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Ebenezer Sibly was a quack doctor, plagiarist, and masonic ritualist in late eighteenth-century London; his brother Manoah was a respectable accountant and pastor who ministered to his congregation without pay for fifty years. Drawing on such sources as ratebooks and pollbooks, personal letters and published sermons, burial registers and horoscopes, Susan Sommers has woven together an engaging microhistory that offers useful revisions to existing scholarly accounts of brothers Ebenezer and Manoah, while locating the entire Sibly family in the esoteric byways of the eighteenth and early nineteenth centuries.
Like Engels in south Lancashire, young Cole in North America yearns toward an ideogram of "classic perfection," "Arcadia." It was Cole, not Engels, who made the transition to a more mature view, dividing his energies, after 1844, between a radical new empiricism and an iconic transcendentalism that, together, implied an abandonment of the pseudoclassic Arcadia of adolescence."--Jacket.
First book to examine the Romantic poets' engagement with the religious debates that dominated the period.
W.R. Ward was one of the most influential historians of modern religion to be found at work in Britain during the twentieth century. Across fifty years his writings provoked a major reconsideration by historians of the significance of religion in society and its importance in the contexts of political, cultural and intellectual life. Ward was, above all, an international scholar who did much to repudiate any settled understanding that religious history existed in merely national categories. In particular, he showed how much British and American religion owed to the insights of Continental European thought and experience. This book presents many of Ward’s most important articles and gives a picture of the character, and extraordinary breadth, of his work. Embracing studies of John Wesley and the development of Methodism at large, the ambitions of Evangelicals in an age of international mission, the place of mysticism in evolution of Protestantism and the relations of churches and secular powers in the twentieth century, Andrew Chandler concludes that it was in such scholarship that Ward 'quietly recast the picture that we have of the past and drew our attention towards a far greater, more difficult and more interesting, landscape.'