers “Dutch Puritanism,” a convenient shorthand for the more radical or safety-seeking laypeople and ministers who went to the Netherlands as early as the 1580s.
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Trevelyan, G. M. "James I – Puritans and Catholics." In England Under the Stuarts, 73–99. Routledge, 2021. http://dx.doi.org/10.4324/9781003146803-3.

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"John Cotton, Letter from New England (1634)." In The Puritans in America, 93–96. Harvard University Press, 1985. http://dx.doi.org/10.4159/9780674038493-017.

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