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Автор: Grafiati

Опубліковано: 27 липня 2024

Оновлено: 28 липня 2024

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

D’Avray, David. "Popular and Elite Religion: Feastdays and Preaching." Studies in Church History 42 (2006): 162–79. http://dx.doi.org/10.1017/s0424208400003922.

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In rejecting the distinction between elite and popular religion, Eamon Duffy’s presidential address echoes a much earlier contribution to Studies in Church History. Arnaldo Momigliano found the dichotomy misleading where Christian historians of Late Antiquity were concerned, as Dermot Fenlon points out later in this volume, showing that the other historians too were thinking along the same lines. In the present volume Professor Duffy makes a similar point with great force for a different time and place, late medieval England. Here and in his Stripping of the Altars the liturgy has a key role in his argument. He observes that Books of Hours or Primers are a form of the monastic office. Taking his thought further on lines he clearly intends, one could argue that the psychology of prayer is similar in the two cases and similar to the rosary also. In all three cases thoughts need not be about the words, for the focus of the prayer may be different, but the words work as a mantra to shut out distractions and create a devout frame of mind.

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12

Clark, J. G. "Latin Sermon Collections from Later Medieval England: Orthodox Preaching in the Age of Wyclif." English Historical Review CXXII, no. 496 (April 1, 2007): 475–77. http://dx.doi.org/10.1093/ehr/cem016.

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13

Bebbington, David W. "The Evangelical Discovery of History." Studies in Church History 49 (2013): 330–64. http://dx.doi.org/10.1017/s0424208400002229.

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‘From some modern perspectives’, wrote James Belich, a leading historian of New Zealand, in 1996, ‘the evangelicals are hard to like. They dressed like crows; seemed joyless, humourless and sometimes hypocritical; [and] they embalmed the evidence poor historians need to read in tedious preaching’. Similar views have often been expressed in the historiography of Evangelical Protestantism, the subject of this essay. It will cover such disapproving appraisals of the Evangelical past, but because a high proportion of the writing about the movement was by insiders it will have more to say about studies by Evangelicals of their own history. Evangelicals are taken to be those who have placed particular stress on the value of the Bible, the doctrine of the cross, an experience of conversion and a responsibility for activism. They were to be found in the Church of England and its sister provinces of the Anglican communion, forming an Evangelical party that rivalled the high church and broad church tendencies, and also in the denominations that stemmed from Nonconformity in England and Wales, as well as in the Protestant churches of Scotland. Evangelicals were strong, often overwhelmingly so, within Methodism and Congregationalism and among the Baptists and the Presbyterians. Some bodies that arose later on, including the (so-called Plymouth) Brethren, the Churches of Christ and the Pentecostals (the last two primarily American in origin), joined the Evangelical coalition.

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14

Campbell. "Lenten Preaching in Thirteenth-Century England: The Case of a Franciscan Sermon Handbook." Journal of Medieval Religious Cultures 46, no. 2 (2020): 97. http://dx.doi.org/10.5325/jmedirelicult.46.2.0097.

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15

Houlbrooke, Ralph. "Wedding Sermons in Early Modern England." Studies in Church History 59 (June 2023): 222–43. http://dx.doi.org/10.1017/stc.2023.10.

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This article draws on wedding sermons published in England between the 1580s and the 1740s. The main interest of these sermons lies in the ways in which doctrine based on the scriptural texts, especially those cited in the Form of Solemnization of Matrimony, was refracted through the prism of the various concerns and priorities of preaching clergy. Their exposition of marriage duties was often enriched by personal experience. Yet the number of wedding sermons published in England between the 1580s and the 1740s was small compared with the quantity of those reaching print after delivery at a funeral, another of the foremost rites of passage. It seems likely that many fewer of them were preached at weddings in the first place. Wedding congregations probably made a less receptive audience. The already limited publication of wedding sermons underwent a long-term eighteenth-century decline.

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16

Hughes, Ann. "PREACHERS AND HEARERS IN REVOLUTIONARY LONDON: CONTEXTUALISING PARLIAMENTARY FAST SERMONS." Transactions of the Royal Historical Society 24 (October 24, 2014): 57–77. http://dx.doi.org/10.1017/s0080440114000036.

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ABSTRACTStudies of preaching in England during the 1640s and 1650 have focused on the high-profile sermons, preached before the parliament on fast days and other special days of thanksgiving, relying in particular on analysis of preachers’ texts as published in print. This paper explores ways of placing the fast sermons in broader contexts, drawing on the lively scholarship on early modern sermons that presents them as events as well as texts, dynamic encounters between preachers and hearers. This paper thus explores the responses of conscientious hearers to sermons in London in the 1640s and 1650s, through a variety of notes kept by pious Puritans, broadly sympathetic to the parliament's cause, including the artisan Nehemiah Wallington, John and Katherine Gell from the provincial gentry and John Harper, a city fishmonger. For these hearers, sermon note-taking had enduring purposes, for reflection, meditation and discussion, sometimes across generations; recording the immediate political context or the polemical arguments of the fast sermons was not necessarily their priority. Hearers’ notebooks place the fast sermons within a broader context of attendance at more ‘routine’ pastoral and didactic preaching in London parishes, revealing also that a preacher like Stephen Marshall, best known for his dynamic sermons before the parliament, spent most of his time on less controversial series of sermons on central issues of Protestant faith. Note-taking practices suggest that too sharp a contrast between polemical and routine preaching would be misleading; the fast sermons could be apprehended in a variety of ways by conscientious Puritan hearers, while sermons with a more pastoral focus nonetheless exhibited clear signs of the tensions and dilemmas provoked by the religious conflicts of the period.

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17

Besserman, Lawrence, and Siegfried Wenzel. "Latin Sermon Collections from Later Medieval England: Orthodox Preaching in the Age of Wyclif." Sixteenth Century Journal 37, no. 3 (October 1, 2006): 796. http://dx.doi.org/10.2307/20478015.

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18

Epstein, James, Deborah M. Valenze, and Logie Barrow. "Prophetic Sons and Daughters: Female Preaching and Popular Religion in Industrial England." Labour / Le Travail 22 (1988): 338. http://dx.doi.org/10.2307/25143085.

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19

Wenzel, Siegfried. "Preaching, Politics and Poetry in Late-Medieval England. Alan J. Fletcher." Speculum 75, no. 3 (July 2000): 691–92. http://dx.doi.org/10.2307/2903413.

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20

Podmore, Colin. "William Holland's Short Account of the Beginnings of Moravian Work in England (1745)." Journal of Moravian History 22, no. 1 (May 1, 2022): 54–81. http://dx.doi.org/10.5325/jmorahist.22.1.0054.

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ABSTRACT William Holland's Short Account describes church life in the City of London in the 1730s with special reference to the religious societies and their connections with Wesley's “Oxford Methodists.” He shows how the Moravian Peter Böhler's preaching cross-fertilized these networks' High-Church Anglicanism with the Lutheran doctrine of justification by faith alone and thereby sparked the English Evangelical Revival. Recounting the early life of the resulting Fetter Lane Society, which served as the Revival's London headquarters, Holland emphasizes the frequent visits to and from the Moravian congregations in Germany and the Netherlands. All of this was intended to support his argument that the English Anglican members of Zinzendorf's Brüdergemeine, while accepting the Lutheran doctrine of justification, were neither Dissenters nor “Old Lutherans” (the name Zinzendorf had invented for them in order to distance the Moravian tradition from them). Rather, they had joined the Moravian Church on the understanding that in doing so they were not separating themselves from England's established church but joining a “sister church” in a form of “double belonging.” This text thus illuminates not only the early history of the Moravian Church in England but also Anglican church life in 1730s London and the origins of Wesleyan Methodism.

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21

Boughton, Lynne Courter. "Choice and Action: William Ames's Concept of the Mind's Operation in Moral Decisions." Church History 56, no. 2 (June 1987): 188–203. http://dx.doi.org/10.2307/3165502.

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When William Ames (1576–1633) chose not to wear a surplice while preaching at a Cambridge University chapel, he embodied the Reformation spirit of defiance toward the symbols of ecclesiastical and educational authority. This action and subsequent signs of dissent within the Church of England earned Ames a life of exile in the Netherlands. Yet in serving as a professor at the Universities of Leiden and Franeker, the Puritan scholar perfected methods of instruction that would establish him as an authority among those similarly committed to learning the revealed will of God and investigating the structure and operation of the human mind.

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22

CRAIG, JOHN, and KOREY MAAS. "A Sermon by Robert Barnes, c. 1535." Journal of Ecclesiastical History 55, no. 3 (July 2004): 542–51. http://dx.doi.org/10.1017/s0022046904009972.

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Robert Barnes is a name well known to historians of the English Reformation. He receives brief mention in most historical surveys, being variously discussed as Coverdale's prior, Luther's friend, Cromwell's protégé, or Henry VIII's martyr. Among scholars whose interests lie primarily with the theology of the Reformation, Barnes has at times received further, more focused attention, his written works being examined in some detail and he himself being painted as a rare English Lutheran. Those interested in the politics of the Henrician Reformation have also found reason to assign Barnes a place of some importance, giving particular attention to his later role as royal ambassador to the princes and theologians of the German Protestant League of Schmalkalden. In contrast to these portraits of Barnes as a theologian and diplomat, and in spite of the fact that Barnes regularly mounted the pulpit while in England, there has been no comparable emphasis on Robert Barnes the preacher. The reason for this lacuna is quite simply that, despite the amount of contemporary commentary on his preaching, none of Barnes's actual sermons has been preserved. This is a fact all the more lamentable since, as those friends and foes who did comment upon his preaching make clear, he was known by contemporaries to be an extraordinarily zealous and effective preacher.

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23

Cohen, Charles L. "The New England Soul: Preaching and Religious Culture in Colonial New England. By Harry S. Stout. New York: Oxford University Press, 1986. xii + 398 pp. $29.95." Church History 56, no. 2 (June 1987): 258–60. http://dx.doi.org/10.2307/3165526.

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24

Trigg, Christopher. "Thomas Prince’s Travels and the Invention of Britain." Early American Studies: An Interdisciplinary Journal 21, no. 4 (September 2023): 507–56. http://dx.doi.org/10.1353/eam.2023.a912120.

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ABSTRACT: From 1709 to 1711, Thomas Prince (1687–1758), recent Harvard graduate and future minister of Boston’s Old South Church, traveled between Boston, Barbados, and London. His travel journal (now in the collections of the Massachusetts Historical Society) excerpted passages from English poetry and popular song from the previous five decades. By transcribing the works of a politically and religiously diverse range of authors (Whig and Tory, Nonconformist and Anglican), Prince made the case for a tolerant, patriotic, and cosmopolitan Britishness. In late February and early March 1710, while Prince was in London, Anglican minister Henry Sacheverell was impeached by Parliament for preaching a sermon questioning Nonconformists’ loyalty. During his trial, anti-Dissenter rioting broke out in London and spread across England and Wales. As Prince transcribed poems for and against Sacheverell, he bemoaned the factional contention that was undermining British unity. In the middle of the nineteenth century, Chandler Robbins Gilman and Chandler Robbins, both great-grandnephews of Prince, incorporated brief excerpts from his travel journal in fictional tales and sketches. Gilman and Robbins used these fragments to symbolize the cultural continuity between England, New England, and the United States, overlooking the contingency and fragility of British identity in Prince’s account.

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25

Haigh, Christopher. "The Troubles of Thomas Pestell: Parish Squabbles and Ecclesiastical Politics in Caroline England." Journal of British Studies 41, no. 4 (October 2002): 403–28. http://dx.doi.org/10.1086/341436.

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The troubles of Thomas Pestell came to a head at Lambeth on 21 November 1633. He was the victim of an improbable alliance between a godly nobleman, a Laudian judge, three alehouse keepers, a few tithe resisters, some Ashby nonconformists, “mad Stacey,” and a determined troublemaker. This ambitious Leicestershire parson, already embittered by failure, was humiliated by the Court of High Commission. Led by Archbishop Laud, the court declared that Pestell “had to the scandal and reproach of his ministerial function many ways demeaned himself”: he was ordered to grovel before his critics and pay his enemies' expenses. It could have been very much worse. The offenses of contempt of ecclesiastical authority, admitting excommunicates to communion, and performing clandestine marriages, “although they were in themselves no way justifiable but worthy of severe punishment,” were set aside for the moment and never resurfaced. An allegation of vexatious litigation had already been dropped, a charge of seditious preaching was “not sufficiently proved,” and “for his quarrelling and fighting, and giving cause to have him bound to the peace before the temporal judges, this the court much misliked though they would not censure him for it.” Formally, Pestell was only punished for jeering at the earl of Huntingdon, mocking Sir John Lambe, and sending two of his parishioners on a wild-goose chase—but his once-promising career was in ruins.Thomas Pestell was born in 1585, the son of a Leicester tailor. He went to Cambridge as a sizar, took his M.A. in 1609, and was presented to the Leicestershire rectory of Coleorton by Sir Thomas Beaumont in 1611.

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26

Rutman, D. B. "The New England Soul: Preaching and Religious Culture in Colonial New England. By Harry S. Stout (New York: Oxford University Press, 1986. xii plus 398 pp. $29.95)." Journal of Social History 21, no. 3 (March 1, 1988): 550–52. http://dx.doi.org/10.1353/jsh/21.3.550.

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27

Dunn, Richard S. "The New England Soul. Preaching and religious culture in colonial New England. By Harry S. Stout. Pp. xii + 398. New York: Oxford University Press, 1986. £25. 0 19 503958 0." Journal of Ecclesiastical History 40, no. 3 (July 1989): 435–36. http://dx.doi.org/10.1017/s0022046900046765.

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28

Randall, Ian M. "‘Austere Ritual’: the Reformation of Worship in Inter-War English Congregationalism." Studies in Church History 35 (1999): 432–46. http://dx.doi.org/10.1017/s0424208400014194.

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Writing in 196s, Horton Davies, in his magisterial examination of worship and theology in England, gave a glowing account of advances made in Free Churches over previous decades towards ‘a worship that is deeply reverent, sacramentally rich, ecumenically comprehensive, and theologically faithful’. This study examines the pressure for reformation in worship which emerged, particularly in the 1930s, within English Congregationalism. Pressure came from an exploration of the Reformed and Puritan roots of the denomination and from the influence of wider forms of corporate devotion. By 1943, Nathaniel Micklem (1888-1976), Principal from 1932 of Mansfield College, Oxford, and the most formative theologian espousing new versions of Reformed thought, could write Congregationalism and the Church Catholic, affirming that ‘by the faithful preaching of the Word, the believing celebration of the sacraments and the exercise of Gospel discipline, the Church is kept in the doctrine and fellowship of the apostles and stands in true succession’. The inter-war years, a period of marked Anglo-Catholic dominance, saw Anglican and Free Church leaders who had been shaped by evangelical theology re-examining their practices in the light of higher forms of worship. In Congregationalism, which with almost 300,000 members in England was the largest of the older Dissenting denominations, this process had distinctive features deriving from its own history.

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29

Blum, Edward. "“Paul Has Been Forgotten”: Women, Gender, and Revivalism during the Gilded Age." Journal of the Gilded Age and Progressive Era 3, no. 3 (July 2004): 247–70. http://dx.doi.org/10.1017/s153778140000342x.

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During gigantic urban revivals in 1875 and 1876, the Chicago-shoe-salesman-turned-religious-evangelist Dwight Lyman Moody set the northern United States ablaze with the fires of a great religious awakening. Over two million Americans of all Protestant affiliations attended his meetings in Brooklyn, Philadelphia, New York City, and Chicago. Although his popularity had been unrivalled, Moody worried about his campaign that would begin in Boston in 1877. To carry the day, he knew that he would need the help of “the New England women.” “What a power they would be,” Moody claimed. For this reason, he sought out Frances E. Willard, an up-and-coming female leader and temperance advocate. When the two met, the evangelist asked, “Will you go with me to Boston and help in the women's meetings?” After considering the invitation for several days, Willard agreed to join him. She did more than merely minister to women, however. On one occasion, as she recounted later, “Mr. Moody…placed my name upon his program” to “literally preach” to men and women. Willard wondered aloud if the sight of a woman preaching would shock the audience: “Brother Moody…, perhaps you will hinder the work among these conservatives.” Responding, Moody “laughed in his cheery way, and declared that ‘it was just what they needed.’”

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30

Bergamasco, Lucia. "Deborah M. Valenze, Prophetic Sons and Daughters, Female Preaching and Popular Religion in Industrial England Princeton, Princeton University Press, 1985, 307 p." Annales. Histoire, Sciences Sociales 42, no. 1 (February 1987): 176–79. http://dx.doi.org/10.1017/s0395264900075363.

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31

Oster, Malcolm R. "The ‘Beame of Diuinity’: Animal suffering in the Early Thought of Robert Boyle." British Journal for the History of Science 22, no. 2 (July 1989): 151–80. http://dx.doi.org/10.1017/s000708740002598x.

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It has long been recognized that unnecessary cruelty to animals was held to be morally wrong by many classical moralists and medieval scholastics, and was echoed repeatedly in the early-modern period, though not necessarily reflecting any particular concern for animals, but rather to indicate the supposed brutalizing effects on the human character. The prevalence of the more radical view that cruelty to animals was wrong regardless of human consequences has only been dealt with comparatively recently, in the pioneering work of Keith Thomas with regard to early-modern England. Thomas suggested that a remarkably constant and coherent argument underpinned the bulk of pamphleteering and preaching against animal cruelty in the period; man was entitled to domesticate animals and kill them for food and clothing but not to cause them unnecessary suffering. While wild animals could be killed for food or in self-defence, and game and vermin could be hunted, it was deemed wrong to kill only for pleasure. While this position could be found among Protestants of many different persuasions, the particular focus of successive campaigners changed over time. Preceding the Civil War the attack was concentrated on cock-fighting, bear-baiting and the ill-treatment of domestic animals; in the later seventeenth century it broadened out to include the caging of wild birds, brutal methods of slaughter, hare-hunting and vivisection.

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32

Jeffrey, David Lyle. "Preaching, Politics, and Poetry in Late Medieval England. By A. J. Fletcher. Medieval Studies. Dublin: Four Courts, 1998. 320 pp. $55.00 cloth." Church History 69, no. 3 (September 2000): 656–57. http://dx.doi.org/10.2307/3169416.

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33

Coker, Joe L. "Developing a Theory of Missions in Serampore." Mission Studies 18, no. 1 (2001): 42–58. http://dx.doi.org/10.1163/157338301x00054.

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AbstractThis paper explores the evolution of the mission theory of William Carey and his compatriots over the course of their careers and reevaluates the lasting impact that these changes had upon Protestant missions to India in the nineteenth century. During their first two decades in Serampore, Carey, Ward, and Marshman reevaluated and modified their understanding of what they considered to be the best "means for the conversion of the heathens." This article follows the development from Carey's early emphasis upon evangelism and translation work to the increasing emphasis that the trio placed upon education during the first decades of the nineteenth century. Struck by the realization that European efforts at preaching and translating were insufficient to accomplish the mammoth task of converting all of India to Christ, Carey and company turned to education as the best hope for the long-term success of their mission. An examination of efforts made by William Ward to elicit financial support for these new educational undertakings, however, reveals the difficulty they faced in trying to convince supporters in England and America to rethink their approach to missions. Despite recent revisionist critiques of the significance of the Serampore mission for missions theory, this paper concludes that the development of a broader understanding of"means" in Serampore laid an important foundation for all other missions to India that followed.

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34

Wilson, Chris. "The Vision of St Fursa in Thirteenth-Century Didactic Literature." Studies in Church History 47 (2011): 159–70. http://dx.doi.org/10.1017/s0424208400000930.

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The vision of the otherworld seen by St Fursa (c. 590 — c. 649) and recorded in a Vita and in Bede’s Ecclesiastical History achieved a high level of popularity in England and France during the thirteenth century, especially through its inclusion in preaching aids for the friars and the pastoralia (the various guides and manuals for priests on the care and confession of their congregation) produced before and after the Fourth Lateran Council of 1215. This essay will discuss how compilers of this material altered, rearranged and summarized Fursa’s vision, and what these changes reveal about shifting attitudes towards sanctity in the thirteenth century. In some of these redactions, Fursa’s sainthood was sidelined or ignored completely. In others, the point at which Fursa is described as a saint varies and the emphasis of the vision shifts from a reward for a saintly life to the purgation of a sinful priest. It will be suggested that these modifications to Fursa’s role in the vision were linked to the genre and audience of the redactions and to other thirteenth-century theological preoccupations, including debates over the sinfulness of usury and the emergence of the doctrine of purgatory.

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35

Hart, D. G. "Divided between Heart and Mind: the Critical Period for Protestant Thought in America." Journal of Ecclesiastical History 38, no. 2 (April 1987): 254–70. http://dx.doi.org/10.1017/s0022046900023071.

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In 1854, Philip Schaff, professor of church history at Mercersburg Theological Seminary and minister of the German Reformed Church, reported to his denomination on the state of Christianity in America. Although the American Church had many shortcomings, according to Schaff the United States was ‘by far the most religious and Christian country in the world’. Many Protestant leaders, however, took a dimmer view of Christianity's prospects. In the middle decades of the nineteenth century, a nagging sense prevailed that traditional theology was no longer capable of integrating religion and culture, or piety and intelligence. Bela Bates Edwards, a conservative New England divine, complained of the prevalent opinion ‘that an intellectual clergyman is deficient in piety and that an eminently pious minister is deficient in intellect’. Edwards was not merely lamenting the unpopularity of Calvinism. A Unitarian writer also noted a burgeoning ‘clerical skepticism’. Intelligent and well-trained men who wished to defend and preach the Gospel, he wrote, ‘find themselves struggling within the fetters of a creed by which they have pledged themselves’. An 1853 Memorial to the Bishops of the Protestant Episcopal Church summed up the doubts of Protestant clergymen when it asked whether the Church's traditional theology and ministry were ‘competent to the work of preaching and dispensing the Gospel to all sorts and conditions of men, and so adequate to do the work of the Lord in this land and in this age’.

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36

Dolnikowski, Edith Wilks. "Macaronic Sermons: Bilingualism and Preaching in Late-Medieval England. By Siegfried Wenzel. Ann Arbor, Mich.: University of Michigan Press, 1994. ix + 361 pp. $52.50." Church History 65, no. 1 (March 1996): 80–81. http://dx.doi.org/10.2307/3170511.

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37

Odintsova, Darya Dmitrievna. "Music as an existential phenomenon and the main trends of its understanding in the history of culture." Культура и искусство, no. 6 (June 2023): 24–39. http://dx.doi.org/10.7256/2454-0625.2023.6.40836.

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The article outlines two directions of comprehension of the existential phenomenon of musical art (cataphatic and apophatic) throughout the history of culture within the framework of the Christian-Eurocentric tradition. The basis of methodological research includes Christian-idealistic and Christian-anthropological positions. These provisions of objective idealism contain a part of the Creator's Plan in the realization of his Image. The presentation of the main trends is presented in a contrasting ratio, which is characteristic of musical compositional thinking. The discourse of the problem is expressed in a cataphatic-preaching form. In the process of considering this phenomenon, the method of synthesis of ideas about music was applied as a reflection of the human being of such domestic thinkers as A. S. Klyuev, A. F. Losev, V. V. Medushevsky, M.O. Orlov, O.V. Leontieva and foreign philosophers R. Ingarden, A. Schopenhauer, F. England, D. Turner. The author makes an attempt to update the musical discourse from the perspective of Eurocentric Christian traditions by including the language of theology in it. Research in a given direction reveals the deep foundations of musical creativity, which arouse interest in the social significance of the master creator, leveled by post-industrial society. The scientific novelty of the research is contained in the choice of sources that reveal the European understanding of the existential essence of musical art as a historically formed part of the musicological discourse. According to the results of the study, it can be concluded that, unlike other types of art, music remains irreconcilably resistant to various forms of evaluation and paraphrasing, explanation and description. The essence of human existence is fully reflected in the musical art.

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38

Dolnikowski, Edith Wilks. "Siegfried Wenzel. Latin Sermon Collections from the Later Medieval England: Orthodox Preaching in the Age of Wyclif. Cambridge: Cambridge University Press, 2005. Pp. xxiv+713. $170.00 (cloth)." Journal of British Studies 45, no. 2 (April 2006): 388–89. http://dx.doi.org/10.1086/504186.

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39

Hardesty, Nancy A. "Prophetic Sons and Daughters: Female Preaching and Popular Religion in Industrial England. By Deborah M. Valenze. Princeton: Princeton University Press, 1985. xvi + 308 pp. $38.50." Church History 56, no. 2 (June 1987): 262–63. http://dx.doi.org/10.2307/3165529.

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40

Bremer, Francis J. "Scott D. Seay . Hanging between Heaven and Earth: Capital Crime, Execution Preaching, and Theology in Early New England . DeKalb : Northern Illinois University Press . 2009 . Pp. xi, 217. $36.00." American Historical Review 115, no. 4 (October 2010): 1143. http://dx.doi.org/10.1086/ahr.115.4.1143.

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41

Luker, David. "Prophetic Sons and Daughters. Female preaching and popular religion in industrial England. By Deborah M. Valenze. Pp. xvi + 308. Princeton, NJ: Princeton University Press, 1986. £27.70. 0 691 05455 X." Journal of Ecclesiastical History 38, no. 3 (July 1987): 505–6. http://dx.doi.org/10.1017/s0022046900025495.

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42

Cohen, Daniel A. "Scott D. Seay, Hanging Between Heaven and Earth: Capital Crime, Execution Preaching, and Theology in Early New England, DeKalb: Northern Illinois University Press, 2009. Pp. 217. $36.00 (ISBN 978-0-87580-402-6)." Law and History Review 28, no. 2 (May 2010): 545–46. http://dx.doi.org/10.1017/s0738248010000209.

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43

Brown, Richard D. "Hanging between Heaven and Earth: Capital Crime, Execution Preaching, and Theology in Early New England. By Scott D. Seay. (De Kalb: Northern Illinois University Press, 2009. Pp. xi, 217. $36.00.)." New England Quarterly 83, no. 1 (March 2010): 151–53. http://dx.doi.org/10.1162/tneq.2010.83.1.151.

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44

Chamberlain, Ava. "Hanging between Heaven and Earth: Capital Crime, Execution Preaching, and Theology in Early New England. By Scott D. Seay. DeKalb: Northern Illinois University Press, 2009. xi + 217 pp. $36.00 cloth." Church History 79, no. 3 (August 16, 2010): 715–16. http://dx.doi.org/10.1017/s0009640710000831.

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45

Coplen, Megan. "Hanging between heaven and earth. Capital crime, execution preaching, and theology in early New England. By Scott D. Seay. Pp. xi+217. DeKalb, Il: Northern Illinois University Press, 2009. $36. 978 0 87580 402 6." Journal of Ecclesiastical History 62, no. 3 (June 3, 2011): 630–31. http://dx.doi.org/10.1017/s0022046911000674.

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46

SPENCER, HELEN LEITH. "Latin sermon collections from later medieval England. Orthodox preaching in the age of Wyclif. By Siegfried Wenzel. (Cambridge Studies in Medieval Literature, 53.) Pp. xxiv+715. Cambridge: Cambridge University Press, 2005. £95. 0 521 84182 8." Journal of Ecclesiastical History 57, no. 1 (January 2006): 140. http://dx.doi.org/10.1017/s0022046905756219.

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47

Ferrell, Lori Anne. "Continuity and change in Protestant preaching in early modern England. By Ian M. Green. (Friends of Dr. Williams's Library Sixtieth Lecture.) Pp. 50. London: Dr Williams's Trust, 2009. £5 (paper) incl. post and packing. 978 0 85217 072 4." Journal of Ecclesiastical History 61, no. 4 (September 3, 2010): 858–59. http://dx.doi.org/10.1017/s0022046910000424.

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48

Aston, Margaret. "Macaronic sermons. Bilingualism and preaching in late-medieval England. By Siegfried Wenzel. (Recentiores: Later Latin Texts and Contexts.) Pp. xiii + 361. Ann Arbor: University of Michigan Press, 1994. $52.50 (UK and Europe: £39.60 from Plymbridge, Estover, Plymouth PL6 7P2). 0472 10521 3." Journal of Ecclesiastical History 48, no. 2 (April 1997): 351–52. http://dx.doi.org/10.1017/s0022046900019758.

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49

Hopkins, Stephen C. E. "Brandon W. Hawk, Preaching Apocrypha in Anglo-Saxon England. (Toronto Anglo-Saxon Series 30.) Toronto, Buffalo, and London: University of Toronto Press, 2018. Pp. xvii, 271. $65. ISBN: 978-1-4875-0305-5." Speculum 97, no. 1 (January 1, 2022): 190–92. http://dx.doi.org/10.1086/717803.

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50

Heath, Peter. "New Perspectives on the Medieval English Church - Monastic and Religious Orders in Britain, 1000–1300. By Janet Burton. Cambridge: Cambridge University Press, 1994. Pp. xi+354. $69.95. - Bishop and Chapter in Twelfth-Century England: A Study of the “Mensa Episcopalis.” By Everett U. Crosby. Cambridge: Cambridge University Press, 1994. Pp. xiv+450. $69.95. - The English Hospital, 1070–1570. By Nicholas Orme and Margaret Webster. New Haven, Conn., and London: Yale University Press, 1995. Pp. xii+308. - English Preaching in the Late Middle Ages. By H. Leith Spencer. Oxford: Clarendon Press, 1993. Pp. xvi+542." Journal of British Studies 36, no. 4 (October 1997): 453–58. http://dx.doi.org/10.1086/386145.

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