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Relevant bibliographies by topics / Elizabethan theology

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Academic literature on the topic 'Elizabethan theology'

Author: Grafiati

Published: 4 June 2021

Last updated: 5 February 2022

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Journal articles on the topic "Elizabethan theology"

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Kirby, Torrance. "‘Divine Offspring’: Richard Hooker’s Neoplatonic Account of Law and Causality." Perichoresis 13, no. 1 (June 1, 2015): 5–17. http://dx.doi.org/10.1515/perc-2015-0001.

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Abstract Richard Hooker’s (1554-1600) adaptation of classical logos theology is exceptional and indeed quite original for its extended application of the principles of Neoplatonic apophatic theology to the concrete institutional issues of a particular time and place-the aftermath of the Elizabethan Religious Settlement of 1559. Indeed, his sustained effort to explore the underlying connections of urgent political and constitutional concerns with the highest discourse of hidden divine realities-the knitting together of Neoplatonic theology and Reformation politics-is perhaps the defining characteristic of Hooker’s distinction mode of thought. Hooker’s ontology adheres to a Proclean logic of procession and reversion (processio and redditus) mediated by Aquinas’s formulation of the so-called lex divinitatis whereby the originative principle of law remains simple and self-identical as an Eternal Law while it emanates manifold, derivative and dependent species of law, preeminently in the Natural Law accessible to human reason and Divine Law revealed through the Sacred Oracles of Scripture. For Hooker, therefore, ‘all thinges’-including even the Elizabethan constitution in Church and Commonwealth, are God’s offspring: ‘they are in him as effects in their highest cause, he likewise actuallie is in them, the assistance and influence of his deitie is theire life.’

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Bozeman, Theodore Dwight. "Federal Theology and the ‘National Covenant’: An Elizabethan Presbyterian Case Study." Church History 61, no. 4 (December 1992): 394–407. http://dx.doi.org/10.2307/3167793.

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Inquiry into puritan “federal” doctrine established decades ago the now standard distinction between the covenant of grace and the national covenant. Perry Miller provided the first extensive analysis of the gracious covenant, and apparently it was he, too, who first found—or emphasized—in puritan sources the idea that “a nation as well as an individual can be in covenant with God.” His basic proposal, that ”the ‘covenant of grace’ … refer[red] to individuals and personal salvation in the life to come, [whereas the national covenant] applied to nations and governed their temporal success in this world,” has become a virtual article of faith in puritanist scholarship, although few recent historians have shared his profound interest in the latter covenant. Indeed, relegation of communal and this-worldly themes to a separate and inevitably secondary category has narrowed dramatically the focus of inquiry. It suffices to note that the three most recent monographs on the subject in English virtually equate “federal theology” with a gracious individualized contract exclusive to the elect (and its antithesis, the “covenant of works”).

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Radner, Ephraim, and John Booty. "Reflections on the Theology of Richard Hooker: An Elizabethan Addresses Modern Anglicanism." Sixteenth Century Journal 32, no. 3 (2001): 907. http://dx.doi.org/10.2307/2671597.

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Kott, Jan. "The Two Hells of Doctor Faustus: a Theatrical Polyphony." New Theatre Quarterly 1, no. 1 (February 1985): 7–18. http://dx.doi.org/10.1017/s0266464x0000138x.

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The first article in the first issue of the original TQ was a piece by Jan Knott, utilizing the concept of the absurd as a means of understanding Greek tragedy. Recently, his essays, of which many first appeared in TQ, have been published in a new collection, The Theatre of Essence, from Northwestern University Press. Kott's idiosyncratic approach to the interpretation of theatre texts continues to distinguish him as one of those rare literary critics whose insights illuminate the play in production – the reflection in the Brook–Scofield King Lear of his Beckettian interpretation in the seminal Shakespeare Our Contemporary being just the most famous instance. Now Jan Kott, who teaches at the State University of New York, Stony Brook, turns to the world of Shakespeare's own contemporary, Christopher Marlowe, and examines Doctor Faustus as the meeting-place of many kinds of Elizabethan and pre-Elizabethan theatre, contributing to an understanding of the play that is rooted not in a dead theology but in a living theatricality.

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Hutson, Lorna. "On the Knees of the Body Politic." Representations 152, no. 1 (2020): 25–54. http://dx.doi.org/10.1525/rep.2020.152.2.25.

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This paper analyzes the fullest theoretical elaboration of the doctrine of the King’s Two Bodies in the Elizabethan period, Edmund Plowden’s Treatise on the Succession (1567). It argues that Plowden here deploys the King’s Two Bodies not, as has been thought, as a legal proof against the foreign birth of Mary Queen of Scots, but as a way of embodying and sacralizing the disputed historical relations of England and Scotland. Plowden’s sacralizing metaphors of embodiment transform the highly contentious English claim of Scotland’s historic vassalage into the indisputable and timeless truth of political theology.

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Todd, Margo. "“All One with Tom Thumb”: Arminianism, Popery, and the Story of the Reformation in Early Stuart Cambridge." Church History 64, no. 4 (December 1995): 563–79. http://dx.doi.org/10.2307/3168838.

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Historians of early-seventeenth-century English religion are deeply divided over whether the church of the 1630s was characterized by more general theological and liturgical agreement and tolerant ecumenism, or by escalating conflict over theology and ceremonies, driven in part by virulent anti-popery and culminating in the violence of the 1640s. Those who see conflict acknowledge that such categories as Puritan and Anglican are unwarranted for what was really a spectrum of opinion, with the moderate range heavily occupied. Still, they find antecedents of the Civil War in longstanding quarrels over theology and ceremony. For those who find the Caroline church a consensual body, on the other hand, the causes of that war “remain elusive.” Having discarded as simplistic the plot line of the received version, which proceeds inexorably from Elizabethan dissent to “Puritan Revolution,” they now substitute short-term contingency and the sudden flourishing of a lunatic fringe. In the process of trying to sort out the complexity of contemporary theological opinion, they have lost the thread of the story they were trying to tell.

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Saunders, James. "The Limitations of Statutes: Elizabethan Schemes to Reform New Foundation Cathedral Statutes." Journal of Ecclesiastical History 48, no. 3 (July 1997): 445–67. http://dx.doi.org/10.1017/s0022046900014871.

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The lurches from Catholicism to Protestantism and back which occurred in the reigns of Henry VIII, his son and two daughters produced dramatic changes in the liturgies, decorative fittings, and even, on occasions, the architecture of the country's cathedrals. Yet, despite these changes, there was a real sense in which cathedrals were at the eye of the confessional storms which raged about them. It is true that, as part of the Henrician reform process, the monastic corporations at Carlisle, Durham, Peterborough, Ely, Norwich, Canterbury, Rochester, Osney, Winchester, Westminster, Gloucester, Worcester and Bristol had been first dissolved and then refounded as ‘cathedrals of the new foundation’, the monks replaced by minor canons and prebendaries. Once this upheaval was over, however, the new foundation cathedrals underwent little further institutional change. Those cathedrals which had been staffed by secular priests before the Reformation (known as cathedrals of the old foundation), moreover, survived almost wholly untouched. In both new and old foundations, the same administrative and financial structures continued to support dignitaries and liturgical officers whose only obvious function remained the celebration of liturgy, despite the rejection of opus Dei and its accompanying theology of good works.

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Reimer, Jonathan. "The Lost Works of Thomas Becon." Library 21, no. 4 (December 2020): 477–97. http://dx.doi.org/10.1093/library/21.4.477.

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Abstract This article attributes four lost works to the literary corpus of the English clergyman and bestselling Tudor devotional author Thomas Becon (1512–1567): The Shelde of Saluacion, An Heauenly Acte, Christen Prayers and Godly Meditacions, and The Resurreccion of the Masse. It ascribes these texts to Becon in light of three types of corroborating evidence: contemporary attribution, parallels of content, and early publication history. These four lost works not only furnish a fuller picture of his literary output, but also provide new insights into his career, rhetoric, and theology. As Becon was the most popular evangelical devotional author writing in English during the sixteenth century, this analysis of his hitherto unattributed books makes a valuable contribution to the bibliography of Tudor England, especially during the transformative years of the Henrician, Edwardine, Marian, and Elizabethan Reformations.

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III, Frank A. James, and Bryan D. Spinks. "Two Faces of Elizabethan Anglican Theology: Sacraments and Salvation in the Thought of William Perkins and Richard Hooker." Sixteenth Century Journal 33, no. 1 (2002): 292. http://dx.doi.org/10.2307/4144310.

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Gazal, André A. "‘By Force of Participation and Conjunction in Him’: John Jewel and Richard Hooker on Union with Christ." Perichoresis 12, no. 1 (June 1, 2014): 39–56. http://dx.doi.org/10.2478/perc-2014-0003.

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ABSTRACT The author of a Christian Letter cited a passage from John Jewel’s A Reply to Harding’s Answer in which the first major apologist of the Elizabethan Settlement spoke of the role of faith and the sacraments in union with Christ. Andrew Willet, the likely author of this work, quoted it against Richard Hooker in order to show how the latter contravened the sacramental theology of the national Church as interpreted by Jewel as one of the foremost expositors of its doctrine. Jewel, however, in his Reply to Harding’s Answer, enumerates four means of the Christian’s union with Christ: the Incarnation, faith, baptism, and the Eucharist-a fact overlooked in A Christian Letter by its author in his endeavor to impeach Hooker’s orthodoxy. Proceeding from the observation that both Jewel and Hooker believed that the locus of Christian salvation is union with Christ, this essay compares the two divines’ respective views of this union by examining the manner in which they understand the role of each of these means forming and maintaining this union. On the basis of this comparison, the essay argues that A Christian Letter misrepresented Jewel’s position and that Hooker’s view of union with Christ was essentially the same as the late bishop of Salisbury’s, notwithstanding some differences in detail and emphases. The article concludes with the opinion that Hooker represents continuity of a particular soteriological emphasis in the Elizabethan Church that can possibly be traced back to Jewel as a representative of the Reformed tradition stressing this doctrine.

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Dissertations / Theses on the topic "Elizabethan theology"

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Kessler, Samuel Robert. "Theological grace in Spenser's poetry." Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365504.

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Doney, Simon. "The lordship of Christ in the theology of the Elizabethan Separatists with particular reference to Henry Barrow." Thesis, University of Wales Trinity Saint David, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683212.

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Malan, Eugene. "Populere spiritualiteitstendense : 'n gevallestudie van die Ned. Geref. Kerk Port Elizabeth-Hoogland." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/80356.

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Thesis (MTh)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: As minister in the congregation over the past fourteen years, the researcher is affected by mainly two popular trends in the spirituality of the church. On the one hand there is a trend where the observed expression of faith is characterised by an overriding emphasis on personal salvation. This spirituality allows the believer, especially in times of transition, an easy escape from the difficult and threatening context to a place where he/she, with particular emphasis on individual faith experiences, remain engaged in spiritual matters. The researcher calls it a spirituality of escapism. On the other hand, there is a trend where faith is declared and practiced from a rational perspective. This spirituality grabs, also especially in times of awkward transition, back to pure rational statement and traditionalism where believers find their security. The researcher calls it a spirituality of reductionism. Both escapism and reductionism are, according to the researcher, expressions of a dualistic spirituality which is not unique to the church or to the Dutch Reformed Church, but lies deep in the heart of the church in the Western world. These congregations are primarily busy with their own agendas and they are alienated from the community and society. The involvement with the need in the community and creation in both cases are not directly linked to the expression of faith. The researcher found the core of the reason for this deep-rooted dualism and individualism in the faith expression of the church in the way in which she understands the concept of salvation. The researcher takes his point of departure in the belief that there is a direct connection between the congregation's context, her understanding of salvation and her spirituality. The researcher found the reformed view of salvation especially helpful to offer a theological framework for an integrated spirituality, as is particularly found in missional theology. The researcher follows the four tasks of practical theological research of Richard Osmer (2008) in his endeavour to provide guidance to the congregation towards a more integrated spirituality.
AFRIKAANSE OPSOMMING: As leraar in die gemeente oor die afgelope veertien jaar is die navorser getref deur veral twee populêre tendense in die spiritualiteit van die gemeente. Enersyds is daar ’n tendens waargeneem waar die uitleef van geloof deur ’n oorheersende klem op persoonlike verlossing gekenmerk word. Hierdie spiritualiteit laat die gelowige, veral in tye van oorgang, maklik uit die moeilike en bedreigende konteks ontsnap na ’n plek waar hy/sy, veral met die klem op individuele geloofsbelewing, met geestelike sake besig bly. Die navorser noem dit ’n spiritualiteit van ontsnapping. Andersyds is daar ’n tendens waar geloof vanuit ’n rasionele raamwerk verklaar en uitgeleef word. Hierdie spiritualiteit gryp, eweneens in tye van ongemaklike oorgang, terug na suiwer rasionele verklaring en tradisionalisme vanwaar gelowiges hulle sekuriteit vind. Die navorser noem dit ’n spiritualiteit van reduksionisme. Beide ontsnapping en reduksionisme is, volgens die navorser, uitdrukkings van ’n dualistiese spiritualiteit wat nie uniek aan die gemeente of aan die NG Kerk is nie, maar diep in die wese van die kerk in die Westerse wêreld lê. Ten diepste is sulke gemeentes besig met hulle eie agendas en is hulle van die gemeenskap en samelewing vervreemd. Die betrokkenheid by die nood in die gemeenskap en die skepping is in albei gevalle nie direk met die uitleef van geloof verbind nie. Die navorser vind die kern van die rede vir hierdie diepgesetelde dualisme en individualisme in die geloofsbelewing van die kerk by die wyse waarop die konsep van verlossing verstaan word. Die navorser neem sy vertrekpunt by die oortuiging dat daar ’n direkte verband tussen die gemeente se konteks, haar verstaan van verlossing en haar spiritualiteit is. Die navorser vind die gereformeerde siening van verlossing behulpsaam om ’n teologiese raamwerk te bied vir ’n geïntegreerde spiritualiteit, soos dit veral in missionêre teologie beslag vind. Die navorser volg die vier take van prakties teologiese navorsing van Richard Osmer ten einde die gemeente op weg na ’n meer geïntegreerde spiritualiteit te begelei.

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Palmer, Scott R. "Sinner, sovereign, and saint Calvinist theology in the prayers of Queen Elizabeth I /." College Park, Md. : University of Maryland, 2006. http://hdl.handle.net/1903/3715.

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Thesis (M.A.) -- University of Maryland, College Park, 2006.
Thesis research directed by: Dept. of English. Title from t.p. of PDF. Includes bibliographical references. Published by UMI Dissertation Services, Ann Arbor, Mich. Also available in paper.

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Nordling, Cherith Fee. "'The way things truly are' : the methodology and relational ontology of Elizabeth A. Johnson." Thesis, University of St Andrews, 2003. http://hdl.handle.net/10023/13524.

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This thesis seeks to examine and critique the transcendental feminist methodology and Trinitarian theology of Elizabeth A. Johnson. We will focus on four central, recurring themes that emerge out of her corpus, paying particular attention to how she assimilates these in She Who Is. They are: Johnson's feminist methodology and epistemology, her transcendental anthropology and epistemology, her panentheistic, relational ontology and her feminist 'Trinitarian' God-talk. The thesis will consist of four chapters, which will focus on these four main themes, and a conclusion. Chapter one will look specifically at the Johnson's modern, Catholic reformist feminist methodology and epistemology, which prioritise both the category of experience and the ontological principle of relation. The chapter will conclude with a brief summary of a few feminists who have defined their theological positions in direct opposition to Barth's view of Trinitarian revelation and language, and compare them to Johnson. Chapter Two will deal specifically with Johnson's embrace of Karl Rahner's transcendental metaphysics and her attempt to integrate this anthropology and ontological epistemology with feminist anthropology and epistemology. We will also highlight the various 'dilemmas of difference' Johnson faces in her use of conflicting appeals to experience. Chapter Three will analyse and critique her panentheistic, relational ontology with specific attention paid to her re-schematization of traditional Trinitarian theology and Christology. Barth's theology is used in part to critique Johnson's assertions at this point. In Chapter Four, we analyse Johnson's 'analogical' and 'symbolic' approach to God-talk to determine whether it is safeguarded from univocity, as she intends. We also raise-the question of whether she is kept from the potential equivocity that threatens her agnostic approach. In conclusion, we will summarise our response to the naturally emerging questions of the thesis, assess Johnson's approach overall and raise whatever questions we believe still remain.

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Reese, William Jerome. "Feminist theology its socio-political origins and its prototypical use of the Word of God /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Wuolle, Victoria R. "The problem of evil twentieth century North American feminist theology /." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Findlay, Isobel. "Reading for reform : history, theology, and interpretation and the work of Elizabeth Gaskell and Charles Kingsley." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ29935.pdf.

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Pellauer, Mary D. "Toward a tradition of feminist theology the religious social thought of Elizabeth Cady Stanton, Susan B. Anthony, and Anna Howard Shaw /." Brooklyn, N.Y. : Carlson, 1991. http://books.google.com/books?id=ZuLYAAAAMAAJ.

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Nordling, Cherith Fee. ""She who is" an assessment of Elizabeth A. Johnson's trinitarian analogy from the perspective of traditional Thomistic theology /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Books on the topic "Elizabethan theology"

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Reflections on the theology of Richard Hooker: An Elizabethan addresses modern Anglicanism. Sewanee, Tenn: Sewanee, the School of Theology, 1998.

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Spinks, Bryan D. Two faces of Elizabethan Anglican theology: Sacraments and salvation in the thought of William Perkins and Richard Hooker. Lanham, Md: Scarecrow Press, 1999.

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Chappell, Heather A. A critical theology of service in the writings of Elizabeth Schüssler Fiorenza. Ottawa: National Library of Canada, 1997.

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Nordling, Cherith Fee. Knowing and naming the Triune God: Elizabeth Johnson and Karl Barth in conversation / Cherith Nordling. New York: Peter Lang, 2009.

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Quilting and braiding: The feminist christologies of Sallie McFague and Elizabeth A. Johnson in conversation. Collegeville, Minn: Liturgical Press, 1998.

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The way things truly are: The methodology and relational ontology of Elizabeth Johnson / Cherith Nordling. New York: Peter Lang, 2009.

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Toward a tradition of feminist theology: The religious social thought of Elizabeth Cady Stanton, Susan B. Anthony, and Anna Howard Shaw. Brooklyn, N.Y: Carlson, 1991.

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8

D, Cox John. Shakespeare and the dramaturgy of power. Princeton, N.J: Princeton University Press, 1989.

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D, Spinks Bryan. Two Faces of Elizabethan Anglican Theology. The Scarecrow Press, Inc., 1999.

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Rozett, Martha Tuck. Doctrine of Election and the Emergence of Elizabethan Tragedy. Princeton University Press, 2014.

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Book chapters on the topic "Elizabethan theology"

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Wörn, Alexandra M. B. "“Poetry is Where God is”: The Importance of Christian Faith and Theology in Elizabeth Barrett Browning’s Life and Work." In Victorian Religious Discourse, 235–52. New York: Palgrave Macmillan US, 2004. http://dx.doi.org/10.1057/9781403980892_11.

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Kirby, Torrance. "Peter Martyr Vermigli’s Political Theology and the Elizabethan Church." In The Reception of Continental Reformation in Britain. British Academy, 2010. http://dx.doi.org/10.5871/bacad/9780197264683.003.0005.

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This chapter discusses the theological affinity between the Elizabethan church and Peter Martyr Vermigli, the Italian reformer who spent his later career in Zurich. Vermigli’s thought did not simply migrate from the continent to England. The discussion notes that Vermigli’s English experience as an exile was formative for the development of his political theology and that the English monarchy left an imprint on his subsequent Old Testament commentaries on the subject of kingship. Scottish Covenanters and English puritans in the early seventeenth century nonetheless continued to find the work of Zurich reformers useful for refuting episcopacy. If the political theology of Vermigli was agreeable to the Elizabethan church, conformists associated Calvinism with political sedition on the grounds that reformation in Geneva was born out of revolution.

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Lynch, Michael J. "John Davenant’s Covenant Theology." In John Davenant's Hypothetical Universalism, 132–46. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197555149.003.0006.

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This chapter situates John Davenant’s covenant theology into his broader Reformed context. Against certain misinterpretations of Reformed covenant theology, and of Davenant in particular, this chapter shows that Davenant’s covenant theology—even as it was used to defend his hypothetical universalism—was not especially noteworthy relative to other Elizabethan Reformed theologians, nor to the broader European Reformed community. To that end, the chapter details how Davenant understood both the so-called covenant of works and the covenant of grace. Special focus is given to Davenant’s insistence on the universality of the covenant of grace and the role played by his doctrine of an absolute covenant, corresponding to predestination.

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Cousins, A. D. "The Protean Mythology and Calvinist Theology of Exile in Marston’s Satires." In Mythologies of Internal Exile in Elizabethan Verse, 139–66. Routledge, 2018. http://dx.doi.org/10.4324/9780429401633-7.

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Muller, Richard A. "William Perkins and His Contemporaries on “Free Will”." In Grace and Freedom, 7–44. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197517468.003.0002.

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William Perkins’ thought on grace and free choice belongs to the context of the Elizabethan Settlement and developing English Reformed theology in an era of polemics with Roman Catholic adversaries. The works in which he deals with this issue exposit and defend English Reformed theology, address matters of doctrinal definitions, and deal with problems of piety, conscience, and assurance of salvation. Perkins’ several expositions of the problem of human freedom were written during a period of ongoing debate, sparked by the Reformers, between Protestants and Roman Catholics over this issue, particularly in relation to the economy of salvation and the question of the catholicity of Protestantism. His context in the particular historical stage or moment of this debate is also of significance. He has been variously identified in scholarship as a distinctly English churchman and prominent apologist of the Church of England, a “father of Puritanism,” an exponent of early Reformed orthodoxy, a supralapsarian Calvinist, and one among several ancestors of the anti-Arminian line of English theology in the early modern era.

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Butler, Todd. "Equivocation, Donne, and the Political Interior." In Literature and Political Intellection in Early Stuart England, 19–44. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198844068.003.0001.

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As a tactic that sought to enable individuals to answer judicial interrogatories while simultaneously disguising the full substance and meaning of their answers, the Catholic doctrine of equivocation responded to the precarious position of Catholics in the late Elizabethan and early Jacobean eras. In providing a highly contested model for the shielding of one’s thoughts, equivocation also demonstrates the centrality of human cognition to the religious and political conflicts of the seventeenth century. Writers such as John Donne (Ignatius His Conclave) and Francis Bacon (Essays) evidence a similarly deep concern with the mind and its deliberative processes as marking boundaries for political citizenship and royal power. Viewed in these terms, mental reservation and equivocation become less a matter of theology than one of statecraft.

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Baseotto, Paola. "Theology and Interiority: Emotions as Evidence of the Working of Grace in Elizabethan and Stuart Conversion Narratives." In A History of Emotions, 1200–1800, 65–78. Routledge, 2015. http://dx.doi.org/10.4324/9781315654911-5.

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Robertson, Elizabeth. "First encounter: ‘snail-horn perception’ in Chaucer’s Troilus and Criseyde." In Contemporary Chaucer across the centuries, 24–41. Manchester University Press, 2019. http://dx.doi.org/10.7228/manchester/9781526129154.003.0003.

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Elizabeth Robertson brings together Keats’s ‘snail-horn perception’ with medieval theory of the senses, especially optics, and medieval theology, to analyse the first tenuous encounters between Troilus and Criseyde. During their sensually-charged optical exchanges, both physiological and psychological processes are at work to create great emotional force in the text and impact on the text’s readers.

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Winckles, Andrew O. "Sisters of the Quill." In Women's Literary Networks and Romanticism, 16–46. Liverpool University Press, 2018. http://dx.doi.org/10.5949/liverpool/9781786940605.003.0002.

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This chapter traces the formation of a literary network of “evangelical bluestockings” in Regency England who yearned for the Bluestocking community of the past, but were constrained and frustrated by changing social, literary, intellectual, and religious landscapes of the present. These women, including Sally Wesley, Elizabeth Benger, Marianne Francis, and Elizabeth Hamilton, used a diverse set of mediation practices (including manuscript production and circulation) to create an intellectual community oriented around evangelical religion. This chapter ultimately argues that evangelical religion and theology offered a way for these latter day Bluestockings to deal with the shifting social, cultural, and artistic conditions of turn of the century Britain and that the literary networks which coalesced around their shared religious interests represented a significant means through which literary women formed, expressed, and published their ideas.

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"IV. ‘A Holy Deborah For Our Times’: A Panegyric To Elizabeth." In The Zurich Connection and Tudor Political Theology, 181–202. BRILL, 2007. http://dx.doi.org/10.1163/ej.9789004156180.i-288.14.

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Conference papers on the topic "Elizabethan theology"

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Stanca, Nicoleta. "Mapping New York Irish-American Identities: Duality of Spirituality in Elizabeth Cullinan�s Short Story �Life After Death�." In The 2nd Virtual International Conference on the Dialogue between Science and Theology. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2015. http://dx.doi.org/10.18638/dialogo.2015.2.1.2.

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