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Letteratura scientifica selezionata sul tema "Puritans – history"

Autore: Grafiati

Pubblicato: 29 luglio 2024

Ultima modifica: 30 luglio 2024

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Articoli di riviste sul tema "Puritans – history"

1

Horton, Shaun. "Of Pastors and Petticoats: Humor and Authority in Puritan New England". New England Quarterly 82, n. 4 (dicembre 2009): 608–36. http://dx.doi.org/10.1162/tneq.2009.82.4.608.

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Early Puritan humor usually endorsed Puritanism at the expense of non-Puritans, but during the eighteenth century, Puritans made bolder jokes at the expense of their own ministers. This article examines how Puritans used humor to undermine social authority and how changes in New England society led to changes in Puritan humor.

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Sprunger, Keith L. "Puritan Church Architecture and Worship in a Dutch Context". Church History 66, n. 1 (marzo 1997): 36–53. http://dx.doi.org/10.2307/3169631.

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English Puritans have only a small reputation for aesthetic contributions to architecture. In the sixteenth and seventeenth centuries, they worshiped God without making a show of buildings or beautiful ceremonies; consequently, there are few grand Puritan architectural monuments. Nonseparating Puritans, blending into the larger church, put their emphasis on the pure preaching and practice of biblical religion, not on outward appearances. And the Separatists, the strictest of the Puritans, gathered in disguised house-churches. Because of this artistic silence it is easy to downplay the importance of architectural concerns in the early history of Puritanism. Whenever historians mention “Puritan” architecture or “nonconformist” architecture, they are likely to describe it as simple, plain, functional, humble, austere, and practical. While true as far as it goes, this description is not the whole story. An examination of Puritan discussions about architecture in early seventeenth-century Netherlands reveals the interplay of theological and practical factors in creating the “proper” church architecture.

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Roekminto, Fajar Setiawan. "WAJAH PURITANISME DALAM DRAMA MOURNING BECOMES ELECTRA KARYA EUGENE O’NEILL". Adabiyyāt: Jurnal Bahasa dan Sastra 10, n. 1 (31 luglio 2011): 117. http://dx.doi.org/10.14421/ajbs.2011.10106.

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It’s impossible to discuss American literature without mentioning Eugene O’Neill, including his renowned drama Mourning Becomes Electra (MBE). MBE is a drama that describes a Puritan family called the Mannons. The main characters in MBE live in a strict and severe Puritan society. Both the Mannons and Puritans establish a family and community on the same principles, the belief in covenant, a tenet that is taught by John Calvin. They also have the same dream about a new land, New Jerusalem for Puritans and Blessed Island for the Mannons. The article aims at disclosing the constricting Puritans society in New England and the cruelty of the central characters in MBE. In addition, the way in which Eugene O’Neill creates tragic characters at the end of the drama can be related to the decline of Puritanism. Goldmann’s sociology of literature is applied as an approach. The imaginary structure between an aesthetic and history—MBE and Puritan society—is discovered. The Mannons in MBE and Puritans in New England have similar attitudes. Both are cruel because they desire to be in power and control economic fields. The efforts to realize the dreams are challenged by other communities and it marks the beginning of puritanical decline in New England and the death of central character in MBE. The tragic visions of the Mannons and puritans guide them to death and fall.

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Okie, Laird. "Daniel Neal and the ‘Puritan Revolution’". Church History 55, n. 4 (dicembre 1986): 456–67. http://dx.doi.org/10.2307/3166368.

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Daniel Neal's The History of the Puritans was a standard eighteenth-century source for modern historians and, as will be shown, prefigured nineteenth-century Whig conceptions of Puritanism. Published in four volumes between 1732 and 1738, Neal's work went through at least twenty-one editions or reprints; the last one was done in 1863. New editions were printed in London, Bath, Dublin, New York, and Portsmouth, New Hampshire, and the History was twice expanded by continuators in the late eighteenth century and early nineteenth century. The History of the Puritans was not a narrowly religious or sectarian study: Neal strove to elucidate the Puritan contribution to the state. A Congregationalist minister, Neal produced the closest thing we have to an official Dissenting history of England, one which glorified the role of Puritanism in fostering English liberty. To study Neal's History is to gain insight into the historical and political ideology of early eighteenth-century Dissent.

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GRIBBEN, CRAWFORD. "The Church of Scotland and the English Apocalyptic Imagination, 1630 to 1650". Scottish Historical Review 88, n. 1 (aprile 2009): 34–56. http://dx.doi.org/10.3366/e0036924109000572.

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This article explores the evolution of the eschatological identity of the Church of Scotland within the framework of English puritan apocalyptic thought in the period 1630–50. From the beginnings of reformation, English protestant theologians constructed an elaborate series of readings of Biblical apocalyptic texts through which they attempted to understand contemporary events. By the 1630s, English puritan exegetes had begun to identify within the Biblical text a distinctive role for Scottish Presbyterianism. The Scottish church, which, in the opinion of many English puritans, moved towards a more rigorously reformed ecclesiology as the 1630s progressed, was identified as a harbinger of the millennial glory that English puritans would shortly share. But as the relationship between Parliament and Presbytery turned sour, English puritans increasingly identified the Scottish church as the apocalyptic menace that stood in the way of their millennial fulfilment – a feeling made vivid in the rhetoric of the Cromwellian invasion.

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Cust, Richard. "Anti-puritanism and urban politics: Charles I and Great Yarmouth". Historical Journal 35, n. 1 (marzo 1992): 1–26. http://dx.doi.org/10.1017/s0018246x00025589.

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AbstractThis article is a study of political conflicts in Yarmouth during the 1620s and 1630s between a group of puritan aldermen and their anti-puritan opponents. These focused firstly on efforts initiated by Bishop Harsnet to remove the stipendiary lecturers supported by the puritans; and secondly on attempts by the anti-puritan aldermen to introduce a less ‘popular’ form of town government by revising Yarmouth's charter. Throughout these conflicts the anti-puritan side were able to secure considerable backing at court, particularly from Charles I, through employing a rhetoric which highlighted the threat to order and authority presented by a combination of puritanism and ‘popularity’. The article shows how strong fears of this threat were at the heart of the Caroline regime, and how the actions which resulted could cause deep local divisions. It also illustrates the ways in which local interest groups and their supporters manoeuvred around the king to achieve their ends.

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Bolitho, Riley. "The New England Puritans: History, Social Order, and Gender". Perspektywy Kultury 34, n. 3 (30 novembre 2021): 59–72. http://dx.doi.org/10.35765/pk.2021.3403.05.

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The article will address the history of the Puritan migration from England to early colonial America, contextualizing their social order and gender in culture in the New World given special emphasis to their theology. The methodology employed is qualitative analysis of factors that: caused Puritan emigration and their early experience in Massachusetts Bay; organized their social structure; and illuminated the position of gender in culture. Generally, Puritans migrated out of New England for varying reasons but primarily out of deep-seated theological frustrations with the Church of England. Their theology is then described and assigned its place as the organizing principle of society; understanding this, gender is consequentially realized as not a particularly useful category of culture for the Puritans although we can observe how cultural works articulated women’s position in society—which was principally as wives, mothers, and worshipers.

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TYACKE, NICHOLAS. "THE PURITAN PARADIGM OF ENGLISH POLITICS, 1558–1642". Historical Journal 53, n. 3 (17 agosto 2010): 527–50. http://dx.doi.org/10.1017/s0018246x1000018x.

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ABSTRACTTraditionally puritanism has been treated as a religious phenomenon that only impinged on the world of that ‘secular’ politics to a limited extent and mainly in relation to church reform. Such an approach, however, is to employ a misleadingly narrow definition which ignores the existence of a much more all-embracing puritan political vision traceable from the mid-sixteenth century. First clearly articulated by some of the Marian exiles, this way of thinking interpreted the Bible as a manifesto against tyranny whether in church or state. Under the successive regimes of Elizabeth I, James I, and Charles I, puritans can be found who continued to judge the actions of government by the same biblical criterion, which also helps to explain among other things their prominence in opposing unparliamentary taxation. Puritan ideology itself was transmitted down the generations partly via a complex of family alliances, underpinned by teaching and preaching, and this in turn provided a basis for political organization. Moreover, the undiminished radical potential of puritanism is evident from responses to the assassination of Buckingham in 1628. Given these antecedents the subsequent resort to Civil War appears less surprising than historians often claim.

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Lake, Peter. "William Bradshaw, Antichrist and the Community of the Godly". Journal of Ecclesiastical History 36, n. 4 (ottobre 1985): 570–89. http://dx.doi.org/10.1017/s0022046900044006.

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Hatred of popery was hardly a puritan monopoly in late sixteenthand early seventeenth-century England. The conviction that the pope was Antichrist was something of a commonplace amongst Protestant Englishmen. Considerable attention has recently been paid to the terms in which the identification was established and asserted. The supposed link between such concerns and a ‘millenarian’ radicalism has quite rightly been challenged, most notably by Dr Bauckham. It remains true, of course, that sensitivity towards the extent and nature of the popish threat was a hallmark of puritanism. The consequences of this, however, were ambiguous. The conviction of the reality and pervasiveness of the popish threat undoubtedly prompted much of the puritan critique of the established Church. Certainly, the rhetoric of Antichrist played a crucial role in puritan denunciations of the corruptions of the English Church. But such denunciations drew much of their polemical force from the fact that the premise on which they were based – the antichristian nature of popery – was generally accepted by English Protestants. For the whole strength of the puritans’ case rested on their ability to present their position as but the logical extension to the area of church polity and ceremony of positions readily accepted in the realm of doctrine. Even the most committed Presbyterians accepted that the doctrine of the established Church was unequivocally Protestant. For the immediate polemical purposes of Presbyterians this provided a powerful argument for a parallel and equally thorough reformation of church polity and discipline. Taking a longer perspective and in the face of the threat from Rome, such considerations served to underline the ties of common interest and identity that bound puritans to the national Church.

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HARKINS, ROBERT. "ELIZABETHAN PURITANISM AND THE POLITICS OF MEMORY IN POST-MARIAN ENGLAND". Historical Journal 57, n. 4 (12 novembre 2014): 899–919. http://dx.doi.org/10.1017/s0018246x14000417.

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ABSTRACTThis article presents a new perspective on Elizabethan puritanism. In particular, it examines the ways in which the memory of Marian conformity continued to influence religious and political controversy during the reign of Elizabeth I. Drawing upon extensive archival evidence, it focuses on moments when the chequered pasts of Queen Elizabeth, William Cecil, and other chief officers of English church and state were called into question by puritan critics. In contrast to the prevailing narrative of Elizabethan triumphalism, it argues that late Tudor religion and politics were shaped by lingering puritan distrust of those who had revealed a propensity for idolatry by conforming during the Marian persecution. This fraught history of religious conformity meant that, for some puritans, the Church of England had been built on unstable foundations.

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Tesi sul tema "Puritans – history"

1

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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Harmon, Sandra D. Bergstrom Peter V. "Colonial puritan New England women, 1620-1750 a study and teaching unit in the history of American women /". Normal, Ill. Illinois State University, 1990. http://wwwlib.umi.com/cr/ilstu/fullcit?p9115226.

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Thesis (D.A.)--Illinois State University, 1990.
Title from title page screen, viewed November 28, 2005. Dissertation Committee: Peter V. Bergstrom (chair), Ann P. Malone, Lawrence W. McBride, Carl J. Ekberg, Beverly A. Smith. Includes bibliographical references (leaves 306-325) and abstract. Also available in print.

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Soderberg, Gregory. "Ancient discipline and pristine doctrine appeals to antiquity in the developing reformation /". Pretoria : [s.n.], 2007. http://upetd.up.ac.za/thesis/available/etd-07192007-090407/.

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Mueller, Laura Joy. "The Logic of American Exceptionalism: Petrus Ramus, the Puritans, and Contemporary American Politics". OpenSIUC, 2010. https://opensiuc.lib.siu.edu/theses/207.

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Petrus Ramus was one of the most influential philosophers of the 1500s. His attempted reform of pedagogy, which was exemplified in his dialectic and rhetoric, not only changed the way people generations after taught and thought, but also demonstrated the scholastic reforms occurring in his lifetime. Ramus' influence is evident through the amount of controversy it sparked, the amount of scholarship devoted to Ramus, and, most importantly, the spread of Ramism from Europe to New England, finding its home in the New England Puritans. Through the passing of time, Puritan notions have not entirely been subsumed and have recently reappeared in American political discourse. American Exceptionalism, traceable to the Puritans, has emerged in the words of conservative American politicians such as Ronald Reagan, George W. Bush, and Sarah Palin. Has American identity, imbued with Puritan ideas, also been infected with a subtle Ramism? A study of political and theological reactions to 9/11--a reflection of the Puritan "provoking evils" --and political speeches appealing to the fabled "city upon a hill" not only show the continuance of American Exceptionalism but also demonstrate Ramist logic at work. The identification of America as "exceptional," and the support of this idea as provided by the aforementioned reactions and speeches, exhibit a belief in the ontological relationship between signs and exceptionalism. By investigating Ramism, Ramist influence upon the Puritans, and the theology and logic of Jonathan Edwards, along with recent American political discourse, one can still see not only the Puritan traces in recent American identity, but also the Ramist roots twining through it all.

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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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Kneisel, Michael R. ""So Satan hath his Mysteries to bring us to Eternal Ruine:" Satan as Provocateur in Puritan Ministers' Writings, 1662-1704". Bowling Green State University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1394727652.

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Chetney, Sara. "Conformity, Dissent, and the Death of Henry Barrow, 1570-1593". Scholarship @ Claremont, 2017. http://scholarship.claremont.edu/cgu_etd/104.

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This thesis explores the circumstances leading up to and surrounding the executions of London Separatist leaders Henry Barrow and John Greenwood on 6 April, 1593. Occurring after a lengthy prison term punctuated by official examinations conducted by authorities, the executions took place only after the men had been twice reprieved, performed so early as to avoid a crowd yet still in the appointed place of public execution. Focusing on Henry Barrow and the London Separatists, this thesis explores how a national climate of fear and violence led to a greater crackdown on religious dissidents, and argues that the strange circumstances of Barrow’s execution might be attributed to a reluctance to punish a fellow Protestant in the same manner as a Catholic recusant, and the great differences of opinion among both ecclesiastical and temporal state officials regarding the punishment of religious dissent. Though Conformist officials and authoritarianism would ultimately triumph over Puritan efforts to speed reform in the Church of England, the case of Henry Barrow illustrates the fractured state of opinion which was present even among the highest reaches of government.

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Black, Michael Thomas. "The theology of the corporation : sources and history of the corporate relation in Christian tradition". Thesis, University of Oxford, 2010. http://ora.ox.ac.uk/objects/uuid:552b2250-f462-490c-8156-29cf430431af.

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This essay presents evidence that the institution of the corporation has its origins and its main developmental 'epochs' in Judaeo-Christian theology. The notion of the nahala as the institutional symbol of the Covenant between YHWH and Israel is a primal example of the corporate relationship in its creation of an identity independent of its members, its demand for radical accountability on the part of its members, and in its provision of immunity for those who act in its name. On the basis of the same Covenant, St. Paul transforms an ancillary aspect of Roman Law, the peculium, into the central relationship of the Christian world through its implicit use as the institutional background to the concept of the Body of Christ. The exceptional nature of this relationship allows the medieval Franciscans and the papal curia to create what had been lacking in Roman Law, an institution which can own property but which cannot be owned. This relationship is subsequently theorized as the Eternal Covenant by Reformed theologians and successfully tested in one of the greatest theological/social experiments ever recorded, the 17^th century settlement of North America. The alternative 'secular' explanation of the corporation provided by 19^th century legal philosophy relies implicitly on the theological foundations of the corporation and remains incoherent without these foundations. The theological history of the corporation was recovered in the findings of 20^th century social scientists, who also identified corporate finance as the central corporate activity in line with its Levitical origins. Although the law of the corporation is secular, the way in which this law was made a central component of modern life is theological. Without a recovery of this theological context, the corporation is likely to continue as a serious social problem in need of severe constraint.

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Van, Zyl Frederick William James. "The contribution of William Gurnall (1616-1679) to the puritan concept of spiritual combat, with special emphasis on the role of faith". Thesis, Rhodes University, 1986. http://hdl.handle.net/10962/d1003916.

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The Central figure in this thesis is William Gurnall M.A. (Cambridge) who lived from 1616 to 1679. He was the Rector of the Lavenham Parish church for 35 years, 1644/45-1679. He was one of the few Puritans who remained in the Established Church after the 1662 Act of Uniformity had been promulgated. His 'The Christian in Complete Armour' is one of the greatest practical-pastoral works to come from the pen of any Puritan. It is firmly based on Calvinistic theological principles. While holding common beliefs in many areas, Gurnall nevertheless was at odds with his fellow Puritans over certain crucial issues that directly affected his attitude to the Puritan revolution. His analysis of the person, being, nature, wiles, strategies and weapons of the Christian's great enemy and description of the Christian's resources such as the role of the shield of faith in its multiple uses, which constitute an important contribution to pastoral theory and practice are shown to arise out of Gurnall's theological stance, his own personal history, the history of East Anglia and of Lavenham in particular; his reflections on the 'Days of Great Confusions' and his deep concern for the breakdown in orderly society and the decline of genuine piety in the church. Basically we will concentrate on three issues: First. The real nature and locus of the Christian's spiritual warfare. Second. -- The means used for his investigation, namely, an examination of the person, power, methods and wiles of the Christian's great enemy and the vital role of the shield of faith. -- Third. His conclusions.

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Skousen, Christina A. "Toiling among the Seed of Israel: A Comparison of Puritan and Mormon Missions to the Indians". BYU ScholarsArchive, 2005. https://scholarsarchive.byu.edu/etd/350.

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Substantial comparative analyses of Puritanism and Mormonism are lacking in historical scholarship, despite noted similarities between the two religions. This study helps to fill that void by comparing the Puritan and Mormon proselytization efforts among the Indians that occurred at the respective sites of Massachusetts Bay Colony and the Southern Indian Mission. In my examination of the missionization attempts that took place at these two locations, I analyze a common motive and method of the two denominations for attempting to Christianize the Indians. The Puritan and Mormon missionaries proselytizing in Massachusetts Bay Colony and the Southern Indian Mission shared an identical motive for seeking to convert the Indians to Christianity. The missionaries' conviction that the regional natives were descendants of the House of Israel prompted them to proselytize among the Indians, as they understood that the conversion of the House of Israel constituted one of the important events to precede the prophesied return of Christ to the earth. The Puritans and Mormons engaged in and overseeing the missionary endeavors of the two locales under study likewise shared several parallel conversion methods. One such method consisted of utilizing one of the largest resources available to the two religions: their constituents. The Puritans and Mormons each implemented the association and example of their missionaries and congregational members as a primary method of conversion. Moreover, they applied that technique in a corresponding manner.

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Libri sul tema "Puritans – history"

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1933-, Barbour James, e Quirk Tom 1946-, a cura di. Essays on Puritans and Puritanism. Albuquerque: University of New Mexico Press, 1986.

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Cavanaugh, Jack. The puritans. Colorado Springs, Colo: RiverOak, 2005.

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Cavanaugh, Jack. The puritans. Wheaton, Ill: Victor Books, 1994.

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Morison, Samuel Eliot. Those misunderstood Puritans. North Brookfield, Mass. (23 High St., North Brookfield 01535): Sun Hill Press, 1992.

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Conkin, Paul Keith. Puritans and pragmatists: Eight eminent American thinkers. Waco, Tex: Baylor University Press, 2006.

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Delbanco, Andrew. The Puritan ordeal. Cambridge, Mass: Harvard University Press, 1989.

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Balogh, Judit. Ama kegyelemnek mennyei harmatja: A 17. századi magyar puritanizmus irodalmából. Cluj-Napoca: Koinonia ce Publisher, 1995.

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Kibbey, Ann. The interpretation of material shapes in Puritanism: A study of rhetoric, prejudice, and violence. Cambridge: Cambridge University Press, 1986.

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Mitchell, Siri L. Love's pursuit. Thorndike, Me: Center Point Pub., 2009.

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H, Laurence Dan, a cura di. Three plays for Puritans. London: Penguin Books, 2000.

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Capitoli di libri sul tema "Puritans – history"

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Daniels, Bruce C. "Introduction: New England, Puritans, and American History". In New England Nation, 1–8. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137025630_1.

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Donkin, Richard. "The Last Puritan in a Nation of Amateurs". In The History of Work, 103–16. London: Palgrave Macmillan UK, 2010. http://dx.doi.org/10.1057/9780230282179_8.

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Woodward, Llewellyn, e E. L. Woodward. "The Civil War: Oliver Cromwell and Puritan England". In A History of England, 103–14. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003506799-11.

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Bendroth, Margaret. "History and Mainline Protestants". In The Last Puritans, 175–96. University of North Carolina Press, 2015. http://dx.doi.org/10.5149/northcarolina/9781469624006.003.0010.

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Bendroth, Margaret. "History and the Politics of Merger". In The Last Puritans, 153–74. University of North Carolina Press, 2015. http://dx.doi.org/10.5149/northcarolina/9781469624006.003.0009.

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"THE PURITANS’ HAUNTED FRONTIER". In The Gothic Literature and History of New England, 15–38. Anthem Press, 2022. http://dx.doi.org/10.2307/j.ctv270kvcz.7.

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Hall, David D. "A New Sion? Reform, Rebellion, and Colonization c. 1625–1640". In The Puritans, 206–51. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691151397.003.0008.

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This chapter studies how, in the aftermath of his failure to subdue the Scottish insurgency by military means, Charles I authorized the election of two new parliaments. Its policies were so at odds with Charles I's understanding of monarchy and the true church that the outcome was civil war in England between supporters of the king and supporters of Parliament. Explaining this sequence of events tests every historian of 1630s and 1640s Britain. The puzzles are many. In the context of this book, the most significant of these is the relationship between civil politics and the politics of religion. Intertwined throughout the history of the English and Scottish reformations, their relationship tightened in the practice and rhetoric of Charles I and the party he favored, here known as the Laudians. Like his immediate predecessors, the young king took for granted that opposition to his version of true religion was equivalent to challenging his authority as king. At once, the religious and the political become inseparable. Before 1640, the political and the religious in Scotland had also become intertwined, but in a quite different manner. There, it was being argued that a monarch's policies were corrupting a perfect church. And there a unique event in British history unfolded.

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"7 The History of the Puritans". In Roger Morrice and the Puritan Whigs, 269–307. Boydell and Brewer, 2016. http://dx.doi.org/10.1515/9781782048015-012.

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"7 The History of the Puritans". In The Entring Book of Roger Morrice I, 269–307. Boydell and Brewer, 2007. http://dx.doi.org/10.1515/9781782047940-016.

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Hall, David D. "The End of the Beginning, 1640–1660". In The Puritans, 252–99. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691151397.003.0009.

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This chapter discusses how the “windings and overturnings” of the 1640s and early 1650s were unprecedented in British history. For the Puritan movement, they were devastating. At the debut of the 1640s, the godly in England seemed on the verge of securing the reformation they had sought since the 1570s. As late as 1646 or possibly 1647, the classic goals of the movement still seemed within reach. Yet by 1650, the principles of a comprehensive state church and magistracy–ministry alliance had been displaced by voluntary versions of Protestantism and state support for liberty of conscience. Not in name but in practice, moral discipline had virtually collapsed. Doctrine, too, had become unhinged, although blasphemy remained a civil crime. Order of a quite different kind returned in 1660–62 with the restoration of the monarchy. With it came episcopacy throughout Britain and a line drawn in the sand about conformity. Some 1,600 ministers were unwilling to conform and, thereafter, became Dissenters (as did some of their congregations) who could not worship openly.

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