Governing the Tongue examines the special nature and power of speech in Puritan New England, where the twin desires to promote godly speech and suppress deviant words dominated everyday culture. The crimes of the accused at such famous events as the Salem witch trials and the banishment of Anne Hutchinson were all related to so-called "sins of the tongue". By placing speech at the heart of her examination of these and other moments in Puritan history, Kamensky develops new ideas about the relationship between speech and power both in colonial New England and, by extension, in our world today.

Comprising papers by such distinguished scholars as John Headley Brooke, James R. Moore, Ronald Numbers, and George Marsden, this collection shows that questions of science have been central to evangelical history in the United States, as well as in Britain and Canada. It is an invaluable resource for understanding the historical context of contemporary political squabbles such as the debate over the status of "creation science" and the teaching of evolution.

This study approaches the Puritan experience from the perspective of the pew, rather than the pulpit. For the past ten years, James Cooper has immersed himself in local Massachusetts manuscript church records. From these previously untapped documents emerge individuals who henceforth will deserve mention alongside the clerical and elite personages who for so long have populated histories of the period. Cooper's new findings both challenge existing models of church hierarchy and offer a new understanding of the origins of New England democracy.

This book addresses several dimensions of the transformation of English Nonconformity over the course of an important century in its history. It begins with the question of education for ministry, considering the activities undertaken by four major evangelical traditions (Congregationalist, Baptist, Methodist, and Presbyterian) to establish theological colleges for this purpose, and then takes up the complex three-way relationship of ministry/churches/colleges that evolved from these activities. As author Dale Johnson illustrates, this evolution came to have significant implications for the Nonconformist engagement with its message and with the culture at large. These implications are investigated in chapters on the changing perception or understanding of ministry itself, religious authority, theological questions (such as the doctrines of God and the atonement), and religious identity.
In Johnson's exploration of these issues, conversations about these topics are located primarily in addresses at denominational meetings, conferences that took up specific questions, and representative religious and theological publications of the day that participated in key debates or advocated contentious positions. While attending to some important denominational differences, The Changing Shape of English Nonconformity, 1825-1925 focuses on the representative discussion of these topics across the whole spectrum of evangelical Nonconformity rather than on specific denominational traditions.
Johnson maintains that too many interpretations of nineteenth-century Nonconformity, especially those that deal with aspects of the theological discussion within these traditions, have tended to depict such developments as occasions of decline from earlier phases of evangelical vitality and appeal. This book instead argues that it is more appropriate to assess these Nonconformist developments as a collective, necessary, and deeply serious effort to come to terms with modernity and, further, to retain a responsible understanding of what it meant to be evangelical. It also shows these developments to be part of a larger schema through which Nonconformity assumed a more prominent place in the English culture of the nineteenth and early twentieth centuries.

Colonial New Englanders would have found our modern notions of free speech very strange indeed. Children today shrug off harsh words by chanting "sticks and stones may break my bones but names will never hurt me," but in the seventeenth century people felt differently. "A soft tongue breaketh the bone," they often said.
Governing the Tongue explains why the spoken word assumed such importance in the culture of early New England. Author Jane Kamensky re-examines such famous Puritan events as the Salem witch trials and the banishment of Anne Hutchinson to expose the ever-present fear of what the puritans called "sins of the tongue." But even while dangerous or deviant speech was restricted, Kamensky points out, godly speech was continuously praised and promoted. Congregations were told that one should ones voice "like a trumpet" to God and "cry out and cease not."
By placing speech at the heart of familiar stories of Puritan New England, Kamensky develops new ideas about the relationship between speech and power both in Puritan New England and, by extension, in our world today.

American women played in important part in Protestant foreign missionary work from its early days at the beginning of the nineteenth century. This work allowed them to disseminate the Prostestant religious principles in which they believed, and by enabling them to acquire professional competence as teachers, to break into public life and create new opportunities for themselves and other women. No institution was more closely associated with women missionaries than Mount Holyoke College. In this book, Amanda Porterfield examines Mount Holyoke founder Mary Lyon and the missionary women she trained. Her students assembled in a number of particular mission fields, most importantly Persia, India, Ceylon, Hawaii, and Africa. Porterfield focuses on three sites where documentation about their activities is especially rich-- northwest Persia, Maharashtra in western India, and Natal in southeast Africa. All three of these sites figured importantly in antebellum missionary strategy; missionaries envisioned their converts launching the conquest of Islam from Persia, overturning "Satan's seat" in India, and drawing the African descendants of Ham into the fold of Christendom. Porterfield shows that although their primary goal of converting large numbers of women to Protestant Christianity remained elusive, antebellum missionary women promoted female literacy everywhere they went, along with belief in the superiority and scientific validity of Protestant orthodoxy, the necessity of monogamy and the importance of marital affection, and concern for the well-being of children and women. In this way, the missionary women contributed to cultural change in many parts of the world, and to the development ofnew cultures that combined missionary concepts with traditional ideals.

The Devil's Mousetrap approaches the thought of three colonial New England divines --Increase Mather, Jonathan Edwards, and Edward Taylor-- from the perspective of literary theory, illuminating their work's allusive language and intellectual backgrounds.

'His finest work and one that was both symptom and engine of the concept of "history from below" ... Here Levellers, Diggers, Ranters, Muggletonians, the early Quakers and others taking advantage of the collapse of censorship to bid for new kinds of freedom were given centre stage' Times Higher Education In 'The World Turned Upside Down' Christopher Hill studies the beliefs of such radical groups as the Diggers, the Ranters, the Levellers and others, and the social and emotional impulses that gave rise to them. The relations between rich and poor classes, the part played by wandering 'masterless' men, the outbursts of sexual freedom, the great imaginative creations of Milton and Bunyan - these and many other elements build up into a marvellously detailed and coherent portrait of this strange, sudden effusion of revolutionary beliefs. 'Established the concept of an "English Revolution" every bit as significant and potentially as radical as its French and Russian equivalents' Daily Telegraph 'Brilliant ... marvellous erudition and sympathy' David Caute, New Statesman 'This book will outlive our time and will stand as a notable monument to the man, the committed radical scholar, and one of the finest historians of the age' The Times Literary Supplement 'The dean and paragon of English historians' E.P. Thompson

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.

Recent years have seen the entry of large numbers of women into the ordained clergy of Protestant churches. Nesbitt here analyses the extent to which the large-scale entry of women into the ministry has affected the occupation.

'It is rare for a book to be both erudite and amusing at the same time, and this book has succeeded. It has changed the common but unacceptable image of the Puritans as dull, solemn, melancholy misanthropes' - Horton Davies, author of The Worship of the American Puritans For over four centuries, 'puritan' has been a synonym for dour, joyless, and repressed. In Puritans at Play, Bruce Daniels reappraises the accuracy of this grim portrait by examining leisure and recreation in colonial and revolutionary New England. Chapters on music, dinner parties, dancing, sex, alcohol, taverns, and sports are presented in a lively style making this book as entertaining as it is illuminating.

Women in the Presence is a study of the religious lives of middle-class laywomen. Focusing on the ways in which the members of one Bible study group for women at a suburban Presbyterian church articulate their beliefs and define their communicative boundaries, the book reveals a style of managing privacy, diversity, and fellowship that displays distinct strengths and poignant prohibitions. Based on eighteen months of participant-observation fieldwork, complemented by extensive individual interviews, Jody Shapiro Davie shows that often the deepest beliefs of group members are voiced only indirectly and that crucial elements of their personal beliefs are not discussed at all among the group. Women in the Presence makes apparent some of the difficulties and complexities of contemporary middle-class religious life in America: the fear of self-revelation that leads to spiritual isolation; denominational efforts not to alienate anyone that result in polite, superficial, and lifeless churches; and the conventions of middle-class culture that repress the individual's desire for sincere and active engagement with the life of the soul. Approaching a middle-class American church through an anthropologist-folklorist's eyes, Women in the Presence offers a fresh perspective on the pursuit of spirituality by mainstream Protestant women. Unique in its field, this book will be of interest to the general reader and to scholars concerned with congregational studies, women and religion, vernacular religion and belief, and the anthropology of contemporary American religious life.

Available for the first time in trade paperback, this authoritative biography of the great religious leader was hailed by Time magazine as "the most readable Luther biography in English". This edition showcases the intricate woodcuts and engravings that enhance the text and give the flavor of the era in which Martin Luther lived. More than 100 woodcuts and engravings.

You're engaged And now you are knee-deep in planning the details of the wedding. But are you also getting ready for what comes after the wedding? Alice and Robert Fryling bring over twenty-five years of marriage experience to this workbook designed to guide you through open and honest communication about the things that will really matter in your marriage: money time communication sex family work faith This isn't just a book you read--it's a book you experience together. Its interactive style allows you and your future spouse to explore its biblically-based counsel and challenging questions together or with a pastor. And with three chapters tailored specifically to your first few months together, you can even use A Handbook for Engaged Couples after the wedding. Set aside time now to develop a marriage that starts well and grows to lasting maturity.

Examines the tolerance between Catholics and Protestants in a period when vicious sectarian strife was the rule of the day. Tolerance here means more than mere coexistence but a daily interaction between people without regard for their faith.

Gnosticism is a term covering a group of heresies that for a time had great influence within the early church, including: belief in the existence of a hidden or secret revelation available only to the initiated; rejection of the physical world as evil or impure; and stress on the radical individuality of the spiritual self. In this book Philip Lee finds parallels between gnosticism and belief and practice in contemporary North American Proestantism. Sharply attacking conservatives and liberals alike, Lee spares no one in this penetrating and provocative assessment of the current stage of religion and its effects on values and society at large. The book concludes with a call for a return to orthodoxy and a series of prescriptions for reform. Lee will add a short preface for this paperback edition.

Escaping from narrative history, this book takes a deep look at the Catholic question in eighteenth-century Ireland. It asks how people thought about Catholicism, Protestantism and their society, in order to reassess the content and importance of the religious conflict. In doing this, Dr Cadoc Leighton provides a study of very wide appeal, which offers new and thought-provoking ways of looking not only at the eighteenth century but at modern Irish history in general. It also places Ireland clearly within the mainstream of European historical developments.

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.

This study focuses on the Colloquy of Montbeliard, a theological debate in 1586 between the Lutheran Jacob Andreae and the Calvinist Thoeodore Beza. Montbeliard, the site of the Colloquy, epitomized the complex array of shifting political alliances and religious tensions which characterized the Holy Roman Empire after the Peace of Augsburg. A French speaking Reformed county, Montbeliard found itself under the jurisdiction of the lutheran Duke of Wurttemberg, who sought to impose his religion on the region. The people and clergy of Montbeliard resisted strenuously, and this tense situation was exacerbated by a continuing influx of Reformed Huguenot refugees from France. The ostensible purpose of the Colloquy was to determine if the Lutherans and Reformed were in sufficient agreement on the docturine of the Eucharist to permit intercommunion. Raitt's research of the documents surrounding the Colloguy, however, has revealed that the calling of the Colloquy, was the result of high level political intrigue. In fact, the Colloquy represented a last-ditch effort on the part of Henry of Navarre, with the Palatine Elector John Casimir and Queen Elizabeth of England, to unite the Protestant forces of Europe against Rome and the papal Allies. Raitt uncovers the background and details of this incident and analyses the nature and implications of the underlying theological conflict.

More than forty years ago, conservative Christianity emerged as a major force in American political life. Since then the movement has been analyzed and over-analyzed, declared triumphant and, more than once, given up for dead. But because outside observers have maintained a near-relentless focus on domestic politics, the most transformative development over the last several decadesthe explosive growth of Christianity in the global southhas gone unrecognized by the wider public, even as it has transformed evangelical life, both in the US and abroad. The Kingdom of God Has No Borders offers a daring new perspective on conservative Christianity by shifting the lens to focus on the world outside US borders. Melani McAlister offers a sweeping narrative of the last fifty years of evangelical history, weaving a fascinating tale that upends much of what we know-or think we know-about American evangelicals. She takes us to the Congo in the 1960s, where Christians were enmeshed in a complicated interplay of missionary zeal, Cold War politics, racial hierarchy, and anti-colonial struggle. She shows us how evangelical efforts to convert non-Christians have placed them in direct conflict with Islam at flash points across the globe. And she examines how Christian leaders have fought to stem the tide of HIV/AIDS in Africa while at the same time supporting harsh repression of LGBTQ communities. Through these and other stories, McAlister focuses on the many ways in which looking at evangelicals abroad complicates conventional ideas about evangelicalism. We can't truly understand how conservative Christians see themselves and their place in the world unless we look beyond our shores.

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.

The correspondence of the Puritan divine Richard Baxter is an unusually rich source of evidence for 17th century history, in particular for the period's involved ecclesiastical history and its intellectual, cultural, and bibliographical tastes, as well as for Baxter himself. The 1250 or so extant letters, spanning 1638-1691 and varying in length from brief notes to mini-treatises, are exchanged with a very wide range of correspondents and touch on a great variety of topics, from pastoral advice and theological controversy to current political afffairs and legislation. The great majority of the letters, often undated and unattributed, have never been published. The present Calendar makes the substance of the correspondence fully available for the first time. The chronological sequence of letters is established, correspondents are identified with full biographical information, and the occasion and essential subject of every letter indicated. In the great majority of cases detailed summaries are given, often with extensive quotation verbatim; and all persons, books, and other matters of fact mentioned in the letters are glossed and annotated. There are also indexes of persons, of places, and of Baxter's works. In the course of annotation and contextualization, the Calendar frequently corrects or expands standard reference works, while the letters themselves often supply previously unknown information about the period.

This book examines the mentality of the upper and middle classes during the first half of the nineteenth century. It was an age obsessed by the idea of catastrophes; by wars, famines, pestilences, revolutions, floods, volcanoes, and - especially - the great commercial upheavals which periodically threatened to topple the world's first capitalist system. Thanks to the dominant evangelical ethos of the day, such sufferings seemed to be part of God's plan, and governments took a harsh attitude toward social underdogs, whether bankrupts or paupers, in order not to interfere with the dispensations of providence. Free Trade was adopted, not as the agent of growth it was later seen to be, but in order to restrain an economy which seemed to be racing out of control. In the 1850s and 1860s, however, a different attitude to social problems developed along with evolutionary approaches to the physical and animal worlds and a new understanding of God, who came to be regarded less as an Arnoldian headmaster and more like Santa Claus. At the centre of this ideology, and throwing light upon it, was a new way of understanding the Atonement.

The correspondence of the Puritan divine Richard Baxter (1615-1691) is an unusually rich source of evidence for seventeenth-century history, in particular for the period's involved ecclesiastical history and its intellectual, cultural, and bibliographical tastes, as well as for Baxter himself. The 1250 or so extant letters, spanning 1638-1696 and varying in length from brief notes to mini-treatises, are exchanged with a very wide range of correspondents and touch on a great variety of topics, from pastoral advice and theological controversy to current political affairs and legislation. The great majority of the letters, often undated and unattributed, have never been published. The present Calendar makes the substance of the correspondence fully available for the first time. The chronological sequence of the letters is established, correspondents are identified with full biographical information, and the occasional and essential subject of every letter is indicated. In the great majority of cases detailed summaries are given, often with extensive quotation verbatim; and all persons, books, and other matters of fact mentioned in the letters are glossed and annotated. There are also indexes of persons, of places, and of Baxter's works. In the course of annotation and contextualization, the Calendar frequently corrects or expands standard reference works, while the letters themselves often supply previously unknown information about the period.

Bringing together essays by a leading intellectual and religious historian, The Divided Heart is a collection of recent reflections, sometimes with a considerable autobiographical element, by Henry F. May on the conflict between Protestantism and the Enlightenment that runs throughout the history of American culture. Summarizing May's opinions on recent historiographical arguments, the introduction to The Divided Heart tells of his own development as a historian, major influences upon his thinking, and how his practicing assumptions grew. Covering religion, there are essays on early American history, Jonathan Edwards, Harriet Beecher Stowe, Reinhold Niebuhr, and "reflections on the uneasy relation" between religion and American intellectual history. Relating to the Enlightenment, there are essays on the Constitution and the "Jeffersonian Moment." Suggesting a new and interdisciplinary approach, May's last essay deals with the end of the Enlightenment and the beginning of Romanticism, an area of history with which he has never before dealt.