Academic literature on the topic 'Religious thought, great britain'
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Journal articles on the topic "Religious thought, great britain"
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STAPLETON, JULIA. "POLITICAL THOUGHT, ELITES, AND THE STATE IN MODERN BRITAIN." Historical Journal 42, no. 1 (1999): 251–68. http://dx.doi.org/10.1017/s0018246x98008358.
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In general it seems to me a primary condition of national health that there shall be free and abundant contact between the most advanced culture and the masses, that due pains shall be taken ‘to marshall well the ranks behind’, and keep the whole army together. Where there is a great residuum of ignorance and stupidity, everything is dragged down... But if ever this contact was needful it is now and here; for evidently what has put the finishing touch to our confusion is the fact that the residuum of ignorance and stupidity has become our master and our judge... Just when the religious tradition had been dethroned by scepticism, and the constitutional tradition by radicalism, a new sovereign was crowned who knew nothing of either. Ignorance was proclaimed king, and an authority set up.Before whose fell approach and secret might Art after art goes out, and all is night!It is well worth pondering Seeley's gloomy cultural assessment delivered to the Ethical Society of Cambridge a few years before his death in 1895. It is not so much the pessimism attendant upon the era of mass politics and society that is so arresting. He was quick to acknowledge a brighter, more hopeful prospect in the passage which followed. It is more the idea, so fervently expressed, that national life is best served by the existence of an intellectual elite whose abiding concern is to tend the cultural well-being of the less advanced majority – to furnish and communicate moral truths, a vibrant atmosphere of thought, and a body of ideas that would at once provide unity and direction to society as a whole. He was not alone in entertaining these hopes, but instead expressed a common outlook among the leading thinkers of his day: despite very real divisions in the intellectual elite centring on such questions as free thought versus religion, tradition versus radicalism, imperialism versus ‘little Englandism’, all sought a prominent role for intellectuals in defining the central ‘public’ values and identities of their society through their scholarship and personal conduct alike.
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Thatcher, Adrian. "Spirituality without Inwardness." Scottish Journal of Theology 46, no. 2 (1993): 213–28. http://dx.doi.org/10.1017/s0036930600037698.
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Theologians are not generally aware of the influence of the concept of spirituality in education. Is it not remarkable, not to say amazing, for example, that the secular Parliament of Great Britain should pass a bill listing ‘spiritual development’ as the first aim of the school curriculum?1 But educationists are not generally aware of the rich heritage of thought about spirituality in Christian faith and practice. And one is also tempted to say that theologians and educationists do not read much material from philosophy about ‘spirit’ and ‘spirituality’. Yet spirituality is too important to be confined to narrow treatments in separate academic disciplines.
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Richards, Graham. "Britain on the Couch: The Popularization of Psychoanalysis in Britain 1918—1940." Science in Context 13, no. 2 (2000): 183–230. http://dx.doi.org/10.1017/s0269889700003793.
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The ArgumentDespite the enormous historical attention psychoanalysis has attracted, its popularization in Britain (as opposed to the United States) in the wake of the Great War has been largely overlooked. The present paper explores the sources and fate of the sudden “craze” for psychoanalysis after 1918, examining the content of the books through which the doctrine became widely known, along with the roles played by religious interests and the popular press. The percolation of Freudian and related language into everyday English was effectively complete by the 1930s. Crucially, it is argued that in Britain the character of psychoanalytic theory itself demonstrably converged with the psychological needs of the British population in the postwar period. The situation in Britain was clearly different in many respects from that in the United States. This episode bears on numerous questions about scientific popularization, the distinctiveness of British psychoanalysis, and though it is treated here only peripherally the epistemological status or nature of psychoanalysis. More generally the present paper may be read as an exercise in reflexive disciplinary historiography, in which the levels of discipline (“Psychology”) and subject matter (“psychology”) are viewed as interpenetrating and mutually constitutive.
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Mogaji, Emmanuel. "Reflecting a diversified country: a content analysis of newspaper advertisements in Great Britain." Marketing Intelligence & Planning 33, no. 6 (2015): 908–26. http://dx.doi.org/10.1108/mip-07-2014-0129.
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Purpose – Identifying the protected characteristics under the Equality Act of the UK, the purpose of this paper is to discover the extent to which the protected characteristics are featured in British newspaper advertisements, as evidence of diversity and equality in the country. Design/methodology/approach – Content analysis of advertisements obtained from nine national newspapers of the UK collected over 12 months. The criteria used to select the newspapers were category, popularity (circulation figures) and the readership demographics (range and variety of the audience). Findings – Disabled individuals are under-represented in print advertisements, and so are close relationships between individuals of the same sex signifying a civil partnership (or sexual orientation). There seems to be an equal level of portrayal of males and females, though men still feature more in a business setting while women are seen more in home settings. Practical implications – The findings suggest opportunities for advertisers to integrate disabled individuals into their marketing campaigns, not just as a business strategy for targeted markets but as individuals in a diversified community. Lesbian, gay, bisexual and transgender (LGBT) people could also be featured in advertisements for products and services that couples usually buy together, for example, holidays and mortgages. Originality/value – This study expands on the existing study on the portrayal in advertisements of stereotypes of genders, different age-groups and ethnic minorities. The portrayal of disability, sexuality and religious beliefs were considered within newspapers in UK, bridging some crucial gaps and providing outcomes relevant to numerous types of stakeholders, including the brands, advertising industry and academic researchers.
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Firstova, Maria Yu. "Artistic Embodiment of Unitarian Religious Principles in the Literary Works of Elizabeth Gaskell." Вестник Пермского университета. Российская и зарубежная филология 14, no. 2 (2022): 131–41. http://dx.doi.org/10.17072/2073-6681-2022-2-131-141.
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The paper deals with the origins and major principles of the Unitarian religion that began to spread in Great Britain in the 18th century. The author aims to reveal the impact of the ethics of this Non-conformist (Dissent) Christian religious thought on the literary works of Elizabeth Gaskell (1810–1865), whose family background was largely Unitarian. The study shows the way that ethical principles of the Unitarian doctrine influence the problem-theme facet of her novels, which is evident in the artistic interpretation of the idea of strengthening the role of women in the Victorian society, in the author’s new approach to the solution to ‘the fallen woman’ problem, based on the possibility to atone for the sin through the service to the good of people and maternal love. The article focuses on the artistic depiction of the evil nature of a lie, the ideas of pacifism, religious tolerance, social justice, and resolution of social problems on the basis of the Christian idea of mutual dependence of humans, as presented in the novels written by Gaskell. The characters of her works, being new for Victorian literature, are also developed on the moral principles of Unitarianism. They are a socially active young woman from the middle class whose efforts are aimed at the resolution of the social conflict and a church minister (a dissenter) suffering from religious or moral doubts. The latter circumstance determines the shift from the depiction of the external social conflict to the internal one, which results in the in-depth psychological insight into the character in Gaskell’s narration. Particular attention is also given to the artistic interpretation of the key Unitarian idea of moral development and perfection of humans and continuous social progress in the novels Ruth (1853), North and South (1855), Sylvia’s Lovers (1863).
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Bell, Stuart. "The Novel Theology of H. G. Wells." Journal for the History of Modern Theology / Zeitschrift für Neuere Theologiegeschichte 26, no. 2 (2019): 104–23. http://dx.doi.org/10.1515/znth-2019-0018.
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Abstract “Lambeth Palace is my Washpot. Over Fulham have I cast my breeches.” So declared the novelist and secularist H. G. Wells in a letter to his mistress, Rebecca West, in May 1917. His claim was that, because of him, Britain was “full of theological discussion” and theological books were “selling like hot cakes”. He was lunching with liberal churchmen and dining with bishops. Certainly, the first of the books published during Wells’s short “religious period”, the novel Mr. Britling Sees It Through, had sold very well on both sides of the Atlantic and made Wells financially secure. Geoffrey Studdert Kennedy (“Woodbine Willie”) wrote that, “Everyone ought to read Mr. H. G. Wells’s great novel, Mr. Britling Sees It Through. It is a gallant and illuminating attempt to state the question, and to answer it. His thought has brought him to a very real and living faith in God revealed in Jesus Christ, and has also brought relief to many troubled minds among the officers of the British Army.” Yet, Wells’s God was explicitly a finite God, and his theology was far from orthodox. How can we account for his boast and for the clerical affirmation which he certainly did receive? This article examines and re-evaluates previous accounts of the responses of clergy to Wells’s writing, correcting some narratives. It discusses the way in which many clergy used Mr. Britling as a means by which to engage in a populist way with the question of theodicy, and examines the letters which Wells received from several prominent clerics, locating their responses in the context of their own theological writings. This is shown to be key to understanding the reaction of writers such as Studdert Kennedy to Mr. Britling Sees It Through. Finally, an assessment is made of the veracity of Wells’s boasting to his mistress, concluding that his claims were somewhat exaggerated. “Lambeth Palace is my Washpot, Over Fulham have I cast my breeches.” Mit diesen Worten erklärte der literarisch außergewöhnlich erfolgreiche und entschieden säkular denkende, kirchenkritische Schriftsteller und Science-Fiction-Pionier Herbert George Wells seiner Geliebten, dass seinetwegen Großbritannien “full of theological discussion” sei. Nicht ohne Eitelkeit schrieb er es seinem im September 1916 mit Blick auf den Krieg geschriebenen und stark autobiographisch gefärbten Roman Mr. Britling Sees it Through von knapp 450 Seiten zu, dass theologische Bücher reißenden Absatz fänden. Auch war er stolz darauf, liberale Kleriker zum Lunch zu treffen und von Bischöfen zum abendlichen Dinner eingeladen zu werden. In einer kurzen Phase seines Lebens war – oder inszenierte sich – Wells als ein frommer, gläubiger Mensch. Sein damals veröffentlichter Roman Mr. Britling Sees It Through verkaufte sich sowohl in Nordamerika als auch im Heimatland so gut, dass der Autor nun definitiv finanziell gesichert war. Der anglikanische Priester und Dichter Geoffrey Studdert Kennedy, der im Ersten Weltkrieg Woodbine Willie genannt wurde, weil er verletzten und sterbenden Soldaten in den Phasen der Vorbereitung auf den Tod Woodbine-Zigaretten anbot, empfahl die Lektüre von Wells’ “great novel” Mr. Britling mit den Worten: “It is a gallant and illuminating attempt to state the question, and to answer it. His thought has brought him to a very real and living faith in God revealed in Jesus Christ, and has also brought relief to many troubled minds among the officers of the British Army.” Allerdings war H. G. Wells’ Gott ein durchaus endlicher Gott, und seine Theologie war alles andere als orthodox. Wie lassen sich dennoch seine evidente Prahlerei und die emphatische Zustimmung zu seinem Roman in den britischen Klerikereliten erklären? Im Aufsatz werden zunächst einige ältere Deutungen der Zustimmung führender Kleriker zu Wells’ Roman untersucht und einige der dabei leitenden Deutungsmuster kritisch infrage gestellt. Deutlich wird, dass nicht wenige anglikanische Geistliche Mr. Britling dazu nutzten, um höchst populistisch das umstrittene Theodizeeproblem anzusprechen. Auch werden die Briefe prominenter Geistlicher an Wells analysiert, mit Blick auf ihre eigenen Publikationen. Diese Reaktionen haben stark Studdert Kennedys Haltung zu Mr. Britling Sees It Through beeinflusst. Besonders aufrichtig war Wells mit Blick auf sich selbst allerdings nicht. Die Selbstinszenierung gegenüber seiner Geliebten war einfach nur peinliche Übertreibung.
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Ковалёв, М. А. "POLITICAL POLEMICS IN GREAT BRITAIN IN THE 90S OF THE XVIIITH CENTURY ON THE MATERIALS OF J. REEVS’ PAMPHLET “THOUGHTS ON THE ENGLISH GOVERNMENT”." Британские исследования, no. VII(VII) (June 1, 2022): 244–60. http://dx.doi.org/10.21267/aquilo.2022.vii.vii.002.
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Статья рассматривает взгляды консервативного памфлетиста конца XVIII – нач. XIX вв. Дж. Ривза. Выступив с критикой корреспондентских обществ, появившихся в Англии под влиянием Французской революции, и в защиту королевской власти и «высокой церкви», мыслитель оказался обвинённым в клевете на английскую конституцию группой влиятельных вигов. На материале памфлета Ривза автор статьи анализирует особенности «крайнего торизма» конца XVIII в. как альтернативной по отношению к бёрковской традиции консерватизма. Основанная на ревизии вигизма, концепция Ривза оказалась для своего времени не актуальной в силу религиозной интерпретации общественно-политических событий своего времени. The article examines the views of J. Reeves, a conservative pamphleteer of the late XVIII century and the early XIX century. He criticized the corresponding societies that appeared in England under the influence of the French Revolution, and defended of the royal power and the “high church”, and was accused of a libel on the English constitution by a group of influential Whigs. The author of the article analyzes the features of “extreme Toryism” of the XVIII century as an alternative to the Burkean tradition of conservatism on the material of Reeves’ pamphlet. Reeves’ concept was based on the revision of Whiggism and became not actual for his time due to the religious interpretation of the contemporary socio-political events
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Fiddes, Paul. "Christian Doctrine and Free Church Ecclesiology: Recent Developments among Baptists in the Southern United States." Ecclesiology 7, no. 2 (2011): 195–219. http://dx.doi.org/10.1163/174553111x559454.
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AbstractThe main substance of this article is an extended review of a recent book by a Southern Baptist historical theologian, Malcolm Yarnell, entitled The Formation of Christian Doctrine, which aims to root the development of doctrine in a free-church ecclesiology. This review offers the opportunity to examine a spectrum of ecclesiologies that has recently emerged among Baptists in the Southern region of the United States of America. Four 'conservative' versions of ecclesiology are identified, which are named as 'Landmarkist', 'Reformed', 'Reformed-Ecumenical' and 'Conservative Localist'. Four 'moderate' versions are similarly identified, and named as 'Voluntarist', 'Catholic', 'Moderate Localist' and 'World-Baptist'. While these categories are not intended to be mutually exclusive, the typology is useful both in positioning Yarnell's particular thesis, and in making comparisons with recent Baptist ecclesiology in Great Britain, which has focussed on the concept of covenant. Yarnell's own appeal to covenant is unusual in Southern Baptist thinking, and means that he cannot be easily fitted into the typology suggested. Though he belongs most evidently to the group named here as 'Conservative Localists', and is overtly opposed to any concept of a visible, universal church except in an eschatological sense, it is suggested that his own arguments might be seen as tending towards a more 'universal' view of the reality of the church beyond its local manifestation. His own work thus offers the promise that present polarizations among Baptists in the southern United States might, in time, be overcome.
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Walicki, Andrzej. "Another outlook on Russia. Letters from the “Russian Archive”." Philosophy Journal 14, no. 2 (2021): 167–96. http://dx.doi.org/10.21146/2072-0726-2021-14-2-167-196.
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The article presents previously unpublished letters written by Andrzej Walicki (15.05.1930–21.08.2020), a worldly renowned Polish historian of Russian thought, to Professor Michael Maslin, the head of the Department of the History of Russian Philosophy at Lomonosov Moscow State University. Walicki’s letters (1997–2019) together with books, articles and other materials formed his gift to the abovementioned Department. Walicki himself referred to these materials as “my small Russian archive”. The letters are written in excellent Russian and require no additional revision or stylistic improvement. This publication retains the letters in their full originality including some phrases of Polish origin. These unique epistles reveal Walicki’s individual creative worldview. The letters contain new information about the details of Walicki’s biography and his work in Poland, Russia, USA, Great Britain, Japan, Australia. The letters provide a unique perspective on the “flow of ideas”, which was Walicki’s personal conception of understanding and interpretation of the Russian intellectual history from the Enlightenment through the Russian religious and philosophical Renaissance of the twentieth century. The letters discuss his interactions with Sergei Gessen, Isaiah Berlin, Leszhek Kolakowski, Czeslaw Milosz, George Kline, James Scanlan, Leonard Shapiro, Martin Malia, Richard Pipes, Nicholas Riasanovsky, James Billington etc. A special attention is paid to the critique of the Western and especially Polish Russophobia based on various superstitions and stereotypes about Russia as well on a lack of knowledge, various kinds of bias and blunders. Of considerable interest are Walitsky’s expert assessments of the general state of the scientific historiography of Russian philosophy, its fundamental differences from Soviet dogmatic Marxism, of which the Polish scientist was a consistent critic.
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Trevor-Roper, Hugh. "Pietro Giannone and Great Britain." Historical Journal 39, no. 3 (1996): 657–75. http://dx.doi.org/10.1017/s0018246x00024481.
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ABSTRACTPietro Giannone was a revolutionary thinker who sought in the early decades of the eighteenth century to free Italy from the inveterate, legally entrenched feudal power of the church and then to free Christianity itself from the stifling and corrupting embrace of the political church. This essay tells the improbable story of how his writings were taken up and disseminated in Britain by the non-juring bishop and antiquary Richard Rawlinson, the learned but morally unsound Scottish journalist Archibald Bower, and an odd crew of Jacobites. It is shown that the translations of Giannone got into some very influential hands and represent part of an undervalued Jacobite contribution to the origins of the Scottish Enlightenment and to the thought of Edward Gibbon.
Dissertations / Theses on the topic "Religious thought, great britain"
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Rowlands, Marc Alun. "Five scientists in an age of doubt : religious beliefs in the nineteenth century at the cutting edge of science." Thesis, University of Wales Trinity Saint David, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683116.
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Woolsey, Andrew Alexander. "Unity and continuity in covenantal thought a study in the Reformed tradition to the Westminster Assembly /." Thesis, Connect to e-thesis, 1988. http://theses.gla.ac.uk/733/.
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Thesis (Ph.D.) - University of Glasgow, 1988.Ph.D. thesis submitted to the Department of Scottish History, University of Glasgow, 1988. Includes bibliographical references. Print version also available.
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Darby, Peter Nicholas. "Bede's eschatological thought." Thesis, University of Birmingham, 2009. http://etheses.bham.ac.uk//id/eprint/416/.
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This thesis examines the eschatological thought of Bede (673-735). Relevant content is drawn from a wide range of Bede’s exegetical and non-exegetical works. The world ages analogy, crucial to Bede’s perception of time, chronology and eschatology, is discussed in the first four chapters. These chapters explain the significant changes that Bede made to the analogy following an allegation of heresy that arose in 708. Chapters five, six and seven outline Bede’s beliefs regarding key eschatological concepts such as: Antichrist, the day of judgement and the post-judgement afterlife. Bede’s ‘eschatological perspective’ is the final major theme to be considered. Bede’s perceived proximity to the end of time is shown to be a variable factor that changed according to time and circumstance. The thesis reveals that Bede was an innovative scholar who re-worked the traditional theoretical models that he inherited from earlier Christian theologians. Bede is shown to be a commanding scholarly authority who played an important role in defining the eschatological beliefs of his contemporaries. Finally, this thesis distinguishes aspects of Bede’s early eschatological thought from his beliefs in the mature stages of his authorial career. This has implications for the dating termini of several texts.
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Alphin, Judson Wayne. "The early military thought of Winston S. Churchill." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:be81c453-5166-4e6a-b4ce-c443706e2dd9.
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Winston S. Churchill was a war leader during two world wars, and yet there are few substantive studies of his younger years when he was a practising soldier. This thesis aims to study the early intellectual development of Churchill in those areas which have direct impact on the art of war. The chapters are arranged narratively (Chapters 2-3) and thematically (Chapters 4-8). The introduction covers the scope and methodology of the work. Chapters 2-3 give an account of Churchill's early years, and trace the development of several prominent features of his character that helped form and inform the presuppositions of his later military intellectual development. Chapter 4 addresses Churchill's interactions with late Victorian cavalry doctrine and debate. Chapters 5-7 each address themes of an expanding scope of influence and conceptualization: first, the tactics of war; second, the policy and strategy of war; and finally, Churchill's conceptions of war. The conclusion summarizes the hallmarks and syntheses of Churchill's early military intellectual development, and identifies judgments which can be drawn about his perspicacity as soldier and commander.
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Knight, Mark. "Religious life in Coventry, 1485-1558." Thesis, University of Warwick, 1986. http://wrap.warwick.ac.uk/106670/.
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This thesis is a study of religious life in Coventry between 1485 and 1558. Studies of this kind are necessary if we are to extend our knowledge of what was happening at the local level during the religious upheavals of the Reformation. Only when we know enough about how people in different areas reacted to the Reformation can we begin to establish general characteristics of religious change in the society. A study in depth of a Midland town has not yet been done. Coventry, because of its size and importance is a community particularly deserving of attention. It was one of the great provincial capitals of the late Middle Ages, ranking in terms of its population among the top ten urban centres outside London. Its importance owed much to its position as a centre of textile manufacture and, because of its geographical position, of regional and national trade. Coventry's economic importance was matched by its ecclesiastical status. Within its walls stood the great Benedictine cathedral priory, whose church was the see church of the 'twin' diocese of Coventry and Lichfield. Though the Reformation naturally dominates the period, considerable space has been devoted to establishing the character of religious life well before the beginning of religious change. This provides a solid base for discussion of the changes and allows the Reformation to be viewed over an unusually long perspective. Particular attention has been paid here to those factors, especially economic, which affected religious life before the Reformation and continued to do so after it had begun. The study is to this extent concerned with all factors affecting religious life in the city during the period and not just the religious changes of the sixteenth century, with a view to presenting a balanced view of religious life in its widest context. A variety of sources have therefore been used, such as wills, records of the city and of the religious and craft guilds together with diocesan and national archives. The evidence has been treated thematically and covers the following major topics: popular beliefs and religion in the city from the late Middle Ages to the end of Mary's reign; the role of the religious and craft guilds, the place of the clergy; the significance of Lollardy and the growth of Protestantism. While the evidence is reasonably full for Henry VII's and Henry VIII's reigns, the process of dissolution and the disposal of the confiscated lands, there is unfortunately less material for studying in detail the changes of Edward Vi's reign and the Marian Restoration. The conclusion arrived at is that pre- Reformation Coventry seems to have been a traditionally devout and orthodox city. Apparently Lollardy was virtually a spent force. The progress of the Reformation owed much to the serious economic conditions in which Coventry found itself in the 1530s and 1540s. While Protestantism undoubtedly gained ground during Edward Vi's reign, Coventry was far from being a Protestant city by 1553.
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Morgan, Suzanne Melissa. "Aspects of Mary Wollstonecraft's Religious Thought." The University of Waikato, 2007. http://hdl.handle.net/10289/2300.
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The works of Mary Wollstonecraft have been largely utilized in the twentieth and twenty-first centuries within the domain of feminist studies. They were influential throughout the 'feminist movement' of the 1960s and 1970s and Wollstonecraft is routinely given the title of 'mother' of feminism. One result of her works being classified as important feminist texts is the elision of the religious element in her works. Moreover, recent scholarship has drawn attention to the central importance of religion in eighteenth century British discourse. This thesis will primarily argue that Wollstonecraft was heavily influenced by religion, and that her writings were conceived in response to a profoundly theologico-political culture. This influence of religion has generally been overlooked by researchers and this thesis will aim to redress this absence. Four of Wollstonecraft's works - all produced within a 'similar' political climate and within a concise time period - are utilized to show that religion was a foundational element within Wollstonecraft's thought and arguments. This thesis shows that Wollstonecraft was not so much a 'feminist' thinker, but a unique intellectual determined to show that the inferior position of women went against 'God's will', teachings and the equality He had ascribed to both men and women during Creation.
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Bennett, Joshua Maxwell Redford. "Doctrine, progress and history : British religious debate, 1845-1914." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:299ba472-2a9c-488c-a8de-12ac55acc4ea.
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Religion and history became closely related in new ways in the Victorian imagination. This thesis asks why this was so, by focusing on arguments within British Protestant culture over progress and development in the history of Christianity. In an intellectual movement approximately beginning with the 1845 publication of John Henry Newman's 'Essay on the Development of Christian Doctrine', and powerfully spreading and developing until the earlier years of the twentieth century, British intellectuals came to treat the history of religion - both as a past and present process, and as a didactic genre - as a vital element of broader attempts to stabilise or reconstruct religious belief and social order. Religious revivalists, determined to use church history as a raw material for the inculcation of exclusive confessional identities and dogmatic theology, were highly successful in pressing it on the attention of early Victorian audiences. But they proved unable to control its meaning. Historians rose to prominence who instead interpreted the history of Christianity as a guide to how religious culture, which many treated as indistinguishable from society as a whole, might eventually supersede denominational and dogmatic divisions. Humanity's spiritual development in time, which numerous British critics assessed with the aid of German Idealist thought, also became an attractive apologetic resource as the epistemological basis of Christian belief came under unprecedented public challenge. A major part of that danger was perceived to come from rival, avowedly secularising interpretations of human social progress. Such accounts - the ancestors of twentieth-century secularisation theory - were vigorously opposed by historians who understood modernity as involving not the decline, but the purification of Christianity. By exploring the ways in which Victorian critics - clerical and lay, religious and secular - approached religious history as a resource for solving the problems of their own age, this thesis offers a new way of understanding the importance of history, claims to knowledge, and the nature and ends of 'liberalism' in the long nineteenth century.
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Jabbari, Eric. "Liberal reforms and the statist agenda : the thought and politics of Liberal social reform in early twentieth century Britain." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23847.
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This thesis examines the social reforms ushered in by the prewar Asquith cabinet. It deals with the progressive intellectual environment and how it related to the budget of 1909 and the National Insurance Act of 1911. The following demonstrates how ideologies contribute to a public policy process riven by political, personal and administrative forces.
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Qureshi, Abeeda. "From multiculturalism to integration : the role of Muslim women in the implementation of ethno-religious minority policies in the UK (2001-2014)." Thesis, University of Nottingham, 2016. http://eprints.nottingham.ac.uk/35775/.
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This thesis examines the role of Muslim women in the implementation of ethno-religious minority policies in the UK from 2001-2014. Using Muslim women as a case study, I aim to understand how this relationship works in practice and whether the role played by Muslim women is symbolic or substantive. Also, I attempt to explore whether the engagement between the government and Muslim women has increased since 2010, with the change in the government from New Labour to the Coalition. Last but not least, the representative claims of the women involved in the policy process is examined to determine the legitimacy of the whole process. Specifying the ‘decentred’ theory of policy making, I employ a ‘hybrid’ approach to policy implementation and take further insight from ‘Saward’s (2006; 2009) ‘representation’ theory to answer the aforementioned questions. The theoretical framework helps me to justify the three level analysis, e.g. national, local and individual case studies. Using evidence from the documentary analysis and in-depth elite interviews, I highlight the positive role of non-elected Muslim women in the implementation of policies towards the Muslim community. The particular importance of the thesis lies in the way I apply the ‘decentred’ government’ approach and the ‘hybrid’ model of policy implementation to appreciate how Muslim women and local actors can ‘twist’ national policy to suit local needs. The empirical findings on how women approached engagement through Prevent, and how local actors negotiated a ‘grey space’ to pursue more locally appropriate approaches, are both significant interventions in the wider debate on Prevent and its implications for Muslim women’s and state-Muslim engagement.
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Drew, Lori Melton. "The religious origins of the glorious revolution." Thesis, Virginia Polytechnic Institute and State University, 1985. http://hdl.handle.net/10919/53065.
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The role religion played in causing the English Revolution of 1688 has been examined. The Catholicism of the heir apparent to the English throne, James, Duke of York, later James II, had a direct impact on the social, political, and religious life of a predominately Protestant, anti-Catholic England in the latter decades of the seventeenth century. James's religion and the prospect of his accession to the throne led to the development of two unsuccessful attempts in the 1670s and 1680s, the Exclusion Crisis and the Rye House Plot, to keep him from ever taking the throne.
Upon becoming king, James II's attempts to reestablish Catholicism as the dominant religion of the country alienated all the important institutions and segments of English society-—Parliament, the Anglican Church, the universities, the judiciary, local government, the aristocracy, and the gentry.
James II's actions, which were a consequence of his adherence to the Catholic religion and were directly responsible for his downfall in the Glorious Revolution of 1688, are explored in detail.Master of Arts
Books on the topic "Religious thought, great britain"
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Religious thought in the Victorian Age: Challenges and reconceptions. T & T Clark International, 2007.
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Religious thought in the Victorian age: A survey from Coleridge to Gore. 2nd ed. Longman, 1995.
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Addinall, Peter. Philosophy and biblical interpretation: A study in nineteenth-century conflict. Cambridge University Press, 2009.
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Exploiting Erasmus: The Erasmian legacy and religious change in early modern England. University of Toronto Press, 2009.
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Christ and controversy: The person of Christ in nonconformist thought and ecclesial experience, 1600-2000. Pickwick Publications, 2011.
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A study of religious thought at Oxford and Cambridge: 1590-1640. University Press of America, 1987.
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Raw, Barbara Catherine. Trinity and incarnation in Anglo-Saxon art and thought. Cambridge University Press, 1997.
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Habits of thought in the English Renaissance: Religion, politics, and the dominant culture. University of California Press, 1990.
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Hill, Christopher. The experience of defeat: Milton and some contemporaries. Bookmarks, 1994.
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Seed, John. Dissenting histories: Religious division and the politics of memory in eighteenth-century England. Edinburgh University Press, 2008.
Book chapters on the topic "Religious thought, great britain"
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Hutton, Sarah. "Debating the Faith: Damaris Masham (1658–1708) and Religious Controversy." In Debating the Faith: Religion and Letter Writing in Great Britain, 1550-1800. Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-5216-0_10.
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Walbridge, John, and Linda Walbridge. "Son of an Ayatollah: Majid al-Khu’i (Iraqi Religious Leader in Great Britain)." In Muslim Voices and Lives in the Contemporary World. Palgrave Macmillan US, 2008. http://dx.doi.org/10.1057/9780230611924_8.
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Szechi, Daniel. "Negotiating Catholic Kingship for a Protestant People: ‘Private’ Letters, Royal Declarations and the Achievement of Religious Detente in the Jacobite Underground, 1702–1718." In Debating the Faith: Religion and Letter Writing in Great Britain, 1550-1800. Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-5216-0_7.
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Berry, Stephen R. "The Social Context." In The Oxford Handbook of Early Evangelicalism. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780190863319.013.2.
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Abstract Evangelicalism emerged in the social context of the first British Empire that connected Great Britain with its American and Caribbean colonies. Neither solely the product of a North American context or the extension of a European one, evangelicalism developed amid transatlantic social and cultural commerce. While Restoration policies diminished older forms of religious dissent, the subsequent Glorious Revolution firmly cemented Protestantism in England and created space for new Protestant alternatives. In terms of the broader political context, evangelicalism arose during the Second Hundred Years War (1689–1815) that repeatedly pitted Protestant Britain against Catholic France and fomented the pan-Protestant solidarity that energized evangelical thought and action. These cycles of warfare greatly expanded Britain’s naval and commercial shipping, which created the mechanism for people, goods, and ideas to traverse the Atlantic more regularly. This free circulation of people and ideas through migration and communication networks brought together the German Pietist, Scottish Presbyterian, New England Puritan, and Anglican Methodist strains, which contributed to the birth of a distinct new Protestant movement. Britain’s shipping power also forcibly transported millions of Africans to its colonies in the eighteenth century, making slavery an inextricable part of the social order and adding a population that would make further contributions to evangelicalism. Britain’s expanded shipping and commercial networks in the context of religiously charged warfare created a social context in which the people and ideas of early evangelicalism could emerge simultaneously on both sides of the North Atlantic.
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Gerber, David A. "1. Unregulated immigration and its opponents, from colonial America to the mid-nineteenth century." In American Immigration: A Very Short Introduction. Oxford University Press, 2021. http://dx.doi.org/10.1093/actrade/9780197542422.003.0002.
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Colonial British North America was a melting pot for northern and western Europeans, with a majority white population from Great Britain. Colonial authorities encouraged immigration because of a need for labor. Immigration, both bonded and voluntary, supplemented the slave trade as a labor source. The same economic logic was present after the United States was founded in 1789, but, amid unregulated massive immigrations from northern and western Europe, suspicions based on race, nationality, and religion grew about the suitability of the immigrants for American citizenship, as did fears about their negative impact on American life. Thus, from the start, Americans looked in different directions when considering immigration. Immigrants were economically beneficial, yet too many of them were thought dangerous in variety of ways. In fear of immigrant political power, the American Party emerged in the 1850s, arguing unsuccessfully for extension of the period necessary for residence to become a citizen and vote.
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Ozavci, Ozan. "An Untimely Return of the Eastern Question?" In Dangerous Gifts. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198852964.003.0013.
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When the news of the 1860 civil war in Syria and the ‘massacres’ of the Christians by the Druze reached Paris, the French foreign minister, Édouard A. Thouvenel, proposed the courts of the other Great Powers an intervention in Syria. He appealed with an emotional vocabulary arguing that theirs was a responsibility towards humanity. Even though Thouvenel’s call received endorsement on the part of first Russia and then Austria, Prussia, and Britain, the Sublime Porte objected to the intervention plan. The Ottoman ministers believed that it would be a violation of existing treaties and an infringement on the sultan’s sovereignty. This chapter places under scrutiny the 40 days of tug of war between Paris and Istanbul, when they looked to influence European public opinion by means of propaganda and active lobbying. The legal, economic, religious, and strategic undertones of the intervention plan and the counter-intervention propaganda not only testified to the intersectoral aspects of the Eastern Question. Seen together, they also disclosed how ‘humanitarian’ the ensuing intervention actually was.
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Vickers, Lucy. "IV. RELIGIOUS DISPUTES REGARDING EMPLOYMENT IN GREAT BRITAIN." In Transformation of Church and State Relations in Great Britain and Germany. Nomos Verlagsgesellschaft mbH & Co. KG, 2013. http://dx.doi.org/10.5771/9783845243399-117.
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Dilbeck, D. H. "Bearing Witness in Great Britain." In Frederick Douglass. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469636184.003.0006.
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This chapter describes Douglass’s extended speaking tour of Great Britain following the publication of his first autobiography. It shows how Douglass’s time abroad helped solidify the core convictions of his prophetic Christian faith. Attention is paid to two particular religious controversies related to slavery embroiling Great Britain at the time—one concerning the Free Church of Scotland, the other concerning the Evangelical Alliance.
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York, Michael. "New religious movements and youth culture in Great Britain." In Alternative Religions among European Youth. Routledge, 2018. http://dx.doi.org/10.4324/9780429460548-6.
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"General Overview of the "Cult Scene" in Great Britain." In New Religious Movements in the Twenty-First Century. Routledge, 2004. http://dx.doi.org/10.4324/9780203508329-8.
Full textConference papers on the topic "Religious thought, great britain"
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Capes, David B. "TOLERANCE IN THE THEOLOGY AND THOUGHT OF A. J. CONYERS AND FETHULLAH GÜLEN (EXTENDED ABSTRACT)." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/fbvr3629.
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In his book The Long Truce (Spence Publishing, 2001) the late A. J. Conyers argues that tolerance, as practiced in western democracies, is not a public virtue; it is a political strat- egy employed to establish power and guarantee profits. Tolerance, of course, seemed to be a reasonable response to the religious wars of the sixteenth and seventeenth centuries, but tolerance based upon indifference to all values except political power and materialism relegated ultimate questions of meaning to private life. Conyers offers another model for tolerance based upon values and resources already resident in pre-Reformation Christianity. In this paper, we consider Conyer’s case against the modern, secular form of tolerance and its current practice. We examine his attempt to reclaim the practice of Christian tolerance based upon humility, hospitality and the “powerful fact” of the incarnation. Furthermore, we bring the late Conyers into dialog with Fethullah Gülen, a Muslim scholar, prolific writer and the source of inspiration for a transnational civil society movement. We explore how both Conyers and Gülen interpret their scriptures in order to fashion a theology and politi- cal ideology conducive to peaceful co-existence. Finally, because Gülen’s identity has been formed within the Sufi tradition, we reflect on the spiritual resources within Sufi spirituality that make dialog and toleration key values for him. Conyers locates various values, practices and convictions in the Christian message that pave the way for authentic toleration. These include humility, trust, reconciliation, the interrelat- edness of all things, the paradox of power--that is, that strength is found in weakness and greatness in service—hope, the inherent goodness of creation, and interfaith dialog. Conyers refers to this latter practice as developing “the listening heart” and “the open soul.” In his writings and oral addresses, Gülen prefers the term hoshgoru (literally, “good view”) to “tolerance.” Conceptually, the former term indicates actions of the heart and the mind that include empathy, inquisitiveness, reflection, consideration of the dialog partner’s context, and respect for their positions. The term “tolerance” does not capture the notion of hoshgoru. Elsewhere, Gülen finds even the concept of hoshgoru insufficient, and employs terms with more depth in interfaith relations, such as respect and an appreciation of the positions of your dialog partner. The resources Gülen references in the context of dialog and empathic acceptance include the Qur’an, the prophetic tradition, especially lives of the companions of the Prophet, the works of great Muslim scholars and Sufi masters, and finally, the history of Islamic civilization. Among his Qur’anic references, Gülen alludes to verses that tell the believers to represent hu- mility, peace and security, trustworthiness, compassion and forgiveness (The Qur’an, 25:63, 25:72, 28:55, 45:14, 17:84), to avoid armed conflicts and prefer peace (4:128), to maintain cordial relationships with the “people of the book,” and to avoid argumentation (29:46). But perhaps the most important references of Gülen with respect to interfaith relations are his readings of those verses that allow Muslims to fight others. Gülen positions these verses in historical context to point out one by one that their applicability is conditioned upon active hostility. In other words, in Gülen’s view, nowhere in the Qur’an does God allow fighting based on differences of faith. An important factor for Gülen’s embracing views of empathic acceptance and respect is his view of the inherent value of the human. Gülen’s message is essentially that every human person exists as a piece of art created by the Compassionate God, reflecting aspects of His compassion. He highlights love as the raison d’etre of the universe. “Love is the very reason of existence, and the most important bond among beings,” Gülen comments. A failure to approach fellow humans with love, therefore, implies a deficiency in our love of God and of those who are beloved to God. The lack of love for fellow human beings implies a lack of respect for this monumental work of art by God. Ultimately, to remain indifferent to the conditions and suffering of fellow human beings implies indifference to God himself. While advocating love of human beings as a pillar of human relations, Gülen maintains a balance. He distinguishes between the love of fellow human beings and our attitude toward some of their qualities or actions. Our love for a human being who inflicts suffering upon others does not mean that we remain silent toward his violent actions. On the contrary, our very love for that human being as a human being, as well as our love of those who suffer, necessitate that we participate actively in the elimination of suffering. In the end we argue that strong resonances are found in the notion of authentic toleration based on humility advocated by Conyers and the notion of hoshgoru in the writings of Gülen.