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The five-volume Oxford History of Dissenting Protestant Traditions series is governed by a motif of migration ('out-of-England'). It first traces organized church traditions that arose in England as Dissenters distanced themselves from a state church defined by diocesan episcopacy, the Book of Common Prayer, the Thirty-Nine Articles, and royal supremacy, but then follows those traditions as they spread beyond England -and also traces newer traditions that emerged downstream in other parts of the world from earlier forms of Dissent. Secondly, it does the same for the doctrines, church practices, stances toward state and society, attitudes toward Scripture, and characteristic patterns of organization that also originated in earlier English Dissent, but that have often defined a trajectory of influence independent ecclesiastical organizations. The Oxford History of Protestant Dissenting Traditions, Volume II charts the development of protestant Dissent between the passing of the Toleration Act (1689) and the repealing of the Test and Corporation Acts (1828). The long eighteenth century was a period in which Dissenters slowly moved from a position of being a persecuted minority to achieving a degree of acceptance and, eventually, full political rights. The first part of the volume considers the history of various dissenting traditions inside England. There are separate chapters devoted to Presbyterians, Congregationalists, Baptists and Quakers—the denominations that traced their history before this period—and also to Methodists, who emerged as one of the denominations of 'New Dissent' during the eighteenth century. The second part explores that ways in which these traditions developed outside England. It considers the complexities of being a Dissenter in Wales and Ireland, where the state church was Episcopalian, as well as in Scotland, where it was Presbyterian. It also looks at the development of Dissent across the Atlantic, where the relationship between church and state was rather looser. Part three is devoted to revivalist movements and their impact, with a particular emphasis on the importance of missionary societies for spreading protestant Christianity from the late eighteenth century onwards. The fourth part looks at Dissenters' relationship to the British state and their involvement in the campaigns to abolish the slave trade. The final part discusses how Dissenters lived: the theology they developed and their attitudes towards scripture; the importance of both sermons and singing; their involvement in education and print culture and the ways in which they expressed their faith materially through their buildings.
The Textual Culture of English Protestant Dissent 1720-1800 explores the sociable character of dissenters' teaching and writing in the eighteenth century by focussing on manuscript cultures and publishing projects.
This is a pioneering study of philosophy in the English and Welsh Dissenting academies and Nonconformist theological colleges from the Toleration Act of 1689 to 1920. The author discusses the place of philosophy in the curriculum and the philosophical works published by tutors, professors, and alumni, among them Isaac Watts, Henry Grove, Richard Price, James Martineau, and Robert Mackintosh. It is shown that particular attention was paid to natural theology, moral philosophy, and apologetics, and some of the ideas propounded are of continuing interest. This important book will interest historians of philosophy, of the Church, and of education.
In the previous issue of The Journal, we presented the case for the puritans as reforms who were determined to reconstruct society in terms of Biblical law. Not every Puritan had this vision, of course; not every Puritan agreed about the nature of Biblical law. But sufficient numbers of them did share this vision, especially in New England, and the world still reaps the benefits of their efforts. This is another way of saying that the Puritans expected success to come their way, and when it did, it left its mark on Western Civilization. By unleashing the talents of men in every station in life, the Puritan doctrine of the priesthood of all believers transformed the West. A grass-roots reconstruction began which was to lead eventually to the American War of Independence. The top-down hierarchy of Anglicanism did not take root in the Puritan colonies. Because of this, American political life was freed from the dead hand of a church-state bureaucratic tradition. But it was not simply in the realm of politics that Puritanism left its mark. Consider modern science. Without the doctrines of Puritanism, it is unlikely that modern science ever would have appeared. The calling before God, the legitimacy of the mechanic's trade, the optimism concerning the study of nature, and many other Puritan concepts brought forth modern science. Two articles, one by Charles Dykes and the other by E. L. Hebden Taylor, demonstrate this forcefully. Christians seldom know what modern historians of science know, namely, that Puritanism was basic to the advent of modern scientific progress. This ingrained optimism stemmed from their eschatological presuppositions, as James Payton demonstrates with respect to English Puritans and Aletha Joy Gilsdorf shows with respect to the first generation of colonial Puritans. And then there was Oliver Cromwell. Judy Ishkanian provides us with a detailed biography of this crucially important military and political leader of the Puritan forces in England. Who was he, how did he accomplish his goals, and where did he get his vision? These questions are answered in considerable depth, given the limitations of a single chapter in biography. This issue of The Journal is a continuation of an investigation into the nature of the Puritan reformation. It is followed by the third and final volume, "Puritanism and Society." Anyone who wants access to illuminating introductions to the impact of Puritanism outside of the institutional church as such, should have these volumes in his library. They will serve later Christian scholars as starting points for further research. Even more important, they open up a whole new world of Christian history and inspiration, for the Puritans vision-that all of the earth is open ground for the establishment of God's Kingdom-can be revived in our day. That vision can become a heritage for later generations. But to become a part of that heritage, men must reconsider the standard accounts of Puritanism's influence in the less informed (but widely read) secular textbooks. For Christians who want to learn why and how Puritan theology led to Puritanism's reconstruction of seventeenth-century though and culture, these issues of The Journal are indispensable.
What guided English Baptist minister Charles H. Spurgeon's reading of Scripture? Tracing the development of Spurgeon's thought and his approach to biblical hermeneutics throughout his ministry, theologian and historian Thomas Breimaier argues that Spurgeon viewed the entire Bible through the lens of the cross of Christ.
Originally published in 1986, this book creates a vivid portrait of the interaction of Scottish ideas and early Victorian English society over 50 years, illuminated by detail and substantial in its range. The book delineates certain ideas of the so-called Scottish Enlightenment and the education that purveyed them. It considers those who taught and received that learning and how it was taken to England. There, through the mediation of politicians, lawyers, economists, doctors and others, the intellectual life of later 18th Century Scotland had a profound impact on many areas of historical development in early 19th Century England. The book concentrates on the influence of Scottish social thought and medical practice, high Whig politics and political economy, as well as the professional experience and socio-cultural significance of Scottish-trained physicians.
The latter half of the seventeenth century saw the Puritan families of England struggle to preserve the old values in an era of tremendous political and religious upheaval. Even non-conformist ministers were inclined to be pessimistic about the endurance of `godliness' - Puritan attitudes and practices - among the upper classes. Based on a study of family papers and other primary resources, Trevor Cliffe's study reveals that in many cases, Puritan county families were playing a double game: outwardly in communion with the Church, they often employed non-conformist chaplains, and attended nonconformist meetings.
This book maps the changes in court advocacy in England and Wales over the last three centuries. Advocacy, the means by which a barrister puts their client’s case to the court and jury, has grown piecemeal and at an uneven pace; the result of a complex interplay of many influences. Andrew Watson examines the numerous principal factors, from the effect on juniors of successful styles deployed by senior advocates, changes in court procedure, reforms in laws determining who and what may be put before courts, the amount of media reporting of court cases, and public and press opinion about the acceptable limits of advocates’ tactics and oratory. This book also explores the extent to which juries are used in trials and the social origins of those serving on them. It goes on to examine the formal teaching of advocacy which was only introduced comparatively recently, arguing that this, and new technology, will likely exert a strong influence on future forensic oratory. Speaking in Court provides a readable history of advocacy and the many factors that have shaped it, and takes a far wider view of the history of advocacy than many titles, analysing the 20th Century developments which are often overlooked. This book will be of interest to general readers, law practitioners interested in how advocacy has developed in courts of yesteryear, teachers of advocacy who want to locate there subject in history and impart this to their students, and to law students curious about the origins of what they are learning.