Relevant bibliographies by topics / Preaching – england – history

Academic literature on the topic 'Preaching – england – history'

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Published: 27 July 2024
Last updated: 28 July 2024

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Journal articles on the topic "Preaching – england – history"

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Daniel, Robert W. "Godly Preaching, in Sickness and Ill-Health, in Seventeenth-Century England." Studies in Church History 58 (June 2022): 134–49. http://dx.doi.org/10.1017/stc.2022.7.

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This article examines the myriad ways that sickness affected, and was exacerbated by, puritan preaching in seventeenth-century England. The term ‘puritan’ is deployed here to encompass Church of England, and later Nonconformist, ministers who espoused the significance of preaching God's word as a pastoral duty. By exploring occasions of, and motivations for, sermonizing when sick, such a study reveals that illness played a much larger role in the pulpit performances of England's preachers, especially amongst puritan clerics, than has hitherto been acknowledged.
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Youngs, J. William T., and Harry S. Stout. "The New England Soul: Preaching and Religious Culture in New England." American Historical Review 92, no. 5 (December 1987): 1271. http://dx.doi.org/10.2307/1868625.

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Shiels, Richard D., and Harry S. Stout. "The New England Soul: Preaching and Religious Culture in Colonial New England." Journal of American History 74, no. 3 (December 1987): 1045. http://dx.doi.org/10.2307/1902174.

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Bumsted, J. M., and Harry S. Stout. "The New England Soul: Preaching and Religious Culture in Colonial New England." William and Mary Quarterly 45, no. 2 (April 1988): 360. http://dx.doi.org/10.2307/1922336.

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Rudolf, Winfried. "The Homiliary of Angers in tenth-century England." Anglo-Saxon England 39 (December 2010): 163–92. http://dx.doi.org/10.1017/s0263675110000098.

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AbstractLatin manuscripts used for preaching the Anglo-Saxon laity in the tenth century survive in relatively rare numbers. This paper contributes a new text to the known preaching resources from that century in identifying the Homiliary of Angers as the text preserved on the flyleaves of London, British Library, MS Sloane 280. While these fragments, made in Kent and edited here for the first time, cast new light on the importance of this plain and unadorned Latin collection for the composition of Old English temporale homilies before Ælfric, they also represent the oldest surviving manuscript evidence of the text.
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Serjeantson, Richard. "Preaching Regicide in Jacobean England: John Knight and David Pareus*." English Historical Review 134, no. 568 (June 2019): 553–88. http://dx.doi.org/10.1093/ehr/cez170.

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Abstract On 14 April 1622, John Knight, a theology student at Broadgates Hall, Oxford, delivered a Palm Sunday sermon before his University. In it, Knight defended the thesis that subjects defending themselves on grounds of religion would be justified in taking up arms against their sovereign. This study reconstructs the content of, political context for, and reaction to Knight’s sermon. In establishing the importance for Knight’s sermon of non-English authorities, above all the authoritative Palatine theologian David Pareus and the Lausanne theologian Guillaume Du Buc (Bucanus), it demonstrates that justifications of armed resistance to sovereign powers were widely known in pre-civil war England, but that their expression in English was effectively controlled.
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Colpus, Eve. "Preaching Religion, Family and Memory in Nineteenth-Century England." Gender & History 22, no. 1 (March 15, 2010): 38–54. http://dx.doi.org/10.1111/j.1468-0424.2009.01577.x.

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RUDDICK, ANDREA. "National Sentiment and Religious Vocabulary in Fourteenth-Century England." Journal of Ecclesiastical History 60, no. 1 (January 2009): 1–18. http://dx.doi.org/10.1017/s002204690800599x.

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This article examines the neglected role of religious ideas and vocabulary in expressions of English national sentiment in the fourteenth century, particularly in official rhetoric. Many official uses of religious language followed well-established literary conventions. However, documents requesting nationwide prayers during national crises suggest that the government encouraged the concept of a special relationship between God and England, modelled on Old Testament Israel, well before the Protestant Reformation. National misfortunes were explained as divine punishment for national sins, with England presented as a collective moral community. Parallels with Israel were then drawn out more explicitly in public preaching, bringing this interplay between religion and politics to a wider audience.
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Urdank, Albion M., and Deborah M. Valenze. "Prophetic Sons and Daughters: Female Preaching and Popular Religion in Industrial England." Journal of Interdisciplinary History 18, no. 2 (1987): 359. http://dx.doi.org/10.2307/204303.

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Malmgreen, Gail, and Deborah M. Valenze. "Prophetic Sons and Daughters: Female Preaching and Popular Religion in Industrial England." American Historical Review 92, no. 3 (June 1987): 665. http://dx.doi.org/10.2307/1869952.

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Dissertations / Theses on the topic "Preaching – england – history"

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Bedingfield, M. Bradford. "Dramatic ritual and preaching in late Anglo-Saxon England." Thesis, University of Oxford, 2000. http://ora.ox.ac.uk/objects/uuid:8ec8d938-7e4c-458c-8b7d-02f71dfcdc77.

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Visitatio, however, is driven by the same forces that drive equally dramatic liturgical commemorations year-round, climaxing in but not exclusive to the period around Easter. Beginning with an account of late Anglo-Saxon baptism, I examine the liturgy for the high festivals from Christmas to Ascension Day. For each chapter, I describe the liturgical forms for the day and their intended relationships with the participants, focussing on the establishment of dramatic associations between the celebrants and certain figures in the commemorated events. I then compare the liturgical forms with vernacular treatments of a particular festival, looking both for overt instruction and more subtle influence of the liturgy on the preaching texts. Anglo-Saxon preachers and homilists openly assumed the themes and symbolic images of the dramatic ritual in their attempts to make their congregations understand and take on Christian imperatives. Recursively, vernacular preaching helped solidify the meanings of the symbolic elements of the dramatic ritual and their significance to the lives of Christians. Anglo-Saxon appreciation of the dramatic potential of the liturgy was realized both in creative expansion of the liturgy and in the vernacular preaching texts that identified and enhanced this dramatic dynamic.
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Parry, David. "'A divine kind of rhetoric' : Puritanism and persuasion in early modern England." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609393.

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Boone, Clifford. "Puritan evangelism : preaching for conversion in late-seventeenth century English puritanism as seen in the works of John Flavel." Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683232.

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Pink, Stephen Arthur. "Holy scripture and the meanings of the Eucharist in late medieval England, C. 1370-1430." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:60a9655b-779b-4853-9102-7a9b058f0d5e.

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This thesis examines how, in late-medieval England, uses of Scripture and associated written discourses expanded to encompass the sacramental functions hitherto privileged to the bread and wine of the Mass. This process, reflecting the longstanding if implicit importance of scriptural symbolism to the medieval Eucharist, also bears witness to a major cultural shift in this period: the assignment to words of the same powers that had underpinned the function of visual, non-verbal symbols in medieval religion and society. As Chapter Two demonstrates, this process was starkly exposed in John Wyclif’s vision of an English religion centred upon the sacrament of the preached word of Scripture, rather than on the Mass. As Chapter Three shows, this was the vision that Wyclif’s followers sought to realize, even if they may have achieved their aims only within a limited band of followers. However, Wyclif’s vision was powerful precisely because its relevance was not confined to Wycliffites. Chapter Four charts how the same substitution was taking place through the dissemination in English of ‘Scripture’, which, in its broadest sense, encompassed meditations upon depictions of Christ crucified as well as preaching. The greatest danger of Wycliffite thought to the late-medieval Church rested in its potential to increase lay awareness of this process. This threat was reflected in the restrictions placed by the English Church upon lay use of religious writings in the early fifteenth century. Nonetheless, as Chapter Five shows through a reading of one of Wyclif’s sternest critics, Thomas Netter, the eucharistic function of ‘Scripture’ had not disappeared but had to be occluded. This occlusion represents the most significant shift in the eucharistic function of ‘Scripture’ in the fifteenth century, allowing its use to develop further without threatening the Mass. This thesis concludes that the unacknowledged yet increasingly central role of ‘Scripture’ helps to explain why, at the Reformation, a scripturally-based religion seemed so quickly to supplant one to which images had been fundamental.
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Holmes, James Christopher. "The role of metaphor in the sermons of Benjamin Keach, 1640--1704." Diss., 2009. http://hdl.handle.net/10392/2945.

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This dissertation examines the manner in which Benjamin Keach used metaphors in his published sermons. The first chapter provides a thorough introduction to the dissertation, including the research objective, methodology, and source materials. Chapter 2 concerns Keach's role as a preacher. In particular, the chapter assesses the formative influences upon Keach's preaching, including the political and religious environment of England in the mid-seventeenth century. Keach's preaching in rural Buckinghamshire as well as his pastoral ministry in London are explored. Chapter 3 contains a survey of Keach's published sermons. These messages are organized into three primary groups: pastoral, doctrinal, and parabolic. Each sermon or collection of sermons is examined for general themes and textual basis. Chapter 4 considers Keach's own understanding of metaphors in general, which is necessary in order to demonstrate the ways in which Keach employed metaphors and perceived the relationship of metaphor to the task of preaching. Keach's Tropologia contains substantial material pertinent to this investigation. Chapter 5 explores the various ways in which Keach interpreted specific metaphors, both metaphors from Scripture and those from his personal experiences. His interpretive method was informed heavily by a commitment to the authority of the Bible. Chapter 6 details the manner in which Keach specifically used metaphors, and his sermons provide many supporting examples. The use of established rhetorical criteria makes possible the task of locating, categorizing, and evaluating the material. Chapter 7 synthesizes the pertinent information from the previous chapters and draws specific conclusions from the research. These conclusions support the thesis of the study and bring the dissertation to an appropriate end. This work contends that Keach utilized metaphors in his sermons as a primary means to enable a greater understanding of the biblical text and to connect readily with the intellect and emotions of his audience.
This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from http://disexpress.umi.com/dxweb or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.
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Books on the topic "Preaching – england – history"

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Green, I. M. Continuity and change in Protestant preaching in early modern England. London: Dr. Williams's Trust, 2009.

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Wabuda, Susan. Preaching during the English Reformation. New York: Cambridge University Press, 2002.

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Siegfried, Wenzel. Macaronic sermons: Bilingualism and preaching in late-medieval England. Ann Arbor: University of Michigan Press, 1994.

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Macaronic sermons: Bilingualism and preaching in late-medieval England. Ann Arbor: University of Michigan Press, 1994.

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Appleby, David. Black Bartholomew's Day: Preaching, polemic and restoration nonconformity. Manchester: Manchester University Press, 2007.

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The lord is my shepherd, etc: Methodist preaching in Calvinist New England, c. 1790-1850. Saarbrücken: VDM Verlag Dr. Müller, 2008.

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Toulouse, Teresa. The art of prophesying: New England sermons and the shaping of belief. Athens: University of Georgia Press, 1987.

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Weber, Donald. Rhetoric and history in Revolutionary New England. New York: Oxford University Press, 1988.

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Lancelot Andrewes le prédicateur (1555-1626): Aux sources de la théologie mystique de l'Eglise d'Angleterre. Paris: Editions du Cerf, 1986.

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Raymond, Chapman, ed. Before the King's majesty: Lancelot Andrewes and his writings. Norwich: Canterbury Press, 2008.

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Book chapters on the topic "Preaching – england – history"

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"Catholic Preaching In Victorian England, 1801–1901." In A New History of the Sermon, 207–32. BRILL, 2010. http://dx.doi.org/10.1163/ej.9789004185722.i-571.51.

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Wenzel, Siegfried. "A Sermon Repertory from Cambridge University." In History of Universities, 43–68. Oxford University PressOxford, 1998. http://dx.doi.org/10.1093/oso/9780198205326.003.0003.

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Abstract Manuscript 356 (583) of Gonville and Caius College, Cambridge, has attracted attention from both the cataloguer of the college’s medieval manuscripts and the pioneer student of medieval preaching in England. M. R. James concluded his description of the fifteenth-century codex with the remark, ‘Though we have plenty of medieval sermons, few books occur in which the time and place of their preaching are given’; his preceding description included samples of such times and places given in the manuscript.1 Some years later, G. R. Owst ‘inspected’ the manuscript and repeated some of James’s information, but then ended, with an almost audible sigh, ‘So illegible is [the scribe’s] writing, unfortunately, that little or nothing can be deciphered at any casual examination of the work.’2 Why this record of fifteenth-century preaching has not been explored further is easy to see: to Owst’s complaint at the near illegibility of the handwriting and James’s earlier statement that the hand is ‘much contracted’ must be added the fact that the text itself is highly condensed and frequently incoherent. The combination of a rather poor script, fading ink, and highly abbreviated writing understandably discourages any ‘casual examination’.
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Kling, David W. "The Rise of Evangelicalism (1675–1750)." In A History of Christian Conversion, 289–322. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780195320923.003.0012.

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This chapter considers expressions and views of conversion in two major evangelical movements in two locales—Pietism in Germany and Methodism in England. Pietism, whose spirituality informed nearly all aspects of British and American evangelicalism, emerged in the seventeenth century as one of the most important Protestant renewal movements after the Reformation. Pietists stressed that assent to formal doctrine fell far short of true Christianity. Critical of “nominal” religion and dissatisfied with the way that Lutheran pastors preached and carried out their pastoral duties, Pietists located true religion in the heart. Their language of “rebirth,” “regeneration,” and the “new man” stressed the experiential, emotional, even mystical side of the faith. In England, the conversions of John and Charles Wesley were indebted to the influence of Pietist Moravians. John’s itinerating preaching, and organizing skills and Charles’s hymn-writing would profoundly shape England’s Evangelical Revival.
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Balmer, Randall. "The Burden of History." In Grant Us Courage, 47–56. Oxford University PressNew York, NY, 1996. http://dx.doi.org/10.1093/oso/9780195100860.003.0005.

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Abstract Bob Heppenstall moves about a church sanctuary with the ease and insouciance of a Chicago politician working a union hall. Before every service on Sunday morning he circulates among his congregation dressed in his Geneva preaching gown, dispensing hand shakes, hugs, smiles, and words of encouragement, and if his perambulations cause the service to begin a minute or two behind schedule, well then, so be it. Such low-key informality might be unexceptional in a rural or in an evangelical church, but here in the heart of New England it is hard not to notice.
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Poleg, Eyal. "The Late Medieval Bible: Beyond Innovation." In A Material History of the Bible, England 1200-1553, 1–40. British Academy, 2020. http://dx.doi.org/10.5871/bacad/9780197266717.003.0001.

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This chapter contextualises the mass-produced Latin Bibles of the thirteenth and fourteenth century, addressing both innovation and conservatism in their layout and use. It explores their simplicity on the background of their predecessor, the highly complex glossed Bibles; it then moves to address the use of these Bibles in exegesis, preaching, and the liturgy, arguing against a simplistic transformative view. It introduces key features, such as the chapter division and the use of Bibles in the liturgy, which are then explored throughout the book.
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Kling, David W. "English Protestantism (1520–1700)." In A History of Christian Conversion, 260–88. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780195320923.003.0011.

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This chapter examines conversion from the English Reformers to John Bunyan. Beginning with William Tyndale’s translation and annotations of the New Testament, the early evangelical movement promoted a religious culture that uplifted conversion as an ideal of Christian life. By the end of the sixteenth century, Puritan practical divinity represented the first concerted effort to make conversion the standard that separated true Christianity from its counterfeits. In journals, diaries, treatises, and autobiographies, Puritans scrutinized their spiritual state and described conversion as a profound, overwhelming, totally transforming experience. In preaching and catechizing, they uplifted conversion as the sine qua non of the Christian life. Their rhetoric of conversion, including their detailed morphologies of conversion, became a ubiquitous feature of Protestant discourse in the seventeenth century. By century’s end, not only in England but also on the Continent and in New England, a reformulated understanding of conversion transcended ecclesiastical structures and increasingly centered on the individual’s direct relationship to God.
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Petersen, Rodney L. "John Foxe’s Martyrs." In Preaching in the Last Days, 179–99. Oxford University PressNew York, NY, 1993. http://dx.doi.org/10.1093/oso/9780195073744.003.0007.

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Abstract The spiritual, as distinct from the institutional or political, history of the Christian Church was read by many through the visions andfigurae of the Apocalypse. By the middle of the sixteenth century, major representatives of Protestantism were contributing to a growing use of our text, finding in it a measure of self-identity and description of Protestant reform. This is particularly visible in England in the account of the martyrs in the writings of John Foxe. His efforts are furthered by Thomas Brightman, Joseph Mede, and Thomas Goodwin. Each of these biblical exegetes developed interpretations of our text that reflected important implications for the shape of Anglo-American piety, polity, and social policy. Here the trope quickly became the letter not only for purposes of self-identity but as a means to plot the way forward to the time when Christ would be visibly King in society. The pattern for such a moral interpretation of history had been set on the Continent and by British authors reaching back to the days of John Wyclif, or even Bede the Venerable. Such reformers had associated a vision of perseverence in the truth with our text. On the Continent, Heinrich Bullinger had drawn attention to this theme with enduring significance for his English audience in his sermons on the Apocalypse. Preachers will preach and prophets prophesy, he had written. Persecution will come but it will not overwhelm God’s ministers until such time as they have finished their testimony. The gospel must be openly preached to all. God appoints a specific work for preachers, keeping them safe for their appointed time. We should thank God, Bullinger wrote in relation to our text, that:
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Sheils, William. "Catholics and Their Protestant Neighbours." In The Oxford History of British and Irish Catholicism, Volume I, 184–202. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198843801.003.0011.

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Abstract This chapter focuses on how Catholics and Protestants negotiated religious change at a local and regional level throughout the British Isles, concentrating on the gentry and non-gentry population in county town and parish. Relations between Catholics and their neighbours changed over time and place, reflecting both the political imperatives of government and the ecclesiastical demands of the clergy. Neither of them went unchallenged however, and in many regions the local standing of Catholic gentry often required that they, and their tenants, be treated with tolerance by their Protestant neighbours if the region was to be well governed. This was also true among the peasant population at parochial level, although in towns Catholics were more rapidly removed from civic office, in England at least if not elsewhere. The emergence of a strongly Protestant preaching ministry from the 1580s in southern England, and from 1600 elsewhere polarized attitudes among the laity in the localities. This resulted in both many Catholics and Protestants taking up more radical and intransigent positions, which were exacerbated by ethnic issues in Ireland following the policy of plantation, and in Scotland by distrust of an absentee government after 1603. Nevertheless, the records show constant and often sympathetic negotiation of difference in varying localities throughout the period, often at odds with the aims of government. These negotiations remained fragile, and at the end of the period the three kingdoms were plunged into civil war, a war in which religious distrust added to deep seated economic and social rivalries.
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Gura, Philip F. "Evangelist and Organizer { 1831–1833 }." In Life of William Apess, Pequot, 52–76. University of North Carolina Press, 2015. http://dx.doi.org/10.5149/northcarolina/9781469619989.003.0004.

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This chapter focuses on William Apess's life as evangelist and organizer during the years 1831–1833. In the early summer of 1830, Apess was one of three preachers at a fundraiser for the Associated Methodist Church in New York City. Apess's sermon was on the prophesied accelerating growth of the Methodist Episcopal Church through temporal history. For the next several years, Apess's ministry unfolded beyond New York City proper, for he returned as a missionary among the Pequot Indians in Connecticut. From this base, he traveled throughout southern New England, preaching and soliciting funds for the tribe's spiritual welfare. The rest of this chapter discusses Apess's travel to Boston, where African Americans such as David Walker were fighting for abolitionism, and to southeastern Massachusetts, where he helped the Mashpee Indians in their struggle for self-government.
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Evensen, Bruce J. "“Expecting a Blessing of Unusual Magnitude”." In God’s Man for the Gilded Age, 14–47. Oxford University PressNew York, NY, 2003. http://dx.doi.org/10.1093/oso/9780195162448.003.0002.

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Abstract When the little-known Chicago evangelist D. L. Moody arrived in Liverpool, England, on June 17, 1873, the local press considered it less significant than the story of a ship’s captain who had been fired for assaulting a steward “over pastry improperly cooked.” When he left the same city two years and two months later after preaching all over England, Scotland, and Ireland, Moody was celebrated as God’s man for the Gilded Age, the greatest evangelist in the English-speaking world. When “arousing preachers” of other times had to be content “with apathy where they did not meet approbrium,” the circuit of Moody and his colaborers in the United Kingdom resembled “a triumphant tour.” Although the “round-shouldered, beetle-browed” former shoe salesman appeared “very much like other men,” editorial writers in city after city were constrained to admit that there was “no parallel in the religious history of Britain” to what Moody had done. Everywhere the press reported “a great anxiety to be present” at Moody’s overflow meetings, a widespread understanding that “we are passing through a marvelous experience”—one that in sheer numbers seemed to swamp the outpouring of religious conversion that had marked the Reformation.
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