Academic literature on the topic 'Ireland – Church history – 17th century'
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Journal articles on the topic "Ireland – Church history – 17th century"
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Salmon, Vivian. "Missionary linguistics in seventeenth century Ireland and a North American Analogy." Historiographia Linguistica 12, no. 3 (January 1, 1985): 321–49. http://dx.doi.org/10.1075/hl.12.3.02sal.
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Summary Accounts of Christian missionary linguists in the 16th and 17th centuries are usually devoted to their achievements in the Americas and the Far East, and it is seldom remarked that, at the time when English Protestant missionaries were attempting to meet the challenge of unknown languages on the Eastern seaboard of North America, their fellow missionary-linguists were confronted with similar problems much nearer home – in Ireland, where the native language was quite as difficult as the Amerindian speech with which John Eliot and Roger Williams were engaged. Outside Ireland, few historians of linguistics have noted the extraordinarily interesting socio-linguistic situation in this period, when English Protestants and native-born Jesuits and Franciscans, revisiting their homeland covertly from abroad, did battle for the hearts and minds of the Irish-speaking population – nominally Catholic, but often so remote from contacts with their Mother Church that they seemed, to contemporary missionaries, to be hardly more Christian than the Amerindians. The linguistic problems of 16th-and 17th-century Ireland have often been discussed by historians dealing with attempts by Henry VIII and his successors to incorporate Ireland into a Protestant English state in respect of language, religion and forms of government, and during the 16th century various official initiatives were taken to convert the Irish to the beliefs of an English-speaking church. But it was in the 17th century that consistent and determined efforts were made by individual Englishmen, holding high ecclesiastical office in Ireland, to convert their nominal parishioners, not by forcing them to seek salvation via the English language, but to bring it to them by means of Irish-speaking ministers preaching the Gospel and reciting the Liturgy in their own vernacular. This paper describes the many parallels between the problems confronting Protestant missionaries in North America and these 17th-century Englishmen in Ireland, and – since the work of the American missions is relatively well-known – discusses in greater detail the achievements of missionary linguists in Ireland.
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Ford, Alan. "The Church of Ireland: a critical bibliography, 1536–1992 Part II: 1603–41." Irish Historical Studies 28, no. 112 (November 1993): 352–58. http://dx.doi.org/10.1017/s0021121400011299.
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There is a marked difference between the history of the Church of Ireland in the sixteenth century and in the early seventeenth century. The historian of the early Reformation in Ireland has to deal with shifting religious divides and, in the Church of Ireland, with a complex and ambiguous religious entity, established but not necessarily Protestant, culturally unsure, politically weak, and theologically unselfconscious. By contrast, the first part of the seventeenth century is marked by the creation of a distinct Protestant church, clearly distinguished in structural, racial, theological and political terms from its Roman Catholic counterpart. The history of the Church of Ireland in the first four decades of the seventeenth century is therefore primarily about the creation of this church and the way in which its new structures and exclusive identity were shaped.
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Kuzmina, Marina D. "“Alphabet Scribe” in the History of Russian Literature." Philology 19, no. 9 (2020): 87–101. http://dx.doi.org/10.25205/1818-7919-2020-19-9-87-101.
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The article is dedicated to the study of the most significant and popular Old Russian scribe – “Alphabetical”, written in the late 16th – early 17th century according to researchers. The assumption is made that it was replenished and adjusted over several decades, quickly responding to the demands of the times and reflecting the main processes that took place in Russian literature of the 16th and especially the 17th century. The scribe reflected the central feature of this period: the interaction of the traditional and the new, with an emphasis on the new. It demonstrates such new aspects of Russian literature of the 17th century as secularization, democratization, fiction, and individualization. It is rather telling that the vast majority of sample messages are private letters written for relatives and friends. Particularly noteworthy are the samples of ‘anti-friendly’ letters, some of which are parodies of friendly letters. They make up an organic part of the 17th century parodies, namely such satirical texts as Kalyazinsky Petition, The Dowry Document, The Tale of Ersh Ershovich, The Service of the Tavern. As it is known, parodies play a crucial role in the turning periods of literary development, which was the 17th century. In this era, first of all, the most stable and therefore most recognizable genres were parodied: business (petitions, dowry, court documents, etc.) and church (hagiographies, prayers, akathists, church services, etc.) writing. Quite noteworthy is the appearance along with these parodies of the parody of the epistolary genre, indicating that it had fully developed, and occupied a proper place in the system of literature genres, and was unmistakably recognized by authors and readers. Moreover, a new, ‘secular’ version had developed and was recognized: friendly letters, which were by no means educational, unlike those popular in Ancient Russian literature of previous centuries.
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Kuzmina, Marina D. "“Alphabet Scribe” in the History of Russian Literature." Philology 19, no. 9 (2020): 87–101. http://dx.doi.org/10.25205/1818-7919-2020-19-9-87-101.
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The article is dedicated to the study of the most significant and popular Old Russian scribe – “Alphabetical”, written in the late 16th – early 17th century according to researchers. The assumption is made that it was replenished and adjusted over several decades, quickly responding to the demands of the times and reflecting the main processes that took place in Russian literature of the 16th and especially the 17th century. The scribe reflected the central feature of this period: the interaction of the traditional and the new, with an emphasis on the new. It demonstrates such new aspects of Russian literature of the 17th century as secularization, democratization, fiction, and individualization. It is rather telling that the vast majority of sample messages are private letters written for relatives and friends. Particularly noteworthy are the samples of ‘anti-friendly’ letters, some of which are parodies of friendly letters. They make up an organic part of the 17th century parodies, namely such satirical texts as Kalyazinsky Petition, The Dowry Document, The Tale of Ersh Ershovich, The Service of the Tavern. As it is known, parodies play a crucial role in the turning periods of literary development, which was the 17th century. In this era, first of all, the most stable and therefore most recognizable genres were parodied: business (petitions, dowry, court documents, etc.) and church (hagiographies, prayers, akathists, church services, etc.) writing. Quite noteworthy is the appearance along with these parodies of the parody of the epistolary genre, indicating that it had fully developed, and occupied a proper place in the system of literature genres, and was unmistakably recognized by authors and readers. Moreover, a new, ‘secular’ version had developed and was recognized: friendly letters, which were by no means educational, unlike those popular in Ancient Russian literature of previous centuries.
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O’Ferrall, Fergus. "The Church of Ireland: a critical bibliography, 1536–1992 PartV: 1800–1870." Irish Historical Studies 28, no. 112 (November 1993): 369–76. http://dx.doi.org/10.1017/s0021121400011329.
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The ‘United Church of England and Ireland’, established by the Act of Union ‘for ever’ as ‘an essential and fundamental part of the Union’, survived less than seventy years. N. D. Emerson, in his 1933 essay on the church in this period, presented the history of the church in the first half of the nineteenth century as ‘the history of many separate interests and movements’; he suggested a thesis of fundamental importance in the historiography of the Church of Ireland: Beneath the externals of a worldly Establishment, and behind the pomp of a Protestant ascendancy, was the real Church of Ireland, possessed of a pure and reformed faith more consciously grasped as the century advanced and labouring to present its message in the face of apathy and discouragement, as well as of more active and hostile opposition.Recent historical work has begun to trace the ‘many separate interests and movements’ and to explore in detail both the ‘worldly Establishment’ and the increasingly predominant evangelical influence of the Church of Ireland during the post-union period. The main topics investigated have been the structure of the church, the political relationships of the church, the evangelical movement, the mentalities of various social groups (drawing upon literary sources), and local or regional studies. The numerous gaps in the research and in our knowledge which exist seem now all the starker given the high quality of so many recent studies concerning the Church of Ireland in this period.
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Stasiuk, Ivan, and Andrii Pavlyshyn. "From the History of the Monument of Ukrainian Wooden Architecture – the Epiphany of the Lord Church in Stanymyr (1689)." Scientific Papers of Vinnytsia Mykhailo Kotsyiubynskyi State Pedagogical University. Series: History, no. 42 (December 2022): 9–16. http://dx.doi.org/10.31652/2411-2143-2022-42-9-16.
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The purpose of the article is to study the history of a valuable monument of Ukrainian wooden architecture of the 17th century – the Epiphany of the Lord Church in Stanymyr village in Lviv region, as well as the introduction of a new source into scientific circulation, which allows you to trace the historical development of the church in detail. The research methodology is based on the principles of objectivity, historicism, systematicity, analytical and synthetic criticism of sources. The method of historical reconstruction contributed to the creation of a coherent picture of the history of the Epiphany of the Lord Church in Stanymyr village from disparate facts. The scientific novelty consists in an attempt to systematize the materials related to the history of the church and introduce a new historical source of the 18th century into scientific circulation, which enriches the research base of the monument, as well as the history of the settlement in which it is located. The document proposed for publication can be used for research on church history, architecture, local history, demographic studies, as well as other topics devoted to the history of society in the early modern period. Conclusions. The Epiphany of the Lord Church in Stanymyr is one of the few preserved wooden churches of Opillia, built in the 17th century. The first Christian church in the village probably existed already in the 15th century, but the first documented mention of the church in Stanymyr dates back to the beginning of the 16th century. The modern monument was built in 1689, but it has not come down to us in its original form, which is particularly confirmed by the visitation of the church in 1763. The published document contains a detailed description of the interior of the church (including icons, liturgical utensils, vestments and books) and its surroundings (fence, bell tower, cemetery), as well as immovable property (parson's house and land). The visitation also includes valuable information about the local parish priest, statistics about the parish's population, its toponymy and anthroponymy.
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LIVESEY, JAMES. "BERKELEY, IRELAND AND EIGHTEENTH-CENTURY INTELLECTUAL HISTORY." Modern Intellectual History 12, no. 2 (December 11, 2014): 453–73. http://dx.doi.org/10.1017/s1479244314000572.
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Eighteenth-century Irish intellectual history has enjoyed a revival in recent years. New scholarly resources, such as the Hoppen edition of the papers of the Dublin Philosophical Society and the recently published Berkeley correspondence, have been fundamental to that revival. Since 1986 the journal Eighteenth-Century Ireland: Iris an dá chultúr has sponsored a complex conversation on the meaning and legacy of the eighteenth century in Irish history. Work in the journal and beyond deploying “New British” and Atlantic histories, as well as continuing attention to Europe, has helped to enrich scholarly understanding of the environments in which Irish people thought and acted. The challenge facing historians of Ireland has been to find categories of analysis that could comprehend religious division and acknowledge the centrality of the confessional state without reducing all Irish experience to sectarian conflict. Clearly the thought of the Irish Catholic community could not be approached without an understanding of the life of the Continental Catholic Church. Archivium Hibernicum has been collecting and publishing the traces of that history for a hundred years and new digital resources such as the Irish in Europe database have extended that work in new directions. The Atlantic and “New British” contexts have been more proximately important for the Protestant intellectual tradition.
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Ireland, Colin. "Seventh-Century Ireland as a Study Abroad Destination." Frontiers: The Interdisciplinary Journal of Study Abroad 5, no. 1 (November 15, 1999): 61–80. http://dx.doi.org/10.36366/frontiers.v5i1.72.
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In order to reconstruct the life of “study abroad students” in seventh-century Ireland I rely primarily on three sources. The first two sources are the English churchmen Aldhelm and Bede. Aldhelm (d.709), abbot of Malmesbury and later bishop of Sherborne, was the first Anglo-Saxon man of letters. Fortunately, at least two letters by him to Anglo-Saxon students who studied in Ireland survive. Bede (d.735), a priest at Wearmouth-Jarrow, was the greatest of the Anglo-Saxon men of letters. He wrote a history of the Anglo-Saxon Church (Historia Ecclesiastica [HE]), cited frequently in this article, which often notes the relationships between the English and the Irish in the seventh century. As English clerical scholars, Aldhelm and Bede are eager to promote the Church of Rome and Anglo-Saxon England’s role in its growth. Nevertheless, they frequently acknowledge the Irish contribution to English Church history and Anglo-Saxon learned culture. Bede tells us, for example, that Irish schools provided English students with free books and free instruction. My third major source is the Hisperica Famina1 “Western Sayings,” a cryptic Latin text written in Ireland by, or about, foreign students sometime probably between c.650 and c.665. The Hisperica Famina are secular in tone and give us our most intimate
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Mankova, Irina L. "THE TOBOLSK BISHOP’S HOUSE AS THE ACTOR OF THE COLONIZATION OF SIBERIA IN THE 17TH CENTURY." Ural Historical Journal 74, no. 1 (2022): 82–91. http://dx.doi.org/10.30759/1728-9718-2022-1(74)-82-91.
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In the course of the development of Siberia the Russians created an authentic “living space” on the colonized lands, relying on their religious traditions and practices. The article shows the role of the Tobolsk bishop’s house in the formation of the socio-cultural environment in the territory under development in accordance with the norms of the Christian way of life. The “bishop’s house” is understood as a regional institution of the Russian Orthodox Church, which organized and controlled the spiritual sphere of the life of the local society. The Siberian diocese was created in 1620. The bishops used the centuries-old experience of the Russian Orthodox Church and, at the same time, responded to specific “challenges”. These “challenges” were associated with the huge scale of the controlled territory and its considerable remoteness from the center, the lack of priests and their doubtful moral appearance, peculiarities of the sex composition of the first Russian settlers, disagreements with secular administrations on the issue of power-sharing. The main concern of the 17th century Siberian bishops was the maintenance of the moral state of society, regularization of the church sphere, as well as anxiety about the population of Siberia, including the indigenous people. During the 17th century a system of the diocesan administration was created. The regional features of this system were expressed in the variety of principles for the division on the tithe districts and the replacement rates of secular decals by spiritual customers (representatives of the white and black priests). The church court of the law, organized by the Tobolsk bishop’s house, was an important tool for curbing “disorder” both among the clergy and in the secular community. The Orthodox landscape was formed on the territory under its jurisdiction to satisfy the spiritual needs of the local society. By the end of the 17th century, there were about 225 churches in the diocese, including monasteries. Most of them were located in Western Siberia, which was the most developed part of the diocese and closest to its center. The problem of providing parishes with priests was solved, and widely revered regional shrines appeared. The christianization of the indigenous population was carried out mainly by the forces of the monasteries. Using various forms of the influence on the society, the Tobolsk bishop’s house exerted a great influence on the religious and moral condition of the local society and became one of the leading actors in the colonization process.
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Markkola, Pirjo. "The Long History of Lutheranism in Scandinavia. From State Religion to the People’s Church." Perichoresis 13, no. 2 (October 1, 2015): 3–15. http://dx.doi.org/10.1515/perc-2015-0007.
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Abstract As the main religion of Finland, but also of entire Scandinavia, Lutheranism has a centuries-long history. Until 1809 Finland formed the eastern part of the Swedish Kingdom, from 1809 to 1917 it was a Grand Duchy within the Russian Empire, and in 1917 Finland gained independence. In the 1520s the Lutheran Reformation reached the Swedish realm and gradually Lutheranism was made the state religion in Sweden. In the 19th century the Emperor in Russia recognized the official Lutheran confession and the status of the Lutheran Church as a state church in Finland. In the 20th century Lutheran church leaders preferred to use the concept people’s church. The Lutheran Church is still the majority church. In the beginning of 2015, some 74 percent of all Finns were members of the Evangelical Lutheran Church of Finland. In this issue of Perichoresis, Finnish historians interested in the role of church and Christian faith in society look at the religious history of Finland and Scandinavia. The articles are mainly organized in chronological order, starting from the early modern period and covering several centuries until the late 20th century and the building of the welfare state in Finland. This introductory article gives a brief overview of state-church relations in Finland and presents the overall theme of this issue focusing on Finnish Lutheranism. Our studies suggest that 16th and early 17th century Finland may not have been quite so devoutly Lutheran as is commonly claimed, and that late 20th century Finland may have been more Lutheran than is commonly realized.
Dissertations / Theses on the topic "Ireland – Church history – 17th century"
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Ellwood, Mark Richard. "The Roman Catholic peerage and the Crown in late seventeenth-century Ireland." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610232.
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Palmer, Thomas John. "Jansenism, holy living and the Church of England : historical and comparative perspectives, c. 1640-1700." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:38a685c6-ce86-437d-a651-8e54b88976e9.
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This thesis examines the impact in mid- to later-seventeenth century England of the major contemporary religious controversy in France. The debates associated with this controversy, which revolved around the formal condemnation of a heresy popularly called Jansenism, involved fundamental questions about the doctrine of grace and moral theology, about the life of the Church and the conduct of individual Christians. In providing an analysis of the main themes of the controversy, and an account of instances of English interest, the thesis argues that English Protestant theologians in the process of working out their own views on basic theological questions recognised the relevance of the continental debates. It is further suggested that the theological arguments evolved by the French writers possess some value as a point of comparison for the developing views of English theologians. Where the Jansenists reasserted an Augustinian emphasis on the gratuity of salvation against Catholic theologians who over-valued the powers of human nature, the Anglican writers examined here, arguing against Protestant theologians who denied nature any moral potency, emphasised man's contribution to his own salvation. Both arguments have been seen to contain a corrosive individualism, the former through its preoccupation with the luminous experience of grace, the latter through its tendency to elide grace and moral virtue, and reduce Christianity to the voluntary ethical choices of individuals. These assessments, it is argued here, misrepresent the theologians in question. Nevertheless, their thought did encourage greater individualism and moral autonomy. For both groups, their opponents' theological premises were deficient to the extent that they vitiated morality; and in both cases their responses, centring on the transformation of the inner man by love, privileged the moral responsibility of the individual. Their moral 'rigorism', it is suggested, focusing on the affective experience of conversion, represented in both cases an attempt to provide a sound empirical basis for Christian faith and practice in the fragmented intellectual context of post-reformation Europe.
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Spurr, John. "Anglican apologetic and the Restoration Church." Thesis, University of Oxford, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670403.
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Peck, Theodore Tuttle Ives 1921. "Ireland's Celtic tradition: From the beginning to 1800." Thesis, The University of Arizona, 1989. http://hdl.handle.net/10150/291489.
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From the Celtic invasions of the fourth century, B.C., until its union with England in 1800, Ireland developed its own distinctive Celtic culture. Its Christian religion, language and literature, law, social structure and land system were of Celtic origin and different from neighboring England's. Almost twelve hundred years of independence allowed Ireland to establish its unique qualities and become recognized as a nation. Then came three hundred years of English occupation and desultory control followed by two hundred and fifty more years of English conquest, confiscation and disruptive colonization. Finally came almost one hundred years of English economic subjugation and suppressed Irish indignation until nationalist Ireland in revolt was made a part of frightened England in 1800. The years of independence produced a unique cultural tradition which English strength changed but could not extinguish. What remained in 1800, supported by an irrepressible demand for national independence, was Ireland's Celtic tradition.
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Billinge, Richard. "Nature, grace and religious liberty in Restoration England." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:18c8815b-4e57-45f5-b2c1-e31314a09d4f.
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This thesis demonstrates the importance of scholastic philosophy and natural law to the theory of religious uniformity and toleration in Seventeenth-Century England. Some of the most influential apologetic tracts produced by the Church of England, including Richard Hooker's Laws of Ecclesiastical Polity, Robert Sanderson's Ten lectures on humane conscience and Samuel Parker A discourse of ecclesiastical politie are examined and are shown to belong to a common Anglican tradition which emphasized aspects of scholastic natural law theory in order to refute pleas for ceremonial diversity and liberty of conscience. The relationship of these ideas to those of Hobbes and Locke are also explored. Studies of Seventeenth-Century ideas about conformity and toleration have often stressed the reverence people showed the individual conscience, and the weight they attributed to the examples of the magistrates of Israel and Judah. Yet arguments for and against uniformity and toleration might instead resolve themselves into disputes about the role of natural law within society, or the power of human laws over the conscience. In this the debate about religious uniformity could acquire a very philosophical and sometimes theological tone. Important but technical questions about moral obligation, metaphysics and theology are demonstrated to have played an important role in shaping perceptions of magisterial power over religion. These ideas are traced back to their roots in scholastic philosophy and the Summa of Aquinas. Scholastic theories about conscience, law, the virtues, human action and the distinction between nature and grace are shown to have animated certain of the Church's more influential apologists and their dissenting opponents. The kind of discourse surrounding toleration and liberty of conscience is thus shown to be very different than sometimes supposed. Perceptions of civil and ecclesiastical power were governed by a set of ideas and concerns that have hitherto not featured prominently in the literature about the development of religious toleration.
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Powell, Hunter Eugene. "The Dissenting Brethren and the power of the keys, 1640-1644." Thesis, University of Cambridge, 2011. https://www.repository.cam.ac.uk/handle/1810/252255.
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Nelson, Eric W. "The king, the Jesuits and the French Church, 1594-1615." Thesis, University of Oxford, 1998. http://ora.ox.ac.uk/objects/uuid:78447dd8-1dbb-4a2f-8aee-f964c293faa9.
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This thesis offers a re-examination of the expulsion, return and subsequent integration of the Jesuits into France during the reign of Henry IV and the regency of Marie de Medicis (1594- 1615). Drawing on archival material from Paris, Rome and London, it argues that in order to understand the Society of Jesus's role in seventeenth- and early eighteenth-century France one must understand the circumstances of their return. The critical moment for the Society in France, this study contends, was the promulgation of the Edict of Rouen in 1603, not their expulsion in 1594. The Edict and the royal goodwill which sanctioned it gave the Society a legal standing in France and established a set of conditions which formed the basis for a new Jesuit role in the French church and wider society. Moreover, the Edict of Rouen was more than just an attempt by Henry IV to bring peace to the Catholic church; it was also an important assertion of royal authority in the French church. Indeed, I argue that the return of the Society exclusively through royal clemency or grâce defined an important alliance between the monarchy and the Jesuits which was to be a significant feature of the French church for more than a century. Although numerous historians have already looked at various aspects of this important topic, this thesis is the first to argue that the most important development of this period for our understanding of the Society's position and role in France was the accommodation of the Society by the French church and French royal administrative structures after the king's will was expressed in 1603. It also asserts that it was the reality of compromise not the rhetoric of conflict which should shape our understanding of the Society's integration into France and their role in the French church in the seventeenth century.
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Rankin, Deana Margaret. "The art of war : military writing in Ireland in the mid seventeenth century." Thesis, University of Oxford, 1999. http://ora.ox.ac.uk/objects/uuid:bd3cb104-bc7a-49b1-981c-d3fbecb3819e.
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'The Art of War' studies the transition of the soldier from fighter to settler as it is reflected in the texts he produces. Drawing on texts written by soldiers, in English, between c. 1624 and 1685, it focuses on representations of events in Ireland from 1641-1655, that is to say, during the Catholic Confederation and the Cromwellian campaigns and settlement. The focus and methodology of the thesis seek to restore a more literary reading of seventeenth century texts from, and about, Ireland to the current vibrant historical debate on the period. It argues that the writings of the Old Irish, Old English, New English, and Cromwellian soldiers in Ireland draw on a variety of literary influences – the traces of Guicciardini and Machiavelli, Sidney and Spenser are clear. It also charts shifts in the genres of military writing from professional handbooks, to documents of civil policy, to romance, poetry, and the theatre. In doing so, it addresses the literary tools which the soldier-writer uses to define the self within a complex network of political, national, religious, and personal allegiances. The thesis is divided into three parts. The first, chapter one, explores the trafficking of military images between military handbook and literary text. It pays particular attention to Ireland as a borderland for the European Wars and the English colonial enterprise. The second part, comprising three chapters, examines three different perspectives on the Irish Wars. The first, that of the Old English writer Richard Sellings; the second, that of the anonymous Aphorismical Discovery; the third begins with a view of the 'Irish enemy' from England, as it is constructed and enforced in the pamphlet literature of the Civil War period, and ends with the perspective of Richard Lawrence, a Cromwellian soldier-turned-settler in the early 1680s. The third part, the fifth and final chapter, explores the controversies surrounding recent Irish history as they are played out in the wake of the Exclusion Crisis. This is followed by a brief conclusion.
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Howson, Barry. "The question of orthodoxy in the theology of Hanserd Knollys (c. 1599-1691) : a seventeenth-century English Calvinistic Baptist." Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=36607.
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Mid-seventeenth-century England saw numerous religious sects come into existence, one of which was the Calvinistic Baptist group. During the upheaveal of the revolutionary years this group was often accused of heresy by their orthodox/reformed contemporaries. At that time Hanserd Knollys, one of their London pastors, was personally charged with holding heterodox beliefs, in particular, Antinomianism, Anabaptism and Fifth Monarchism. In addition, Knollys has been accused of hyper-Calvinism. This version of Calvinism was held by some eighteenth-century English Calvinistic Baptists. Some Baptist historians have suspected Knollys of holding this teaching in the seventeenth-century, or at least they have felt it necessary to defend him against it. All of these charges are serious, and consequently bring into question Knollys' orthodoxy. This thesis will systematically examine each charge made against Knollys in its context, and comprehensively from Knollys' writings seek to determine if they were valid. Furthermore, this thesis will elucidate Knollys theology, particularly his soteriology, ecclesiology and eschatology.
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Chernoff, Graham Thomas. "Building the Reformed Kirk : the cultural use of ecclesiastical buildings in Scotland, 1560-1645." Thesis, University of Edinburgh, 2013. http://hdl.handle.net/1842/8176.
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This thesis examines the built environment and culture of Scotland between 1560 and 1645 by analysing church buildings erected during the period. The mid-sixteenth century ecclesiastical Reformation and mid-seventeenth-century political and ecclesiastical tumult in Scotland provide brackets that frame the development of this physical aspect of Scottish cultural history. This thesis draws most heavily on architectural and ecclesiastical history, and creates a compound of the two methods. That new compound brings to the forefront of the analysis the people who produced the buildings and for whom the church institution operated. The evidence used reflects this dual approach: examinations of buildings themselves, where they survive, of documentary evidence, and of contemporary and modern maps support the narrative analysis. The thesis is divided into two sections: Context and Process. The Context section cements the place of the cultural contributions made by ecclesiastical buildings to Scottish history by analysing the ecclesiastical historical, theological, and political contexts of buildings. The historical analysis helps explain why, for example, certain places managed to build churches successfully while others took much longer. The creative tension between these on-the-ground institutions and theoretical ideas contributed to Scotland’s ability to produce cultural spaces. The Process section analyses the narratives of individual buildings in several different steps: Preparing, Building, Occupying, and Relating. These steps connected people with the physical entity of a church building. The Preparing chapter shows how many reasons in Scotland there were to initiate a building project. The Building chapter uses financial, design, and work narratives to tease out the intricacies of individual church stories. Occupying and Relating delve into later histories of individual congregations to understand how churches sat within the world about them. Early modern Scottish church building was immensely varied: the position, style, impact, purpose, and success of church buildings were different across the realm. The manner people building and using churches reacted to their environments played no small role in forming habits for future action. Church buildings thus played a role establishing who early modern Scottish people were, what their institutions did, and how their spirituality was lived daily.
Books on the topic "Ireland – Church history – 17th century"
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Protestant dissent and controversy in Ireland, 1660-1714. Cork: Cork University Press, 1994.
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1956-, Ford Alan, and McCafferty John, eds. The origins of sectarianism in early modern Ireland. Cambridge, UK: Cambridge University Press, 2005.
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Catholics writing the nation in early modern Britain and Ireland. Oxford: Oxford University Press, 2008.
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The plantation of Ulster: The British colonisation of the North of Ireland in the seventeenth century. Dublin: Gill & Macmillan, 2011.
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Bardon, Jonathan. The plantation of Ulster: The British colonisation of the north of Ireland in the seventeenth century. Dublin: Gill & Macmillan, 2012.
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The making of the United Kingdom, 1660-1800: State, religion and identity in Britain and Ireland. Harlow, England: Longman, 2001.
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Empire, religion and revolution in early Virginia, 1607-1786. Houndmills, Basingstoke, Hampshire: Palgrave Macmillan, 2013.
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Congming, Chen. Catholicism's encounters with China: 17th to 20th century. Leuven [Belgium]: Ferdinand Verbiest Institute, 2018.
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Ullyett, Basil C. The crown and the mitre in 17th century Barbados. Bridgetown, Barbados: Lighthouse Communications, 1989.
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Union, revolution, and religion in 17th-century Scotland. Aldershot, Great Britain: Variorum, 1997.
Find full textBook chapters on the topic "Ireland – Church history – 17th century"
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O'Keeffe, Tadhg. "Augustinian Regular Canons in Twelfth- and Thirteenth-Century Ireland: History, Architecture, and Identity." In Medieval Church Studies, 469–84. Turnhout: Brepols Publishers, 2011. http://dx.doi.org/10.1484/m.mcs-eb.5.100396.
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Liedke, Marzena, and Piotr Guzowski. "The Lithuanian Evangelical Reformed Church as a credit institution in the 17th century." In A History of the Credit Market in Central Europe, 219–30. 1 Edition. | New York : Routledge, 2020. |: Routledge, 2020. http://dx.doi.org/10.4324/9780429356018-22.
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Mansilla, R. Ramiro, and F. Pinto-Puerto. "The renovation of the Church of San Benito Abad in Agudo (Ciudad Real, Spain) through a 17th-century drawing." In History of Construction Cultures, 364–70. London: CRC Press, 2021. http://dx.doi.org/10.1201/9781003173434-151.
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Earner-Byrne, Lindsey. "Moral Prescription: The Irish Medical Profession, the Roman Catholic Church and the Prohibition of Birth Control in Twentieth-century Ireland." In Cultures of Care in Irish Medical History, 1750–1970, 207–28. London: Palgrave Macmillan UK, 2010. http://dx.doi.org/10.1057/9780230304628_11.
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Mulholland, Marc. "1. The origins of the Troubles." In Northern Ireland: A Very Short Introduction, 4–28. Oxford University Press, 2020. http://dx.doi.org/10.1093/actrade/9780198825005.003.0002.
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The conflict in Northern Ireland was the product of the collision of two groups and, over the long span of time, involved much more peaceful coexistence than active conflict. This was never, however, particularly happy cohabitation. ‘The origins of the Troubles’ outlines the history of Northern Ireland from the bloody conquest of Catholic Gaelic Ulster by Elizabethan England at the end of the 16th century through to partition and the start of sectarian violence. It describes the 17th-century Protestant migration from across the Irish Sea and subsequent Catholic rebellions. The Irish Home Rule movement is also discussed, along with the steps that led to partition and the establishment of the Northern Ireland state.
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Thomas, Keith. "Gerald Edward Aylmer, 1926–2000." In Proceedings of the British Academy, Volume 124. Biographical Memoirs of Fellows, III. British Academy, 2005. http://dx.doi.org/10.5871/bacad/9780197263204.003.0001.
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The large oeuvre of Gerald Aylmer, a historian of 17th-century England, can be divided into five main categories. First, there are the occasional studies which were stimulated by the institutions, people and places he encountered. The second category of Gerald's writings stems from his interest in 17th-century radicalism, the aspect of the period with which, like Christopher Hill, he was most warmly in sympathy. Thirdly, there are his general interpretative writings on the 17th century, notably the two text-books, The Struggle for the Constitution and Rebellion or Revolution? Fourthly, there are his essays in comparative history. Although never claiming any expertise outside the history of England, Ireland and colonial America, Gerald was always keen to set his findings into a larger picture. Finally, there is the work for which Gerald Aylmer will be longest remembered, namely his trilogy on 17th-century office-holders.
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"Britain’s Reformations." In The Oxford History of the Reformation, edited by Peter Marshall, 238–91. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192895264.003.0006.
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Abstract This chapter assesses the distinctive patterns Reformation took in Britain and Ireland. In the early sixteenth century, there was little clamour for change in England, Scotland or Ireland. Anticlericalism was muted and the Tudor crown benefitted from association with the papacy. In England, interest in reform came not so much from Lollards as from pious Catholics, whose desire for vernacular scripture was blocked by Church authorities but encouraged by the translations of William Tyndale. Henry VIII’s marital difficulties caused a break with Rome that from the outset was more than an ‘act of state’, as Henry fashioned himself as a reformer. Resistance took more ideological forms in Ireland than in England, but was contained. Religious minorities in both England and Scotland produced growing religious divisions, as Edward VI’s government pursued reform and Mary of Guise’s regime sought to suppress it. Mary I’s restoration of Catholicism had potential for success, but was undermined by failure to secure a Catholic heir. Instability persisted through the 1560s and beyond, as Calvinist Reformation in Scotland led to Mary Queen of Scots’ deposition, and the forces of Catholic Counter-Reformation threatened Elizabeth’s ambiguous religious settlement in England and Ireland. Across the British Isles, deep divisions developed between advocates of ‘godly’ moral reformation and traditional communal values. Such divisions helped cause the civil wars that convulsed the three kingdoms in the mid-seventeenth century. The wars failed to reverse the fragmented, plural character of British Christianity, which the dynamics of empire subsequently exported to the wider world.
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Scull, Margaret M. "Introduction." In The Catholic Church and the Northern Ireland Troubles, 1968-1998, 1–23. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198843214.003.0007.
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The introduction positions this book within the context of the existing historiography and provides a succinct survey of the various approaches previously employed to present and explain the behaviour of priests, women religious, and bishops during the conflict. It offers a brief overview of the relationship between Irish Catholicism and nationalism. Through an analysis of St Patrick’s College, Maynooth, the introduction traces the evolving nature of the Catholic Church in twentieth century Ireland. The introduction sets out a case for examining not just the Irish Catholic Church’s response to the conflict but that of the English and Welsh Catholic Church, arguing for an ‘entangled history’ approach. It explains the archival, oral, memoir, and newspaper sources examined for the monograph.
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Harding, D. W. "The Celtic Debate." In Rewriting History, 185–202. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198817734.003.0010.
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The conventional assumption that the pre-Roman populations of Britain and Ireland were ethnically Celtic, and that Celtic culture survived in the north and west beyond the Roman occupation of Britain, was first challenged in the 1990s in a critical process that has sometimes since been parodied beyond the legitimate questions raised by Celtosceptics. Whilst it is true that the term ‘Celtic’ was only widely applied to speakers of a language group from the eighteenth century, the equation of linguistically Celtic speaking Gauls with Celts of ancient historians still seems archaeologically and linguistically tenable, even if the case for equating Celtic-speaking Britons with ethnic Celts is no more than inference. By the same rationale, Celtic art should refer to the art of people who might reasonably be regarded as ethnic Celts (including those who regarded themselves as Celtiberians), and not just to La Tène art, which is both chronologically and geographically restricted. The case for regarding early Irish Christian art as Celtic is largely specious, except as a product of the ‘Celtic’ church. The case for regarding the origins of the Celts as extending back into earlier prehistory carries conviction, though the further suggestion that these origins lay in South-Western Europe remains far from persuasive to many linguists as well as to archaeologists.
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Kamińska, Monika. "Igołomia i Wawrzeńczyce – dwa kościoły przy Wielkiej Drodze / Igołomia and Wawrzeńczyce – two churches by the Great Road." In Kartki z dziejów igołomskiego powiśla, 175–203. Wydawnictwo i Pracownia Archeologiczna PROFIL-ARCHEO, 2020. http://dx.doi.org/10.33547/igolomia2020.10.
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The parish churches in Igołomia and Wawrzeńczyce were founded in the Middle Ages. Their current appearance is the result of centuries of change. Wawrzeńczyce was an ecclesial property – first of Wrocław Premonstratens, and then, until the end of the 18th century, of Kraków bishops. The Church of St. Mary Magdalene was funded by the Bishop Iwo Odrowąż. In 1393 it was visited by the royal couple Jadwiga of Poland and Władysław Jagiełło. In the 17th century the temple suffered from the Swedish Invasion, and then a fire. The church was also damaged during World War I in 1914. The current furnishing of the church was created to a large extent after World War II. Igołomia was once partly owned by the Benedictines of Tyniec, and partly belonged to the Collegiate Church of St. Florian in Kleparz in Kraków. The first mention of the parish church of the Nativity of the Blessed Virgin Mary comes from the first quarter of the fourteenth century. In 1384, a brick church was erected in place of a wooden one. The history of the Igołomia church is known only from the second half of the 18th century, as it was renovated and enlarged in 1869. The destruction after World War I initiated interior renovation work, continuing until the 1920s.