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Academic literature on the topic 'Priestly Riots'

Author: Grafiati
Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Priestly Riots"

1

Paert, Irina. "Penance and the Priestless Old Believers in Modern Russia, 1771–c.1850." Studies in Church History 40 (2004): 278–90. http://dx.doi.org/10.1017/s042420840000293x.

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The epidemic of bubonic plague that spread in Russia between 1770 and 1772, claiming about 100,000 lives, was perceived as a divine punishment by many ordinary Russians. In 1771, Moscow witnessed popular riots, which were partly caused by the unwillingness of ecclesiastical authorities to allow Muscovites to venerate the icon of the Mother of God placed above the St Barbara Gates in the Kremlin and which was believed to have miraculous powers against epidemic. In order to stop the spread of the infection, the Moscow authorities established sanitary cordons around the city. In such an atmosphere of social crisis the Old Believers, a conservative current of Russian religious dissent, articulated popular fears and proposed a solution to these. The Old Believer merchants had received permission from the government to set up quarantine hospitals and cemeteries on the borders of the city. This led to the emergence of two Old Believer centres in Moscow in the suburb of Lefortovo: Rogozhskoe, that belonged to the priestly Old Believers, and Preobrazhenskoe, belonging to a branch of the priestless Old Believers, the Theodosians (fedoseevtsy).
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2

Sushko, Aleksey. "Nikolai Tsikura, the first new martyr of Omsk: an investigation of the murder of the member of the church at the beginning of the Civil war in Russia." St.Tikhons' University Review 105 (April 29, 2022): 111–23. http://dx.doi.org/10.15382/sturii2022105.111-123.

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The article analyzes the events in Omsk on February 15-22, 1918, when an attempt by the regional Soviet authorities to implement the "Decree on the separation of church from state and school from church" led to riots in, Soviet historiography called the "priest's rebellion". In the course of these events, the novice and housekeeper of the bishop's house, Nikolai Tsikura, was killed and later canonized by the Russian Orthodox Church. The aim of the work is to analyze the circumstances of the death of Nikolai Tsikura in the context of the events of the Civil War that broke out in Russia. Along with published reports in periodicals and published and unpublished memoirs, one of the key evidence of the topic under consideration is the act record of the death of Nikolai Tsikura, stored in the Historical Archive of the Omsk Region. The article introduces into scientific circulation a brief description of the personality of Nikolai Tsikura, given to him in connection with the events of the “priest’s rebellion” in the memoirs of Omskovite M.A. Stolpovsky, who personally knew him. After analyzing two points of view on the cause of the murder of Nikolai Tsikura (he defended the bishop during the arrest or was killed for no apparent reason), the author notes the absence of a source that allows to unambiguously answer that question. When analyzing the circumstances of the death of Nikolai Tsikura, special attention is paid to the fact that the bells rang by killed priest triggered the mass unrest in Omsk, brought the people out into the streets who defended Bishop Sylvester and other arrested priests from possible reprisals and postponed for a month the implementation in Omsk of the “Decree on the separation of church from state and school from church.” It is emphasized that the canonization of Nikolai Tsikura in In 2000, continued the church tradition of venerating him as a holy new martyr started in 1918 at the Local Council of the Russian Orthodox Church.
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Atherton, Jonathan. "Obstinate juries, impudent barristers and scandalous verdicts? Compensating the victims of the Gordon Riots of 1780 and the Priestley Riots of 1791." Historical Research 88, no. 242 (May 4, 2015): 650–73. http://dx.doi.org/10.1111/1468-2281.12096.

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4

West, John B. "Joseph Priestley, oxygen, and the Enlightenment." American Journal of Physiology-Lung Cellular and Molecular Physiology 306, no. 2 (January 15, 2014): L111—L119. http://dx.doi.org/10.1152/ajplung.00310.2013.

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Joseph Priestley (1733–1804) was the first person to report the discovery of oxygen and describe some of its extraordinary properties. As such he merits a special place in the history of respiratory physiology. In addition his descriptions in elegant 18th-century English were particularly arresting, and rereading them never fails to give a special pleasure. The gas was actually first prepared by Scheele (1742–1786) but his report was delayed. Lavoisier (1743–1794) repeated Priestley's initial experiment and went on to describe the true nature of oxygen that had eluded Priestley, who never abandoned the erroneous phlogiston theory. In addition to oxygen, Priestley isolated and characterized seven other gases. However, most of his writings were in theology because he was a conscientious clergyman all his life. Priestley was a product of the Enlightenment and argued that all beliefs should be able to stand the scientific scrutiny of experimental investigations. As a result his extreme liberal views were severely criticized by the established Church of England. In addition he was a supporter of both the French and American Revolutions. Ultimately his political and religious attitudes provoked a riot during which his home and his scientific equipment were destroyed. He therefore emigrated to America in 1794 where his friends included Thomas Jefferson and Benjamin Franklin. He settled in Northumberland, Pennsylvania although his scientific work never recovered from his forced departure. But the descriptions of his experiments with oxygen will always remain a high point in the history of respiratory physiology.
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5

Menshchikov, I. S., and T. G. Pavlutskikh. "Potato Riots in the Trans-Urals Region as a Reflection of the Traditional Consciousness of the Russian Peasantry." Вестник Пермского университета. История, no. 3(54) (2021): 48–58. http://dx.doi.org/10.17072/2219-3111-2021-3-48-58.

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The article deals with the phenomenon of potato riots in the Trans-Urals region in the 1840s. Peasant unrest that engulfed the regions inhabited by state peasants cannot be understood simply as a manifestation of anti-feudal protests. Among the reasons for the revolts, rumors, discontent with local authorities, and irrational fears can also be named. The authors propose to consider these events from the point of view of the thinking of the Russian peasantry, in connection with the peculiarities of traditional culture. This approach gives a better understanding of the genesis of events, the suddenness of riots, and inexplicable cruelty in relation to fellow villagers and the clergy from a rational standpoint. Using specific examples, the authors analyze the role of rumors in the emergence of riots, the inability of the bureaucracy to understand the peculiarities of the consciousness of Siberian peasants, and the reasons for the peasants' hatred towards the rural authorities. Besides, attention is paid to the role of the rural clergy in the events. Based on a complex of historical sources, the authors try not only to reconstruct the course of events, but also to reveal the same and repeating lines of performances which occurred at different times and in different places. The riots of 1842 and 1843 took place at the same time (early spring), the rebels demanded that the authorities and the clergy show them documents on “selling them under a master”, and the refusal to demonstrate non-existent papers entailed torture and murder of clerks, country administration, and priests. Revolts were cruelly suppressed. The authors conclude that the main role in the emergence of potato riots was played by the peculiarities of the traditional type of thinking of the peasants and by the complex system of relations and contradictions in the Trans-Ural region. The unrest showed the reluctance and inability of the Russian bureaucracy to explain the essence and purpose of the innovations to the peasants.
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6

Bygrave, Stephen. "‘I Predict a Riot’: Joseph Priestley and Languages of Enlightenment in Birmingham in 1791." Romanticism 18, no. 1 (April 2012): 70–88. http://dx.doi.org/10.3366/rom.2012.0065.

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7

Sushko, A. V. "«Popovsky mutiny»: on the issue of anti-Bolshevik riots in Omsk in February 1918." Omsk Scientific Bulletin. Series Society. History. Modernity 6, no. 4 (2021): 62–70. http://dx.doi.org/10.25206/2542-0488-2021-6-4-62-70.

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In the context of the events of the Russian Revolution, the author analyzes the events in Omsk on February 15–22, 1918, when the attempts of the regional Soviet authorities to implement the «Decree on the separation of church from state and school from church» led to mass riots with bloodshed in Soviet historiography called «priest’s rebellion». Sources from the two camps are published and analyzed. The church point of view is presented in the reports of the newspapers Tomsk church-social bulletin and Tobolsk eparchial vedomosti. The view of the authorities is reflected in the memoirs of a prominent Soviet figure F. M. Shemis, who was a direct participant in the described events. Comparing the information of the sources with the works of historians and the memoirs of an eyewitness, the author comes to the conclusion that a chronologically broader view of the unrest in Omsk is necessary, as well as that the anti-Bolshevik «church side» was not a passive victim, but a full subject of the conflict, which was a manifestation of the flaring fratricidal confrontation — The Civil War in Russia. The published materials are of interest to researchers of the history of the Russian Orthodox Church and the events of the Russian revolution.
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8

Vaissié, Cécile. "‘Black Robe, Golden Epaulettes’: From the Russian Dissidents to Pussy Riot." Religion and Gender 4, no. 2 (February 19, 2014): 166–83. http://dx.doi.org/10.1163/18785417-00402006.

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The arrest of the members of Pussy Riot, their imprisonment and their trial has attracted great interest worldwide, and some commentators pointed out that the young women in this feminist punk band could be considered as the heirs to the Russian dissidents. The article explores this link further and shows that the action which made this feminist punk band famous can indeed be seen as a continuation of the combat of dissidents who, as of the mid-1960s, fought for the genuine independence of the Russian Orthodox Church from the State, and who denounced the infiltration of the Church by the KGB, an infiltration that the Church itself has never publicly condemned. Therefore the various predecessors of Pussy Riot include an archbishop, priests, lay people such as Solzhenitsyn, young hippyish intellectuals and – already – feminist believers.
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9

Smith, Harry. "'The blessedness of those who are persecuted for righteousness sake': The Role of 'Candour' and the Priestley Riots in Birmingham Unitarian Identity, 1791–1815." Midland History 35, no. 2 (September 2010): 174–90. http://dx.doi.org/10.1179/004772910x12760023513938.

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10

MacRaild, Donald M. "‘Abandon Hibernicisation’: priests, Ribbonmen and an Irish street fight in the north-east of England in 1858*." Historical Research 76, no. 194 (October 22, 2003): 557–73. http://dx.doi.org/10.1111/1468-2281.00190.

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Abstract This article seeks to contextualize a rare piece of evidence of the Catholic Church's attempts to control nationalist political expression among Irish migrants. The evidence, a letter from a priest to his bishop in Darlington, was generated by an investigation of a street riot in Sunderland in 1858. A detailed statement of such controlling influences is uncommon, even though historians have occasionally uncovered fleeting examples that are similar in nature. The discussion which follows seeks to fit this evidence, and its immediate context, into a wider historiography concerning the interplay of social Catholicism and the political involvement of Irish migrants. This document portrays the English priest as a kind of politico-religious policeman, and explains the lengths to which the Church was willing to go in ensuring that strict adherence to Catholic practice was not affected by the demands of clandestine political organizations. Although the events discussed here are very specific, in both period and place, the article seeks to contribute to an understanding of parish life where politics and faith became entwined.
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Dissertations / Theses on the topic "Priestly Riots"

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Atherton, Jonathan Mark. "Rioting, dissent and the Church in late eighteenth century Britain : the Priestley Riots of 1791." Thesis, University of Leicester, 2013. http://hdl.handle.net/2381/27911.

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This thesis examines the origins, aftermath and legacy of the Birmingham Priestley Riots of 1791. Since the 1950s, the historiographical elevation of the crowd has generated a renewed interest in popular protest. The Priestley Riots have proved to be a prominent focal point, with historians persistently revisiting the debates surrounding their origins. The first part of this thesis returns to the issue of what caused the tumults. Rather than examine the riots in isolation, the thesis traces the longer-term decline in relations between Anglicans and Dissenters in Birmingham and Britain. The Priestley Riots are then placed into the context of the wider British reaction to the French Revolution. It is argued that the outbreak of rioting was caused by a combination of both religious and political grievances. The second part of the thesis examines the prosecutions of the rioters and the compensation claims made by the victims. It is suggested that the acquittal of the majority of rioters and the victims’ inability to claim full financial remuneration resulted from three factors. Firstly, the failures of the local law enforcement agencies; secondly, the sustained animosity directed towards Dissenters; and thirdly, the idiosyncrasies of the eighteenth century legal system. Finally, the thesis considers the longer-term legacy of the riots for Birmingham’s Dissenters. The conventional perception, that the riots had a ruinous impact, is overturned. Through examining Dissenters’ congregational sizes, their choice of ministers and their involvement in wider Birmingham society, it is argued that, given the tumultuous events of July 1791, Birmingham Dissenters underwent a surprisingly rapid recovery.
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Books on the topic "Priestly Riots"

1

Bird, Vivian. The Priestley riots, 1791, and the Lunar Society. [England?]: Birmingham and Midland Institute, 1994.

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2

Martineau, A. D. Playing detectives: Fresh thinking on the Priestley riots : 14th - 17th July 1791. 3rd ed. [Birmingham]: A. D. Martineau, 1992.

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3

Whyman, Susan E. Hutton and the Priestley Riots. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198797838.003.0008.

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Chapter 6 revisits the Priestley riots (1791) from the viewpoint of a victim, and finds causes concerning the wealth and power of rough diamonds. Birmingham’s print culture and attitudes to law also caused problems, as shown in hostility to Hutton’s role as a magistrate without legal training. Priestley’s influence on religious and political disputes is well known, but Hutton’s actions also triggered violence. His unpublished ‘Narrative of the Riots’ places him at the riots’ centre, and suggests an individual life can address larger questions. His story reveals unexpected self-education amidst industrialization, social mobility alongside poverty, and personal freedom amongst stark limits. The rags-to-riches tale of Hutton and Birmingham is widely admired. But the town’s fabled harmony was accompanied by conflict, and Hutton was never fully accepted. Despite his magnificent achievements, fear of the social mobility of rough diamonds persisted. Since he flaunted his ascent, no one could forget or forgive him. As he crossed the line between workers and masters, he sealed his own fate.
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4

Cohn, Jr., Samuel K. Yellow Fever. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198819660.003.0019.

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The chapter begins with the history of yellow fever in the Spanish Empire and its absence in spawning riots or attacks against the victims of the disease in the New World, despite great fear, panic, and the death principally of newly arrived and impoverished immigrants. The chapter then concentrates on yellow fever across the Deep South, the creation of ‘shotgun’ quarantines, and the first threats of collective violence from the end of the nineteenth century to the US’s yellow fever finale in 1905. These threats derived from recently arrived Sicilian workers on bayou sugar plantations and possessed the imprint of Old World cholera threats. Yet, unlike Europe’s cholera riots, suspicions relating to yellow fever never erupted into widespread rioting, destruction, or murder. Through campaigns by Italian-speaking neighbours and priests, the Sicilian workers soon gained trust and joined the campaigns to tackle the yellow fever peril.
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5

Priestley, Joseph. An Appeal to the Public, on the Subject of the Riots in Birmingham. to Which Are Added, Strictures on a Pamphlet, Intitled 'thoughts on the Late Riot ... by Joseph Priestley, ... the Second Edition. Gale Ecco, Print Editions, 2018.

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6

Martineau, A. D. Playing detectives: Fresh thinking on the Priestley Riots : a paper read at the Birmingham and Midland Institute, 15th July 1991. 1991.

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7

Heine, Steven. Transplantations. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190637491.003.0004.

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Chapter 4 tracks the challenges of adaptation and accommodation that the major pioneering monks dealt with after returning to Japan and establishing their monasteries in Kyoto and other regions for the fledgling Rinzai and Sōtō branches of Zen. While the returnees were highly innovative, their progress was slow because of opposition from other sects, particularly Tendai Buddhism, located on Mount Hiei, as well as internal sectarian rifts. The chapter then analyzes the late thirteenth-century influx of Chan priests, especially Lanqi and Wuxue, from China, where the Chan school was being confronted by social and political challenges. It shows how these leaders greatly influenced the expansion of Zen in Japan through establishing personal and political connections with the Hōjō shoguns.
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Yacovazzi, Cassandra L. Escaped Nuns. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190881009.001.0001.

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Just five weeks after its publication in January 1836, Awful Disclosures of the Hotel Dieu Nunnery sold over 20,000 copies. By “escaped nun,” Maria Monk, the book provided a shocking exposé of convent life, from licentious priests to tortured nuns to infanticide. Despite Maria Monk’s unveiling as an imposter, her book went on to become the second bestseller before the Civil War, after Uncle Tom’s Cabin. Far from representing a curious aberration, Monk’s book was part of a larger phenomenon, involving riots, propaganda, and politics. The campaign against convents was intimately connected with cultural concerns regarding reform, religion, immigration, and in particular the role of women in the republic. At a time when concern for “female virtue” consumed many Americans, nuns were a barometer of attitudes toward women. The veiled nun stood as the inversion of the true woman, needed to sustain the purity of the nation. She was a captive for a foreign foe, a fallen woman, a “white slave,” and a “foolish virgin.” In the first half of the nineteenth century, ministers, vigilantes, politicians, and writers, both male and female, crafted this image of the nun, locking arms against convents. The result was a far-reaching antebellum movement that would shape perceptions of nuns and women more broadly in America.
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Book chapters on the topic "Priestly Riots"

1

Stewart, Larry. "James Watt’s Paine." In James Watt (1736-1819), 83–108. Liverpool University Press, 2020. http://dx.doi.org/10.3828/liverpool/9781789620818.003.0005.

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James Watt was deeply alarmed by the promotion of republicanism and democracy in the industrial Enlightenment. In an age of the mob this was not entirely unusual but, near the end of the century, riot and republicanism became a heady mixture. In France, the breach of the Bastille was a symbol not simply of liberty but of the wider collapse of authority. If Watt needed any reminder, it was surely in Edmund Burke’s Reflections on the Revolution in France which predicted the decay of social cohesion. Watt’s fears were soon reflected in the Priestley riots, and especially in the apparent spread of Tom Paine’s Rights of Man. His reaction was also clearly personal along with Watt’s well-known worries over James, junior, who dabbled in dangerous democratic alliances in Manchester and Paris. Watt senior determined he should act by secretly revealing much about local circumstances to the law officers of the Crown.
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