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This important book exposes the subtle violence in early modern England, showing that moderation was paradoxically an ideology of control.
Early American advocates of freedom did not believe in religious liberty in spite of their Christianity, but explicitly because of their individual faith in Christ, which had been molded and instructed by the Bible. The greatest evidence of their commitment to liberty can be found in their willingness to support the cause of freedom for those different from themselves. The assertion that the Enlightenment is responsible for the American Bill of Rights may be common, but it is devoid of any meaningful connection to the actual historical account. History reveals a different story, intricately gathered from the following: Influence of William Tyndale's translation work and the court intrigues of Henry VIII Spread of the Reformation through the eyes of Martin Luther, John Knox, and John Calvin The fight to establish a bill of rights that would guarantee every American citizen the free exercise of their religion. James Madison played a key role in the founding of America and in the establishment of religious liberty. But the true heroes of our story are the common people whom Tyndale inspired and Madison marshaled for political victory. These individuals read the Word of God for themselves and truly understood both the liberty of the soul and the liberty of the mind. The History of Religious Liberty is a sweeping literary work that passionately traces the epic history of religious liberty across three centuries, from the turbulent days of medieval Europe to colonial America and the birth pangs of a new nation.
The fruit of intensive collaboration among leading international specialists on the literature, religion and culture of early modern England, this volume examines the relationship between writing and religion in England from 1558, the year of the Elizabethan Settlement, up until the Act of Toleration of 1689. Throughout these studies, religious writing is broadly taken as being 'communicational' in the etymological sense: that is, as a medium which played a significant role in the creation or consolidation of communities. Some texts shaped or reinforced one particular kind of religious identity, whereas others fostered communities which cut across the religious borderlines which prevailed in other areas of social interaction. For a number of the scholars writing here, such communal differences correlate with different ways of drawing on the resources of cultural memory. The denominational spectrum covered ranges from several varieties of Dissent, through via media Anglicanism, to Laudianism and Roman Catholicism, and there are also glances towards heresy and the mid-seventeenth century's new atheism. With respect to the range of different genres examined, the volume spans the gamut from poetry, fictional prose, drama, court masque, sermons, devotional works, theological treatises, confessions of faith, church constitutions, tracts, and letters, to history-writing and translation. Arranged in roughly chronological order, Writing and Religion in England, 1558-1689 presents chapters which explore religious writing within the wider contexts of culture, ideas, attitudes, and law, as well as studies which concentrate more on the texts and readerships of particular writers. Several contributors embrace an inter-arts orientation, relating writing to liturgical ceremony, painting, music and architecture, while others opt for a stronger sociological slant, explicitly emphasizing the role of women writers and of writers from different sub-cultural backgrounds.
This book is the first account of British Protestant conversion initiatives directed towards continental Europe between 1600 and 1900. Continental Europe was considered a missionary land—another periphery of the world, whose centre was imperial Britain. British missions to Europe were informed by religious experiments in America, Africa, and Asia, rendering these offensives against Europe a true form of "imaginary colonialism". British Protestant missionaries often understood themselves to be at the forefront of a civilising project directed at Catholics (and sometimes even at other Protestants). Their mission was further reinforced by Britain becoming a land of compassionate refuge for European dissenters and exiles. This book engages with the myth of International Protestantism, questioning its early origins and its narrative of transnational belonging, while also interrogating Britain as an imagined Protestant land of hope and glory. In the history of western Christianities, "converting Europe" had a role that has not been adequately investigated. This is the story of the attempted, and ultimately failed, effort to convert a continent.
This book contains expansive, multifaceted narrative of British women's literary and textual production from the Reformation to the Restoration.