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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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Aragona, Jared Lane. "Utopian Canvas: Visionary Aspects of Early English-American Literature, 1497-1705." Diss., Tucson, Arizona : University of Arizona, 2005. http://etd.library.arizona.edu/etd/GetFileServlet?file=file:///data1/pdf/etd/azu%5Fetd%5F1049%5F1%5Fm.pdf&type=application/pdf.
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Kerr, Kathleen H. "Anne Hutchinson Antinomian or political pariah? /." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.
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Wainwright, Philip. "An examination of published works in support of comprehension of puritans in the Church of England between 1656 and 1689." Thesis, University of Kent, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.544039.
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Mollmann, Bradley J. "Seeking the Supernatural: The Exorcisms of John Darrell and the Formation of an Orthodox Identity in Early Modern England." Oxford, Ohio : Miami University, 2008. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1218575289.
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Gregory, Victoria Joy. "Congregational puritanism and the radical puritan community in England c. 1585-1625." Thesis, University of Cambridge, 2003. https://www.repository.cam.ac.uk/handle/1810/251885.
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Zlitni, Mouna. "Colonies anglaises et terres indiennes : dynamiques et enjeux de la cohabitation entre Indiens et Puritains dans le sud de la Nouvelle Angleterre au XVIIe siecle." Thesis, Paris 4, 2011. http://www.theses.fr/2011PA040154.
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La question relative à la propriété de la terre, de son usage et de son transfert entre les Indiens du sud de la Nouvelle Angleterre et les colons puritains venus s’installer parmi eux a non seulement été le sujet d’un bon nombre d’études et a toujours été un sujet de forte controverse. Cependant rares sont les études qui ont tenté de remettre en question ou de revoir la thèse qui décrète que les Indiens ont été dépossédés de leur terre par les colons anglais. C’est pourquoi il nous a paru intéressant d’aller au-delà de cette perspective traditionnelle de dépossession. Dans ce sens, l’objet de cette thèse est de démontrer que ce transfert de terre pourrait être considéré comme une transaction foncière réglementaire donnant suite à un échange équitable entre deux parties mutuellement consentantes. Nous visons à présenter une image différente de l’Indien de celle de la victime de la colonisation puritaine qui le présente comme un Indien passif, soumis et à qui on inflige une condition.Pour ce faire, nous nous baserons sur l’analyse des actes de vente de terres intervenus entre les tribus indiennes du sud de la Nouvelle Angleterre et les colons anglais, et ce dans la période comprise entre 1620 et 1676. Notre analyse de ces documents se fera selon une perspective ethno-historiqueThe question of land property, use and transfer between the Indians of southern New England and the Puritans who settled among them has been the subject of a large literature and has always been a highly controversial issue. Giving the fact that this issue has always been referred to as a dispossession, we thought it interesting to go beyond this traditional perspective. Indeed, we propose to show that this movement of land transfer can be considered as a legal and just land transaction and that it was equitable to both parties. We also aim at presenting another image of the Indian; an image different from the one depicting him as a submitted Indian and a victim of colonial invasion and cultural assault. Our study is based on an ethnohistorical analysis of the land deeds that took place between the Indians and the English colonists in southern New England between 1620 and 1676
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Spraggon, Julie. "Puritan iconoclasm in England 1640-1660." Thesis, University College London (University of London), 2000. http://discovery.ucl.ac.uk/1349283/.
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A study of Puritan iconoclasm in England during the period of the civil wars and Interregnum, this thesis looks at the reasons for the resurgence of large-scale iconoclasm a hundred years after the break with Rome. Initially a reaction to the emphasis on ceremony and the 'beauty of holiness' under Archbishop Laud, the attack on recent 'innovations' introduced into the church (such as images, stained glass windows and communion rails) developed into a drive for further reformation led by the Long Parliament. Increasingly radical legislation targeted not just 'new popery', but pre-reformation survivals and a wide range of objects including some which had been acceptable to the Elizabethan and Jacobean church (for instance organs and vestments). Parallel to this official movement was an unofficial one, undertaken by Parliamentary soldiers during the war, whose iconoclastic violence, particularly against cathedral churches, became notorious. The significance of this spontaneous action and the importance of the anti-Catholic and anti-Episcopal feelings that it represented is examined. So too is the promotion of such feeling and of the cause of the reformation of images through printed literature (both popular and learned). A detailed survey is made of parliament's legislation against images, and the work of its Committee for the Demolition of Monuments of Superstition and Idolatry, headed by Sir Robert Harley. The question of how and how far this legislation was enforced generally is considered, with specific case studies looking at the impact of the iconoclastic reformation in London, the cathedral churches and at the universities.
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Cottrell-Boyce, Aidan. "Judaizing and singularity in England, 1618-1667." Thesis, University of Cambridge, 2019. https://www.repository.cam.ac.uk/handle/1810/287471.
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In the seventeenth century, in England, a remarkable number of small, religious movements began adopting demonstratively Jewish ritual practices. They were labelled by their contemporaries as Judaizers. Typically, this phenomenon has been explained with reference to other tropes of Puritan practical divinity. It has been claimed that Judaizing was a form of Biblicism or a form of millenarianism. In this thesis, I contend that Judaizing was an expression of another aspect of the Puritan experience: the need to be recognized as a 'singular,' positively-distinctive, separated minority.
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Chan, Simon Kuang Hai. "The Puritan meditative tradition, 1599-1691 : a study of 'ascetical piety'." Thesis, University of Cambridge, 1986. https://www.repository.cam.ac.uk/handle/1810/283651.
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Dill, Patrick W. "From Ritual to Art in the Puritan Music of Colonial New England: the Anthems of William Billings." Thesis, University of North Texas, 2012. https://digital.library.unt.edu/ark:/67531/metadc149583/.
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The manner in which Billings’s music contrasts with the Puritan musical ideal clearly demonstrates his role in the transition from ritual to art in the music of eighteenth-century New England. The tenets of Puritan worship included the restriction that music should serve primarily as a form of communal prayer for the congregation and in a secondary capacity to assist in biblical instruction. Billings’s stylistic independence from Puritan orthodoxy began with a differing ideology concerning the purpose of music: whereas Calvin believed music merely provided a means for the communal deliverance of biblical text, Billings recognized music for its inherent aesthetic worth. Billings’s shift away from the Puritan musical heritage occurred simultaneously with considerable change in New England in the last three decades of the eighteenth century. A number of Billings’s works depict the events of the Revolutionary War, frequently adapting scriptural texts for nationalistic purposes. The composition of occasional works to commemorate religious and civic events reflects both the increase in society’s approval of choral music beyond its nominal use in worship, both in singing schools and in choirs. With his newfound independence from Puritan ritual, Billings seems to have declared himself one of the United States of America’s first musical artists.
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Horton, Michael S. "Thomas Goodwin and the Puritan doctrine of assurance continuity and discontinuity in the Reformed tradition, 1600-1680 /." Thesis, Online version, 1998. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.483977.
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Lambert, James Schroder. "Unspeakable joy : rejoicing in early modern England." Diss., University of Iowa, 2012. https://ir.uiowa.edu/etd/1348.
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My dissertation, Unspeakable Joy: Rejoicing in Early Modern England, claims that the act of rejoicing--expressing religious joy--was a crucial rhetorical element of literary works in the late sixteenth and early seventeenth century in England. The expression of religious joy in literature functioned as a sign of belief and sanctification in English Protestant theology, and became the emotive articulation of a hopeful union between earthly passion and an anticipated heavenly feeling. By taking into account the historical-theological definitions of joy in the reformed tradition, I offer new readings of late sixteenth-century and early seventeenth-century texts, including the Sidney Psalms, Donne's sermons, Spenser's Epithalamion, Richard Rogers's spiritual diaries, and Shakespeare's The Winter's Tale. I suggest that much of early modern poetics stems from a desire, on behalf of writers, to articulate the ineffable joy so often described by sermons and tracts. By establishing Renaissance emotional expression as a source of religious epistemology and negotiating the cognitive and constructive understandings of emotion, I show that religious rejoicing in Elizabethan Protestantism consists of a series of emotive speech acts designed to imitate the hoped-for joys of heaven. Finally, these readings emphasize the ways in which rejoicing not only functions as a reaffirmation of belief in and commitment to the state church but also becomes the primary agent for spiritual affect by bestowing grace on an individual believer.
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Young, Alexander, and Alexander Young. "Speaking, Silently Speaking: Thomas Shepard's "Confessions" and the Cultural Impact of Puritan Conversion on Early and Later America." Thesis, University of Oregon, 2012. http://hdl.handle.net/1794/12337.
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My dissertation reappraises the Puritan conversion narrative's influence on early and later American literature. It centers around the accounts recorded by the Reverend Thomas Shepard, minister to Cambridge's first church, and looks at how New England's earliest settlers represented their spiritual encounters. My study argues for Puritanism's continued cultural relevance by explaining how the inter-personal, social, and expressive energies that informed Puritan spiritual confession is both sustained and evolves in the 17th, 18th, 19th, and 20th centuries.
Chapter I accounts for the social, historical, and intellectual contexts in which the Puritan conversion narrative took place and outlines the scholarship it has received. Amid this scholarship I offer my analysis in Chapter II, pointing to the performance's formal, doctrinal, and expressive requirements to explain how believers delivered successful narratives and how they pushed the bounds of the religious doctrine that informed their accounts. Chapter III re-imagines the experience of Puritan conversion. It considers the performance from an affective framework and argues that the ambivalence endemic to spiritual assurance provoked in believers a psychogenic and narratological discord that promoted a form of self-understanding in which believers were unsure of themselves even as their spiritual communities were certain that their conversions were complete. Chapter III concludes by assessing the literary consequences of this relationship with reference to Benjamin Franklin's
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Brand, David C. "Beatific vision, benevolence, and self-love a contextual study of Jonathan Edwards with special reference to the Cartesian revolution and the Arminian triumph in Puritan New England /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
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Broyles, Michael. "Puritanism, Democracy and the Establishment of Musical Idealism in New England." Bärenreiter Verlag, 2000. https://slub.qucosa.de/id/qucosa%3A36639.
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Yiannikkou, Jason. "Protestantism, Puritanism and practical divinity in England, c.1570-c.1620." Thesis, University of Cambridge, 1999. https://www.repository.cam.ac.uk/handle/1810/251693.
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Gautier, William C. ""The Nurceryes for Church and Common-wealth": A Reconstruction of Childhood, Children, and the Family in Seventeenth-Century Puritan New England." Oberlin College Honors Theses / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin1401365662.
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Cairns, Rhoda F. "The Exegesis of Experience: Typology and Women's Rhetorics in Early Modern England and New England." Miami University / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=miami1211998311.
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Louison, Quentin Jacqueline. "Les puritains et la fondation spirituelle des Etats-Unis d'Amérique." Antilles-Guyane, 2007. http://www.theses.fr/2007AGUY0192.
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« Les Puritains et la fondation spirituelle des Etats-Unis d'Amérique» répond à cette question: l'œuvre des Puritains constitue-t-elle la seule fondation spirituelle des Etats-Unis d'Amérique? D'une part, cette étude met en évidence la question d'actualité soulevée par l'identité, découlant de la recherche des origines. D'autre part, elle permet de voir comment, d'une marginalisation spirituelle et idéologique, des hommes, les Puritains, sont passés à la postérité sous forme d'un mythe bien éloigné de la réalité historique mais tout de même récupéré pour des objectifs politiques précis dans les Etats-Unis actuels. La thèse se développe autour des trois axes suivants: tout d'abord la mise en lumière des origines du Puritanisme; car, à partir du ISe siècle, un vaste mouvement bouleversait le climat spirituel de l'Europe et devait aboutir à l'émigration de Puritains dans le Nouveau Monde. Le deuxième axe analyse la façon dont ces hommes mirent en place les composantes d'une organisation économique et politique régentée par la religion à travers la colonie anglaise symbole: la Nouvelle-Angleterre. Mais le Puritanisme ne pouvait s'opposer indéfiniment aux conflits internes et externes ainsi qu'aux vagues continues d'immigration. Le troisième axe traite donc du déclin de ce mouvement face à l'explosion spirituelle ayant précédé la Déclaration d'Indépendance, et du parti qu'en ont tiré des hommes politiques ayant adopté des idéologies non exclusivement chrétiennes. Une effervescence, influencée par la philosophie des Lumières, allait ainsi contribuer à la naissance du sentiment national et à la rédaction de la première constitution des Etats-Unis d'Amérique"The Puritans and the Spiritual Foundation of the United States of America" answers this question: does the work of the Puritans constitute the only spiritual foundation of the United States of America? On the one hand, this study highlights the topical issue of identity, rising from the search of the origins. On the second hand, it makes it possible to see how, from a spiritual and ideological marginalisation, those men, the Puritans, passed from a myth quite far away from historical reality but recovered ail the same for precise political objectives in the current United States. The thesis develops around the three following axes: first of ail the setting in light of the origins of Puritanism. Starting from the 15th century, a vast movement had upset the spiritual climate in Europe and was to lead to the emigration of Puritans in the New World. The second axis analyzes the way these men put in place the components of an economic and political organization influenced by puritan ideology through the English colony symbol, New England. But Puritanism cou Id not indefinitely resist numerous internaI and external conflicts added to continuous waves of immigration. The third axis thus treats the decline of this movement vis-a-vis the spiritual explosion that preceded the signature of the Declaration of Independence; it analyzes the party that sorne politicians having adopted ideologies not exclusively Christian would draw from it. An effervescence, influenced by the philosophy of the Lights, was going thus to contribute to the birth of a national spirit and to the drafting of the fust constitution of the United States of America
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Engström, Ida. "Puritanismens dygdetik : En jämförande studie mellan Max Webers dygdteori och dygderna i John Bunyans bok Pilgrim´s Progress." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper (KV), 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-27317.
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The purpose of this study is to find the virtue ethics John Bunyan presents in Pilgrim´s Progress part 1, compared with the virtues Max Weber presents, and then try Weber´s theory on the empirical data, Pilgrim´s Progress. When I compare the virtues in Weber´s theory with the virtues in Pilgrim´s Progress, I interpret Weber´s theory as limited. From Weber´s theory emerges the puritan virtues: fulfillment of duty, struggle, self-control and live simply. He also mentions gratitude to God and helpfulness to other people, but this is shown through work in the society. These virtues can also be found in Pilgrim´s Progress. The fulfillment of duty in Weber´s theory is mainly focused on work-ethic, while I interpret the fulfillment of duty in Pilgrim´s Progress more focused on the struggle with the Belief in God. The virtues self-control and to live simply is clearly seen in both sources, which strengthens this part of Weber´s theory. The most interesting thing is that I found several virtues in Pilgrim´s Progress, which Weber did not attributed any significant. These are: forgiveness, help, spiritual communion, and gratitude to God.
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Woods, Roberta I. "Sin, sickness, and salvation, the Puritan venture in New England and the health of children and young adults." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ51819.pdf.
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Salazar, Gregory Adam. "Daniel Featley and Calvinist conformity in early Stuart England." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/278216.
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This thesis examines the life and works of the English Calvinist clergyman Daniel Featley (1582-1645) through the lens of various printed and manuscript sources, especially his manuscript notebooks in Oxford. It links his story and thought to the broader themes of early Stuart religious, political, and intellectual history. Chapter one analyses the first thirty- five years of Featley’s life, exploring how many of the features that underpin the major themes of Featley’s career—and which reemerged throughout his life—were formed and nurtured during Featley’s early years in Oxford, Paris, and Cornwall. There he emerges as an ambitious young divine in pursuit of preferment; a shrewd minister, who attempted to position himself within the ecclesiastical spectrum; and a budding polemicist, whose polemical exchanges were motivated by a pastoral desire to protect the English Church. Chapter two examines Featley’s role as an ecclesiastical licenser and chaplain to Archbishop George Abbot in the 1610s and 1620s. It offers a reinterpretation of the view that Featley was a benign censor, explores how pastoral sensitivities influenced his censorship, and analyses the parallels between Featley’s licensing and his broader ecclesiastical aims. Moreover, by exploring how our historiographical understandings of licensing and censorship have been clouded by Featley’s attempts to conceal that an increasingly influential anti- Calvinist movement was seizing control of the licensing system and marginalizing Calvinist licensers in the 1620s, this chapter (along with chapter 7) addresses the broader methodological issues of how to weigh and evaluate various vantage points. Chapters three and four analyse the publications resulting from Featley’s debates with prominent Catholic and anti-Calvinist leaders. These chapters examine Featley’s use of patristic tradition in these disputes, the pastoral motivations that underpinned his polemical exchanges, and how Featley strategically issued these polemical publications to counter Catholicism and anti-Calvinism and to promulgate his own alternative version of orthodoxy at several crucial political moments during the 1620s and 1630s. Chapter five focuses on how, in the 1620s and 1630s, the themes of prayer and preaching in his devotional work, Ancilla Pietatis, and collection of seventy sermons, Clavis Mystica, were complementary rather than contradictory. It also builds on several of the major themes of the thesis by examining how pastoral and polemical motivations were at the heart of these works, how Featley continued to be an active opponent—rather than a passive bystander and victim—of Laudianism, and how he positioned himself politically to avoid being reprimanded by an increasingly hostile Laudian regime. Chapter six explores the theme of ‘moderation’ in the events of the 1640s surrounding Featley’s participation at the Westminster Assembly and his debates with separatists. It focuses on how Featley’s pursuit of the middle way was both: a self-protective ‘chameleon- like’ survival instinct—a rudder he used to navigate his way through the shifting political and ecclesiastical terrain of this period—and the very means by which he moderated and manipulated two polarized groups (decidedly convictional Parliamentarians and royalists) in order to reoccupy the middle ground, even while it was eroding away. Finally, chapter seven examines Featley’s ‘afterlife’ by analysing the reception of Featley through the lens of his post-1660 biographers and how these authors, particularly Featley’s nephew, John Featley, depicted him retrospectively in their biographical accounts in the service of their own post-restoration agendas. By analysing how Featley’s own ‘chameleon-like’ tendencies contributed to his later biographers’ distorted perception of him, this final chapter returns to the major methodological issues this thesis seeks to address. In short, by exploring the various roles he played in the early Stuart English Church and seeking to build on and contribute to recent historiographical research, this study sheds light on the links between a minister’s pastoral sensitivities and polemical engagements, and how ministers pursued preferment and ecclesiastically positioned themselves, their opponents, and their biographical subjects through print.
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Vivian, Claire Louise. "'Out of the depths have I cried unto thee, O Lord' : Puritan spiritual diaries and autobiographies in seventeenth-century England." Thesis, Swansea University, 2008. https://cronfa.swan.ac.uk/Record/cronfa42394.
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Recent analysis of early modern spiritual diaries and autobiographies has tended to focus on 'self-fashioning' - how authors used their texts to create their own identity - but little interest has been shown in the degree of variation present in this form of writing and how the various identities related to one another once created. If anything, scholars have been reluctant to admit that there are any notable differences between such texts, instead preferring to uncover the 'pattern' that all spiritual relations follow through a study of texts by seventeenth-century English Puritans this thesis argues that a definite degree of individuality is present within each account. Even though common themes, such as the need for assurance and a belief in mankind's inherent depravity, may be found, a more detailed consideration reveals subtle, yet important variations. My main aim has not been to uncover new, previously unstudied, spiritual autobiographies, but to examine new possibilities for widely-read writings, such as John Bunyan's Grace Abounding and George Trosse's Life. Nevertheless, discussions of little-known texts such as Cicely Johnson's Fanatical Reveries and Rose 1 hurgood's Lecture of Repentance have also proved fruitful. Somewhat tempering this emphasis on individuality is the central discussion of the inlluences on the composition of these works. Here it is argued that, despite the seemingly private nature of some accounts, spiritual diaries and autobiographies played a vital role in communal life and were generally intended to be read by an audience of some description - even if only family and friends.
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Gillan, Thomas Joseph. "The Wondrous Chain of Providence: Thomas Prince, the Puritan Past, and New England's Future, 1660-1736." W&M ScholarWorks, 2011. https://scholarworks.wm.edu/etd/1539626655.
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Morini, Carolle Robin. "Anne Bradstreet, poet historian, 1612-1672 : the anglicization of puritan new England as reflected in the poems A dialogue between old England and new, The four seasons of the year, and Contemplations /." Access resource online, 2008. http://scholar.simmons.edu/bitstream/handle/10090/7338/Morini_Thesis_2008.pdf?sequence=1.
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Carroll, Peter Neil. "Puritanism and the wilderness : the intellectual significance of the New England frontier, 1629-1675 : a dissertation submitted to the graduate school [Northwestern University] in partial fulfillment of the requirements for the degree Doctor of philosophy, field of history /." Ann Arbor (Mich.) : University Microfilms International, 1992. http://catalogue.bnf.fr/ark:/12148/cb355242821.
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Stratton, Billy J. "(Re)inscribing King Philip's War: Mary Rowlandson and the Advent of the Indian Captivity Narrative." Diss., The University of Arizona, 2008. http://hdl.handle.net/10150/194863.
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Since the publication of Mary Rowlandson's, The Soveraignty and Goodness of God . . ., released six years after the close of King Philip's War and the death of the Pokanoket leader, Metacomet, in 1682, the Indian captivity narrative has operated as a widely influential component of American literary, historical, and cultural discourse. From the seventeenth century to the present, the metaphors, symbols, and the implicit ideologies of this literary genre have had a powerful and enduring influence on the public's perception of American Indian people, and the development of an expansionist American ideology. As a result, the operant binary of the bloodthirsty "savage" and the "civilized" Euro-American has become a common feature of discourses in which American Indian people have been, and continue to be, represented in American historiography, literature, art, film, and popular culture, while also serving as a primary textual justification for the territorial expansion of the United States, and as an implicit justification and historical alibi for the concomitant destruction of American Indian societies and cultures.In this work, my aim is to deconstruct and demystify the regime of literary and historical privilege that has become an explicit function of Rowlandson's text and subsequent narratives by presenting a critical perspective that is responsive to the complex array of social, cultural, and historical forces that were converging in the Massachusetts colony during the late seventeenth century. In so doing, I have attempted to present the "Indian side" of the story and examine the events that Rowlandson describes in her narrative from the perspective of Indian people who have been all too often silenced in American historical and literary discourses. I have addressed and attempted to answer some of the nagging questions surrounding the original publication and dissemination of Rowlandson's work in order to shed some much needed light on the complex cultural and social processes at work in Puritan society during the seventeenth century, while illustrating how texts such as Rowlandson's continues to shape our perceptions of others and our own conceptions of historical reality.
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Emmett, Rebecca Jane. "Networks of print, patronage and religion in England and Scotland 1580-1604 : the career of Robert Waldegrave." Thesis, University of Plymouth, 2013. http://hdl.handle.net/10026.1/3352.
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This thesis seeks to examine the nature of the intertwined networks of print, patronage and religion that existed within and across England and Scotland between 1580 and 1604, through the career of the English printer Robert Waldegrave. Multifaceted and complex, Waldegrave’s career spanned two countries, four decades and numerous controversies. To date scholars have engaged in a teleological narrative of his career, culminating in his involvement with the Marprelate press between April 1588/9. This focus on Waldegrave as a religious radical has coloured accounts of his English business and resulted in his Scottish career being disregarded by many. This thesis adds to the growing body of scholarship concerning printers and the print trade, illustrating the varied role Waldegrave played, both in relation to the texts he produced and within a broader trans-national context of print There are three major thematic areas of enquiry; whether Waldegrave’s characterization by contemporary commentators and subsequent scholars as a Puritan printer is accurate; what his career in Scotland between 1590 and 1603 reveals about the Scottish print trade, and finally the role and significance of the various networks of print, patronage and religion within which he operated in regards to his own career as well as in the broader context of early modern religious and commercial printing. Challenging the reductive interpretation of Waldegrave’s life and career, this thesis places the Marprelate episode within the wider framework of his English and Scottish careers, enabling traditional assumptions about his motivation and autonomy to be questioned and reevaluated. It will be shown that the accepted image of Waldegrave as a committed Puritan printer, developed and disseminated by his representation within the Marprelate tracts was actually a misrepresentation of his position and that the reality was far more nuanced. His choices were informed by commercial concerns and the various needs of the networks of print, patronage and religion within which he worked, which often limited his ability to promote the religious beliefs he held. The study of Waldegrave and his English contemporaries within the Scottish print trade expands our knowledge of the relationship between the print trades of England and Scotland and highlights how intertwined they were during this period. Waldegrave’s Scottish career, and the significance of his complicated relationship with his royal patron, James VI will be established and the wider impact and significance of Waldegrave’s appointment as Royal printer demonstrated. As he worked as a minor jobbing printer, a fugitive on a clandestine press and as the Royal Printer in Scotland Waldegrave is one of a small number of stationers whose career was extremely varied. Through the study of Waldegrave’s unique and multifaceted career it is therefore possible to trace and analyse the complex networks within which he, and his fellow stationers operated during the late-sixteenth century.
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Johnson, Melissa Ann. "Subordinate saints : women and the founding of Third Church, Boston, 1669-1674." PDXScholar, 2009. https://pdxscholar.library.pdx.edu/open_access_etds/3662.
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Although seventeenth-century New England has been one of the most heavily studied subjects in American history, women's lived experience of Puritan church membership has been incompletely understood. Histories of New England's Puritan churches have often assumed membership to have had universal implications, and studies of New England women either have focused on dissenting women or have neglected women's religious lives altogether despite the centrality of religion to the structure of New England society and culture.
This thesis uses pamphlets, sermons, and church records to demonstrate that women's church membership in Massachusetts's Puritan churches differed from men's because women were prohibited from speaking in church or from voting in church government. Despite the Puritan emphasis on spiritual equality, women experienced a modified form of membership stemming from their subordinate place in the social hierarchy.
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McCall, Fiona. ""Our dear mother stripped" : the experiences of ejected clergy and their families during the English Revolution." Thesis, University of Oxford, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670060.
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Strivens, Robert P. B. "The thought of Philip Doddridge in the context of early eighteenth-century dissent." Thesis, University of Stirling, 2011. http://hdl.handle.net/1893/3636.
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Philip Doddridge (1702-51) was pastor of the Independent congregation meeting at Castle Hill, Northampton, and tutor of the Northampton academy from 1729 to his death in 1751. He is regarded as a leader of moderate Dissent during that period and the heir, theologically and pastorally, of Richard Baxter. He has been seen as forming a bridge between the more rational Dissenters, on the one hand, and the more conservative and orthodox wing of Dissent on the other. His thought has not, however, been the subject of a detailed analysis in the context of his time. This thesis sets out to conduct such an analysis in order to examine more closely his position within early eighteenth-century Dissent. Doddridge’s philosophical and theological views are considered in chapters two to five. Chapter two assesses the extent of his indebtedness to the philosophy of John Locke, examining also the views of Isaac Watts and showing how Doddridge and Watts modified Locke’s thought in some areas in order to accommodate Christian beliefs. In chapter three, Doddridge’s views on natural theology, natural law and reason are considered and the influence on him of Samuel Clarke, in particular, is examined. Turning to theology, chapter four looks at the use in early eighteenth-century Dissent of terms such as ‘Baxterian’ and ‘moderate Calvinist’ and then considers Doddridge’s doctrinal positions on a range of subjects which are generally considered to represent Baxterian theology. Chapter five examines Doddridge’s views on the key interconnected areas of confessional subscription, scripture and the doctrine of the Trinity. Practical subjects are then considered in chapters six to eight. Doddridge’s views on Christian piety are examined in chapter six. Chapter seven considers ways in which Doddridge sought to communicate, examining the audiences whom he aimed to reach, the ways in which he attempted to reach them and the content of what he wanted to say. The eighth chapter looks at the subject of identity and argues that Doddridge is to be viewed, not so much as a bridge between different wings of Dissent, but as a leader amongst moderate Calvinists. In conclusion, this thesis argues that Philip Doddridge sought to expound a Calvinist theology in the context of the philosophical and theological debates of his day and to promote an ordered Dissent focused on central evangelical truths and united around the language of scripture.
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Elkins, Mark. "Religious directives of health, sickness and death : Church teachings on how to be well, how to be ill, and how to die in early modern England." Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/16396.
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In broad terms, this thesis is a study of what Protestant theologians in early modern England taught regarding the interdependence between physical health and spirituality. More precisely, it examines the specific and complex doctrines taught regarding health-related issues in the sixteenth and seventeenth centuries, and evaluates the consistency of these messages over time. A component of the controversial Protestant-science hypothesis introduced in the early twentieth century is that advancements in science were driven by the Protestant ethic of needing to control nature and every aspect therein. This thesis challenges this notion. Within the context of health, sickness and death, the doctrine of providence evident in Protestant soteriology emphasised complete submission to God's sovereign will. Rather, this overriding doctrine negated the need to assume any control. Moreover, this thesis affirms that the directives theologians delivered governing physical health remained consistent across this span, despite radical changes taking place in medicine during the same period. This consistency shows the stability and strength of this message. Each chapter offers a comprehensive analysis on what Protestant theologians taught regarding the health of the body as well as the soul. The inclusion of more than one hundred seventy sermons and religious treatises by as many as one hundred twenty different authors spanning more than two hundred years laid a fertile groundwork for this study. The result of this work provides an extensive survey of theological teachings from these religious writers over a large span of time.
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Brissett, Wilson Nathaniel. "Beauty among the Puritans : aesthetics and subjectivity in early New England /." 2007. http://wwwlib.umi.com/dissertations/fullcit/3279997.
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"Beyond Bradford's Journal: The Scrooby Puritans in Context." Doctoral diss., 2015. http://hdl.handle.net/2286/R.I.34823.
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abstract: This dissertation explores the claims, put forth by William Bradford in his journal Of Plimoth Plantation, that persecution was the primary motivation for removal from England to Holland by the Scrooby Puritans in 1608, and challenges the historiographical acceptance of those claims. The dissertation examines monarchical, ecclesiastical and historical records from 1590-1620 to determine if there was any evidence to support Bradford’s claims of persecution. Finding scant evidence of physical persecution at the hands of royal, civil, or ecclesiastical authorities, the dissertation turns to the socioeconomic factors which may have contributed to the Scrooby Puritans decision to leave England and take up residence in Holland for twelve years. Finding no significant socioeconomic push factors, attention is then turned to the theological underpinnings of the group to determine if theology may have driven their persecution narrative. It concludes that the Scrooby Puritans may not have been fleeing from authorities trying to confine them for their religious beliefs, but from the corruption of their very souls, had they remained in England and under the theological influences of the Church of England.Dissertation/Thesis
Doctoral Dissertation History 2015
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Miller, Timothy Earl. "Pleasure, Honor, And Profit: Samuel Hartlib In His Papers 1620-1662." 2015. http://scholarworks.gsu.edu/history_theses/89.
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Discovered in 1933 after having been hidden from the academic world for 271 years, the Hartlib Papers have been called the greatest 17th century research revelation of the 20th century. Yet 81 years later the author and collector of the papers remains a mystery and the content of the papers have been little appreciated. Who was this auctor prudens and what do his voluminous papers have to say about his time? This thesis argues that Hartlib is a critical link in a long chain of scholars who formed and shaped the development of science. An evolution which began with Roger Bacon, more fully developed into a new epistemology with Francis Bacon, is passed on by Hartlib to others who were founding members of the Royal Society. This new system of understanding, then known as experimentalism, is the empirical method which impacted the entire spectrum of modern academic disciplines.
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Holubová, Petra. "Smrt očima novoanglických puritánů." Master's thesis, 2011. http://www.nusl.cz/ntk/nusl-298716.
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The Puritan attitude toward death in seventeenth- and early eighteenth-century New England was ambivalent and contained both terror at the possibility of eternal damnation and hope for deliverance. The joyful theme of the migratio ad Dominum resonated with the Saints only at times when they were convinced divine grace was actively working in their lives, but when they saw they were backsliding, the horror of death prevailed. Puritan anxiety about death was caused by tensions inherent in the doctrine of predestination, which implied man's dependence on God's inscrutability, and in the doctrine of assurance, which implied that self-doubt was more desirable than full assurance of salvation. What complicated any verification of the presence of grace was man's endless potential for self-deception. Memento mori gave urgency to the Puritan work ethic and the effective use of time. The anxiety about one's destiny began in early childhood when death and its ensuing horrors for the depraved were used as a means of religious instruction to provoke spiritual precocity and conversion. This early immersion into the discourse about death has been erroneously interpreted as a proof of the non-existence of childhood in Puritan New England. Deathbed scenes depicted in Puritan spiritual biographies were designed as examples...
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Weaver, Jr Garry Stephen. "Hercules Collins: Orthodox, Puritan, Baptist." Diss., 2013. http://hdl.handle.net/10392/4514.
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This dissertation argues that the writings of Hercules Collins demonstrate that he viewed himself as faithfully operating within both the historic Nicene-Christianity shown in the early creeds and the Protestant orthodoxy codified by the Westminster Assembly in the Westminster Confession of Faith. Chapter 1 serves as an introduction to the thesis of the dissertation and the methodology that is pursued in arguing for the thesis. In chapter 2, a biographical sketch of Collins is provided. The third chapter focuses on the orthodoxy of Hercules Collins. Collins' relationship to historic Christianity is demonstrated by showing the way he utilized the creeds of the early church and the writings of the Patristic era. In chapter 4, Collins' commitment to a Puritan/Protestant Evangelicalism is explored. Chapter 5 presents the Baptist ecclesiology of Hercules Collins. In the sixth and concluding chapter, the issue of Collins' significance is again explored by a summary of the evidence presented for his importance and ability to represent the broader Particular Baptist community of which he was a part.
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Samuel, Devanand M. "Sacvan bercovitch and the new England puritan imagination." Thesis, 1997. http://hdl.handle.net/2009/1282.
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Baker, Melinda Marie. "Samuel Parris: minister at Salem Village." Thesis, 2013. http://hdl.handle.net/1805/4601.
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Indiana University-Purdue University Indianapolis (IUPUI)In mid-January of 1691/2 two young girls in the household of Samuel Parris, the minister of Salem Village, Massachusetts, began exhibiting strange behavior. "It began in obscurity, with cautious experiments in fortune telling. Books on the subject had 'stolen' into the land; and all over New England, late in 1691, young people were being 'led away with little sorceries.'" The young girls of Salem Village had devised their own creation of a crystal ball using "the white of an egg suspended in a glass" and "in the glass there floated 'a specter in the likeness of a coffin.'"
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Winerock, Emily Frances. "Reformation and Revelry: The Practices and Politics of Dancing in Early Modern England, c.1550-c.1640." Thesis, 2012. http://hdl.handle.net/1807/34965.
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This study examines the cultural and religious politics of dancing in late sixteenth- and early seventeenth-century England. Although theologically dance was considered morally neutral, as a physical, embodied practice, context determined whether each occurrence was deemed acceptable or immoral. Yet, judging and interpreting these contexts, and thus delineating the boundaries between appropriate and inappropriate behaviour, was contested and controversial. Advocates argued that dance enabled controlled, graceful movement and provided a harmless outlet for youthful energy. Opponents decried it as a vain, idle, and lascivious indulgence that led to illicit sexual liaisons, profanation of the sabbath, and eternal damnation.
The first chapter introduces early dance fundamentals, describing steps, genres, and sources. The chapter also discusses venues in which people danced, times of day and seasons that were most popular, and demographic details for dancers in western England. Chapter 2 demonstrates how, by varying details of their performance, dancers could influence a dance’s appropriateness, as well as express aspects of identity, such as gender and social rank. Chapter 3 examines how clergymen and religious reformers addressed and tried to undermine pro-dance arguments through their treatment of biblical dance references in sermons and treatises. Chapters 4 and 5 feature case studies of parochial clergymen and lay persons whose opinions about dancing became flashpoints for local controversies. They explain why prosecutions for dancing were so sporadic and geographically scattered: dancing practices rarely entered the historical record unless a “perfect storm” of community tensions and personal antagonisms created irreconcilable differences that led to violence or court cases. The dissertation argues that a category, such as festive traditionalist, is needed to describe those who conformed to or embraced Protestant worship but who strongly resisted attempts to “reform” their behaviour outside of the church.