The third of four volumes, containing the edited texts, commentaries and source notes for each of the nearly nine hundred occasions of special worship including the development of national days of prayer during the two world wars,and a proliferation of nation-wide services for royal occasions. Since the sixteenth century, the governments and established churches of the British Isles have summoned the nation to special acts of public worship during periods of anxiety and crisis, at times of celebration, or for annual commemoration and remembrance. These special prayers, special days of worship and anniversary commemorations were national events, reaching into every parish in England and Wales, in Scotland, and in Ireland. They had considerable religious, ecclesiastical, political, ideological, moral and social significance, and they produced important texts: proclamations, council orders, addresses and - in England and Wales, and in Ireland - prayers or complete liturgies which for specified periods supplemented or replaced the services in the Book of Common Prayer. Many of these acts of special worship and most of the texts have escaped historical notice. National Prayers: Special Worship since the Reformation, in four volumes, provides the edited texts, commentaries and source notes for each of the nearly nine hundred occasions of special worship, and for each of the annual commemorations. The third volume, Worship for National and Royal Occasions in the United Kingdom 1871-2016, reveals the considerable changes in special worship during modern times. These include new subjects for special prayers, many services for royal events, wartime national days of prayer, and developing co-operation among leaders of the main British churches, together with transformations in the styles of worship in both the Church of England and the Church of Scotland

This updated version of Humanism and the Northern Renaissance now includes over 60 documents exploring humanist and Renaissance ideals, the zeal of religion, and the wealth of the new world. Together, the sources illuminate the chaos and brilliance of the historical period-as well as its failures and inconsistencies. The reader has been thoroughly revised to meet the needs of the undergraduate classroom. Over 30 historical documents have been added, including material by Martin Luther, John Calvin, John Knox, William Shakespeare, Christopher Columbus, Miguel de Cervantes, and Galileo Galilei. In the introduction, Bartlett and McGlynn identify humanism as the central expression of the European Renaissance and explain how this idea migrated from Italy to northern Europe. The editors also emphasize the role of the church and Christianity in northern Europe and detail the events leading up to the Reformation. A short essay on how to read historical documents is included. Each reading is preceded by a short introduction and ancillary materials can be found on UTP's History Matters website (www.utphistorymatters.com).

Addresses the nature of the influence of the European Enlightenment on the beliefs and practice of the Protestant missionaries who went to Asia and Africa from the mid-eighteenth century onwards, particularly British missions and the formative role of the Scottish Enlightenment on their thinking.

Focuses on the period leading up to the Indian Mutiny of 1857.

Throughout his magnum opus, Church Dogmatics, Karl Barth converses with the great theologians of post-reformation orthodoxy, quoting from works in his private collection. When Barth became Honorary Professor of Reformed Theology at the University of GAttingen in 1921, his knowledge of the Reformed tradition was practically non-existent; he quickly amassed his collection of ancient copies in order to acquire a thorough knowledge of orthodoxy. In Karl Barth and Post-Reformation Orthodoxy, Rinse H. Reeling Brouwer identifies and discusses the sources of Barth's conversations and analyses Barth's use and (mis)understandings of them. Each chapter focuses on one of the topics in Christian Dogmatics, with the last chapter exploring the way in which Barth's role as a reader of the 19th-century writer of a textbook on Reformed Dogmatics Heinrich Heppe influenced the ultimate shaping of Church Dogmatics. Reeling Brouwer offers a major contribution to Barth scholarship and an important resource for theologians as well as historians focusing on the post-reformation protestant theology.

The latter half of the seventeenth century saw the Puritan families of England struggle to preserve the old values in an era of tremendous political and religious upheaval. Even non-conformist ministers were inclined to be pessimistic about the endurance of `godliness' - Puritan attitudes and practices - among the upper classes. Based on a study of family papers and other primary resources, Trevor Cliffe's study reveals that in many cases, Puritan county families were playing a double game: outwardly in communion with the Church, they often employed non-conformist chaplains, and attended nonconformist meetings.

Seventeenth-century England was a confused world of conflicting religious thought, made more complex by the tumultuous events of the English Civil Wars and the Interregnum under Oliver Cromwell. Puritanism, a thoroughly Protestant off shoot of the Reformation in England, was to take centre stage in these years, coming to prominence as a direct result of the conflict that would see the execution of an English king. It is argued in 'The English Connection' that Seventh-day Adventism, established over two centuries later in nineteenth-century America, can trace its roots back to this distinct form of seventeenth-century English Puritanism. Dr. Ball explores the connection between Puritanism and Seventh-day Adventism by examining doctrinal tenets adopted in England, such as Gospel obedience and the sufficiency of Scripture. In this way, he dexterously proves the continuity and cohesion of Puritan ideas from their growth in the early-modern world to the thriving present-day community of Seventh-day Adventists. This book will appeal to those with an academic or general interest in English Puritanism and seventeenth-century England, as well as to all practising Adventists and members of the wider Christian community intrigued by the relationship between contemporary Christian thought and traditional Puritan doctrine.

This book provides a comprehensive description of how evangelicals in Northern Ireland interpreted the "Troubles" (1966-2007) in the light of how they read the Bible. The rich and diverse landscape of Northern Irish evangelicalism during the "Troubles" is ideally suited to this study of both the light and dark sides of apocalyptic eschatology. Searle demonstrates how the notion of apocalypse shaped evangelical and fundamentalist interpretations of the turbulent events that characterized this dark yet fascinating period in the history of Northern Ireland. 'The Scarlet Woman and the Red Hand' uses this case study to offer a timely reflection on some of the most pressing issues in contemporary negotiations between culture and religion. Given the current resurgence of religious fundamentalism in the wake of 9/11, together with popular conceptions of a 'clash of civilizations' and the so-called War on Terror, this book is not only an engaging academic study; it also resonates with some of the defining cultural issues of our time.

The Reformation of the 16th century was a complex and multifaceted political, social, cultural, and religious process. Most historians agree, however, that in the framework of this process it was the religious and theological efforts to reform and renew the late medieval church decadent and irrelevant in many ways that were the initiating forces that set a broad historical movement in motion. Among these reforming religious and theological forces, the Lutheran reform movement was the most important and influential one. It was the historical impact of the theological genius of the Wittenberg professor Martin Luther (1483-1546) that profoundly changed and shaped the face of Europe and beyond. Today, Lutheranism has become a worldwide communion of churches that stretches from Germany to Siberia, Papua New Guinea, Madagascar, and Surinam. The second edition of the Historical Dictionary of Lutheranism presents information on major theological issues, historical developments of Lutheranism worldwide, Lutheran ecumenical and missionary involvement and activities, worship and liturgy, spirituality, social ethics, inter-religious and Jewish relations, Lutheranism and the arts, theology, and important representatives of Lutheranism. This is done through a detailed chronology, an introductory essay, an appendix of Lutheran Churches, a bibliography, and hundreds of cross-referenced dictionary entries. This book is an excellent access point for students, researchers, and anyone wanting to know more about Lutheranism."

Scholars from France and from countries of the Huguenot Refuge examine the situation of French Protestants before and after the Revocation of the Edict of Nantes, in France and in the countries to which many of them fled during the great exodus which followed the Edict of Fontainebleau. Covering a period from the end of the sixteenth to the beginning of the nineteenth century, the volume examines aspects of life in France, from the debate on church unity to funeral customs, but its primary focus is on departure from France and its consequences -- both before and after the Revocation. It offers insights into individuals and groups, from grandees such as Henri de Ruvigny, depute general and later Earl of Galway, to converted Catholic priests and from businessmen and communities choosing their destination for economic as well as religious reasons, to women and children moving across European frontiers or groups seeking refuge in the islands of the Indian Ocean. The information-gathering activities of the French authorities and the reception of problematic groups such as the Camisard prophets among exile communities are examined, as well as the significant contributions which Huguenots began to make, in a variety of domains, to the countries in which they had settled. The refugees were extremely interested in the history of their diaspora and of the individuals of which it was composed, and this theme too is explored. Finally, the Napoleonic period brought some of the refugees up against France in a more immediate way, raising further questions of identity and aspiration for the Huguenot community in Germany.

Sustainability Science is an interdisciplinary, problem-driven field that seeks to address fundamental questions on human-environment interactions. Reconstructing Sustainability Science repositions sustainability science as a "science of design" that is, a normative science of what ought to be in order to achieve certain goals rather than a science of what is. It provides an essential understanding of the complex relationship between science, social change and the normative dimensions of sustainability.

Drawing upon interviews of 30 prominent sustainability scientists, the book first gives an in-depth, empirical discussion and analysis of the three main questions regarding the development of sustainability science: how researchers in the emerging field of sustainability science are attempting to define sustainability, establish research agendas, and link the knowledge they produce to societal action. This study is paired with a thorough content analysis of the sustainability science literature in which the boundaries and tensions between emerging research pathways and decision-making for sustainability are explored. The second part aims to reformulate the sustainability science research agenda and its relationship to decision-making and social action. The book includes case studies of innovative sustainability research centres that act as examples of how a science of design can be constructed. The book concludes with a grounded discussion of the implications for building sustainability research and education programs, and training the next generation of sustainability scientists and practitioners.

This timely book gives students, researchers and practitioners an invaluable analysis of the emergence of sustainability science, and both the opportunities and barriers faced by scientific efforts to contribute to social action.
"

First published in 1880, this is a fascinating collection of essays by the nineteenth-century theologian and historian George P. Fisher, arranged into three key classifications. The first group comprises papers that relate to the history, polity and dogmas of the Roman Catholic Church, with a particular focus on how the religion of ancient Rome reappears in the characteristic features of Latin Christianity. The second group of essays relates to the New England theology that was pioneered by Jonathan Edwards and entailed important modifications to the philosophy of Calvinism. Unitarianism is also discussed in detail, which is the subject of a paper on Channing, who was regarded as the most prominent representative of the movement in America. The third set of essays explores Theism and Christian evidences, with papers presenting analyses of rationalistic theory, Atheism, and the intellectual and spiritual career of the Apostle Paul. A fascinating and comprehensive collection, this important reissue will be of particular value to students interested in the interplay between history and Christian theology.

Beginning with the first colonists and continuing down to the present, the dominant narrative of New England Puritanism has maintained that piety and prosperity were enemies, that the rise of commerce delivered a mortal blow to the fervor of the founders, and that later generations of Puritans fell away from their religious heritage as they moved out across the New England landscape. This book offers a new alternative to the prevailing narrative, which has been frequently criticized but heretofore never adequately replaced.
The author's argument follows two main strands. First, he shows that commercial development, rather than being detrimental to religion, was necessary to sustain Puritan religious culture. It was costly to establish and maintain a vital Puritan church, for the needs were many, including educated ministers who commanded substantial salaries; public education so that the laity could be immersed in the Bible and devotional literature (substantial expenses in themselves); the building of meeting houses; and the furnishing of communion tables--all and more were required for the maintenance of Puritan piety.
Second, the author analyzes how the Puritans gradually developed the evangelical impulse to broadcast the seeds of grace as widely as possible. The spread of Puritan churches throughout most of New England was fostered by the steady devotion of material resources to the maintenance of an intense and demanding religion, a devotion made possible by the belief that money sown to the spirit would reap divine rewards.
In 1651, about 20,000 English colonists were settled in some 30 New England towns, each with a newly formed Puritan church. A century later, the population had grown to 350,000, and there were 500 meetinghouses for Puritan churches. This book tells the story of this remarkable century of growth and adaptation through intertwined histories of two Massachusetts churches, one in Boston and one in Westfield, a village on the remote western frontier, from their foundings in the 1660's to the religious revivals of the 1740's. In conclusion, the author argues that the Great Awakening was a product of the continuous cultivation of traditional religion, a cultural achievement built on New England's economic development, rather than an indictment and rejection of its Puritan heritage.

In The Lost Soul of American Protestantism, D. G. Hart examines the historical origins of the idea that faith must be socially useful in order to be valuable. Through specific episodes in Presbyterian, Lutheran, and Reformed history, Hart presents a neglected form of Protestantism confessionalism as an alternative to prevailing religious theory. He explains that, unlike evangelical and mainline Protestants who emphasize faith's role in solving social and personal problems, confessional Protestants locate Christianity's significance in the creeds, ministry, and rituals of the church. Although critics have accused confessionalism of encouraging social apathy, Hart deftly argues that this form of Protestantism has much to contribute to current discussions on the role of religion in American public life, since confessionalism refuses to confuse the well-being of the nation with that of the church. The history of confessional Protestantism suggests that contrary to the legacy of revivalism, faith may be most vital and influential when less directly relevant to everyday problems, whether personal or social. Clear and engaging, D. G. Hart's groundbreaking study is essential reading for everyone exploring the intersection of religion and daily life."

This book examines the career of Rufus Anderson, the central figure in the formation and implementation of missionary ideology in the middle decades of the nineteenth century. Corresponding Secretary of the American Board of Commissioners for Foreign Missions from 1832 to 1866, Anderson effectively set the terms of debate on missionary policy on both sides of the Atlantic and indeed long after his death. In telling his story, Harris also speaks to basic questions in nineteenth-century American history and in the relationship between American culture and the cultures of what later came to be known as the third world.

This innovative new work demonstrates that a significant minority of pastors, bishops, and theologians of varying theological and church-political persuasions utilized Martin Luther s writings about Jews and Judaism with considerable effectiveness to reinforce the anti-Semitism and anti-Judaism already present in substantial degrees among Protestants in Nazi Germany.

Scholarship on Nazi Germany and the Holocaust has typically viewed anti-Semitism as a modern, racially-based phenomenon. Anti-Judaism, on the other hand, has regularly been regarded as a pre-modern, religiously-based hatred of Jews. In this book, Christopher J. Probst, demonstrates that anti-Semitism pre-dates the modern era and anti-Judaism survived into and flourished during the Nazi era.

Following historian Gavin Langmuir, Probst argues that the traditional distinction between anti-Judaism as "theological" hostility and anti-Semitism as "racial" animus is not empirically demonstrable and thus should be abandoned. Instead, it is irrational thought that characterizes anti-Semitism; nonrational (symbolic) thought, the kind found in art and affirmations of belief, characterizes anti-Judaism. This schema helps us to comprehend with greater clarity how the nature of theological discourse shaped German Protestant approaches to the "Jewish Question."

The carefully situated case studies presented in the book demonstrate that a significant minority of pastors, bishops, and theologians of varying theological and church-political persuasions utilized Luther s writings about Jews and Judaism with considerable effectiveness to reinforce the cultural anti-Semitism and anti-Judaism already present in significant degrees among Protestants in Nazi Germany.

With material from Luther s writings forming an important part of their intellectual arsenal, many German Protestant theologians and clergy seized upon old ideas and overlaid them with more up-to-date connotations. Such anti-Semitism and anti-Judaism thus circulated widely through the largest theological confession in Germany. Thousands had access to such potent literature, much of which contained material that resembled Nazi ideology aimed at dehumanizing Jews, who died by the millions in Hitler s Third Reich."

Nationhood, Providence, and Witness argues that problems with recognizing the State of Israel lie at the heart of approaches to nationhood and unease over nationalism in modern Protestant theology, as well as modern social theory. Three interrelated themes are explored. The first is the connection between a theologian's attitude to recognizing Israel and their approach to the providential place of nations in the divine economy. Following from this, the argument is made that theologians' handling of both modern and ancient Israel are mirrored profoundly in the question of recognition and ethical treatment of the nations to which they belong, along with neighboring nations. The third theme is how social theory, represented by certain key figures, has handled the same issues. Four major theologians are discussed: Reinhold Niebuhr, Rowan Williams, John Milbank, and Karl Barth. Alongside them are placed social theorists and scholars of religion and nationalism, including Mark Juergensmeyer, Philip Jenkins, Anthony Smith, and Adrian Hastings. In the process, debates over the relationship between theology and social theory are reconfigured in concrete terms around the challenge of recognition of the State of Israel as well as stateless nations. Carys Moseley studied Classics and Theology at the Universities of Cambridge, Oxford, and Edinburgh, and has taught Theology and Christian Ethics at the University of Edinburgh. She is the author of Nations and Nationalism in the Theology of Karl Barth (2013). 'Here is a lively study of nationhood . . . that] will undoubtedly raise hackles, provoke discussion and dissent. . . . Here is swashbuckling, stimulating theology, which should be carefully studied not only by theologians, but by people of many faiths, political and social theorists, and ethicists. Alan P.F. Sell, author of 'Philosophy, Dissent and Nonconformity' (2003) and 'Confessing the Faith Yesterday and Today' (2013). Nationalism and the concept of nationhood is something Christian theologians have shied away from. The tragedy of the Holocaust, the European experience during the twentieth century, and the fractious state of the Middle East during the twenty-first have given us all pause for thought. On the basis of a fresh understanding of Israel, Moseley tackles negative attitudes toward the integrity of stateless nations and suggests creative ways in which current missiology and theological ethics can respond positively. D. Densil Morgan, Professor of Theology, University of Wales Trinity Saint David

What, in the sixteenth and seventeenth centuries, was 'superstition'? Where might it be found, and how might it be countered? How was the term used, and how effective a weapon was it in the assault on traditional religion?. The ease with which accusations of 'superstition' slipped into the language of Reformation debate has ensured that one of the most fought over terms in the history of early modern popular culture, especially religious culture, is also one of the most difficult to define. Offers a novel approach to the issue, based upon national and regional studies, and examinations of attitudes to prophets, ghosts, saints and demonology, alongside an analysis of Catholic responses to the Reformation and the apparent presence of 'superstition' in the reformed churches. Challenges the assumptions that Catholic piety was innately superstitious, while Protestantism was rational, and suggests that the early modern concept of 'superstition' needs more careful treatment by historians. Demands that the terminology and presuppositions of historical discourse on the Reformation be altered to remove lingering sectarian polemic. -- .

The Reformation: A Brief History is a succinct and engaging introduction to the origins and history of the Protestant Reformation. * A rich overview of the Reformation, skillfully blending social, political, religious and theological dimensions * A clearly and engagingly written narrative which draws on the latest and best scholarship * Includes the history of the Reformation in Scandinavia and Eastern Europe, areas that are rarely covered in any detail * The Reformation is placed in the context of the entire history of Christianity to draw out its origins, impetus, and legacy

Ernst Troeltsch focuses his Protestantism and Progress on two main areas. First, he centers on the intellectual and religious situation, from which the significance and the possibilities of development possessed by Christianity might be deduced. This leads to an engaging historical investigation regarding the spirit of the modern world. Troeltsch argues that the modern world can only be understood in the light of its relation to earlier epochs of Christian civilization in Europe. He notes that for anyone who holds the opinion that in spite of all the significance that Catholicism retains, the living possibilities of development and progress are to be found on Protestant soil, the question regarding the relation of Protestantism to modern civilization becomes of central importance.

Troeltsch also distinguishes elements in modern civilization that have proven their value from those which are merely temporary and lead nowhere. He gives the religious ideas of Christianity a shape and form capable of doing justice to the absoluteness of religious conviction, and at the same time considering them in harmony with what has actually been accomplished towards solution of the practical problems of the Christian life.

A new introduction by Howard Schneiderman brings this monumental work into the twenty-first century, and explains why its ideas are more important than ever, one hundred years after its original publication.

A complete transcription of the Lambeth Library MS 1126. Lambeth Library MS 1126 was compiled, probably in late 1663, on behalf of Gilbert Sheldon, the new archbishop of Canterbury, as a conspectus of the parishes of Canterbury diocese and the archiepiscopal peculiars. A number of entries contain illuminating comments on the religious complexion of the parish, relating to both its incumbents and leading laity, of a type not found elsewhere for the 1660s. Its value for historians is twofold: first, the light it throws on the restoration of the episcopalian Church of England in the early 1660s. Notwithstanding the Act of Uniformity enforced at St Bartholomew's Day 1662, it is abundantly clear from this Catalogue that the Church of England remained divided and unsettled in the parishes, at least in Canterbury diocese. Second, the Catalogue is of interest for the administrative processes it records, as an incoming archbishop, necessarily non-resident, sought to become acquainted with the clergy and prominent laity in the parishes, information which was then updated over the next twenty years. In this respect, the Catalogue adumbrates the more routine and fuller collection of information about the parishes in the eighteenth-century church. A few of the comments in the Catalogue have already been referred to by historians, but this complete transcription has allowed in-depth analysis and concludes that Canterbury diocese must have experienced many more ejections of clergy than has previously been recognized, pointing to a need for more detailed examination of events in other dioceses.

This volume is a collection of five satires from the Reformation period, written between 1517 and 1526. In her Introduction to the work, Rummel explains that the battle between reformers and champions of the old faith was waged on many fronts, "not only by preachers thundering from the pulpits, theologians facing each other in acrimonious disputations, and church authorities issuing censures and condemnations." This collection focuses on the impact and importance of a supporting cast of satirists whose ad hoc productions reached a wider audience, in a more visceral manner, than the rational approach which typified scholarly theological arguments. Rummel explains: "Satire, a genre that requires finely honed language skills, was the preferred weapon of the humanists, who by and large sympathizes with the reformers." The humanists and reformers were often so closely associated in the reading publicas mind that the earliest phase of the Reformation was sometimes interpreted as a quarrel between philogists and theologians, a manifestation of professional jealousies. Thus Erasmus claimed that the debates of his time were the result of antagonism between the faculties of Arts and Theology. Three of the selections contained in the volume represent the Reformers, and two support the Catholics, the "Papists" of the title. These satirical essays, circulated widely among educated laypersons, use wit and biting humor to ridicule and discredit their adversaries and belong to a genre which was part of a larger body of sixteenth-century satire. The proliferation of satires became a concern of authorities who moved to suppress what they called "hate-mongering." Officials banned the publication ofanonymously authored writings, effectively ending the publication of the satires, which were largely published either anonymously or carried only the name of the publisher. As a result, many of the pieces did not survive to the present day, many more are only known to us through obscure references in other literature. This volume brings to light five of these satiric pieces, written in the pivotal period when the Reformation ceased to be a protest and organized itself as a full-fledged movement. The topical issues featured in each satire are brought into historical context by a headnote explaining the circumstances surrounding its publication and giving bibliographical information about the satireas author. The witty style makes this collection entertaining reading and the impact of these writings sheds new light on the history of the Reformation.

During the sixteenth century, England underwent a religious revolution. This book examines the reverberations of this Protestant Reformation, which continued to be felt until at least the end of the seventeenth century. Brings together twelve essays by Nicholas Tyacke about English Protestantism, which range from the Reformation itself, and the new market-place of ideas opened up, to the establishment of freedom of worship for Protestant nonconformists in 1689. For this collection the author has written a substantial introduction, and updated the essays by incorporating new research. -- .

First published in 2005. Routledge is an imprint of Taylor & Francis, an informa company.

Religious conciliators have always faced resistance and critique as they mediate between groups devoted to ideological agendas that leave little room for maneuver and negotiation. From the conciliar to the confessional age the normal challenges that peacemakers perennially faced were magnified. The church was divided, and there did not appear to be any obvious solution to the crisis that began in the late fourteenth century with the Great Western Schism (1378-1415). This volume investigates the activities of those who worked for the restoration of ecclesial unity, first in the conciliar era, then in the early years of the Protestant reformations, and finally during the "confessional age" when theological and cultural distinctives of competing religious groups began to emerge more clearly. Throughout, special attention is paid to the religiously diverse communities of central and eastern Europe, an area that has often been overlooked by scholars who have focused more exclusively on Protestant/Catholic relations in the western half of the continent.Contributors to this volume argue that the significance of conciliation efforts has been neglected by scholars, in part because it has been absorbed into discussions of toleration, and in part because of the tendency to project contemporary confessional perspectives on the past. More moderate voices of those working to bridge confessional divides were frequently drowned out by the strident cries of their orthodox critics. Confessional accommodation, widely viewed as a mere pragmatic solution to religious conflict, was often a conscious intellectual commitment to theological rapprochement.The essays in this collection examine conciliarists during the early years of the Great Schism, reunion efforts during the critical years of the Reformation, irenic activities in Bohemia, the Polish-Lithuanian Commonwealth, and Hungary in the sixteenth and seventeenth centuries. This book brings new insights to the religious history of late medieval and early modern Europe.