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Throughout the nineteenth century, the performance of sacred drama on the English public stage was prohibited by law and custom left over from the Reformation: successive Examiners of Plays, under the control of the Lord Chamberlain's Office, censored and suppressed both devotional and blasphemous plays alike. Whilst the Biblical sublime found expression in the visual arts, the epic, and the oratorio, nineteenth-century spoken drama remained secular by force of precedent and law. The maintenance of this ban was underpinned by Protestant anxieties about bodily performance, impersonation, and the power of the image that persisted long after the Reformation, and that were in fact bolstered by the return of Catholicism to public prominence after the passage of the Catholic Relief Act in 1829 and the restoration of the Catholic Archbishoprics in 1850. But even as anti-Catholic prejudice at mid-century reached new heights, the turn towards medievalism in the visual arts, antiquarianism in literary history, and the 'popular' in constitutional reform placed England's pre- Reformation past at the centre of debates about the uses of the public stage and the functions of a truly national drama. This book explores the recovery of the texts of the extant mystery-play cycles undertaken by antiquarians in the early nineteenth century and the eventual return of sacred drama to English public theatres at the start of the twentieth century. Consequently, law, literature, politics, and theatre history are brought into conversation with one another in order to illuminate the history of sacred drama and Protestant ant-theatricalism in England in the long nineteenth-century.
In three carefully researched volumes, this ground-breaking study examines the gift of tongues through 2,000 years of church history. Starting in the present and working back in time, these volumes consider (1) the modern redefinition of “tongues” as a private prayer language; (2) the church’s perennial understanding of “tongues” as ordinary human languages; and (3) the Corinthian “tongues,” which, in light of Jewish liturgical tradition, turn out to have been a foreign liturgical language (Hebrew or Aramaic) requiring bilingual interpreters. In the first volume, the authors establish that modern glossolalia, far from being a supernatural gift enjoyed by certain believers since the time of Pentecost and undergoing a resurgence in modern times, has no precedent in church life prior to the nineteenth century. They discuss why German theologians, responding to the Irvingite revival, coined the term “glossolalia” in the 1830s; why Pentecostals between 1906–8 quietly began redefining “tongues” to mean a heavenly language unintelligible to human beings but pleasing to God, instead of foreign languages useful for evangelism; why Protestant cessationists believed miraculous tongues had ceased; and why interpolated idioms like “unknown tongues” in Protestant Bibles were aimed originally at Rome’s use of Latin.
Margaret Oliphant (1828-97) had a prolific literary career that spanned almost fifty years. She wrote some 98 novels, fifty or more short stories, twenty-five works of non-fiction, including biographies and historic guides to European cities, and more than three hundred periodical articles. This is the most ambitious critical edition of her work.
This is the first extensive examination of the life of Ken Sumrall and his firm belief in the modern-day apostolic restoration movement. It presents Sumrall's journey from his Baptist beginnings, through his experience of the baptism of the Holy Spirit, through his learning struggles with Liberty Fellowship of Churches and Ministers, and into his birthing of Church Foundational Network. It represents Sumrall in his own light, while dealing with his paradigm changes concerning church government the heart of which revolved around the restoration of modern-day apostles. Godly government was grounded in godly relationships with one's apostle, whom Sumrall understood as a "spiritual father." For Sumrall, the best biblical government for the New Testament church today is a theocracy. Instead of a centralized, hierarchical church government, Sumrall advanced a decentralized network of churches connected relationally. This volume contains the major influences upon Sumrall's thinking and the progress of his comprehension of the life of the church as "family." Moreover, it engages some of the apprehensions that have surfaced over the present-day apostolic movement and provides insights of the direction and survivability of the movement.
Christ’s Sinful Flesh explores the life and theology of Edward Irving, a nineteenth-century Scottish preacher and theologian, focusing on his theological framework in the perspective of his understanding of Christ’s humanity. Irving is especially known for his teachings regarding the return of the gifts of the Holy Spirit, pre-millennialism, and his distinct Christology. Most scholarly interpretations of Irving have focused on particular aspects of his thought, such as his teachings on the manifestation of the Holy Spirit, his millenarianism, or his understanding of Christology. This book provides a new interpretation of Irving’s contributions to developments in nineteenth-century theology within the English-speaking world, examining the interrelationship of his theological ideas and exploring the development of them within the context of his life. The book offers a fascinating historical account of Irving’s ministry and theology, bringing in the backdrop of his theological dissident companions and contemporary Romanticism, coupled with the tension between his Presbyterianism and his desire of pursuing the truth. Christ’s Sinful Flesh shows that Irving’s theological views, including his views on the gifts of the Spirit and his millennialism, formed a coherent system, which focused on his doctrine of Christ, and more particularly on his belief that Christ had taken on a fully human nature, including the propensity to sin. Only by sharing fully in the human condition with its “sinful flesh” concerning all temptations, Irving believed, could Christ become the true reconciler of God and humanity and a true exemplar of godly living for humankind. This interesting study is a rare exception in the research of Irving, in that it shows the origin of Irving’s Christology and his methodology. Its description of Irving’s theological development in accordance with the critical moments in his life provides the reader with not only a more vivid interpretation of Irving’s life and theology, but also shows the coherence of the preacher’s theological framework.